10:1 {Appointed} (\anedeixen\). First aorist active indicative of
\anadeiknumi\, an old verb, not only common, but in LXX. In the
N.T. only here and Ac 1:24. Cf. \anadeixis\ in Lu 1:80. To
show forth, display, proclaim, appoint. {Seventy others}
(\heterous hebdomēkonta kai\). The "also" (\kai\) and the
"others" point back to the mission of the Twelve in Galilee
(9:1-6). Some critics think that Luke has confused this report
of a mission in Judea with that in Galilee, but needlessly so.
What earthly objection can there be to two similar missions? B D
Syr. Cur. and Syr. Sin. have "seventy-two." The seventy elders
were counted both ways and the Sanhedrin likewise and the nations
of the earth. It is an evenly balanced point. {Two and two} (\ana
duo\). For companionship as with the Twelve though Mr 6:7 has
it \duo\ (vernacular idiom). B K have here \ana duo\, a
combination of the idiom in Mr 6:7 and that here. {He himself
was about to come} (\ēmellen autos erchesthai\). Imperfect of
\mellō\ with present infinitive and note \autos\. Jesus was to
follow after and investigate the work done. This was only a
temporary appointment and no names are given, but they could
cover a deal of territory.

10:2 {Harvest} (\therismos\). Late word for the older \theros\,
summer, harvest. The language in this verse is verbatim what we
have in Mt 9:37,38 to the Twelve. Why not? The need is the same
and prayer is the answer in each case. Prayer for preachers is
Christ's method for increasing the supply.

10:3 {As lambs} (\hōs arnas\). Here again the same language as
that in Mt 10:16 except that there "sheep" (\probata\) appears
instead of "lambs." Pathetic picture of the risks of missionaries
for Christ. They take their life in their hands.

10:4 {Purse} (\ballantion\). Old word for money-bag, sometimes a
javelin as if from \ballō\. Only in Luke in the N.T. (10:4;
12:33; 22:35ff.). See Lu 9:3; Mr 6:7f.; Mt 10:9f. for the
other similar items. {Salute no man on the way} (\mēdena kata tēn
hodon aspasēsthe\). First aorist (ingressive) middle subjunctive
with \mēdena\. The peril of such wayside salutations was palaver
and delay. The King's business required haste. Elisha's servant
was not to tarry for salutations or salaams (2Ki 4:29). These
oriental greetings were tedious, complicated, and often
meddlesome if others were present or engaged in a bargain.

10:5 {First say} (\prōton legete\). Say first. The adverb
\prōton\ can be construed with "enter" (\eiselthēte\), but
probably with \legete\ is right. The word spoken is the usual
oriental salutation.

10:6 {A son of peace} (\huios eirēnēs\). A Hebraism, though some
examples occur in the vernacular _Koinē_ papyri. It means one
inclined to peace, describing the head of the household. {Shall
rest} (\epanapaēsetai\). Second future passive of \epanapauō\, a
late double compound (\epi, ana\) of the common verb \pauō\. {It
shall turn to you again} (\eph' humās anakampsei\). Common verb
\anakamptō\, to bend back, return. The peace in that case will
bend back with blessing upon the one who spoke it.

10:7 {In that same house} (\en autēi tēi oikiāi\). Literally, in
the house itself, not "in the same house" (\en tēi autēi
oikiāi\), a different construction. A free rendering of the
common Lukan idiom is, "in that very house." {Eating}
(\esthontes\). An old poetic verb \esthō\ for \esthiō\ that
survives in late Greek. {Such things as they give} (\ta par'
autōn\). "The things from them." {For the labourer is worthy of
his hire} (\axios gar ho ergatēs tou misthou autou\). In Mt
10:10 we have \tēs trophēs autou\ (his food). 1Ti 5:18 has
this saying quoted as scripture. That is not impossible if Luke
wrote by A.D. 62. Paul there however may quote only De 25:4 as
scripture and get this quotation either from Lu 10:7 or from a
proverbial saying of Jesus. It is certainly not a real objection
against the Pauline authorship of First Timothy. {Go not from
house to house} (\mē metabainete ex oikias eis oikian\). As a
habit, \mē\ and the present imperative, and so avoid waste of
time with such rounds of invitations as would come.

10:8 {Such things as are set before you} (\ta paratithemena
humin\). The things placed before you from time to time (present
passive participle, repetition). Every preacher needs this lesson
of common politeness. These directions may seem perfunctory and
even commonplace, but every teacher of young preachers knows how
necessary they are. Hence they were given both to the Twelve and
to the Seventy.

10:9 {Is come nigh unto you} (\ēggiken eph' humās\). Perfect
active indicative of \eggizō\ as in Mt 3:2 of the Baptist and
Mr 1:15 of Jesus. Note \eph' humās\ here.

10:10 {Into the streets thereof} (\eis tas plateias autēs\). Out
of the inhospitable houses into the broad open streets.

10:11 {Even the dust} (\kai ton koniorton\). Old word from
\konis\, dust, and \ornumi\, to stir up. We have seen it already
in Mt 10:14; Lu 9:5. Dust is a plague in the east. Shake off
even that. {Cleaveth} (\kollēthenta\). First aorist passive
participle of \kollaō\, to cling as dust and mud do to shoes.
Hence the orientals took off the sandals on entering a house. {We
wipe off} (\apomassometha\). Middle voice of an old verb
\apomassō\, to rub off with the hands. Nowhere else in the N.T.
But \ekmassō\, occurs in Lu 7:38,44. {Against you} (\Humin\).
Fine example of the dative of disadvantage (the case of personal
interest, the dative).

10:12 {More tolerable} (\anektoteron\). Comparative of the verbal
adjective \anektos\ from \anechomai\. An old adjective, but only
the comparative in the N.T. and in this phrase (Mt 10:15;
11:22,24; Lu 10:12,14).

10:13 {Would have repented} (\an metenoēsan\). Conclusion
(apodosis) of second-class condition, determined as unfulfilled.
{Long ago} (\palai\). Implies a considerable ministry in these
cities of which we are not told. Chorazin not mentioned save here
and Mt 11:21. Perhaps \Karāzeh\ near Tell Hum (Capernaum).
{Sitting in sackcloth and ashes} (\en sakkōi kai spodoi
kathēmenoi\). Pictorial and graphic. The \sakkos\ (sackcloth) was
dark coarse cloth made of goat's hair and worn by penitents,
mourners, suppliants. It is a Hebrew word, _sag_. The rough cloth
was used for sacks or bags. To cover oneself with ashes was a
mode of punishment as well as of voluntary humiliation.

10:15 {Shalt thou be exalted?} (\mē hupsōthēsēi;\). \Mē\ expects
the answer No. The verb is future passive indicative second
singular of \hupsoō\, to lift up, a late verb from \hupsos\,
height. It is used by Jesus of the Cross (Joh 12:32). {Unto
Hades} (\heōs Haidou\). See on ¯Mt 16:18 for this word which is
here in contrast to Heaven as in Isa 14:13-15. Hades is not
Gehenna. "The desolation of the whole neighbourhood, and the
difficulty of identifying even the site of these flourishing
towns, is part of the fulfilment of this prophecy" (Plummer).
Ragg notes the omission of Nazareth from this list of cities of
neglected privilege and opportunity. "Is it the tender memories
of boyhood that keep from His lips the name of the arch-rejector
(4:28 sqq.) Nazareth?"

10:16 {Rejecteth him that sent me} (\athetei ton aposteilanta
me\). These solemn words form a fit close for this discourse to
the Seventy. The fate of Chorazin, Bethsaida, Capernaum will
befall those who set aside (\a\ privative and \theteō\, from
\tithēmi\) the mission and message of these messengers of Christ.
See this verb used in 7:30 of the attitude of the scribes and
Pharisees toward John and Jesus. It is this thought that makes it
so grave a responsibility to be co-workers with Christ, high
privilege as it is (Joh 9:4).

10:17 {Returned with joy} (\hupestrepsan meta charas\). They had
profited by the directions of Jesus. Joy overflows their faces
and their words. {Even the demons} (\kai ta daimonia\). This was
a real test. The Twelve had been expressly endowed with this
power when they were sent out (Lu 9:1), but the Seventy were
only told to heal the sick (10:9). It was better than they
expected. The Gospel worked wonders and they were happy. The
demons were merely one sign of the conflict between Christ and
Satan. Every preacher has to grapple with demons in his work.
{Are subject} (\hupotassetai\). Present passive indicative
(repetition).

10:18 {I beheld Satan fallen} (\etheōroun ton Satanān pesonta\).
Imperfect active (I was beholding) and second aorist (constative)
active participle of \piptō\ (not {fallen}, \peptōkota\, perfect
active participle, nor {falling}, \piptonta\, present active
participle, but {fall}, \pesonta\). As a flash of lightning out
of heaven, quick and startling, so the victory of the Seventy
over the demons, the agents of Satan, forecast his downfall and
Jesus in vision pictured it as a flash of lightning.

10:19 {And over all the power of the enemy} (\kai epi pāsan tēn
dunamin tou echthrou\). This is the heart of "the authority"
(\tēn exousian\) here given by Jesus which is far beyond their
expectations. The victory over demons was one phase of it. The
power to tread upon serpents is repeated in Mr 16:18 (the
Appendix) and exemplified in Paul's case in Malta (Ac 28:3-5).
But protection from physical harm is not the main point in this
struggle with Satan "the enemy" (Mt 13:25; Ro 16:20; 1Pe 5:8).
{Nothing shall in any wise hurt you} (\ouden humās ou mē
adikēsei\). Text has future active indicative, while some MSS.
read \adikēsēi\, aorist active subjunctive of \adikeō\, common
verb from \adikos\ (\a\ privative and \dikos\), to suffer wrong,
to do wrong. The triple negative here is very strong. Certainly
Jesus does not mean this promise to create presumption or
foolhardiness for he repelled the enemy's suggestion on the
pinnacle of the temple.

10:20 {Are written} (\engegraptai\). Perfect passive indicative,
state of completion, stand written, enrolled or engraved, from
\engraphō\, common verb. "As citizens possessing the full
privileges of the commonwealth" (Plummer).

10:21 {In that same hour} (\en autēi tēi hōrāi\). Literally, "at
the hour itself," almost a demonstrative use of \autos\
(Robertson, _Grammar_, p. 686) and in Luke alone in the N.T.
(2:38; 10:21; 12:12; 20:19). Mt 11:25 uses the demonstrative
here, "at that time" (\en ekeinōi tōi kairōi\). {Rejoiced in the
Holy Spirit} (\ēgalliasato tōi pneumati tōi hagiōi\). First
aorist middle of the late verb \agalliaō\ for \agallō\, to exult.
Always in the middle in the N.T. save Lu 1:47 in Mary's
_Magnificat_. This holy joy of Jesus was directly due to the Holy
Spirit. It is joy in the work of his followers, their victories
over Satan, and is akin to the joy felt by Jesus in Joh 4:32-38
when the vision of the harvest of the world stirred his heart.
The rest of this verse is precisely like Mt 11:25f., a
peculiarly Johannine passage in Matthew and Luke, but not in
Mark, and so from Q (the Logia of Jesus). It has disturbed
critics who are unwilling to admit the Johannine style and type
of teaching as genuine, but here it is. See on Matthew for
discussion. "That God had proved his independence of the human
intellect is a matter for thankfulness. Intellectual gifts, so
far from being necessary, are often a hindrance" (Plummer).

10:22 {Knoweth who the Son is} (\ginōskei tis estin ho huios\).
Knows by experience, \ginōskei\. Here Mt 11:27 has
\epiginōskei\ (fully knows) and simply \ton huion\ (the Son)
instead of the "who" (\tis\) clause. So also in "who the Father
is" (\tis estin ho pater\). But the same use and contrast of "the
Father," "the Son." in both Matthew and Luke, "an aerolite from
the Johannean heaven" (Hase). No sane criticism can get rid of
this Johannine bit in these Gospels written long before the
Fourth Gospel was composed. We are dealing here with the oldest
known document about Christ (the Logia) and the picture is that
drawn in the Fourth Gospel (see my _The Christ of the Logia_). It
is idle to try to whittle away by fantastic exegesis the high
claims made by Jesus in this passage. It is an ecstatic prayer in
the presence of the Seventy under the rapture of the Holy Spirit
on terms of perfect equality and understanding between the Father
and the Son in the tone of the priestly prayer in Joh 17. We
are justified in saying that this prayer of supreme Fellowship
with the Father in contemplation of final victory over Satan
gives us a glimpse of the prayers with the Father when the Son
spent whole nights on the mountain alone with the Father. Here is
the Messianic consciousness in complete control and with perfect
confidence in the outcome. Here as in Mt 11:27 by the use of
{willeth to reveal him} (\boulētai apokalupsai\). The Son claims
the power to reveal the Father "to whomsoever he wills" (\hōi an
boulētai\, indefinite relative and present subjunctive of
\boulomai\, to will, not the future indicative). This is divine
sovereignty most assuredly. Human free agency is also true, but
it is full divine sovereignty in salvation that is here claimed
along with possession (\paredothē\, timeless aorist passive
indicative) of all power from the Father. Let that supreme claim
stand.

10:23 {Turning to the disciples} (\strapheis pros tous
mathētas\). Second aorist passive of \strephō\ as in 9:55. The
prayer was a soliloquy though uttered in the presence of the
Seventy on their return. Now Jesus turned and spoke "privately"
or to the disciples (the Twelve, apparently), whether on this
same occasion or a bit later. {Blessed} (\makarioi\). A
beatitude, the same adjective as in Mt 5:3-11. A beatitude of
privilege very much like that in Mt 5:13-16. Jesus often
repeated his sayings.

10:24 {Which ye see} (\ha humeis blepete\). The expression of
\humeis\ makes "ye" very emphatic in contrast with the prophets
and kings of former days.

10:25 {And tempted him} (\ekpeirazōn auton\). Present active
participle, conative idea, trying to tempt him. There is no "and"
in the Greek. He "stood up (\anestē\, ingressive second aorist
active) trying to tempt him." \Peirazō\ is a late form of
\peiraō\ and \ekpeirazō\ apparently only in the LXX, and N.T.
(quoted by Jesus from De 6:16 in Mt 4:7; Lu 4:12 against
Satan). Here and 1Co 10:9. The spirit of this lawyer was evil.
He wanted to entrap Jesus if possible. {What shall I do to
inherit eternal life?} (\Ti poiēsas zōēn aiōniou klēronomēsō;\).
Literally, "By doing what shall I inherit eternal life?" Note the
emphasis on "doing" (\poiēsas\). The form of his question shows a
wrong idea as to how to get it. {Eternal life} (\zōēn aiōnion\)
is endless life as in John's Gospel (Joh 16:9; 18:18,30) and in
Mt 25:46, which see.

10:26 {How readest thou?} (\pōs anaginōskeis;\). As a lawyer it
was his business to know the facts in the law and the proper
interpretation of the law. See on ¯Lu 7:30 about \nomikos\
(lawyer). The rabbis had a formula, "What readest thou?"

10:27 {And he answering} (\ho de apokritheis\). First aorist
participle, no longer passive in idea. The lawyer's answer is
first from the _Shema_ (De 6:3; 11:13) which was written on the
phylacteries. The second part is from Le 19:18 and shows that
the lawyer knew the law. At a later time Jesus himself in the
temple gives a like summary of the law to a lawyer (Mr 12:28-34;
Mt 22:34-40) who wanted to catch Jesus by his question. There is
no difficulty in the two incidents. God is to be loved with all
of man's four powers (heart, soul, strength, mind) here as in Mr
12:30.

10:28 {Thou hast answered right} (\orthōs apekrithēs\). First
aorist passive indicative second singular with the adverb
\orthōs\. The answer was correct so far as the words went. In Mr
12:34 Jesus commends the scribe for agreeing to his
interpretation of the first and the second commandments. That
scribe was "not far from the kingdom of God," but this lawyer was
"tempting" Jesus. {Do this and thou shalt live} (\touto poiei kai
zēsēi\). Present imperative (keep on doing this forever) and the
future indicative middle as a natural result. There was only one
trouble with the lawyer's answer. No one ever did or ever can
"do" what the law lays down towards God and man always. To slip
once is to fail. So Jesus put the problem squarely up to the
lawyer who wanted to know {by doing what}. Of course, if he kept
the law {perfectly always}, he would inherit eternal life.

10:29 {Desiring to justify himself} (\thelōn dikaiōsai heauton\).
The lawyer saw at once that he had convicted himself of asking a
question that he already knew. In his embarrassment he asks
another question to show that he did have some point at first:
{And who is my neighbour?} (\kai tis estin mou plēsion;\). The
Jews split hairs over this question and excluded from "neighbour"
Gentiles and especially Samaritans. So here was his loop-hole. A
neighbour is a nigh dweller to one, but the Jews made racial
exceptions as many, alas, do today. The word \plēsion\ here is an
adverb (neuter of the adjective \plēsios\) meaning \ho plēsion
ōn\ (the one who is near), but \ōn\ was usually not expressed and
the adverb is here used as if a substantive.

10:30 {Made answer} (\hupolabōn\). Second aorist active
participle of \hupolambanō\ (see 7:43), to take up literally,
and then in thought and speech, old verb, but in this sense of
interrupting in talk only in the N.T. {Was going down}
(\katebainen\). Imperfect active describing the journey. {Fell
among robbers} (\lēistais periepesen\). Second aorist ingressive
active indicative of \peripiptō\, old verb with associative
instrumental case, to fall among and to be encompassed by
(\peri\, around), to be surrounded by robbers. A common
experience to this day on the road to Jericho. The Romans placed
a fort on this "red and bloody way." These were bandits, not
petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well
as of his money, the meanest sort of robbers. {Beat him} (\plēgas
epithentes\). Second aorist active participle of \epitithēmi\, a
common verb. Literally, "placing strokes or blows" (\plēgas\,
plagues) upon him. See Lu 12:48; Ac 16:23; Re 15:1,6,8 for
"plagues." {Half-dead} (\hēmithanē\). Late word from \hēmi\,
half, and \thnēskō\, to die. Only here in the N.T. Vivid picture
of the robbery.

10:31 {By chance} (\kata sugkurian\). Here only in the N.T.,
meaning rather, "by way of coincidence." It is a rare word
elsewhere and in late writers like Hippocrates. It is from the
verb \sugkureō\, though \sugkurēsis\ is more common. {Was going
down} (\katebainen\). Imperfect active as in verse 30. Passed
by on the other side (\antiparēlthen\). Second aorist active
indicative of \antiparerchomai\, a late double compound here
(verses 31,32) only in the N.T., but in the papyri and late
writers. It is the ingressive aorist (\ēlthen\), came alongside
(\para\), and then he stepped over to the opposite side (\anti\)
of the road to avoid ceremonial contamination with a stranger. A
vivid and powerful picture of the vice of Jewish ceremonial
cleanliness at the cost of moral principle and duty. The Levite
in verse 32 behaved precisely as the priest had done and for
the same reason.

10:33 {A certain Samaritan} (\Samareitēs de tis\). Of all men in
the world to do a neighbourly act! {As he journeyed} (\hodeuōn\).
Making his way. {Came where he was} (\ēlthen kat' auton\).
Literally, "came down upon him." He did not sidestep or dodge
him, but had compassion on him.

10:34 {Bound up his wounds} (\katedēsen ta traumata\). First
aorist active indicative of \katadeō\, old verb, but here only in
the N.T. The verb means "bound down." We say "bind up." Medical
detail that interested Luke. The word for "wounds" (\traumata\)
here only in the N.T. {Pouring on them oil and wine} (\epicheōn
elaion kai oinon\). Old verb again, but here only in the N.T. Oil
and wine were household remedies even for wounds (soothing oil,
antiseptic alcohol). Hippocrates prescribed for ulcers: "Bind
with soft wool, and sprinkle with wine and oil." {Set him}
(\epibibasas\). An old verb \epibibazō\ (\epi\, \bibazō\), to
cause to mount. In the N.T. only here and Ac 19:35; 23:24,
common in LXX. {Beast} (\ktēnos\). Old word from \ktaomai\, to
acquire, and so property (\ktēma\) especially cattle or any beast
of burden. {An inn} (\pandocheion\). The old Attic form was
\pandokeion\ (from \pan\, all, and \dechomai\, to receive). A
public place for receiving all comers and a more pretentious
caravanserai than a \kataluma\ like that in Lu 2:7. Here only
in the N.T. There are ruins of two inns about halfway between
Bethany and Jericho.

10:35 {On the morrow} (\epi tēn aurion\). Towards the morrow as
in Ac 4:5. (Cf. also Ac 3:1). Syriac Sinaitic has it "at dawn
of the day." An unusual use of \epi\. {Took out} (\ekbalōn\).
Second aorist active participle of \ekballō\. It could mean,
"fling out," but probably only means "drew out." Common verb.
{Two pence} (\duo dēnaria\). About thirty-five cents, but worth
more in purchasing power. {To the host} (\tōi pandochei\). The
innkeeper. Here only in the N.T. {Whatsoever thou spendest more}
(\hoti an prosdapanēsēis\). Indefinite relative clause with \an\
and the aorist active subjunctive of \prosdapanaō\, to spend
besides (\pros\), a late verb for the common \prosanaliskō\ and
here only in the N.T. {I will repay} (\ego apodōsō\). Emphatic.
What he had paid was merely by way of pledge. He was a man of his
word and known to the innkeeper as reliable. {When I come back
again} (\en tōi epanerchesthai me\). Luke's favourite idiom of
\en\ and the articular infinitive with accusative of general
reference. Double compound verb \epanerchomai\.

10:36 {Proved neighbour to him that fell} (\plēsion gegonenai tou
empesontos\). Second perfect infinitive of \ginomai\ and second
aorist active participle of \empiptō\. Objective genitive, became
neighbour to the one, etc. Jesus has changed the lawyer's
standpoint and has put it up to him to decide which of "these
three" (\toutōn tōn triōn\, priest, Levite, Samaritan) acted like
a neighbour to the wounded man.

10:37 {On him} (\met' autou\). With him, more exactly. The lawyer
saw the point and gave the correct answer, but he gulped at the
word "Samaritan" and refused to say that. {Do thou} (\su poiei\).
Emphasis on "thou." Would this Jewish lawyer act the neighbour to
a Samaritan? This parable of the Good Samaritan has built the
world's hospitals and, if understood and practised, will remove
race prejudice, national hatred and war, class jealousy.

10:38 {Now as they went on their way} (\ēn de tōi poreuesthai
autous\). Luke's favourite temporal clause again as in verse
35. {Received him into her house} (\hupedexato auton eis tēn
oikian\). Aorist middle indicative of \hupodechomai\, an old verb
to welcome as a guest (in the N.T. only here and Lu 19:6; Ac
17:7; Jas 2:25). Martha is clearly the mistress of the home and
is probably the elder sister. There is no evidence that she was
the wife of Simon the leper (Joh 12:1f.). It is curious that in
an old cemetery at Bethany the names of Martha, Eleazar, and
Simon have been found.

10:39 {Which also sat} (\hē kai parakathestheisa\). First aorist
passive participle of \parakathezomai\, an old verb, but only
here in the N.T. It means to sit beside (\para\) and \pros\ means
right in front of the feet of Jesus. It is not clear what the
point is in \kai\ here. It may mean that Martha loved to sit here
also as well as Mary. {Heard} (\ēkouen\). Imperfect active. She
took her seat by the feet of Jesus and went on listening to his
talk.

10:40 {Was cumbered} (\periespāto\). Imperfect passive of
\perispaō\, an old verb with vivid metaphor, to draw around. One
has sometimes seen women whose faces are literally drawn round
with anxiety, with a permanent twist, distracted in mind and in
looks. {She came up to him} (\epistāsa\). Second aorist active
participle of \ephistēmi\, an old verb to place upon, but in the
N.T. only in the middle voice or the intransitive tenses of the
active (perfect and second aorist as here). It is the ingressive
aorist here and really means. stepping up to or bursting in or
upon Jesus. It is an explosive act as is the speech of Martha.
{Dost thou not care} (\ou melei soi\). This was a reproach to
Jesus for monopolizing Mary to Martha's hurt. {Did leave me} (\me
kateleipen\). Imperfect active, she kept on leaving me. {Bid her}
(\eipon autēi\). Late form instead of \eipe\, second aorist
active imperative, common in the papyri. Martha feels that Jesus
is the key to Mary's help. {That she help me} (\hina moi
sunantilabētai\). Sub-final use of \hina\ with second aorist
middle subjunctive of \sunantilambanomai\, a double compound verb
(\sun\, with, \anti\, at her end of the line, and \lambanomai\,
middle voice of \lambanō\, to take hold), a late compound
appearing in the LXX, Diodorus and Josephus. Deissmann (_Light
from the Ancient East_, p. 87) finds it in many widely scattered
inscriptions "throughout the whole extent of the Hellenistic
world of the Mediterranean." It appears only twice in the N.T.
(here and Ro 8:26). It is a beautiful word, to take hold
oneself (middle voice) at his end of the task (\anti\) together
with (\sun\) one.

10:41 {Art anxious} (\merimnāis\). An old verb for worry and
anxiety from \merizō\ (\meris\, part) to be divided, distracted.
Jesus had warned against this in the Sermon on the Mount (Mt
6:25,28,31,34. See also Lu 12:11,22,26). {And troubled} (\kai
thorubazēi\). From \thorubazomai\, a verb found nowhere else so
far. Many MSS. here have the usual form \turbazēi\, from
\turbazō\. Apparently from \thorubos\, a common enough word for
tumult. Martha had both inward anxiety and outward agitation.
{But one thing is needful} (\henos de estin chreia\). This is the
reading of A C and may be correct. A few manuscripts have: "There
is need of few things." Aleph B L (and Westcott and Hort) have:
"There is need of few things or one," which seems like a conflate
reading though the readings are all old. See Robertson,
_Introduction to Textual Criticism of the N.T._, p. 190. Jesus
seems to say to Martha that only one dish was really necessary
for the meal instead of the "many" about which she was so
anxious.

10:42 {The good portion} (\tēn agathēn merida\). The best dish on
the table, fellowship with Jesus. This is the spiritual
application of the metaphor of the dishes on the table. Salvation
is not "the good portion" for Martha had that also. {From her}
(\autēs\). Ablative case after \aphairēthēsetai\ (future passive
indicative). Jesus pointedly takes Mary's side against Martha's
fussiness.