Mazmur 37:12-15
Konteks37:12 Evil men plot against the godly 1
and viciously attack them. 2
37:13 The Lord laughs in disgust 3 at them,
for he knows that their day is coming. 4
37:14 Evil men draw their swords
and prepare their bows,
to bring down 5 the oppressed and needy,
and to slaughter those who are godly. 6
37:15 Their swords will pierce 7 their own hearts,
and their bows will be broken.
Mazmur 40:15
Konteks40:15 May those who say to me, “Aha! Aha!”
be humiliated 8 and disgraced! 9
Mazmur 89:23
Konteks89:23 I will crush his enemies before him;
I will strike down those who hate him.
Mazmur 89:1
KonteksA well-written song 11 by Ethan the Ezrachite.
89:1 I will sing continually 12 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 13
1 Samuel 19:4-5
Konteks19:4 So Jonathan spoke on David’s behalf 14 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 15 for you. 19:5 He risked his life 16 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 31:4
Konteks31:4 Saul said to his armor bearer, “Draw your sword and stab me with it! Otherwise these uncircumcised people will come, stab me, and torture me.” But his armor bearer refused to do it, because he was very afraid. So Saul took his sword and fell on it.
1 Samuel 31:1
Konteks31:1 Now the Philistines were fighting against Israel. The men of Israel fled from the Philistines and many of them fell dead on Mount Gilboa.
Kisah Para Rasul 22:8
Konteks22:8 I answered, ‘Who are you, Lord?’ He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.’
Kisah Para Rasul 22:1
Konteks22:1 “Brothers and fathers, listen to my defense 17 that I now 18 make to you.”
Lukas 19:14
Konteks19:14 But his citizens 19 hated 20 him and sent a delegation after him, saying, ‘We do not want this man 21 to be king 22 over us!’
Lukas 19:27
Konteks19:27 But as for these enemies of mine who did not want me to be their king, 23 bring them here and slaughter 24 them 25 in front of me!’”
Lukas 19:41-44
Konteks19:41 Now 26 when Jesus 27 approached 28 and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, 29 even you, the things that make for peace! 30 But now they are hidden 31 from your eyes. 19:43 For the days will come upon you when your enemies will build 32 an embankment 33 against you and surround you and close in on you from every side. 19:44 They will demolish you 34 – you and your children within your walls 35 – and they will not leave within you one stone 36 on top of another, 37 because you did not recognize the time of your visitation from God.” 38
Yohanes 7:7
Konteks7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.
Yohanes 15:18-23
Konteks15:18 “If the world hates you, be aware 39 that it hated me first. 40 15:19 If you belonged to the world, 41 the world would love you as its own. 42 However, because you do not belong to the world, 43 but I chose you out of the world, for this reason 44 the world hates you. 45 15:20 Remember what 46 I told you, ‘A slave 47 is not greater than his master.’ 48 If they persecuted me, they will also persecute you. If they obeyed 49 my word, they will obey 50 yours too. 15:21 But they will do all these things to you on account of 51 my name, because they do not know the one who sent me. 52 15:22 If I had not come and spoken to them, they would not be guilty of sin. 53 But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too.
Yohanes 15:1
Konteks15:1 “I am the true vine 54 and my Father is the gardener. 55
Yohanes 2:15-16
Konteks2:15 So he made a whip of cords 56 and drove them all out of the temple courts, 57 with the sheep and the oxen. He scattered the coins of the money changers 58 and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make 59 my Father’s house a marketplace!” 60
Yohanes 2:2
Konteks2:2 and Jesus and his disciples were also invited to the wedding. 61
Yohanes 1:6
Konteks1:6 A man came, sent from God, whose name was John. 62
Yohanes 1:9
Konteks1:9 The true light, who gives light to everyone, 63 was coming into the world. 64
[37:12] 1 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] 2 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.
[37:13] 3 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
[37:13] 4 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
[37:14] 5 tn Heb “to cause to fall.”
[37:14] 6 tn Heb “the upright in way,” i.e., those who lead godly lives.
[37:15] 7 tn Heb “enter into.”
[40:15] 8 tn The prefixed verbal form is understood as a jussive in this imprecation.
[40:15] 9 tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”
[89:1] 10 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 11 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
[89:1] 13 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[19:4] 14 tn Heb “spoke good with respect to David.”
[19:5] 16 tn Heb “and he put his life into his hand.”
[22:1] 17 sn Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech (“apologia”) in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
[22:1] 18 tn The adverb νυνί (nuni, “now”) is connected with the phrase τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας (th" pro" Juma" nuni apologia") rather than the verb ἀκούσατε (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
[19:14] 19 tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).
[19:14] 20 tn The imperfect is intense in this context, suggesting an ongoing attitude.
[19:14] 21 tn Grk “this one” (somewhat derogatory in this context).
[19:27] 23 tn Grk “to rule over them.”
[19:27] 24 tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).
[19:27] 25 sn Slaughter them. To reject the king is to face certain judgment from him.
[19:41] 26 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[19:41] 28 sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.
[19:42] 29 sn On this day. They had missed the time of Messiah’s coming; see v. 44.
[19:42] 30 tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”
[19:42] 31 sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).
[19:43] 32 sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in
[19:43] 33 sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.
[19:44] 34 tn Grk “They will raze you to the ground.”
[19:44] sn The singular pronoun you refers to the city of Jerusalem personified.
[19:44] 35 tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.
[19:44] 36 sn (Not) one stone on top of another is an idiom for total destruction.
[19:44] 37 tn Grk “leave stone on stone.”
[19:44] 38 tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.
[19:44] sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.
[15:18] 40 tn Grk “it hated me before you.”
[15:19] 41 tn Grk “if you were of the world.”
[15:19] 42 tn The words “you as” are not in the original but are supplied for clarity.
[15:19] 43 tn Grk “because you are not of the world.”
[15:19] 44 tn Or “world, therefore.”
[15:19] 45 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] 46 tn Grk “Remember the word that I said to you.”
[15:20] 47 tn See the note on the word “slaves” in 4:51.
[15:20] 48 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] 49 tn Or “if they kept.”
[15:20] 50 tn Or “they will keep.”
[15:21] 51 tn Or “because of.”
[15:21] 52 tn Jesus is referring to God as “the one who sent me.”
[15:22] 53 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.”
[15:1] 54 sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8, 17:5-10, 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
[2:15] 56 tc Several witnesses, two of which are quite ancient (Ì66,75 L N Ë1 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë13 Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”
[2:15] 57 tn Grk “the temple.”
[2:15] 58 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
[2:16] 59 tn Or (perhaps) “Stop making.”
[2:16] 60 tn Or “a house of merchants” (an allusion to Zech 14:21).
[2:16] sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.
[2:2] 61 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
[1:6] 62 sn John refers to John the Baptist.
[1:9] 63 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 64 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:9] sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
