Yesaya 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ¹ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ² 

Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ³ 

men of ⁴  Israel.

I am helping you,” says the Lord,

your protector, ⁵  the Holy One of Israel. ⁶ 

Yesaya 43:1-2

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ⁷  you.

I call you by name, you are mine.

43:2 When you pass through the waters, I am with you;

when you pass ⁸  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ⁹  you.

Yeremia 1:17

1:17 “But you, Jeremiah, ¹⁰  get yourself ready! ¹¹  Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. ¹² 

Kisah Para Rasul 18:9

18:9 The Lord said to Paul by a vision ¹³  in the night, ¹⁴  “Do not be afraid, ¹⁵  but speak and do not be silent,

Kisah Para Rasul 27:24

27:24 and said, ¹⁶  ‘Do not be afraid, Paul! You must stand before ¹⁷  Caesar, ¹⁸  and God has graciously granted you the safety ¹⁹  of all who are sailing with you.’

Wahyu 1:17

1:17 When ²⁰  I saw him I fell down at his feet as though I were dead, but ²¹  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ²²  into prison so you may be tested, ²³  and you will experience suffering ²⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ²⁵ 

[41:10]  ¹ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ² tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[41:14]  ³ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ⁴ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ⁵ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:1]  ⁷ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:2]  ⁸ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁹ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[1:17]  ¹⁰ tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the Lord’s promise noted in the next verse. The emphasis in the Hebrew text is marked by the presence of the subject pronouns at the beginning of each of the two verses.

[1:17]  ¹¹ tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.

[1:17]  ¹² tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.

[18:9]  ¹³ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁴ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁵ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[27:24]  ¹⁶ tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:24]  ¹⁷ tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.

[27:24]  ¹⁸ tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).

[27:24]  ¹⁹ tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.

[27:24]  sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.

[1:17]  ²⁰ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ²¹ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[2:10]  ²² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ²³ tn Or “tempted.”

[2:10]  ²⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ²⁵ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”