1 Timotius 6:13

6:13 I charge you ¹  before God who gives life to all things and Christ Jesus who made his good confession ²  before Pontius Pilate,

Ulangan 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ³  God that I have come into the land that the Lord ⁴  promised ⁵  to our ancestors ⁶  to give us.”

Ulangan 26:17-19

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him. 26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 26:19 Then ⁷  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ⁸  You will ⁹  be a people holy to the Lord your God, as he has said.

Yesaya 44:5

44:5 One will say, ‘I belong to the Lord,’

and another will use ¹⁰  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ¹¹ 

Lukas 12:8-9

12:8 “I ¹²  tell you, whoever acknowledges ¹³  me before men, ¹⁴  the Son of Man will also acknowledge ¹⁵  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels.

Roma 10:9-10

10:9 because if you confess with your mouth that Jesus is Lord ¹⁶  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 ¹⁷  and with the mouth one confesses and thus has salvation. ¹⁸ 

Ibrani 13:23

13:23 You should know that ¹⁹  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ²⁰ 

[6:13]  ¹ tc ‡ Most witnesses, some of them important (א² A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA ²⁷ places σοι in brackets, indicating some doubts as to its authenticity.

[6:13]  tn Grk “I charge.”

[6:13]  ² tn Grk “testified the good confession.”

[6:13]  sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).

[26:3]  ³ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ⁴ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ⁵ tn Heb “swore on oath.”

[26:3]  ⁶ tn Heb “fathers” (also in vv. 7, 15).

[26:19]  ⁷ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ⁸ tn Heb “for praise and for a name and for glory.”

[26:19]  ⁹ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[44:5]  ¹⁰ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ¹¹ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

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

[12:8]  ¹³ tn Or “confesses.”

[12:8]  ¹⁴ 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]  ¹⁵ 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.

[10:9]  ¹⁶ 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]  ¹⁷ tn Grk “believes to righteousness.”

[10:10]  ¹⁸ tn Grk “confesses to salvation.”

[13:23]  ¹⁹ tn Grk “Know that” (an imperative).

[13:23]  ²⁰ tn Grk “has been released, with whom, if he comes soon, I will see you.”