Philippians 3:8

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! ¹  – that I may gain Christ,

Genesis 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ²  to eat and clothing to wear,

Exodus 2:21

2:21 Moses agreed ³  to stay with the man, and he gave his daughter Zipporah to Moses in marriage. ⁴ 

Matthew 6:31-34

6:31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 6:32 For the unconverted ⁵  pursue these things, and your heavenly Father knows that you need them. 6:33 But above all pursue his kingdom ⁶  and righteousness, and all these things will be given to you as well. 6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ⁷ 

Luke 3:14

3:14 Then some soldiers ⁸  also asked him, “And as for us – what should we do?” ⁹  He told them, “Take money from no one by violence ¹⁰  or by false accusation, ¹¹  and be content with your pay.”

Luke 3:1

The Ministry of John the Baptist

3:1 In the fifteenth year of the reign of Tiberius Caesar, ¹²  when Pontius Pilate ¹³  was governor of Judea, and Herod ¹⁴  was tetrarch ¹⁵  of Galilee, and his brother Philip ¹⁶  was tetrarch of the region of Iturea and Trachonitis, and Lysanias ¹⁷  was tetrarch of Abilene,

Luke 6:6-9

Healing a Withered Hand

6:6 On ¹⁸  another Sabbath, Jesus ¹⁹  entered the synagogue ²⁰  and was teaching. Now ²¹  a man was there whose right hand was withered. ²²  6:7 The experts in the law ²³  and the Pharisees ²⁴  watched ²⁵  Jesus ²⁶  closely to see if ²⁷  he would heal on the Sabbath, ²⁸  so that they could find a reason to accuse him. 6:8 But ²⁹  he knew ³⁰  their thoughts, ³¹  and said to the man who had the withered hand, “Get up and stand here.” ³²  So ³³  he rose and stood there. 6:9 Then ³⁴  Jesus said to them, “I ask you, ³⁵  is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?”

Hebrews 10:34

10:34 For in fact you shared the sufferings of those in prison, ³⁶  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ³⁷  had a better and lasting possession.

Hebrews 13:5-6

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ³⁸  13:6 So we can say with confidence, “The Lord is my helper, and ³⁹  I will not be afraid. What can man do to me?” ⁴⁰ 

[3:8]  ¹ 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.

[28:20]  ² tn Heb “bread,” although the term can be used for food in general.

[2:21]  ³ tn Or “and Moses was willing” to stay with Reuel. The Talmud understood this to mean that he swore, and so when it came time to leave he had to have a word from God and permission from his father-in-law (Exod 4:18-19).

[2:21]  ⁴ tn The words “in marriage” are implied, and have been supplied in the translation for clarity.

[6:32]  ⁵ tn Or “unbelievers”; Grk “Gentiles.”

[6:33]  ⁶ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:34]  ⁷ tn Grk “Sufficient for the day is its evil.”

[3:14]  ⁸ tn Grk “And soldiers.”

[3:14]  ⁹ tn Grk “And what should we ourselves do?”

[3:14]  ¹⁰ tn Or “Rob no one.” The term διασείσητε (diaseishte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.

[3:14]  ¹¹ tn The term translated “accusation” (συκοφαντήσητε, sukofanthshte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.

[3:1]  ¹² tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).

[3:1]  ¹³ sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).

[3:1]  ¹⁴ sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.

[3:1]  ¹⁵ sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[3:1]  ¹⁶ sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.

[3:1]  ¹⁷ sn Nothing else is known about Lysanias tetrarch of Abilene.

[6:6]  ¹⁸ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:6]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ²⁰ sn See the note on synagogues in 4:15.

[6:6]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.

[6:6]  ²² tn Grk “a man was there and his right hand was withered.”

[6:7]  ²³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.

[6:7]  ²⁴ sn See the note on Pharisees in 5:17.

[6:7]  ²⁵ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

[6:7]  ²⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[6:7]  ²⁷ tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.

[6:7]  ²⁸ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

[6:8]  ²⁹ tn Here the conjunction δέ (de) has been translated as contrastive.

[6:8]  ³⁰ sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.

[6:8]  ³¹ tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.

[6:8]  ³² sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

[6:8]  ³³ tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.

[6:9]  ³⁴ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[6:9]  ³⁵ sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.

[10:34]  ³⁶ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ³⁷ tn Grk “you yourselves.”

[13:5]  ³⁸ sn A quotation from Deut 31:6, 8.

[13:6]  ³⁹ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ⁴⁰ sn A quotation from Ps 118:6.