Luke 7:6-7

7:6 So ¹  Jesus went with them. When ²  he was not far from the house, the centurion ³  sent friends to say to him, “Lord, do not trouble yourself, ⁴  for I am not worthy ⁵  to have you come under my roof. 7:7 That is why ⁶  I did not presume ⁷  to come to you. Instead, say the word, and my servant must be healed. ⁸ 

Luke 20:35

20:35 But those who are regarded as worthy to share in ⁹  that age and in the resurrection from the dead neither marry nor are given in marriage. ¹⁰ 

Matthew 10:11

10:11 Whenever ¹¹  you enter a town or village, ¹²  find out who is worthy there ¹³  and stay with them ¹⁴  until you leave.

Matthew 10:13

10:13 And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you. ¹⁵ 

Matthew 10:37-38

10:37 “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 10:38 And whoever does not take up his cross ¹⁶  and follow me is not worthy of me.

Revelation 3:4

3:4 But you have a few individuals ¹⁷  in Sardis who have not stained ¹⁸  their clothes, and they will walk with me dressed ¹⁹  in white, because they are worthy.

[7:6]  ¹ tn Here δέ (de) has been translated as “so” to indicate the resultative action.

[7:6]  ² tn The participle ἀπέχοντος (apeconto") has been taken temporally.

[7:6]  ³ sn See the note on the word centurion in 7:2.

[7:6]  ⁴ tn Or “do not be bothered.”

[7:6]  ⁵ sn Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.

[7:7]  ⁶ tn Or “roof; therefore.”

[7:7]  ⁷ tn Grk “I did not consider myself worthy to come to you.” See BDAG 94 s.v. ἀξιόω 1. “Presume” assumes this and expresses the idea in terms of offense.

[7:7]  ⁸ tc The aorist imperative ἰαθήτω (iaqhtw, “must be healed”) is found in Ì^75vid B L 1241 sa. Most mss (א A C D W Θ Ψ Ë^1,13 33 Ï latt bo) have instead a future indicative, ἰαθήσεται (iaqhsetai, “will be healed”). This is most likely an assimilation to Matt 8:8, and thus, as a motivated reading, should be considered secondary. The meaning either way is essentially the same.

[20:35]  ⁹ tn Grk “to attain to.”

[20:35]  ¹⁰ sn Life in the age to come is different than life here (they neither marry nor are given in marriage). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.

[10:11]  ¹¹ tn Here δέ (de) has not been translated.

[10:11]  ¹² tn Grk “Into whatever town or village you enter.” This acts as a distributive, meaning every town or village they enter; this is expressed more naturally in English as “whenever you enter a town or village.”

[10:11]  ¹³ tn Grk “in it” (referring to the city or village).

[10:11]  ¹⁴ tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[10:13]  ¹⁵ sn The response to these messengers determines how God’s blessing is bestowed – if the messengers are not welcomed, their blessing will return to them. Jesus shows just how important their mission is by this remark.

[10:38]  ¹⁶ 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.

[3:4]  ¹⁷ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ¹⁸ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ¹⁹ tn The word “dressed” is not in the Greek text, but is implied.