Luke 9:26

9:26 For whoever is ashamed ¹  of me and my words, the Son of Man will be ashamed of that person ²  when he comes in his glory and in the glory ³  of the Father and of the holy angels.

Matthew 10:33

10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

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 ⁴  when he comes in the glory of his Father with the holy angels.”

Acts 3:13-14

3:13 The God of Abraham, Isaac, and Jacob, ⁵  the God of our forefathers, ⁶  has glorified ⁷  his servant ⁸  Jesus, whom you handed over and rejected ⁹  in the presence of Pilate after he had decided ¹⁰  to release him. 3:14 But you rejected ¹¹  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Acts 3:2

3:2 And a man lame ¹²  from birth ¹³  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹⁴  so he could beg for money ¹⁵  from those going into the temple courts. ¹⁶ 

Acts 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ¹⁷  in front of you an open door that no one can shut.) ¹⁸  I know ¹⁹  that you have little strength, ²⁰  but ²¹  you have obeyed ²²  my word and have not denied my name.

[9:26]  ¹ 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]  ² 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]  ³ 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.

[8:38]  ⁴ 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.

[3:13]  ⁵ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁶ tn Or “ancestors”; Grk “fathers.”

[3:13]  ⁷ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁸ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁹ tn Or “denied,” “disowned.”

[3:13]  ¹⁰ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ¹¹ tn Or “denied,” “disowned.”

[3:2]  ¹² tn Or “crippled.”

[3:2]  ¹³ tn Grk “from his mother’s womb.”

[3:2]  ¹⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ¹⁵ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ¹⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:8]  ¹⁷ tn Grk “I have given.”

[3:8]  ¹⁸ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ¹⁹ tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

[3:8]  ²⁰ tn Or “little power.”

[3:8]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ²² tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.