John 7:13

7:13 However, no one spoke openly about him for fear of the Jewish leaders. ¹ 

John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ²  For the Jewish leaders had already agreed that anyone who confessed Jesus ³  to be the Christ ⁴  would be put out ⁵  of the synagogue. ⁶ 

John 9:34

9:34 They replied, ⁷  “You were born completely in sinfulness, ⁸  and yet you presume to teach us?” ⁹  So they threw him out.

John 16:2

16:2 They will put you out of ¹⁰  the synagogue, ¹¹  yet a time ¹²  is coming when the one who kills you will think he is offering service to God. ¹³ 

Proverbs 29:25

29:25 The fear of people ¹⁴  becomes ¹⁵  a snare, ¹⁶ 

but whoever trusts in the Lord will be set on high. ¹⁷ 

Isaiah 51:7

51:7 Listen to me, you who know what is right,

you people who are aware of my law! ¹⁸ 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Isaiah 57:11

57:11 Whom are you worried about?

Whom do you fear, that you would act so deceitfully

and not remember me

or think about me? ¹⁹ 

Because I have been silent for so long, ²⁰ 

you are not afraid of me. ²¹ 

Isaiah 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ²² 

Your countrymen, ²³  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ²⁴ 

But they will be put to shame.

Matthew 26:69-75

Peter’s Denials

26:69 Now Peter was sitting outside in the courtyard. A ²⁵  slave girl ²⁶  came to him and said, “You also were with Jesus the Galilean.” 26:70 But he denied it in front of them all: ²⁷  “I don’t know what you’re talking about!” 26:71 When ²⁸  he went out to the gateway, another slave girl ²⁹  saw him and said to the people there, “This man was with Jesus the Nazarene.” 26:72 He denied it again with an oath, “I do not know the man!” 26:73 After ³⁰  a little while, those standing there came up to Peter and said, “You really are one of them too – even your accent ³¹  gives you away!” 26:74 At that he began to curse, and he swore with an oath, “I do not know the man!” At that moment a rooster crowed. ³²  26:75 Then Peter remembered what Jesus had said: “Before the rooster crows, you will deny me three times.” And he went outside and wept bitterly. ³³ 

Luke 6:22

6:22 “Blessed are you when people ³⁴  hate you, and when they exclude you and insult you and reject you as evil ³⁵  on account of the Son of Man!

Acts 5:41

5:41 So they left the council rejoicing because they had been considered worthy ³⁶  to suffer dishonor for the sake of the name. ³⁷ 

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 4:12-16

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ³⁸  by which we must ³⁹  be saved.”

4:13 When they saw the boldness ⁴⁰  of Peter and John, and discovered ⁴¹  that they were uneducated ⁴²  and ordinary ⁴³  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ⁴⁴  4:15 But when they had ordered them to go outside the council, ⁴⁵  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ⁴⁶  to all who live in Jerusalem that a notable miraculous sign ⁴⁷  has come about through them, ⁴⁸  and we cannot deny it.

[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.

[9:22]  ² tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ³ tn Grk “confessed him.”

[9:22]  ⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ⁵ tn Or “would be expelled from.”

[9:22]  ⁶ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[9:34]  ⁷ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ⁸ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁹ tn Grk “and are you teaching us?”

[16:2]  ¹⁰ tn Or “expel you from.”

[16:2]  ¹¹ sn See the note on synagogue in 6:59.

[16:2]  ¹² tn Grk “an hour.”

[16:2]  ¹³ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[29:25]  ¹⁴ 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]  ¹⁵ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ¹⁶ 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]  ¹⁷ 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 Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[51:7]  ¹⁸ tn Heb “people (who have) my law in their heart.”

[57:11]  ¹⁹ tn Heb “you do not place [it] on your heart.”

[57:11]  ²⁰ tn Heb “Is it not [because] I have been silent, and from long ago?”

[57:11]  ²¹ sn God’s patience with sinful Israel has caused them to think that they can sin with impunity and suffer no consequences.

[66:5]  ²² tn Heb “who tremble at his word.”

[66:5]  ²³ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ²⁴ tn Or “so that we might witness your joy.” The point of this statement is unclear.

[26:69]  ²⁵ tn Here καί (kai) has not been translated.

[26:69]  ²⁶ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

[26:70]  ²⁷ tn Grk “he denied it…saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[26:71]  ²⁸ tn Here δέ (de) has not been translated.

[26:71]  ²⁹ tn The words “slave girl” are not in the Greek text, but are implied by the feminine singular form ἄλλη (allh).

[26:73]  ³⁰ tn Here δέ (de) has not been translated.

[26:73]  ³¹ tn Grk “your speech.”

[26:74]  ³² tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[26:75]  ³³ sn When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.

[6:22]  ³⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ³⁵ 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.

[5:41]  ³⁶ 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]  ³⁷ sn The name refers to the name of Jesus (cf. 3 John 7).

[4:12]  ³⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ³⁹ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ⁴⁰ tn Or “courage.”

[4:13]  ⁴¹ tn Or “and found out.”

[4:13]  ⁴² sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁴³ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁴⁴ tn Or “nothing to say in opposition.”

[4:15]  ⁴⁵ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁴⁶ tn Or “evident.”

[4:16]  ⁴⁷ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁴⁸ tn Or “has been done by them.”