Yeremia 1:17

1:17 “But you, Jeremiah, ¹  get yourself ready! ²  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. ³ 

Yehezkiel 2:6

2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁴  and thorns ⁵  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁶  for they are a rebellious house!

Matius 5:11

5:11 “Blessed are you when people ⁷  insult you and persecute you and say all kinds of evil things about you falsely ⁸  on account of me.

Matius 10:28

10:28 Do ⁹  not be afraid of those who kill the body ¹⁰  but cannot kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. ¹¹ 

Lukas 6:22

6:22 “Blessed are you when people ¹²  hate you, and when they exclude you and insult you and reject you as evil ¹³  on account of the Son of Man!

Lukas 12:4-5

12:4 “I ¹⁴  tell you, my friends, do not be afraid of those who kill the body, ¹⁵  and after that have nothing more they can do. 12:5 But I will warn ¹⁶  you whom you should fear: Fear the one who, after the killing, ¹⁷  has authority to throw you ¹⁸  into hell. ¹⁹  Yes, I tell you, fear him!

Kisah Para Rasul 5:41

5:41 So they left the council rejoicing because they had been considered worthy ²⁰  to suffer dishonor for the sake of the name. ²¹ 

Kisah Para Rasul 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.

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ²²  all the skillful work ²³  that is done:

Surely it is nothing more than ²⁴  competition ²⁵  between one person and another. ²⁶ 

This also is profitless – like ²⁷  chasing the wind.

Pengkhotbah 4:14

4:14 For he came out of prison ²⁸  to become king,

even though he had been born poor in what would become his ²⁹  kingdom.

[1:17]  ¹ 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]  ² 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]  ³ 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.

[2:6]  ⁴ tn The Hebrew term occurs only here in the OT.

[2:6]  ⁵ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).

[2:6]  ⁶ tn Heb “of their faces.”

[5:11]  ⁷ 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]  ⁸ 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.

[10:28]  ⁹ tn Here καί (kai) has not been translated.

[10:28]  ¹⁰ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[10:28]  ¹¹ sn See the note on the word hell in 5:22.

[6:22]  ¹² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹³ 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.

[12:4]  ¹⁴ tn Here δέ (de) has not been translated.

[12:4]  ¹⁵ sn Judaism had a similar exhortation in 4 Macc 13:14-15.

[12:5]  ¹⁶ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁷ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ¹⁸ tn The direct object (“you”) is understood.

[12:5]  ¹⁹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[5:41]  ²⁰ 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]  ²¹ sn The name refers to the name of Jesus (cf. 3 John 7).

[4:4]  ²² tn Heb “saw.”

[4:4]  ²³ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ²⁴ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ²⁵ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ²⁶ tn Heb “a man and his neighbor.”

[4:4]  ²⁷ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:14]  ²⁸ tn Heb “came from the house of bonds.”

[4:14]  ²⁹ tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.