Job 33:6

33:6 Look, I am just like you in relation to God;

I too have been molded ¹  from clay.

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.

Colossians 4:4-5

4:4 Pray that I may make it known as I should. ⁹  4:5 Conduct yourselves ¹⁰  with wisdom toward outsiders, making the most of the opportunities.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ¹¹  and that he may encourage your hearts.

[33:6]  ¹ tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.

[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.”

[4:4]  ⁹ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[4:5]  ¹⁰ tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).

[4:8]  ¹¹ tn Grk “the things concerning us.”