Luke 10:39
And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.
Original Language Analysis
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
1 of 18
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τῇδε
she
G3592
τῇδε
she
Strong's:
G3592
Word #:
2 of 18
the same, i.e., this or that one (plural these or those); often used as a personal pronoun
καλουμένη
called
G2564
καλουμένη
called
Strong's:
G2564
Word #:
5 of 18
to "call" (properly, aloud, but used in a variety of applications, directly or otherwise)
Μαριά,
Mary
G3137
Μαριά,
Mary
Strong's:
G3137
Word #:
6 of 18
maria or mariam (i.e., mirjam), the name of six christian females
ἣ
which
G3739
ἣ
which
Strong's:
G3739
Word #:
7 of 18
the relatively (sometimes demonstrative) pronoun, who, which, what, that
καὶ
And
G2532
καὶ
And
Strong's:
G2532
Word #:
8 of 18
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
παρὰ
at
G3844
παρὰ
at
Strong's:
G3844
Word #:
10 of 18
properly, near; i.e., (with genitive case) from beside (literally or figuratively), (with dative case) at (or in) the vicinity of (objectively or subj
τοὺς
G3588
τοὺς
Strong's:
G3588
Word #:
11 of 18
the (sometimes to be supplied, at others omitted, in english idiom)
τοῦ
G3588
τοῦ
Strong's:
G3588
Word #:
13 of 18
the (sometimes to be supplied, at others omitted, in english idiom)
Ἰησοῦ,
Jesus
G2424
Ἰησοῦ,
Jesus
Strong's:
G2424
Word #:
14 of 18
jesus (i.e., jehoshua), the name of our lord and two (three) other israelites
τὸν
G3588
τὸν
Strong's:
G3588
Word #:
16 of 18
the (sometimes to be supplied, at others omitted, in english idiom)
Cross References
Proverbs 8:34Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.Luke 8:35Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.John 12:3Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.Acts 22:3I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.Deuteronomy 33:3Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.Luke 2:46And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions.
Historical Context
First-century Jewish society sharply restricted women's roles in religious education and public life. Women attended synagogue but sat separately; they were not counted in the minyan (quorum for prayer); they were generally not taught Torah beyond basic commandments. Rabbis typically refused female disciples. Jesus' acceptance of women followers, His teaching of women, and His commendation of Mary's choice to learn theology was countercultural and controversial, reflecting the gospel's transformation of all human relationships (Galatians 3:28).
Questions for Reflection
- How does Mary's choice to sit at Jesus' feet challenge cultural expectations and demonstrate the gospel's radical inclusivity?
- What does Jesus' affirmation of Mary teach about the priority of spiritual formation over cultural conformity?
- In what ways does contemplative listening to God's Word prepare us for faithful action, as Mary's listening prepared her to anoint Jesus?
Related Resources
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Analysis & Commentary
And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. The name Mary (Μαριάμ/Μαρία, from Hebrew מִרְיָם, Miriam) was common in first-century Judaism. This Mary is distinguished from others (Magdalene, Jesus' mother) by her relationship to Martha and Lazarus. The phrase kai parakathestheisa pros tous podas tou kyriou (καὶ παρακαθεσθεῖσα πρὸς τοὺς πόδας τοῦ κυρίου, "sat at the feet of the Lord") describes the classic posture of a disciple receiving instruction from a rabbi (Acts 22:3, Paul "at the feet of Gamaliel").
Mary's action was culturally radical. Rabbinic teaching was typically reserved for men; women were excluded from formal Torah study. The Mishnah records Rabbi Eliezer saying, "Whoever teaches his daughter Torah teaches her lasciviousness" (Sotah 3:4). Yet Mary assumes the disciple's position, and Jesus not only permits but commends her choice (v. 42). This validates women as worthy recipients of spiritual teaching and challenges cultural restrictions that limit women's access to God's Word.
The verb ēkouen (ἤκουεν, "heard") is imperfect tense—she kept on hearing, continuously listening. His word (ton logon autou, τὸν λόγον αὐτοῦ) emphasizes content: not mere conversation but authoritative teaching, divine revelation. Mary prioritizes eternal truth over temporal tasks. Her choice anticipates Jesus' teaching that man lives not by bread alone but by every word from God's mouth (Matthew 4:4). Later, this same Mary anoints Jesus for burial (John 12:1-8), suggesting her attentive listening prepared her to understand His approaching death when the Twelve still couldn't grasp it.