Revelation 2:13

2:13 ‘I know ¹  where you live – where Satan’s throne is. Yet ²  you continue to cling ³  to my name and you have not denied your ⁴  faith in me, ⁵  even in the days of Antipas, my faithful witness, ⁶  who was killed in your city ⁷  where Satan lives.

Proverbs 30:9

30:9 lest I become satisfied and act deceptively ⁸ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ⁹  the name of my God.

Matthew 26:70-72

26:70 But he denied it in front of them all: ¹⁰  “I don’t know what you’re talking about!” 26:71 When ¹¹  he went out to the gateway, another slave girl ¹²  saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!”

Luke 12:9

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

Acts 3:13-14

3:13 The God of Abraham, Isaac, and Jacob, ¹³  the God of our forefathers, ¹⁴  has glorified ¹⁵  his servant ¹⁶  Jesus, whom you handed over and rejected ¹⁷  in the presence of Pilate after he had decided ¹⁸  to release him. 3:14 But you rejected ¹⁹  the Holy and Righteous One and asked that a man who was a murderer be released to you.

Acts 3:1

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ²⁰  for prayer, ²¹  at three o’clock in the afternoon. ²² 

Acts 5:8

5:8 Peter said to her, “Tell me, were the two of you ²³  paid this amount ²⁴  for the land?” Sapphira ²⁵  said, “Yes, that much.”

Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Acts 2:22-23

2:22 “Men of Israel, ²⁶  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ²⁷  wonders, and miraculous signs ²⁸  that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ²⁹  by nailing him to a cross at the hands of Gentiles. ³⁰ 

Jude 1:4

1:4 For certain men ³¹  have secretly slipped in among you ³²  – men who long ago ³³  were marked out ³⁴  for the condemnation I am about to describe ³⁵  – ungodly men who have turned the grace of our God into a license for evil ³⁶  and who deny our only Master ³⁷  and Lord, ³⁸  Jesus Christ.

[2:13]  ¹ 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]  ² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ⁷ 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.

[30:9]  ⁸ 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]  ⁹ tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

[26:70]  ¹⁰ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[26:71]  ¹¹ tn Here δέ (de) has not been translated.

[26:71]  ¹² tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[3:13]  ¹³ 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]  ¹⁴ tn Or “ancestors”; Grk “fathers.”

[3:13]  ¹⁵ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁶ 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]  ¹⁷ tn Or “denied,” “disowned.”

[3:13]  ¹⁸ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ¹⁹ tn Or “denied,” “disowned.”

[3:1]  ²⁰ tn Grk “hour.”

[3:1]  ²¹ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ²² tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[5:8]  ²³ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ²⁴ tn Grk “so much,” “as much as this.”

[5:8]  ²⁵ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[2:22]  ²⁶ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ²⁷ tn Or “miraculous deeds.”

[2:22]  ²⁸ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ²⁹ tn Or “you killed.”

[2:23]  ³⁰ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[1:4]  ³¹ 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]  ³² tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ³³ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ³⁴ tn Grk “written about.”

[1:4]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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