1 Korintus 7:33-34
Konteks7:33 But a married man is concerned about the things of the world, how to please his wife, 7:34 and he is divided. An unmarried woman 1 or a virgin 2 is concerned about the things of the Lord, to be holy both in body and spirit. But a married woman is concerned about the things of the world, how to please her husband.
Lukas 8:14
Konteks8:14 As for the seed that 3 fell among thorns, these are the ones who hear, but 4 as they go on their way they are choked 5 by the worries and riches and pleasures of life, 6 and their fruit does not mature. 7
Lukas 10:40-42
Konteks10:40 But Martha was distracted 8 with all the preparations she had to make, 9 so 10 she came up to him and said, “Lord, don’t you care 11 that my sister has left me to do all the work 12 alone? Tell 13 her to help me.” 10:41 But the Lord 14 answered her, 15 “Martha, Martha, 16 you are worried and troubled 17 about many things, 10:42 but one thing 18 is needed. Mary has chosen the best 19 part; it will not be taken away from her.”
Lukas 21:34
Konteks21:34 “But be on your guard 20 so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day close down upon you suddenly like a trap. 21
[7:34] 1 sn In context the unmarried woman would probably refer specifically to a widow, who was no longer married, as opposed to the virgin, who had never been married.
[7:34] 2 tc There are three viable variant readings at this point in the text. (1) The reading ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος (Jh gunh Jh agamo" kai Jh parqeno", “the unmarried woman and the virgin”) is represented by ancient and important
[7:34] tn Grk “The unmarried woman and the virgin.” The identity of the “virgin” here is a matter of interpretation (see note on “people who have never married” in v. 25 for discussion), which has in fact contributed to textual variation at this point in the text (see the text critical note above). As far as the translation is concerned, one must determine if one group of women or two are in view. It is possible that Paul means to refer to only one class of women here, namely unmarried virgins, but the use of the adjective ἡ ἄγαμος (Jh agamo", “unmarried”) with “woman” and not “virgin” precludes that interpretation; in addition, the use of the article with both “woman” and “virgin” implies that two distinct groups are in view. If two groups are in view, English would more naturally use the conjunction “or” to indicate the distinction. Thus the translation “An unmarried woman or a virgin” has been used to make clear that two groups are in view.
[8:14] 3 tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.
[8:14] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[8:14] 5 sn That is, their concern for spiritual things is crowded out by material things.
[8:14] 6 sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.
[8:14] 7 tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.
[10:40] 8 sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
[10:40] 9 tn Grk “with much serving.”
[10:40] 10 tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
[10:40] 11 tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
[10:40] 12 tn Grk “has left me to serve alone.”
[10:40] 13 tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.
[10:41] 14 tc Most
[10:41] 15 tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
[10:41] 16 sn The double vocative Martha, Martha communicates emotion.
[10:41] 17 tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).
[10:42] 18 tc Or, with some
[10:42] 19 tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).
[21:34] 20 tn Grk “watch out for yourselves.”
[21:34] sn Disciples are to watch out. If they are too absorbed into everyday life, they will stop watching and living faithfully.
[21:34] 21 sn Or like a thief, see Luke 12:39-40. The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34, completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35. This does not affect the meaning.