Lukas 9:61-62

9:61 Yet ¹  another said, “I will follow you, Lord, but first let me say goodbye to my family.” ²  9:62 Jesus ³  said to him, “No one who puts his ⁴  hand to the plow and looks back ⁵  is fit for the kingdom of God.” ⁶ 

Lukas 14:26-27

14:26 “If anyone comes to me and does not hate ⁷  his own father and mother, and wife and children, and brothers and sisters, and even his own life, ⁸  he cannot be my disciple. 14:27 Whoever does not carry his own cross ⁹  and follow ¹⁰  me cannot be my disciple.

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹¹ 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ¹²  the one and love the other, or he will be devoted to the one and despise ¹³  the other. You cannot serve God and money.” ¹⁴ 

Lukas 17:32

17:32 Remember Lot’s wife! ¹⁵ 

Filipi 2:21

2:21 Others are busy with their own concerns, not those of Jesus Christ.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹⁶  any affection or mercy, ¹⁷ 

Titus 1:10

1:10 For there are many ¹⁸  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ¹⁹ 

Titus 1:1

Salutation

1:1 From Paul, ²⁰  a slave ²¹  of God and apostle of Jesus Christ, to further the faith ²²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 2:15-16

2:15 So he made a whip of cords ²³  and drove them all out of the temple courts, ²⁴  with the sheep and the oxen. He scattered the coins of the money changers ²⁵  and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make ²⁶  my Father’s house a marketplace!” ²⁷ 

Yohanes 5:4-5

5:4 [[EMPTY]] ²⁸  5:5 Now a man was there who had been disabled for thirty-eight years. ²⁹ 

[9:61]  ¹ tn Grk “And another also said.”

[9:61]  ² tn Grk “to those in my house.”

[9:62]  ³ tn Here δέ (de) has not been translated.

[9:62]  ⁴ tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

[9:62]  ⁵ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

[9:62]  ⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[14:26]  ⁷ tn This figurative use operates on a relative scale. God is to be loved more than family or self.

[14:26]  ⁸ tn Grk “his own soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[14:27]  ⁹ sn It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross. Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23.

[14:27]  ¹⁰ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:33]  ¹¹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[16:13]  ¹² 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]  ¹³ tn Or “and treat [the other] with contempt.”

[16:13]  ¹⁴ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  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.

[17:32]  ¹⁵ 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.

[2:1]  ¹⁶ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁷ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:10]  ¹⁸ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ¹⁹ tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).

[1:1]  ²⁰ 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]  ²¹ 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.

[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]  ²² tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:15]  ²³ 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]  ²⁴ tn Grk “the temple.”

[2:15]  ²⁵ 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]  ²⁶ tn Or (perhaps) “Stop making.”

[2:16]  ²⁷ 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.

[5:4]  ²⁸ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:5]  ²⁹ tn Grk “who had had thirty-eight years in his disability.”