ing herself while Martha is burdened with serving, perhaps then it'd not be unfair for Martha to ask for help. On the contrary, it'd actually be unreasonable for Jesus to commend Mary for not helping out. What's more, with his favoring, Jesus would be unjustifiably creating jealousy, competition, and division between Martha and Mary.
             In regard to the Arabic translation, one major difference is to be noted. In verse 42, we find that Jesus says: "Mary has chosen the right destiny" as opposed to "the better portion" in the Catholic Study, or "the good portion" in the Modern Language and Revised Standard. To the Arabic reader, the "right destiny" may give the impression that Mary is to be saved whereas Martha isn't. It may also generate the idea that, by following the teaching of Jesus, one can choose or create one's desirable destiny. To say the least, the expression "right destiny" is a powerful term that shows Jesus' authority. It implies immediacy and strongly encourages the reader to pay close attention the Word of Christ (if not for the love of Christ, it's for achieving the right destiny).
             In these translations, though there are but tiny noticeable differences that couldn't possibly dim the luminous clarity of Jesus' message, the right use of words must be exercised. Otherwise, a slight deviation can change how people interpret the bible. In truth, this can even create much division and conflict amongst the same people who follow the same teaching -something which has actually occurred! In the following Bible Commentaries, we wil
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