Lukas 11:23

11:23 Whoever is not with me is against me, ¹  and whoever does not gather with me scatters. ² 

Lukas 16:13

16:13 No servant can serve two masters, for either he will hate ³  the one and love the other, or he will be devoted to the one and despise ⁴  the other. You cannot serve God and money.” ⁵ 

Matius 12:30

12:30 Whoever is not with me is against me, ⁶  and whoever does not gather with me scatters. ⁷ 

Markus 9:41

9:41 For I tell you the truth, ⁸  whoever gives you a cup of water because ⁹  you bear Christ’s ¹⁰  name will never lose his reward.

Markus 9:1

9:1 And he said to them, “I tell you the truth, ¹¹  there are some standing here who will not ¹²  experience ¹³  death before they see the kingdom of God come with power.” ¹⁴ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

[11:23]  ¹ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[11:23]  ² sn For the image of scattering, see Pss. Sol. 17:18.

[16:13]  ³ sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.

[16:13]  ⁴ tn Or “and treat [the other] with contempt.”

[16:13]  ⁵ tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamwnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.

[16:13]  sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. God must be first, not money or possessions.

[12:30]  ⁶ sn Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.

[12:30]  ⁷ sn For the image of scattering, see Pss. Sol. 17:18.

[9:41]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:41]  ⁹ tn Grk “in [the] name that of Christ you are.”

[9:41]  ¹⁰ tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[9:41]  sn See the note on Christ in 8:29.

[9:1]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[9:1]  ¹² tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.

[9:1]  ¹³ tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[9:1]  ¹⁴ sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.

[1:3]  ¹⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).