Markus 1:39

1:39 So ¹  he went into all of Galilee preaching in their synagogues ²  and casting out demons.

Yosua 20:7

20:7 So they selected ³  Kedesh in Galilee in the hill country of Naphtali, Shechem in the hill country of Ephraim, and Kiriath Arba (that is, Hebron) in the hill country of Judah.

Yosua 21:32

21:32 from the tribe of Naphtali: Kedesh in Galilee (a city of refuge for one who committed manslaughter), Hammoth Dor, and Kartan, along with the grazing areas of each – a total of three cities.

Lukas 23:5

23:5 But they persisted ⁴  in saying, “He incites ⁵  the people by teaching throughout all Judea. It started in Galilee and ended up here!” ⁶ 

Yohanes 7:41

7:41 Others said, “This is the Christ!” ⁷  But still others said, “No, ⁸  for the Christ doesn’t come from Galilee, does he? ⁹ 

Yohanes 7:52

7:52 They replied, ¹⁰  “You aren’t from Galilee too, are you? ¹¹  Investigate carefully and you will see that no prophet ¹²  comes from Galilee!”

[1:39]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[1:39]  ² sn See the note on synagogue in 1:21.

[20:7]  ³ tn Heb “set apart.”

[23:5]  ⁴ tn Or “were adamant.” For “persisted in saying,” see L&N 68.71.

[23:5]  ⁵ sn He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.

[23:5]  ⁶ tn Grk “beginning from Galilee until here.”

[7:41]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ⁸ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ⁹ 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 the tag is “does he?”).

[7:52]  ¹⁰ tn Grk “They answered and said to him.”

[7:52]  ¹¹ 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 the tag is “are you?”).

[7:52]  ¹² tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).