Luke 17:31-32

17:31 On that day, anyone who is on the roof, ¹  with his goods in the house, must not come down ²  to take them away, and likewise the person in the field must not turn back. 17:32 Remember Lot’s wife! ³ 

Psalms 78:8-9

78:8 Then they will not be like their ancestors,

who were a stubborn and rebellious generation,

a generation that was not committed

and faithful to God. ⁴ 

78:9 The Ephraimites ⁵  were armed with bows, ⁶ 

but they retreated in the day of battle. ⁷ 

Acts 15:37-38

15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ⁸  that they should not take along this one who had left them in Pamphylia ⁹  and had not accompanied them in the work.

Acts 15:2

15:2 When Paul and Barnabas had a major argument and debate ¹⁰  with them, the church ¹¹  appointed Paul and Barnabas and some others from among them to go up to meet with ¹²  the apostles and elders in Jerusalem ¹³  about this point of disagreement. ¹⁴ 

Acts 4:10

4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ¹⁵  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy.

Hebrews 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹⁶  take no pleasure in him. ¹⁷ 

James 1:6-8

1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, ¹⁸  unstable in all his ways.

James 1:2

Joy in Trials

1:2 My brothers and sisters, ¹⁹  consider it nothing but joy ²⁰  when you fall into all sorts of trials,

James 2:20-22

2:20 But would you like evidence, ²¹  you empty fellow, ²²  that faith without works is useless? ²³  2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works.

[17:31]  ¹ sn Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[17:31]  ² sn The swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.

[17:32]  ³ sn An allusion to Gen 19:26. The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.

[78:8]  ⁵ tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).

[78:9]  ⁷ tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.

[78:9]  ⁸ tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (noshÿqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (romey, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (noshÿqey qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.

[78:9]  ⁹ sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).

[15:38]  ⁹ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ¹⁰ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:2]  ¹¹ tn Grk “no little argument and debate” (an idiom).

[15:2]  ¹² tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ¹³ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ¹⁵ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[4:10]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:38]  ¹⁵ tn Grk “my soul.”

[10:38]  ¹⁶ sn A quotation from Hab 2:4.

[1:8]  ¹⁷ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[1:2]  ¹⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

[1:2]  ²⁰ tn Grk “all joy,” “full joy,” or “greatest joy.”

[2:20]  ²¹ tn Grk “do you want to know.”

[2:20]  ²² tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ²³ tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.