KJV: Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
YLT: And I say to you, Every one -- whoever may confess with me before men, the Son of Man also shall confess with him before the messengers of God,
Darby: But I say to you, Whosoever shall confess me before men, the Son of man will confess him also before the angels of God;
ASV: And I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God:
| Λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| πᾶς | everyone |
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Parse: Adjective, Nominative Masculine Singular Root: πᾶς Sense: individually. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| ὁμολογήσῃ | will confess |
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Parse: Verb, Aorist Subjunctive 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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| 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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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπου | of Man |
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Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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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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| ἀγγέλων | angels |
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Parse: Noun, Genitive Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Luke 12:8
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]
Reverse Greek Commentary Search for Luke 12:8
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]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -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]
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]
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]
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]