Matthew 10:32-33

10:32 “Whoever, then, acknowledges ¹  me before people, I will acknowledge ²  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Matthew 16:17

16:17 And Jesus answered him, ³  “You are blessed, Simon son of Jonah, because flesh and blood ⁴  did not reveal this to you, but my Father in heaven!

Matthew 18:10

The Parable of the Lost Sheep

18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.

Matthew 18:19

18:19 Again, I tell you the truth, ⁵  if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. ⁶ 

Matthew 18:35

18:35 So also my heavenly Father will do to you, if each of you does not forgive your ⁷  brother ⁸  from your heart.”

Matthew 26:39

26:39 Going a little farther, he threw himself down with his face to the ground and prayed, ⁹  “My Father, if possible, ¹⁰  let this cup ¹¹  pass from me! Yet not what I will, but what you will.”

Matthew 26:42

26:42 He went away a second time and prayed, ¹²  “My Father, if this cup ¹³  cannot be taken away unless I drink it, your will must be done.”

John 5:17

5:17 So he ¹⁴  told ¹⁵  them, “My Father is working until now, and I too am working.” ¹⁶ 

John 10:29-30

10:29 My Father, who has given them to me, is greater than all, ¹⁷  and no one can snatch ¹⁸  them from my Father’s hand. 10:30 The Father and I ¹⁹  are one.” ²⁰ 

John 14:7

14:7 If you have known me, you will know my Father too. ²¹  And from now on you do know him and have seen him.”

John 15:23

15:23 The one who hates me hates my Father too.

Revelation 2:27

2:27 he ²²  will rule ²³  them with an iron rod ²⁴ 

and like clay jars he will break them to pieces, ²⁵ 

Revelation 3:5

3:5 The one who conquers ²⁶  will be dressed like them ²⁷  in white clothing, ²⁸  and I will never ²⁹  erase ³⁰  his name from the book of life, but ³¹  will declare ³²  his name before my Father and before his angels.

[10:32]  ¹ tn Or “confesses.”

[10:32]  ² tn Grk “I will acknowledge him also.”

[16:17]  ³ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ⁴ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[18:19]  ⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:19]  ⁶ tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.

[18:35]  ⁷ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ⁸ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[26:39]  ⁹ tn Grk “ground, praying and saying.” Here the participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[26:39]  ¹⁰ tn Grk “if it is possible.”

[26:39]  ¹¹ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

[26:42]  ¹² tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ¹³ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[5:17]  ¹⁴ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ¹⁵ tn Grk “answered.”

[5:17]  ¹⁶ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[10:29]  ¹⁷ tn Or “is superior to all.”

[10:29]  ¹⁸ tn Or “no one can seize.”

[10:30]  ¹⁹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ²⁰ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[14:7]  ²¹ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[2:27]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ²³ tn Grk “will shepherd.”

[2:27]  ²⁴ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ²⁵ sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[3:5]  ²⁶ tn Or “who overcomes.”

[3:5]  ²⁷ tn Grk “thus.”

[3:5]  ²⁸ tn Or “white robes.”

[3:5]  ²⁹ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ³⁰ tn Or “will never wipe out.”

[3:5]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ³² tn Grk “will confess.”