Matius 10:17-22

10:17 Beware ¹  of people, because they will hand you over to councils ²  and flog ³  you in their synagogues. ⁴  10:18 And you will be brought before governors and kings ⁵  because of me, as a witness to them and the Gentiles. 10:19 Whenever ⁶  they hand you over for trial, do not worry about how to speak or what to say, ⁷  for what you should say will be given to you at that time. ⁸  10:20 For it is not you speaking, but the Spirit of your Father speaking through you.

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

Matius 22:6

22:6 The ¹¹  rest seized his slaves, insolently mistreated them, and killed them.

Matius 23:34

23:34 “For this reason I ¹²  am sending you prophets and wise men and experts in the law, ¹³  some of whom you will kill and crucify, ¹⁴  and some you will flog ¹⁵  in your synagogues ¹⁶  and pursue from town to town,

Markus 13:9-13

Persecution of Disciples

13:9 “You must watch out for yourselves. You will be handed over ¹⁷  to councils ¹⁸  and beaten in the synagogues. ¹⁹  You will stand before governors and kings ²⁰  because of me, as a witness to them. 13:10 First the gospel must be preached to all nations. 13:11 When they arrest you and hand you over for trial, do not worry about what to speak. But say whatever is given you at that time, ²¹  for it is not you speaking, but the Holy Spirit. 13:12 Brother will hand over brother to death, and a father his child. Children will rise against ²²  parents and have them put to death. 13:13 You will be hated by everyone because of my name. ²³  But the one who endures to the end will be saved. ²⁴ 

Lukas 11:49

11:49 For this reason also the wisdom ²⁵  of God said, ‘I will send them prophets and apostles, some of whom they will kill and persecute,’

Lukas 21:12

21:12 But before all this, ²⁶  they will seize ²⁷  you and persecute you, handing you over to the synagogues ²⁸  and prisons. You ²⁹  will be brought before kings and governors because of my name.

Lukas 21:16-17

21:16 You will be betrayed even by parents, ³⁰  brothers, relatives, ³¹  and friends, and they will have some of you put to death. 21:17 You will be hated by everyone because of my name. ³² 

Yohanes 15:19-20

15:19 If you belonged to the world, ³³  the world would love you as its own. ³⁴  However, because you do not belong to the world, ³⁵  but I chose you out of the world, for this reason ³⁶  the world hates you. ³⁷  15:20 Remember what ³⁸  I told you, ‘A slave ³⁹  is not greater than his master.’ ⁴⁰  If they persecuted me, they will also persecute you. If they obeyed ⁴¹  my word, they will obey ⁴²  yours too.

Yohanes 16:2

16:2 They will put you out of ⁴³  the synagogue, ⁴⁴  yet a time ⁴⁵  is coming when the one who kills you will think he is offering service to God. ⁴⁶ 

Kisah Para Rasul 4:2-3

4:2 angry ⁴⁷  because they were teaching the people and announcing ⁴⁸  in Jesus the resurrection of the dead. 4:3 So ⁴⁹  they seized ⁵⁰  them and put them in jail ⁵¹  until the next day (for it was already evening).

Kisah Para Rasul 5:40-41

5:40 and they summoned the apostles and had them beaten. ⁵²  Then ⁵³  they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy ⁵⁴  to suffer dishonor for the sake of the name. ⁵⁵ 

Kisah Para Rasul 7:59

7:59 They ⁵⁶  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!”

Kisah Para Rasul 12:1-5

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁵⁷  laid hands on ⁵⁸  some from the church to harm them. ⁵⁹  12:2 He had James, the brother of John, executed with a sword. ⁶⁰  12:3 When he saw that this pleased the Jews, ⁶¹  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁶²  12:4 When he had seized him, he put him in prison, handing him over to four squads ⁶³  of soldiers to guard him. Herod ⁶⁴  planned ⁶⁵  to bring him out for public trial ⁶⁶  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ⁶⁷  praying to God for him. ⁶⁸ 

Kisah Para Rasul 21:31-32

21:31 While they were trying ⁶⁹  to kill him, a report ⁷⁰  was sent up ⁷¹  to the commanding officer ⁷²  of the cohort ⁷³  that all Jerusalem was in confusion. ⁷⁴  21:32 He ⁷⁵  immediately took ⁷⁶  soldiers and centurions ⁷⁷  and ran down to the crowd. ⁷⁸  When they saw ⁷⁹  the commanding officer ⁸⁰  and the soldiers, they stopped beating ⁸¹  Paul.

Kisah Para Rasul 22:19-22

22:19 I replied, ⁸²  ‘Lord, they themselves know that I imprisoned and beat those in the various synagogues ⁸³  who believed in you. 22:20 And when the blood of your witness ⁸⁴  Stephen was shed, ⁸⁵  I myself was standing nearby, approving, ⁸⁶  and guarding the cloaks ⁸⁷  of those who were killing him.’ ⁸⁸  22:21 Then ⁸⁹  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

The Roman Commander Questions Paul

22:22 The crowd ⁹⁰  was listening to him until he said this. ⁹¹  Then ⁹²  they raised their voices and shouted, ⁹³  “Away with this man ⁹⁴  from the earth! For he should not be allowed to live!” ⁹⁵ 

Kisah Para Rasul 28:22

28:22 But we would like to hear from you what you think, for regarding this sect we know ⁹⁶  that people ⁹⁷  everywhere speak against ⁹⁸  it.”

Kisah Para Rasul 28:1

Paul on Malta

28:1 After we had safely reached shore, ⁹⁹  we learned that the island was called Malta. ¹⁰⁰ 

Kisah Para Rasul 2:14-16

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ¹⁰¹  with the eleven, raised his voice, and addressed them: “You men of Judea ¹⁰²  and all you who live in Jerusalem, ¹⁰³  know this ¹⁰⁴  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ¹⁰⁵  for it is only nine o’clock in the morning. ¹⁰⁶  2:16 But this is what was spoken about through the prophet Joel: ¹⁰⁷ 

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ¹⁰⁸  when the day of Pentecost had come, they were all together in one place.

Pengkhotbah 4:16

4:16 There is no end to all the people ¹⁰⁹  nor to the past generations, ¹¹⁰ 

yet future generations ¹¹¹  will not rejoice in him.

This also is profitless and like ¹¹²  chasing the wind.

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 ¹¹³  into prison so you may be tested, ¹¹⁴  and you will experience suffering ¹¹⁵  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹¹⁶ 

Wahyu 2:13

2:13 ‘I know ¹¹⁷  where you live – where Satan’s throne is. Yet ¹¹⁸  you continue to cling ¹¹⁹  to my name and you have not denied your ¹²⁰  faith in me, ¹²¹  even in the days of Antipas, my faithful witness, ¹²²  who was killed in your city ¹²³  where Satan lives.

Wahyu 6:9-11

6:9 Now ¹²⁴  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ¹²⁵  because of the word of God and because of the testimony they had given. 6:10 They ¹²⁶  cried out with a loud voice, ¹²⁷  “How long, ¹²⁸  Sovereign Master, ¹²⁹  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ¹³⁰  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ¹³¹  of both their fellow servants ¹³²  and their brothers who were going to be killed just as they had been.

Wahyu 7:14

7:14 So ¹³³  I said to him, “My lord, you know the answer.” ¹³⁴  Then ¹³⁵  he said to me, “These are the ones who have come out of the great tribulation. They ¹³⁶  have washed their robes and made them white in the blood of the Lamb!

[10:17]  ¹ tn Here δέ (de) has not been translated.

[10:17]  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.

[10:17]  ³ 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]  ⁴ sn See the note on synagogues in 4:23.

[10:18]  ⁵ 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.

[10:19]  ⁶ tn Here δέ (de) has not been translated.

[10:19]  ⁷ tn Grk “how or what you might speak.”

[10:19]  ⁸ tn Grk “in that hour.”

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

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

[22:6]  ¹¹ tn Here δέ (de) has not been translated.

[23:34]  ¹² 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]  ¹³ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ¹⁴ sn See the note on crucified in 20:19.

[23:34]  ¹⁵ 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]  ¹⁶ sn See the note on synagogues in 4:23.

[13:9]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ sn See the note on synagogue in 1:21.

[13:9]  ²⁰ 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.

[13:11]  ²¹ tn Grk “in that hour.”

[13:12]  ²² tn Or “will rebel against.”

[13:13]  ²³ sn See 1 Cor 1:25-31.

[13:13]  ²⁴ sn But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.

[11:49]  ²⁵ sn The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.

[21:12]  ²⁶ sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.

[21:12]  ²⁷ tn Grk “will lay their hands on you.”

[21:12]  ²⁸ sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.

[21:12]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:16]  ³⁰ sn To confess Christ might well mean rejection by one’s own family, even by parents.

[21:16]  ³¹ tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[21:17]  ³² sn See Luke 6:22, 27; 1 Cor 1:25-31.

[15:19]  ³³ tn Grk “if you were of the world.”

[15:19]  ³⁴ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³⁵ tn Grk “because you are not of the world.”

[15:19]  ³⁶ tn Or “world, therefore.”

[15:19]  ³⁷ 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.

[15:20]  ³⁸ tn Grk “Remember the word that I said to you.”

[15:20]  ³⁹ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁴⁰ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁴¹ tn Or “if they kept.”

[15:20]  ⁴² tn Or “they will keep.”

[16:2]  ⁴³ tn Or “expel you from.”

[16:2]  ⁴⁴ sn See the note on synagogue in 6:59.

[16:2]  ⁴⁵ tn Grk “an hour.”

[16:2]  ⁴⁶ 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.

[4:2]  ⁴⁷ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁴⁸ tn Or “proclaiming.”

[4:3]  ⁴⁹ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁵⁰ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁵¹ tn Or “prison,” “custody.”

[5:40]  ⁵² 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]  ⁵³ 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.

[5:41]  ⁵⁴ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ⁵⁵ sn The name refers to the name of Jesus (cf. 3 John 7).

[7:59]  ⁵⁶ 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.

[12:1]  ⁵⁷ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁵⁸ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁵⁹ tn Or “to cause them injury.”

[12:2]  ⁶⁰ 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.

[12:3]  ⁶¹ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁶² sn This is a parenthetical note by the author.

[12:4]  ⁶³ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁶⁴ tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁶⁵ tn Or “intended”; Grk “wanted.”

[12:4]  ⁶⁶ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:5]  ⁶⁷ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁶⁸ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[21:31]  ⁶⁹ tn Grk “seeking.”

[21:31]  ⁷⁰ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  ⁷¹ tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  ⁷² tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  ⁷³ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  ⁷⁴ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  ⁷⁵ tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  ⁷⁶ tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  ⁷⁷ sn See the note on the word centurion in 10:1.

[21:32]  ⁷⁸ tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  ⁷⁹ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  ⁸⁰ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  ⁸¹ sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[22:19]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ sn When the blood of your witness Stephen was shed means “when your witness Stephen was murdered.”

[22:20]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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.

[22:21]  ⁸⁹ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[22:22]  ⁹⁰ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁹¹ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁹² tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁹³ tn Grk “and said.”

[22:22]  ⁹⁴ tn Grk “this one.”

[22:22]  ⁹⁵ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”

[28:22]  ⁹⁶ tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.

[28:22]  ⁹⁷ tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.

[28:22]  ⁹⁸ tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.

[28:1]  ⁹⁹ tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ¹⁰⁰ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[28:1]  map For location see JP4 A3.

[2:14]  ¹⁰¹ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁰² tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹⁰⁴ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ¹⁰⁵ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹⁰⁶ tn Grk “only the third hour.”

[2:16]  ¹⁰⁷ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:1]  ¹⁰⁸ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[4:16]  ¹⁰⁹ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

[4:16]  ¹¹⁰ tn Heb “those who were before them.”

[4:16]  ¹¹¹ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

[4:16]  ¹¹² tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[2:10]  ¹¹³ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ¹¹⁴ tn Or “tempted.”

[2:10]  ¹¹⁵ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹¹⁶ 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.”

[2:13]  ¹¹⁷ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ¹¹⁸ tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ¹¹⁹ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ¹²⁰ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ¹²¹ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ¹²² tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ¹²³ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.

[6:9]  ¹²⁴ tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

[6:9]  ¹²⁵ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ¹²⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ¹²⁷ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ¹²⁸ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ¹²⁹ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ¹³⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ¹³¹ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ¹³² tn Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[7:14]  ¹³³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹³⁴ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ¹³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ¹³⁶ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.