John 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.

John 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.”

John 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.

John 1:27

1:27 who is coming after me. I am not worthy ¹¹  to untie the strap ¹²  of his sandal!”

John 1:2

1:2 The Word ¹³  was with God in the beginning.

John 9:11

9:11 He replied, ¹⁴  “The man called Jesus made mud, ¹⁵  smeared it ¹⁶  on my eyes and told me, ¹⁷  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ¹⁸ 

Matthew 12:24

12:24 But when the Pharisees ¹⁹  heard this they said, “He does not cast out demons except by the power of Beelzebul, ²⁰  the ruler ²¹  of demons!”

Matthew 26:61

26:61 and declared, “This man ²²  said, ‘I am able to destroy the temple of God and rebuild it in three days.’”

Luke 23:2

23:2 They ²³  began to accuse ²⁴  him, saying, “We found this man subverting ²⁵  our nation, forbidding ²⁶  us to pay the tribute tax ²⁷  to Caesar ²⁸  and claiming that he himself is Christ, ²⁹  a king.”

Acts 22:22

The Roman Commander Questions Paul

22:22 The crowd ³⁰  was listening to him until he said this. ³¹  Then ³²  they raised their voices and shouted, ³³  “Away with this man ³⁴  from the earth! For he should not be allowed to live!” ³⁵ 

[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.

[1:27]  ¹¹ tn Grk “of whom I am not worthy.”

[1:27]  ¹² tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:2]  ¹³ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[9:11]  ¹⁴ tn Grk “That one answered.”

[9:11]  ¹⁵ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ¹⁶ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ¹⁷ tn Grk “said to me.”

[9:11]  ¹⁸ tn Or “and I gained my sight.”

[12:24]  ¹⁹ sn See the note on Pharisees in 3:7.

[12:24]  ²⁰ tn Grk “except by Beelzebul.”

[12:24]  ²¹ tn Or “prince.”

[26:61]  ²² tn Grk “This one.”

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

[23:2]  ²⁴ 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]  ²⁵ tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.

[23:2]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[23:2]  ²⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[22:22]  ³⁰ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ³¹ tn Grk “until this word.”

[22:22]  ³² tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ³³ tn Grk “and said.”

[22:22]  ³⁴ tn Grk “this one.”

[22:22]  ³⁵ 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.”