^10:1After this¹ the Lord appointed seventy-two² others and sent them on ahead of him two by two into every town³ and place where he himself was about to go. ^10:2He⁴ said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest⁵ to send out⁶ workers into his harvest. ^10:3Go! I⁷ am sending you out like lambs⁸ surrounded by wolves.⁹^10:4Do not carry¹⁰ a money bag,¹¹ a traveler’s bag,¹² or sandals, and greet no one on the road.¹³^10:5Whenever¹⁴ you enter a house,¹⁵ first say, ‘May peace¹⁶ be on this house!’ ^10:6And if a peace-loving person¹⁷ is there, your peace will remain on him, but if not, it will return to you.¹⁸^10:7Stay¹⁹ in that same house, eating and drinking what they give you,²⁰ for the worker deserves his pay.²¹ Do not move around from house to house. ^10:8Whenever²² you enter a town²³ and the people²⁴ welcome you, eat what is set before you. ^10:9Heal²⁵ the sick in that town²⁶ and say to them, ‘The kingdom of God²⁷ has come upon²⁸ you!’ ^10:10But whenever²⁹ you enter a town³⁰ and the people³¹ do not welcome³² you, go into its streets³³ and say, ^10:11‘Even the dust of your town³⁴ that clings to our feet we wipe off³⁵ against you.³⁶ Nevertheless know this: The kingdom of God has come.’³⁷^10:12I tell you, it will be more bearable on that day for Sodom³⁸ than for that town!³⁹

^10:13“Woe to you, Chorazin!⁴⁰ Woe to you, Bethsaida! For if⁴¹ the miracles⁴² done in you had been done in Tyre⁴³ and Sidon,⁴⁴ they would have repented long ago, sitting in sackcloth and ashes. ^10:14But it will be more bearable for Tyre and Sidon in the judgment than for you! ^10:15And you, Capernaum,⁴⁵ will you be exalted to heaven?⁴⁶ No, you will be thrown down to Hades!⁴⁷

^10:16“The one who listens⁴⁸ to you listens to me,⁴⁹ and the one who rejects you rejects me, and the one who rejects me rejects⁵⁰ the one who sent me.”⁵¹

^10:17Then⁵² the seventy-two⁵³ returned with joy, saying, “Lord, even the demons submit to⁵⁴ us in your name!”⁵⁵^10:18So⁵⁶ he said to them, “I saw⁵⁷ Satan fall⁵⁸ like lightning⁵⁹ from heaven. ^10:19Look, I have given you authority to tread⁶⁰ on snakes and scorpions⁶¹ and on the full force of the enemy,⁶² and nothing will⁶³ hurt you. ^10:20Nevertheless, do not rejoice that⁶⁴ the spirits submit to you, but rejoice⁶⁵ that your names stand written⁶⁶ in heaven.”

^10:21On that same occasion⁶⁷ Jesus⁶⁸ rejoiced⁶⁹ in the Holy Spirit and said, “I praise⁷⁰ you, Father, Lord⁷¹ of heaven and earth, because⁷² you have hidden these things from the wise⁷³ and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.⁷⁴^10:22All things have been given to me by my Father.⁷⁵ No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides⁷⁶ to reveal him.”

^10:23Then⁷⁷ Jesus⁷⁸ turned⁷⁹ to his⁸⁰ disciples and said privately, “Blessed⁸¹ are the eyes that see what you see! ^10:24For I tell you that many prophets and kings longed to see⁸² what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

^10:25Now⁸³ an expert in religious law⁸⁴ stood up to test Jesus,⁸⁵ saying, “Teacher, what must I do to inherit eternal life?”⁸⁶^10:26He said to him, “What is written in the law? How do you understand it?”⁸⁷^10:27The expert⁸⁸ answered, “Love⁸⁹ the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,⁹⁰ and love your neighbor as yourself.”⁹¹^10:28Jesus⁹² said to him, “You have answered correctly;⁹³ do this, and you will live.”

^10:29But the expert,⁹⁴ wanting to justify⁹⁵ himself, said to Jesus, “And who is my neighbor?” ^10:30Jesus replied,⁹⁶ “A man was going down⁹⁷ from Jerusalem⁹⁸ to Jericho,⁹⁹ and fell into the hands of robbers, who stripped him, beat¹⁰⁰ him up, and went off, leaving him half dead.¹⁰¹^10:31Now by chance¹⁰² a priest was going down that road, but¹⁰³ when he saw the injured man¹⁰⁴ he passed by¹⁰⁵ on the other side.¹⁰⁶^10:32So too a Levite, when he came up to¹⁰⁷ the place and saw him,¹⁰⁸ passed by on the other side. ^10:33But¹⁰⁹ a Samaritan¹¹⁰ who was traveling¹¹¹ came to where the injured man¹¹² was, and when he saw him, he felt compassion for him.¹¹³^10:34He¹¹⁴ went up to him¹¹⁵ and bandaged his wounds, pouring oil¹¹⁶ and wine on them. Then¹¹⁷ he put him on¹¹⁸ his own animal,¹¹⁹ brought him to an inn, and took care of him. ^10:35The¹²⁰ next day he took out two silver coins¹²¹ and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’¹²²^10:36Which of these three do you think became a neighbor¹²³ to the man who fell into the hands of the robbers?” ^10:37The expert in religious law¹²⁴ said, “The one who showed mercy¹²⁵ to him.” So¹²⁶ Jesus said to him, “Go and do¹²⁷ the same.”

Jesus and Martha

^10:38Now as they went on their way, Jesus¹²⁸ entered a certain village where a woman named Martha welcomed him as a guest.¹²⁹^10:39She¹³⁰ had a sister named Mary, who sat¹³¹ at the Lord’s feet¹³² and listened to what he said. ^10:40But Martha was distracted¹³³ with all the preparations she had to make,¹³⁴ so¹³⁵ she came up to him and said, “Lord, don’t you care¹³⁶ that my sister has left me to do all the work¹³⁷ alone? Tell¹³⁸ her to help me.” ^10:41But the Lord¹³⁹ answered her,¹⁴⁰ “Martha, Martha,¹⁴¹ you are worried and troubled¹⁴² about many things, ^10:42but one thing¹⁴³ is needed. Mary has chosen the best¹⁴⁴ part; it will not be taken away from her.”

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Footnotes

1 Grk “And after these things.” Here δέ (de) has not been translated.
2 There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ f1, 13 𝔐 and several church fathers and early versions) or “seventy-two” (𝔓75 B D 0181 lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13–17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the , which the puts at seventy-two ( ), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1–6.
3 Or “city.”
4 Here δέ (de) has not been translated.
5 The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
6 Grk “to thrust out.”
7 Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
8 On the imagery of lambs see Isa 40:11, Ezek 34:11–31, and John 10:1–18.
9 This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
10 On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
11 Traditionally, “a purse.”
12 Or possibly “a beggar’s bag” (L&N 6.145; πήρα).
13 Or “no one along the way.”
14 Here δέ (de) has not been translated.
15 Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
16 The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
17 Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
18 The response to these messengers determines how God’s blessing is bestowed—if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
19 Here δέ (de) has not been translated.
20 Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
21 On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
22 Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
23 Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10–12.
24 Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
25 Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
26 Grk “in it”; the referent (that town) has been specified in the translation for clarity.
27 The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20–21.
28 Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizō) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” 64 [Dec 1952]: 89–91; and D. L. Bock, Luke [], 2:; cf. also “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14–23, especially the parable of vv. 21–23.
29 Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
30 Or “city.”
31 Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
32 More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
33 The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
34 Or “city.”
35 See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
36 Here ὑμῖν (humin) has been translated as a dative of disadvantage.
37 Or “has come near.” As in v. (see above), the combination of ἐγγίζω (engizō) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” 64 [Dec 1952]: 89–91).
38 The allusion to Sodom, the most wicked of OT cities from Gen 19:1–29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
39 Or “city.”
40 Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.
41 This introduces a second class (contrary to fact) condition in the Greek text.
42 Or “powerful deeds.”
43 For location see ; ; ; ; .
44 Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!” For location see ; ; .
45 Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. For location see ; ; .
46 The interrogative particle introducing this question expects a negative reply.
47 In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13–14).
48 Grk “hears you”; but as the context of vv. 8–9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
49 Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
50 The double mention of rejection in this clause—ἀθετῶν ἀθετεῖ (athetōn athetei) in the Greek text—keeps up the emphasis of the section.
51 The one who sent me refers to God.
52 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
53 See the note on the number “seventy-two” in .
54 Or “the demons obey”; see L&N 36.18.
55 The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
56 Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18–20 follows from the positive report of the messengers in v. 17.
57 This is an imperfect tense verb.
58 In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
59 This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [], 2:).
60 Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
61 Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3–6.
62 Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation. The enemy is a reference to Satan (mentioned in v. 18).
63 This is an emphatic double negative in the Greek text.
64 Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
65 The verb here is a present imperative, so the call is to an attitude of rejoicing.
66 The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
67 Grk “In that same hour” (L&N 67.1).
68 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
69 Jesus rejoiced. The account of the mission in 10:1–24 ends with several remarks about joy.
70 Or “thank.”
71 The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3–6.
72 Or “that.”
74 Grk “for (to do) thus was well pleasing before you,” ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
75 This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
76 Or “wishes”; or “intends”; or “plans” (cf. βούλομαι 2.b). Here it is the Son who has sovereignty.
77 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
78 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
79 Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
80 Grk “the”; in context the article is used as a possessive pronoun ( ).
81 This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
82 This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10–12 or Heb 1:1–2.
83 Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
84 Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
85 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
86 The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
87 Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
88 Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
89 Grk “You will love.” The future indicative is used here with imperatival force (see and ).
90 A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
91 This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
92 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
93 Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
94 Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
95 Or “vindicate.” The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1–4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
96 Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
97 The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
98 For location see ; ; ; ; ; ; ; ; .
99 For location see ; ; ; ; ; .
100 Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
101 That is, in a state between life and death; severely wounded.
102 The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
103 Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
104 Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
105 It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
106 The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
107 Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
108 The clause containing the aorist active participle ἐλθών (elthōn) suggests that the Levite came up to the place, took a look, and then moved on.
109 Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
110 This is at the beginning of the clause, in emphatic position in the Greek text.
111 The participle ὁδεύων (hodeuōn) has been translated as an adjectival participle (cf. , , ); it could also be taken temporally (“while he was traveling,” cf. , ).
112 Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
113 “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood. Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
114 Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
115 The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
116 The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
117 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
118 It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
119 His own animal refers to a riding animal, presumably a donkey, but not specified.
120 Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
121 Grk “two denarii.” The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
122 Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
123 Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
124 Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
125 The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
126 Here δέ (de) has been translated as “so” to indicate the concluding summary.
127 This recalls the verb of the earlier reply in v. 28.
128 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
129 Most have “into the house” (𝔓3vid א C L Ξ 33 579 ) or “into her house” (א1 A C2 D W Θ Ψ 070 f1, 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 ). 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. For the meaning “to welcome, to have as a guest” see L&N 34.53.
130 Here καί (kai) has not been translated because of differences between Greek and English style.
131 This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
132 The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
133 The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
134 Grk “with much serving.”
135 Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
136 The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
137 Grk “has left me to serve alone.”
138 The conjunction οὖν (oun, “then, therefore”) has not been translated here.
139 Most (A B* C D W Θ Ψ f1, 13 𝔐 it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (𝔓3, [45],75 א B2 L 579 892 lat sa).
140 Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
141 The double vocative Martha, Martha communicates emotion.
142 Or “upset.” Here the meanings of μεριμνάω (merimnaō) and θορυβάζομαι (thorubazomai) reinforce each other (L&N 25.234).
143 Or, with some (𝔓3 [א] B C2 L 070vid f1 33 [579] ), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (𝔓45, 75 A C* W Θ Ψ f13 𝔐 lat sa).
144 Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to , this could also be treated as a positive for comparative (“better”).

Cross references

73 See 1 Cor 1:26–31.