The Fallible Study Bible

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Matthew10:32–33

Confessing Christ

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Matthew 10:32–33 — Confessing Christ. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

32

Therefore everyone who confesses Me before men, I will also confess him before My Father in heaven.

Berean Standard Bible · CC0

Greek — tap a word ↓

oun Pas hostis homologēsei en emoi emprosthen tōn anthrōpōn kagō homologēsō en autō emprosthen mou tou Patros tou en tois ouranois

Word by word21 · parsed
οὖνounThereforeG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
oun: therefore, accordingly Not decorative. Maclaren: “The ‘therefore’ is significant. It attaches the promise which follows to the immediately preceding thoughts of a watchful, fatherly care.” Pulpit likewise reads it as summing up verses 24 to 31, the numbered hairs and the falling sparrow. The command to speak rests on the accounting God has already done.
ΠᾶςPaseveryoneG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Singular
pas: all, any, every, the whole With ὅστις it makes the clause universal, not apostolic only.
ὅστιςhostiswhoG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Singular
hostis: which some, whoever it may be The qualitative relative leaves the identity of the confessor deliberately open.
ὁμολογήσειhomologēseiconfessesG3670
√ ὁμολογέω — to assent, iVerbFuture Indicative Active3rd Person Singular
homologeō: to assent, to say the same thing Future Indicative Active, 3rd person singular. Barnes records that the same Greek word is rendered both “confess” and “profess” in 1 Timothy 6:12-13, 2 John 1:7 and Romans 10:10, so the verb covers the whole public alignment of a life, not one utterance. Maclaren insists on the same point from the context: Judas confessed and Peter denied in single moments; what is promised here attaches to “the habitual acknowledgment by lip and life.” The future tense looks down the length of a life of witness under opposition.
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
en: in, at, upon, by The single word every English version must drop. With ὁμολογέω the New Testament normally takes a direct object; here, and only here and at Luke 12:8, the verb governs ἐν with the dative, so that Christ is not the thing said but the place from which the saying is made. Cambridge and Ellicott both render it woodenly rather than lose it (“confess in me,” “in and for me”). Pulpit grants that the construction may be a Semitism and still judges its choice deliberate. The whole difference between this verse and the next turns on this one preposition, which verse 33 does not have.
ἐμοὶemoiMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounDative 1st Person Singular
egō: I, me Dative, governed by ἐν. Pulpit, following Westcott, argues the construction “expresses the union of him who confesses with him who is confessed, while the plain accusative makes no such implication.” Verse 33 will use exactly that plain accusative for denial.
ἔμπροσθενemprosthenbeforeG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
emprosthen: in front of (place or time) The forum of the confession: a human one.
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνθρώπωνanthrōpōnmenG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
anthrōpos: man, human being Genitive plural after ἔμπροσθεν. In this discourse “men” are the courts, synagogues, governors and kings of verses 17 and 18, the audience that can kill the body and no more (verse 28). Naming them as the venue is what makes the confession costly and the promise necessary.
κἀγὼkagōvvvG2504
√ κἀγώ — so also the dative case , and accusative case and (or also, even, etcPersonal / Possessive PronounNominative 1st Person Singular
kagō: and I, I also The pivot of the sentence. Whatever the disciple does in the lower court, Christ undertakes to do in the higher, in the same verb. The interlinear gloss here is a placeholder, not a translation.
ὁμολογήσωhomologēsōI will also confessG3670
√ ὁμολογέω — to assent, iVerbFuture Indicative Active1st Person Singular
homologeō: to assent, to say the same thing Future Indicative Active, 1st person singular, and the same verb as word 3 with the persons exchanged. Benson catches the scandal of the claim: “Although he was now in the lowest state of humanity, he declares that his confessing us before God is the greatest happiness.” Ellicott reads the future as pointing “forward to the great day when the Son of Man shall be enthroned in His kingdom.”
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἔμπροσθενemprosthenbeforeG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
egō: I, me Genitive, possessive. Pulpit: “Not merely ‘the Father,’ but him who is in the closest relationship to me.”
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΠατρόςPatrosFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounGenitive Masculine Singular
patēr: father (literal or figurative) The judge of the last court is named by relation, not by title of power. Gill presses the picture: Christ “will introduce them into his Father's presence, and recommend them to him.” The confessor is not merely acquitted, he is presented.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
οὐρανοῖςouranoisheavenG3772
√ οὐρανός — the skyNounDative Masculine Plural
ouranos: the sky, heaven Dative plural with the article, “in the heavens,” the Matthean idiom. Pulpit's gloss is exact and restrained: “In nature, love; in position, majesty and omnipotence.” The place-name is what guarantees that the verdict of the lower court is not the final one.
33

But whoever denies Me before men, I will also deny him before My Father in heaven.

Berean Standard Bible · CC0

Greek — tap a word ↓

d’ hostis an arnēsētai me emprosthen tōn anthrōpōn kagō arnēsomai auton emprosthen mou tou Patros tou en tois ouranois

Word by word19 · parsed
δ’d’ButG1161
√ δέ — but, and, etcConjunction
de: but, and Elided; it joins the counter-case to verse 32 rather than opposing it. Ellicott: “As with all other eternal laws, the blessing on those who fulfil the conditions to which it is attached has its counterpart of woe on those who do not fulfil them.”
ὅστιςhostiswhoeverG3748
√ ὅστις — which some, iPersonal / Relative PronounNominative Masculine Singular
hostis: which some, whoever it may be The same qualitative relative as verse 32, so the warning is exactly as wide as the promise.
ἂνan. . .G302
√ ἄν — (what-, where-, wither-, who-)soeverParticle
an: (what-, who-)soever The particle of contingency; with the subjunctive it makes the case indefinite.
ἀρνήσηταίarnēsētaideniesG720
√ ἀρνέομαι — to contradict, iVerbAorist Subjunctive Middle3rd Person Singular
arneomai: to contradict, to disown Aorist Subjunctive Middle, 3rd person singular. Gill widens the act beyond the tongue: to deny Christ is “to drop, or oppose any of those truths which regard his person, office, and grace; or to hide and conceal them from men, through fear, shame, or cowardice of mind,” and he adds that even failure to confess “is interpreted, by Christ, a denial of him.” Poole and Gill both bound the clause by repentance, since Peter did this and was received again.
μεmeMeG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Singular
egō: I, me Accusative, the plain object. The absence of the ἐν of verse 32 is the single most suggestive grammatical fact in the unit: confession is spoken of as a union, denial merely as an act aimed at a person.
ἔμπροσθενemprosthenbeforeG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
ἀνθρώπωνanthrōpōnmenG444
√ ἄνθρωπος — from G3700 (ὀπτάνομαι))NounGenitive Masculine Plural
anthrōpos: man, human being The same human forum as verse 32. Pulpit notes Kubel's comparison with Peter's words in the high priest's courtyard, “I know not the man” (Matthew 26:74).
κἀγὼkagōvvvG2504
√ κἀγώ — so also the dative case , and accusative case and (or also, even, etcPersonal / Possessive PronounNominative 1st Person Singular
kagō: and I, I also The same pivot word as verse 32, and it is the reason the two verses must be read as one sentence. The interlinear gloss here is a placeholder, not a translation.
ἀρνήσομαιarnēsomaiI will also denyG720
√ ἀρνέομαι — to contradict, iVerbFuture Indicative Middle1st Person Singular
arneomai: to contradict, to disown Future Indicative Middle, 1st person singular. Pulpit: “The emphasis is on ‘deny.’” Gill spells out the content: Christ “will deny that he ever knew them, loved or approved of them.” The symmetry is exact and deliberate, and it is what gives the verse its terror: the future tense is not a threat of something added, but of the man's own act returned to him.
αὐτὸνautonhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
ἔμπροσθενemprosthenbeforeG1715
√ ἔμπροσθεν — in front of (in place (literally or figuratively) or time)Preposition
emprosthen: in front of (place or time) The second venue, answering the first.
μουmouMyG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ΠατρόςPatrosFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounGenitive Masculine Singular
patēr: father (literal or figurative) Genitive. That the disowning happens before the Father, not before a tribunal of strangers, is what makes it loss rather than mere sentence: the relation Christ offered to share is the relation in which the denial is announced.
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
οὐρανοῖςouranoisheavenG3772
√ οὐρανός — the skyNounDative Masculine Plural
ouranos: the sky, heaven The closing words of both verses are identical in Greek, word for word from ἔμπροσθεν to οὐρανοῖς. Whatever a man does in the lower court, the upper court is the same court.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The therefore that rests on a counted hair — 10:32

⚙ The unit opens with οὖν, and everything depends on what it reaches back to. Maclaren reads it as fastening the promise to “the immediately preceding thoughts of a watchful, fatherly care, extending like a great invisible hand over the true disciple”; Pulpit independently makes it sum up verses 24 to 31. Both are reading the same connective the same way: the numbered hairs and the sparrow that does not fall unnoticed are the ground of the command to speak. Henry, commenting across the whole discourse, draws the practical consequence that “it is our duty, not only to believe in Christ, but to profess that faith, in suffering for him.” Benson frames the two verses as encouragement rather than threat, “a further encouragement to you to cast off all unnecessary cares and fears.” The order matters: providence first, then confession. The disciple is not asked to be brave in a void.

ii. In me, not merely me — 10:32-10:33

The sourced grammar carries the weight here. Verse 32 reads ὁμολογήσει ἐν ἐμοί, with the preposition ἐν and a dative; verse 33 reads ἀρνήσηταί με, a bare accusative. Cambridge states the first plainly: “Literally, confess in me: make me the central point and object of his confession.” Ellicott renders it “make his confession in and for me.” Pulpit supplies the data: ὁμολογεῖν ἐν occurs only in this verse (twice) and in the parallel at Luke 12:8, concedes the phrase is probably due to Hebrew influence, and then argues with Westcott that the choice is nonetheless meaningful, since it “expresses the union of him who confesses with him who is confessed, while the plain accusative makes no such implication.” Pulpit also preserves the oldest surviving comment on the asymmetry, from Heracleon by way of Clement of Alexandria: with good reason Christ says of those who confess him in me, but of those who deny him me only. ⚙ Our own caution: two occurrences of a construction is a thin sample, and Pulpit itself allows a Semitic idiom as the likelier source. We record the union reading as the strong and ancient one, not as demonstrated.

iii. The mirrored sentence and its one asymmetry — 10:32-10:33

⚙ From ἔμπροσθεν to οὐρανοῖς the closing eleven words of the two verses are identical, and the hinge of each is the same crasis, κἀγὼ, “I too.” JFB hears the symmetry as a sentence of exact retribution: “before that same assembly,” and “He shall have from Me his own treatment of Me on the earth.” Poole says the same in plainer speech: “as men deal with me in this life, so I shall deal with them in that day.” Gill fills in both sides, the minister who “ought openly, and boldly, to acknowledge, and declare, that Christ is truly and properly God,” and the man who hides the same truths “through fear, shame, or cowardice of mind.” Barnes refuses to let confession shrink to a rite: “It is not merely in one act that we must do it, but in every act.” Yet the mirror has one crack in it, and every commentator who touches it puts it in the same place. Maclaren: the confession rewarded is “not merely a single utterance of the lip. So far Judas Iscariot confessed Christ, and Peter denied Him.” Poole: “This text must be understood of those who persist in such denial, for Peter denied his Master, yet was graciously upon his repentance received by him.” Gill, reading Peter into the verse, supplies the same proviso, “except he repent.” Henry restricts it identically: “that denial of Christ only is here meant which is persisted in.” Four independent commentators, no coordination, one qualification.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Fallible reading, offered to be tested. The two verses are usually preached as a pair of symmetrical outcomes, and the identical final clauses invite that. But the Greek breaks the symmetry at exactly one point, and it breaks it in favour of the confessor: the man confesses in Christ, the man denies Christ simply. On that reading, confession is not a transaction that earns a matching reply; it is a standing-place, and what Christ promises is not payment but the same standing-place held open in the Father's presence. Denial, by contrast, is described as a bare act with a bare object, and so it is exactly reversible by the bare act of repentance, which is why Peter can deny three times and still be sent to feed sheep. Note where the οὖν puts the weight: not on the courage of the witness but on the counted hairs of verse 30. The disciple is told that he is already numbered and already held, and only then told to speak. If this is right, the verse is not a test the fearful will fail, and the fear it removes is precisely the fear that would have produced the denial. We hold this loosely. Pulpit itself allows that ὁμολογεῖν ἐν may be nothing more than a Semitism, and if it is, the asymmetry we have leaned on dissolves and the plain symmetrical reading of JFB and Poole stands alone. Test it against Luke 12:8, 2 Timothy 2:12 and the whole of Matthew 26.

Not Scripture, a fallible line from the machine layer: he does not tell you to be brave and then promise to count you; he counts you first, and only then asks you to speak.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The only other place the construction occurs verbal / quotation: confirmed

Luke 12:8 is the synoptic parallel, and Pulpit records the decisive datum: ὁμολογεῖν ἐν “occurs only in this verse (twice) and in the parallel passage, Luke 12:8.” The Verifier confirms the shared lexemes independently. Luke's form adds “before the angels of God,” which Poole notes and folds into his reading of Matthew, and Ellicott cites for the same purpose. Two witnesses to one saying, sharing an idiom found nowhere else in the New Testament.

Luke 12:8

basis: Verifier: shared Greek lexemes G3670 ὁμολογέω (in 23 vv) and G1715 ἔμπροσθεν (in 44 vv); ὁμολογέω is comparatively rare, and Pulpit records that the construction ὁμολογεῖν ἐν occurs in the New Testament only here and at Luke 12:8, which is what raises this above a thematic link. Both refs are New Testament, so a verbal tier is permissible.

Confessing and denying, held together in one sentence verbal / quotation: confirmed

1 John 2:23 sets the same two verbs against each other and attaches both to the Father, exactly as this unit does. Pulpit points the reader there by way of Westcott on the force of ὁμολογεῖν ἐν. ⚙ The Johannine verse turns the pair from a rule about courage into a statement about possession of the Father, which is the direction our sola-reading also takes the ἐν.

1 John 2:23

basis: Verifier: shared Greek lexemes G3670 ὁμολογέω (in 23 vv), G720 ἀρνέομαι (in 30 vv) and G3962 πατήρ (in 367 vv). What lifts this above the John 1:20 candidate, which shares the same verb pair, is that 1 John reproduces all three elements of this unit at once: confess, deny, and the Father who is had or not had. No quotation is claimed. Both refs are New Testament.

The same words, spoken from the throne verbal / quotation: confirmed

Revelation 3:5 has the risen Christ promise the overcomer in Sardis that He will confess his name before His Father and before His angels. Pulpit cross-references it at this very clause (“Will I confess also (cf. Revelation 3:5) before my Father”). ⚙ The saying of Matthew 10 is thus reported as still in force after the resurrection, in the mouth of the same speaker, with the same verb and the same venue.

Revelation 3:5

basis: Verifier: shared Greek lexemes G3670 ὁμολογέω (in 23 vv) and G3962 πατήρ (in 367 vv). The rarity of ὁμολογέω plus the identical Father-clause carries the link; Pulpit cites the same cross-reference. Both refs are New Testament.

Peter in the courtyard: the clause enacted structural / thematic: confirmed

Matthew 26:70 is the narrative in which this saying meets its most famous test, inside the same Gospel. Pulpit notes Kubel's comparison of Peter's “I know not the man” (Matthew 26:74). Gill reads verse 33 with Peter expressly in view and supplies the proviso “except he repent, as he did”; Poole, Henry and Maclaren restrict the verse the same way, to denial persisted in. ⚙ Matthew has arranged his own book so that the warning and the exception stand in it together.

Matthew 26:70 · Matthew 26:74

basis: Verifier: shared Greek lexemes G720 ἀρνέομαι (in 30 vv) and G1715 ἔμπροσθεν (in 44 vv) at Matthew 26:70. Deliberately tiered below verbal: the link is narrative and intra-Gospel, and no quotation or formula is being reused. Matthew 26:74 is added on Pulpit's own citation, not on a Verifier basis.

The Baptist, who confessed and denied not structural / thematic: confirmed

John 1:20 puts both of this unit's verbs in one clause about a man under official interrogation: he confessed, and did not deny. ⚙ It is the nearest thing in the Gospels to a worked example of Matthew 10:32 performed in front of a delegation sent to examine him, and the fact that John reaches for both verbs together suggests the pairing was already a settled way of describing witness under pressure.

John 1:20

basis: Verifier: shared Greek lexemes G3670 ὁμολογέω (in 23 vv) and G720 ἀρνέομαι (in 30 vv). Downgraded from verbal because the shared pairing may simply be idiomatic for testimony rather than a citation of this saying; we under-claim. Both refs are New Testament.

The Son of Man before the throne typological

⚙ Ellicott reads the promise as pointing “forward to the great day when the Son of Man shall be enthroned in His kingdom, and then before His Father and before the angels of God (Luke 12:8) shall acknowledge His faithful servants.” That sentence is built from Daniel 7 vocabulary: a Son of Man, a throne, a court, a Father-figure before whom He stands. Daniel 7:13-14 gives the scene in which someone like a son of man is brought before the Ancient of Days and receives dominion. We offer the connection as a figural reading of the court imagery, not as a verbal one.

Daniel 7:13-14

basis: Cross-Testament (Greek to Hebrew), so no shared Strong's number is possible and no verbal basis exists or is claimed. The link is the shared court-and-enthronement pattern; Ellicott's “Son of Man shall be enthroned in His kingdom” supplies the commentators' side of it, while the identification with Daniel 7 is our own inference. Widely held in the tradition, but recorded here as figural.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The advocate who uses the disciple's own verb ancient/widely-held

The promise is not that the Father will be persuaded, but that the Son will speak. Gill: Christ “will introduce them into his Father's presence, and recommend them to him, to be honoured, blessed, and glorified by him.” JFB: “I will not be ashamed of him, but will own him before the most august of all assemblies.” Benson fixes the scandal of the claim in its setting: the speaker is “now in the lowest state of humanity,” and yet declares that His acknowledgment of us before God is the highest happiness a creature can have. ⚙ The confession the disciple makes in a village court and the confession Christ makes in heaven are named by one and the same verb, ὁμολογέω, which is what makes the promise an advocacy rather than a wage.

Luke 12:8 · Revelation 3:5

Denied, and denying no one who returns ancient/widely-held

Every commentator in this unit who touches the hard clause bounds it the same way. Poole: “This text must be understood of those who persist in such denial, for Peter denied his Master, yet was graciously upon his repentance received by him.” Gill supplies the proviso “except he repent, as he did.” Henry: “that denial of Christ only is here meant which is persisted in.” Maclaren notes that a single lip-act cannot be what is in view, since by that measure Judas confessed and Peter denied. ⚙ The One who speaks verse 33 is the One who will be denied three times in Matthew 26 and will still restore the man who did it. The verse is a warning against the settled disowning of Christ, not a trap laid for the frightened.

Matthew 26:70 · Matthew 26:74

Confession in Him, not merely about Him ancient/widely-held

Cambridge: “Literally, confess in me: make me the central point and object of his confession.” Ellicott: “make his confession in and for me.” Pulpit, following Westcott, takes the construction to express “the union of him who confesses with him who is confessed.” Pulpit also transmits the oldest recorded comment on it, from Heracleon by way of Clement of Alexandria: those who confess only with the voice deny in action, “but they alone make confession in him who live in the confession and action that accords with him; in whom also he makes confession, having himself embraced them.” ⚙ Read that way, the verse is Christological before it is ethical: the confessor's standing-ground is Christ, and the answering confession in heaven is Christ acknowledging what is already in Him. Honesty requires the caveat: Heracleon was a Valentinian, quoted by an opponent, and Pulpit itself concedes the idiom may be a Semitism. We commend the reading; we do not rest doctrine on the preposition.

1 John 2:23 · Romans 10:10

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text and lexicon: BSB with the Berean interlinear and Strong's numbers, exactly as supplied. Three artefacts of that source are worth naming so no reader mistakes them for data. First, the interlinear gloss for κἀγὼ in both verses is the placeholder “vvv,” and the gloss for ἐν in 10:32 is a row of dots; we have supplied the sense from the lexicon and the parse, not from the gloss. Second, οὖν is listed as word 0 in 10:32 although the Greek order is Πᾶς οὖν ὅστις; the note index follows the source's numbering. Third, the Strong's root glosses arrive truncated in places (G720 ἀρνέομαι shows only “to contradict, i”), so we have not built any argument on the unseen remainder.

Sources: eleven public-domain commentators were available. Three caveats. Henry's entry is a single block comment covering Matthew 10:16-42 and is not verse-specific, so it is used for the discourse and not for the grammar. Poole has no separate entry at 10:32 (his note reads only “See Poole on Matthew 10:33”), so his voice appears on the second verse. Barnes's note is reproduced identically under both verses in the source. The Maclaren and Henry entries are capped in the brief; we quoted only from text we could see and did not fetch the remainder, so their fuller arguments may contain qualifications we have not weighed.

What is uncertain. The central grammatical claim of this unit, that ὁμολογεῖν ἐν signals union rather than being a colourless Semitism, rests on two occurrences of the construction in the whole New Testament, and Pulpit, its chief advocate here, concedes the Hebrew-influence explanation in the same sentence. Our sola-reading leans on that asymmetry and would have to be withdrawn if the Semitism explanation is correct. The Heracleon fragment reaches us at third hand (Heracleon, via Clement's Stromata, via Westcott, via Pulpit) and from a Valentinian author; we report it as Pulpit reports it. Gill's rabbinic citation from the Juchasin is his, unverified by us. The Daniel 7 thread is our own figural inference from Ellicott's wording and carries no verbal basis, since a Greek to Hebrew link cannot share a Strong's number.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)