1 Corinthians 16:10

16:10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too.

Luke 10:16

10:16 “The one who listens ¹  to you listens to me, ²  and the one who rejects you rejects me, and the one who rejects me rejects ³  the one who sent me.” ⁴ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁵  the Lord appointed seventy-two ⁶  others and sent them on ahead of him two by two into every town ⁷  and place where he himself was about to go.

Luke 4:8

4:8 Jesus ⁸  answered him, ⁹  “It is written, ‘You are to worship ¹⁰  the Lord ¹¹  your God and serve only him.’” ¹² 

Luke 4:1

The Temptation of Jesus

4:1 Then ¹³  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁴  and was led by the Spirit ¹⁵  in ¹⁶  the wilderness, ¹⁷ 

Luke 4:12

4:12 Jesus ¹⁸  answered him, ¹⁹  “It is said, ‘You are not to put the Lord your God to the test.’” ²⁰ 

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ²¹  that carries full authority. ²²  Don’t let anyone look down ²³  on you.

[10:16]  ¹ tn 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).

[10:16]  ² sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ³ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁴ sn The one who sent me refers to God.

[10:1]  ⁵ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁶ tc 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 Ë^1,13 Ï and several church fathers and early versions) or “seventy-two” (Ì⁷⁵ B D 0181 pc 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 ms support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the LXX, which the Letter of Aristeas puts at seventy-two (TCGNT 127), 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.

[10:1]  ⁷ tn Or “city.”

[4:8]  ⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ⁹ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ¹⁰ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ¹¹ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  ¹² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

[4:1]  ¹³ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹⁴ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹⁵ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

[4:1]  ¹⁶ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

[4:1]  ¹⁷ tn Or “desert.”

[4:12]  ¹⁸ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:12]  ¹⁹ tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

[4:12]  ²⁰ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

[2:15]  ²¹ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ²² tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ²³ tn Or “let anyone despise you”; or “let anyone disregard you.”