κ.
34-42.
545
τὸν οἶκον αὐτῆς] 39. καὶ τῇδε ἦν ἀδελφὴ καλουµένη Μαρία, ἢ καὶ Παρακαθίσασα παρὰ τοὺς πόδας τοῦ ᾿Ιησοῦ 3 Kove τὸν λόγον αὐτοῦ. 40. ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν: ἐπιστᾶσα δὲ εἶπε, “" Κύριε, οὐ µέλει σοι ὅτι ἡ ἀδελφή µου µόνην µε κατέλιπε» διακονεῖν; εἰπὲ 4 οὖν αὐτῇ ἵνα por συναντιλάβηται." 41. ᾿Αποκρι- Geis δὲ εἶπεν αὐτῇ ὁ ᾿Ιησοῦς,ὅ “ Μάρθα, Μάρθα, μεριμνᾶς καὶ τυρβάζῃ ὃ περὶ πολλά: 42. ἑνὸς δέ ἐστι χρείαἴ- Μαρία δὲ δ τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ᾽ 9 αὐτῆς.”
I NCLE 33 have εις την οικιαν and NWLE
after υπεδεξατο αυτον (W.H. brackets).
om. αυτης (Tisch.). B has nothing
? From η και to Ίησου sundry variants occur: omit η MLE; SABCLE have παρακαθεσθεισα; for παρα $3BCL= have προς; and for Ιησον these with D have
κνριον.
ὃ κατελειπεν in ABCLE al. fl.
“ evrov in DLE 1, 33 (Tisch., W.H.); ειπε in SABC al. fl,
5 For ο |. S$BL have ο κυριος.
5 θορυβαζη in SBCDL 1, 33.
7 For ενος δε εστι xpeta (Tisch.) NBL Σ, 33 have ολιγων δε εστι χρεια η ενος,
which commends itself on reflection. omits all between Μαρθα and Μαρια.
8 yap in NBL.
have opportunity and power to help, no matter what his rank, race, or religion may be: neighbourhood coextensive with humanity.
Vv. 38-42. Martha and Mary.—Ver. 38. ἐν τῷ πορεύεσθαι, in continuation of the wandering whose beginning is noted at ix. 52; when, where, not in- dicated.—eis κώµην τινά: either not known, or the name deemed of no im- portance. When it is stated that He (αὐτὸς) (Jesus) came to this village it is not implied that He was alone, though no mention is made of disciples in the narrative.—Madp0a = mistress, feminine
of "\7.—Ver. 39. Μαρία, socially sub-
ordinate (inferrible from the manner of reference), though the spiritual heroine of the tale-—# καὶ: the force of the καὶ is not clear, and has been variously ex- plained. Grotius regards it as simply an otiose addition to the relative. Borne- mann takes it = adeo = to such an extent did Mary disregard the customary duty of women, that of serving guests, ‘‘ quem morem adeo non observat M. ut docenti Jesu auscultet”. Perhaps it has some- thing of the force of 84 = who, observe! serving to counterbalance the social sub- ordination of Mary; the less important person in the house, but the more im- portant in the Kingdom of οἄ.--παρα-
Vide below. D omits the clause.
Syr. sin.
9 Omit aw BDL.
καθεσθεῖσα, first aorist passive participle, from παρακαθέζοµαι, late Greek form = sitting at the feet of Jesus. Posture noted as significant of a receptive mind and devoted spirit.—rot Κυρίου, the Lord, once more for ¥esus in narrative (Ἰησοῦ in T. Ε.).---ἤκουε τὸν λόγον α., continued hearing His word, a conven- tional expression as in viii. 21.—Ver. 4ο. ἡ δὲ Μάρ., but Martha, δὲ as if μὲν had gone before where καὶ is=Mary on the one hand sat, etc., Martha on the other, είο.---περιεσπᾶτο, was distracted, over- occupied, as if the visit had been un-
expected, and the guests numerous. In use from Xenophon down. In Polybius with tq διανοίᾳ added. Holtzmann
(H. C.) points out the correspondence between the contrasted picture of the two sisters and the antithesis between the married and unmarried woman in 1 Cor. vii. 34, 35. The married woman caring for the world like Martha (µεριμνᾷς, ver. 41); the unmarried virgin: εὐπάρεδρον 7. κυρίῳ ἀπερισπάστως.--- ἐπιστᾶσα, coming up to and placing herself beside Jesus and Mary: in no placid mood, looking on her sister as simply an idle woman. A bustled worthy housewife will speak her mind in such a case, even though a Jesus be present and come in for a share of the blame.— συναντιλάβηται, bid her take a hand:
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