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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 

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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.



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