Matthew 10:21-22

10:21 “Brother ¹  will hand over brother to death, and a father his child. Children will rise against ²  parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matthew 10:38

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

Matthew 16:24

16:24 Then Jesus said to his disciples, “If anyone wants to become my follower, ⁴  he must deny ⁵  himself, take up his cross, ⁶  and follow me.

Luke 22:28-29

22:28 “You are the ones who have remained ⁷  with me in my trials. 22:29 Thus ⁸  I grant ⁹  to you a kingdom, ¹⁰  just as my Father granted to me,

Luke 24:26

24:26 Wasn’t ¹¹  it necessary ¹²  for the Christ ¹³  to suffer these things and enter into his glory?”

John 12:25-26

12:25 The one who loves his life ¹⁴  destroys ¹⁵  it, and the one who hates his life in this world guards ¹⁶  it for eternal life. 12:26 If anyone wants to serve me, he must follow ¹⁷  me, and where I am, my servant will be too. ¹⁸  If anyone serves me, the Father will honor him.

John 16:1-2

16:1 “I have told you all these things so that you will not fall away. ¹⁹  16:2 They will put you out of ²⁰  the synagogue, ²¹  yet a time ²²  is coming when the one who kills you will think he is offering service to God. ²³ 

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²⁴  but take courage ²⁵  – I have conquered the world.” ²⁶ 

Romans 8:17

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²⁷  – 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. ²⁸ 

Romans 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²⁹  shown up as a liar, ³⁰  just as it is written: “so that you will be justified ³¹  in your words and will prevail when you are judged.” ³² 

Romans 3:2

3:2 Actually, there are many advantages. ³³  First of all, ³⁴  the Jews ³⁵  were entrusted with the oracles of God. ³⁶ 

Romans 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ³⁷  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 2:11-12

2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law ³⁸  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Romans 3:12

3:12 All have turned away,

together they have become worthless;

there is no one who shows kindness, not even one.” ³⁹ 

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 4:12-16

4:12 And he is also the father of the circumcised, ⁴⁰  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ⁴¹ 

4:13 For the promise ⁴²  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ⁴³  4:15 For the law brings wrath, because where there is no law there is no transgression ⁴⁴  either. 4:16 For this reason it is by faith so that it may be by grace, ⁴⁵  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁴⁶  who is the father of us all

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 ⁴⁷  into prison so you may be tested, ⁴⁸  and you will experience suffering ⁴⁹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵⁰ 

Revelation 7:14

7:14 So ⁵¹  I said to him, “My lord, you know the answer.” ⁵²  Then ⁵³  he said to me, “These are the ones who have come out of the great tribulation. They ⁵⁴  have washed their robes and made them white in the blood of the Lamb!

[10:21]  ¹ tn Here δέ (de) has not been translated.

[10:21]  ² tn Or “will rebel against.”

[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.

[16:24]  ⁴ tn Grk “to come after me.”

[16:24]  ⁵ tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.

[16:24]  ⁶ sn To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14.

[22:28]  ⁷ tn Or “continued” (L&N 34.3). Jesus acknowledges the disciples’ faithfulness.

[22:29]  ⁸ tn Here καί (kai) has been translated as “thus” to indicate the implied result of the disciples’ perseverance with Jesus.

[22:29]  ⁹ sn With the statement “I grant to you a kingdom” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.

[22:29]  ¹⁰ tn Or “I give you the right to rule” (cf. CEV). For this translation of διατίθεμαι βασιλείαν (diatiqemai basileian) see L&N 37.105.

[24:26]  ¹¹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ¹² sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ¹³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:25]  ¹⁴ tn Or “soul.”

[12:25]  ¹⁵ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁶ tn Or “keeps.”

[12:26]  ¹⁷ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ¹⁸ tn Grk “where I am, there my servant will be too.”

[16:1]  ¹⁹ tn Grk “so that you will not be caused to stumble.”

[16:2]  ²⁰ tn Or “expel you from.”

[16:2]  ²¹ sn See the note on synagogue in 6:59.

[16:2]  ²² tn Grk “an hour.”

[16:2]  ²³ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:33]  ²⁴ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²⁵ tn Or “but be courageous.”

[16:33]  ²⁶ tn Or “I am victorious over the world,” or “I have overcome the world.”

[8:17]  ²⁷ 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]  ²⁸ 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.

[3:4]  ²⁹ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ³⁰ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ³¹ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ³² tn Or “prevail when you judge.” A quotation from Ps 51:4.

[3:2]  ³³ tn Grk “much in every way.”

[3:2]  ³⁴ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

[3:2]  ³⁵ tn Grk “they were.”

[3:2]  ³⁶ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

[1:8]  ³⁷ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[2:12]  ³⁸ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.

[3:12]  ³⁹ sn Verses 10-12 are a quotation from Ps 14:1-3.

[4:12]  ⁴⁰ tn Grk “the father of circumcision.”

[4:12]  ⁴¹ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:13]  ⁴² sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[4:14]  ⁴³ tn Grk “rendered inoperative.”

[4:15]  ⁴⁴ tn Or “violation.”

[4:16]  ⁴⁵ tn Grk “that it might be according to grace.”

[4:16]  ⁴⁶ tn Grk “those who are of the faith of Abraham.”

[2:10]  ⁴⁷ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁴⁸ tn Or “tempted.”

[2:10]  ⁴⁹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵⁰ 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.”

[7:14]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵² tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁵³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁵⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.