Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ¹ 

Kisah Para Rasul 14:5

14:5 When both the Gentiles and the Jews (together with their rulers) made ²  an attempt to mistreat ³  them and stone them, ⁴ 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ⁵  and Iconium, ⁶  and after winning ⁷  the crowds over, they stoned ⁸  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 15:26

15:26 who ⁹  have risked their lives ¹⁰  for the name of our Lord Jesus Christ. ¹¹ 

Kisah Para Rasul 18:12-13

Paul Before the Proconsul Gallio

18:12 Now while Gallio ¹²  was proconsul ¹³  of Achaia, ¹⁴  the Jews attacked Paul together ¹⁵  and brought him before the judgment seat, ¹⁶  18:13 saying, “This man is persuading ¹⁷  people to worship God in a way contrary to ¹⁸  the law!”

Kisah Para Rasul 21:30

21:30 The whole city was stirred up, ¹⁹  and the people rushed together. ²⁰  They seized ²¹  Paul and dragged him out of the temple courts, ²²  and immediately the doors were shut.

Matius 10:16-18

Persecution of Disciples

10:16 “I ²³  am sending you out like sheep surrounded by wolves, ²⁴  so be wise as serpents and innocent as doves. 10:17 Beware ²⁵  of people, because they will hand you over to councils ²⁶  and flog ²⁷  you in their synagogues. ²⁸  10:18 And you will be brought before governors and kings ²⁹  because of me, as a witness to them and the Gentiles.

Matius 24:9

Persecution of Disciples

24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations ³⁰  because of my name. ³¹ 

Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ³²  to councils ³³  and beaten in the synagogues. ³⁴  You will stand before governors and kings ³⁵  because of me, as a witness to them.

Markus 13:2

13:2 Jesus said to him, “Do you see these great buildings? Not one stone will be left on another. ³⁶  All will be torn down!” ³⁷ 

Kolose 1:5

1:5 Your faith and love have arisen ³⁸  from the hope laid up ³⁹  for you in heaven, which you have heard about in the message of truth, the gospel ⁴⁰ 

[9:16]  ¹ 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.”

[14:5]  ² tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ³ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁴ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:19]  ⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ⁶ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁷ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁸ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[15:26]  ⁹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ¹⁰ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ¹¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:12]  ¹² sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ¹³ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ¹⁴ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ¹⁵ tn Grk “with one accord.”

[18:12]  ¹⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:13]  ¹⁷ tn Or “inciting.”

[18:13]  ¹⁸ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[21:30]  ¹⁹ tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  ²⁰ tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  ²¹ tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  ²² tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[10:16]  ²³ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ²⁴ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:17]  ²⁵ tn Here δέ (de) has not been translated.

[10:17]  ²⁶ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[10:17]  ²⁷ tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[10:17]  ²⁸ sn See the note on synagogues in 4:23.

[10:18]  ²⁹ 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.

[24:9]  ³⁰ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

[24:9]  ³¹ sn See Matt 5:10-12; 1 Cor 1:25-31.

[13:9]  ³² tn Grk “They will hand you over.” “They” is an indefinite plural, referring to people in general. The parallel in Matt 10:17 makes this explicit.

[13:9]  ³³ sn Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.

[13:9]  ³⁴ sn See the note on synagogue in 1:21.

[13:9]  ³⁵ sn These statements look at persecution both from a Jewish context as the mention of councils 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.

[13:2]  ³⁶ sn With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.

[13:2]  ³⁷ tn Grk “not one stone will be left here on another which will not be thrown down.”

[1:5]  ³⁸ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁴⁰ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.