Daniel 10:12

10:12 Then he said to me, “Don’t be afraid, Daniel, for from the very first day you applied your mind ¹  to understand and to humble yourself before your God, your words were heard. I have come in response to your words.

Jude 1:23

1:23 save ²  others by snatching them out of the fire; have mercy ³  on others, coupled with a fear of God, ⁴  hating even the clothes stained ⁵  by the flesh. ⁶ 

Isaiah 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ⁷ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁸ 

Isaiah 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ⁹ 

men of ¹⁰  Israel.

I am helping you,” says the Lord,

your protector, ¹¹  the Holy One of Israel. ¹² 

Isaiah 43:1-2

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ¹³  you.

I call you by name, you are mine.

43:2 When you pass through the waters, I am with you;

when you pass ¹⁴  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ¹⁵  you.

Luke 24:36-38

Jesus Makes a Final Appearance

24:36 While they were saying these things, Jesus ¹⁶  himself stood among them and said to them, “Peace be with you.” ¹⁷  24:37 But they were startled and terrified, thinking ¹⁸  they saw a ghost. ¹⁹  24:38 Then ²⁰  he said to them, “Why are you frightened, ²¹  and why do doubts ²²  arise in your hearts?

John 14:27

14:27 “Peace I leave with you; ²³  my peace I give to you; I do not give it ²⁴  to you as the world does. ²⁵  Do not let your hearts be distressed or lacking in courage. ²⁶ 

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²⁷  but take courage ²⁸  – I have conquered the world.” ²⁹ 

Revelation 1:17

1:17 When ³⁰  I saw him I fell down at his feet as though I were dead, but ³¹  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[10:12]  ¹ tn Heb “gave your heart.”

[1:23]  ² tn Grk “and save.”

[1:23]  ³ tn Grk “and have mercy.”

[1:23]  ⁴ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ⁵ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ⁶ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.

[41:10]  ⁷ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ⁸ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[41:14]  ⁹ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ¹⁰ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ¹¹ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ¹² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:1]  ¹³ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:2]  ¹⁴ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ¹⁵ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[24:36]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[24:36]  ¹⁷ tc The words “and said to them, ‘Peace be with you’” are lacking in some Western mss (D it). But the clause is otherwise well attested, being found in Ì⁷⁵ and the rest of the ms tradition, and should be considered an original part of Luke.

[24:37]  ¹⁸ sn The disciples were still not comfortable at this point thinking that this could be Jesus raised from the dead. Instead they thought they saw a spirit.

[24:37]  ¹⁹ tc This is not a reference to “a phantom” as read by the Western ms D. For πνεῦμα (pneuma) having the force of “ghost,” or “an independent noncorporeal being, in contrast to a being that can be perceived by the physical senses,” see BDAG 833-34 s.v. πνεῦμα 4.

[24:38]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:38]  ²¹ tn Or “disturbed,” “troubled.”

[24:38]  ²² tn The expression here is an idiom; see BDAG 58 s.v. ἀναβαίνω 2. Here καρδία (kardia) is a collective singular; the expression has been translated as plural in English.

[14:27]  ²³ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ²⁴ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ²⁵ tn Grk “not as the world gives do I give to you.”

[14:27]  ²⁶ tn Or “distressed or fearful and cowardly.”

[16:33]  ²⁷ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²⁸ tn Or “but be courageous.”

[16:33]  ²⁹ tn Or “I am victorious over the world,” or “I have overcome the world.”

[1:17]  ³⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ³¹ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.