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(1.00) (Luk 10:41)

sn The double vocative Martha, Martha communicates emotion.

(0.82) (Joh 11:24)

tn Grk “Martha said to him.”

(0.50) (Luk 10:40)

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

(0.47) (Joh 11:28)

tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

(0.47) (Joh 11:21)

tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

(0.47) (Joh 11:1)

tn Grk “from Bethany, the village of Mary and her sister Martha.”

(0.41) (Luk 10:40)

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

(0.35) (Joh 12:2)

tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

(0.33) (Joh 11:20)

sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

(0.33) (Joh 11:22)

sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

(0.29) (Joh 11:23)

sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.

(0.29) (Joh 11:5)

sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.

(0.21) (Joh 11:39)

sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died because the decomposition of his body had already begun to take place, since he had been dead for four days.

(0.18) (Luk 10:38)

tc Most mss have “into the house” (P3vid א C L Ξ 33 579) or “into her house” (א1 A C2 D W Θ Ψ 070 ƒ1,13 M lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in P45,75 B sa.



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