Psalms 69:7

69:7 For I suffer ¹  humiliation for your sake ² 

and am thoroughly disgraced. ³ 

Micah 7:9

7:9 I must endure ⁴  the Lord’s anger,

for I have sinned against him.

But then ⁵  he will defend my cause, ⁶ 

and accomplish justice on my behalf.

He will lead me out into the light;

I will experience firsthand ⁷  his deliverance. ⁸ 

Mark 15:21

The Crucifixion

15:21 The soldiers ⁹  forced ¹⁰  a passerby to carry his cross, ¹¹  Simon of Cyrene, who was coming in from the country ¹²  (he was the father of Alexander and Rufus).

Luke 14:27

14:27 Whoever does not carry his own cross ¹³  and follow ¹⁴  me cannot be my disciple.

Luke 14:1

Healing Again on the Sabbath

14:1 Now ¹⁵  one Sabbath when Jesus went to dine ¹⁶  at the house of a leader ¹⁷  of the Pharisees, ¹⁸  they were watching ¹⁹  him closely.

Colossians 1:7

1:7 You learned the gospel ²⁰  from Epaphras, our dear fellow slave ²¹  – a ²²  faithful minister of Christ on our ²³  behalf –

Galatians 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Hebrews 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²⁴ 

[69:7]  ¹ tn Heb “carry, bear.”

[69:7]  ² tn Heb “on account of you.”

[69:7]  ³ tn Heb “and shame covers my face.”

[7:9]  ⁴ tn Heb “lift, bear.”

[7:9]  ⁵ tn Heb “until.”

[7:9]  ⁶ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

[7:9]  ⁷ tn Heb “see.”

[7:9]  ⁸ tn Or “justice, vindication.”

[15:21]  ⁹ tn Grk “They”; the referent (the soldiers) has been specified in the translation for clarity.

[15:21]  ¹⁰ tn Or “conscripted”; or “pressed into service.”

[15:21]  ¹¹ 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.

[15:21]  ¹² tn Or perhaps, “was coming in from his field” outside the city (BDAG 15-16 s.v. ἀγρός 1).

[14:27]  ¹³ 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; see Luke 9:23.

[14:27]  ¹⁴ tn Grk “and come after.” In combination with the verb ἔρχομαι (ercomai) the improper preposition ὀπίσω (opisw) means “follow.”

[14:1]  ¹⁵ tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ¹⁶ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ¹⁷ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ¹⁸ sn See the note on Pharisees in 5:17.

[14:1]  ¹⁹ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[1:7]  ²⁰ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ²¹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ²² tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ²³ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[13:13]  ²⁴ tn Grk “his abuse.”