Matius 5:11

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.

Matius 10:22

10:22 And you will be hated by everyone because of my name. But the one who endures to the end will be saved.

Lukas 6:22

6:22 “Blessed are you when people ³  hate you, and when they exclude you and insult you and reject you as evil ⁴  on account of the Son of Man!

Yohanes 15:19

15:19 If you belonged to the world, ⁵  the world would love you as its own. ⁶  However, because you do not belong to the world, ⁷  but I chose you out of the world, for this reason ⁸  the world hates you. ⁹ 

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ¹⁰ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹¹  to murder ¹²  the Lord’s disciples, went to the high priest

Pengkhotbah 4:14

4:14 For he came out of prison ¹³  to become king,

even though he had been born poor in what would become his ¹⁴  kingdom.

Pengkhotbah 4:3

4:3 But better than both is the one who has not been born ¹⁵ 

and has not seen the evil things that are done on earth. ¹⁶ 

Yohanes 1:7

1:7 He came as a witness ¹⁷  to testify ¹⁸  about the light, so that everyone ¹⁹  might believe through him.

[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.

[6:22]  ³ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ⁴ 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.

[15:19]  ⁵ tn Grk “if you were of the world.”

[15:19]  ⁶ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁷ tn Grk “because you are not of the world.”

[15:19]  ⁸ tn Or “world, therefore.”

[15:19]  ⁹ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[9:16]  ¹⁰ 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.”

[9:1]  ¹¹ tn Or “Saul, making dire threats.”

[9:1]  ¹² tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[4:14]  ¹³ tn Heb “came from the house of bonds.”

[4:14]  ¹⁴ 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.

[4:3]  ¹⁵ tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:3]  ¹⁶ tn Heb “under the sun.”

[1:7]  ¹⁷ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ¹⁸ tn Or “to bear witness.”

[1:7]  ¹⁹ tn Grk “all.”