John 7:12

7:12 There was ¹  a lot of grumbling ²  about him among the crowds. ³  Some were saying, “He is a good man,” but others, “He deceives the common people.” ⁴ 

John 7:43

7:43 So there was a division in the crowd ⁵  because of Jesus. ⁶ 

John 10:19

10:19 Another sharp division took place among the Jewish people ⁷  because of these words.

Luke 13:31-33

Going to Jerusalem

13:31 At that time, ⁸  some Pharisees ⁹  came up and said to Jesus, ¹⁰  “Get away from here, ¹¹  because Herod ¹²  wants to kill you.” 13:32 But ¹³  he said to them, “Go ¹⁴  and tell that fox, ¹⁵  ‘Look, I am casting out demons and performing healings today and tomorrow, and on the third day ¹⁶  I will complete my work. ¹⁷  13:33 Nevertheless I must ¹⁸  go on my way today and tomorrow and the next day, because it is impossible ¹⁹  that a prophet should be killed ²⁰  outside Jerusalem.’ ²¹ 

Acts 14:4

14:4 But the population ²²  of the city was divided; some ²³  sided with the Jews, and some with the apostles.

[7:12]  ¹ tn Grk “And there was.”

[7:12]  ² tn Or “complaining.”

[7:12]  ³ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ⁴ tn Or “the crowd.”

[7:43]  ⁵ tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:43]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:19]  ⁷ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[13:31]  ⁸ tn Grk “At that very hour.”

[13:31]  ⁹ sn See the note on Pharisees in 5:17.

[13:31]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:31]  ¹¹ tn Grk “Go away and leave from here,” which is redundant in English and has been shortened to “Get away from here.”

[13:31]  ¹² sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

[13:32]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:32]  ¹⁴ tn The participle πορευθέντες (poreuqente") has been taken as indicating attendant circumstance.

[13:32]  ¹⁵ sn That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person (Neh 4:3; 2 Esd 13:35 LXX); (2) a deceiver (Song Rabbah 2.15.1 on 2:15); or someone destructive, a destroyer (Ezek 13:4; Lam 5:18; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” (Luke 7:28) and later stands opposed to Jesus (Acts 4:26-28). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).

[13:32]  ¹⁶ sn The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.

[13:32]  ¹⁷ tn Or “I reach my goal.” The verb τελειόω (teleiow) is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

[13:33]  ¹⁸ tn This is the frequent expression δεῖ (dei, “it is necessary”) that notes something that is a part of God’s plan.

[13:33]  ¹⁹ tn Or “unthinkable.” See L&N 71.4 for both possible meanings.

[13:33]  ²⁰ tn Or “should perish away from.”

[13:33]  ²¹ sn Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19; Acts 3:22-23. Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem, is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34). In the end, Herod will be much less a threat than Jerusalem.

[14:4]  ²² tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²³ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.