Mark 10:21

10:21 As Jesus looked at him, he felt love for him and said, “You lack one thing. Go, sell whatever you have and give the money ¹  to the poor, and you will have treasure ²  in heaven. Then come, follow me.”

Matthew 10:38

10:38 And whoever does not take up his cross ³  and follow me is not worthy of me.

Matthew 27:32

The Crucifixion

27:32 As ⁴  they were going out, they found a man from Cyrene named Simon, whom they forced ⁵  to carry his cross. ⁶ 

John 19:17

19:17 and carrying his own cross ⁷  he went out to the place called “The Place of the Skull” ⁸  (called in Aramaic ⁹  Golgotha). ¹⁰ 

Acts 14:22

14:22 They strengthened ¹¹  the souls of the disciples and encouraged them to continue ¹²  in the faith, saying, “We must enter the kingdom ¹³  of God through many persecutions.” ¹⁴ 

Romans 6:6

6:6 We know that ¹⁵  our old man was crucified with him so that the body of sin would no longer dominate us, ¹⁶  so that we would no longer be enslaved to sin.

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ¹⁷  – if indeed we suffer with him so we may also be glorified with him.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁸ 

Colossians 4:9-13

4:9 I sent him ¹⁹  with Onesimus, the faithful and dear brother, who is one of you. ²⁰  They will tell ²¹  you about everything here.

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ²²  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ²³  of Christ, ²⁴  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ²⁵  in all the will of God. 4:13 For I can testify that he has worked hard ²⁶  for you and for those in Laodicea and Hierapolis.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatians 2:20

2:20 I have been crucified with Christ, ²⁸  and it is no longer I who live, but Christ lives in me. So ²⁹  the life I now live in the body, ³⁰  I live because of the faithfulness of the Son of God, ³¹  who loved me and gave himself for me.

Galatians 5:24

5:24 Now those who belong to Christ ³²  have crucified the flesh ³³  with its passions ³⁴  and desires.

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³⁵  the world has been crucified to me, and I to the world.

Philippians 3:10

3:10 My aim is to know him, ³⁶  to experience the power of his resurrection, to share in his sufferings, ³⁷  and to be like him in his death,

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ³⁸  sexual immorality, impurity, shameful passion, ³⁹  evil desire, and greed which is idolatry.

Colossians 3:2

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

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ⁴⁰  or free, but Christ is all and in all.

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 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 4:13

4:13 For I can testify that he has worked hard ⁴¹  for you and for those in Laodicea and Hierapolis.

Revelation 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁴²  into prison so you may be tested, ⁴³  and you will experience suffering ⁴⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁴⁵ 

[10:21]  ¹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[10:21]  ² sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[10:38]  ³ 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.

[27:32]  ⁴ tn Here δέ (de) has not been translated.

[27:32]  ⁵ tn Or “conscripted”; or “pressed into service.”

[27:32]  ⁶ sn Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio, mentioned in Matt 27:26; Mark 15:15; John 19:1), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.

[19:17]  ⁷ tn Or “carrying the cross by himself.”

[19:17]  ⁸ sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ⁹ tn Grk “in Hebrew.”

[19:17]  ¹⁰ sn This is a parenthetical note by the author.

[14:22]  ¹¹ 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]  ¹² 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]  ¹³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ¹⁴ tn Or “sufferings.”

[6:6]  ¹⁵ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ¹⁶ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[8:17]  ¹⁷ tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:1]  ¹⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[4:9]  ¹⁹ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ²⁰ tn Grk “is of you.”

[4:9]  ²¹ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[4:11]  ²² tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[4:12]  ²³ tn See the note on “fellow slave” in 1:7.

[4:12]  ²⁴ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ²⁵ tn Or “filled.”

[4:13]  ²⁶ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:20]  ²⁸ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ²⁹ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ³⁰ tn Grk “flesh.”

[2:20]  ³¹ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[5:24]  ³² tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ³³ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ³⁴ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[6:14]  ³⁵ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[3:10]  ³⁶ tn The articular infinitive τοῦ γνῶναι (tou gnwnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).

[3:10]  ³⁷ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”

[3:5]  ³⁸ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ³⁹ tn Or “lust.”

[3:11]  ⁴⁰ tn See the note on “fellow slave” in 1:7.

[4:13]  ⁴¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.

[2:10]  ⁴² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴³ tn Or “tempted.”

[2:10]  ⁴⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁴⁵ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”