Mazmur 18:49

18:49 So I will give you thanks before the nations, ¹  O Lord!

I will sing praises to you! ² 

Matius 10:32

10:32 “Whoever, then, acknowledges ³  me before people, I will acknowledge ⁴  before my Father in heaven.

Yohanes 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁵  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁶  to be the Christ ⁷  would be put out ⁸  of the synagogue. ⁹ 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ¹⁰  many believed in him, but because of the Pharisees ¹¹  they would not confess Jesus to be the Christ, ¹²  so that they would not be put out of ¹³  the synagogue. ¹⁴ 

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹⁵  and believe in your heart that God raised him from the dead, you will be saved.

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ¹⁶  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹⁷ 

Roma 15:1

Exhortation for the Strong to Help the Weak

15:1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. ¹⁸ 

Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ¹⁹ 

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ²⁰  water.” ²¹ 

Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ²² 

Yohanes 1:7

1:7 He came as a witness ²³  to testify ²⁴  about the light, so that everyone ²⁵  might believe through him.

Wahyu 3:5

3:5 The one who conquers ²⁶  will be dressed like them ²⁷  in white clothing, ²⁸  and I will never ²⁹  erase ³⁰  his name from the book of life, but ³¹  will declare ³²  his name before my Father and before his angels.

[18:49]  ¹ sn I will give you thanks before the nations. This probably alludes to the fact that the psalmist will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally the Davidic king was to testify to the nations of God’s greatness. See J. H. Eaton, Kingship and the Psalms (SBT), 182-85.

[18:49]  ² tn Heb “to your name.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case “Lord,” the primary name of Israel’s covenant God which suggests his active presence with his people (see Exod 3:12-15).

[10:32]  ³ tn Or “confesses.”

[10:32]  ⁴ 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.

[9:22]  ⁵ 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]  ⁶ tn Grk “confessed him.”

[9:22]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  sn See the note on Christ in 1:20.

[9:22]  ⁸ tn Or “would be expelled from.”

[9:22]  ⁹ 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]  ¹⁰ 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]  ¹¹ sn See the note on Pharisees in 1:24.

[12:42]  ¹² 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]  sn See the note on Christ in 1:20.

[12:42]  ¹³ tn Or “be expelled from.”

[12:42]  ¹⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[10:9]  ¹⁵ 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.

[15:9]  ¹⁶ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹⁷ sn A quotation from Ps 18:49.

[15:1]  ¹⁸ tn Grk “and not please ourselves.” NT Greek negatives used in contrast like this are often not absolute, but relative: “not so much one as the other.”

[4:2]  ¹⁹ sn This is a parenthetical note by the author.

[4:15]  ²⁰ tn Grk “or come here to draw.”

[4:15]  ²¹ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[4:2]  ²² sn This is a parenthetical note by the author.

[1:7]  ²³ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ²⁴ tn Or “to bear witness.”

[1:7]  ²⁵ tn Grk “all.”

[3:5]  ²⁶ tn Or “who overcomes.”

[3:5]  ²⁷ tn Grk “thus.”

[3:5]  ²⁸ tn Or “white robes.”

[3:5]  ²⁹ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ³⁰ tn Or “will never wipe out.”

[3:5]  ³¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ³² tn Grk “will confess.”