Markus 13:9

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ¹  to councils ²  and beaten in the synagogues. ³  You will stand before governors and kings ⁴  because of me, as a witness to them.

Matius 10:17

10:17 Beware ⁵  of people, because they will hand you over to councils ⁶  and flog ⁷  you in their synagogues. ⁸ 

Matius 10:21

10:21 “Brother ⁹  will hand over brother to death, and a father his child. Children will rise against ¹⁰  parents and have them put to death.

Kisah Para Rasul 3:13

3:13 The God of Abraham, Isaac, and Jacob, ¹¹  the God of our forefathers, ¹²  has glorified ¹³  his servant ¹⁴  Jesus, whom you handed over and rejected ¹⁵  in the presence of Pilate after he had decided ¹⁶  to release him.

[13:9]  ¹ 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]  ² 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]  ³ sn See the note on synagogue in 1:21.

[13:9]  ⁴ 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.

[10:17]  ⁵ tn Here δέ (de) has not been translated.

[10:17]  ⁶ 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]  ⁷ 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]  ⁸ sn See the note on synagogues in 4:23.

[10:21]  ⁹ tn Here δέ (de) has not been translated.

[10:21]  ¹⁰ tn Or “will rebel against.”

[3:13]  ¹¹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ¹² tn Or “ancestors”; Grk “fathers.”

[3:13]  sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.

[3:13]  ¹³ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ¹⁴ sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ¹⁵ tn Or “denied,” “disowned.”

[3:13]  ¹⁶ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).