Kisah Para Rasul 7:57-58

7:57 But they covered their ears, ¹  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ²  they had driven him out of the city, they began to stone him, ³  and the witnesses laid their cloaks ⁴  at the feet of a young man named Saul.

Kisah Para Rasul 16:19

16:19 But when her owners ⁵  saw their hope of profit ⁶  was gone, they seized ⁷  Paul and Silas and dragged ⁸  them into the marketplace before the authorities.

Lukas 4:29

4:29 They got up, forced ⁹  him out of the town, ¹⁰  and brought him to the brow of the hill on which their town was built, so that ¹¹  they could throw him down the cliff. ¹² 

Lukas 4:2

4:2 where for forty days he endured temptations ¹³  from the devil. He ¹⁴  ate nothing ¹⁵  during those days, and when they were completed, ¹⁶  he was famished.

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

[7:57]  ¹ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ² 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]  ³ 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]  ⁴ 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).

[16:19]  ⁵ tn Or “masters.”

[16:19]  ⁶ tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.

[16:19]  ⁷ tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[16:19]  ⁸ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[4:29]  ⁹ tn Grk “cast.”

[4:29]  ¹⁰ tn Or “city.”

[4:29]  ¹¹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ¹² sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[4:2]  ¹³ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

[4:2]  ¹⁴ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:2]  ¹⁵ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

[4:2]  ¹⁶ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

[4:2]  sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.