Matthew 10:11-13

10:11 Whenever ¹  you enter a town or village, ²  find out who is worthy there ³  and stay with them ⁴  until you leave. 10:12 As you enter the house, give it greetings. ⁵  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. ⁶ 

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 ⁷  and follow me is not worthy of me.

Luke 20:35

20:35 But those who are regarded as worthy to share in ⁸  that age and in the resurrection from the dead neither marry nor are given in marriage. ⁹ 

Luke 21:36

21:36 But stay alert at all times, ¹⁰  praying that you may have strength to escape all these things that must ¹¹  happen, and to stand before the Son of Man.”

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ¹²  “It was necessary to speak the word of God ¹³  to you first. Since you reject it and do not consider yourselves worthy ¹⁴  of eternal life, we ¹⁵  are turning to the Gentiles. ¹⁶ 

Acts 13:2

13:2 While they were serving ¹⁷  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁸  for me Barnabas and Saul for the work to which I have called them.”

Acts 1:5

1:5 For ¹⁹  John baptized with water, but you ²⁰  will be baptized with the Holy Spirit not many days from now.”

Revelation 3:4

3:4 But you have a few individuals ²¹  in Sardis who have not stained ²²  their clothes, and they will walk with me dressed ²³  in white, because they are worthy.

Revelation 22:14

22:14 Blessed are those who wash their robes so they can have access ²⁴  to the tree of life and can enter into the city by the gates.

[10:11]  ¹ tn Here δέ (de) has not been translated.

[10:11]  ² 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]  ³ tn Grk “in it” (referring to the city or village).

[10:11]  ⁴ tn Grk “there.” This was translated as “with them” to avoid redundancy in English and to clarify where the disciples were to stay.

[10:12]  ⁵ tn This is a metonymy; the “house” is put for those who live in it.

[10:13]  ⁶ 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]  ⁷ 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.

[20:35]  ⁸ tn Grk “to attain to.”

[20:35]  ⁹ 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.

[21:36]  ¹⁰ sn The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.

[21:36]  ¹¹ tn For the translation of μέλλω (mellw) as “must,” see L&N 71.36.

[13:46]  ¹² tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹³ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁴ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁵ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁶ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:2]  ¹⁷ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁸ tn Or “Appoint.”

[1:5]  ¹⁹ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²⁰ tn The pronoun is plural in Greek.

[3:4]  ²¹ 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]  ²² tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ²³ tn The word “dressed” is not in the Greek text, but is implied.

[22:14]  ²⁴ tn Grk “so that there will be to them authority over the tree of life.”