¹ After all that, the Liberating Sovereign^a appointed 72 more people and sent them two-by-two ahead of him to all the towns and places he was about to go.

² He told them, “Though the harvest is abundant, the workers are scarce. Therefore, ask The One Who Is Sovereign^b over the harvest to send workers out into God’s harvest. ³ Go on! Look, I’m sending you as lambs surrounded by wolves. ⁴ Don’t carry a money pouch, a bag, or sandals, and don’t stop to talk to anyone along the road. ⁵ In whichever house you enter, say right away, “May there be well-being^c for this household!” ⁶ If a child of well-being^d is there, your wish for their well-being will settle on them. However, even if not, it will come back on you. ⁷ Stay in the same house, eating and drinking whatever you receive from them. After all, the worker deserves their pay. Don’t move from house to house. ⁸ In any town you enter where they welcome you, eat whatever is set in front of you. ⁹ In that town, heal the sick and tell them, ‘God’s reign has invaded on your behalf!’^e ¹⁰ But, in any town you enter where they don’t welcome you, go out into its streets and say, ¹¹ ‘We wipe off the dust from your town that’s stuck to our feet as a sign against you.’ ¹² I’m telling you, it will be more bearable on that day for Sodom^f than for that town.

¹³ “Oh, Chorazin, this won’t end well for you! Oh, Bethsaida, this won’t end well for you! Because if the powerful things^g that are happening in you had happened in them, they would have transformed their mind^h long ago, sitting in sackcloth and ashes. ¹⁴ Moreover, it will be more bearable for Tyre and Sidon than it will be for you when justice comes. ¹⁵ And you, Capernaum, ‘will you be lifted up as high as the heavens? No, you’ll be cast down as low as the underworld.’ⁱ

¹⁶ “Whoever listens to you is listening to me, and whoever tosses you aside^j is tossing me aside, and whoever tosses me aside is tossing aside the one who sent me.”

¹⁷ The 72 returned with joy, saying, “Sir, even the demons cooperated with us^k as your representatives!”^l

¹⁸ “I saw the Adversary^m falling from the heavens like lightning. ¹⁹ Look, I have given you freedom to walk right over snakes and scorpions, over all the power of the Enemy, and absolutely no one will cause you harm by their injustice.ⁿ ²⁰ However, don’t celebrate that the spirits cooperate with you; instead, celebrate that your names have been written in the heavens.”^o

²¹ Within that same hour, Jesus bubbled over with joy in the Sacred^p Life-breath^q and said, “I praise you publicly, Father, The One Who Is Sovereign^r over the heavens and the earth, because you’ve kept these things in reserve from the supposedly^s wise and intelligent and revealed them to infants. Yes, Father, because that’s what brought you delight. ²² Everything I have has been given to me by my Father. Unless the Father understands who the Son is, no one does. Unless the Son—and anyone to whom he chooses to reveal the Father—understands who the Father is, no one does.”

²³ Then, turning to his students privately, he said, “Eyes that see what you see have reason for gratitude!^t ²⁴ I’m telling you, many prophets and kings came to see what you see but did not see it and to hear what you hear but did not hear it.”

²⁵ At that moment, a Torah expert stood up to test Jesus and said, “Teacher, what should I do to inherit agelong life?”^u

²⁶ “What is written in the Torah?” he asked. “How do you interpret it?”

²⁷ “‘Love The One Who Is^v—your God—from your whole heart,^w with your whole being,^x your whole strength, and your whole way of thinking,’^y and ‘love your neighbor as yourself,’”^z he answered.

²⁸ “You answered correctly,” he said. “Do that, and you will live.”

²⁹ But, wanting to justify himself, he said to Jesus, “And who is my neighbor?”

³⁰ Welcoming the question, Jesus said, “Someone was going down^aa from Jerusalem to Jericho and was ambushed by robbers. They stripped him and beat him severely and then went off and left him half dead. ³¹ As luck would have it, a priest was going down that road. However, when he saw him, he went right on by on the other side. ³² Then, it happened again when a Levite came to that place, saw him, and went by on the other side. ³³ Then, a Samaritan who was traveling came to where he was, and when he saw him, he was deeply moved with compassion.^bb ³⁴ Going to him, he bandaged his wounds, pouring olive oil and wine over them. Lifting him onto his own animal, he brought him to an inn and cared for him. ³⁵ The next day, he emptied two denarii^cc from his money pouch, gave them to the innkeeper, and said, ‘Take care of him, and whatever you spend, I’ll repay you for anything extra when I come back.’ ³⁶ Which of these three do you think came to be a neighbor for the person who was ambushed by robbers?”

³⁷ “The one who acted with committed compassion^dd for him,” said the Torah expert.

Jesus told him, “Go, and you do the same.”

³⁸ As they were traveling, Jesus went into one village where a woman named Martha^ee welcomed him in as a guest. ³⁹ She had a sister named Miriam who sat right^ff at Jesus’ feet listening to what he said. ⁴⁰ But Martha was pulled in every direction by the many responsibilities of hosting.

She stood over them and said, “Sir, doesn’t it matter to you that my sister has left me to do the work of hosting alone? Tell her to join me in the work!”^gg

⁴¹ The Liberating Sovereign^hh responded with compassion,ⁱⁱ “Martha, you’re anxious and stressed about serving many dishes,^jj ⁴² but only a few dishes are needed—really, just one. Miriam selected the choice portion,^kk which won’t be taken away from her.”

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Luke 9

Luke 11

FOOTNOTES:

a. Traditionally, ‘Lord.’ The Greek word kurios can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as “Liberating Sovereign” preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word “Lord.”
b. “The One Who Is” is used to translate the Greek kurios (traditionally, “Lord”) when it refers to God, especially in Hebrew Bible quotations. In the Septuagint (the Greek translation of the Hebrew Bible), kurios regularly replaces the Divine Name (YHWH), following an earlier Jewish oral tradition in which readers would say Adonai (“my Lord”) aloud wherever the written text read YHWH. The Jewish community attempted to honor the command “You will not take my name in vain” by not speaking it aloud at all. The practice of saying Adonai preserved reverence for the sacred Name while making the text speakable in public worship. Translating kurios as “The One Who Is” recovers the theological resonance of YHWH, which is linguistically connected to the Hebrew root haya (“to be”). In Exodus 3:14, God self-identifies as Ehyeh Asher Ehyeh (“I will be who I will be” or “I am who I am”), using the first-person imperfect form ehyeh. The third-person equivalents—yihyeh (“he is” or “he will be” [in an ongoing way]), haya (“he was” [or time-limited, completed way]), and the rare participle howeh (“being” or “the one who is”)—suggest that YHWH blends all three in a fusion of past, present, and future being as well as presence both in particular moments and an ongoing reality. Early Jewish and Christian interpreters, including in Revelation 1:8 and 4:8, echoed this understanding in phrases like “the one who was, and is, and is to come.” Rendering kurios as “The One Who Is” is an attempt to honor the Name’s linguistic roots while resisting the patriarchal and hierarchical connotations carried by “Lord” in English. It also recalls the liberating presence of the Name given from the burning bush in Exodus as The One Who Is began moving to liberate the oppressed people of Israel.
c. “Well-being” translates the Greek word eirene, which is often rendered “peace.” But like the Hebrew shalom, it implies more than emotional calm. It refers to being restored, healed, whole, reconnected—to God, to community, and to one’s full human dignity.
d. Literally, ‘son of well-being,’ but the term huios, typically translated as sons, sometimes descendants, or even heirs, serves as an idiom here similar to the ‘Sons of Liberty’ from the American Revolution. It is meant to show how aligned they are with well-being and that they will be seen as representing and reproducing well-being. “Well-being” translates the Greek word eirene, which is often rendered “peace.” But like the Hebrew shalom, it implies more than emotional calm. It refers to being restored, healed, whole, reconnected—to God, to community, and to one’s full human dignity.
e. The phrase "has invaded on your behalf" translates an unusual combination of elements in the Greek. The phrase engiken eph humas literally means “has drawn near upon you.” Luke combines a normally gentle verb (“draw near”) with the preposition epi, which is used for aggressive movements or actions, such as armies moving onto a target. That unusual combination depicts God’s reign as a liberating force that breaks into occupied territory. “Invaded on your behalf” preserves the shock of an incursion while clarifying that the action is for the people’s good, not their subjugation.
f. Reference to Genesis 19:24-25, Ezekiel 16:49
g. Traditionally, ‘miracles,’ but literally, ‘powers’ or ‘abilities.’ It does not inherently imply supernatural activity, though it would be included.
h. The Greek word metanoia is traditionally translated as ‘repent.’ The meaning of metanoia is ‘change the mind.’ It does not mean ‘remorse’ or ‘reforming behavior.’ The confusion comes from the Vulgate, the Latin translation of the Bible, which used paenitere, which means ‘to be penitent,’ which was a significant shift away from the Greek meaning.
i. Reference to Isaiah 14:14-15. The reference to hades is not a declaration of a location of eternal torment after the people die but a figurative description of just how low they will fall.
j. The Greek word atheteo has a range of related meanings. In the Septuagint, the Greek translation of the Hebrew Bible, it is used in three basic ways: 1. Annul or void a statute/covenant (Esther 3:13; Galatians 3:15), 2. break faith or set aside a covenant duty (1 Samuel 8:7; Isaiah 24:5), 3. Reject or treat as worthless a person, message, or divine purpose (Luke 7:30; Mark 7:9). In Luke 10:16 the verb fuses senses 2 and 3: a town that refuses the Seventy Two shows contempt for the God’s messengers and also breaks its covenant obligation of hospitality. Rejecting the messengers equals rejecting Jesus equals rejecting the One who sent him—echoes Israel’s earlier repudiation of God’s kingship (1 Sam 8:7) and it shows by the people’s actions that they are not following Jesus, who is actively teaching hospitality to strangers and foreigners, let alone fellow Jews.
k. Literally, ‘were arranged by us’ or ‘were arranged under us.’ Traditionally, ‘submitted to us’ or ‘were subject to us.’
l. Literally, ‘in your name.’
m. The word satanas was not a name. It meant ‘adversary’ in the sense of prosecutor or opponent. It carries the meaning of someone who is against another, trying to sabotage their efforts and their wellbeing, and against someone as a plaintiff in court. It is an enemy, but also someone accusing another of wrongdoing, whether truly or falsely. It’s not just about pointing out something bad, but actively moving to cause adversity for someone else. The concept of Ha Shatan in the Hebrew Bible was not the evil archnemesis of God that Christian teaching has turned it into. It was described as a member of the council of spiritual beings whose role was to test people to see how genuine they were. The clearest example of this is in the book of Job.
n. The Greek word adikeo means “to inflict injury that is itself an injustice or form of oppression.” The Septuagint, the Greek translation of the Hebrew Bible, adikeo is used to describe the refusal of hospitality or material care as oppression (Levitcus 19:13; Deuteronomy 24:14 15; Jeremiah 22:3) and a rejection of God’s covenant with the people, echoing Sodom’s inhospitality (Ezekiel 16:49 50; Luke 10:10 12, 16). Jesus’ promise therefore assures the Seventy Two that any attempted injustice through withholding care and inclusion will be powerless to harm them.
o. Jesus is acknowledging that the 72 have actually understood and embodied his message of real care for others to the point of making harm against others or against them meaningless. They have fully joined the side of the heavens, which is the source of God’s Life-breath rather than spirits of oppression, sickness, and death.
p. Traditionally, ‘holy’
q. Traditionally, ‘Spirit.’ The Greek word pneuma could be used to refer to ‘wind,’ ‘breath,’ or an animating energy within people, thought to be perceptible in the breath. Hebrew and Latin also use the same word for all these concepts. In scripture, it typically calls back the image to Genesis 1 and 2: “the Spirit of God was hovering over the surface of the waters” (Genesis 1:2 NASB) and “the Lord God formed the human from the topsoil of the fertile land and blew life’s breath into [its] nostrils. The human came to life.” (Genesis 2:7 CEB).
r. “The One Who Is” is used to translate the Greek kurios (traditionally, “Lord”) when it refers to God, especially in Hebrew Bible quotations. In the Septuagint (the Greek translation of the Hebrew Bible), kurios regularly replaces the Divine Name (YHWH), following an earlier Jewish oral tradition in which readers would say Adonai (“my Lord”) aloud wherever the written text read YHWH. The Jewish community attempted to honor the command “You will not take my name in vain” by not speaking it aloud at all. The practice of saying Adonai preserved reverence for the sacred Name while making the text speakable in public worship. Translating kurios as “The One Who Is” recovers the theological resonance of YHWH, which is linguistically connected to the Hebrew root haya (“to be”). In Exodus 3:14, God self-identifies as Ehyeh Asher Ehyeh (“I will be who I will be” or “I am who I am”), using the first-person imperfect form ehyeh. The third-person equivalents—yihyeh (“he is” or “he will be” [in an ongoing way]), haya (“he was” [or time-limited, completed way]), and the rare participle howeh (“being” or “the one who is”)—suggest that YHWH blends all three in a fusion of past, present, and future being as well as presence both in particular moments and an ongoing reality. Early Jewish and Christian interpreters, including in Revelation 1:8 and 4:8, echoed this understanding in phrases like “the one who was, and is, and is to come.” Rendering kurios as “The One Who Is” is an attempt to honor the Name’s linguistic roots while resisting the patriarchal and hierarchical connotations carried by “Lord” in English. It also recalls the liberating presence of the Name given from the burning bush in Exodus as The One Who Is began moving to liberate the oppressed people of Israel.
s. The word ‘supposedly’ is not in the Greek but is added for clarity. The oral culture used inflection and other methods to communicate rhetorical nuances. In English we do the same, such as using our fingers to make “air quotes” in a situation when we are using a word in a way that contrasts with what we actually understand. In writing, English writers use additional words to clarify the rhetoric or use quotation marks or italics to clarify intended meanings.
t. Traditionally, ‘blessed.’ There is not one English word that covers what is being described here. There is a sense of satisfaction or contentedness but also receiving something that meets a need. Sometimes it’s translated ‘happy’ to capture the mental/emotional component, and historically it was translated ‘blessed’ to capture the endowment aspect of it, of receiving something as a gift from God. It is about receiving something that inspires or is worthy of gratitude.
u. There are several ways aionion can be translated, and it’s impossible for the translator’s perspective not to influence the choice. Traditionally, it’s rendered “eternal” or “everlasting,” but aionion comes from the word for “eon” or “age.” It can imply “indefinitely long” or “long-lasting,” essentially meaning “lasting a very long time” without specifying the exact length. Though this could suggest a conscious afterlife, the idea of “going to Heaven” was unfamiliar in early Hebrew thought and only developed later, influenced by Greek philosophy. In Abraham’s time and throughout much of the Hebrew Bible, a person’s “life” was carried forward in the legacy they left, family relationships, and the impact of their actions in the world. The scriptural context here includes Deuteronomy 6:1-5, especially verse 2 (“to prolong your days”), and Deuteronomy 30:1-20, particularly verses 15-20. The latter passage says, “To love the Lord your God, to heed His voice, and to cling to Him, for He is your life and your length of days to dwell on the soil which the LORD your God swore to your fathers, to Abraham, Isaac, and to Jacob, to give to them” (Robert Alter, The Hebrew Bible, 2019). The Greek verb translated here as “hold onto” is the same verb the Septuagint translates as “cling to” in Alter’s translation of Deuteronomy 30:20. The man’s question reflects a desire to secure a good, prosperous life from God, but he misses the deeper relational and covenantal call—and Jesus responds accordingly.
v. “The One Who Is” is used to translate the Greek kurios (traditionally, “Lord”) when it refers to God, especially in Hebrew Bible quotations. In the Septuagint (the Greek translation of the Hebrew Bible), kurios regularly replaces the Divine Name (YHWH), following an earlier Jewish oral tradition in which readers would say Adonai (“my Lord”) aloud wherever the written text read YHWH. The Jewish community attempted to honor the command “You will not take my name in vain” by not speaking it aloud at all. The practice of saying Adonai preserved reverence for the sacred Name while making the text speakable in public worship. Translating kurios as “The One Who Is” recovers the theological resonance of YHWH, which is linguistically connected to the Hebrew root haya (“to be”). In Exodus 3:14, God self-identifies as Ehyeh Asher Ehyeh (“I will be who I will be” or “I am who I am”), using the first-person imperfect form ehyeh. The third-person equivalents—yihyeh (“he is” or “he will be” [in an ongoing way]), haya (“he was” [or time-limited, completed way]), and the rare participle howeh (“being” or “the one who is”)—suggest that YHWH blends all three in a fusion of past, present, and future being as well as presence both in particular moments and an ongoing reality. Early Jewish and Christian interpreters, including in Revelation 1:8 and 4:8, echoed this understanding in phrases like “the one who was, and is, and is to come.” Rendering kurios as “The One Who Is” is an attempt to honor the Name’s linguistic roots while resisting the patriarchal and hierarchical connotations carried by “Lord” in English. It also recalls the liberating presence of the Name given from the burning bush in Exodus as The One Who Is began moving to liberate the oppressed people of Israel.
w. The Greek word kardia (usually translated “heart”) describes the deepest core of a person, where thoughts, feelings, desires, motivations, and critical decision-making all come together. It serves as an “inner compass,” giving direction to a person’s life, not just with emotions or for guiding individual decisions, but in shaping the entire way someone sees, trusts, and moves through the world.
x. This is the word psuche, with the root idea of “breath.” It points to the breath, the respiration, that makes someone a living person. In the Septuagint, the Greek translation of the Hebrew Bible, it is what is used to translate nephesh, or ‘living being.’ From there it takes on two closely linked meanings: 1, Physical life – When a verse is talking about someone’s body staying alive or being in danger, like “whoever wants to secure their psuche will surrender it” (Luke 9:24); 2, Inner self and identity – In many places psuche means the deep core of who you are, including your feelings, thoughts, priorities, values, motivation, and sense of self. That’s why Jesus asks, “how does it benefit a person to gain the whole world but injure or destroy their psuche?” (Luke 9:35). Here, the word is about more than staying alive; it’s about losing your identity and integrity of character. In these contexts it is translated as ‘very being’ or ‘very self.’ Psuche is the living person, seen from the angle of both survival and identity.
y. sentence is a quotation of Deuteronomy 6:5; however, the final word is different. The Greek translation of the Hebrew is the word dunamis which means ‘power.’ Scholars do not agree why it is changed here. One possible explanation is that it appears in Leviticus 19:17 and is translated as ‘heart’ by the NET where it says, “You must not hate your brother in your heart.” The proximity with Leviticus 19:18 seems difficult to dismiss.
z. Citation of Leviticus 19:18
aa. No matter the starting point, going away from Jerusalem is always described as ‘going down’ in scripture. It’s not about location on the map or elevation; it’s about it having the highest spiritual and religious significance.
bb. The word here, splanchna, is often translated as ‘mercy’ and indicates deep compassion. Literally, it refers to lower abdominal organs, including the uterus and intestines. It is often used to symbolize ‘motherly love,’ relating it to the care of the womb.
cc. Each denarius was worth a day’s wage. At $15/hour, two days’ worth of pay at eight hours per day is $240.
dd. Traditionally, ‘mercy.’ The English word ‘mercy’ is sometimes used to communicate compassion, which is what is in view here. However, ‘mercy’ can also be used to refer to ‘pity’ or ‘relenting from enacting a punishment’ which has nothing to do with this Greek word. It is used of taking care of people. The Greek translation of the Hebrew Bible, the “Septuagint,” using this word to translate the Hebrew word hesed, which means something along the lines of ‘loyal love,’ ‘compassionate faithfulness,’ ‘lovingkindness,’ ‘committed love/kindness.’ It carries a commitment to pursue good for others based in care. The Greek word is eleemones, related to the word for olive oil, which was used as a medicinal ointment in caring for the sick.
ee. The name ‘Martha’ is the English version of the Greek transliteration Martha of the Aramaic name Marta, which comes from the Semitic root mar (“lord” or “master”). It is the feminine form of this word and means “lady,” “mistress,” or “the woman in charge,” reflecting a position of authority and responsibility in a household.
ff. The word tede is not reflected in many translations. Whereas many stories with Jesus talk about people sitting at his feet, the inclusion of this word indicates not just sitting in the same area listening to him but emphasizes immediate proximity, being inches away or even touching his feet.
gg. Traditionally translated as “help me” the word sunantilabetai means more literally, take hold with another, as an image of manual labor and taking hold of a plow together to share the work.
hh. Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as “Liberating Sovereign” preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word “Lord.”
ii. The Greek text simply says “responded to her” but then repeats her name twice. In the culture, the repetition of a name in address is always a soft response, indicating compassion or pleading. In English, repeating someone’s name twice can sound patronizing.
jj. The word “dishes” here is supplied for clarity. It seems that it’s not just many “things” or “tasks” Martha is anxious about. Dorothy A. Lee and Marg Mowczko cite the cultural hospitality practices at the time and the expectation for providing for guests but not being required to provide elaborate meals.
kk. Some translations render this as, “better part,” but the Greek is not comparative. It’s a simple “good,” “excellent,” or “choice” portion. And the word for “part” is the same as a portion of food or a portion of inheritance. Either way, it’s not about a choice between Martha serving a meal or Miriam sitting as a student. Rather, Miriam is focusing on presence as hospitality. She keeps singular focus on what matters most: the guest. Martha seemingly could have been present with Jesus if she had chosen a simple meal to provide instead of attempting to protect her status by providing a lavish meal. It’s not her work in providing a meal that is the issue but the way she uses hospitality to serve her own image. Miriam’s virtue is that she prioritized presence over social status, not simply that she chose sitting over working.