KJV: But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
YLT: and Martha was distracted about much serving, and having stood by him, she said, 'Sir, dost thou not care that my sister left me alone to serve? say then to her, that she may partake along with me.'
Darby: Now Martha was distracted with much serving, and coming up she said, Lord, dost thou not care that my sister has left me to serve alone? Speak to her therefore that she may help me.
ASV: But Martha was cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she help me.
| ἡ | - |
|
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Μάρθα | Martha |
|
Parse: Noun, Nominative Feminine Singular Root: Μάρθα Sense: was the sister of Lazarus and Mary of Bethany. |
|
| περιεσπᾶτο | was distracted |
|
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: περισπάω Sense: to draw around, to draw away, distract. |
|
| περὶ | about |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| πολλὴν | much |
|
Parse: Adjective, Accusative Feminine Singular Root: πολύς Sense: many, much, large. |
|
| διακονίαν | service |
|
Parse: Noun, Accusative Feminine Singular Root: διακονία Sense: service, ministering, esp. |
|
| ἐπιστᾶσα | having come up |
|
Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: ἐφίστημι Sense: to place at, place upon, place over. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| εἶπεν | she said |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
|
| Κύριε | Lord |
|
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
| μέλει | is it concerning |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: μέλει Sense: to care about. |
|
| σοι | to You |
|
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular Root: σύ Sense: you. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| ἀδελφή | sister |
|
Parse: Noun, Nominative Feminine Singular Root: ἀδελφή Sense: a full, own sister. |
|
| μου | of me |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| μόνην | alone |
|
Parse: Adjective, Accusative Feminine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
|
| με | me |
|
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| κατέλειπεν | has left |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καταλείπω Sense: to leave behind. |
|
| διακονεῖν | to serve |
|
Parse: Verb, Present Infinitive Active Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
|
| εἰπὲ | Speak |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: λέγω Sense: to speak, say. |
|
| αὐτῇ | to her |
|
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἵνα | that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| μοι | me |
|
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
| συναντιλάβηται | she might help |
|
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: συναντιλαμβάνομαι Sense: to lay hold along with, to strive to obtain with others, help in obtaining. |
|
Greek Commentary for Luke 10:40
Imperfect passive of περισπαω 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. [source]
Second aorist active participle of επιστημι 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 (ου μελει σοι ou melei soi). This was a reproach to Jesus for monopolizing Mary to Martha‘s hurt.Did leave me Imperfect active, she kept on leaving me.Bid her (ειπον αυτηι eipon autēi). Late form instead of ειπε eipe second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary‘s help.That she help me Sub-final use of ινα hina with second aorist middle subjunctive of συναντιλαμβανομαι sunantilambanomai a double compound verb It is a beautiful word, to take hold oneself (middle voice) at his end of the task (αντι anti) together with (συν sun) one. [source]
This was a reproach to Jesus for monopolizing Mary to Martha‘s hurt. [source]
Imperfect active, she kept on leaving me.Bid her (ειπον αυτηι eipon autēi). Late form instead of ειπε eipe second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary‘s help.That she help me Sub-final use of ινα hina with second aorist middle subjunctive of συναντιλαμβανομαι sunantilambanomai a double compound verb It is a beautiful word, to take hold oneself (middle voice) at his end of the task (αντι anti) together with (συν sun) one. [source]
Late form instead of ειπε eipe second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary‘s help. [source]
Sub-final use of ινα hina with second aorist middle subjunctive of συναντιλαμβανομαι sunantilambanomai a double compound verb It is a beautiful word, to take hold oneself (middle voice) at his end of the task (αντι anti) together with (συν sun) one. [source]
Only here in New Testament. The Rev. might better have inserted in the text the marginal rendering, woe distracted. The verb means, literally, to draw from around ( περί ). Martha's attention, instead of centring round Jesus, was drawn hither and thither. The περί , around, in composition with the verb, is followed immediately by another περί , “about much serving.” [source]
Came up to him, as Rev., suddenly stopping in her hurry. [source]
The aorist, as Rev., did leave, indicating that she had been assisting before she was drawn off by Jesus' presence. Some read κατέλειπεν the imperfect, was leaving. [source]
The verb consists of three elements: λαμβάνω ,to take hold; σύν ,together with; ἀντι , reciprocally - doing her part as Martha does hers. It might be paraphrased, therefore, take hold and do her part along with me. It occurs only here and Romans 8:26, of the Spirit helping our infirmities, where all the elements of the verb are strikingly exemplified. [source]
Reverse Greek Commentary Search for Luke 10:40
From ὕπο , under, and δέχομαι , to receive. Received him under her roof. Martha is marked as the head of the household. It was her house. She received the guest, and was chiefly busy with the preparations for his entertainment (Luke 10:40). [source]
Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in Luke 10:40. But here it probably means coming up and standing by and so hearing Simeon‘s wonderful words so that her words form a kind of footnote to his. [source]
Here again ουν oun is not inferential, but merely transitional. This supper is given by Mark (Mark 14:3-9) and Matthew (Matthew 26:6-13) just two days (Mark 14:1) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (John 12:2-9) it immediately after the arrival of Jesus in Bethany (John 12:1). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John “is here more probably accurate.” It all turns on John‘s purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12John closes his record of the public ministry of the Lord relative to the disciples at this feast (John 12:1-11), to the multitude in the triumphal entry (John 12:12-19), to the world outside in the visit of the Greeks (verses 20-36a), and with two summary judgments (John 12:36-50). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke 7:36-50). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. And Martha served Imperfect active of διακονεω diakoneō picturing Martha true to the account of her in Luke 10:40 But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark 14:3) and Matthew (Matthew 26:6) who mention the name of the host. It is not Simon the Pharisee (Luke 7:36), but Simon the leper (Mark 14:3; Matthew 26:6) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. That sat at meat “That lay back,” reclined as they did, articular participle (ablative case after εκ ek) of the common verb ανακειμαι anakeimai Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John 12:9). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus. [source]
Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (Acts 18:8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1 Corinthians 1:1), a co-worker with Paul whom he had sought to persecute. And Gallio cared for none of these things (και ουδεν τουτων τωι Γαλλιωνι εμελεν kai ouden toutōn tōi Galliōni emelen). Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Literally, “no one of these things was a care to Gallio.” The usually impersonal verb (μελει εμελεν meleiemelen imperfect active) here has the nominative as in Luke 10:40. These words have been often misunderstood as a description of Gallio‘s lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul‘s concern. Gallio shows up well in Luke‘s narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob. [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Present middle indicative of συναντιλαμβανομαι sunantilambanomai late and striking double compound (Diodorus, lxx, Josephus, frequent in inscriptions, Deissmann, Light, etc., p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and Luke 10:40 in Martha‘s plea for Mary‘s help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. [source]
See on Luke 10:40. The same word compounded here with ἀ notis used of Martha's being cumbered or distracted with much serving. [source]
This old word is from διακονος diakonos and has a general meaning of service as here (Romans 11:13) and a special ministration like that of Martha (Luke 10:40) and the collection (1 Corinthians 16:15; 2 Corinthians 8:4). [source]
ροχον Brochon is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example “hanged by a noose.” Επιβαλω Epibalō is second aorist active subjunctive of επιβαλλω epiballō old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. For that which is seemly (προς το ευσχημον pros to euschēmon). Old adjective (ευ eu well, σχημων schēmōn shapely, comely, from σχημα schēma figure). For the purpose of decorum. Attend upon the Lord Adjective construed with προς το pros to before, late word (Hesychius) from ευ eu well, and παρεδρος paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
Adjective construed with προς το pros to before, late word (Hesychius) from ευ eu well, and παρεδρος paredros sitting beside, “for the good position beside the Lord” (associative instrumental case of Κυριωι Kuriōi). Cf. Mary sitting at the feet of Jesus (Luke 10:39). Without distraction (απερισπαστως aperispastōs). Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
Late adverb (Polybius, Plutarch, lxx) from the adjective απερισπαστος aperispastos (common in the papyri) from α a privative and περισπαω perispaō to draw around (Luke 10:40). [source]
Lit., take hold with. Compare Luke 5:7. The verb is used of conception, Luke 1:24; arrest, Matthew 26:55; Acts 12:3; catching, as fish, Luke 5:9. Compare the compound συναντιλάμβανομαι help Luke 10:40(note); Romans 8:26. [source]
Better, “concerning the faith made shipwreck.” For a similar use of περὶ concerningsee Acts 19:25; Luke 10:40; 1 Timothy 6:21; 2 Timothy 2:18; 2 Timothy 3:8. It is noteworthy that περὶ with the accusative occurs only once in Paul (Philemon 2:23). Ναυαγεῖν tomake shipwreck only here and 2 Corinthians 11:25. Nautical metaphors are rare in Paul's writings. [source]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]