1 Samuel 18:14-15

18:14 Now David achieved success in all he did, ¹  for the Lord was with him. 18:15 When Saul saw how very successful he was, he was afraid of him.

1 Samuel 19:4-5

19:4 So Jonathan spoke on David’s behalf ²  to his father Saul. He said to him, “The king should not sin against his servant David, for he has not sinned against you. On the contrary, his actions have been very beneficial ³  for you. 19:5 He risked his life ⁴  when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”

1 Samuel 22:14-16

22:14 Ahimelech replied to the king, “Who among all your servants is faithful like David? He is the king’s son-in-law, the leader of your bodyguard, and honored in your house! 22:15 Was it just today that I began to inquire of God on his behalf? Far be it from me! The king should not accuse ⁵  his servant or any of my father’s house. For your servant is not aware of all this – not in whole or in part!” ⁶ 

22:16 But the king said, “You will surely die, Ahimelech, you and all your father’s house!

Mazmur 37:12

37:12 Evil men plot against the godly ⁷ 

and viciously attack them. ⁸ 

Amsal 29:27

29:27 An unjust person is an abomination to the righteous,

and the one who lives an upright life is an abomination to the wicked. ⁹ 

Matius 27:23

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Yohanes 10:32

10:32 Jesus said to them, ¹⁰  “I have shown you many good deeds ¹¹  from the Father. For which one of them are you going to stone me?”

Yohanes 15:19-25

15:19 If you belonged to the world, ¹²  the world would love you as its own. ¹³  However, because you do not belong to the world, ¹⁴  but I chose you out of the world, for this reason ¹⁵  the world hates you. ¹⁶  15:20 Remember what ¹⁷  I told you, ‘A slave ¹⁸  is not greater than his master.’ ¹⁹  If they persecuted me, they will also persecute you. If they obeyed ²⁰  my word, they will obey ²¹  yours too. 15:21 But they will do all these things to you on account of ²²  my name, because they do not know the one who sent me. ²³  15:22 If I had not come and spoken to them, they would not be guilty of sin. ²⁴  But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed ²⁵  among them the miraculous deeds ²⁶  that no one else did, they would not be guilty of sin. ²⁷  But now they have seen the deeds ²⁸  and have hated both me and my Father. ²⁹  15:25 Now this happened ³⁰  to fulfill the word that is written in their law, ‘They hated me without reason.’ ³¹ 

Yohanes 18:38-40

18:38 Pilate asked, ³²  “What is truth?” ³³ 

When he had said this he went back outside to the Jewish leaders ³⁴  and announced, ³⁵  “I find no basis for an accusation ³⁶  against him. 18:39 But it is your custom that I release one prisoner ³⁷  for you at the Passover. ³⁸  So do you want me to release for you the king of the Jews?” 18:40 Then they shouted back, ³⁹  “Not this man, ⁴⁰  but Barabbas!” ⁴¹  (Now Barabbas was a revolutionary. ⁴² ) ⁴³ 

Kisah Para Rasul 7:52

7:52 Which of the prophets did your ancestors ⁴⁴  not persecute? ⁴⁵  They ⁴⁶  killed those who foretold long ago the coming of the Righteous One, ⁴⁷  whose betrayers and murderers you have now become! ⁴⁸ 

Kisah Para Rasul 7:1

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁴⁹ 

Kisah Para Rasul 2:14

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ⁵⁰  with the eleven, raised his voice, and addressed them: “You men of Judea ⁵¹  and all you who live in Jerusalem, ⁵²  know this ⁵³  and listen carefully to what I say.

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁵⁴  when the day of Pentecost had come, they were all together in one place.

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ⁵⁵  all the skillful work ⁵⁶  that is done:

Surely it is nothing more than ⁵⁷  competition ⁵⁸  between one person and another. ⁵⁹ 

This also is profitless – like ⁶⁰  chasing the wind.

Wahyu 17:6

17:6 I saw that the woman was drunk with the blood of the saints and the blood of those who testified to Jesus. ⁶¹  I ⁶²  was greatly astounded ⁶³  when I saw her.

[18:14]  ¹ tn Heb “in all his ways.”

[19:4]  ² tn Heb “spoke good with respect to David.”

[19:4]  ³ tn Heb “good.”

[19:5]  ⁴ tn Heb “and he put his life into his hand.”

[22:15]  ⁵ tn Heb “set a matter against.”

[22:15]  ⁶ tn Heb “small or great.”

[37:12]  ⁷ tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12]  ⁸ tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[29:27]  ⁹ tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”

[29:27]  sn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other.

[10:32]  ¹⁰ tn Grk “Jesus answered them.”

[10:32]  ¹¹ tn Or “good works.”

[15:19]  ¹² tn Grk “if you were of the world.”

[15:19]  ¹³ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹⁴ tn Grk “because you are not of the world.”

[15:19]  ¹⁵ tn Or “world, therefore.”

[15:19]  ¹⁶ 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]  ¹⁷ tn Grk “Remember the word that I said to you.”

[15:20]  ¹⁸ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹⁹ 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]  ²⁰ tn Or “if they kept.”

[15:20]  ²¹ tn Or “they will keep.”

[15:21]  ²² tn Or “because of.”

[15:21]  ²³ tn Jesus is referring to God as “the one who sent me.”

[15:22]  ²⁴ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[15:24]  ²⁵ tn Or “If I had not done.”

[15:24]  ²⁶ tn Grk “the works.”

[15:24]  ²⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ²⁸ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²⁹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[15:25]  ³⁰ tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ³¹ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).

[18:38]  ³² tn Grk “Pilate said.”

[18:38]  ³³ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ³⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ³⁵ tn Grk “said to them.”

[18:38]  ³⁶ tn Grk “find no cause.”

[18:39]  ³⁷ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ³⁸ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.

[18:40]  ³⁹ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ⁴⁰ tn Grk “this one.”

[18:40]  ⁴¹ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ⁴² tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ⁴³ sn This is a parenthetical note by the author.

[7:52]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁴⁵ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁴⁶ 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]  ⁴⁷ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁴⁸ 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).

[7:1]  ⁴⁹ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[2:14]  ⁵⁰ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ⁵¹ 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]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ⁵³ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:1]  ⁵⁴ 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.

[4:4]  ⁵⁵ tn Heb “saw.”

[4:4]  ⁵⁶ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ⁵⁷ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ⁵⁸ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ⁵⁹ tn Heb “a man and his neighbor.”

[4:4]  ⁶⁰ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[17:6]  ⁶¹ tn Or “of the witnesses to Jesus.” Here the genitive ᾿Ιησοῦ (Ihsou) is taken as an objective genitive; Jesus is the object of their testimony.

[17:6]  ⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:6]  ⁶³ tn Grk “I marveled a great marvel” (an idiom for great astonishment).