![]() ![]() To simplify, this is frequently interpreted as spiritual values being more important than material business, such as preparation of food. Martha is the householder (Luke 10:38) and the many “preparations” which distract her are rendered by the Greek word diakonia, a word used for services often associated with a particular office of an association, leading some commentators to imagine Martha’s business to be related to helping Jesus’ movement. Food, however, does not seem to be at play. Modern presuppositions about women’s domestic roles have often imagined Martha’s “preparations” to be related to food, placing her in the kitchen in this scene. Shifting gender expectations, as well as the views of primarily male interpreters, have led to a diversity of interpretations of this passage. Mary has chosen what is better, and it will not be taken away from her." She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!" "Martha, Martha," the Lord answered, "you are worried and upset about many things, but only one thing is needed. But Martha was distracted by all the preparations that had to be made. She had a sister called Mary, who sat at the Lord's feet listening to what he said. Gospel of Luke Georg Friedrich Stettner: Christ at the home of Martha and MaryĪs Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. Jesus at the home of Martha and Mary (also referred to as Christ in the House of Martha and by other variant names) refers to a Biblical episode in the life of Jesus in the New Testament which appears only in Luke's Gospel ( Luke 10:38–42), immediately after the Parable of the Good Samaritan ( Luke 10:25–37). Jesus at the home of Martha and Mary by Tintoretto, 16th century This is the Aramaic form of the Greek name Martha.Not to be confused with Anointing of Jesus. The latter version of the word מר made feminine forms the word מרת ( mrt), which is pronounced marta. This word slowly became an authoritative title, meaning boss, lord or master, and went on to denote the owner and master of a house. מר ( mar III), meaning to exchange, probably from מור ( mwr).This word comes from the verb אמר ( amar), meaning to speak. מר ( mar) means myrrh (a bitter herb) and pronounced slightly different from the following five identical words.Marcus Jastrow's Dictionary of the Targumim, Talmud Bavli, Talmud Yerushalmi and Midrashic Literature lists the following: And there were some other words that had yielded derivations that were indistinguishable from mar. The noun תמורה ( temura) means exchange.īy the time Israel spoke Aramaic, the root מרר ( marar), or rather the truncation מר ( mar), had fallen apart into several separated groups of words. Perhaps the connection between the previous is coincidental but perhaps these words are indeed linked, as change is often reaction to bitterness or opposition. Verb מרה ( mara) means to be contentious or rebellious, particularly against God. ![]() Hence, despite its links to words that mostly describe hardship, myrrh oil was known as the "oil of joy." The latter noun is spelled identical to the noun תמרור ( tamrur), meaning marker or sign post, from the root תמר ( tamar), meaning to be stiff or erect.Īnd speaking of such, the nouns מר ( mor) and מור ( mor) mean myrrh, a bitter and fragrant spice that was originally used to mark the tabernacle, but which came to be used to proclaim, olfactorily, the consummation of marriage. Nouns מרור ( maror) and מרורה ( merora) refer to any bitter thing, the former specifically to a certain bitter herb, and the latter to gall or poison. The verb מרר ( marar) means to be strong or bitter and can be used to describe tastes and smells, and hard or difficult situations.Īdjectives מר ( mar) and מרירי ( meriri) mean bitter. ![]()
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