Genesis 19:1-3

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ¹  Lot was sitting in the city’s gateway. ²  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ³  and wash your feet. Then you can be on your way early in the morning.” ⁴  “No,” they replied, “we’ll spend the night in the town square.” ⁵ 

19:3 But he urged ⁶  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Jude 1:16-21

1:16 These people are grumblers and ⁷  fault-finders who go ⁸  wherever their desires lead them, ⁹  and they give bombastic speeches, ¹⁰  enchanting folks ¹¹  for their own gain. ¹² 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ¹³  foretold by the apostles of our Lord Jesus Christ. ¹⁴  1:18 For they said to you, “In the end time there will come ¹⁵  scoffers, propelled by their own ungodly desires.” ¹⁶  1:19 These people are divisive, ¹⁷  worldly, ¹⁸  devoid of the Spirit. ¹⁹  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ²⁰  1:21 maintain ²¹  yourselves in the love of God, while anticipating ²²  the mercy of our Lord Jesus Christ that brings eternal life. ²³ 

Jude 1:1

Salutation

1:1 From Jude, ²⁴  a slave ²⁵  of Jesus Christ and brother of James, ²⁶  to those who are called, wrapped in the love of ²⁷  God the Father and kept for ²⁸  Jesus Christ.

Jude 1:9-24

1:9 But even ²⁹  when Michael the archangel ³⁰  was arguing with the devil and debating with him ³¹  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ³²  1:11 Woe to them! For they have traveled down Cain’s path, ³³  and because of greed ³⁴  have abandoned themselves ³⁵  to ³⁶  Balaam’s error; hence, ³⁷  they will certainly perish ³⁸  in Korah’s rebellion. 1:12 These men are ³⁹  dangerous reefs ⁴⁰  at your love feasts, ⁴¹  feasting without reverence, ⁴²  feeding only themselves. ⁴³  They are ⁴⁴  waterless ⁴⁵  clouds, carried along by the winds; autumn trees without fruit ⁴⁶  – twice dead, ⁴⁷  uprooted; 1:13 wild sea waves, ⁴⁸  spewing out the foam of ⁴⁹  their shame; ⁵⁰  wayward stars ⁵¹  for whom the utter depths of eternal darkness ⁵²  have been reserved.

1:14 Now Enoch, the seventh in descent beginning with Adam, ⁵³  even prophesied of them, ⁵⁴  saying, “Look! The Lord is coming ⁵⁵  with thousands and thousands ⁵⁶  of his holy ones, 1:15 to execute judgment on ⁵⁷  all, and to convict every person ⁵⁸  of all their thoroughly ungodly deeds ⁵⁹  that they have committed, ⁶⁰  and of all the harsh words that ungodly sinners have spoken against him.” ⁶¹  1:16 These people are grumblers and ⁶²  fault-finders who go ⁶³  wherever their desires lead them, ⁶⁴  and they give bombastic speeches, ⁶⁵  enchanting folks ⁶⁶  for their own gain. ⁶⁷ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁶⁸  foretold by the apostles of our Lord Jesus Christ. ⁶⁹  1:18 For they said to you, “In the end time there will come ⁷⁰  scoffers, propelled by their own ungodly desires.” ⁷¹  1:19 These people are divisive, ⁷²  worldly, ⁷³  devoid of the Spirit. ⁷⁴  1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ⁷⁵  1:21 maintain ⁷⁶  yourselves in the love of God, while anticipating ⁷⁷  the mercy of our Lord Jesus Christ that brings eternal life. ⁷⁸  1:22 And have mercy on those who waver; 1:23 save ⁷⁹  others by snatching them out of the fire; have mercy ⁸⁰  on others, coupled with a fear of God, ⁸¹  hating even the clothes stained ⁸²  by the flesh. ⁸³ 

Final Blessing

1:24 Now to the one who is able to keep you from falling, ⁸⁴  and to cause you to stand, rejoicing, ⁸⁵  without blemish ⁸⁶  before his glorious presence, ⁸⁷ 

Job 31:32

31:32 But ⁸⁸  no stranger had to spend the night outside,

for I opened my doors to the traveler ⁸⁹  –

Luke 10:38-42

Jesus and Martha

10:38 Now as they went on their way, Jesus ⁹⁰  entered a certain village where a woman named Martha welcomed him as a guest. ⁹¹  10:39 She ⁹²  had a sister named Mary, who sat ⁹³  at the Lord’s feet ⁹⁴  and listened to what he said. 10:40 But Martha was distracted ⁹⁵  with all the preparations she had to make, ⁹⁶  so ⁹⁷  she came up to him and said, “Lord, don’t you care ⁹⁸  that my sister has left me to do all the work ⁹⁹  alone? Tell ¹⁰⁰  her to help me.” 10:41 But the Lord ¹⁰¹  answered her, ¹⁰²  “Martha, Martha, ¹⁰³  you are worried and troubled ¹⁰⁴  about many things, 10:42 but one thing ¹⁰⁵  is needed. Mary has chosen the best ¹⁰⁶  part; it will not be taken away from her.”

Luke 19:7

19:7 And when the people ¹⁰⁷  saw it, they all complained, ¹⁰⁸  “He has gone in to be the guest of a man who is a sinner.” ¹⁰⁹ 

Acts 16:15

16:15 After she and her household were baptized, she urged us, ¹¹⁰  “If ¹¹¹  you consider me to be a believer in the Lord, ¹¹²  come and stay in my house.” And she persuaded ¹¹³  us.

Acts 18:1-3

Paul at Corinth

18:1 After this ¹¹⁴  Paul ¹¹⁵  departed from ¹¹⁶  Athens ¹¹⁷  and went to Corinth. ¹¹⁸  18:2 There he ¹¹⁹  found ¹²⁰  a Jew named Aquila, ¹²¹  a native of Pontus, ¹²²  who had recently come from Italy with his wife Priscilla, because Claudius ¹²³  had ordered all the Jews to depart from ¹²⁴  Rome. ¹²⁵  Paul approached ¹²⁶  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ¹²⁷  (for they were tentmakers ¹²⁸  by trade). ¹²⁹ 

Acts 18:3

18:3 and because he worked at the same trade, he stayed with them and worked with them ¹³⁰  (for they were tentmakers ¹³¹  by trade). ¹³² 

Acts 1:7-8

1:7 He told them, “You are not permitted to know ¹³³  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ¹³⁴  of the earth.”

[19:1]  ¹ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ² tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:2]  ³ tn The imperatives have the force of invitation.

[19:2]  ⁴ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁵ sn The town square refers to the wide street area at the gate complex of the city.

[19:3]  ⁶ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[1:16]  ⁷ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁸ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ¹⁰ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ¹¹ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ¹² tn Or “to their own advantage.”

[1:17]  ¹³ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ¹⁴ 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.

[1:18]  ¹⁵ tn Grk “be.”

[1:18]  ¹⁶ tn Grk “going according to their own desires of ungodliness.”

[1:19]  ¹⁷ tn Grk “these are the ones who cause divisions.”

[1:19]  ¹⁸ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ¹⁹ tn Grk “not having [the] Spirit.”

[1:20]  ²⁰ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ²¹ tn Or “keep.”

[1:21]  ²² tn Or “waiting for.”

[1:21]  ²³ tn Grk “unto eternal life.”

[1:1]  ²⁴ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁵ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁶ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁷ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁸ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:9]  ²⁹ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ³⁰ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ³¹ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ³² tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[1:11]  ³³ tn Or “they have gone the way of Cain.”

[1:11]  ³⁴ tn Grk “for wages.”

[1:11]  ³⁵ tn The verb ἐκχέω (ekcew) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).

[1:11]  ³⁶ tn Or “in.”

[1:11]  ³⁷ tn Grk “and.” See note on “perish” later in this verse.

[1:11]  ³⁸ tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).

[1:12]  ³⁹ tn Grk “these are the men who are.”

[1:12]  ⁴⁰ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ⁴¹ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ⁴² tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ⁴³ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ⁴⁴ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ⁴⁵ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ⁴⁶ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ⁴⁷ tn Grk “having died twice.”

[1:13]  ⁴⁸ tn Grk “wild waves of the sea.”

[1:13]  ⁴⁹ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ⁵⁰ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ⁵¹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ⁵² tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:14]  ⁵³ tn Grk “the seventh from Adam.”

[1:14]  ⁵⁴ tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).

[1:14]  ⁵⁵ tn Grk “has come,” a proleptic aorist.

[1:14]  ⁵⁶ tn Grk “ten thousands.” The word μυριάς (muria"), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.

[1:15]  ⁵⁷ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ⁵⁸ tn Or “soul.”

[1:15]  ⁵⁹ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ⁶⁰ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ⁶¹ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.

[1:16]  ⁶² tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁶³ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁶⁴ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁶⁵ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁶⁶ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁶⁷ tn Or “to their own advantage.”

[1:17]  ⁶⁸ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁶⁹ 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.

[1:18]  ⁷⁰ tn Grk “be.”

[1:18]  ⁷¹ tn Grk “going according to their own desires of ungodliness.”

[1:19]  ⁷² tn Grk “these are the ones who cause divisions.”

[1:19]  ⁷³ tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).

[1:19]  ⁷⁴ tn Grk “not having [the] Spirit.”

[1:20]  ⁷⁵ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ⁷⁶ tn Or “keep.”

[1:21]  ⁷⁷ tn Or “waiting for.”

[1:21]  ⁷⁸ tn Grk “unto eternal life.”

[1:23]  ⁷⁹ tn Grk “and save.”

[1:23]  ⁸⁰ tn Grk “and have mercy.”

[1:23]  ⁸¹ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ⁸² sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁸³ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[1:24]  ⁸⁴ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ⁸⁵ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ⁸⁶ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ⁸⁷ tn Or “in the presence of his glory,” “before his glory.”

[31:32]  ⁸⁸ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

[31:32]  ⁸⁹ tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.

[10:38]  ⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:38]  ⁹¹ tc Most mss have “into the house” (Ì^3vid א C L Ξ 33 579 pc) or “into her house” (א¹ A C² D W Θ Ψ 070 Ë^1,13 Ï lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see TCGNT 129). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in Ì^45,75 B sa.

[10:39]  ⁹² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:39]  ⁹³ tn This reflexive makes it clear that Mary took the initiative in sitting by Jesus.

[10:39]  ⁹⁴ sn The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).

[10:40]  ⁹⁵ sn The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.

[10:40]  ⁹⁶ tn Grk “with much serving.”

[10:40]  ⁹⁷ tn Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.

[10:40]  ⁹⁸ tn The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.

[10:40]  ⁹⁹ tn Grk “has left me to serve alone.”

[10:40]  ¹⁰⁰ tn The conjunction οὖν (oun, “then, therefore”) has not been translated here.

[10:41]  ¹⁰¹ tc Most mss (A B* C D W Θ Ψ Ë^1,13 Ï it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (Ì^3,[45],75 א B² L 579 892 pc lat sa).

[10:41]  ¹⁰² tn Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”

[10:41]  ¹⁰³ sn The double vocative Martha, Martha communicates emotion.

[10:41]  ¹⁰⁴ tn Or “upset.” Here the meanings of μεριμνάω (merimnaw) and θορυβάζομαι (qorubazomai) reinforce each other (L&N 25.234).

[10:42]  ¹⁰⁵ tc Or, with some mss (̳ [א] B C² L 070^vid ˹ 33 [579] pc), “few things are needed – or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (Ì^45,75 A C* W Θ Ψ Ë¹³ Ï lat sa).

[10:42]  ¹⁰⁶ tn Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to ExSyn 298, this could also be treated as a positive for comparative (“better”).

[19:7]  ¹⁰⁷ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ¹⁰⁸ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ¹⁰⁹ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[16:15]  ¹¹⁰ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ¹¹¹ tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.

[16:15]  ¹¹² tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”

[16:15]  ¹¹³ tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”

[18:1]  ¹¹⁴ tn Grk “After these things.”

[18:1]  ¹¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹¹⁶ tn Or “Paul left.”

[18:1]  ¹¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹¹⁸ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:2]  ¹¹⁹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ¹²⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹²¹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹²² sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹²³ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹²⁴ tn Or “to leave.”

[18:2]  ¹²⁵ map For location see JP4 A1.

[18:2]  ¹²⁶ tn Or “went to.”

[18:3]  ¹²⁷ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ¹²⁸ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ¹²⁹ sn This is a parenthetical note by the author.

[18:3]  ¹³⁰ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ¹³¹ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ¹³² sn This is a parenthetical note by the author.

[1:7]  ¹³³ tn Grk “It is not for you to know.”

[1:8]  ¹³⁴ tn Or “to the ends.”