Lukas 9:50

9:50 But Jesus said to him, “Do not stop him, for whoever is not against you is for you.”

Lukas 11:23

11:23 Whoever is not with me is against me, ¹  and whoever does not gather with me scatters. ² 

Yosua 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!”

Matius 4:10

4:10 Then Jesus said to him, “Go away, ¹¹  Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” ¹² 

Matius 6:24

6:24 “No one can serve two masters, for either he will hate ¹³  the one and love the other, or he will be devoted to the one and despise ¹⁴  the other. You cannot serve God and money. ¹⁵ 

Roma 6:16-22

6:16 Do you not know that if you present yourselves ¹⁶  as obedient slaves, ¹⁷  you are slaves of the one you obey, either of sin resulting in death, or obedience resulting in righteousness? ¹⁸  6:17 But thanks be to God that though you were slaves to sin, you obeyed ¹⁹  from the heart that pattern ²⁰  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.) ²¹  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 ²²  did you then reap ²³  from those things that you are now ashamed of? For the end of those things is death. 6:22 But now, freed ²⁴  from sin and enslaved to God, you have your benefit ²⁵  leading to sanctification, and the end is eternal life.

Roma 8:5-8

8:5 For those who live according to the flesh have their outlook shaped by ²⁶  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ²⁷  of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God.

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ²⁸  So whoever decides to be the world’s friend makes himself God’s enemy.

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁹  do the quarrels among you come from? Is it not from this, ³⁰  from your passions that battle inside you? ³¹ 

Yohanes 2:15-16

2:15 So he made a whip of cords ³²  and drove them all out of the temple courts, ³³  with the sheep and the oxen. He scattered the coins of the money changers ³⁴  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ³⁵  my Father’s house a marketplace!” ³⁶ 

[11:23]  ¹ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ² sn For the image of scattering, see Pss. Sol. 17:18.

[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.”

[4:10]  ¹¹ 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]  ¹² 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.

[6:24]  ¹³ 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.

[6:24]  ¹⁴ tn Or “and treat [the other] with contempt.”

[6:24]  ¹⁵ tn Grk “God and mammon.”

[6:24]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

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

[6:16]  ¹⁷ tn Grk “as slaves for obedience.” See the note on the word “slave” in 1:1.

[6:16]  ¹⁸ tn Grk “either of sin unto death, or obedience unto righteousness.”

[6:17]  ¹⁹ tn Grk “you were slaves of sin but you obeyed.”

[6:17]  ²⁰ tn Or “type, form.”

[6:19]  ²¹ tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

[6:21]  ²² tn Grk “fruit.”

[6:21]  ²³ tn Grk “have,” in a tense emphasizing their customary condition in the past.

[6:22]  ²⁴ 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]  ²⁵ tn Grk “fruit.”

[8:5]  ²⁶ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:6]  ²⁷ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

[4:4]  ²⁸ tn Grk “is hostility toward God.”

[4:1]  ²⁹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ³⁰ tn Grk “from here.”

[4:1]  ³¹ tn Grk “in your members [i.e., parts of the body].”

[2:15]  ³² tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ³³ tn Grk “the temple.”

[2:15]  ³⁴ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[2:16]  ³⁵ tn Or (perhaps) “Stop making.”

[2:16]  ³⁶ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.