1 Raja-raja 11:38

11:38 You must obey ¹  all I command you to do, follow my instructions, ²  do what I approve, ³  and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; ⁴  I will give you Israel.

1 Raja-raja 11:1

The Lord Punishes Solomon for Idolatry

11:1 King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.

1 Samuel 27:1-2

David Aligns Himself with the Philistines

27:1 David thought to himself, ⁵  “One of these days I’m going to be swept away by the hand of Saul! There is nothing better for me than to escape to the land of the Philistines. Then Saul will despair of searching for me through all the territory of Israel and I will escape from his hand.”

27:2 So David left and crossed over to King Achish son of Maoch of Gath accompanied by his six hundred men.

1 Samuel 20:20

20:20 I will shoot three arrows near it, as though I were shooting at a target.

Yesaya 7:9

7:9 Ephraim’s leader is Samaria,

and Samaria’s leader is the son of Remaliah.

If your faith does not remain firm,

then you will not remain secure.” ⁶ 

Yeremia 38:18-21

38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians ⁷  and they will burn it down. You yourself will not escape from them.’” ⁸  38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. ⁹  The Babylonians might hand me over to them and they will torture me.” ¹⁰  38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. ¹¹  Then all will go well with you and your life will be spared. ¹²  38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw:

Yohanes 11:47-50

11:47 So the chief priests and the Pharisees ¹³  called the council ¹⁴  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, ¹⁵  everyone will believe in him, and the Romans will come and take away our sanctuary ¹⁶  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ¹⁷  “You know nothing at all! 11:50 You do not realize ¹⁸  that it is more to your advantage to have one man ¹⁹  die for the people than for the whole nation to perish.” ²⁰ 

Yohanes 12:10-11

12:10 So the chief priests planned to kill Lazarus too, ²¹  12:11 for on account of him many of the Jewish people from Jerusalem ²²  were going away and believing in Jesus.

Yohanes 12:19

12:19 Thus the Pharisees ²³  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Kisah Para Rasul 4:16-17

4:16 saying, “What should we do with these men? For it is plain ²⁴  to all who live in Jerusalem that a notable miraculous sign ²⁵  has come about through them, ²⁶  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²⁷  to anyone in this name.”

[11:38]  ¹ tn Heb “If you obey.” In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.

[11:38]  ² tn Heb “walk in my ways.”

[11:38]  ³ tn Heb “do what is right in my eyes.”

[11:38]  ⁴ tn Heb “I will build for you a permanent house, like I built for David.”

[27:1]  ⁵ tn Heb “said to his heart.”

[7:9]  ⁶ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.

[38:18]  ⁷ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:18]  ⁸ tn Heb “will not escape from their hand.”

[38:18]  sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).

[38:19]  ⁹ tn Heb “Chaldeans.” See the study note on 21:4 for explanation.

[38:19]  ¹⁰ tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.

[38:20]  ¹¹ tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.

[38:20]  ¹² tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

[11:47]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “If we let him do thus.”

[11:48]  ¹⁶ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ¹⁷ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ¹⁸ tn Or “you are not considering.”

[11:50]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[12:11]  ²² tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:19]  ²³ sn See the note on Pharisees in 1:24.

[4:16]  ²⁴ tn Or “evident.”

[4:16]  ²⁵ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ²⁶ tn Or “has been done by them.”

[4:17]  ²⁷ tn Or “speak no longer.”