1 Tesalonika 5:9

5:9 For God did not destine us for wrath ¹  but for gaining salvation through our Lord Jesus Christ.

Matius 10:16-18

Persecution of Disciples

10:16 “I ²  am sending you out like sheep surrounded by wolves, ³  so be wise as serpents and innocent as doves. 10:17 Beware ⁴  of people, because they will hand you over to councils ⁵  and flog ⁶  you in their synagogues. ⁷  10:18 And you will be brought before governors and kings ⁸  because of me, as a witness to them and the Gentiles.

Matius 24:9-10

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 ⁹  because of my name. ¹⁰  24:10 Then many will be led into sin, ¹¹  and they will betray one another and hate one another.

Lukas 21:12

21:12 But before all this, ¹²  they will seize ¹³  you and persecute you, handing you over to the synagogues ¹⁴  and prisons. You ¹⁵  will be brought before kings and governors because of my name.

Yohanes 15:19-21

15:19 If you belonged to the world, ¹⁶  the world would love you as its own. ¹⁷  However, because you do not belong to the world, ¹⁸  but I chose you out of the world, for this reason ¹⁹  the world hates you. ²⁰  15:20 Remember what ²¹  I told you, ‘A slave ²²  is not greater than his master.’ ²³  If they persecuted me, they will also persecute you. If they obeyed ²⁴  my word, they will obey ²⁵  yours too. 15:21 But they will do all these things to you on account of ²⁶  my name, because they do not know the one who sent me. ²⁷ 

Yohanes 16:2

16:2 They will put you out of ²⁸  the synagogue, ²⁹  yet a time ³⁰  is coming when the one who kills you will think he is offering service to God. ³¹ 

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ³²  but take courage ³³  – I have conquered the world.” ³⁴ 

Kisah Para Rasul 9:16

9:16 For I will show him how much he must suffer for the sake of my name.” ³⁵ 

Kisah Para Rasul 14:22

14:22 They strengthened ³⁶  the souls of the disciples and encouraged them to continue ³⁷  in the faith, saying, “We must enter the kingdom ³⁸  of God through many persecutions.” ³⁹ 

Kisah Para Rasul 20:23

20:23 except ⁴⁰  that the Holy Spirit warns ⁴¹  me in town after town ⁴²  that ⁴³  imprisonment ⁴⁴  and persecutions ⁴⁵  are waiting for me.

Kisah Para Rasul 21:11

21:11 He came ⁴⁶  to us, took ⁴⁷  Paul’s belt, ⁴⁸  tied ⁴⁹  his own hands and feet with it, ⁵⁰  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ⁵¹  to the Gentiles.’”

Kisah Para Rasul 21:13

21:13 Then Paul replied, “What are you doing, weeping and breaking ⁵²  my heart? For I am ready not only to be tied up, ⁵³  but even to die in Jerusalem for the name of the Lord Jesus.”

Roma 8:35-37

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁵⁴  8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ⁵⁵  8:37 No, in all these things we have complete victory ⁵⁶  through him ⁵⁷  who loved us!

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁵⁸ 

Kolose 4:9

4:9 I sent him ⁵⁹  with Onesimus, the faithful and dear brother, who is one of you. ⁶⁰  They will tell ⁶¹  you about everything here.

Kolose 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Titus 3:11-12

3:11 You know ⁶²  that such a person is twisted by sin ⁶³  and is conscious of it himself. ⁶⁴ 

Final Instructions and Greeting

3:12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁶⁵  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 2:21

2:21 For a man may do his work with wisdom, knowledge, and skill;

however, he must hand over ⁶⁶  the fruit of his labor ⁶⁷  as an inheritance ⁶⁸ 

to someone else who did not work for it.

This also is futile, and an awful injustice! ⁶⁹ 

Pengkhotbah 4:12

4:12 Although an assailant may overpower ⁷⁰  one person,

two can withstand him.

Moreover, a three-stranded cord is not quickly broken.

[5:9]  ¹ sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4).

[10:16]  ² 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]  ³ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:17]  ⁴ tn Here δέ (de) has not been translated.

[10:17]  ⁵ 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]  ⁶ 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]  ⁷ sn See the note on synagogues in 4:23.

[10:18]  ⁸ 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]  ⁹ tn Or “all the Gentiles” (the same Greek word may be translated “nations” or “Gentiles”).

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

[24:10]  ¹¹ tn Or “many will fall away.” This could also refer to apostasy.

[21:12]  ¹² 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]  ¹³ tn Grk “will lay their hands on you.”

[21:12]  ¹⁴ 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]  ¹⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:19]  ¹⁶ tn Grk “if you were of the world.”

[15:19]  ¹⁷ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹⁸ tn Grk “because you are not of the world.”

[15:19]  ¹⁹ tn Or “world, therefore.”

[15:19]  ²⁰ 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]  ²¹ tn Grk “Remember the word that I said to you.”

[15:20]  ²² tn See the note on the word “slaves” in 4:51.

[15:20]  ²³ 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]  ²⁴ tn Or “if they kept.”

[15:20]  ²⁵ tn Or “they will keep.”

[15:21]  ²⁶ tn Or “because of.”

[15:21]  ²⁷ tn Jesus is referring to God as “the one who sent me.”

[16:2]  ²⁸ tn Or “expel you from.”

[16:2]  ²⁹ sn See the note on synagogue in 6:59.

[16:2]  ³⁰ tn Grk “an hour.”

[16:2]  ³¹ 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.

[16:33]  ³² tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ³³ tn Or “but be courageous.”

[16:33]  ³⁴ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[9:16]  ³⁵ 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.”

[14:22]  ³⁶ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ³⁷ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ³⁸ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ³⁹ tn Or “sufferings.”

[20:23]  ⁴⁰ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁴¹ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ⁴² tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁴³ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁴⁴ tn Grk “bonds.”

[20:23]  ⁴⁵ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[21:11]  ⁴⁶ tn Grk “And coming.” 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. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴⁷ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁴⁸ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ⁴⁹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ⁵⁰ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ⁵¹ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:13]  ⁵² tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ⁵³ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[8:35]  ⁵⁴ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[8:36]  ⁵⁵ sn A quotation from Ps 44:22.

[8:37]  ⁵⁶ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁵⁷ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:1]  ⁵⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[4:9]  ⁵⁹ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ⁶⁰ tn Grk “is of you.”

[4:9]  ⁶¹ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[3:11]  ⁶² tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ⁶³ tn Grk “is perverted and is sinning.”

[3:11]  ⁶⁴ tn Grk “is sinning, being self-condemned.”

[3:1]  ⁶⁵ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[2:21]  ⁶⁶ tn Heb “he must give.” The 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, Qal imperfect 3rd person masculine singular from נָתַן, natan, “to give” + 3rd person masculine singular suffix) refers back to עֲמָלוֹ (’amalo, “his labor”) which is treated in this line as a metonymy of cause for effect, that is, “he must give it” = “he must give his labor” = “he must give the fruit of his labor.”

[2:21]  sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it – in which case, the former man’s entire life’s work would be in vain.

[2:21]  ⁶⁷ tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity.

[2:21]  ⁶⁸ tn Or “he must turn over an inheritance”; or “he must turn it over, namely, an inheritance.” There are two approaches to the syntax of חֶלְקוֹ (khelqo, “his inheritance”): (1) The 3rd person masculine singular suffix is a subjective genitive: “his inheritance” = the inheritance which he must give to his heir. The referent of the 3rd person masculine singular suffix is Qoheleth in 2:21a who worked hard to amass the fortune. The noun חֵלֶק (kheleq, “inheritance”) functions as an adverbial accusative of state (GKC 372 §118.a) or a predicate accusative (R. J. Williams, Hebrew Syntax, 12-13, §57): “He must give it [i.e., his fortune] as an inheritance.” (2) The 3rd person masculine singular suffix is an objective genitive: “his inheritance” = the inheritance which the heir will receive from Qoheleth. The referent of the 3rd person masculine singular suffix is the heir in 2:21b. The noun חֵלֶק (“inheritance”) functions as the accusative direct object in apposition (R. J. Williams, Hebrew Syntax, 15-16, §71) to the 3rd person masculine singular suffix on יִתְּנֶנּוּ (yittÿnennu, “he must give it”; Qal imperfect 3rd person masculine singular from נָתַן, natan, + 3rd person masculine singular suffix): “He must give it, namely, his inheritance, to one who did not work for it.”

[2:21]  ⁶⁹ tn The noun רָעָה (ra’ah, “evil”) probably means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice; wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase רָעָה רַבָּה (ra’ah rabbah) connotes “grave injustice” or “great misfortune” (e.g., Eccl 2:17; 5:12, 15; 6:1; 10:5). It is expressed well as: “This too is…a great misfortune” (NAB, NIV, MLB) and “utterly wrong!” (NEB).

[2:21]  sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!”

[4:12]  ⁷⁰ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).