Discovery BoxJohn 7:13
Context7:13 However, no one spoke openly about him for fear of the Jewish leaders. 1
John 12:42-43
Context12:42 Nevertheless, even among the rulers 2 many believed in him, but because of the Pharisees 3 they would not confess Jesus to be the Christ, 4 so that they would not be put out of 5 the synagogue. 6 12:43 For they loved praise 7 from men more than praise 8 from God.
John 19:38
Context19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 9 ), 10 asked Pilate if he could remove the body of Jesus. Pilate 11 gave him permission, so he went and took the body away. 12
John 20:19
Context20:19 On the evening of that day, the first day of the week, the disciples had gathered together 13 and locked the doors 14 of the place 15 because they were afraid of the Jewish leaders. 16 Jesus came and stood among them and said to them, “Peace be with you.”
Psalms 27:1-2
ContextBy David.
27:1 The Lord delivers and vindicates me! 18
I fear no one! 19
The Lord protects my life!
I am afraid of no one! 20
27:2 When evil men attack me 21
to devour my flesh, 22
when my adversaries and enemies attack me, 23
they stumble and fall. 24
Proverbs 29:25
Context29:25 The fear of people 25 becomes 26 a snare, 27
but whoever trusts in the Lord will be set on high. 28
Isaiah 51:7
Context51:7 Listen to me, you who know what is right,
you people who are aware of my law! 29
Don’t be afraid of the insults of men;
don’t be discouraged because of their abuse!
Isaiah 51:12
Context51:12 “I, I am the one who consoles you. 30
Why are you afraid of mortal men,
of mere human beings who are as short-lived as grass? 31
Isaiah 57:11
Context57:11 Whom are you worried about?
Whom do you fear, that you would act so deceitfully
and not remember me
or think about me? 32
Because I have been silent for so long, 33
you are not afraid of me. 34
Luke 12:4-9
Context12:4 “I 35 tell you, my friends, do not be afraid of those who kill the body, 36 and after that have nothing more they can do. 12:5 But I will warn 37 you whom you should fear: Fear the one who, after the killing, 38 has authority to throw you 39 into hell. 40 Yes, I tell you, fear him! 12:6 Aren’t five sparrows sold for two pennies? 41 Yet not one of them is forgotten before God. 12:7 In fact, even the hairs on your head are all numbered. Do not be afraid; 42 you are more valuable than many sparrows.
12:8 “I 43 tell you, whoever acknowledges 44 me before men, 45 the Son of Man will also acknowledge 46 before God’s angels. 12:9 But the one who denies me before men will be denied before God’s angels.
Luke 22:56-61
Context22:56 Then a slave girl, 47 seeing him as he sat in the firelight, stared at him and said, “This man was with him too!” 22:57 But Peter 48 denied it: “Woman, 49 I don’t know 50 him!” 22:58 Then 51 a little later someone else 52 saw him and said, “You are one of them too.” But Peter said, “Man, 53 I am not!” 22:59 And after about an hour still another insisted, 54 “Certainly this man was with him, because he too is a Galilean.” 55 22:60 But Peter said, “Man, I don’t know what you’re talking about!” At that moment, 56 while he was still speaking, a rooster crowed. 57 22:61 Then 58 the Lord turned and looked straight at Peter, and Peter remembered the word of the Lord, 59 how he had said to him, “Before a rooster crows today, you will deny me three times.”
Acts 5:13
Context5:13 None of the rest dared to join them, 60 but the people held them in high honor. 61
Galatians 2:11-13
Context2:11 But when Cephas 62 came to Antioch, 63 I opposed him to his face, because he had clearly done wrong. 64 2:12 Until 65 certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this 66 and separated himself 67 because he was afraid of those who were pro-circumcision. 68 2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them 69 by their hypocrisy.
Revelation 21:8
Context21:8 But to the cowards, unbelievers, detestable persons, murderers, the sexually immoral, and those who practice magic spells, 70 idol worshipers, 71 and all those who lie, their place 72 will be in the lake that burns with fire and sulfur. 73 That 74 is the second death.”
[7:13] 1 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
[12:42] 2 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] 3 sn See the note on Pharisees in 1:24.
[12:42] 4 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] 5 tn Or “be expelled from.”
[12:42] 6 sn Compare John 9:22. See the note on synagogue in 6:59.
[19:38] 9 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
[19:38] 10 sn This is a parenthetical note by the author.
[19:38] 11 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:38] 12 tn Grk “took away his body.”
[20:19] 13 tn Although the words “had gathered together” are omitted in some of the earliest and best
[20:19] 14 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
[20:19] 15 tn Grk “where they were.”
[20:19] 16 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders.
[27:1] 17 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
[27:1] 18 tn Heb “the
[27:1] 19 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one!”
[27:1] 20 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
[27:2] 21 tn Heb “draw near to me.”
[27:2] 22 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
[27:2] 23 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
[27:2] 24 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
[29:25] 25 tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.
[29:25] 26 tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”
[29:25] 27 sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.
[29:25] 28 sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the
[51:7] 29 tn Heb “people (who have) my law in their heart.”
[51:12] 30 tc The plural suffix should probably be emended to the second masculine singular (which is used in v. 13). The final mem (ם) is probably dittographic; note the mem at the beginning of the next word.
[51:12] 31 tn Heb “Who are you that you are afraid of man who dies, and of the son of man who [as] grass is given up?” The feminine singular forms should probably be emended to the masculine singular (see v. 13). They have probably been influenced by the construction אַתְּ־הִיא (’at-hi’) in vv. 9-10.
[57:11] 32 tn Heb “you do not place [it] on your heart.”
[57:11] 33 tn Heb “Is it not [because] I have been silent, and from long ago?”
[57:11] 34 sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.
[12:4] 35 tn Here δέ (de) has not been translated.
[12:4] 36 sn Judaism had a similar exhortation in 4 Macc 13:14-15.
[12:5] 37 tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.
[12:5] 38 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.
[12:5] 39 tn The direct object (“you”) is understood.
[12:5] 40 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[12:6] 41 sn The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15.
[12:7] 42 sn Do not be afraid. One should respect and show reverence to God (v. 5), but need not fear his tender care.
[12:8] 43 tn Here δέ (de) has not been translated.
[12:8] 45 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] 46 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.
[22:56] 47 tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.
[22:57] 48 tn Grk “he denied it, saying.” The referent (Peter) has been specified in the translation for clarity. The participle λέγων (legwn) is redundant and has not been translated.
[22:57] 49 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή), similar to “Madam” or “Ma’am” used in English in different regions.
[22:57] 50 sn The expression “I do not know him” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”
[22:58] 51 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:58] 52 sn In Mark 14:69, the same slave girl made the charge. So apparently Peter was being identified by a variety of people.
[22:58] 53 tn Here and in v. 60 “Man” is used as a neutral form of address to a stranger.
[22:59] 54 tn Grk “insisted, saying.” The participle λέγων (legwn) is redundant in English and has not been translated here.
[22:59] 55 sn According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean.
[22:60] 56 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[22:60] 57 tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark 14:72 mentions the rooster crowing twice. See the discussion at Matt 26:74.
[22:61] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:61] 59 tn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Because of its technical nature the expression has been retained in the translation in preference to a smoother rendering like “remembered what the Lord had said” (cf. TEV, NLT).
[5:13] 60 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
[5:13] 61 tn Or “the people thought very highly of them.”
[2:11] 62 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:11] 63 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[2:11] 64 tn Grk “because he stood condemned.”
[2:12] 65 tn The conjunction γάρ has not been translated here.
[2:12] 66 tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
[2:12] 67 tn Or “and held himself aloof.”
[2:12] 68 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
[2:13] 69 tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).
[21:8] 70 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
[21:8] 72 tn Grk “their share.”
[21:8] 73 tn Traditionally, “brimstone.”
[21:8] 74 tn Grk “sulfur, which is.” The relative pronoun has been translated as “that” to indicate its connection to the previous clause. The nearest logical antecedent is “the lake [that burns with fire and sulfur],” although “lake” (λίμνη, limnh) is feminine gender, while the pronoun “which” (ὅ, Jo) is neuter gender. This means that (1) the proper antecedent could be “their place” (Grk “their share,”) agreeing with the relative pronoun in number and gender, or (2) the neuter pronoun still has as its antecedent the feminine noun “lake,” since agreement in gender between pronoun and antecedent was not always maintained, with an explanatory phrase occurring with a neuter pronoun regardless of the case of the antecedent. In favor of the latter explanation is Rev 20:14, where the phrase “the lake of fire” is in apposition to the phrase “the second death.”
