Proverbs 30:9

30:9 lest I become satisfied and act deceptively ¹ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ²  the name of my God.

Matthew 10:33

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

Matthew 26:35

26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

Matthew 26:75

26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ³ 

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.”

Mark 10:33

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ⁵  They will condemn him to death and will turn him over to the Gentiles.

Luke 9:26

9:26 For whoever is ashamed ⁶  of me and my words, the Son of Man will be ashamed of that person ⁷  when he comes in his glory and in the glory ⁸  of the Father and of the holy angels.

Luke 12:9

12:9 But the one who denies me before men will be denied before God’s angels.

Luke 12:1

Fear God, Not People

12:1 Meanwhile, ⁹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ¹⁰  began to speak first to his disciples, “Be on your guard against ¹¹  the yeast of the Pharisees, ¹²  which is hypocrisy. ¹³ 

Luke 2:22

Jesus’ Presentation at the Temple

2:22 Now ¹⁴  when the time came for their ¹⁵  purification according to the law of Moses, Joseph and Mary ¹⁶  brought Jesus ¹⁷  up to Jerusalem ¹⁸  to present him to the Lord

Luke 2:1

The Census and the Birth of Jesus

2:1 Now ¹⁹  in those days a decree ²⁰  went out from Caesar ²¹  Augustus ²²  to register ²³  all the empire ²⁴  for taxes.

Luke 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ²⁵  will be set apart to the Lord” ²⁶ ),

Jude 1:4

1:4 For certain men ²⁷  have secretly slipped in among you ²⁸  – men who long ago ²⁹  were marked out ³⁰  for the condemnation I am about to describe ³¹  – ungodly men who have turned the grace of our God into a license for evil ³²  and who deny our only Master ³³  and Lord, ³⁴  Jesus Christ.

Revelation 2:13

2:13 ‘I know ³⁵  where you live – where Satan’s throne is. Yet ³⁶  you continue to cling ³⁷  to my name and you have not denied your ³⁸  faith in me, ³⁹  even in the days of Antipas, my faithful witness, ⁴⁰  who was killed in your city ⁴¹  where Satan lives.

Revelation 3:8

3:8 ‘I know your deeds. (Look! I have put ⁴²  in front of you an open door that no one can shut.) ⁴³  I know ⁴⁴  that you have little strength, ⁴⁵  but ⁴⁶  you have obeyed ⁴⁷  my word and have not denied my name.

[30:9]  ¹ tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).

[30:9]  ² tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

[26:75]  ³ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[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.

[10:33]  ⁵ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[9:26]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[12:1]  ⁹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ¹¹ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ¹² sn See the note on Pharisees in 5:17.

[12:1]  ¹³ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[2:22]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:22]  ¹⁵ tc The translation follows most mss, including early and important ones ({א A B L}). Some copyists, aware that the purification law applied to women only, produced mss ({76 it^pt vg} [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule ({codex 76}) and a couple of patristic citations of dubious worth ({Pseudo-Athanasius} whose date is unknown, and the {Catenae in euangelia Lucae et Joannis}, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D pc lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (auths) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.

[2:22]  ¹⁶ tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.

[2:22]  ¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:22]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:1]  ¹⁹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[2:1]  ²⁰ sn This decree was a formal decree from the Roman Senate.

[2:1]  ²¹ tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).

[2:1]  ²² sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.

[2:1]  ²³ tn Grk “that all the empire should be registered for taxes.” The passive infinitive ἀπογράφεσθαι (apografesqai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).

[2:1]  ²⁴ tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).

[2:23]  ²⁵ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ²⁶ sn An allusion to Exod 13:2, 12, 15.

[1:4]  ²⁷ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ²⁸ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ²⁹ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ³⁰ tn Grk “written about.”

[1:4]  ³¹ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ³² tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ³³ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ³⁴ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[2:13]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ³⁷ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ³⁸ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ³⁹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁴⁰ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁴¹ 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.

[3:8]  ⁴² tn Grk “I have given.”

[3:8]  ⁴³ tn Grk “to shut it,” but English would leave the direct object understood in this case.

[3:8]  ⁴⁴ 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]  ⁴⁵ tn Or “little power.”

[3:8]  ⁴⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:8]  ⁴⁷ 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.