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Yohanes 7:50-51

Konteks

7:50 Nicodemus, who had gone to Jesus 1  before and who was one of the rulers, 2  said, 3  7:51 “Our law doesn’t condemn 4  a man unless it first hears from him and learns 5  what he is doing, does it?” 6 

Yohanes 12:42-43

Konteks

12:42 Nevertheless, even among the rulers 7  many believed in him, but because of the Pharisees 8  they would not confess Jesus to be the Christ, 9  so that they would not be put out of 10  the synagogue. 11  12:43 For they loved praise 12  from men more than praise 13  from God.

Yohanes 19:38-39

Konteks
Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 14 ), 15  asked Pilate if he could remove the body of Jesus. Pilate 16  gave him permission, so he went and took the body away. 17  19:39 Nicodemus, the man who had previously come to Jesus 18  at night, 19  accompanied Joseph, 20  carrying a mixture of myrrh and aloes 21  weighing about seventy-five pounds. 22 

Yudas 1:1

Konteks
Salutation

1:1 From Jude, 23  a slave 24  of Jesus Christ and brother of James, 25  to those who are called, wrapped in the love of 26  God the Father and kept for 27  Jesus Christ.

Yesaya 51:7

Konteks

51:7 Listen to me, you who know what is right,

you people who are aware of my law! 28 

Don’t be afraid of the insults of men;

don’t be discouraged because of their abuse!

Filipi 1:14

Konteks
1:14 and most of the brothers and sisters, 29  having confidence in the Lord 30  because of my imprisonment, now more than ever 31  dare to speak the word 32  fearlessly.

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[7:50]  1 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  2 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  3 tn Grk “said to them.”

[7:51]  4 tn Grk “judge.”

[7:51]  5 tn Grk “knows.”

[7:51]  6 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?”).

[12:42]  7 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  8 sn See the note on Pharisees in 1:24.

[12:42]  9 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  10 tn Or “be expelled from.”

[12:42]  11 sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  12 tn Grk “the glory.”

[12:43]  13 tn Grk “the glory.”

[19:38]  14 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  15 sn This is a parenthetical note by the author.

[19:38]  16 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  17 tn Grk “took away his body.”

[19:39]  18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  19 sn See John 3:1-21.

[19:39]  20 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  21 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  22 sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[1:1]  23 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  24 tn 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.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. 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]  25 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  26 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  27 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[51:7]  28 tn Heb “people (who have) my law in their heart.”

[1:14]  29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  30 tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  31 tn Grk “even more so.”

[1:14]  32 tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì46 D2 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.



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