1 Tawarikh 2:1-55
Konteks2:1 These were the sons of Israel: 1
Reuben, Simeon, Levi, and Judah;
Issachar and Zebulun;
2:2 Dan, Joseph, and Benjamin;
Naphtali, Gad, and Asher.
2:3 The sons of Judah:
Er, Onan, and Shelah. These three were born to him by Bathshua, 2 a Canaanite woman. Er, Judah’s firstborn, displeased the Lord, so the Lord killed him. 3
2:4 Tamar, Judah’s 4 daughter-in-law, bore to him Perez and Zerah. Judah had five sons in all.
2:5 The sons of Perez:
Hezron and Hamul.
2:6 The sons of Zerah:
Zimri, Ethan, Heman, Kalkol, Dara 5 – five in all.
Achan, 7 who brought the disaster on Israel when he stole what was devoted to God. 8
Azariah.
2:9 The sons born to Hezron:
Jerahmeel, Ram, and Caleb. 10
2:10 Ram was the father of Amminadab, and Amminadab was the father of Nahshon, the tribal chief of Judah. 2:11 Nahshon was the father of Salma, 11 and Salma was the father of Boaz. 2:12 Boaz was the father of Obed, and Obed was the father of Jesse.
2:13 Jesse was the father of Eliab, his firstborn; Abinadab was born second, Shimea third, 2:14 Nethanel fourth, Raddai fifth, 2:15 Ozem sixth, David seventh. 2:16 Their sisters were Zeruiah and Abigail. Zeruiah’s three sons were Abshai, 12 Joab, and Asahel. 2:17 Abigail bore Amasa, whose father was Jether the Ishmaelite.
2:18 Caleb son of Hezron fathered sons by his wife Azubah (also known as Jerioth). 13 Her sons were Jesher, Shobab, and Ardon. 2:19 When Azubah died, Caleb married 14 Ephrath, who bore him Hur. 2:20 Hur was the father of Uri, and Uri was the father of Bezalel.
2:21 Later 15 Hezron had sexual relations with 16 the daughter of Makir, the father of Gilead. (He had married 17 her when he was sixty years old.) She bore him Segub. 2:22 Segub was the father of Jair, who owned twenty-three cities in the land of Gilead. 2:23 (Geshur and Aram captured the towns of Jair, 18 along with Kenath and its sixty surrounding towns.) All these were descendants of Makir, the father of Gilead.
2:24 After Hezron’s death, Caleb had sexual relations with Ephrath, his father Hezron’s widow, and she bore to him Ashhur the father of Tekoa. 19
2:25 The sons of Jerahmeel, Hezron’s firstborn, were Ram, the firstborn, Bunah, Oren, Ozem, and Ahijah. 2:26 Jerahmeel had another wife named Atarah; she was Onam’s mother.
2:27 The sons of Ram, Jerahmeel’s firstborn, were Maaz, Jamin, and Eker.
2:28 The sons of Onam were Shammai and Jada.
The sons of Shammai:
Nadab and Abishur.
2:29 Abishur’s wife was Abihail, who bore him Ahban and Molid.
2:30 The sons of Nadab:
Seled and Appaim. (Seled died without having sons.)
Ishi.
The son of Ishi:
Sheshan.
The son of Sheshan:
Ahlai.
2:32 The sons of Jada, Shammai’s brother:
Jether and Jonathan. (Jether died without having sons.)
2:33 The sons of Jonathan:
Peleth and Zaza.
These were the descendants of Jerahmeel.
2:34 Sheshan had no sons, only daughters. Sheshan had an Egyptian servant named Jarha. 2:35 Sheshan gave his daughter to his servant Jarha as a wife; she bore him Attai.
2:36 Attai was the father of Nathan, and Nathan was the father of Zabad. 2:37 Zabad was the father of Ephlal, and Ephlal was the father of Obed. 2:38 Obed was the father of Jehu, and Jehu was the father of Azariah. 2:39 Azariah was the father of Helez, and Helez was the father of Eleasah. 2:40 Eleasah was the father of Sismai, and Sismai was the father of Shallum. 2:41 Shallum was the father of Jekamiah, and Jekamiah was the father of Elishama.
2:42 The sons of Caleb, Jerahmeel’s brother:
His firstborn Mesha, the father of Ziph, and his second son Mareshah, 21 the father of Hebron.
2:43 The sons of Hebron:
Korah, Tappuah, Rekem, and Shema.
2:44 Shema was the father of Raham, the father of Jorkeam. Rekem was the father of Shammai. 2:45 Shammai’s son was Maon, who was the father of Beth-Zur.
2:46 Caleb’s concubine 22 Ephah bore Haran, Moza, and Gazez. Haran was the father of Gazez.
2:47 The sons of Jahdai:
Regem, Jotham, Geshan, Pelet, Ephah, and Shaaph.
2:48 Caleb’s concubine Maacah bore Sheber and Tirhanah. 2:49 She also bore Shaaph the father of Madmannah and Sheva the father of Machbenah and Gibea. Caleb’s daughter was Achsah.
2:50 These were the descendants of Caleb.
The sons 23 of Hur, the firstborn of Ephrath: 24
Shobal, the father of Kiriath Jearim, 2:51 Salma, the father of Bethlehem, Hareph, the father of Beth-Gader.
2:52 The sons of Shobal, the father of Kiriath Jearim, were Haroeh, half of the Manahathites, 25 2:53 the clans of Kiriath Jearim – the Ithrites, Puthites, Shumathites, and Mishraites. (The Zorathites and Eshtaolites descended from these groups.) 26
2:54 The sons of Salma:
Bethlehem, the Netophathites, Atroth Beth-Joab, half the Manahathites, the Zorites, 2:55 and the clans of the scribes 27 who lived in Jabez: the Tirathites, Shimeathites, and Sucathites. These are the Kenites who descended 28 from Hammath, the father of Beth-Rechab. 29
Yakobus 1:1-27
Konteks1:1 From James, 30 a slave 31 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 32 Greetings!
1:2 My brothers and sisters, 33 consider it nothing but joy 34 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 35 unstable in all his ways.
1:9 Now the believer 36 of humble means 37 should take pride 38 in his high position. 39 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 40 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 41 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 42 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 43 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 44 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 45 1:17 All generous giving and every perfect gift 46 is from above, coming down 47 from the Father of lights, with whom there is no variation or the slightest hint of change. 48 1:18 By his sovereign plan he gave us birth 49 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 50 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 51 anger does not accomplish God’s righteousness. 52 1:21 So put away all filth and evil excess and humbly 53 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 54 who gazes at his own face 55 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 56 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 57 and does not become a forgetful listener but one who lives it out – he 58 will be blessed in what he does. 59 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 60 God the Father 61 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yohanes 9:1-23
Konteks9:1 Now as Jesus was passing by, 62 he saw a man who had been blind from birth. 9:2 His disciples asked him, 63 “Rabbi, who committed the sin that caused him to be born blind, this man 64 or his parents?” 65 9:3 Jesus answered, “Neither this man 66 nor his parents sinned, but he was born blind so that 67 the acts 68 of God may be revealed 69 through what happens to him. 70 9:4 We must perform the deeds 71 of the one who sent me 72 as long as 73 it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” 74 9:6 Having said this, 75 he spat on the ground and made some mud 76 with the saliva. He 77 smeared the mud on the blind man’s 78 eyes 9:7 and said to him, “Go wash in the pool of Siloam” 79 (which is translated “sent”). 80 So the blind man 81 went away and washed, and came back seeing.
9:8 Then the neighbors and the people who had seen him previously 82 as a beggar began saying, 83 “Is this not the man 84 who used to sit and beg?” 9:9 Some people said, 85 “This is the man!” 86 while others said, “No, but he looks like him.” 87 The man himself 88 kept insisting, “I am the one!” 89 9:10 So they asked him, 90 “How then were you made to see?” 91 9:11 He replied, 92 “The man called Jesus made mud, 93 smeared it 94 on my eyes and told me, 95 ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” 96 9:12 They said 97 to him, “Where is that man?” 98 He replied, 99 “I don’t know.”
9:13 They brought the man who used to be blind 100 to the Pharisees. 101 9:14 (Now the day on which Jesus made the mud 102 and caused him to see 103 was a Sabbath.) 104 9:15 So the Pharisees asked him again how he had gained his sight. 105 He replied, 106 “He put mud 107 on my eyes and I washed, and now 108 I am able to see.”
9:16 Then some of the Pharisees began to say, 109 “This man is not from God, because he does not observe 110 the Sabbath.” 111 But others said, “How can a man who is a sinner perform 112 such miraculous signs?” Thus there was a division 113 among them. 9:17 So again they asked the man who used to be blind, 114 “What do you say about him, since he caused you to see?” 115 “He is a prophet,” the man replied. 116
9:18 Now the Jewish religious leaders 117 refused to believe 118 that he had really been blind and had gained his sight until at last they summoned 119 the parents of the man who had become able to see. 120 9:19 They asked the parents, 121 “Is this your son, whom you say 122 was born blind? Then how does he now see?” 9:20 So his parents replied, 123 “We know that this is our son and that he was born blind. 9:21 But we do not know how he is now able to see, nor do we know who caused him to see. 124 Ask him, he is a mature adult. 125 He will speak for himself.” 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. 126 For the Jewish leaders had already agreed that anyone who confessed Jesus 127 to be the Christ 128 would be put out 129 of the synagogue. 130 9:23 For this reason his parents said, “He is a mature adult, 131 ask him.”) 132
[2:1] 1 tn The groupings in the list that follows, as well as the conjunctions (vav-consecutives in Hebrew), reflect those of the Hebrew text.
[2:3] 2 tn The name means “daughter of Shua.” Shua is identified in Gen 38:2 as a “Canaanite man.”
[2:3] 3 tn Heb “was evil in the eyes of the
[2:4] 4 tn Heb “his”; the referent (Judah) has been specified in the translation for clarity.
[2:6] 5 tc Many medieval Hebrew
[2:7] 6 tn Heb “sons.” The Hebrew text has the plural, but only one son is listed.
[2:7] 7 tc The Hebrew text has “Achar,” which means “disaster,” but a few medieval Hebrew
[2:7] 8 tn Heb “the troubler of Israel who was unfaithful with respect to the devoted [things].”
[2:8] 9 tn Heb “sons.” The Hebrew text has the plural, but only one son is listed.
[2:9] 10 tn The Hebrew text has “Celubai,” but see v. 18, where Caleb is described as the son of Hezron.
[2:11] 11 tc The LXX reads “Salmon” (cf. Ruth 4:21) and is followed by some English versions (e.g., NIV, NCV, TEV, NLT).
[2:16] 12 tn In 2 Sam 2:18 this name appears as “Abishai,” a spelling followed by many English versions here.
[2:18] 13 tn Heb “and Caleb son of Hezron fathered [children] with Azubah, a wife, and with Jerioth.” Jerioth could be viewed as a second wife (so NLT; cf. also NASB, NIV, NRSV), but the following context mentions only “her [presumably Azubah’s] sons.” Another option, the one chosen in the translation, is that Jerioth is another name for Azubah.
[2:19] 14 tn Heb “took for himself.”
[2:21] 15 sn This means “later” in relation to the births of the three sons (Jerahmeel, Ram and Caleb) mentioned in v. 9.
[2:21] 16 tn Heb “Hezron went to.”
[2:21] 17 tn Heb “he took,” referring to taking in marriage.
[2:23] 18 tn Or “Havvoth Jair” (NIV, NRSV). Some translations do not translate the phrase (“havvoth” = “the towns of”), but treat it as part of the place name.
[2:24] 19 tn Heb “And after the death of Hezron in Caleb Ephrathah, and the wife of Hezron, Abijah, and she bore to him Ashhur the father of Tekoa.” Perhaps one could translate: “After Hezron died in Caleb Ephrathah, Abijah, Hezron’s wife, bore to him Ashhur, the father of Tekoa” (cf. NASB, NIV, NRSV). In this case the text suggests that Abijah was born after his father’s death. Because of the awkward syntax and the odd appearance of “Caleb Ephrathah” as a place name, some prefer to emend the text. Some alter בְּכָלֵב אֶפְרָתָה (bÿkhalev ’efratah, “in Caleb Ephrathah”) to בָּא כָלֵב אֶפְרָתָה (bo’ khalev ’efratah, “Caleb had sexual relations with Ephrath”) and then change אֲבִיָּה (’aviyyah, “Abijah”) to אָבִיהוּ (’avihu, “his father”). This results in the following translation: “And after Hezron’s death, Caleb had sexual relations with Ephrath, his father Hezron’s wife, and she bore to him Ashhur the father of Tekoa” (cf. NAB). This would mean that Caleb’s second wife Ephrath had actually been his late father’s wife (probably Caleb’s stepmother). Perhaps the text was subsequently altered because Caleb’s actions appeared improper in light of the injunctions in Lev 18:8; 20:11; Deut 22:30; 27:20 (which probably refer, however, to a son having sexual relations with his stepmother while his father is still alive).
[2:31] 20 tn Heb “sons.” The Hebrew text has the plural “sons” in all three instances in this verse, even though the following lists have only one name each.
[2:42] 21 tc Heb “and the sons of Mareshah,” but this does not fit contextually. Perhaps the text originally had וּבְנוֹ מִשְׁנֶה מָרֵשָׁה (uvÿno mishneh mareshah, “and his second son, Mareshah”), with מִשְׁנֶה (“second”) later accidentally falling out by homoioteleuton (cf. the note in BHS here).
[2:46] 22 sn See the note on the word “concubine” in 1:32.
[2:50] 23 tn Heb “son.” The Hebrew text has the singular, but the following list contains more than one name.
[2:50] 24 tn The Hebrew text reads “Ephrathah” here, but see v. 19, which mentions “Ephrath” as the wife of Hur.
[2:52] 25 tn The Hebrew text has “Menuchites” here, but v. 54 has “Manachathites.”
[2:53] 26 tn Heb “from these went forth the Zorathites and Eshtaolites.”
[2:55] 27 tn Or perhaps “the Sopherim.” The NAB transliterates this term and treats it as a proper name.
[2:55] 29 tn Or (if בֵּית [beth] is translated as “house” rather than considered to be part of the name) “the father of the house [i.e., family] of Rechab.”
[1:1] 30 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 31 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 32 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 33 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 34 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 35 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 36 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 37 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 38 tn Grk “let him boast.”
[1:9] 39 tn Grk “his height,” “his exaltation.”
[1:10] 40 tn Grk “a flower of grass.”
[1:11] 41 tn Or “perishes,” “is destroyed.”
[1:12] 42 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 43 tc Most
[1:13] 44 tn Or “God must not be tested by evil people.”
[1:16] 45 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 46 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 47 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 48 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 49 tn Grk “Having willed, he gave us birth.”
[1:19] 50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 51 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 52 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 53 tn Or “with meekness.”
[1:23] 54 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 55 tn Grk “the face of his beginning [or origin].”
[1:24] 56 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 59 tn Grk “in his doing.”
[1:27] 60 tn Or “in the sight of”; Grk “with.”
[1:27] 61 tn Grk “the God and Father.”
[9:1] 62 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
[9:1] sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.
[9:2] 63 tn Grk “asked him, saying.”
[9:2] 65 tn Grk “in order that he should be born blind.”
[9:2] sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.
[9:3] 67 tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”
[9:3] 68 tn Or “deeds”; Grk “works.”
[9:3] 69 tn Or “manifested,” “brought to light.”
[9:4] 71 tn Grk “We must work the works.”
[9:4] 72 tn Or “of him who sent me” (God).
[9:5] 74 sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).
[9:6] 75 tn Grk “said these things.”
[9:6] 76 tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.
[9:6] 77 tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.
[9:7] 79 tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.
[9:7] 80 sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.
[9:7] 81 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
[9:8] 83 tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.
[9:9] 85 tn Grk “Others were saying.”
[9:9] 86 tn Grk “This is the one.”
[9:9] 87 tn Grk “No, but he is like him.”
[9:9] 88 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
[9:10] 90 tn Grk “So they were saying to him.”
[9:10] 91 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
[9:11] 92 tn Grk “That one answered.”
[9:11] 93 tn Or “clay” (moistened earth of a clay-like consistency).
[9:11] 94 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
[9:11] 95 tn Grk “said to me.”
[9:11] 96 tn Or “and I gained my sight.”
[9:12] 97 tn Grk “And they said.”
[9:12] 98 tn Grk “that one.” “Man” is more normal English style for the referent.
[9:13] 100 tn Grk “who was formerly blind.”
[9:13] 101 sn See the note on Pharisees in 1:24.
[9:14] 102 tn Or “clay” (moistened earth of a clay-like consistency).
[9:14] 103 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
[9:14] 104 sn This is a parenthetical note by the author.
[9:15] 105 tn Or “how he had become able to see.”
[9:15] sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).
[9:15] 106 tn Grk “And he said to them.”
[9:15] 107 tn Or “clay” (moistened earth of a clay-like consistency).
[9:15] 108 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
[9:16] 109 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
[9:16] 110 tn Grk “he does not keep.”
[9:16] 111 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
[9:16] 113 tn Or “So there was discord.”
[9:17] 114 tn Grk “the blind man.”
[9:17] 115 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
[9:17] 116 tn Grk “And he said, ‘He is a prophet.’”
[9:17] sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”
[9:18] 117 tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”
[9:18] 118 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
[9:18] 119 tn Grk “they called.”
[9:18] 120 tn Or “the man who had gained his sight.”
[9:19] 121 tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.
[9:19] 122 tn The Greek pronoun and verb are both plural (both parents are addressed).
[9:20] 123 tn Grk “So his parents answered and said.”
[9:21] 124 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
[9:21] 125 tn Or “he is of age.”
[9:22] 126 tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.
[9:22] 127 tn Grk “confessed him.”
[9:22] 128 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[9:22] sn See the note on Christ in 1:20.
[9:22] 129 tn Or “would be expelled from.”
[9:22] 130 sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.
[9:23] 131 tn Or “he is of age.”
[9:23] 132 sn This is a parenthetical note by the author explaining the parents’ response.
