Lucas 10

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NCB · Nueva Biblia del Consenso

¹Now after these things the Lord appointed seventy-two others also, and sent them two by two before his face into every city and place where he himself was about to come. ²Then he said to them: The harvest is indeed abundant, but the laborers are few; pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. ³Go; look, I send you out as lambs in the midst of wolves. ⁴Bear no bag, no knapsack, no sandals; and greet no one on the way. ⁵And into whatever house you enter, first say, 'Peace to this house.' ⁶And if a son of peace is there, your peace will rest upon him; but if not, it will return to you. ⁷Remain in that house, eating and drinking what they have; for the laborer is worthy of his wages. Do not move from house to house. ⁸And into whatever city you enter, and they receive you, eat the things set before you, ⁹and heal the sick who are in it, and tell them, 'The kingdom of God has come near upon you.' ¹⁰But into whatever city you enter, and they do not receive you, going out into its broad streets, say, ¹¹'Even the dust that clings to us from your city to our feet, we wipe off against you; nevertheless know this, that the kingdom of God has come near upon you.' ¹²But I tell you that in that day it will be more tolerable for Sodom than for that city. ¹³Woe to you, Chorazin! Woe to you, Bethsaida! For if the powers generated in Tyre and Sidon had been generated in you, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴But it will be more tolerable for Tyre and Sidon in the judgment than for you. ¹⁵And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. ¹⁶The one hearing you hears me, and the one rejecting you rejects me; but the one rejecting me rejects the one who sent me. ¹⁷The seventy-two returned with joy, saying, 'Lord, even the demons are subjected to us in your name.' ¹⁸He said to them, 'I was watching Satan falling like lightning from heaven. ¹⁹Look, I have given you the authority to tread upon serpents and scorpions, and upon all the power of the enemy, and nothing will by any means injure you. ²⁰Nevertheless, do not rejoice in this, that the spirits are subjected to you; but rejoice that your names are written in the heavens.' ²¹In that hour he rejoiced in the Holy Spirit and said, 'I confess to you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants; yes, Father, because so it became a good pleasure before you.' ²²All things were handed over to me by my Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son desires to reveal him. ²³And turning to the disciples privately he said, 'Blessed are the eyes seeing what you see; ²⁴for I tell you that many prophets and kings desired to see what you see, and saw them not, and to hear what you hear, and heard them not.' ²⁵And look, a certain lawyer stood up testing him and saying, 'Teacher, having done what, will I inherit eternal life?' ²⁶He said to him, 'What is written in the Law? How do you read it?' ²⁷And answering he said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.' ²⁸He said to him, 'You answered correctly; do this, and you will live.' ²⁹But he, desiring to justify himself, said to Jesus, 'And who is my neighbor?' ³⁰Taking up the question, Jesus said: 'A certain man was going down from Jerusalem to Jericho, and fell among robbers, who stripping him and striking him, departed, leaving him half dead. ³¹And by chance a certain priest was going down on that road, and seeing him, passed by on the opposite side. ³²And in like manner also a Levite, coming to the place and seeing him, passed by on the opposite side. ³³But a certain Samaritan, journeying, came down to him, and seeing him, was moved with compassion, ³⁴and approaching he bound up his wounds, pouring on oil and wine; and putting him on his own beast, he brought him to an inn and provided care for him. ³⁵And on the next day, taking out two denarii he gave them to the innkeeper and said, 'Provide care for him, and whatever you spend additionally, I will repay you when I return.' ³⁶Which of these three seems to you to have become a neighbor to the one having fallen among the robbers? ³⁷He said, 'The one having done mercy with him.' Then Jesus said to him, 'Go, and you do likewise.' ³⁸Now as they were traveling, he entered into a certain village; and a certain woman named Martha received him into her house. ³⁹And she had a sister called Mary, who also sat at the Lord's feet and was listening to his word. ⁴⁰But Martha was distracted about much serving; and standing by she said, 'Lord, do you not care that my sister left me to serve alone? Tell her therefore that she may help me.' ⁴¹But answering, the Lord said to her, 'Martha, Martha, you are anxious and troubled about many things, ⁴²but there is need of few things, or of one. For Mary chose the good part, which will not be taken away from her.'

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En qué coinciden las tradiciones

Several traditions emphasize that believers must root their highest joy in heavenly citizenship rather than spiritual power. However, interpretation of the chapter's major narratives is heavily disputed, particularly the Parable of the Good Samaritan: traditions are divided over whether it serves as a literal mandate for universal neighbor-love and structural social justice, or primarily functions as an allegory of salvation where the characters and elements represent Christ, fallen humanity,… Inicia sesión para leer el consenso completo →

Dónde difieren las tradiciones

The commissioning of the seventy serves as a permanent mandate and structural blueprint for broad lay, itinerant, and missionary evangelism.
catholic: QUALIFY; orthodox: QUALIFY; anglican: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM; restorationist: DENY
The instructions regarding lack of provisions and miraculous empowerment were a limited commission for a specific historical dispensation rather than universal commands for the church.
methodist: DENY; anabaptist: DENY; pentecostal: DENY; restorationist: AFFIRM
The authority given to the seventy proves that charismatic empowerment for mission, including healing and deliverance, continues beyond the original apostles for all disciples.
pentecostal: AFFIRM; restorationist: DENY
The believers' delegated authority over demons provides a framework for the Church's active engagement in spiritual warfare.
oriental-orthodox: AFFIRM; pentecostal: AFFIRM; restorationist: DENY
Jesus directed the lawyer to the requirements of the Mosaic Law for eternal life strictly because the New Covenant dispensation had not yet been inaugurated.
adventist: DENY; restorationist: AFFIRM
The command to love God and neighbor with one's entire being defines the attainment of entire sanctification or Christian perfection.
reformed: DENY; methodist: AFFIRM
The Parable of the Good Samaritan functions as a typology of salvation, where the wounded man is fallen humanity, the Samaritan is Christ, and the inn is the Church.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: DENY
The priest and Levite in the parable symbolize the Old Testament Law and Prophets, which are powerless to cure humanity's spiritual death.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: AFFIRM; reformed: DENY; anabaptist: QUALIFY
The oil and wine poured by the Samaritan represent the sacramental mysteries of the Church.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: DENY
The Parable of the Good Samaritan is a literal exposition of the moral law regarding neighborly love, and should not be interpreted as an allegory of salvation.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: AFFIRM
The parable dismantles ethnic and nationalistic boundaries, establishing a mandate for universal, practical neighbor-love that extends even to historic enemies.
orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM
The Good Samaritan narrative serves as the primary biblical mandate for structural social justice, mutual aid, and comprehensive healthcare ministries.
orthodox: QUALIFY; anglican: AFFIRM; lutheran: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: QUALIFY
The episode of Martha and Mary provides the scriptural paradigm for distinguishing the active and contemplative lives, establishing the superiority of spiritual contemplation.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: QUALIFY; reformed: QUALIFY; baptist: QUALIFY; methodist: DENY; anabaptist: QUALIFY; restorationist: QUALIFY
Mary's choice to sit at Jesus' feet serves as a mandate for extended prayer, tarrying, and the cultivation of inward devotion over religious busyness.
catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; adventist: QUALIFY; restorationist: QUALIFY

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Catholic

In Luke 10, Jesus appoints and sends out seventy (or seventy-two) disciples ahead of him, instructing them to travel lightly, preach the nearness of the kingdom, and heal the sick. He pronounces woes upon Galilean cities that reject his works, warning that rejecting his emissaries equates to rejecting him and the Father. The disciples return rejoicing over their authority over demons, but Jesus redirects their joy to their heavenly citizenship, thanking the Father for revealing these truths to "babes" rather than the wise. In response to a lawyer testing him about eternal life and the definition of a neighbor, Jesus delivers the parable of the Good Samaritan, where an outcast exhibits true mercy to a beaten traveler after religious figures pass by. The chapter concludes in Bethany, where Jesus visits the home of Martha and Mary; Martha serves anxiously while Mary listens to his teaching, prompting Jesus to declare that Mary has chosen the "good part." Reception: The Catholic tradition receives this chapter as a profound repository of ecclesiology, Christology, and spiritual theology, utilizing both literal and highly developed typological exegesis. The sending of the seventy (or seventy-two) is viewed as the prefiguration of the broader presbyterate and the universal mission of the Church. The Eastern Catholic churches preserve a robust liturgical veneration of this group, celebrating the "Synaxis of the Seventy Apostles" (found in the Byzantine Synaxarion), whereas the Latin tradition often focuses on how this expanded mission supports the hierarchical structure. Jesus' declaration, "He that heareth you, heareth me" (Luke 10:16), forms a cornerstone for the Catholic understanding of the Magisterium. The Second Vatican Council invokes this verse in Lumen Gentium to affirm that the bishops, as successors of the apostles, speak with the authority of Christ himself. The parable of the Good Samaritan has been universally read through a Christological and sacramental lens since the patristic era. Origen and Augustine articulate the classic typology: the man going down from Jerusalem to Jericho is fallen humanity (Adam) descending into the mortality of the world; the robbers are demonic powers who strip him of grace; the priest and Levite represent the inability of the Old Law to save. The Good Samaritan is Christ himself, who binds the wounds with the oil of comfort and the wine of exhortation. The inn is the Church, and the innkeeper represents the apostolic ministers to whom Christ entrusts humanity until his return, leaving the two denarii (variously interpreted as the two Testaments, the two commandments of love, or the sacraments). The narrative of Martha and Mary is the classic scriptural locus for distinguishing the active and contemplative lives. Gregory the Great established the paradigm for the West: Martha's anxious service represents the active life of corporal works, while Mary's sitting at Jesus' feet represents the contemplative life of prayer and beholding God. Thomas Aquinas synthesizes this tradition, arguing that while both are holy and necessary, the contemplative life is objectively higher (the "one thing needful") because it engages the highest human faculties and is the only part that continues into eternity.

Eastern Orthodox

Jesus expands his ministry by appointing seventy disciples, sending them in pairs to prepare the towns for his arrival, warning them of the dangers and rejections they will face, and granting them authority over evil. Upon their joyful return, he directs their rejoicing toward their heavenly citizenship. He then answers a lawyer's test by defining neighborly love through the parable of the Good Samaritan, transcending ethnic and religious boundaries. Finally, in the home of Martha and Mary, Jesus corrects Martha's anxious hospitality, affirming Mary's choice to sit and listen to his word as the 'one thing needful.' Reception: The Eastern Orthodox tradition reads this chapter through a deeply Christological, ecclesiological, and ascetic lens. The sending of the Seventy (vv. 1-17) is viewed as foundational for apostolic succession and the expansive mission of the Church, formally commemorated in the liturgical calendar as the Synaxis of the Seventy Apostles. The parable of the Good Samaritan (vv. 30-37) is universally interpreted through a patristic allegorical consensus: the man traveling is Adam (representing all humanity); Jerusalem is Paradise; Jericho is the fallen world; the robbers are demons who strip humanity of grace and leave it 'half dead' (spiritually wounded but still retaining the image of God). The Priest and Levite represent the Old Covenant Law and Prophets, which are powerless to save. The Samaritan is Christ himself, who binds up human wounds with the healing mysteries (sacraments) of oil (chrism/unction) and wine (the Eucharist), placing the man in the inn, which represents the Church. The account of Martha and Mary (vv. 38-42) forms the scriptural bedrock for Orthodox asceticism, establishing the vital distinction between praxis (active service) and theoria (contemplation). While Martha's service is honorable, Mary's choice to sit at the Lord's feet is championed by hesychast theology as the superior path of inner stillness, spiritual vision, and unceasing prayer.

Oriental Orthodox

In this narrative chapter, Jesus commissions seventy (or seventy-two) laborers for an urgent preaching and healing mission, warning them of rejection but granting them spiritual authority. Upon their joyful return, He speaks of witnessing Satan's fall and emphasizes that rejoicing should be rooted in salvation rather than spiritual power. He then blesses the Father for revealing truth to the humble ('babes') and asserts His unique, mutual knowledge with the Father. Challenged by a lawyer, Jesus redefines 'neighbor' through the Parable of the Good Samaritan. Finally, in the home of Martha and Mary, He praises Mary's choice of contemplative listening over Martha's anxious service. Reception: The Oriental Orthodox tradition receives this chapter through profoundly typological, Christological, and ascetic lenses. Severus of Antioch heavily influenced the miaphysite reading of the Good Samaritan (vv. 30-37), establishing it as a grand, comprehensive typology of the economy of salvation. The man journeying down from Jerusalem is Adam descending from Paradise to the world (Jericho); the robbers are the demons who strip humanity of grace and virtue; the priest and Levite represent the Law and the Prophets, which observed humanity's spiritual death but lacked the power to heal it. Christ is the Good Samaritan—a foreigner to human sin—who binds humanity's wounds with the oil of the Holy Spirit (or mercy) and the wine of the Eucharist (or discipline), carrying him on His own 'beast' (His incarnate flesh) to the inn, which represents the Church. Christologically, Cyril of Alexandria reads verses 21-22 to defend the unified, incarnate Word. When Jesus says 'All things have been delivered to me,' Cyril insists He speaks economically according to His assumed humanity, while 'no one knows the Son except the Father' demonstrates His divine consubstantiality, requiring no division of subjects. Additionally, verses 18-19 ('tread on serpents and scorpions') are foundational for the Coptic and Syriac theology of spiritual warfare, framed by Athanasius as Christ breaking demonic dominion and transferring this authority to the faithful ascetic.

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El mismo capítulo en 7 traducciones de dominio público.

WEB · World English Bible

¹Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he was about to come. ²Then he said to them, “The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. ³Go your ways. Behold, I send you out as lambs among wolves. ⁴Carry no purse, nor wallet, nor sandals. Greet no one on the way. ⁵Into whatever house you enter, first say, ‘Peace be to this house.’ ⁶If a son of peace is there, your peace will rest on him; but if not, it will return to you. ⁷Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don’t go from house to house. ⁸Into whatever city you enter and they receive you, eat the things that are set before you. ⁹Heal the sick who are there and tell them, ‘God’s Kingdom has come near to you.’ ¹⁰But into whatever city you enter and they don’t receive you, go out into its streets and say, ¹¹‘Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that God’s Kingdom has come near to you.’ ¹²I tell you, it will be more tolerable in that day for Sodom than for that city. ¹³“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴But it will be more tolerable for Tyre and Sidon in the judgment than for you. ¹⁵You, Capernaum, who are exalted to heaven, will be brought down to Hades. ¹⁶Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.” ¹⁷The seventy returned with joy, saying, “Lord, even the demons are subject to us in your name!” ¹⁸He said to them, “I saw Satan having fallen like lightning from heaven. ¹⁹Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. ²⁰Nevertheless, don’t rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.” ²¹In that same hour, Jesus rejoiced in the Holy Spirit, and said, “I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.” ²²Turning to the disciples, he said, “All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.” ²³Turning to the disciples, he said privately, “Blessed are the eyes which see the things that you see, ²⁴for I tell you that many prophets and kings desired to see the things which you see, and didn’t see them, and to hear the things which you hear, and didn’t hear them.” ²⁵Behold, a certain lawyer stood up and tested him, saying, “Teacher, what shall I do to inherit eternal life?” ²⁶He said to him, “What is written in the law? How do you read it?” ²⁷He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself.” ²⁸He said to him, “You have answered correctly. Do this, and you will live.” ²⁹But he, desiring to justify himself, asked Jesus, “Who is my neighbor?” ³⁰Jesus answered, “A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. ³¹By chance a certain priest was going down that way. When he saw him, he passed by on the other side. ³²In the same way a Levite also, when he came to the place and saw him, passed by on the other side. ³³But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion, ³⁴came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, brought him to an inn, and took care of him. ³⁵On the next day, when he departed, he took out two denarii, gave them to the host, and said to him, ‘Take care of him. Whatever you spend beyond that, I will repay you when I return.’ ³⁶Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?” ³⁷He said, “He who showed mercy on him.” Then Jesus said to him, “Go and do likewise.” ³⁸As they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. ³⁹She had a sister called Mary, who also sat at Jesus’ feet and heard his word. ⁴⁰But Martha was distracted with much serving, and she came up to him, and said, “Lord, don’t you care that my sister left me to serve alone? Ask her therefore to help me.” ⁴¹Jesus answered her, “Martha, Martha, you are anxious and troubled about many things, ⁴²but one thing is needed. Mary has chosen the good part, which will not be taken away from her.”

KJV · King James Version

¹After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. ²Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. ³Go your ways: behold, I send you forth as lambs among wolves. ⁴Carry neither purse, nor scrip, nor shoes: and salute no man by the way. ⁵And into whatsoever house ye enter, first say, Peace be to this house. ⁶And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. ⁷And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. ⁸And into whatsoever city ye enter, and they receive you, eat such things as are set before you: ⁹And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. ¹⁰But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, ¹¹Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. ¹²But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. ¹³Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. ¹⁴But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. ¹⁵And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. ¹⁶He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. ¹⁷And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. ¹⁸And he said unto them, I beheld Satan as lightning fall from heaven. ¹⁹Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. ²⁰Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. ²¹In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. ²²All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. ²³And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: ²⁴For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. ²⁵And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? ²⁶He said unto him, What is written in the law? how readest thou? ²⁷And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. ²⁸And he said unto him, Thou hast answered right: this do, and thou shalt live. ²⁹But he, willing to justify himself, said unto Jesus, And who is my neighbour? ³⁰And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. ³¹And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. ³²And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. ³³But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, ³⁴And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. ³⁵And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. ³⁶Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? ³⁷And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. ³⁸Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. ³⁹And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word. ⁴⁰But 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. ⁴¹And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: ⁴²But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

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Diferencias que cambian el significado (99)

v1 [textual]: whether the number appointed was seventy or seventy-two — “appointed other seventy also” (KJV, WEBSTER) vs “others” (ASV, DARBY) vs “also others” (WEB) vs “did appoint also” (YLT) vs “other seventy-two” (DRC)
v1 [stylistic]: use of 'whither' versus 'where' — “whither” (KJV, ASV, YLT, WEBSTER, DRC) vs “where” (WEB, DARBY)
v1 [lexical]: translating the verb for impending action as 'was about to', 'would', or 'was to' — “was about to” (WEB, ASV, YLT, DARBY) vs “himself would” (KJV, WEBSTER) vs “was to” (DRC)
v2 [lexical]: translating the conjunction as 'and', 'then', or 'therefore' — “And” (ASV, DARBY, DRC) vs “Then” (WEB, YLT) vs “Therefore said” (KJV, WEBSTER)
v2 [stylistic]: use of 'said to' versus 'said unto' — “said to” (WEB, DARBY, DRC) vs “unto” (KJV, YLT) vs “said” (ASV) vs “to” (WEBSTER)
v2 [lexical]: describing the harvest as 'great', 'plentiful', or 'abundant' — “great” (KJV, DARBY, WEBSTER, DRC) vs “indeed plentiful” (WEB) vs “plenteous” (ASV) vs “abundant” (YLT)
v2 [lexical]: translating 'laborers' versus 'workmen' — “laborers” (WEB, ASV, WEBSTER) vs “labourers are” (KJV, DRC) vs “workmen” (YLT, DARBY)
v2 [lexical]: translating the verb for request as 'pray', 'beseech', or 'supplicate' — “pray ye therefore” (KJV, ASV, WEBSTER, DRC) vs “to” (WEB) vs “beseech then” (YLT) vs “supplicate” (DARBY)
v3 [lexical]: translating 'among' versus 'in the midst of' — “among” (WEB, KJV, WEBSTER, DRC) vs “in the midst of” (ASV, YLT, DARBY)
v4 [lexical]: translating 'no one' versus 'no man' — “one on” (WEB, YLT, DARBY) vs “man by” (KJV, WEBSTER, DRC) vs “on” (ASV)
v5 [stylistic]: (vv 5, 10) use of 'whatsoever' versus 'whatever' — “whatsoever” (KJV, ASV, DARBY, DRC) vs “whatever” (WEB, YLT, WEBSTER)
v5 [grammatical]: choice of second-person pronoun forms and auxiliary verbs — “ye” (KJV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “shall” (ASV) vs “do” (YLT)
v7 [grammatical]: syntactic placement of 'remain' and inclusion of conjunction — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Remain” (WEB)
v7 [grammatical]: use of 'the same' versus 'that' modifying the house — “the same” (KJV, DARBY, WEBSTER, DRC) vs “that” (WEB, ASV, YLT)
v7 [grammatical]: use of 'such' versus the definite article — “such” (KJV, ASV, DARBY, WEBSTER, DRC) vs “the” (WEB, YLT)
v7 [lexical]: translating 'give' versus 'have' — “give” (WEB, KJV, ASV, WEBSTER) vs “have” (YLT, DARBY, DRC)
v7 [lexical]: translating 'hire' versus 'wages' and 'go not' versus 'remove' — “hire Go not” (KJV, ASV, YLT, WEBSTER) vs “Remove” (DARBY, DRC) vs “wages Don’t” (WEB)
v8 [stylistic]: use of 'whatever' versus 'whatsoever' — “whatever” (WEB, YLT, WEBSTER) vs “whatsoever” (KJV, ASV, DARBY) vs “what” (DRC)
v8 [grammatical]: pronoun choice and auxiliary verb forms — “ye” (KJV, ASV, YLT, WEBSTER) vs “you” (WEB) vs “may” (DARBY) vs “soever you” (DRC)
v8 [grammatical]: phrasing of 'such things as are set before you' — “such things as are” (KJV, ASV, WEBSTER, DRC) vs “the that” (WEB) vs “the” (YLT) vs “what is” (DARBY)
v9 [lexical]: translating 'sick' versus 'ailing' — “sick that are therein” (KJV, ASV, WEBSTER, DRC) vs “who there” (WEB) vs “ailing in it” (YLT) vs “in it” (DARBY)
v9 [stylistic]: (vv 9, 12) use of 'say to' versus 'tell' — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
v9 [lexical]: translating the proximity as 'nigh unto' or 'near to' — “nigh unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “near to” (WEB)
v10 [grammatical]: pronoun choice and verb tense handling — “you” (WEB, DRC) vs “ye enter” (KJV, WEBSTER) vs “shall” (ASV) vs “do” (YLT) vs “may have entered” (DARBY)
v12 [stylistic]: (vv 12, 14, 42) use of 'shall' versus 'will' — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
v13 [stylistic]: phrasing of the direct address 'unto thee' versus 'to you' — “to” (YLT, DARBY, WEBSTER) vs “unto thee Chorazin” (KJV, ASV) vs “to you” (WEB) vs “to Corozain” (DRC)
v13 [stylistic]: use of 'unto thee' versus 'to you' — “to” (YLT, DARBY, WEBSTER, DRC) vs “unto thee” (KJV, ASV) vs “to you” (WEB)
v15 [lexical]: translating 'brought down' versus 'thrust down' — “brought” (WEB, ASV, YLT, DARBY) vs “thrust” (KJV, WEBSTER, DRC)
v16 [lexical]: translating 'heareth' versus 'listens to' — “He that heareth” (KJV, ASV, WEBSTER, DRC) vs “Whoever listens to” (WEB) vs “who is hearing” (YLT) vs “hears” (DARBY)
v16 [lexical]: translating 'despiseth', 'rejects', or 'puts away' — “he that despiseth” (KJV, WEBSTER, DRC) vs “whoever rejects” (WEB) vs “rejecteth” (ASV) vs “who is putting” (YLT) vs “rejects” (DARBY)
v16 [grammatical]: (vv 16, 36) choice of relative pronoun 'that' versus 'who' — “that” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB, YLT)
v17 [lexical]: translating 'demons' versus 'devils' — “demons” (WEB, ASV, YLT, DARBY, WEBSTER) vs “devils” (KJV) vs “also” (DRC)
v17 [grammatical]: (vv 17, 20) phrasing of 'subject unto' versus 'subjected to' — “to” (WEB, DARBY, WEBSTER, DRC) vs “subject unto” (KJV, ASV) vs “being subjected to” (YLT)
v17 [lexical]: translating the preposition as 'through' versus 'in' — “through thy” (KJV, DARBY, WEBSTER) vs “in” (ASV, YLT, DRC) vs “in your” (WEB)
v18 [stylistic]: (vv 18, 26, 28) use of 'to' versus 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v19 [lexical]: translating 'power' versus 'authority' — “power to tread on” (KJV, WEBSTER) vs “authority” (WEB) vs “authority upon” (ASV) vs “the authority upon” (YLT) vs “the of treading upon” (DARBY) vs “upon” (DRC)
v19 [lexical]: translating the preposition as 'over', 'on', or 'upon' — “over” (WEB, KJV, ASV, DARBY, WEBSTER) vs “on” (YLT) vs “upon” (DRC)
v20 [grammatical]: translating the conjunction as 'that' versus 'because' — “that” (WEB, ASV, DARBY) vs “because” (KJV, WEBSTER) vs “rather that” (YLT) vs “in this that” (DRC)
v20 [grammatical]: translating 'heaven' as singular or plural — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
v21 [lexical]: translating 'same' versus 'that' hour — “same” (WEB, ASV, DRC) vs “that” (KJV, YLT, WEBSTER) vs “the same” (DARBY)
v21 [textual]: explicit inclusion of the subject 'Jesus' versus the pronoun 'he' — “Jesus rejoiced” (WEB, KJV, DARBY, WEBSTER) vs “he” (ASV, DRC) vs “was glad” (YLT)
v21 [textual]: inclusion of the modifier 'Holy' before 'Spirit' — “spirit” (KJV, DARBY, WEBSTER) vs “the Holy” (WEB, ASV) vs “the” (YLT) vs “the Holy Ghost” (DRC)
v21 [lexical]: translating the verb of thanksgiving as 'thank', 'praise', or 'confess' — “thank thee O” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “do confess to” (YLT) vs “praise” (DARBY) vs “confess to” (DRC)
v21 [grammatical]: verb tense for 'have hidden' versus 'didst hide' — “that thou hast hid” (KJV, DARBY, WEBSTER) vs “didst hide” (ASV, YLT) vs “you have hidden” (WEB) vs “because hidden” (DRC)
v21 [lexical]: translating 'prudent' versus 'understanding' — “prudent” (KJV, DARBY, WEBSTER, DRC) vs “understanding” (WEB, ASV, YLT)
v21 [lexical]: translating 'babes' versus 'little children' and 'even so' versus 'yes' — “to little children Yes” (WEB) vs “unto babes even so” (KJV) vs “yea” (ASV) vs “to yes” (YLT) vs “to yea” (DARBY) vs “to” (WEBSTER) vs “to little ones Yea” (DRC)
v21 [lexical]: translating the causal connector as 'for so', 'because', or 'thus' — “for so” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT) vs “thus has” (DARBY)
v22 [grammatical]: verb tense 'are' versus 'have been' — “have been” (WEB, ASV, DARBY) vs “are” (KJV, WEBSTER, DRC) vs “were” (YLT)
v22 [lexical]: translating 'delivered to' versus 'delivered up' — “to” (WEB, KJV, DARBY, WEBSTER, DRC) vs “unto” (ASV) vs “up” (YLT)
v22 [grammatical]: preposition 'by' versus 'of' denoting agency — “by” (WEB, YLT, DARBY, WEBSTER, DRC) vs “of” (KJV, ASV)
v22 [lexical]: translating 'no man' versus 'no one' — “one knows” (WEB, DARBY) vs “man knoweth” (KJV, WEBSTER) vs “one” (ASV, DRC) vs “one doth know” (YLT)
v22 [lexical]: translating 'but' versus 'except' or 'save' — “but” (KJV, DARBY, WEBSTER, DRC) vs “except” (WEB, YLT) vs “save” (ASV)
v22 [grammatical]: choice of relative pronoun form 'whom' versus 'whomsoever' — “whom” (KJV, YLT, WEBSTER, DRC) vs “whomsoever” (ASV, DARBY) vs “whomever” (WEB)
v22 [lexical]: translating 'will', 'desires', 'wishes', or 'is pleased' — “will” (KJV, WEBSTER, DRC) vs “desires to” (WEB) vs “willeth to” (ASV) vs “may wish to” (YLT) vs “is pleased to” (DARBY)
v24 [stylistic]: use of 'tell' versus 'say to' — “tell” (WEB, KJV, WEBSTER) vs “say to” (YLT, DARBY, DRC) vs “say unto” (ASV)
v24 [grammatical]: verb tense and phrasing for 'have not seen' — “have not seen them” (KJV, WEBSTER, DRC) vs “did see” (YLT, DARBY) vs “didn’t see” (WEB) vs “saw not” (ASV)
v24 [grammatical]: phrasing of the object 'the things which' — “the” (ASV, DARBY, WEBSTER) vs “the you” (WEB) vs “those things which ye” (KJV) vs “what” (YLT) vs “the that you” (DRC)
v24 [grammatical]: verb tense and phrasing for 'have not heard' — “have not heard them” (KJV, WEBSTER, DRC) vs “did hear” (YLT, DARBY) vs “didn’t hear” (WEB) vs “not” (ASV)
v25 [lexical]: translating 'tempted', 'testing', or 'trying' — “and tempted” (KJV, WEBSTER) vs “tempting” (DARBY, DRC) vs “tested” (WEB) vs “made trial of” (ASV) vs “trying” (YLT)
v25 [lexical]: translating 'Teacher' versus 'Master' — “Teacher” (WEB, ASV, YLT) vs “Master” (KJV, WEBSTER, DRC) vs “Teacher having done” (DARBY)
v25 [grammatical]: use of 'shall' versus 'must' for future obligation — “shall” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having done life age-during” (YLT) vs “must” (DRC)
v26 [grammatical]: phrasing of the interrogative 'how readest thou' — “readest thou” (KJV, ASV, DARBY, WEBSTER, DRC) vs “do you read it” (WEB) vs “dost read” (YLT)
v27 [stylistic]: phrasing of 'answering said' versus 'answered' — “answering said Thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “answered You shall” (WEB)
v27 [stylistic]: use of 'thy' versus 'your' — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
v27 [lexical]: translating 'with all thy' versus 'with thy whole' or 'out of' — “with all thy” (KJV, ASV, DARBY, WEBSTER) vs “your” (WEB) vs “out of” (YLT) vs “whole” (DRC)
v27 [lexical]: translating 'mind' versus 'understanding' — “thy mind” (KJV, ASV, WEBSTER, DRC) vs “your” (WEB) vs “understanding” (YLT) vs “thine understanding” (DARBY)
v27 [stylistic]: use of 'thy neighbour' versus 'your neighbor' — “thy neighbour” (KJV, YLT, DARBY, DRC) vs “neighbor” (ASV, WEBSTER) vs “your neighbor” (WEB)
v27 [stylistic]: use of 'thyself' versus 'yourself' — “thyself” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “yourself” (WEB)
v28 [stylistic]: use of 'thou shalt' versus 'you will' — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
v29 [lexical]: translating 'willing to justify' versus 'desiring to justify' or 'declare righteous' — “willing to justify” (KJV, WEBSTER, DRC) vs “desiring” (WEB, ASV) vs “declare” (YLT) vs “desirous of justifying” (DARBY)
v29 [lexical]: translating the communicative verb as 'said' or 'asked' — “to” (DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “asked” (WEB) vs “righteous” (YLT)
v30 [lexical]: translating 'went down', 'was going', or 'descended' — “was going” (WEB, ASV, YLT) vs “went down” (KJV, WEBSTER, DRC) vs “descended” (DARBY)
v30 [grammatical]: syntactic rendering of 'half dead' versus 'in a half-dead state' — “half dead” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “in a half-dead state” (DARBY)
v31 [grammatical]: phrasing describing the priest's travel 'was going down' versus 'came down' — “was going down” (WEB, ASV) vs “that” (KJV, WEBSTER) vs “was going down in” (YLT) vs “happened to go down” (DARBY) vs “went down the same” (DRC)
v32 [lexical]: translating 'likewise' versus 'in like manner' or 'in the same way' — “in like manner also” (YLT, DARBY, DRC) vs “And likewise” (KJV, WEBSTER) vs “In the same way” (WEB) vs “in like manner” (ASV)
v32 [grammatical]: phrasing of the Levite's arrival 'came to' versus 'when he was at' — “also came to” (WEB, ASV) vs “when he was at” (KJV, WEBSTER) vs “having been about” (YLT) vs “being” (DARBY) vs “near” (DRC)
v33 [lexical]: translating 'journeyed' versus 'traveled' — “as he journeyed” (KJV, ASV, WEBSTER) vs “journeying” (YLT, DARBY) vs “traveled” (WEB) vs “being on his journey” (DRC)
v33 [lexical]: translating 'moved with compassion' versus 'had compassion' — “was moved with” (WEB, ASV, YLT, DARBY, DRC) vs “he had” (KJV, WEBSTER)
v34 [lexical]: translating the preposition as 'in' versus 'on' — “in” (KJV, DARBY, WEBSTER, DRC) vs “on” (WEB, YLT) vs “on them” (ASV)
v34 [grammatical]: syntactic connection 'and set him' versus 'having lifted him' — “He” (WEB, ASV) vs “and set” (KJV, WEBSTER) vs “having lifted” (YLT) vs “having put” (DARBY) vs “setting” (DRC)
v34 [lexical]: translating the preposition 'on' versus 'up' or 'upon' — “on” (WEB, KJV, ASV, DARBY, WEBSTER) vs “up” (YLT) vs “upon” (DRC)
v35 [lexical]: translating the currency as 'pence', 'denarii', or 'shillings' — “pence and” (KJV, WEBSTER, DRC) vs “denarii” (WEB) vs “shillings” (ASV) vs “denaries he” (YLT) vs “denarii he” (DARBY)
v35 [lexical]: translating 'host' versus 'innkeeper' — “host” (WEB, KJV, ASV, WEBSTER, DRC) vs “innkeeper” (YLT, DARBY)
v36 [lexical]: translating the preposition 'among' versus 'into' — “among” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “into” (DARBY)
v36 [lexical]: translating 'robbers' versus 'thieves' — “robbers” (WEB, ASV, YLT, WEBSTER, DRC) vs “thieves” (KJV) vs “hands of the robbers” (DARBY)
v37 [stylistic]: use of 'said to' versus 'unto' — “said to” (WEB, YLT, DARBY, DRC) vs “unto” (KJV) vs “said” (ASV) vs “to” (WEBSTER)
v38 [lexical]: translating 'village' versus 'town' — “village” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “town” (DRC)
v38 [grammatical]: phrasing of the past tense 'received' versus 'did receive' — “received” (WEB, KJV, ASV, WEBSTER, DRC) vs “did receive” (YLT) vs “by name” (DARBY)
v39 [grammatical]: choice of relative pronoun 'who' versus 'which' — “who” (WEB, ASV, YLT, DARBY, WEBSTER) vs “which” (KJV) vs “who sitting” (DRC)
v40 [lexical]: translating the conjunction as 'but', 'and', or 'now' — “But” (WEB, KJV, ASV, WEBSTER, DRC) vs “and” (YLT) vs “Now” (DARBY)
v40 [lexical]: translating 'cumbered about', 'distracted with', or 'busy' — “cumbered about” (KJV, ASV, WEBSTER) vs “distracted with” (WEB, DARBY) vs “distracted” (YLT) vs “busy” (DRC)
v40 [stylistic]: phrasing of the address and interrogative 'Lord, dost thou not' — “Lord dost thou not” (KJV, ASV, DARBY, WEBSTER) vs “don’t you” (WEB) vs “Sir” (YLT) vs “hast no” (DRC)
v40 [lexical]: translating 'bid', 'speak', 'ask', or 'say' — “alone bid” (KJV, ASV, WEBSTER) vs “Speak to” (DARBY, DRC) vs “Ask” (WEB) vs “say then to” (YLT)
v40 [grammatical]: syntactic phrasing of the request 'that she help me' — “therefore that she help” (KJV, ASV, WEBSTER, DRC) vs “to” (WEB) vs “may partake along with” (YLT) vs “may” (DARBY)
v41 [lexical]: translating 'careful' versus 'anxious' — “thou art careful” (KJV, DARBY, DRC) vs “anxious” (ASV, YLT, WEBSTER) vs “you are anxious” (WEB)
v41 [lexical]: translating 'troubled' versus 'disquieted' — “troubled” (WEB, KJV, ASV, DARBY, WEBSTER) vs “disquieted” (YLT) vs “art” (DRC)
v42 [grammatical]: syntactic phrasing of 'one thing' — “one thing” (WEB, KJV, ASV, WEBSTER, DRC) vs “of there” (YLT) vs “there” (DARBY)
v42 [lexical]: translating 'needful', 'needed', or 'necessary' — “needful and” (KJV, WEBSTER) vs “needed” (WEB) vs “for” (ASV) vs “need” (YLT) vs “need of one” (DARBY) vs “necessary” (DRC)
v42 [lexical]: translating 'good' versus 'best' — “has the” (WEB, DARBY) vs “hath chosen that good” (KJV, WEBSTER) vs “the” (ASV, YLT) vs “the best” (DRC)

Detrás de esta página

Texto fuente. Greek (TAGNT, public-domain critical text). Public-domain Greek text matching the provided original-language text for Luke 10.

Nombres divinos: Kyrios (Lord), Theos (God).

También consultado, pero no incluido en el consenso

Academic textual-historical analysis

Academic textual-historical analysis views Luke 10 as a composite narrative drawing heavily on the Q source and unique Lukan (L) material. The chapter begins with the mission of the seventy or seventy-two (vv. 1-12), which parallels Matthew's mission discourse but is uniquely expanded by Luke to foreshadow the Gentile mission of Acts. This is followed by the 'Woe to unrepentant cities' (vv. 13-16) and the disciples' return (vv. 17-20). Verses 21-22 contain what scholars term the 'Johannine Thunderbolt,' a uniquely high piece of wisdom Christology found in the Synoptic tradition via Q. The latter half of the chapter features L material: the Parable of the Good Samaritan (vv. 25-37) and the visit to Martha and Mary (vv. 38-42). Form critics classify the Good Samaritan as an 'example story' rather than a true parable, noting its subversion of Judean-Samaritan ethnic boundaries, while the pairing of the Samaritan story, featuring a male protagonist, with Martha and Mary, featuring female protagonists, exemplifies Luke's redactional tendency to balance gendered narratives.

Jewish interpretation

Read purely as a first-century historical text rather than as Jewish Scripture, this chapter depicts a Jewish teacher expanding his movement and engaging in halakhic and ethical debate. The commissioning of seventy disciples (vv. 1-17) mirrors the seventy elders appointed by Moses (Numbers 11). The encounter with the Torah scholar ('lawyer') reflects characteristic Jewish pedagogy of the period, where teachers sought to distill the essence of the Torah. The scholar correctly summarizes the Law by uniting the command to love God (Deuteronomy 6:5) with the command to love one's neighbor (Leviticus 19:18). In the subsequent parable, the actions of the Priest and Levite (vv. 31-32) are historically grounded in Jewish purity laws (tum'at met, Leviticus 21:1), which forbade priests from coming into contact with a corpse; seeing a 'half dead' man (v. 30), they may have avoided him to prevent ritual defilement.

Latter-day Saint

In its immediate gospel context, Luke 10 narrates Jesus expanding His ministry by sending seventy disciples in pairs to prepare the way for Him. He gives them instructions on relying on local hospitality, pronouncing peace, and warning those who reject the message. Upon their joyful return, Jesus celebrates the Father's revelation to the humble. The chapter concludes with two profound teachings on discipleship: the parable of the Good Samaritan, prompted by a lawyer's question about eternal life and neighborly love, and the domestic scene of Mary and Martha, which contrasts temporal busyness with spiritual attentiveness.

Jehovah's Witnesses

In Luke 10, Jesus expands his ministry by appointing seventy disciples, sending them in pairs ahead of him to preach that the Kingdom of God has drawn near. He gives them specific instructions for their journey, including reliance on the hospitality of receptive households, and pronounces severe judgments upon unresponsive cities, declaring that Capernaum will be brought down to Hades. Upon their joyful return, Jesus remarks that he sees Satan falling like lightning from heaven, and he rejoices in holy spirit, thanking his Father for revealing truths to childlike ones rather than the worldly wise. Jesus then answers a lawyer's test regarding eternal life with the parable of the neighborly Samaritan, and concludes the chapter in the home of Martha and Mary, where he gently corrects Martha for letting the anxieties of hospitality distract her from the spiritual instruction Mary has chosen.

Decisiones de traducción que tomó la NCB (49)

v1: seventy-two — Textual evidence is divided, but the source text block provided explicitly reads ἑβδομήκοντα δύο.
v1: where — Updates archaic vocabulary to modern standard English.
v1: was about to come — Accurately reflects the imminent, planned intent of the verb ἤμελλεν.
v2: Then he said — Translates the transitional conjunction dè appropriately without over-specifying causation.
v2: abundant — Emphasizes the massive volume and yield of the harvest rather than mere size.
v2: laborers — Maintains the agricultural connotation of the noun consistently across the verse.
v2: pray — Uses a standard English verb for petitioning the divine.
v3: in the midst of — Translates the spatial prepositional phrase exactly.
v4: bear bag — Utilizes alliteration to reflect the morphological wordplay in the source language.
v4: no ... no ... no — Preserves the repetitive negative structure emphasizing the lack of provisions.
v4: no one — Uses inclusive contemporary pronoun reflecting the unbounded indefinite object.
v5: whatever — Replaces archaic phrasing with natural contemporary syntax.
v6: upon him ... your/you — Preserves the specific singular-to-plural number shift present in the Greek.
v7: what they have — Translates the prepositional phrase idiomatically into smooth English.
v7: wages — Provides the modern term for worker compensation.
v9: has come near upon you — Translates the directional preposition correctly, maintaining the refrain that repeats in verse 11.
v10: into whatever city you enter — Preserves the exact refrain structure initiated in verse 8.
v12: in that day ... that city — Highlights the demonstrative repetition comparing the temporal and physical subjects.
v13: Woe to you ... woe to you — Preserves the repetitive prophetic judgment formula in modern English.
v13: the powers generated — Captures the cognate root linking the nature of the powers and their occurrence.
v15: will you be exalted to heaven? You will be brought down to Hades — Renders the interrogative particle directly to set up the chiastic spatial contrast.
v16: The one hearing ... hears ... rejecting ... rejects — Preserves the repetitive participial chiasm exactly without flattening the grammar.
v17: demons — Translates the specific Greek term distinctively from the title devil.
v17: subjected to — Conveys the present passive voice directly.
v18: falling like lightning from heaven — Maintains the vivid participle modifying Satan's descent.
v19: authority — Distinguishes delegated relational authority from raw power.
v20: do not rejoice ... but rejoice — Emphasizes the contrasting repetition regarding the true source of joy.
v20: that — Translates the subordinate conjunction naturally in context.
v21: he rejoiced — Avoids interpolating 'Jesus' where the source text only implies the subject via verb ending.
v21: the Holy Spirit — The provided source text explicitly includes the modifiers for the Holy Spirit.
v21: I confess — Retains the public, declarative nature of the Greek verb of thanksgiving.
v22: Father ... Father ... Son — Preserves the chiastic arrangement of divine titles exactly.
v22: were handed over — Directly translates the aorist passive verb.
v22: except — Clearly renders the exclusionary condition in modern English.
v24: to see ... saw — Captures the lexical repetition representing sensory experience.
v25: testing — Retains the cognate concept of examining without the later theological baggage of enticement to sin.
v27: with all ... and with all ... — Reflects the fourfold repetition of the prepositional requirement.
v28: do this — Translates the demonstrative command cleanly into modern English.
v29: desiring to justify — Renders the active participle clearly in modern vocabulary.
v30: stripping ... striking ... departed, leaving — Employs English participles to echo the aorist participle assonance of the Greek.
v31: seeing him, passed by on the opposite side — Establishes the precise repetitive phrase for avoidance reused in verse 32.
v33: seeing him, was moved with compassion — Forms the crucial contrast to the identical visual response set up in the preceding two verses.
v34: pouring on ... putting on ... provided care for — Reflects the shared spatial prefixes and creates a lexical link to verse 35.
v35: Provide care for — Translates the cognate imperative linking directly back to the caregiver's action in verse 34.
v36: Who ... seems to you to have become a neighbor — Completes the inclusio bracket introduced in verse 29 with precise syntax.
v37: The one having done ... do — Retains the lexical link between the Samaritan's action and Jesus' concluding command.
v40: serving ... to serve — Preserves the direct cognate repetition concerning Martha's labor.
v41: Martha, Martha — Retains the repetitive, intimate address by the Lord.
v42: few things or one — Translates the longer, more difficult Greek reading provided in the base text exactly.

Límites que vale la pena conocer

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Ver el proceso completo paso a paso → · Generado por IA el Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)