Discovery BoxJohn 8:37
Context8:37 I know that you are Abraham’s descendants. 1 But you want 2 to kill me, because my teaching 3 makes no progress among you. 4
John 8:40
Context8:40 But now you are trying 5 to kill me, a man who has told you 6 the truth I heard from God. Abraham did not do this! 7
John 8:59
Context8:59 Then they picked up 8 stones to throw at him, 9 but Jesus hid himself and went out from the temple area. 10
John 15:24-25
Context15:24 If I had not performed 11 among them the miraculous deeds 12 that no one else did, they would not be guilty of sin. 13 But now they have seen the deeds 14 and have hated both me and my Father. 15 15:25 Now this happened 16 to fulfill the word that is written in their law, ‘They hated me without reason.’ 17
Acts 7:57-58
Context7:57 But they covered their ears, 18 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 19 they had driven him out of the city, they began to stone him, 20 and the witnesses laid their cloaks 21 at the feet of a young man named Saul.
Acts 16:23-24
Context16:23 After they had beaten them severely, 22 they threw them into prison and commanded 23 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 24 and fastened their feet in the stocks. 25
Acts 21:28-32
Context21:28 shouting, “Men of Israel, 26 help! This is the man who teaches everyone everywhere against our people, our law, 27 and this sanctuary! 28 Furthermore 29 he has brought Greeks into the inner courts of the temple 30 and made this holy place ritually unclean!” 31 21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 32 they assumed Paul had brought him into the inner temple courts.) 33 21:30 The whole city was stirred up, 34 and the people rushed together. 35 They seized 36 Paul and dragged him out of the temple courts, 37 and immediately the doors were shut. 21:31 While they were trying 38 to kill him, a report 39 was sent up 40 to the commanding officer 41 of the cohort 42 that all Jerusalem was in confusion. 43 21:32 He 44 immediately took 45 soldiers and centurions 46 and ran down to the crowd. 47 When they saw 48 the commanding officer 49 and the soldiers, they stopped beating 50 Paul.
[8:37] 1 tn Grk “seed” (an idiom).
[8:37] 2 tn Grk “you are seeking.”
[8:37] 4 tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.
[8:40] 6 tn Grk “has spoken to you.”
[8:40] 7 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
[8:59] 8 tn Grk “they took up.”
[8:59] 9 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
[8:59] 10 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
[15:24] 11 tn Or “If I had not done.”
[15:24] 12 tn Grk “the works.”
[15:24] 13 tn Grk “they would not have sin” (an idiom).
[15:24] 14 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
[15:24] 15 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.
[15:25] 16 tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.
[15:25] 17 sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).
[7:57] 18 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 19 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 20 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 21 tn Or “outer garments.”
[16:23] 22 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 23 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 25 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[21:28] 26 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.
[21:28] 27 sn The law refers to the law of Moses.
[21:28] 28 tn Grk “this place.”
[21:28] 29 tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[21:28] 30 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.
[21:28] 31 tn Or “and has defiled this holy place.”
[21:29] 33 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.
[21:30] 34 tn On this term see BDAG 545 s.v. κινέω 2.b.
[21:30] 35 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”
[21:30] 36 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.
[21:30] 37 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.
[21:31] 39 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).
[21:31] 40 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
[21:31] 41 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
[21:31] 42 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
[21:31] 43 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”
[21:32] 44 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.
[21:32] 45 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
[21:32] 46 sn See the note on the word centurion in 10:1.
[21:32] 47 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.
[21:32] 48 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.
[21:32] 49 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.
[21:32] 50 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
