Psalms 119:46

119:46 I will speak ¹  about your regulations before kings

and not be ashamed.

Luke 12:8-9

12:8 “I ²  tell you, whoever acknowledges ³  me before men, ⁴  the Son of Man will also acknowledge ⁵  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels.

John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁶  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁷  to be the Christ ⁸  would be put out ⁹  of the synagogue. ¹⁰ 

Romans 10:9-10

10:9 because if you confess with your mouth that Jesus is Lord ¹¹  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 ¹²  and with the mouth one confesses and thus has salvation. ¹³ 

Romans 10:1

10:1 Brothers and sisters, ¹⁴  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁵  is for their salvation.

Romans 6:12-13

6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments ¹⁶  to be used for unrighteousness, ¹⁷  but present yourselves to God as those who are alive from the dead and your members to God as instruments ¹⁸  to be used for righteousness.

Romans 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Romans 1:8

Paul’s Desire to Visit Rome

1:8 First of all, ¹⁹  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

Romans 1:1

Salutation

1:1 From Paul, ²⁰  a slave ²¹  of Christ Jesus, ²²  called to be an apostle, ²³  set apart for the gospel of God. ²⁴ 

Romans 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ²⁵  either.

Revelation 2:13

2:13 ‘I know ²⁶  where you live – where Satan’s throne is. Yet ²⁷  you continue to cling ²⁸  to my name and you have not denied your ²⁹  faith in me, ³⁰  even in the days of Antipas, my faithful witness, ³¹  who was killed in your city ³²  where Satan lives.

[119:46]  ¹ 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.

[12:8]  ² tn Here δέ (de) has not been translated.

[12:8]  ³ tn Or “confesses.”

[12:8]  ⁴ tn Although this is a generic reference and includes both males and females, in this context “men” has been retained because of the wordplay with the Son of Man and the contrast with the angels. The same is true of the occurrence of “men” in v. 9.

[12:8]  ⁵ sn This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69; Acts 10:42-43; 17:31.

[9:22]  ⁶ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ⁷ tn Grk “confessed him.”

[9:22]  ⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ⁹ tn Or “would be expelled from.”

[9:22]  ¹⁰ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[10:9]  ¹¹ 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]  ¹² tn Grk “believes to righteousness.”

[10:10]  ¹³ tn Grk “confesses to salvation.”

[10:1]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁵ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[6:13]  ¹⁶ tn Or “weapons, tools.”

[6:13]  ¹⁷ tn Or “wickedness, injustice.”

[6:13]  ¹⁸ tn Or “weapons, tools.”

[1:8]  ¹⁹ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²¹ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²² tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ²³ tn Grk “a called apostle.”

[1:1]  ²⁴ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[4:15]  ²⁵ tn Or “violation.”

[2:13]  ²⁶ 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]  ²⁷ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ²⁸ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ²⁹ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ³⁰ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ³¹ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ³² 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.