Luke 10:42

10:42 but one thing ¹  is needed. Mary has chosen the best ²  part; it will not be taken away from her.”

Luke 10:1

The Mission of the Seventy-Two

10:1 After this ³  the Lord appointed seventy-two ⁴  others and sent them on ahead of him two by two into every town ⁵  and place where he himself was about to go.

Luke 3:11-13

3:11 John ⁶  answered them, ⁷  “The person who has two tunics ⁸  must share with the person who has none, and the person who has food must do likewise.” 3:12 Tax collectors ⁹  also came to be baptized, and they said to him, “Teacher, what should we do?” 3:13 He told them, “Collect no more ¹⁰  than you are required to.” ¹¹ 

Psalms 34:9

34:9 Remain loyal to ¹²  the Lord, you chosen people of his, ¹³ 

for his loyal followers ¹⁴  lack nothing!

Psalms 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ¹⁵ 

Psalms 37:19

37:19 They will not be ashamed when hard times come; ¹⁶ 

when famine comes they will have enough to eat. ¹⁷ 

Psalms 37:25

37:25 I was once young, now I am old.

I have never seen a godly man abandoned,

or his children ¹⁸  forced to search for food. ¹⁹ 

Psalms 84:11

84:11 For the Lord God is our sovereign protector. ²⁰ 

The Lord bestows favor ²¹  and honor;

he withholds no good thing from those who have integrity. ²² 

Isaiah 33:16

33:16 This is the person who will live in a secure place; ²³ 

he will find safety in the rocky, mountain strongholds; ²⁴ 

he will have food

and a constant supply of water.

Matthew 6:33

6:33 But above all pursue his kingdom ²⁵  and righteousness, and all these things will be given to you as well.

John 6:27

6:27 Do not work for the food that disappears, ²⁶  but for the food that remains to eternal life – the food ²⁷  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ²⁸ 

Romans 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁹ 

Romans 4:8

4:8 blessed is the one ³⁰  against whom the Lord will never count ³¹  sin.” ³² 

Hebrews 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ³³ 

[10:42]  ¹ 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]  ² 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”).

[10:1]  ³ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ⁴ 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]  ⁵ tn Or “city.”

[3:11]  ⁶ tn Grk “he”; the referent (John) has been specified in the translation for clarity.

[3:11]  ⁷ tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”

[3:11]  ⁸ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[3:12]  ⁹ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.

[3:13]  ¹⁰ tn In the Greek text μηδὲν πλέον (mhden pleon, “no more”) is in an emphatic position.

[3:13]  ¹¹ tn Or “than you are ordered to.”

[34:9]  ¹² tn Heb “fear.”

[34:9]  ¹³ tn Heb “O holy ones of his.”

[34:9]  ¹⁴ tn Heb “those who fear him.”

[37:3]  ¹⁵ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:19]  ¹⁶ tn Heb “in a time of trouble.”

[37:19]  ¹⁷ tn Heb “in days of famine they will be satisfied.”

[37:25]  ¹⁸ tn Or “offspring”; Heb “seed.”

[37:25]  ¹⁹ tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.

[84:11]  ²⁰ tn Heb “[is] a sun and a shield.” The epithet “sun,” though rarely used of Israel’s God in the OT, was a well-attested royal title in the ancient Near East. For several examples from Ugaritic texts, the Amarna letters, and Assyrian royal inscriptions, see R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 131, n. 2.

[84:11]  ²¹ tn Or “grace.”

[84:11]  ²² tn Heb “he does not withhold good to those walking in integrity.”

[33:16]  ²³ tn Heb “he [in the] exalted places will live.”

[33:16]  ²⁴ tn Heb “mountain strongholds, cliffs [will be] his elevated place.”

[6:33]  ²⁵ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:27]  ²⁶ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ²⁷ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ²⁸ tn Grk “on this one.”

[8:1]  ²⁹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[4:8]  ³⁰ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ³¹ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ³² sn A quotation from Ps 32:1-2.

[13:5]  ³³ sn A quotation from Deut 31:6, 8.