Jeremiah 38:4

38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing ¹  the soldiers who are left in the city as well as all the other people there by these things he is saying. ²  This ³  man is not seeking to help these people but is trying to harm them.” ⁴ 

Psalms 109:4

109:4 They repay my love with accusations, ⁵ 

but I continue to pray. ⁶ 

Matthew 5:11-12

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. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Luke 6:22-23

6:22 “Blessed are you when people ⁹  hate you, and when they exclude you and insult you and reject you as evil ¹⁰  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ¹¹  your reward is great in heaven. For their ancestors ¹²  did the same things to the prophets. ¹³ 

Luke 6:26

6:26 “Woe to you ¹⁴  when all people ¹⁵  speak well of you, for their ancestors ¹⁶  did the same things to the false prophets.

[38:4]  ¹ tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).

[38:4]  ² tn Heb “by saying these things.”

[38:4]  ³ tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.

[38:4]  ⁴ tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”

[109:4]  ⁵ tn Heb “in place of my love they oppose me.”

[109:4]  ⁶ tn Heb “and I, prayer.”

[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.

[6:22]  ⁹ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁰ 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.

[6:23]  ¹¹ tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[6:23]  ¹² tn Or “forefathers”; Grk “fathers.”

[6:23]  ¹³ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[6:26]  ¹⁴ tc The wording “to you” (ὑμῖν, Jumin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 pc co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered original; nevertheless, “to you” is included in the translation because of English requirements.

[6:26]  ¹⁵ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:26]  ¹⁶ tn Or “forefathers”; Grk “fathers.”