1 Petrus 2:19-20

2:19 For this finds God’s favor, ¹  if because of conscience toward God ²  someone endures hardships in suffering unjustly. 2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. ³ 

1 Petrus 4:13-16

4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed ⁴  you may also rejoice and be glad. ⁵  4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ⁶  who is the Spirit of God, ⁷  rests ⁸  on you. 4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ⁹  4:16 But if you suffer as a Christian, ¹⁰  do not be ashamed, but glorify ¹¹  God that you bear such a name. ¹² 

Yeremia 15:15

15:15 I said, ¹³ 

“Lord, you know how I suffer. ¹⁴ 

Take thought of me and care for me.

Pay back for me those who have been persecuting me.

Do not be so patient with them that you allow them to kill me.

Be mindful of how I have put up with their insults for your sake.

Matius 5:10-12

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ¹⁵  insult you and persecute you and say all kinds of evil things about you falsely ¹⁶  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.

Matius 10:18-22

10:18 And you will be brought before governors and kings ¹⁷  because of me, as a witness to them and the Gentiles. 10:19 Whenever ¹⁸  they hand you over for trial, do not worry about how to speak or what to say, ¹⁹  for what you should say will be given to you at that time. ²⁰  10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

10:21 “Brother ²¹  will hand over brother to death, and a father his child. Children will rise against ²²  parents and have them put to death. 10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Matius 10:39

10:39 Whoever finds his life ²³  will lose it, ²⁴  and whoever loses his life because of me ²⁵  will find it.

Matius 16:25

16:25 For whoever wants to save his life ²⁶  will lose it, ²⁷  but whoever loses his life for my sake will find it.

Matius 19:29

19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much ²⁸  and will inherit eternal life.

Markus 8:35

8:35 For whoever wants to save his life ²⁹  will lose it, ³⁰  but whoever loses his life for my sake and for the gospel will save it.

Markus 10:29

10:29 Jesus said, “I tell you the truth, ³¹  there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel

Lukas 6:22-23

6:22 “Blessed are you when people ³²  hate you, and when they exclude you and insult you and reject you as evil ³³  on account of the Son of Man! 6:23 Rejoice in that day, and jump for joy, because ³⁴  your reward is great in heaven. For their ancestors ³⁵  did the same things to the prophets. ³⁶ 

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ³⁷ 

Kisah Para Rasul 9:2

9:2 and requested letters from him to the synagogues ³⁸  in Damascus, so that if he found any who belonged to the Way, ³⁹  either men or women, he could bring them as prisoners ⁴⁰  to Jerusalem. ⁴¹ 

Kolose 1:10

1:10 so that you may live ⁴²  worthily of the Lord and please him in all respects ⁴³  – bearing fruit in every good deed, growing in the knowledge of God,

Filipi 1:29

1:29 For it has been granted to you ⁴⁴  not only to believe in Christ but also to suffer for him,

Yakobus 1:12

1:12 Happy is the one ⁴⁵  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁴⁶  promised to those who love him.

[2:19]  ¹ tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.

[2:19]  ² tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì⁷² [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 Ï lat co), and best explains the rise of the other readings.

[2:19]  tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.

[2:20]  ³ tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

[4:13]  ⁴ tn Grk “in the revelation of his glory.”

[4:13]  ⁵ tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.

[4:14]  ⁶ tc Many mss, some of them important and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunamew"; “and of power”) here. The shorter reading is supported by Ì⁷² B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.

[4:14]  ⁷ tn Grk “the Spirit of glory and of God.”

[4:14]  ⁸ sn A quotation taken from Isa 11:2.

[4:15]  ⁹ tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.

[4:16]  ¹⁰ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ¹¹ tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.

[4:16]  ¹² tn Grk “in this name.”

[15:15]  ¹³ tn The words “I said” are not in the text. They are supplied in the translation for clarity to mark the shift from the Lord speaking to Jerusalem, to Jeremiah speaking to God.

[15:15]  ¹⁴ tn The words “how I suffer” are not in the text but are implicit from the continuation. They are supplied in the translation for clarity. Jeremiah is not saying “you are all knowing.”

[5:11]  ¹⁵ 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]  ¹⁶ 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.

[10:18]  ¹⁷ sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.

[10:19]  ¹⁸ tn Here δέ (de) has not been translated.

[10:19]  ¹⁹ tn Grk “how or what you might speak.”

[10:19]  ²⁰ tn Grk “in that hour.”

[10:21]  ²¹ tn Here δέ (de) has not been translated.

[10:21]  ²² tn Or “will rebel against.”

[10:39]  ²³ tn Grk “his soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[10:39]  ²⁴ sn If there is no willingness to suffer the world’s rejection at this point, then one will not respond to Jesus (which is trying to find life) and then will be subject to this judgment (which is losing it).

[10:39]  ²⁵ tn Or “for my sake.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα indicates the cause or reason for something (BDAG 334 s.v. 1).

[16:25]  ²⁶ tn Or “soul” (throughout vv. 25-26).

[16:25]  ²⁷ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[19:29]  ²⁸ sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.

[8:35]  ²⁹ tn Or “soul” (throughout vv. 35-37).

[8:35]  ³⁰ sn The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.

[10:29]  ³¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[6:22]  ³² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ³³ 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.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[6:23]  ³⁴ 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]  ³⁵ tn Or “forefathers”; Grk “fathers.”

[6:23]  ³⁶ sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).

[9:16]  ³⁷ tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.”

[9:2]  ³⁸ sn See the note on synagogue in 6:9.

[9:2]  ³⁹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ⁴⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ⁴¹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:10]  ⁴² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:29]  ⁴⁴ tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.

[1:12]  ⁴⁵ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ⁴⁶ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.