Matthew 11:29

11:29 Take my yoke ¹  on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.

Matthew 20:26-28

20:26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 20:27 and whoever wants to be first among you must be your slave ²  – 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ³  for many.”

Luke 22:27

22:27 For who is greater, the one who is seated at the table, ⁴  or the one who serves? Is it not ⁵  the one who is seated at the table? But I am among you as one ⁶  who serves.

John 13:14-15

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example ⁷  – you should do just as I have done for you.

Acts 10:38

10:38 with respect to Jesus from Nazareth, ⁸  that ⁹  God anointed him with the Holy Spirit and with power. He ¹⁰  went around doing good and healing all who were oppressed by the devil, ¹¹  because God was with him. ¹² 

Acts 20:35

20:35 By all these things, ¹³  I have shown you that by working in this way we must help ¹⁴  the weak, ¹⁵  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹⁶ 

Romans 14:15

14:15 For if your brother or sister ¹⁷  is distressed because of what you eat, ¹⁸  you are no longer walking in love. ¹⁹  Do not destroy by your food someone for whom Christ died.

Romans 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ²⁰ 

Romans 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ²¹  in accordance with Christ Jesus,

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ²² 

Colossians 1:1

Salutation

1:1 From Paul, ²³  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:1

Salutation

1:1 From Paul, ²⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 5:2

5:2 and live ²⁵  in love, just as Christ also loved us ²⁶  and gave himself for us, a sacrificial and fragrant offering ²⁷  to God.

Ephesians 5:1

Live in Love

5:1 Therefore, be ²⁸  imitators of God as dearly loved children

Ephesians 2:21

2:21 In him ²⁹  the whole building, ³⁰  being joined together, grows into a holy temple in the Lord,

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³¹  urge you to live ³²  worthily of the calling with which you have been called, ³³ 

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³⁴  urge you to live ³⁵  worthily of the calling with which you have been called, ³⁶ 

Ephesians 2:6

2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

[11:29]  ¹ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restrictions that a teacher or rabbi would place on his followers.

[20:27]  ² tn See the note on the word “slave” in 8:9.

[20:28]  ³ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[22:27]  ⁴ tn Grk “who reclines 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.

[22:27]  ⁵ tn The interrogative particle used here in the Greek text (οὐχί, ouci) expects a positive reply.

[22:27]  ⁶ sn Jesus’ example of humble service, as one who serves, shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17.

[13:15]  ⁷ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[10:38]  ⁸ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ¹⁰ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ¹¹ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ¹² sn See Acts 7:9.

[20:35]  ¹³ sn The expression By all these things means “In everything I did.”

[20:35]  ¹⁴ tn Or “must assist.”

[20:35]  ¹⁵ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹⁶ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[14:15]  ¹⁷ tn Grk “brother.”

[14:15]  ¹⁸ tn Grk “on account of food.”

[14:15]  ¹⁹ tn Grk “according to love.”

[15:3]  ²⁰ sn A quotation from Ps 69:9.

[15:5]  ²¹ tn Grk “grant you to think the same among one another.”

[15:1]  ²² tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[1:1]  ²³ 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]  ²⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[5:2]  ²⁵ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ²⁶ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ²⁷ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[5:1]  ²⁸ tn Or “become.”

[2:21]  ²⁹ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ³⁰ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[4:1]  ³¹ tn Grk “prisoner in the Lord.”

[4:1]  ³² tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³³ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:1]  ³⁴ tn Grk “prisoner in the Lord.”

[4:1]  ³⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.