John 21:19

21:19 (Now Jesus ¹  said this to indicate clearly by what kind of death Peter ²  was going to glorify God.) ³  After he said this, Jesus told Peter, ⁴  “Follow me.”

Acts 13:36

13:36 For David, after he had served ⁵  God’s purpose in his own generation, died, ⁶  was buried with his ancestors, ⁷  and experienced ⁸  decay,

Acts 20:24

20:24 But I do not consider my life ⁹  worth anything ¹⁰  to myself, so that ¹¹  I may finish my task ¹²  and the ministry that I received from the Lord Jesus, to testify to the good news ¹³  of God’s grace.

Acts 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ¹⁴  my heart? For I am ready not only to be tied up, ¹⁵  but even to die in Jerusalem for the name of the Lord Jesus.”

Philippians 2:17

2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

Philippians 2:30

2:30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me. ¹⁶ 

Philippians 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, ¹⁷  any affection or mercy, ¹⁸ 

Philippians 1:10

1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ,

[21:19]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ³ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ⁴ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.

[13:36]  ⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁸ tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[20:24]  ⁹ tn Grk “soul.”

[20:24]  ¹⁰ tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹¹ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹² tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹³ tn Or “to the gospel.”

[21:13]  ¹⁴ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹⁵ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[2:30]  ¹⁶ tn Grk “make up for your lack of service to me.”

[2:1]  ¹⁷ 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]  ¹⁸ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.