1 Corinthians 4:1-2

The Apostles’ Ministry

4:1 One ¹  should think about us this way – as servants of Christ and stewards of the mysteries of God. 4:2 Now what is sought in stewards is that one be found faithful.

1 Corinthians 11:2

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11:2 I praise you ²  because you remember me in everything and maintain the traditions just as I passed them on to you.

1 Corinthians 11:23

11:23 For I received from the Lord what I also passed on to you, that the Lord Jesus on the night in which he was betrayed took bread,

Ezekiel 3:17

3:17 “Son of man, I have appointed you a watchman ³  for the house of Israel. Whenever you hear a word from my mouth, you must give them a warning from me.

Matthew 20:18-19

20:18 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the experts in the law. ⁴  They will condemn him to death, 20:19 and will turn him over to the Gentiles to be mocked and flogged severely ⁵  and crucified. ⁶  Yet ⁷  on the third day, he will be raised.”

Mark 16:15-16

16:15 He said to them, “Go into all the world and preach the gospel to every creature. 16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Luke 24:46-47

24:46 and said to them, “Thus it stands written that the Christ ⁸  would suffer ⁹  and would rise from the dead on the third day, 24:47 and repentance ¹⁰  for the forgiveness of sins would be proclaimed ¹¹  in his name to all nations, ¹²  beginning from Jerusalem. ¹³ 

Galatians 1:12

1:12 For I did not receive it or learn it from any human source; ¹⁴  instead I received it ¹⁵  by a revelation of Jesus Christ. ¹⁶ 

[4:1]  ¹ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[11:2]  ² tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.

[3:17]  ³ tn The literal role of a watchman is described in 2 Sam 18:24; 2 Kgs 9:17.

[20:18]  ⁴ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[20:19]  ⁵ tn Traditionally, “scourged” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[20:19]  ⁶ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[20:19]  ⁷ tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[24:46]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:46]  ⁹ tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.

[24:47]  ¹⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ¹¹ tn Or “preached,” “announced.”

[24:47]  ¹² sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ¹³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[1:12]  ¹⁴ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁵ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹⁶ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.