Jeremiah 1:17

1:17 “But you, Jeremiah, ¹  get yourself ready! ²  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ³ 

Ezekiel 2:6

2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁴  and thorns ⁵  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁶  for they are a rebellious house!

Matthew 5:11

5:11 “Blessed are you when people ⁷  insult you and persecute you and say all kinds of evil things about you falsely ⁸  on account of me.

Matthew 10:28

10:28 Do ⁹  not be afraid of those who kill the body ¹⁰  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹¹ 

Luke 6:22

6:22 “Blessed are you when people ¹²  hate you, and when they exclude you and insult you and reject you as evil ¹³  on account of the Son of Man!

Luke 12:4-5

12:4 “I ¹⁴  tell you, my friends, do not be afraid of those who kill the body, ¹⁵  and after that have nothing more they can do. 12:5 But I will warn ¹⁶  you whom you should fear: Fear the one who, after the killing, ¹⁷  has authority to throw you ¹⁸  into hell. ¹⁹  Yes, I tell you, fear him!

Acts 5:41

5:41 So they left the council rejoicing because they had been considered worthy ²⁰  to suffer dishonor for the sake of the name. ²¹ 

Acts 5:1

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property.

Acts 4:4

4:4 But many of those who had listened to ²²  the message ²³  believed, and the number of the men ²⁴  came to about five thousand.

Acts 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ²⁵ 

[1:17]  ¹ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ² tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ³ tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[2:6]  ⁴ tn The Hebrew term occurs only here in the OT.

[2:6]  ⁵ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  ⁶ tn Heb “of their faces.”

[5:11]  ⁷ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ⁸ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[10:28]  ⁹ tn Here καί (kai) has not been translated.

[10:28]  ¹⁰ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹¹ sn See the note on the word hell in 5:22.

[6:22]  ¹² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹³ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[12:4]  ¹⁴ tn Here δέ (de) has not been translated.

[12:4]  ¹⁵ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ¹⁶ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁷ 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]  ¹⁸ tn The direct object (“you”) is understood.

[12:5]  ¹⁹ 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).

[5:41]  ²⁰ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ²¹ sn The name refers to the name of Jesus (cf. 3 John 7).

[4:4]  ²² tn Or “had heard.”

[4:4]  ²³ tn Or “word.”

[4:4]  ²⁴ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:14]  ²⁵ tn Or “nothing to say in opposition.”