Matius 10:21-22

10:21 “Brother ¹  will hand over brother to death, and a father his child. Children will rise against ²  parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matius 10:38

10:38 And whoever does not take up his cross ³  and follow me is not worthy of me.

Matius 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ⁴  he must deny ⁵  himself, take up his cross, ⁶  and follow me.

Lukas 22:28-29

22:28 “You are the ones who have remained ⁷  with me in my trials. 22:29 Thus ⁸  I grant ⁹  to you a kingdom, ¹⁰  just as my Father granted to me,

Lukas 24:26

24:26 Wasn’t ¹¹  it necessary ¹²  for the Christ ¹³  to suffer these things and enter into his glory?”

Yohanes 12:25-26

12:25 The one who loves his life ¹⁴  destroys ¹⁵  it, and the one who hates his life in this world guards ¹⁶  it for eternal life. 12:26 If anyone wants to serve me, he must follow ¹⁷  me, and where I am, my servant will be too. ¹⁸  If anyone serves me, the Father will honor him.

Yohanes 16:1-2

16:1 “I have told you all these things so that you will not fall away. ¹⁹  16:2 They will put you out of ²⁰  the synagogue, ²¹  yet a time ²²  is coming when the one who kills you will think he is offering service to God. ²³ 

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²⁴  but take courage ²⁵  – I have conquered the world.” ²⁶ 

Roma 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²⁷  – if indeed we suffer with him so we may also be glorified with him.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁸ 

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²⁹  shown up as a liar, ³⁰  just as it is written: “so that you will be justified ³¹  in your words and will prevail when you are judged.” ³² 

Roma 3:2

3:2 Actually, there are many advantages. ³³  First of all, ³⁴  the Jews ³⁵  were entrusted with the oracles of God. ³⁶ 

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

Titus 2:11-12

2:11 For the grace of God has appeared, bringing salvation to all people. ³⁷  2:12 It trains us ³⁸  to reject godless ways ³⁹  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Titus 3:12

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁴⁰  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 4:12-16

4:12 Although an assailant may overpower ⁴¹  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king

who no longer knows how to receive advice.

4:14 For he came out of prison ⁴²  to become king,

even though he had been born poor in what would become his ⁴³  kingdom.

4:15 I considered all the living who walk on earth, ⁴⁴ 

as well as the successor ⁴⁵  who would arise ⁴⁶  in his place.

4:16 There is no end to all the people ⁴⁷  nor to the past generations, ⁴⁸ 

yet future generations ⁴⁹  will not rejoice in him.

This also is profitless and like ⁵⁰  chasing the wind.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁵¹  into prison so you may be tested, ⁵²  and you will experience suffering ⁵³  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵⁴ 

Wahyu 7:14

7:14 So ⁵⁵  I said to him, “My lord, you know the answer.” ⁵⁶  Then ⁵⁷  he said to me, “These are the ones who have come out of the great tribulation. They ⁵⁸  have washed their robes and made them white in the blood of the Lamb!

[10:21]  ¹ tn Here δέ (de) has not been translated.

[10:21]  ² tn Or “will rebel against.”

[10:38]  ³ 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.

[16:24]  ⁴ tn Grk “to come after me.”

[16:24]  ⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ⁶ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[22:28]  ⁷ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁹ 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]  ¹⁰ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[24:26]  ¹¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹² sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[12:25]  ¹⁴ tn Or “soul.”

[12:25]  ¹⁵ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁶ tn Or “keeps.”

[12:26]  ¹⁷ 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]  ¹⁸ tn Grk “where I am, there my servant will be too.”

[16:1]  ¹⁹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[16:2]  ²⁰ tn Or “expel you from.”

[16:2]  ²¹ sn See the note on synagogue in 6:59.

[16:2]  ²² tn Grk “an hour.”

[16:2]  ²³ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:33]  ²⁴ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²⁵ tn Or “but be courageous.”

[16:33]  ²⁶ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[8:17]  ²⁷ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:1]  ²⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[3:4]  ²⁹ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ³⁰ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ³¹ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ³² tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:2]  ³³ tn Grk “much in every way.”

[3:2]  ³⁴ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  tn Grk “first indeed that.”

[3:2]  ³⁵ tn Grk “they were.”

[3:2]  ³⁶ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[2:11]  ³⁷ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ³⁸ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ³⁹ tn Grk “ungodliness.”

[3:1]  ⁴⁰ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[4:12]  ⁴¹ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

[4:14]  ⁴² tn Heb “came from the house of bonds.”

[4:14]  ⁴³ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁴⁴ tn Heb “under the sun.”

[4:15]  ⁴⁵ tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁴⁶ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁴⁷ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁴⁸ tn Heb “those who were before them.”

[4:16]  ⁴⁹ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁵⁰ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:10]  ⁵¹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁵² tn Or “tempted.”

[2:10]  ⁵³ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵⁴ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[7:14]  ⁵⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵⁶ 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]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁵⁸ 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.