1 Samuel 2:8

2:8 He lifts the weak ¹  from the dust;

he raises ²  the poor from the ash heap

to seat them with princes

and to bestow on them an honored position. ³ 

The foundations of the earth belong to the Lord,

and he has placed the world on them.

Proverbs 3:35

3:35 The wise inherit honor,

but he holds fools up ⁴  to public contempt. ⁵ 

Isaiah 65:9

65:9 I will bring forth descendants from Jacob,

and from Judah people to take possession of my mountains.

My chosen ones will take possession of the land; ⁶ 

my servants will live there.

Matthew 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ⁷  and will inherit eternal life.

Matthew 25:34

25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.

Mark 10:17

The Rich Man

10:17 Now ⁸  as Jesus ⁹  was starting out on his way, someone ran up to him, fell on his knees, and said, “Good teacher, what must I do to inherit eternal life?” ¹⁰ 

Mark 10:1

Divorce

10:1 Then ¹¹  Jesus ¹²  left that place and went to the region of Judea and ¹³  beyond the Jordan River. ¹⁴  Again crowds gathered to him, and again, as was his custom, he taught them.

Colossians 3:21-23

3:21 Fathers, ¹⁵  do not provoke ¹⁶  your children, so they will not become disheartened. 3:22 Slaves, ¹⁷  obey your earthly ¹⁸  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, ¹⁹  work at it with enthusiasm, ²⁰  as to the Lord and not for people, ²¹ 

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ²²  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ²³  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 3:9

3:9 Do not lie to one another since you have put off the old man with its practices

[2:8]  ¹ tn Or “lowly”; Heb “insignificant.”

[2:8]  ² tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.

[2:8]  ³ tn Heb “a seat of honor.”

[3:35]  ⁴ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (mÿrimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).

[3:35]  ⁵ tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.

[65:9]  ⁶ tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.

[19:29]  ⁷ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[10:17]  ⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[10:17]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[10:17]  ¹⁰ sn The rich man wanted to know what he must do to inherit eternal life, but Jesus had just finished teaching that eternal life was not earned but simply received (10:15).

[10:1]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[10:1]  ¹² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:1]  ¹³ tc Alexandrian and other witnesses (א B C* L Ψ 0274 892 2427 pc co) read καὶ πέραν (kai peran, “and beyond”), while Western and Caesarean witnesses (C² D W Δ Θ Ë^1,13 28 565 579 1241 al) read πέραν (simply “beyond”). It is difficult to decide between the Alexandrian and Western readings here, but since the parallel in Matt 19:1 omits καί the weight is slightly in favor of including it here; scribes may have omitted the word here to harmonize this passage to the Matthean passage. Because of the perceived geographical difficulties found in the earlier readings (omission of the word “and” would make it seem as though Judea is beyond the Jordan), the majority of the witnesses (A Ï) read διὰ τοῦ πέραν (dia tou peran, “through the other side”), perhaps trying to indicate the direction of Jesus’ travel.

[10:1]  ¹⁴ tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

[3:21]  ¹⁵ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ¹⁶ tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:22]  ¹⁷ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁸ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:23]  ¹⁹ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ²⁰ tn Grk “from the soul.”

[3:23]  ²¹ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[1:3]  ²² tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ²³ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).