Mazmur 74:10

74:10 How long, O God, will the adversary hurl insults?

Will the enemy blaspheme your name forever?

Mazmur 74:18

74:18 Remember how ¹  the enemy hurls insults, O Lord, ² 

and how a foolish nation blasphemes your name!

Bilangan 11:20

11:20 but a whole month, ³  until it comes out your nostrils and makes you sick, ⁴  because you have despised ⁵  the Lord who is among you and have wept before him, saying, “Why ⁶  did we ever come out of Egypt?”’”

Bilangan 11:2

11:2 When the people cried to Moses, he ⁷  prayed to the Lord, and the fire died out. ⁸ 

1 Samuel 12:9-10

12:9 “But they forgot the Lord their God, so he gave ⁹  them into the hand of Sisera, the general in command of Hazor’s ¹⁰  army, ¹¹  and into the hand of the Philistines and into the hand of the king of Moab, and they fought against them. 12:10 Then they cried out to the Lord and admitted, ¹²  ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth. ¹³  Now deliver us from the hand of our enemies so that we may serve you.’ ¹⁴ 

Lukas 10:16

10:16 “The one who listens ¹⁵  to you listens to me, ¹⁶  and the one who rejects you rejects me, and the one who rejects me rejects ¹⁷  the one who sent me.” ¹⁸ 

Lukas 10:1

The Mission of the Seventy-Two

10:1 After this ¹⁹  the Lord appointed seventy-two ²⁰  others and sent them on ahead of him two by two into every town ²¹  and place where he himself was about to go.

Lukas 4:8

4:8 Jesus ²²  answered him, ²³  “It is written, ‘You are to worship ²⁴  the Lord ²⁵  your God and serve only him.’” ²⁶ 

[74:18]  ¹ tn Heb “remember this.”

[74:18]  ² tn Or “[how] the enemy insults the Lord.”

[11:20]  ³ tn Heb “a month of days.” So also in v. 21.

[11:20]  ⁴ tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

[11:20]  ⁵ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

[11:20]  ⁶ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

[11:2]  ⁷ tn Heb “Moses.”

[11:2]  ⁸ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[12:9]  ⁹ tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”

[12:9]  ¹⁰ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

[12:9]  ¹¹ tn Heb “captain of the host of Hazor.”

[12:10]  ¹² tn Heb “and said.”

[12:10]  ¹³ tn Heb “the Ashtarot” (plural). The words “images of” are supplied in both vv. 3 and 4 for clarity.

[12:10]  sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.

[12:10]  ¹⁴ tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.

[10:16]  ¹⁵ 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]  ¹⁶ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ¹⁷ 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]  ¹⁸ sn The one who sent me refers to God.

[10:1]  ¹⁹ tn Grk “And after these things.” Here δέ (de) has not been translated.

[10:1]  ²⁰ 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]  ²¹ tn Or “city.”

[4:8]  ²² tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:8]  ²³ tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

[4:8]  ²⁴ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

[4:8]  ²⁵ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

[4:8]  sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

[4:8]  ²⁶ 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.