1 Corinthians 7:25

Remaining Unmarried

7:25 With regard to the question about people who have never married, ¹  I have no command from the Lord, but I give my opinion as one shown mercy by the Lord to be trustworthy.

1 Corinthians 7:40

7:40 But in my opinion, she will be happier if she remains as she is – and I think that I too have the Spirit of God!

Luke 10:16

10:16 “The one who listens ²  to you listens to me, ³  and the one who rejects you rejects me, and the one who rejects me rejects ⁴  the one who sent me.” ⁵ 

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ⁶  the Lord appointed seventy-two ⁷  others and sent them on ahead of him two by two into every town ⁸  and place where he himself was about to go.

Luke 4:1-8

The Temptation of Jesus

4:1 Then ⁹  Jesus, full of the Holy Spirit, returned from the Jordan River ¹⁰  and was led by the Spirit ¹¹  in ¹²  the wilderness, ¹³  4:2 where for forty days he endured temptations ¹⁴  from the devil. He ¹⁵  ate nothing ¹⁶  during those days, and when they were completed, ¹⁷  he was famished. 4:3 The devil said to him, “If ¹⁸  you are the Son of God, command this stone to become bread.” ¹⁹  4:4 Jesus answered him, “It is written, ‘Man ²⁰  does not live by bread alone.’” ²¹ 

4:5 Then ²²  the devil ²³  led him up ²⁴  to a high place ²⁵  and showed him in a flash all the kingdoms of the world. 4:6 And he ²⁶  said to him, “To you ²⁷  I will grant this whole realm ²⁸  – and the glory that goes along with it, ²⁹  for it has been relinquished ³⁰  to me, and I can give it to anyone I wish. 4:7 So then, if ³¹  you will worship ³²  me, all this will be ³³  yours.” 4:8 Jesus ³⁴  answered him, ³⁵  “It is written, ‘You are to worship ³⁶  the Lord ³⁷  your God and serve only him.’” ³⁸ 

Luke 4:2

4:2 where for forty days he endured temptations ³⁹  from the devil. He ⁴⁰  ate nothing ⁴¹  during those days, and when they were completed, ⁴²  he was famished.

Luke 3:2

3:2 during the high priesthood ⁴³  of Annas and Caiaphas, the word ⁴⁴  of God came to John the son of Zechariah in the wilderness. ⁴⁵ 

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ⁴⁶  when Pontius Pilate ⁴⁷  was governor of Judea, and Herod ⁴⁸  was tetrarch ⁴⁹  of Galilee, and his brother Philip ⁵⁰  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ⁵¹  was tetrarch of Abilene,

Luke 4:6

4:6 And he ⁵²  said to him, “To you ⁵³  I will grant this whole realm ⁵⁴  – and the glory that goes along with it, ⁵⁵  for it has been relinquished ⁵⁶  to me, and I can give it to anyone I wish.

Jude 1:17

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁵⁷  foretold by the apostles of our Lord Jesus Christ. ⁵⁸ 

[7:25]  ¹ tn Grk “virgins.” There are three main views as to which group of people is referred to by the word παρθένος (parqenos) here, and the stance taken here directly impacts one’s understanding of vv. 36-38. (1) The term could refer to virgin women who were not married. The central issue would then be whether or not their fathers should give them in marriage to eligible men. (This is the view which has been widely held throughout the history of the Church.) (2) A minority understand the term to refer to men and women who are married but who have chosen to live together without sexual relations. This position might have been possible in the Corinthian church, but there is no solid evidence to support it. (3) The view adopted by many modern commentators (see, e.g., Fee, Conzelmann, Barrett) is that the term refers to young, engaged women who were under the influence of various groups within the Corinthian church not to go through with their marriages. The central issue would then be whether the young men and women should continue with their plans and finalize their marriages. For further discussion, see G. D. Fee, First Corinthians (NICNT), 325-28.

[10:16]  ² 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]  ³ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁴ 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]  ⁵ sn The one who sent me refers to God.

[10:1]  ⁶ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁷ 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]  ⁸ tn Or “city.”

[4:1]  ⁹ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

[4:1]  ¹⁰ tn “River” is not in the Greek text but is supplied for clarity.

[4:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “desert.”

[4:2]  ¹⁴ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ¹⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ¹⁶ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ¹⁷ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:3]  ¹⁸ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

[4:3]  ¹⁹ tn Grk “say to this stone that it should become bread.”

[4:4]  ²⁰ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ²¹ tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

[4:5]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[4:5]  ²³ tn Grk “he.”

[4:5]  ²⁴ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

[4:5]  ²⁵ tn “A high place” is not in the Greek text but has been supplied for clarity.

[4:6]  ²⁶ tn Grk “And the devil.”

[4:6]  ²⁷ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ²⁸ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ²⁹ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ³⁰ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[4:7]  ³¹ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

[4:7]  ³² tn Or “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.

[4:7]  ³³ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

[4:8]  ³⁴ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[4:2]  ³⁹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ⁴⁰ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ⁴¹ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ⁴² tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[3:2]  ⁴³ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁴⁴ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ⁴⁵ tn Or “desert.”

[3:1]  ⁴⁶ tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ⁴⁷ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ⁴⁸ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ⁴⁹ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ⁵⁰ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ⁵¹ sn Nothing else is known about Lysanias tetrarch of Abilene.

[4:6]  ⁵² tn Grk “And the devil.”

[4:6]  ⁵³ sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

[4:6]  ⁵⁴ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

[4:6]  ⁵⁵ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

[4:6]  ⁵⁶ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

[1:17]  ⁵⁷ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁵⁸ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.