Matthew 4:10

4:10 Then Jesus said to him, “Go away, ¹  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ² 

Joshua 24:15

24:15 If you have no desire ³  to worship ⁴  the Lord, choose today whom you will worship, ⁵  whether it be the gods whom your ancestors ⁶  worshiped ⁷  beyond the Euphrates, ⁸  or the gods of the Amorites in whose land you are living. But I and my family ⁹  will worship ¹⁰  the Lord!”

Joshua 24:19-20

24:19 Joshua warned ¹¹  the people, “You will not keep worshiping ¹²  the Lord, for ¹³  he is a holy God. ¹⁴  He is a jealous God who will not forgive ¹⁵  your rebellion or your sins. 24:20 If ¹⁶  you abandon the Lord and worship ¹⁷  foreign gods, he will turn against you; ¹⁸  he will bring disaster on you and destroy you, ¹⁹  though he once treated you well.” ²⁰ 

Joshua 24:1

Israel Renews its Commitment to the Lord

24:1 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God.

Joshua 7:3

7:3 They returned and reported to Joshua, ²¹  “Don’t send the whole army. ²²  About two or three thousand men are adequate to defeat Ai. ²³  Don’t tire out the whole army, for Ai is small.” ²⁴ 

Joshua 7:1

Achan Sins and is Punished

7:1 But the Israelites disobeyed the command about the city’s riches. ²⁵  Achan son of Carmi, son of Zabdi, ²⁶  son of Zerah, from the tribe of Judah, stole some of the riches. ²⁷  The Lord was furious with the Israelites. ²⁸ 

Joshua 18:21

18:21 These cities belonged to the tribe ²⁹  of Benjamin by its clans: Jericho, ³⁰  Beth Hoglah, Emek Keziz,

Joshua 18:2

18:2 seven Israelite tribes had not been assigned their allotted land. ³¹ 

Joshua 17:1

17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. ³²  The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. ³³  They were assigned Gilead and Bashan. ³⁴ 

Joshua 17:1

17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. ³⁵  The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. ³⁶  They were assigned Gilead and Bashan. ³⁷ 

Joshua 17:1

17:1 The tribe of Manasseh, Joseph’s firstborn son, was also allotted land. ³⁸  The descendants of Makir, Manasseh’s firstborn and the father of Gilead, received land, for they were warriors. ³⁹  They were assigned Gilead and Bashan. ⁴⁰ 

Ezekiel 20:39

20:39 “‘As for you, O house of Israel, this is what the sovereign Lord says: Each of you go and serve your idols, ⁴¹  if you will not listen to me. ⁴²  But my holy name will not be profaned ⁴³  again by your sacrifices ⁴⁴  and your idols.

Zephaniah 1:5

1:5 I will remove ⁴⁵  those who worship the stars in the sky from their rooftops, ⁴⁶ 

those who swear allegiance to the Lord ⁴⁷  while taking oaths in the name of ⁴⁸  their ‘king,’ ⁴⁹ 

Luke 16:13

16:13 No servant can serve two masters, for either he will hate ⁵⁰  the one and love the other, or he will be devoted to the one and despise ⁵¹  the other. You cannot serve God and money.” ⁵² 

Romans 6:16-22

6:16 Do you not know that if you present yourselves ⁵³  as obedient slaves, ⁵⁴  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ⁵⁵  6:17 But thanks be to God that though you were slaves to sin, you obeyed ⁵⁶  from the heart that pattern ⁵⁷  of teaching you were entrusted to, 6:18 and having been freed from sin, you became enslaved to righteousness. 6:19 (I am speaking in human terms because of the weakness of your flesh.) ⁵⁸  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.

6:21 So what benefit ⁵⁹  did you then reap ⁶⁰  from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed ⁶¹  from sin and enslaved to God, you have your benefit ⁶²  leading to sanctification, and the end is eternal life.

Galatians 1:10

1:10 Am I now trying to gain the approval of people, ⁶³  or of God? Or am I trying to please people? ⁶⁴  If I were still trying to please ⁶⁵  people, ⁶⁶  I would not be a slave ⁶⁷  of Christ!

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 4:10

4:10 You are observing religious ⁶⁸  days and months and seasons and years.

James 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ⁶⁹  So whoever decides to be the world’s friend makes himself God’s enemy.

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁷⁰  do the quarrels among you come from? Is it not from this, ⁷¹  from your passions that battle inside you? ⁷² 

James 2:15-16

2:15 If a brother or sister ⁷³  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ⁷⁴  what good is it?

[4:10]  ¹ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

[4:10]  ² 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.

[24:15]  ³ tn Heb “if it is bad in your eyes.”

[24:15]  ⁴ tn Or “to serve.”

[24:15]  ⁵ tn Or “will serve.”

[24:15]  ⁶ tn Heb “your fathers.”

[24:15]  ⁷ tn Or “served.”

[24:15]  ⁸ tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.

[24:15]  ⁹ tn Heb “house.”

[24:15]  ¹⁰ tn Or “will serve.”

[24:19]  ¹¹ tn Heb “said to.”

[24:19]  ¹² tn Heb “you are not able to serve.”

[24:19]  ¹³ sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.

[24:19]  ¹⁴ tn In the Hebrew text both the divine name (אֱלֹהִים, ’elohim) and the adjective (קְדֹשִׁים, qÿdoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.

[24:19]  ¹⁵ tn Heb “lift up” or “take away.”

[24:20]  ¹⁶ tn Or “when.”

[24:20]  ¹⁷ tn Or “and serve.”

[24:20]  ¹⁸ tn The words “against you” are added for clarification.

[24:20]  ¹⁹ tn Heb “bring you to an end.”

[24:20]  ²⁰ tn Heb “after he did good for you.”

[7:3]  ²¹ tn Heb “and they returned to Joshua and said to him.”

[7:3]  ²² tn Heb “Don’t let all the people go up.”

[7:3]  ²³ tn Heb “Let about two thousand men or about three thousand men go up to defeat Ai.”

[7:3]  ²⁴ tn Heb “all the people for they are small.”

[7:1]  ²⁵ tn Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord].”

[7:1]  ²⁶ tn 1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18).

[7:1]  ²⁷ tn Heb “took from what was set apart [to the Lord].”

[7:1]  ²⁸ tn Heb “the anger of the Lord burned against the sons of Israel.”

[18:21]  ²⁹ tn Heb “the sons,” here referring to the tribe.

[18:21]  ³⁰ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[18:2]  ³¹ tn Heb “there were left among the sons of Israel who had not divided up their inheritance seven tribes.”

[17:1]  ³² tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”

[17:1]  ³³ tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”

[17:1]  ³⁴ tn Heb “Gilead and Bashan belonged to him.”

[17:1]  ³⁵ tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”

[17:1]  ³⁶ tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”

[17:1]  ³⁷ tn Heb “Gilead and Bashan belonged to him.”

[17:1]  ³⁸ tn Heb “and the lot belonged to the tribe of Manasseh, for he was the firstborn of Joseph.”

[17:1]  ³⁹ tn Heb “to Makir, the firstborn of Manasseh, the father of Gilead, for he was a man of war.”

[17:1]  ⁴⁰ tn Heb “Gilead and Bashan belonged to him.”

[20:39]  ⁴¹ sn Compare the irony here to Amos 4:4 and Jer 44:25.

[20:39]  ⁴² tn Heb “and after, if you will not listen to me.” The translation leaves out “and after” for smoothness. The text is difficult. M. Greenberg (Ezekiel [AB], 1:374) suggests that it may mean “but afterwards, if you will not listen to me…” with an unspoken threat.

[20:39]  ⁴³ sn A similar concept may be found in Lev 18:21; 20:3.

[20:39]  ⁴⁴ tn Or “gifts.”

[1:5]  ⁴⁵ tn The words “I will remove” are repeated from v. 4b for stylistic reasons. In the Hebrew text vv. 4b-6 contain a long list of objects for the verb “I will remove” in v. 4b. In the present translation a new sentence was begun at the beginning of v. 5 in keeping with the tendency of contemporary English to use shorter sentences.

[1:5]  ⁴⁶ tn Heb “those who worship on their roofs the host of heaven.” The “host of heaven” included the sun, moon, planets, and stars, all of which were deified in the ancient Near East.

[1:5]  ⁴⁷ tc The MT reads, “those who worship, those who swear allegiance to the Lord.” The original form of the LXX omits the phrase “those who worship”; it may have been accidentally repeated from the preceding line. J. J. M. Roberts prefers to delete as secondary the phrase “those who swear allegiance” (J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah [OTL], 168).

[1:5]  ⁴⁸ tn Heb “those who swear by.”

[1:5]  ⁴⁹ tn The referent of “their king” is unclear. It may refer sarcastically to a pagan god (perhaps Baal) worshiped by the people. Some English versions (cf. NEB, NASB, NRSV) prefer to emend the text to “Milcom,” the name of an Ammonite god (following some LXX mss, Syriac, and Vulgate) or “Molech,” a god to whom the Israelites offered their children (cf. NIV, NLT). For a discussion of the options, see Adele Berlin, Zephaniah (AB 25A), 75-77.

[16:13]  ⁵⁰ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ⁵¹ tn Or “and treat [the other] with contempt.”

[16:13]  ⁵² tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[6:16]  ⁵³ tn Grk “to whom you present yourselves.”

[6:16]  ⁵⁴ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ⁵⁵ tn Grk “either of sin unto death, or obedience unto righteousness.”

[6:17]  ⁵⁶ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ⁵⁷ tn Or “type, form.”

[6:19]  ⁵⁸ tn Or “because of your natural limitations” (NRSV).

[6:21]  ⁵⁹ tn Grk “fruit.”

[6:21]  ⁶⁰ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[6:22]  ⁶¹ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁶² tn Grk “fruit.”

[1:10]  ⁶³ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ⁶⁴ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁶⁵ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ⁶⁶ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ⁶⁷ tn Traditionally, “servant” or “bondservant.” 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.). 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.

[4:10]  ⁶⁸ tn The adjective “religious” has been supplied in the translation to make clear that the problem concerns observing certain days, etc. in a religious sense (cf. NIV, NRSV “special days”). In light of the polemic in this letter against the Judaizers (those who tried to force observance of the Mosaic law on Gentile converts to Christianity) this may well be a reference to the observance of Jewish Sabbaths, feasts, and other religious days.

[4:4]  ⁶⁹ tn Grk “is hostility toward God.”

[4:1]  ⁷⁰ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁷¹ tn Grk “from here.”

[4:1]  ⁷² tn Grk “in your members [i.e., parts of the body].”

[2:15]  ⁷³ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ⁷⁴ tn Grk “what is necessary for the body.”