Lukas 12:8-9

12:8 “I ¹  tell you, whoever acknowledges ²  me before men, ³  the Son of Man will also acknowledge ⁴  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels.

Mazmur 22:6-8

22:6 But I ⁵  am a worm, ⁶  not a man; ⁷ 

people insult me and despise me. ⁸ 

22:7 All who see me taunt ⁹  me;

they mock me ¹⁰  and shake their heads. ¹¹ 

22:8 They say, ¹² 

“Commit yourself ¹³  to the Lord!

Let the Lord ¹⁴  rescue him!

Let the Lord ¹⁵  deliver him, for he delights in him.” ¹⁶ 

Yesaya 53:3

53:3 He was despised and rejected by people, ¹⁷ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁸ 

he was despised, and we considered him insignificant. ¹⁹ 

Matius 10:32-33

10:32 “Whoever, then, acknowledges ²⁰  me before people, I will acknowledge ²¹  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Markus 8:38

8:38 For if anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him ²²  when he comes in the glory of his Father with the holy angels.”

Yohanes 5:44

5:44 How can you believe, if you accept praise ²³  from one another and don’t seek the praise ²⁴  that comes from the only God? ²⁵ 

Yohanes 12:43

12:43 For they loved praise ²⁶  from men more than praise ²⁷  from God.

Roma 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ²⁸ 

Roma 1:2

1:2 This gospel ²⁹  he promised beforehand through his prophets in the holy scriptures,

Kolose 1:10

1:10 so that you may live ³⁰  worthily of the Lord and please him in all respects ³¹  – bearing fruit in every good deed, growing in the knowledge of God,

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ³²  the world has been crucified to me, and I to the world.

Galatia 6:2

6:2 Carry one another’s burdens, and in this way you will fulfill the law of Christ.

Titus 1:12

1:12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.” ³³ 

Titus 2:12

2:12 It trains us ³⁴  to reject godless ways ³⁵  and worldly desires and to live self-controlled, upright, and godly lives in the present age,

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ³⁶  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ³⁷  the reward.

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ³⁸ 

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Pengkhotbah 4:14-16

4:14 For he came out of prison ³⁹  to become king,

even though he had been born poor in what would become his ⁴⁰  kingdom.

4:15 I considered all the living who walk on earth, ⁴¹ 

as well as the successor ⁴²  who would arise ⁴³  in his place.

4:16 There is no end to all the people ⁴⁴  nor to the past generations, ⁴⁵ 

yet future generations ⁴⁶  will not rejoice in him.

This also is profitless and like ⁴⁷  chasing the wind.

Wahyu 3:5

3:5 The one who conquers ⁴⁸  will be dressed like them ⁴⁹  in white clothing, ⁵⁰  and I will never ⁵¹  erase ⁵²  his name from the book of life, but ⁵³  will declare ⁵⁴  his name before my Father and before his angels.

[12:8]  ¹ tn Here δέ (de) has not been translated.

[12:8]  ² tn Or “confesses.”

[12:8]  ³ 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]  ⁴ 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.

[22:6]  ⁵ tn The grammatical construction (conjunction + pronoun) highlights the contrast between the psalmist’s experience and that of his ancestors. When he considers God’s past reliability, it only heightens his despair and confusion, for God’s present silence stands in stark contrast to his past saving acts.

[22:6]  ⁶ tn The metaphor expresses the psalmist’s self-perception, which is based on how others treat him (see the following line).

[22:6]  ⁷ tn Or “not a human being.” The psalmist perceives himself as less than human.

[22:6]  ⁸ tn Heb “a reproach of man and despised by people.”

[22:7]  ⁹ tn Or “scoff at, deride, mock.”

[22:7]  ¹⁰ tn Heb “they separate with a lip.” Apparently this refers to their verbal taunting.

[22:7]  ¹¹ sn Shake their heads. Apparently this refers to a taunting gesture. See also Job 16:4; Ps 109:25; Lam 2:15.

[22:8]  ¹² tn The words “they say” are supplied in the translation for clarification and for stylistic reasons. The psalmist here quotes the sarcastic taunts of his enemies.

[22:8]  ¹³ tn Heb “roll [yourself].” The Hebrew verb גלל here has the sense of “commit” (see Prov 16:3). The imperatival form in the Hebrew text indicates the enemies here address the psalmist. Since they refer to him in the third person in the rest of the verse, some prefer to emend the verb to a perfect, “he commits himself to the Lord.”

[22:8]  ¹⁴ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹⁵ tn Heb “Let him”; the referent (the Lord) has been specified in the translation for clarity.

[22:8]  ¹⁶ tn That is, “for he [the Lord] delights in him [the psalmist].” For other cases where the expression “delight in” refers to God’s delight in a person, see Num 14:8; 1 Kgs 10:9; Pss 18:19; 40:8.

[22:8]  sn This statement does not necessarily reflect the enemies’ actual belief, but it does reflect the psalmist’s confession. The psalmist’s enemies sarcastically appeal to God to help him, because he claims to be an object of divine favor. However, they probably doubted the reality of his claim.

[53:3]  ¹⁷ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹⁸ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹⁹ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[10:32]  ²⁰ tn Or “confesses.”

[10:32]  ²¹ tn Grk “I will acknowledge him also.”

[10:32]  sn This acknowledgment will take place at the judgment. On Jesus and judgment, see Luke 22:69; Acts 10:42-43; 17:31.

[8:38]  ²² sn How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.

[5:44]  ²³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ²⁴ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ²⁵ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[12:43]  ²⁶ tn Grk “the glory.”

[12:43]  ²⁷ tn Grk “the glory.”

[1:16]  ²⁸ sn Here the Greek refers to anyone who is not Jewish.

[1:2]  ²⁹ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:10]  ³⁰ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³¹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[6:14]  ³² tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[1:12]  ³³ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[2:12]  ³⁴ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ³⁵ tn Grk “ungodliness.”

[11:26]  ³⁶ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ³⁷ tn Grk “he was looking away to.”

[13:13]  ³⁸ tn Grk “his abuse.”

[4:14]  ³⁹ tn Heb “came from the house of bonds.”

[4:14]  ⁴⁰ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

[4:15]  ⁴¹ tn Heb “under the sun.”

[4:15]  ⁴² tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

[4:15]  ⁴³ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

[4:16]  ⁴⁴ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ⁴⁵ tn Heb “those who were before them.”

[4:16]  ⁴⁶ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ⁴⁷ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[3:5]  ⁴⁸ tn Or “who overcomes.”

[3:5]  ⁴⁹ tn Grk “thus.”

[3:5]  ⁵⁰ tn Or “white robes.”

[3:5]  ⁵¹ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ⁵² tn Or “will never wipe out.”

[3:5]  ⁵³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ⁵⁴ tn Grk “will confess.”