Lukas 10:40-41

10:40 But Martha was distracted ¹  with all the preparations she had to make, ²  so ³  she came up to him and said, “Lord, don’t you care ⁴  that my sister has left me to do all the work ⁵  alone? Tell ⁶  her to help me.” 10:41 But the Lord ⁷  answered her, ⁸  “Martha, Martha, ⁹  you are worried and troubled ¹⁰  about many things,

Lukas 12:29

12:29 So ¹¹  do not be overly concerned about ¹²  what you will eat and what you will drink, and do not worry about such things. ¹³ 

Lukas 12:1

Fear God, Not People

12:1 Meanwhile, ¹⁴  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁵  began to speak first to his disciples, “Be on your guard against ¹⁶  the yeast of the Pharisees, ¹⁷  which is hypocrisy. ¹⁸ 

Kolose 1:1

Salutation

1:1 From Paul, ¹⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Filipi 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

Filipi 4:11

4:11 I am not saying this because I am in need, for I have learned to be content in any circumstance.

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ²⁰ 

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 5:7

5:7 Just as there is futility in many dreams,

so also in many words. ²¹ 

Therefore, fear God!

[10:40]  ¹ 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]  ² tn Grk “with much serving.”

[10:40]  ³ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁴ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁵ tn Grk “has left me to serve alone.”

[10:40]  ⁶ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ⁷ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ⁸ tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ⁹ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹⁰ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[12:29]  ¹¹ tn Here καί (kai) has been translated as “so” to indicate a conclusion drawn from the previous illustrations.

[12:29]  ¹² tn Grk “do not seek,” but this could be misunderstood to mean that people should make no attempt to obtain their food. The translation “do not be overly concerned” attempts to reflect the force of the original.

[12:29]  ¹³ tn The words “about such things” have been supplied to qualify the meaning; the phrase relates to obtaining food and drink mentioned in the previous clause.

[12:1]  ¹⁴ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹⁶ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹⁷ sn See the note on Pharisees in 5:17.

[12:1]  ¹⁸ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[13:5]  ²⁰ sn A quotation from Deut 31:6, 8.

[5:7]  ²¹ tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (vÿrob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (dÿvarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udÿvarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).