1 Tawarikh 1:1-54
Konteks1:1 Adam, Seth, Enosh, 1:2 Kenan, Mahalalel, Jered, 1:3 Enoch, Methuselah, Lamech, 1:4 Noah, Shem, Ham, and Japheth. 1
1:5 The sons of Japheth:
Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras.
1:6 The sons of Gomer:
Ashkenaz, Riphath, 2 and Togarmah.
Elishah, Tarshish, the Kittites, and the Rodanites. 4
1:8 The sons of Ham:
Cush, Mizraim, 5 Put, and Canaan.
1:9 The sons of Cush:
Seba, Havilah, Sabta, Raamah, and Sabteca.
The sons of Raamah:
Sheba and Dedan.
1:10 Cush was the father of Nimrod, who established himself as a mighty warrior on earth. 6
1:11 Mizraim was the father of the Ludites, Anamites, Lehabites, Naphtuhites, 1:12 Pathrusites, Casluhites (from whom the Philistines descended 7 ), and the Caphtorites.
1:13 Canaan was the father of Sidon – his firstborn – and Heth, 1:14 as well as the Jebusites, Amorites, Girgashites, 1:15 Hivites, Arkites, Sinites, 1:16 Arvadites, Zemarites, and Hamathites.
1:17 The sons of Shem:
Elam, Asshur, Arphaxad, Lud, and Aram.
The sons of Aram: 8
Uz, Hul, Gether, and Meshech. 9
1:18 Arphaxad was the father of Shelah, and Shelah was the father of Eber. 1:19 Two sons were born to Eber: the first was named Peleg, for during his lifetime the earth was divided; 10 his brother’s name was Joktan.
1:20 Joktan was the father of Almodad, Sheleph, Hazarmaveth, Jerah, 1:21 Hadoram, Uzal, Diklah, 1:22 Ebal, 11 Abimael, Sheba, 1:23 Ophir, Havilah, and Jobab. All these were the sons of Joktan.
1:24 Shem, Arphaxad, Shelah, 12 1:25 Eber, Peleg, Reu, 1:26 Serug, Nahor, Terah, 1:27 Abram (that is, Abraham).
1:28 The sons of Abraham:
Isaac and Ishmael.
1:29 These were their descendants:
Ishmael’s firstborn son was Nebaioth; the others were 13 Kedar, Adbeel, Mibsam, 1:30 Mishma, Dumah, Massa, Hadad, Tema, 1:31 Jetur, Naphish, and Kedemah. These were the sons of Ishmael.
1:32 The sons to whom Keturah, Abraham’s concubine, 14 gave birth:
Zimran, Jokshan, Medan, Midian, Ishbak, Shuah.
The sons of Jokshan:
Sheba and Dedan.
1:33 The sons of Midian:
Ephah, Epher, Hanoch, Abida, and Eldaah. All these were the sons of Keturah.
1:34 Abraham was the father of Isaac. The sons of Isaac:
Esau and Israel.
1:35 The sons of Esau:
Eliphaz, Reuel, Jeush, Jalam, and Korah.
1:36 The sons of Eliphaz:
Teman, Omar, Zephi, 15 Gatam, Kenaz, and (by Timna) Amalek. 16
1:37 The sons of Reuel:
Nahath, Zerah, Shammah, and Mizzah.
1:38 The sons of Seir:
Lotan, Shobal, Zibeon, Anah, Dishon, Ezer, and Dishan.
1:39 The sons of Lotan:
Hori and Homam. (Timna was Lotan’s sister.) 17
1:40 The sons of Shobal:
Alyan, 18 Manahath, Ebal, Shephi, 19 and Onam.
The sons of Zibeon:
Aiah and Anah.
Dishon.
The sons of Dishon:
Hamran, 21 Eshban, Ithran, and Keran.
1:42 The sons of Ezer:
Bilhan, Zaavan, Jaakan. 22
The sons of Dishan: 23
Uz and Aran.
1:43 These were the kings who reigned in the land of Edom before any king ruled over the Israelites:
Bela son of Beor; the name of his city was Dinhabah.
1:44 When Bela died, Jobab son of Zerah from Bozrah, succeeded him. 24
1:45 When Jobab died, Husham from the land of the Temanites succeeded him.
1:46 When Husham died, Hadad son of Bedad succeeded him. He struck down the Midianites in the plains of Moab; the name of his city was Avith.
1:47 When Hadad died, Samlah from Masrekah succeeded him.
1:48 When Samlah died, Shaul from Rehoboth on the river 25 succeeded him.
1:49 When Shaul died, Baal-Hanan son of Achbor succeeded him.
1:50 When Baal-Hanan died, Hadad succeeded him; the name of his city was Pai. 26 His wife was Mehetabel, daughter of Matred, daughter of Me-Zahab.
1:51 Hadad died.
The tribal chiefs of Edom were:
Timna, Alvah, Jetheth, 1:52 Oholibamah, Elah, Pinon, 1:53 Kenaz, Teman, 27 Mibzar, 1:54 Magdiel, Iram. 28 These were the tribal chiefs of Edom.
Yakobus 1:1-27
Konteks1:1 From James, 29 a slave 30 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 31 Greetings!
1:2 My brothers and sisters, 32 consider it nothing but joy 33 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, 34 unstable in all his ways.
1:9 Now the believer 35 of humble means 36 should take pride 37 in his high position. 38 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 39 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. 40 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 41 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 42 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, 43 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. 44 1:17 All generous giving and every perfect gift 45 is from above, coming down 46 from the Father of lights, with whom there is no variation or the slightest hint of change. 47 1:18 By his sovereign plan he gave us birth 48 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! 49 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 50 anger does not accomplish God’s righteousness. 51 1:21 So put away all filth and evil excess and humbly 52 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 53 who gazes at his own face 54 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 55 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 56 and does not become a forgetful listener but one who lives it out – he 57 will be blessed in what he does. 58 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 59 God the Father 60 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Yohanes 7:28-53
Konteks7:28 Then Jesus, while teaching in the temple courts, 61 cried out, 62 “You both know me and know where I come from! 63 And I have not come on my own initiative, 64 but the one who sent me 65 is true. You do not know him, 66 7:29 but 67 I know him, because I have come from him 68 and he 69 sent me.”
7:30 So then they tried to seize Jesus, 70 but no one laid a hand on him, because his time 71 had not yet come. 7:31 Yet many of the crowd 72 believed in him and said, “Whenever the Christ 73 comes, he won’t perform more miraculous signs than this man did, will he?” 74
7:32 The Pharisees 75 heard the crowd 76 murmuring these things about Jesus, 77 so the chief priests and the Pharisees sent officers 78 to arrest him. 79 7:33 Then Jesus said, “I will be with you for only a little while longer, 80 and then 81 I am going to the one who sent me. 7:34 You will look for me 82 but will not find me, and where I am you cannot come.”
7:35 Then the Jewish leaders 83 said to one another, “Where is he 84 going to go that we cannot find him? 85 He is not going to go to the Jewish people dispersed 86 among the Greeks and teach the Greeks, is he? 87 7:36 What did he mean by saying, 88 ‘You will look for me 89 but will not find me, and where I am you cannot come’?”
7:37 On the last day of the feast, the greatest day, 90 Jesus stood up and shouted out, 91 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 92 Just as the scripture says, ‘From within him 93 will flow rivers of living water.’” 94 7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, 95 because Jesus was not yet glorified.) 96
7:40 When they heard these words, some of the crowd 97 began to say, “This really 98 is the Prophet!” 99 7:41 Others said, “This is the Christ!” 100 But still others said, “No, 101 for the Christ doesn’t come from Galilee, does he? 102 7:42 Don’t the scriptures say that the Christ is a descendant 103 of David 104 and comes from Bethlehem, 105 the village where David lived?” 106 7:43 So there was a division in the crowd 107 because of Jesus. 108 7:44 Some of them were wanting to seize him, but no one laid a hand on him. 109
7:45 Then the officers 110 returned 111 to the chief priests and Pharisees, 112 who said to them, “Why didn’t you bring him back with you?” 113 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, 114 “You haven’t been deceived too, have you? 115 7:48 None of the rulers 116 or the Pharisees have believed in him, have they? 117 7:49 But this rabble 118 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 119 before and who was one of the rulers, 120 said, 121 7:51 “Our law doesn’t condemn 122 a man unless it first hears from him and learns 123 what he is doing, does it?” 124 7:52 They replied, 125 “You aren’t from Galilee too, are you? 126 Investigate carefully and you will see that no prophet 127 comes from Galilee!”
[1:4] 1 tc The LXX reads “Noah; the sons of Noah [were] Shem, Ham, and Japheth.” Several English translations (e.g., NIV, NLT) follow the LXX.
[1:4] sn Shem, Ham, and Japheth were Noah’s three sons (Gen 6:10).
[1:6] 2 tc Many medieval Hebrew
[1:7] 3 tn Or in this case, “descendants.”
[1:7] 4 tc The Kethiv has “Rodanim,” which probably refers to the island of Rhodes. The Qere has “Dodanim,” which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew
[1:7] tn Heb “Kittim and Rodanim.”
[1:10] 6 tn Heb “he began to be a mighty warrior in the earth.”
[1:17] 8 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvÿney ’aram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23.
[1:17] 9 tc The MT of the parallel geneaology in Gen 10:23 reads “Mash,” but the LXX there reads “Meshech” in agreement with 1 Chr 1:17.
[1:19] 10 sn Perhaps this refers to the scattering of the people at Babel (Gen 11:1-9).
[1:22] 11 tc Some medieval Hebrew
[1:24] 12 tc Some LXX
[1:29] 13 tn The words “the others were” are supplied in the translation for stylistic reasons.
[1:32] 14 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[1:36] 15 tc Many medieval Hebrew
[1:36] 16 tn The Hebrew text has simply, “and Timna and Amalek,” but Gen 36:12 indicates that Timna, a concubine of Eliphaz, was the mother of Amalek. See also v. 39 below, which states that Timna was the sister of Lotan.
[1:39] 17 tn Perhaps this is the Timna mentioned in v. 36.
[1:40] 18 tc Some medieval Hebrew
[1:40] 19 tc A few medieval Hebrew
[1:41] 20 tn Heb “sons.” The Hebrew text has the plural, but only one son is listed. For stylistic reasons the singular “son” was used in the translation.
[1:41] 21 tn The parallel geneaology in Gen 36:26 has the variant spelling “Hemdan.” Some English versions follow the variant spelling here (e.g., NAB, NIV, NCV, CEV, NLT).
[1:42] 22 tn The parallel geneaology in Gen 36:27 has the variant spelling “Akan.” Among English versions that use the variant spelling here are NIV, NCV, NLT.
[1:42] 23 tc The MT reads “Dishon” here, but this should be emended to “Dishan.” See the list in v. 38 and Gen 36:28.
[1:44] 24 tn Heb “ruled in his place,” here and in vv. 45-50.
[1:48] 25 tn Or “near the river.”
[1:48] sn The river may refer to the Euphrates River (cf. NRSV, CEV, NLT).
[1:50] 26 tc Many medieval Hebrew
[1:53] 27 tn The parallel genealogy in Gen 36:42 has the variant spelling “Temam.”
[1:54] 28 tn Each of the names in this list is preceded by the word “chief” in the Hebrew text. This has not been included in the translation because it would appear very redundant to the modern reader.
[1:1] 29 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] 30 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] 31 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] 32 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] 33 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 34 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] 35 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] 36 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 37 tn Grk “let him boast.”
[1:9] 38 tn Grk “his height,” “his exaltation.”
[1:10] 39 tn Grk “a flower of grass.”
[1:11] 40 tn Or “perishes,” “is destroyed.”
[1:12] 41 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] 42 tc Most
[1:13] 43 tn Or “God must not be tested by evil people.”
[1:16] 44 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 45 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 46 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 47 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 48 tn Grk “Having willed, he gave us birth.”
[1:19] 49 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 50 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] 51 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] 52 tn Or “with meekness.”
[1:23] 53 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] 54 tn Grk “the face of his beginning [or origin].”
[1:24] 55 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 58 tn Grk “in his doing.”
[1:27] 59 tn Or “in the sight of”; Grk “with.”
[1:27] 60 tn Grk “the God and Father.”
[7:28] 61 tn Grk “the temple.”
[7:28] 62 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
[7:28] 63 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
[7:28] 64 tn Grk “And I have not come from myself.”
[7:28] 65 tn The phrase “the one who sent me” refers to God.
[7:28] 66 tn Grk “the one who sent me is true, whom you do not know.”
[7:29] 67 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
[7:29] 68 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
[7:29] 69 tn Grk “and that one.”
[7:30] 70 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:30] sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
[7:31] 72 tn Or “The common people” (as opposed to the religious authorities).
[7:31] 73 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] 74 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?”).
[7:32] 75 sn See the note on Pharisees in 1:24.
[7:32] 76 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
[7:32] 77 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:32] 78 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
[7:32] 79 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
[7:33] 80 tn Grk “Yet a little I am with you.”
[7:33] 81 tn The word “then” is not in the Greek text, but is implied.
[7:35] 83 tn Or “the Jewish 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
[7:35] 85 tn Grk “will not find him.”
[7:35] 86 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
[7:35] 87 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 “is he?”).
[7:35] sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.
[7:36] 88 tn Grk “What is this word that he said.”
[7:37] 90 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
[7:37] 91 tn Grk “Jesus stood up and cried out, saying.”
[7:38] 92 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
[7:38] 93 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 94 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
[7:39] 95 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
[7:39] 96 sn This is a parenthetical note by the author.
[7:40] 97 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 99 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[7:41] 100 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] 101 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
[7:41] 102 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?”).
[7:42] 103 tn Grk “is from the seed” (an idiom for human descent).
[7:42] 104 sn An allusion to Ps 89:4.
[7:42] 105 sn An allusion to Mic 5:2.
[7:42] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[7:42] 106 tn Grk “the village where David was.”
[7:43] 107 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:43] 108 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:44] 109 sn Compare John 7:30 regarding the attempt to seize Jesus.
[7:45] 110 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
[7:45] 112 sn See the note on Pharisees in 1:24.
[7:45] 113 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[7:47] 114 tn Grk “answered them.”
[7:47] 115 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 “have you?”).
[7:48] 116 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 117 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 “have they?”).
[7:49] 118 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 119 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 120 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 121 tn Grk “said to them.”
[7:51] 124 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 it?”).
[7:52] 125 tn Grk “They answered and said to him.”
[7:52] 126 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] 127 tc At least one early and important ms (Ì66*) 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).
[7:53] 128 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best
[7:53] sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
