Yeremia 1:19

1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

Yeremia 19:14-15

19:14 Then Jeremiah left Topheth where the Lord had sent him to give that prophecy. He went to the Lord’s temple and stood ¹  in its courtyard and called out to all the people. 19:15 “The Lord God of Israel who rules over all ²  says, ‘I will soon bring on this city and all the towns surrounding it ³  all the disaster I threatened to do to it. I will do so because they have stubbornly refused ⁴  to pay any attention to what I have said!’”

Yeremia 26:8

26:8 Jeremiah had just barely finished saying all the Lord had commanded him to say to all the people. All at once some ⁵  of the priests, the prophets, and the people grabbed him and shouted, “You deserve to die! ⁶ 

Yeremia 29:26

29:26 “The Lord has made you priest in place of Jehoiada. ⁷  He has put you in charge in the Lord’s temple of controlling ⁸  any lunatic ⁹  who pretends to be a prophet. ¹⁰  And it is your duty to put any such person in the stocks ¹¹  with an iron collar around his neck. ¹² 

Yeremia 36:26

36:26 He also ordered Jerahmeel, who was one of the royal princes, ¹³  Seraiah son of Azriel, and Shelemiah son of Abdeel to arrest the scribe Baruch and the prophet Jeremiah. However, the Lord hid them.

Yeremia 37:15-16

37:15 The officials were very angry ¹⁴  at Jeremiah. They had him flogged and put in prison in the house of Jonathan, the royal secretary, which they had converted into a place for confining prisoners. ¹⁵ 

37:16 So ¹⁶  Jeremiah was put in prison in a cell in the dungeon in Jonathan’s house. ¹⁷  He ¹⁸  was kept there for a long time.

Yeremia 38:6

38:6 So the officials ¹⁹  took Jeremiah and put him in the cistern ²⁰  of Malkijah, one of the royal princes, ²¹  that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. ²² 

Yeremia 38:1

Jeremiah Is Charged with Treason and Put in a Cistern to Die

38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal ²³  son of Shelemiah, and Pashhur ²⁴  son of Malkijah had heard ²⁵  the things that Jeremiah had been telling the people. They had heard him say,

Kisah Para Rasul 22:27

22:27 So the commanding officer ²⁶  came and asked ²⁷  Paul, ²⁸  “Tell me, are you a Roman citizen?” ²⁹  He replied, ³⁰  “Yes.”

Kisah Para Rasul 22:2

22:2 (When they heard ³¹  that he was addressing ³²  them in Aramaic, ³³  they became even ³⁴  quieter.) ³⁵  Then ³⁶  Paul said,

Kisah Para Rasul 16:10

16:10 After Paul ³⁷  saw the vision, we attempted ³⁸  immediately to go over to Macedonia, ³⁹  concluding that God had called ⁴⁰  us to proclaim the good news to them.

Kisah Para Rasul 24:21

24:21 other than ⁴¹  this one thing ⁴²  I shouted out while I stood before ⁴³  them: ‘I am on trial before you today concerning the resurrection of the dead.’” ⁴⁴ 

Amos 7:10-13

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel ⁴⁵  sent this message ⁴⁶  to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! ⁴⁷  The land cannot endure all his prophecies. ⁴⁸  7:11 As a matter of fact, ⁴⁹  Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile ⁵⁰  away from its land.’”

7:12 Amaziah then said to Amos, “Leave, you visionary! ⁵¹  Run away to the land of Judah! Earn your living ⁵²  and prophesy there! 7:13 Don’t prophesy at Bethel ⁵³  any longer, for a royal temple and palace are here!” ⁵⁴ 

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 ⁵⁵  insult you and persecute you and say all kinds of evil things about you falsely ⁵⁶  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 21:35

21:35 But the tenants seized his slaves, beat one, ⁵⁷  killed another, and stoned another.

Matius 23:34-37

23:34 “For this reason I ⁵⁸  am sending you prophets and wise men and experts in the law, ⁵⁹  some of whom you will kill and crucify, ⁶⁰  and some you will flog ⁶¹  in your synagogues ⁶²  and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ⁶³  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁶⁴  this generation will be held responsible for all these things! ⁶⁵ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁶⁶  you who kill the prophets and stone those who are sent to you! ⁶⁷  How often I have longed ⁶⁸  to gather your children together as a hen gathers her chicks under her wings, but ⁶⁹  you would have none of it! ⁷⁰ 

Kisah Para Rasul 4:3

4:3 So ⁷¹  they seized ⁷²  them and put them in jail ⁷³  until the next day (for it was already evening).

Kisah Para Rasul 5:18

5:18 They ⁷⁴  laid hands on ⁷⁵  the apostles and put them in a public jail.

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ⁷⁶  Then ⁷⁷  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁷⁸  not persecute? ⁷⁹  They ⁸⁰  killed those who foretold long ago the coming of the Righteous One, ⁸¹  whose betrayers and murderers you have now become! ⁸² 

Kisah Para Rasul 16:22-24

16:22 The crowd joined the attack ⁸³  against them, and the magistrates tore the clothes ⁸⁴  off Paul and Silas ⁸⁵  and ordered them to be beaten with rods. ⁸⁶  16:23 After they had beaten them severely, ⁸⁷  they threw them into prison and commanded ⁸⁸  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁸⁹  and fastened their feet in the stocks. ⁹⁰ 

Ibrani 11:36-37

11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ⁹¹  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

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 ⁹²  into prison so you may be tested, ⁹³  and you will experience suffering ⁹⁴  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁹⁵ 

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁹⁶  I ⁹⁷  was greatly astounded ⁹⁸  when I saw her.

[19:14]  ¹ tn Heb “And Jeremiah entered from Topheth where the Lord had sent him to prophesy and he stood in the courtyard of the Lord’s temple.”

[19:15]  ² tn Heb “Yahweh of armies, the God of Israel.”

[19:15]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:15]  ³ tn Heb “all its towns.”

[19:15]  ⁴ tn Heb “They hardened [or made stiff] their neck so as not to.”

[26:8]  ⁵ tn The translation again represents an attempt to break up a long complex Hebrew sentence into equivalent English ones that conform more to contemporary English style: Heb “And as soon as Jeremiah finished saying all that…the priests…grabbed him and said…” The word “some” has been supplied in the translation, because obviously it was not all the priests, the prophets, and all the people, but only some of them. There is, of course, rhetorical intent here to show that all were implicated, although all may not have actually participated. (This is a common figure called synecdoche where all is put for a part – all for all kinds or representatives of all kinds. See E. W. Bullinger, Figures of Speech, 614-19, and compare usage in Acts 10:12; Matt 3:5.)

[26:8]  ⁶ tn Or “You must certainly die!” The construction here is again emphatic with the infinitive preceding the finite verb (cf. Joüon 2:423 §123.h, and compare usage in Exod 21:28).

[29:26]  ⁷ tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

[29:26]  ⁸ tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bÿvet) in place of פְּקִדִים בֵּית (pÿqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

[29:26]  ⁹ sn The Hebrew term translated lunatic applies to anyone who exhibits irrational behavior. It was used for example of David who drooled and scratched on the city gate to convince Achish not to arrest him as a politically dangerous threat (1 Sam 21:14). It was often used contemptuously of the prophets by those who wanted to play down the significance of their words (2 Kgs 9:11; Hos 9:7 and here).

[29:26]  ¹⁰ tn The verb here is a good example of what IBHS 431 §26.2f calls the estimative-declarative reflexive where a person presents himself in a certain light. For examples of this usage see 2 Sam 13:5; Prov 13:7.

[29:26]  ¹¹ tn See the translator’s note on 20:2 for this word which only occurs here and in 20:2-3.

[29:26]  ¹² tn This word only occurs here in the Hebrew Bible. All the lexicons are agreed as seeing it referring to a collar placed around the neck. The basis for this definition are the cognate languages (see, e.g., HALOT 958-59 s.v. צִינֹק for the most complete discussion).

[36:26]  ¹³ tn Heb “the son of the king.” Many of the commentaries express doubt that this actually refers to Jehoiakim’s own son since Jehoiakim was only about thirty at this time and one of his sons would not have been old enough to have been in such a position of authority. The same doubt is expressed about the use of this term in 38:6 and in 1 Kgs 22:26. The term need not refer to the ruling king’s own son but one of the royal princes.

[37:15]  ¹⁴ sn The officials mentioned here are not the same as those mentioned in Jer 36:12, most of whom were favorably disposed toward Jeremiah, or at least regarded what he said with enough trepidation to try to protect Jeremiah and preserve the scroll containing his messages (36:16, 19, 24). All those officials had been taken into exile with Jeconiah in 597 b.c. (2 Kgs 24:14).

[37:15]  ¹⁵ tn Heb “for they had made it into the house of confinement.” The causal particle does not fit the English sentence very well and “house of confinement” needs some explanation. Some translate this word “prison” but that creates redundancy with the earlier word translated “prison” (בֵּית הָאֵסוּר, bet ha’esur, “house of the band/binding”] which is more closely related to the concept of prison [cf. אָסִיר, ’asir, “prisoner”]). It is clear from the next verse that Jeremiah was confined in a cell in the dungeon of this place.

[37:16]  ¹⁶ tn The particle כִּי (ki) here is probably temporal, introducing the protasis to the main clause in v. 17 (cf. BDB 473 s.v. כִּי 2.a). However, that would make the translation too long, so the present translation does what several modern English versions do here, though there are no parallels listed for this nuance in the lexicons.

[37:16]  ¹⁷ tn Heb “Jeremiah came into the house of the pit [= “dungeon,” BDB 92 s.v. בּוֹר 4 and compare usage in Gen 40:15; 41:14] and into the cells [this word occurs only here; it is defined on the basis of the cognate languages (cf. BDB 333 s.v. חָנוּת)].” The sentence has been restructured and some words supplied in the translation to better relate it to the preceding context.

[37:16]  ¹⁸ tn Heb “Jeremiah.” But the proper name is somewhat redundant and unnecessary in a modern translation.

[38:6]  ¹⁹ tn Heb “they.”

[38:6]  ²⁰ sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.

[38:6]  ²¹ tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.

[38:6]  ²² tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.

[38:1]  ²³ tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.

[38:1]  sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.

[38:1]  ²⁴ sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.

[38:1]  ²⁵ tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.

[22:27]  ²⁶ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ²⁷ tn Grk “and said to.”

[22:27]  ²⁸ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ²⁹ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ³⁰ tn Grk “He said.”

[22:2]  ³¹ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ³² tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ³³ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ³⁴ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ³⁵ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ³⁶ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[16:10]  ³⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ³⁸ tn Grk “sought.”

[16:10]  ³⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴⁰ tn Or “summoned.”

[24:21]  ⁴¹ tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”

[24:21]  ⁴² tn Grk “one utterance.”

[24:21]  ⁴³ tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”

[24:21]  ⁴⁴ sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?

[7:10]  ⁴⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:10]  ⁴⁶ tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

[7:10]  ⁴⁷ tn Heb “in the middle of the house of Israel.”

[7:10]  ⁴⁸ tn Heb “words.”

[7:11]  ⁴⁹ tn Or “for.”

[7:11]  ⁵⁰ tn See the note on the word “exile” in 5:5.

[7:12]  ⁵¹ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

[7:12]  ⁵² tn Heb “Eat bread there.”

[7:13]  ⁵³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[7:13]  ⁵⁴ tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

[5:11]  ⁵⁵ 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]  ⁵⁶ 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.

[21:35]  ⁵⁷ sn The image of the tenants mistreating the owner’s slaves pictures the nation’s rejection of the prophets and their message.

[23:34]  ⁵⁸ tn Grk “behold I am sending.” 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).

[23:34]  ⁵⁹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁶⁰ sn See the note on crucified in 20:19.

[23:34]  ⁶¹ 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.”

[23:34]  ⁶² sn See the note on synagogues in 4:23.

[23:35]  ⁶³ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁶⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁶⁵ tn Grk “all these things will come on this generation.”

[23:37]  ⁶⁶ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ⁶⁷ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ⁶⁸ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ⁶⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁷⁰ tn Grk “you were not willing.”

[4:3]  ⁷¹ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁷² tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁷³ tn Or “prison,” “custody.”

[5:18]  ⁷⁴ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ⁷⁵ tn Or “they arrested.”

[5:40]  ⁷⁶ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ⁷⁷ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[7:52]  ⁷⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁷⁹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁸⁰ tn Grk “And they.” 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.

[7:52]  ⁸¹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁸² sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[16:22]  ⁸³ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁸⁴ tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).

[16:22]  ⁸⁵ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁸⁶ tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).

[16:23]  ⁸⁷ tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”

[16:23]  ⁸⁸ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁸⁹ tn Or “prison.”

[16:24]  ⁹⁰ tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.

[11:37]  ⁹¹ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[2:10]  ⁹² tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁹³ tn Or “tempted.”

[2:10]  ⁹⁴ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁹⁵ 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.”

[17:6]  ⁹⁶ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁹⁸ tn Grk “I marveled a great marvel” (an idiom for great astonishment).