Mark 1:16-20

1:16 As he went along the Sea of Galilee, he saw Simon and Andrew, Simon’s brother, casting a net into the sea (for they were fishermen). ¹  1:17 Jesus said to them, “Follow me, and I will turn you into fishers of people.” ²  1:18 They left their nets immediately and followed him. ³  1:19 Going on a little farther, he saw James, the son of Zebedee, and John his brother in their ⁴  boat mending nets. 1:20 Immediately he called them, and they left their father Zebedee in the boat with the hired men and followed him.

Matthew 19:27-30

19:27 Then Peter said ⁵  to him, “Look, ⁶  we have left everything to follow you! ⁷  What then will there be for us?” 19:28 Jesus ⁸  said to them, “I tell you the truth: ⁹  In the age when all things are renewed, ¹⁰  when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging ¹¹  the twelve tribes of Israel. 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 ¹²  and will inherit eternal life. 19:30 But many who are first will be last, and the last first.

Luke 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ¹³ 

Luke 18:28-30

18:28 And Peter said, “Look, we have left everything we own ¹⁴  to follow you!” ¹⁵  18:29 Then ¹⁶  Jesus ¹⁷  said to them, “I tell you the truth, ¹⁸  there is no one who has left home or wife or brothers ¹⁹  or parents or children for the sake of God’s kingdom 18:30 who will not receive many times more ²⁰  in this age ²¹  – and in the age to come, eternal life.” ²² 

Philippians 3:7-9

3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ²³  – that I may gain Christ, 3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ²⁴  – a righteousness from God that is in fact ²⁵  based on Christ’s ²⁶  faithfulness. ²⁷ 

[1:16]  ¹ sn This is a parenthetical comment by the author.

[1:17]  ² tn The Greek term ἄνθρωπος (anqrwpos) is used here in a generic sense, referring to both men and women, thus “people.”

[1:18]  ³ sn The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[1:19]  ⁴ tn Or “a boat.” The phrase ἐν τῷ πλοίῳ (en tw ploiw) can either refer to a generic boat, some boat (as it seems to do in Matt 4:21); or it can refer to “their” boat, implying possession. Mark assumes a certain preunderstanding on the part of his readers about the first four disciples and hence the translation “their boat” is justified (cf. also v. 20 in which the “hired men” indicates that Zebedee’s family owned the boats).

[19:27]  ⁵ tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[19:27]  ⁶ sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.

[19:27]  ⁷ tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[19:28]  ⁸ tn Here δέ (de) has not been translated.

[19:28]  ⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[19:28]  ¹⁰ sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).

[19:28]  ¹¹ sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.

[19:29]  ¹² 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.

[14:33]  ¹³ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[18:28]  ¹⁴ tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.

[18:28]  ¹⁵ tn Grk “We have left everything we own and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.

[18:29]  ¹⁶ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:29]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:29]  ¹⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:29]  ¹⁹ tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.

[18:30]  ²⁰ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.

[18:30]  ²¹ tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.

[18:30]  ²² sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).

[3:8]  ²³ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:9]  ²⁴ tn Or “faith in Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[3:9]  ²⁵ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ²⁶ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ²⁷ tn Or “based on faith.”