Psalms 18:49

18:49 So I will give you thanks before the nations, ¹  O Lord!

I will sing praises to you! ² 

Matthew 10:32

10:32 “Whoever, then, acknowledges ³  me before people, I will acknowledge ⁴  before my Father in heaven.

John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁵  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁶  to be the Christ ⁷  would be put out ⁸  of the synagogue. ⁹ 

John 12:42

12:42 Nevertheless, even among the rulers ¹⁰  many believed in him, but because of the Pharisees ¹¹  they would not confess Jesus to be the Christ, ¹²  so that they would not be put out of ¹³  the synagogue. ¹⁴ 

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹⁵  and believe in your heart that God raised him from the dead, you will be saved.

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ¹⁶  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹⁷ 

Romans 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁸ 

Romans 4:2

4:2 For if Abraham was declared righteous ¹⁹  by the works of the law, he has something to boast about – but not before God.

Romans 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ²⁰  either.

Romans 4:2

4:2 For if Abraham was declared righteous ²¹  by the works of the law, he has something to boast about – but not before God.

Romans 1:7

1:7 To all those loved by God in Rome, ²²  called to be saints: ²³  Grace and peace to you ²⁴  from God our Father and the Lord Jesus Christ!

Revelation 3:5

3:5 The one who conquers ²⁵  will be dressed like them ²⁶  in white clothing, ²⁷  and I will never ²⁸  erase ²⁹  his name from the book of life, but ³⁰  will declare ³¹  his name before my Father and before his angels.

[18:49]  ¹ sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally the Davidic king was to testify to the nations of God’s greatness. See J. H. Eaton, Kingship and the Psalms (SBT), 182-85.

[18:49]  ² tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

[10:32]  ³ tn Or “confesses.”

[10:32]  ⁴ tn Grk “I will acknowledge him also.”

[9:22]  ⁵ 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]  ⁶ tn Grk “confessed him.”

[9:22]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ⁸ tn Or “would be expelled from.”

[9:22]  ⁹ 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.

[12:42]  ¹⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹¹ sn See the note on Pharisees in 1:24.

[12:42]  ¹² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  ¹³ tn Or “be expelled from.”

[12:42]  ¹⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[10:9]  ¹⁵ 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.

[15:9]  ¹⁶ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹⁷ sn A quotation from Ps 18:49.

[15:1]  ¹⁸ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[4:2]  ¹⁹ tn Or “was justified.”

[4:15]  ²⁰ tn Or “violation.”

[4:2]  ²¹ tn Or “was justified.”

[1:7]  ²² map For location see JP4 A1.

[1:7]  ²³ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ²⁴ tn Grk “Grace to you and peace.”

[3:5]  ²⁵ tn Or “who overcomes.”

[3:5]  ²⁶ tn Grk “thus.”

[3:5]  ²⁷ tn Or “white robes.”

[3:5]  ²⁸ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ²⁹ tn Or “will never wipe out.”

[3:5]  ³⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ³¹ tn Grk “will confess.”