Daniel. 4:34 LXX
καὶ ἐπὶ συντελείᾳ τῶν ἑπτὰ ἐτῶν ὁ χρόνος μου τῆς ἀπολυτρώσεως ἦλθε καὶ αἱ ἁμαρτίαι μου καὶ αἱ ἄγνοιαί μου ἐπληρώθησαν ἐναντίον τοῦ θεοῦ τοῦ οὐρανοῦ καὶ ἐδεήθην περὶ τῶν ἀγνοιῶν μου τοῦ θεοῦ τῶν θεῶν τοῦ μεγάλου καὶ ἰδοὺ ἄγγελος εἷς ἐκάλεσέ με ἐκ τοῦ οὐρανοῦ λέγων Ναβουχοδονοσορ δούλευσον τῷ θεῷ τοῦ οὐρανοῦ τῷ ἁγίῳ καὶ δὸς δόξαν τῷ ὑψίστῳ τὸ βασίλειον τοῦ ἔθνους σού σοι ἀποδίδοται
And at the conclusion of the seven years, the time of my redemption arrived, and my sins and ignorances were fulfilled before the God of heaven. I pleaded regarding my ignorances to the God of gods, the great God, and behold, an angel from heaven called me, saying: Nebuchadnezzar, serve the God of heaven, the Holy One, and give glory to the Most High. The kingdom of your people is restored to you, for it is given to you.
The Greek term "ἀπολυτρώσεως" (apolytroseos) in Daniel 4:34 LXX is related to the idea of redemption or liberation. In this specific context, King Nebuchadnezzar is speaking about the end of a seven-year period during which he was afflicted with insanity as a form of divine punishment. After the completion of this period appointed by God, there was a redemption or liberation for Nebuchadnezzar. The word "ἀπολυτρώσεως" indicates that, following this time of affliction, there was a rescue, a release, or a redemption from the adverse situation in which Nebuchadnezzar found himself.
Most scholars agree that the authentic letters of Paul were written before 70 A.D., so the use of the word ἀπολυτρώσεως in Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:7, 14; 4:30; Col. 1:14; Heb. 9:15; 11:35 is not directly related to the Destruction of Jerusalem. However, this is not the case with its occurrence in Luke 21:28.
Pliny the Younger's letter to Trajan, adversaries of Christians, provides valuable insights into the treatment of Christians in certain regions during the Roman Empire.
Pliny made it clear that Christians were not the target of systematic or widespread persecution. They were only judged and punished when local reports were filed. The requirement for a formal and identified report indicates that there was no active search or hunt for Christians; instead, a reactive process based on specific accusations was in place. The prohibition of anonymous reports also suggests a caution on the part of authorities to prevent abuse or false accusations. This indicates that merely being a Christian was not sufficient to trigger an investigation or punishment; there was a need for a specific report based on activities deemed harmful or illegal. The statement that Christians were executed only when presented in court and confessed their faith highlights the importance of confession as a crucial element in the judicial process. This may indicate that the Roman State was more concerned with political loyalty than religious beliefs per se. Those who denied the charges could receive pardon, demonstrating a certain flexibility in judicial decisions. The British historian Ste. Croix reports the idea that the recommended course of action was "accusatory" rather than "inquisitorial." This means that the initiative to prosecute Christians did not come from Roman governors but from local accusers, known as informers. This distinction emphasizes that Christians were not direct targets of authorities but rather of local individuals seeking to suppress or eliminate the Christian presence in their communities. Pliny's view of the treatment of Christians cannot be simplified as widespread persecution. Christians, at least in this specific context, seem to have enjoyed a certain freedom as long as they were not the subject of local reports. However, when faced with accusations, the outcome could be execution unless they renounced their faith. This complex dynamic highlights important nuances in the relationship between the Roman Empire and Christians at that time.
In Acts 24, the narrative recounts an episode involving the apostle Paul during his imprisonment in Caesarea. The high priest Ananias went down to Caesarea with some elders and a lawyer named Tertullus to present charges against Paul before Governor Felix. They accused Paul of being a troublemaker, causing disturbances, and leading a heretical sect. These events are part of the broader narrative in the Acts of the Apostles, which records the early events of the spread of Christianity after the death and resurrection of Jesus. When Paul had the opportunity to defend himself, he denied the accusations and stated that his faith was grounded in the resurrection of the dead.
In Acts 15:5, a controversy arises with some members of the Pharisee sect who had embraced the faith, arguing that it was necessary to circumcise the converts and order them to observe the law of Moses. The Apostle Paul uses the term ἀπολυτρώσεως to describe the freedom gained by uncircumcised Christians through the Council of Jerusalem, in opposition to the converted Pharisees.
Subsequently, the same term is employed in Luke 21:28 to denote the freedom of Christians in the face of Rome, contrasting with the Jewish religious system that oppressed followers of Christ (Christians accused the Jews of having murdered the Messiah). In this context, the emphasis is on the liberation of Christians from the constraints imposed by the Jewish religious system, providing them with significant emancipation within the Roman Empire, as seen in Pliny's Letter to Emperor Trajan.
