John 15:19-21

15:19 If you belonged to the world, ¹  the world would love you as its own. ²  However, because you do not belong to the world, ³  but I chose you out of the world, for this reason ⁴  the world hates you. ⁵  15:20 Remember what ⁶  I told you, ‘A slave ⁷  is not greater than his master.’ ⁸  If they persecuted me, they will also persecute you. If they obeyed ⁹  my word, they will obey ¹⁰  yours too. 15:21 But they will do all these things to you on account of ¹¹  my name, because they do not know the one who sent me. ¹² 

Acts 14:22

14:22 They strengthened ¹³  the souls of the disciples and encouraged them to continue ¹⁴  in the faith, saying, “We must enter the kingdom ¹⁵  of God through many persecutions.” ¹⁶ 

Romans 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ¹⁷ 

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁸  in Christ Jesus has set you ¹⁹  free from the law of sin and death.

Colossians 1:4

1:4 since ²⁰  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ²¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 3:4

3:4 When Christ (who is your ²²  life) appears, then you too will be revealed in glory with him.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ²³  kindness, humility, gentleness, and patience,

Hebrews 11:25

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure.

Hebrews 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Hebrews 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Revelation 7:14

7:14 So ²⁴  I said to him, “My lord, you know the answer.” ²⁵  Then ²⁶  he said to me, “These are the ones who have come out of the great tribulation. They ²⁷  have washed their robes and made them white in the blood of the Lamb!

[15:19]  ¹ tn Grk “if you were of the world.”

[15:19]  ² tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³ tn Grk “because you are not of the world.”

[15:19]  ⁴ tn Or “world, therefore.”

[15:19]  ⁵ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁹ tn Or “if they kept.”

[15:20]  ¹⁰ tn Or “they will keep.”

[15:21]  ¹¹ tn Or “because of.”

[15:21]  ¹² tn Jesus is referring to God as “the one who sent me.”

[14:22]  ¹³ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ¹⁴ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ¹⁵ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁶ tn Or “sufferings.”

[8:36]  ¹⁷ sn A quotation from Ps 44:22.

[8:2]  ¹⁸ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁹ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:4]  ²⁰ 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).

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:4]  ²² tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[3:12]  ²³ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[7:14]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²⁵ 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]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²⁷ 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.