Psalms 27:3

27:3 Even when an army is deployed against me,

I do not fear. ¹ 

Even when war is imminent, ² 

I remain confident. ³ 

Psalms 46:1-3

Psalm 46 ⁴ 

For the music director; by the Korahites; according to the alamoth style; ⁵  a song.

46:1 God is our strong refuge; ⁶ 

he is truly our helper in times of trouble. ⁷ 

46:2 For this reason we do not fear ⁸  when the earth shakes, ⁹ 

and the mountains tumble into the depths of the sea, ¹⁰ 

46:3 when its waves ¹¹  crash ¹²  and foam,

and the mountains shake ¹³  before the surging sea. ¹⁴  (Selah)

Psalms 112:7

112:7 He does not fear bad news.

He ¹⁵  is confident; he trusts ¹⁶  in the Lord.

Proverbs 3:25

3:25 You will not be afraid ¹⁷  of sudden ¹⁸  disaster, ¹⁹ 

or when destruction overtakes ²⁰  the wicked; ²¹ 

Isaiah 8:12

8:12 “Do not say, ‘Conspiracy,’ every time these people say the word. ²² 

Don’t be afraid of what scares them; don’t be terrified.

Jeremiah 4:19-21

4:19 I said, ²³ 

“Oh, the feeling in the pit of my stomach! ²⁴ 

I writhe in anguish.

Oh, the pain in my heart! ²⁵ 

My heart pounds within me.

I cannot keep silent.

For I hear the sound of the trumpet; ²⁶ 

the sound of the battle cry pierces my soul! ²⁷ 

4:20 I see ²⁸  one destruction after another taking place,

so that the whole land lies in ruins.

I see our ²⁹  tents suddenly destroyed,

their ³⁰  curtains torn down in a mere instant. ³¹ 

4:21 “How long must I see the enemy’s battle flags

and hear the military signals of their bugles?” ³² 

Jeremiah 51:46

51:46 Do not lose your courage or become afraid

because of the reports that are heard in the land.

For a report will come in one year.

Another report will follow it in the next.

There will be violence in the land

with ruler fighting against ruler.”

Matthew 24:6-7

24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. ³³  24:7 For nation will rise up in arms ³⁴  against nation, and kingdom against kingdom. And there will be famines ³⁵  and earthquakes ³⁶  in various places.

Luke 21:9-11

21:9 And when you hear of wars and rebellions, ³⁷  do not be afraid. ³⁸  For these things must happen first, but the end will not come at once.” ³⁹ 

Persecution of Disciples

21:10 Then he said to them, “Nation will rise up in arms ⁴⁰  against nation, and kingdom against kingdom. 21:11 There will be great earthquakes, and famines ⁴¹  and plagues in various places, and there will be terrifying sights ⁴²  and great signs ⁴³  from heaven.

John 14:1

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ⁴⁴  You believe in God; ⁴⁵  believe also in me.

John 14:27

14:27 “Peace I leave with you; ⁴⁶  my peace I give to you; I do not give it ⁴⁷  to you as the world does. ⁴⁸  Do not let your hearts be distressed or lacking in courage. ⁴⁹ 

[27:3]  ¹ tn Heb “my heart does not fear.”

[27:3]  ² tn Heb “if war rises up against me.”

[27:3]  ³ tn Heb “in this [i.e., “during this situation”] I am trusting.”

[46:1]  ⁴ sn Psalm 46. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11) concludes the song’s two major sections.

[46:1]  ⁵ sn The meaning of the Hebrew term עֲלָמוֹת (alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20.

[46:1]  ⁶ tn Heb “our refuge and strength,” which is probably a hendiadys meaning “our strong refuge” (see Ps 71:7). Another option is to translate, “our refuge and source of strength.”

[46:1]  ⁷ tn Heb “a helper in times of trouble he is found [to be] greatly.” The perfect verbal form has a generalizing function here. The adverb מְאֹד (mÿ’od, “greatly”) has an emphasizing function.

[46:2]  ⁸ tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

[46:2]  ⁹ tn The Hiphil infinitival form is normally taken to mean “when [the earth] is altered,” being derived from מוּר (mur, “to change”). In this case the Hiphil would be intransitive, as in Ps 15:4. HALOT 560 s.v. II מור emends the form to a Niphal and derives it from a homonymic root מוּר attested in Arabic with the meaning “shake.”

[46:2]  ¹⁰ tn Heb “heart of the seas.” The plural may be used for emphasis, pointing to the deepest sea. Note that the next verse uses a singular pronoun (“its waters,” “its swelling”) in referring back to the plural noun.

[46:3]  ¹¹ tn Heb “its waters.”

[46:3]  ¹² tn Or “roar.”

[46:3]  ¹³ tn The three imperfect verbal forms in v. 3 draw attention to the characteristic nature of the activity described.

[46:3]  ¹⁴ tn Heb “at its swelling.” The Hebrew word often means “pride.” If the sea is symbolic of hostile nations, then this may be a case of double entendre. The surging, swelling sea symbolizes the proud, hostile nations. On the surface the psalmist appears to be depicting a major natural catastrophe, perhaps a tidal wave. If so, then the situation would be hypothetical. However, the repetition of the verbs הָמָה (hamah, “crash; roar,” v. 3) and מוֹט (mot, “shake,” v. 2) in v. 6, where nations/kingdoms “roar” and “shake,” suggests that the language of vv. 2-3 is symbolic and depicts the upheaval that characterizes relationships between the nations of the earth. As some nations (symbolized by the surging, chaotic waters) show hostility, others (symbolized by the mountains) come crashing down to destruction. The surging waters are symbolic of chaotic forces in other poetic texts (see, for example, Isa 17:12; Jer 51:42) and mountains can symbolize strong kingdoms (see, for example, Jer 51:25).

[112:7]  ¹⁵ tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).

[112:7]  ¹⁶ tn The passive participle בָּטֻחַ [בָּטוּחַ] (batuakh [batuakh]) expresses a state that results from the subject’s action. See Isa 26:3.

[3:25]  ¹⁷ tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.

[3:25]  ¹⁸ tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).

[3:25]  ¹⁹ tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).

[3:25]  ²⁰ tn Heb “or the destruction of the wicked when it comes.”

[3:25]  ²¹ tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).

[8:12]  ²² tn Heb “Do not say, ‘Conspiracy,’ with respect to all which these people say, ‘Conspiracy.’” The verb translated “do not say” is second masculine plural, indicating that this exhortation is directed to Isaiah and other followers of the Lord (see v. 16).

[4:19]  ²³ tn The words “I said” are not in the text. They are used to mark the shift from the Lord’s promise of judgment to Jeremiah’s lament concerning it.

[4:19]  ²⁴ tn Heb “My bowels! My bowels!”

[4:19]  ²⁵ tn Heb “the walls of my heart!”

[4:19]  ²⁶ tn Heb “ram’s horn,” but the modern equivalent is “trumpet” and is more readily understandable.

[4:19]  ²⁷ tc The translation reflects a different division of the last two lines than that suggested by the Masoretes. The written text (the Kethib) reads “for the sound of the ram’s horn I have heard [or “you have heard,” if the form is understood as the old second feminine singular perfect] my soul” followed by “the battle cry” in the last line. The translation is based on taking “my soul” with the last line and understanding an elliptical expression “the battle cry [to] my soul.” Such an elliptical expression is in keeping with the elliptical nature of the exclamations at the beginning of the verse (cf. the literal translations of the first two lines of the verse in the notes on the words “stomach” and “heart”).

[4:20]  ²⁸ tn The words, “I see” are not in the text here or at the beginning of the third line. They are supplied in the translation to show that this is Jeremiah’s vision of what will happen as a result of the invasion announced in 4:5-9, 11-17a.

[4:20]  ²⁹ tn Heb “my.” This is probably not a reference to Jeremiah’s own tents since he foresees the destruction of the whole land. Jeremiah so identifies with the plight of his people that he sees the destruction of their tents as though they were his very own. It would probably lead to confusion to translate literally and it is not uncommon in Hebrew laments for the community or its representative to speak of the community as an “I.” See for example the interchange between first singular and first plural pronouns in Ps 44:4-8.

[4:20]  ³⁰ tn Heb “my.”

[4:20]  ³¹ tn It is not altogether clear what Jeremiah intends by the use of this metaphor. In all likelihood he means that the defenses of Israel’s cities and towns have offered no more resistance than nomads’ tents. However, in light of the fact that the word “tent” came to be used generically for a person’s home (cf. 1 Kgs 8:66; 12:16), it is possible that Jeremiah is here referring to the destruction of their homes and the resultant feeling of homelessness and loss of even elementary protection. Given the lack of certainty the present translation is rather literal here.

[4:21]  ³² tn Heb “the sound of ram’s horns,” but the modern equivalent is “bugles” and is more readily understandable.

[24:6]  ³³ tn Grk “it is not yet the end.”

[24:7]  ³⁴ tn For the translation “rise up in arms” see L&N 55.2.

[24:7]  ³⁵ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[24:7]  ³⁶ tc Most witnesses (C Θ 0102 Ë^1,13 Ï) have “and plagues” (καὶ λοιμοί, kai loimoi) between “famines” (λιμοί, limoi) and “earthquakes” (σεισμοί, seismoi), while others have “plagues and famines and earthquakes” (L W 33 pc lat). The similarities between λιμοί and λοιμοί could explain how καὶ λοιμοί might have accidentally dropped out, but since the Lukan parallel has both terms (and W lat have the order λοιμοὶ καὶ λιμοί there too, as they do in Matthew), it seems more likely that scribes added the phrase here. The shorter reading does not enjoy overwhelming support ([א] B D 892 pc, as well as versional witnesses), but it is nevertheless significant; coupled with the internal evidence it should be given preference.

[21:9]  ³⁷ tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).

[21:9]  ³⁸ tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).

[21:9]  ³⁹ sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.

[21:10]  ⁴⁰ tn For the translation “rise up in arms” see L&N 55.2.

[21:11]  ⁴¹ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[21:11]  ⁴² tn This term, φόβητρον (fobhtron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.

[21:11]  ⁴³ sn See Jer 4:13-22; 14:12; 21:6-7.

[14:1]  ⁴⁴ sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ⁴⁵ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[14:27]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁴⁹ tn Or “distressed or fearful and cowardly.”