Matius 10:16-17

Persecution of Disciples

10:16 “I ¹  am sending you out like sheep surrounded by wolves, ²  so be wise as serpents and innocent as doves. 10:17 Beware ³  of people, because they will hand you over to councils ⁴  and flog ⁵  you in their synagogues. ⁶ 

Yohanes 16:2

16:2 They will put you out of ⁷  the synagogue, ⁸  yet a time ⁹  is coming when the one who kills you will think he is offering service to God. ¹⁰ 

Kisah Para Rasul 5:40

5:40 and they summoned the apostles and had them beaten. ¹¹  Then ¹²  they ordered them not to speak in the name of Jesus and released them.

Kisah Para Rasul 7:51-52

7:51 “You stubborn ¹³  people, with uncircumcised ¹⁴  hearts and ears! ¹⁵  You are always resisting the Holy Spirit, like your ancestors ¹⁶  did! 7:52 Which of the prophets did your ancestors ¹⁷  not persecute? ¹⁸  They ¹⁹  killed those who foretold long ago the coming of the Righteous One, ²⁰  whose betrayers and murderers you have now become! ²¹ 

Kisah Para Rasul 7:58-59

7:58 When ²²  they had driven him out of the city, they began to stone him, ²³  and the witnesses laid their cloaks ²⁴  at the feet of a young man named Saul. 7:59 They ²⁵  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Kisah Para Rasul 9:1-2

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ²⁶  to murder ²⁷  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ²⁸  in Damascus, so that if he found any who belonged to the Way, ²⁹  either men or women, he could bring them as prisoners ³⁰  to Jerusalem. ³¹ 

Kisah Para Rasul 12:2

12:2 He had James, the brother of John, executed with a sword. ³² 

Kisah Para Rasul 14:19

14:19 But Jews came from Antioch ³³  and Iconium, ³⁴  and after winning ³⁵  the crowds over, they stoned ³⁶  Paul and dragged him out of the city, presuming him to be dead.

Kisah Para Rasul 22:19-20

22:19 I replied, ³⁷  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ³⁸  who believed in you. 22:20 And when the blood of your witness ³⁹  Stephen was shed, ⁴⁰  I myself was standing nearby, approving, ⁴¹  and guarding the cloaks ⁴²  of those who were killing him.’ ⁴³ 

Kisah Para Rasul 22:2

22:2 (When they heard ⁴⁴  that he was addressing ⁴⁵  them in Aramaic, ⁴⁶  they became even ⁴⁷  quieter.) ⁴⁸  Then ⁴⁹  Paul said,

Kolose 1:24-25

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁵⁰  from God – given to me for you – in order to complete ⁵¹  the word of God,

Kolose 1:1

Salutation

1:1 From Paul, ⁵²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 2:16

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

Ibrani 11:37

11:37 They were stoned, sawed apart, ⁵³  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

[10:16]  ¹ 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]  ² sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:17]  ³ tn Here δέ (de) has not been translated.

[10:17]  ⁴ 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]  ⁵ 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]  ⁶ sn See the note on synagogues in 4:23.

[16:2]  ⁷ tn Or “expel you from.”

[16:2]  ⁸ sn See the note on synagogue in 6:59.

[16:2]  ⁹ tn Grk “an hour.”

[16:2]  ¹⁰ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[5:40]  ¹¹ 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]  ¹² 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.

[7:51]  ¹³ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ¹⁴ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ¹⁵ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ¹⁶ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ¹⁸ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ¹⁹ 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]  ²⁰ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²¹ 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).

[7:58]  ²² tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:58]  ²³ sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.

[7:58]  ²⁴ tn Or “outer garments.”

[7:58]  sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[7:59]  ²⁵ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[9:1]  ²⁶ tn Or “Saul, making dire threats.”

[9:1]  ²⁷ 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.

[9:2]  ²⁸ sn See the note on synagogue in 6:9.

[9:2]  ²⁹ sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15).

[9:2]  ³⁰ tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.

[9:2]  ³¹ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:2]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:2]  ³² sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[14:19]  ³³ 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]  ³⁴ 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]  ³⁵ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ³⁶ 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.

[22:19]  ³⁷ tn Grk “And I said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai, in καγώ [kagw]) has not been translated here.

[22:19]  ³⁸ tn For the distributive sense of the expression κατὰ τὰς συναγωγάς (kata ta" sunagwga") BDAG 512 s.v. κατά B.1.d has “of places viewed serially, distributive use w. acc.…κατ᾿ οἶκαν from house to house…Ac 2:46b; 5:42…Likew. the pl.…κ. τὰς συναγωγάς 22:19.” See also L&N 37.114.

[22:19]  sn See the note on synagogue in 6:9.

[22:20]  ³⁹ sn Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.

[22:20]  ⁴⁰ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁴¹ tn Grk “and approving.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[22:20]  ⁴² tn Or “outer garments.”

[22:20]  sn The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).

[22:20]  ⁴³ tn Or “who were putting him to death.” For the translation of ἀναιρούντων (anairountwn) as “putting to death” see BDAG 64 s.v. ἀναιρέω 2.

[22:2]  ⁴⁴ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ⁴⁵ 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]  ⁴⁶ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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.

[1:25]  ⁵⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁵¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:1]  ⁵² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[11:37]  ⁵³ 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.)