KJV: Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
YLT: 'Every one, therefore, who shall confess in me before men, I also will confess in him before my Father who is in the heavens;
Darby: Every one therefore who shall confess me before men, I also will confess him before my Father who is in the heavens.
ASV: Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven.
| Πᾶς | Everyone |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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| ὁμολογήσει | will confess |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ὁμολογέω Sense: to say the same thing as another, i. |
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| ἐμοὶ | Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἔμπροσθεν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπων | men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ὁμολογήσω | will confess |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ὁμολογέω Sense: to say the same thing as another, i. |
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| κἀγὼ | also I |
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Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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| Πατρός | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| τοῦ | who [is] |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανοῖς | heavens |
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Parse: Noun, Dative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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Greek Commentary for Matthew 10:32
An Aramaic idiom, not Hebrew, see also Luke 12:8. So also here, “him will I also confess” Literally this Aramaic idiom reproduced in the Greek means “confess in me,” indicating a sense of unity with Christ and of Christ with the man who takes the open stand for him. [source]
Reverse Greek Commentary Search for Matthew 10:32
The word which is used elsewhere of open confession of Christ before men (Matthew 10:32; Romans 10:9); of John's public declaration that he was not the Christ (John 1:20); of Herod's promise to Salome in the presence of his guests (Matthew 14:7). Here, therefore, of Christ's open, public declaration as Judge of the world. “There is great authority in this saying,” remarks Bengel. [source]
Lit., “confess in meSee on Matthew 10:32. [source]
Just like Matthew 10:32 except the use of αν an here which adds nothing. The Hebraistic use of εν en after ομολογεω homologeō both here and in Matthew is admitted by even Moulton (Prolegomena, p. 104). [source]
Here Matthew 10:32 has καγω k'agō (I also) as the equivalent. [source]
See on Matthew 7:23; see on Matthew 10:32. [source]
The Him, or, Rev., it, is not in the text. The verb is used absolutely. They did not make confession. See on Matthew 7:23; see on Matthew 10:32; see on Matthew 14:7. [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (John 4:16-18), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (Matthew 4:4). See John 6:10. -DIVIDER- -DIVIDER- [source]
Present active participle of ατετεω atheteō late Koiné verb (from ατετος athetos α a privative, and τιτημι tithēmi), to render null and void, only here in John, but see Mark 6:26; Mark 7:9. One that judgeth him Articular present active participle of κρινω krinō See same idea in John 8:50; John 12:47. The same “That” very word of Christ which one rejects will confront him and accuse him to the Father “at the last day” There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Matthew 10:32; Luke 12:8.). [source]
Imperfect middle, a continuing fear and not without reason. See note on the whispers about Jesus because of fear of the Jews (John 7:13). Had agreed already Past perfect middle of συντιτημι suntithēmi to put together, to form a compact (John 7:32, John 7:47-49). If any man should confess him to be Christ Condition of third class with εαν ean and first aorist active subjunctive of ομολογεω homologeō and predicate accusative Χριστον Christon Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew 10:32; Luke 12:8). We know that many of the rulers nominally believed on Jesus (John 12:42) and yet “did not confess him because of the Pharisees” Small wonder then that here the parents cowered a bit. That he should be put out of the synagogue Sub-final use of ινα hina with second aorist middle subjunctive of γινομαι ginomai Αποσυναγωγος Aposunagōgos (απο apo and συναγωγη sunagōgē) is found in N.T. only here and John 12:42; John 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely). [source]
The imperative ποιειτε poieite has to be supplied from ποιητε poiēte in the relative clause. Παντα Panta is repeated from παν pān (singular), but in the plural (all things). Παν Pān is left as a nominative absolute as in Matthew 10:32; Luke 12:10. This is a sort of Golden Rule for Christians “in the name of the Lord Jesus” What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician. [source]
See on Matthew 7:23; see on Matthew 10:32. [source]
Because the Son reveals the Father (John 1:18; John 14:9). Our only approach to the Father is by the Son (John 14:6). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew 10:32; Luke 12:8). [source]
The article with the participle describes the character of this class of deceivers, and does not merely assert a definite fact concerning them. Compare Mark 15:41, “other women which came up with Him” ( αἱ συνσνσβᾶσαι ). Confess. See on Matthew 7:23; see on Matthew 10:32. [source]
This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Ablative case with εκ ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).His name (το ονομα αυτου to onoma autou). The name of the one who overcomes (ο νικων ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]
The name of the one who overcomes Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]
First aorist passive of ανοιγω anoigō Like Daniel 7:10. The record of each human being has been kept in God‘s books.Were judged (εκριτησαν ekrithēsan). First aorist passive indicative of κρινω krinō The sentence upon each rests upon written evidence.Another book which is the book of life This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Apparently the spiritual bodies in the risen life as in 2 Corinthians 5:1, 2 Corinthians 5:4 and often in Revelation (Revelation 3:4, Revelation 3:5; Revelation 6:11; Revelation 7:9, Revelation 7:13.; Revelation 19:8).I will in no wise blot out (ου μη εχαλειπσω ou mē exaleipsō). Strong double negative ου μη ou mē and the first aorist active (or future) of εχαλειπω exaleiphō old word, to wipe out (Acts 3:19).Of the book of life Ablative case with εκ ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).His name (το ονομα αυτου to onoma autou). The name of the one who overcomes (ο νικων ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]