Matthew 5:11-12

5:11 “Blessed are you when people ¹  insult you and persecute you and say all kinds of evil things about you falsely ²  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.

Matthew 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Acts 6:3

6:3 But carefully select from among you, brothers, ³  seven ⁴  men who are well-attested, ⁵  full of the Spirit and of wisdom, whom we may put in charge ⁶  of this necessary task. ⁷ 

Acts 10:22

10:22 They said, “Cornelius the centurion, ⁸  a righteous ⁹  and God-fearing man, well spoken of by the whole Jewish nation, ¹⁰  was directed by a holy angel to summon you to his house and to hear a message ¹¹  from you.”

Acts 22:12

22:12 A man named Ananias, ¹²  a devout man according to the law, ¹³  well spoken of by all the Jews who live there, ¹⁴ 

Acts 24:5

24:5 For we have found ¹⁵  this man to be a troublemaker, ¹⁶  one who stirs up riots ¹⁷  among all the Jews throughout the world, and a ringleader ¹⁸  of the sect of the Nazarenes. ¹⁹ 

Acts 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ²⁰  that people ²¹  everywhere speak against ²²  it.”

Romans 3:8

3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ²³  (Their ²⁴  condemnation is deserved!)

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 3:7

3:7 For if by my lie the truth of God enhances ²⁵  his glory, why am I still actually being judged as a sinner?

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Hebrews 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²⁶ 

Hebrews 13:1

Final Exhortations

13:1 Brotherly love must continue.

Hebrews 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Hebrews 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ²⁷  And yet God’s works ²⁸  were accomplished from the foundation of the world.

Hebrews 1:12

1:12 and like a robe you will fold them up

and like a garment ²⁹  they will be changed,

but you are the same and your years will never run out.” ³⁰ 

Revelation 3:9

3:9 Listen! ³¹  I am going to make those people from the synagogue ³²  of Satan – who say they are Jews yet ³³  are not, but are lying – Look, I will make ³⁴  them come and bow down ³⁵  at your feet and acknowledge ³⁶  that I have loved you.

[5:11]  ¹ 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]  ² 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.

[6:3]  ³ tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).

[6:3]  ⁴ sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ⁵ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ⁶ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ⁷ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[10:22]  ⁸ sn See the note on the word centurion in 10:1.

[10:22]  ⁹ tn Or “just.”

[10:22]  ¹⁰ tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ¹¹ tn Grk “hear words.”

[22:12]  ¹² tn Grk “a certain Ananias.”

[22:12]  ¹³ sn The law refers to the law of Moses.

[22:12]  ¹⁴ tn BDAG 534 s.v. κατοικέω 1.a translates this present participle “ὑπὸ πάντων τῶν (sc. ἐκεῖ) κατοικούντων ᾿Ιουδαίων by all the Jews who live there Ac 22:12.”

[24:5]  ¹⁵ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ¹⁶ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ¹⁷ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ¹⁸ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  ¹⁹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.

[28:22]  ²⁰ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ²¹ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ²² tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[3:8]  ²³ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ²⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[3:7]  ²⁵ tn Grk “abounded unto.”

[13:13]  ²⁶ tn Grk “his abuse.”

[4:3]  ²⁷ sn A quotation from Ps 95:11.

[4:3]  ²⁸ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[1:12]  ²⁹ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  ³⁰ sn A quotation from Ps 102:25-27.

[3:9]  ³¹ tn Grk “behold” (L&N 91.13).

[3:9]  ³² sn See the note on synagogue in 2:9.

[3:9]  ³³ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁴ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³⁵ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁶ tn Or “and know,” “and recognize.”