1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹  that your house and your ancestor’s house would serve ²  me forever.’ But now the Lord says, ‘May it never be! ³  For I will honor those who honor me, but those who despise me will be cursed!

Psalms 119:46

119:46 I will speak ⁴  about your regulations before kings

and not be ashamed.

Matthew 10:32-33

10:32 “Whoever, then, acknowledges ⁵  me before people, I will acknowledge ⁶  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Romans 10:9-10

10:9 because if you confess with your mouth that Jesus is Lord ⁷  and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness ⁸  and with the mouth one confesses and thus has salvation. ⁹ 

Romans 10:2

10:2 For I can testify that they are zealous for God, ¹⁰  but their zeal is not in line with the truth. ¹¹ 

Romans 2:12

2:12 For all who have sinned apart from the law ¹²  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Romans 2:1

The Condemnation of the Moralist

2:1 ¹³ Therefore ¹⁴  you are without excuse, ¹⁵  whoever you are, ¹⁶  when you judge someone else. ¹⁷  For on whatever grounds ¹⁸  you judge another, you condemn yourself, because you who judge practice the same things.

Romans 2:23

2:23 You who boast in the law dishonor God by transgressing the law!

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 ¹⁹  into prison so you may be tested, ²⁰  and you will experience suffering ²¹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ²² 

Revelation 2:13

2:13 ‘I know ²³  where you live – where Satan’s throne is. Yet ²⁴  you continue to cling ²⁵  to my name and you have not denied your ²⁶  faith in me, ²⁷  even in the days of Antipas, my faithful witness, ²⁸  who was killed in your city ²⁹  where Satan lives.

Revelation 3:4-5

3:4 But you have a few individuals ³⁰  in Sardis who have not stained ³¹  their clothes, and they will walk with me dressed ³²  in white, because they are worthy. 3:5 The one who conquers ³³  will be dressed like them ³⁴  in white clothing, ³⁵  and I will never ³⁶  erase ³⁷  his name from the book of life, but ³⁸  will declare ³⁹  his name before my Father and before his angels.

[2:30]  ¹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ² tn Heb “walk about before.”

[2:30]  ³ tn Heb “may it be far removed from me.”

[119:46]  ⁴ tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.

[10:32]  ⁵ tn Or “confesses.”

[10:32]  ⁶ tn Grk “I will acknowledge him also.”

[10:9]  ⁷ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.

[10:10]  ⁸ tn Grk “believes to righteousness.”

[10:10]  ⁹ tn Grk “confesses to salvation.”

[10:2]  ¹⁰ tn Grk “they have a zeal for God.”

[10:2]  ¹¹ tn Grk “in accord with knowledge.”

[2:12]  ¹² 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.

[2:1]  ¹³ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ¹⁴ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ¹⁵ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ¹⁶ tn Grk “O man.”

[2:1]  ¹⁷ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁸ tn Grk “in/by (that) which.”

[2:10]  ¹⁹ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ²⁰ tn Or “tempted.”

[2:10]  ²¹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ²² 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.”

[2:13]  ²³ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ²⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²⁵ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²⁶ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ²⁷ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ²⁸ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ²⁹ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[3:4]  ³⁰ 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]  ³¹ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ³² tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ³³ tn Or “who overcomes.”

[3:5]  ³⁴ tn Grk “thus.”

[3:5]  ³⁵ tn Or “white robes.”

[3:5]  ³⁶ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ³⁷ tn Or “will never wipe out.”

[3:5]  ³⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ³⁹ tn Grk “will confess.”