Matius 10:32-33

10:32 “Whoever, then, acknowledges ¹  me before people, I will acknowledge ²  before my Father in heaven. 10:33 But whoever denies me before people, I will deny him also before my Father in heaven.

Lukas 19:26

19:26 ‘I tell you that everyone who has will be given more, ³  but from the one who does not have, even what he has will be taken away. ⁴ 

Lukas 12:8-9

12:8 “I ⁵  tell you, whoever acknowledges ⁶  me before men, ⁷  the Son of Man will also acknowledge ⁸  before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels.

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ⁹  to suffer dishonor for the sake of the name. ¹⁰ 

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. ¹¹ 

Galatia 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ¹²  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 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

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.” ¹³ 

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 2:12-13

2:12 It trains us ¹⁴  to reject godless ways ¹⁵  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁶  of our great God and Savior, Jesus Christ. ¹⁷ 

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ¹⁸  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ¹⁹  the reward.

Ibrani 12:2-3

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ²⁰  12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²¹ 

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ²²  was in Jerusalem ²³  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ²⁴ 

[10:32]  ¹ tn Or “confesses.”

[10:32]  ² 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.

[19:26]  ³ tn Grk “to everyone who has, he will be given more.”

[19:26]  sn Everyone who has will be given more. Again, faithfulness yields great reward (see Luke 8:18; also Matt 13:12; Mark 4:25).

[19:26]  ⁴ sn The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18); the unfaithful who associate with Jesus but do not trust him (v. 21); and the enemies (v. 27).

[12:8]  ⁵ tn Here δέ (de) has not been translated.

[12:8]  ⁶ tn Or “confesses.”

[12:8]  ⁷ 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]  ⁸ 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.

[5:41]  ⁹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ¹⁰ sn The name refers to the name of Jesus (cf. 3 John 7).

[1:16]  ¹¹ sn Here the Greek refers to anyone who is not Jewish.

[6:14]  ¹² tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[1:12]  ¹³ sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).

[2:12]  ¹⁴ 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]  ¹⁵ tn Grk “ungodliness.”

[2:13]  ¹⁶ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹⁷ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. 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. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[11:26]  ¹⁸ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ¹⁹ tn Grk “he was looking away to.”

[12:2]  ²⁰ sn An allusion to Ps 110:1.

[13:13]  ²¹ tn Grk “his abuse.”

[2:23]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ²⁴ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.