Yohanes 5:36
Konteks5:36 “But I have a testimony greater than that from John. For the deeds 1 that the Father has assigned me to complete – the deeds 2 I am now doing – testify about me that the Father has sent me.
Yohanes 7:31
Konteks7:31 Yet many of the crowd 3 believed in him and said, “Whenever the Christ 4 comes, he won’t perform more miraculous signs than this man did, will he?” 5
Yohanes 9:16
Konteks9:16 Then some of the Pharisees began to say, 6 “This man is not from God, because he does not observe 7 the Sabbath.” 8 But others said, “How can a man who is a sinner perform 9 such miraculous signs?” Thus there was a division 10 among them.
Yohanes 9:30-33
Konteks9:30 The man replied, 11 “This is a remarkable thing, 12 that you don’t know where he comes from, and yet he caused me to see! 13 9:31 We know that God doesn’t listen to 14 sinners, but if anyone is devout 15 and does his will, God 16 listens to 17 him. 18 9:32 Never before 19 has anyone heard of someone causing a man born blind to see. 20 9:33 If this man 21 were not from God, he could do nothing.”
Yohanes 11:47-48
Konteks11:47 So the chief priests and the Pharisees 22 called the council 23 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, 24 everyone will believe in him, and the Romans will come and take away our sanctuary 25 and our nation.”
Yohanes 12:37
Konteks12:37 Although Jesus 26 had performed 27 so many miraculous signs before them, they still refused to believe in him,
Yohanes 15:24
Konteks15:24 If I had not performed 28 among them the miraculous deeds 29 that no one else did, they would not be guilty of sin. 30 But now they have seen the deeds 31 and have hated both me and my Father. 32
Kisah Para Rasul 2:22
Konteks2:22 “Men of Israel, 33 listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, 34 wonders, and miraculous signs 35 that God performed among you through him, just as you yourselves know –
Kisah Para Rasul 4:16-17
Konteks4:16 saying, “What should we do with these men? For it is plain 36 to all who live in Jerusalem that a notable miraculous sign 37 has come about through them, 38 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 39 to anyone in this name.”
Kisah Para Rasul 10:38
Konteks10:38 with respect to Jesus from Nazareth, 40 that 41 God anointed him with the Holy Spirit and with power. He 42 went around doing good and healing all who were oppressed by the devil, 43 because God was with him. 44
[5:36] 2 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] 3 tn Or “The common people” (as opposed to the religious authorities).
[7:31] 4 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] 5 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?”).
[9:16] 6 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
[9:16] 7 tn Grk “he does not keep.”
[9:16] 8 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
[9:16] 10 tn Or “So there was discord.”
[9:30] 11 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
[9:30] 12 tn Grk “For in this is a remarkable thing.”
[9:30] 13 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
[9:31] 14 tn Grk “God does not hear.”
[9:31] 16 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[9:32] 19 tn Or “Never from the beginning of time,” Grk “From eternity.”
[9:32] 20 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).
[11:47] 22 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] 23 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] 24 tn Grk “If we let him do thus.”
[11:48] 25 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
[12:37] 26 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[15:24] 28 tn Or “If I had not done.”
[15:24] 29 tn Grk “the works.”
[15:24] 30 tn Grk “they would not have sin” (an idiom).
[15:24] 31 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
[15:24] 32 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.
[2:22] 33 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] 34 tn Or “miraculous deeds.”
[2:22] 35 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
[4:16] 37 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] 38 tn Or “has been done by them.”
[4:17] 39 tn Or “speak no longer.”
[10:38] 40 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] 41 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] 42 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] 43 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.
