2 Timothy 1:12

1:12 Because of this, in fact, I suffer as I do. ¹  But I am not ashamed, because I know the one in whom my faith is set ²  and I am convinced that he is able to protect what has been entrusted to me ³  until that day. ⁴ 

Psalms 119:46

119:46 I will speak ⁵  about your regulations before kings

and not be ashamed.

Isaiah 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ⁶ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Mark 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ⁷  when he comes in the glory of his Father with the holy angels.”

Luke 9:26

9:26 For whoever is ashamed ⁸  of me and my words, the Son of Man will be ashamed of that person ⁹  when he comes in his glory and in the glory ¹⁰  of the Father and of the holy angels.

Acts 5:41

5:41 So they left the council rejoicing because they had been considered worthy ¹¹  to suffer dishonor for the sake of the name. ¹² 

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹³ 

Romans 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ¹⁴ 

yet the one who believes in him will not be put to shame.” ¹⁵ 

Ephesians 3:13

3:13 For this reason I ask you ¹⁶  not to lose heart because of what I am suffering for you, ¹⁷  which ¹⁸  is your glory. ¹⁹ 

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ²⁰  for the sake of you Gentiles –

Ephesians 4:14

4:14 So ²¹  we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. ²² 

[1:12]  ¹ tn Grk “suffer these things.”

[1:12]  ² tn Or “in whom I have believed.”

[1:12]  ³ sn What has been entrusted to me (Grk “my entrustment,” meaning either (1) “what I have entrusted to him” [his life, destiny, etc.] or (2) “what he has entrusted to me” [the truth of the gospel]). The parallel with v. 14 and use of similar words in the pastorals (1 Tim 6:20; 2 Tim 2:2) argue for the latter sense.

[1:12]  ⁴ sn That day is a reference to the day when Paul would stand before Christ to give account for his service (cf. 2 Tim 1:18; 1 Cor 3:13; 2 Cor 5:9-10).

[119:46]  ⁵ 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.

[51:7]  ⁶ tn Heb “people (who have) my law in their heart.”

[8:38]  ⁷ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁸ sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[9:26]  ⁹ tn This pronoun (τοῦτον, touton) is in emphatic position in its own clause in the Greek text: “of that person the Son of Man will be ashamed…”

[9:26]  ¹⁰ tn Grk “in the glory of him and of the Father and of the holy angels.” “Glory” is repeated here in the translation for clarity and smoothness because the literal phrase is unacceptably awkward in contemporary English.

[5:41]  ¹¹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ¹² sn The name refers to the name of Jesus (cf. 3 John 7).

[1:16]  ¹³ sn Here the Greek refers to anyone who is not Jewish.

[9:33]  ¹⁴ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ¹⁵ sn A quotation from Isa 28:16; 8:14.

[3:13]  ¹⁶ tn Grk “I ask.” No direct object is given in Greek, leaving room for the possibility that either “God” (since the verb is often associated with prayer) or “you” is in view.

[3:13]  ¹⁷ tn Grk “my trials on your behalf.”

[3:13]  ¹⁸ sn Which. The antecedent (i.e., the word or concept to which this clause refers back) may be either “what I am suffering for you” or the larger concept of the recipients not losing heart over Paul’s suffering for them. The relative pronoun “which” is attracted to the predicate nominative “glory” in its gender and number (feminine singular), making the antecedent ambiguous. Paul’s suffering for them could be viewed as their glory (cf. Col 1:24 for a parallel) in that his suffering has brought about their salvation, but if so his suffering must be viewed as more than his present imprisonment in Rome; it would be a general description of his ministry overall (cf. 2 Cor 11:23-27). The other option is that the author is implicitly arguing that the believers have continued to have courage in the midst of his trials (as not to lose heart suggests) and that this is their glory. Philippians 1:27-28 offers an interesting parallel: The believers’ courage in the face of adversity is a sign of their salvation.

[3:13]  ¹⁹ tn Or “Or who is your glory?” The relative pronoun ἥτις (Jhti"), if divided differently, would become ἤ τίς (h ti"). Since there were no word breaks in the original mss, either word division is possible. The force of the question would be that for the readers to become discouraged over Paul’s imprisonment would mean that they were no longer trusting in God’s sovereignty.

[3:1]  ²⁰ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[4:14]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ²² tn While the sense of the passage is clear enough, translation in English is somewhat difficult. The Greek says: “by the trickery of men, by craftiness with the scheme of deceit.” The point is that the author is concerned about Christians growing into maturity. He is fearful that certain kinds of very cunning people, who are skilled at deceitful scheming, should come in and teach false doctrines which would in turn stunt the growth of the believers.