Acts 17:19

Context
17:19 So they took Paul and¹ brought him to the Areopagus,² saying, “May we know what this new teaching is that you are proclaiming?

John 7:48-52

Context
7:48 None of the rulers³ or the Pharisees have believed in him, have they?⁴ 7:49 But this rabble⁵ who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus⁶ before and who was one of the rulers,⁷ said,⁸ 7:51 “Our law doesn’t condemn⁹ a man unless it first hears from him and learns¹⁰ what he is doing, does it?”¹¹ 7:52 They replied,¹² “You aren’t from Galilee too, are you?¹³ Investigate carefully and you will see that no prophet¹⁴ comes from Galilee!”

John 19:38-42

Context

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders¹⁵),¹⁶ asked Pilate if he could remove the body of Jesus. Pilate¹⁷ gave him permission, so he went and took the body away.¹⁸ 19:39 Nicodemus, the man who had previously come to Jesus¹⁹ at night,²⁰ accompanied Joseph,²¹ carrying a mixture of myrrh and aloes²² weighing about seventy-five pounds.²³ 19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices,²⁴ in strips of linen cloth²⁵ according to Jewish burial customs.²⁶ 19:41 Now at the place where Jesus²⁷ was crucified²⁸ there was a garden,²⁹ and in the garden³⁰ was a new tomb where no one had yet been buried.³¹ 19:42 And so, because it was the Jewish day of preparation³² and the tomb was nearby,³³ they placed Jesus’ body there.

Philippians 4:22

Context
4:22 All the saints greet you, especially those who belong to Caesar’s household.

[17:19] ¹tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19] ²tn Or “to the council of the Areopagus.” See also the term in v. 22.

[7:48] ³sn 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] ⁴tn 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] ⁵tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50] ⁶tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

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

[7:50] ⁸tn Grk “said to them.”

[7:51] ⁹tn Grk “judge.”

[7:51] ¹⁰tn Grk “knows.”

[7:51] ¹¹tn 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] ¹²tn Grk “They answered and said to him.”

[7:52] ¹³tn 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] ¹⁴tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[19:38] ¹⁵tn 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] ¹⁶sn This is a parenthetical note by the author.

[19:38] ¹⁷tn 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] ¹⁸tn Grk “took away his body.”

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

[19:39] ²⁰sn See John 3:1-21.

[19:39] ²¹tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39] ²²sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39] ²³sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[19:40] ²⁴tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40] ²⁵tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40] ²⁶tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[19:41] ²⁷tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:41] ²⁸sn See the note on Crucify in 19:6.

[19:41] ²⁹tn Or “an orchard.”

[19:41] ³⁰tn Or “orchard.”

[19:41] ³¹tn Grk “been placed.”

[19:42] ³²sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[19:42] ³³sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.