Yohanes 9:16

9:16 Then some of the Pharisees began to say, ¹  “This man is not from God, because he does not observe ²  the Sabbath.” ³  But others said, “How can a man who is a sinner perform ⁴  such miraculous signs?” Thus there was a division ⁵  among them.

Yohanes 9:24

9:24 Then they summoned ⁶  the man who used to be blind ⁷  a second time and said to him, “Promise before God to tell the truth. ⁸  We know that this man ⁹  is a sinner.”

Yohanes 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹⁰  he saw a man who had been blind from birth.

Kisah Para Rasul 22:27

22:27 So the commanding officer ¹¹  came and asked ¹²  Paul, ¹³  “Tell me, are you a Roman citizen?” ¹⁴  He replied, ¹⁵  “Yes.”

Kisah Para Rasul 22:2

22:2 (When they heard ¹⁶  that he was addressing ¹⁷  them in Aramaic, ¹⁸  they became even ¹⁹  quieter.) ²⁰  Then ²¹  Paul said,

Kisah Para Rasul 9:11

9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ²²  and at Judas’ house look for a man from Tarsus named Saul. For he is praying,

Matius 12:24

12:24 But when the Pharisees ²³  heard this they said, “He does not cast out demons except by the power of Beelzebul, ²⁴  the ruler ²⁵  of demons!”

Matius 26:61

26:61 and declared, “This man ²⁶  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Lukas 23:2

23:2 They ²⁷  began to accuse ²⁸  him, saying, “We found this man subverting ²⁹  our nation, forbidding ³⁰  us to pay the tribute tax ³¹  to Caesar ³²  and claiming that he himself is Christ, ³³  a king.”

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ³⁴  was listening to him until he said this. ³⁵  Then ³⁶  they raised their voices and shouted, ³⁷  “Away with this man ³⁸  from the earth! For he should not be allowed to live!” ³⁹ 

[9:16]  ¹ 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]  ² tn Grk “he does not keep.”

[9:16]  ³ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁴ tn Grk “do.”

[9:16]  ⁵ tn Or “So there was discord.”

[9:24]  ⁶ tn Grk “they called.”

[9:24]  ⁷ tn Grk “who was blind.”

[9:24]  ⁸ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ⁹ tn The phrase “this man” is a reference to Jesus.

[9:1]  ¹⁰ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:1]  sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

[22:27]  ¹¹ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 24.

[22:27]  ¹² tn Grk “and said to.”

[22:27]  ¹³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[22:27]  ¹⁴ tn The word “citizen” is supplied here for emphasis and clarity.

[22:27]  ¹⁵ tn Grk “He said.”

[22:2]  ¹⁶ tn ἀκούσαντες (akousante") has been taken temporally.

[22:2]  ¹⁷ tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[22:2]  ¹⁸ tn Grk “in the Hebrew language.” See the note on “Aramaic” in 21:40.

[22:2]  ¹⁹ tn BDAG 613-14 s.v. μᾶλλον 1 “Abs. μ. can mean to a greater degree (than before), even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7.”

[22:2]  ²⁰ tn BDAG 440 s.v. ἡσυχία 2 has “παρέχειν ἡσυχίαν quiet down, give a hearing…Ac 22:2.”

[22:2]  sn This is best taken as a parenthetical note by the author.

[22:2]  ²¹ tn Grk “and.” Since this represents a continuation of the speech begun in v. 1, καί (kai) has been translated as “then” to indicate the logical sequence.

[9:11]  ²² sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[12:24]  ²³ sn See the note on Pharisees in 3:7.

[12:24]  ²⁴ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ²⁵ tn Or “prince.”

[26:61]  ²⁶ tn Grk “This one.”

[23:2]  ²⁷ tn Here δέ (de) has not been translated.

[23:2]  ²⁸ sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.

[23:2]  ²⁹ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.

[23:2]  ³⁰ tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.

[23:2]  ³¹ tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”

[23:2]  ³² tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:2]  sn See the note on Christ in 2:11.

[22:22]  ³⁴ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ³⁵ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ³⁶ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ³⁷ tn Grk “and said.”

[22:22]  ³⁸ tn Grk “this one.”

[22:22]  ³⁹ tn BDAG 491 s.v. καθήκω has “to be appropriate, come/reach to, be proper/fitting…Usu. impers. καθήκει it comes (to someone)…foll. by acc. and inf….οὐ καθῆκεν αὐτὸν ζῆν he should not be allowed to live Ac 22:22.”