Yohanes 3:2

3:2 came to Jesus ¹  at night ²  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³  that you do unless God is with him.”

Yohanes 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ⁴  that the Father has assigned me to complete – the deeds ⁵  I am now doing – testify about me that the Father has sent me.

Yohanes 7:31

7:31 Yet many of the crowd ⁶  believed in him and said, “Whenever the Christ ⁷  comes, he won’t perform more miraculous signs than this man did, will he?” ⁸ 

Yohanes 9:32

9:32 Never before ⁹  has anyone heard of someone causing a man born blind to see. ¹⁰ 

Yohanes 10:32

10:32 Jesus said to them, ¹¹  “I have shown you many good deeds ¹²  from the Father. For which one of them are you going to stone me?”

Yohanes 10:37

10:37 If I do not perform ¹³  the deeds ¹⁴  of my Father, do not believe me.

Yohanes 11:47-50

11:47 So the chief priests and the Pharisees ¹⁵  called the council ¹⁶  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ¹⁷  everyone will believe in him, and the Romans will come and take away our sanctuary ¹⁸  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ¹⁹  “You know nothing at all! 11:50 You do not realize ²⁰  that it is more to your advantage to have one man ²¹  die for the people than for the whole nation to perish.” ²² 

Yohanes 12:10

12:10 So the chief priests planned to kill Lazarus too, ²³ 

Yohanes 12:37-40

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ²⁴  had performed ²⁵  so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word ²⁶  of Isaiah the prophet would be fulfilled. He said, ²⁷  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁸  been revealed?” ²⁹  12:39 For this reason they could not believe, ³⁰  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ³¹ 

so that they would not see with their eyes

and understand with their heart, ³² 

and turn to me, ³³  and I would heal them.” ³⁴ 

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 11:5

11:5 The blind see, the ³⁵  lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news proclaimed to them.

Matius 11:20-24

Woes on Unrepentant Cities

11:20 Then Jesus began to criticize openly the cities ³⁶  in which he had done many of his miracles, because they did not repent. 11:21 “Woe to you, Chorazin! ³⁷  Woe to you, Bethsaida! If ³⁸  the miracles ³⁹  done in you had been done in Tyre ⁴⁰  and Sidon, ⁴¹  they would have repented long ago in sackcloth and ashes. 11:22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you! 11:23 And you, Capernaum, ⁴²  will you be exalted to heaven? ⁴³  No, you will be thrown down to Hades! ⁴⁴  For if the miracles done among you had been done in Sodom, it would have continued to this day. 11:24 But I tell you, it will be more bearable for the region of Sodom ⁴⁵  on the day of judgment than for you!”

Markus 2:12

2:12 And immediately the man ⁴⁶  stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

Lukas 10:12-16

10:12 I tell you, it will be more bearable on that day for Sodom ⁴⁷  than for that town! ⁴⁸ 

10:13 “Woe to you, Chorazin! ⁴⁹  Woe to you, Bethsaida! For if ⁵⁰  the miracles ⁵¹  done in you had been done in Tyre ⁵²  and Sidon, ⁵³  they would have repented long ago, sitting in sackcloth and ashes. 10:14 But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15 And you, Capernaum, ⁵⁴  will you be exalted to heaven? ⁵⁵  No, you will be thrown down to Hades! ⁵⁶ 

10:16 “The one who listens ⁵⁷  to you listens to me, ⁵⁸  and the one who rejects you rejects me, and the one who rejects me rejects ⁵⁹  the one who sent me.” ⁶⁰ 

Lukas 19:37-40

19:37 As he approached the road leading down from ⁶¹  the Mount of Olives, ⁶²  the whole crowd of his ⁶³  disciples began to rejoice ⁶⁴  and praise ⁶⁵  God with a loud voice for all the mighty works ⁶⁶  they had seen: ⁶⁷  19:38 “Blessed is the king ⁶⁸  who comes in the name of the Lord! ⁶⁹  Peace in heaven and glory in the highest!” 19:39 But ⁷⁰  some of the Pharisees ⁷¹  in the crowd said to him, “Teacher, rebuke your disciples.” ⁷²  19:40 He answered, ⁷³  “I tell you, if they ⁷⁴  keep silent, the very stones ⁷⁵  will cry out!”

Lukas 24:19

24:19 He ⁷⁶  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁷⁷  who, with his powerful deeds and words, proved to be a prophet ⁷⁸  before God and all the people;

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁷⁹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁸⁰  wonders, and miraculous signs ⁸¹  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ⁸²  that ⁸³  God anointed him with the Holy Spirit and with power. He ⁸⁴  went around doing good and healing all who were oppressed by the devil, ⁸⁵  because God was with him. ⁸⁶ 

Ibrani 2:3-4

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 2:4 while God confirmed their witness ⁸⁷  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁸⁸  according to his will.

[3:2]  ¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ² tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ³ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[5:36]  ⁴ tn Or “works.”

[5:36]  ⁵ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[7:31]  ⁶ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

[9:32]  ⁹ tn Or “Never from the beginning of time,” Grk “From eternity.”

[9:32]  ¹⁰ tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:32]  ¹¹ tn Grk “Jesus answered them.”

[10:32]  ¹² tn Or “good works.”

[10:37]  ¹³ tn Or “do.”

[10:37]  ¹⁴ tn Or “works.”

[11:47]  ¹⁵ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ¹⁶ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ¹⁷ tn Grk “If we let him do thus.”

[11:48]  ¹⁸ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ¹⁹ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ²⁰ tn Or “you are not considering.”

[11:50]  ²¹ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ²² sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[12:10]  ²³ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[12:37]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ²⁵ tn Or “done.”

[12:38]  ²⁶ tn Or “message.”

[12:38]  ²⁷ tn Grk “who said.”

[12:38]  ²⁸ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ²⁹ sn A quotation from Isa 53:1.

[12:39]  ³⁰ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[12:40]  ³¹ tn Or “closed their mind.”

[12:40]  ³² tn Or “their mind.”

[12:40]  ³³ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ³⁴ sn A quotation from Isa 6:10.

[11:5]  ³⁵ tn Grk “and the,” but 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. Two other conjunctions are omitted in this series.

[11:20]  ³⁶ tn The Greek word here is πόλις (polis) which can be translated “city” or “town.” “Cities” was chosen here to emphasize the size of the places Jesus’ mentions in the following verses.

[11:21]  ³⁷ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[11:21]  ³⁸ tn This introduces a second class (contrary to fact) condition in the Greek text.

[11:21]  ³⁹ tn Or “powerful deeds.”

[11:21]  ⁴⁰ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[11:21]  ⁴¹ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[11:21]  map For location see Map1 A1; JP3 F3; JP4 F3.

[11:23]  ⁴² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[11:23]  map For location see Map1 D2; Map2 C3; Map3 B2.

[11:23]  ⁴³ tn The interrogative particle introducing this question expects a negative reply.

[11:23]  ⁴⁴ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Luke 10:15; 16:23; Rev 20:13-14).

[11:24]  ⁴⁵ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious, and will result in more severe punishment, than the worst sins of the old era. The phrase region of Sodom is in emphatic position in the Greek text.

[2:12]  ⁴⁶ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

[10:12]  ⁴⁷ sn The allusion to Sodom, the most wicked of OT cities from Gen 19:1-29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.

[10:12]  ⁴⁸ tn Or “city.”

[10:13]  ⁴⁹ sn Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.

[10:13]  ⁵⁰ tn This introduces a second class (contrary to fact) condition in the Greek text.

[10:13]  ⁵¹ tn Or “powerful deeds.”

[10:13]  ⁵² map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[10:13]  ⁵³ sn Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!”

[10:13]  map For location see Map1 A1; JP3 F3; JP4 F3.

[10:15]  ⁵⁴ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[10:15]  map For location see Map1 D2; Map2 C3; Map3 B2.

[10:15]  ⁵⁵ tn The interrogative particle introducing this question expects a negative reply.

[10:15]  ⁵⁶ sn In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13-14).

[10:16]  ⁵⁷ tn Grk “hears you”; but as the context of vv. 8-9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).

[10:16]  ⁵⁸ sn Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.

[10:16]  ⁵⁹ tn The double mention of rejection in this clause – ἀθετῶν ἀθετεῖ (aqetwn aqetei) in the Greek text – keeps up the emphasis of the section.

[10:16]  ⁶⁰ sn The one who sent me refers to God.

[19:37]  ⁶¹ tn Grk “the descent of”; this could refer to either the slope of the hillside itself or the path leading down from it (the second option has been adopted for the translation, see L&N 15.109).

[19:37]  ⁶² sn See the note on the name Mount of Olives in v. 29.

[19:37]  ⁶³ tn Grk “the”; the Greek article has been translated here as a possessive pronoun (ExSyn 215).

[19:37]  ⁶⁴ tn Here the participle χαίροντες (caironte") has been translated as a finite verb in English; it could also be translated adverbially as a participle of manner: “began to praise God joyfully.”

[19:37]  ⁶⁵ sn See 2:13, 20; Acts 2:47; 3:8-9.

[19:37]  ⁶⁶ tn Or “works of power,” “miracles.” Jesus’ ministry of miracles is what has drawn attention. See Luke 7:22.

[19:37]  ⁶⁷ tn Grk “they had seen, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[19:38]  ⁶⁸ sn Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.

[19:38]  ⁶⁹ sn A quotation from Ps 118:26.

[19:39]  ⁷⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁷¹ sn See the note on Pharisees in 5:17.

[19:39]  ⁷² sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁷³ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁷⁴ tn Grk “these.”

[19:40]  ⁷⁵ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[24:19]  ⁷⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁷⁷ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁷⁸ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[2:22]  ⁷⁹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, 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.

[2:22]  ⁸⁰ tn Or “miraculous deeds.”

[2:22]  ⁸¹ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[10:38]  ⁸² sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ⁸³ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ⁸⁴ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ⁸⁵ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ⁸⁶ sn See Acts 7:9.

[2:4]  ⁸⁷ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁸⁸ tn Grk “and distributions of the Holy Spirit.”