Exodus 34:30

34:30 When Aaron and all the Israelites saw Moses, the skin of his face shone; ¹  and they were afraid to approach him.

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 4:8

4:8 Jesus ⁹  answered him, ¹⁰  “It is written, ‘You are to worship ¹¹  the Lord ¹²  your God and serve only him.’” ¹³ 

Luke 4:2

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.

Luke 2:10

2:10 But the angel said to them, “Do not be afraid! Listen carefully, ¹⁸  for I proclaim to you good news ¹⁹  that brings great joy to all the people:

Jude 1:8

1:8 Yet these men, ²⁰  as a result of their dreams, ²¹  defile the flesh, reject authority, ²²  and insult ²³  the glorious ones. ²⁴ 

[34:30]  ¹ tn This clause is introduced by the deictic particle הִנֵּה (hinneh); it has the force of pointing to something surprising or sudden.

[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.”

[4:8]  ⁹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  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).

[2:10]  ¹⁸ tn Grk “behold.”

[2:10]  ¹⁹ tn Grk “I evangelize to you great joy.”

[1:8]  ²⁰ tn The reference is now to the false teachers.

[1:8]  ²¹ tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ²² tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ²³ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ²⁴ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).