Romans 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ¹ 

Matthew 10:32-33

10:32 “Whoever, then, acknowledges ²  me before people, I will acknowledge ³  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Luke 12:8

12:8 “I ⁴  tell you, whoever acknowledges ⁵  me before men, ⁶  the Son of Man will also acknowledge ⁷  before God’s angels.

John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁸  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁹  to be the Christ ¹⁰  would be put out ¹¹  of the synagogue. ¹² 

John 12:42-43

12:42 Nevertheless, even among the rulers ¹³  many believed in him, but because of the Pharisees ¹⁴  they would not confess Jesus to be the Christ, ¹⁵  so that they would not be put out of ¹⁶  the synagogue. ¹⁷  12:43 For they loved praise ¹⁸  from men more than praise ¹⁹  from God.

Philippians 2:11

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²⁰  any affection or mercy, ²¹ 

Philippians 4:2-3

4:2 I appeal to Euodia and to Syntyche to agree in the Lord. 4:3 Yes, I say also to you, true companion, ²²  help them. They have struggled together in the gospel ministry ²³  along with me and Clement and my other coworkers, whose names are in the book of life.

Philippians 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Philippians 1:7

1:7 For ²⁴  it is right for me to think this about all of you, because I have you in my heart, ²⁵  since both in my imprisonment ²⁶  and in the defense and confirmation of the gospel all of you became partners in God’s grace ²⁷  together with me.

[14:11]  ¹ sn A quotation from Isa 45:23.

[10:32]  ² tn Or “confesses.”

[10:32]  ³ tn Grk “I will acknowledge him also.”

[12:8]  ⁴ tn Here δέ (de) has not been translated.

[12:8]  ⁵ tn Or “confesses.”

[12:8]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “confessed him.”

[9:22]  ¹⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ¹¹ tn Or “would be expelled from.”

[9:22]  ¹² 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]  ¹³ 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]  ¹⁴ sn See the note on Pharisees in 1:24.

[12:42]  ¹⁵ 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]  ¹⁶ tn Or “be expelled from.”

[12:42]  ¹⁷ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  ¹⁸ tn Grk “the glory.”

[12:43]  ¹⁹ tn Grk “the glory.”

[2:1]  ²⁰ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²¹ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[4:3]  ²² tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.

[4:3]  ²³ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[1:7]  ²⁴ tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”

[1:7]  ²⁵ tn Or possibly “because you have me in your heart.”

[1:7]  ²⁶ tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.

[1:7]  ²⁷ tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.