Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ¹  me, and where I am, my servant will be too. ²  If anyone serves me, the Father will honor him.

Yohanes 14:3

14:3 And if I go and make ready ³  a place for you, I will come again and take you ⁴  to be with me, ⁵  so that where I am you may be too.

Matius 25:21

25:21 His master answered, ⁶  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 25:23

25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’

Matius 26:29

26:29 I ⁷  tell you, from now on I will not drink of this fruit ⁸  of the vine until that day when I drink it new with you in my Father’s kingdom.”

Lukas 12:37

12:37 Blessed are those slaves ⁹  whom their master finds alert ¹⁰  when he returns! I tell you the truth, ¹¹  he will dress himself to serve, ¹²  have them take their place at the table, ¹³  and will come ¹⁴  and wait on them! ¹⁵ 

Lukas 22:28-30

22:28 “You are the ones who have remained ¹⁶  with me in my trials. 22:29 Thus ¹⁷  I grant ¹⁸  to you a kingdom, ¹⁹  just as my Father granted to me, 22:30 that you may eat and drink at my table in my kingdom, and you will sit ²⁰  on thrones judging ²¹  the twelve tribes of Israel.

Lukas 23:43

23:43 And Jesus ²²  said to him, “I tell you the truth, ²³  today ²⁴  you will be with me in paradise.” ²⁵ 

Lukas 23:2

23:2 They ²⁶  began to accuse ²⁷  him, saying, “We found this man subverting ²⁸  our nation, forbidding ²⁹  us to pay the tribute tax ³⁰  to Caesar ³¹  and claiming that he himself is Christ, ³²  a king.”

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Filipi 1:23

1:23 I feel torn between the two, ³³  because I have a desire to depart and be with Christ, which is better by far,

Filipi 1:1

Salutation

1:1 From Paul ³⁴  and Timothy, slaves ³⁵  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³⁶  with the overseers ³⁷  and deacons.

Filipi 4:17

4:17 I do not say this because I am seeking a gift. ³⁸  Rather, I seek the credit that abounds to your account.

Wahyu 3:21

3:21 I will grant the one ³⁹  who conquers ⁴⁰  permission ⁴¹  to sit with me on my throne, just as I too conquered ⁴²  and sat down with my Father on his throne.

Wahyu 7:14-17

7:14 So ⁴³  I said to him, “My lord, you know the answer.” ⁴⁴  Then ⁴⁵  he said to me, “These are the ones who have come out of the great tribulation. They ⁴⁶  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁴⁷  him day and night in his temple, and the one seated on the throne will shelter them. ⁴⁸  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁴⁹  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁵⁰ 

[12:26]  ¹ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ² tn Grk “where I am, there my servant will be too.”

[14:3]  ³ tn Or “prepare.”

[14:3]  ⁴ tn Or “bring you.”

[14:3]  ⁵ tn Grk “to myself.”

[25:21]  ⁶ tn Grk “His master said to him.”

[26:29]  ⁷ tn Here δέ (de) has not been translated.

[26:29]  ⁸ tn Grk “produce” (“the produce of the vine” is a figurative expression for wine).

[12:37]  ⁹ tn See the note on the word “slave” in 7:2.

[12:37]  ¹⁰ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ¹² tn See v. 35 (same verb).

[12:37]  ¹³ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ¹⁴ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ¹⁵ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[22:28]  ¹⁶ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ¹⁷ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ¹⁸ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ¹⁹ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[22:30]  ²⁰ tn This verb is future indicative, and thus not subordinate to “grant” (διατίθεμαι, diatiqemai) as part of the result clause beginning with ἵνα ἔσθητε ({ina esqhte) at the beginning of v. 30. It is better understood as a predictive future.

[22:30]  ²¹ sn The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[23:43]  ²² tn Grk “he.”

[23:43]  ²³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ²⁴ sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ²⁵ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[23:2]  ²⁶ tn Here δέ (de) has not been translated.

[23:2]  ²⁷ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²⁸ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ²⁹ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ³⁰ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ³¹ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[1:23]  ³³ tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.

[1:1]  ³⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁵ tn Traditionally, “servants” or “bondservants.” 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ³⁷ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.

[4:17]  ³⁸ tn Grk “Not that I am seeking the gift.” The phrase “I do not say this…” has been supplied in the translation to complete the thought for the modern reader.

[3:21]  ³⁹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ⁴⁰ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ⁴¹ tn Grk “I will give [grant] to him.”

[3:21]  ⁴² tn Or “have been victorious”; traditionally, “have overcome.”

[7:14]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁴⁴ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁴⁷ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁴⁸ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ⁴⁹ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ⁵⁰ sn An allusion to Isa 25:8.