John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ¹  For the Jewish leaders had already agreed that anyone who confessed Jesus ²  to be the Christ ³  would be put out ⁴  of the synagogue. ⁵ 

John 9:34

9:34 They replied, ⁶  “You were born completely in sinfulness, ⁷  and yet you presume to teach us?” ⁸  So they threw him out.

John 12:42

12:42 Nevertheless, even among the rulers ⁹  many believed in him, but because of the Pharisees ¹⁰  they would not confess Jesus to be the Christ, ¹¹  so that they would not be put out of ¹²  the synagogue. ¹³ 

Luke 6:22

6:22 “Blessed are you when people ¹⁴  hate you, and when they exclude you and insult you and reject you as evil ¹⁵  on account of the Son of Man!

Luke 6:1

Lord of the Sabbath

6:1 Jesus ¹⁶  was going through the grain fields on ¹⁷  a Sabbath, ¹⁸  and his disciples picked some heads of wheat, ¹⁹  rubbed them in their hands, and ate them. ²⁰ 

Colossians 4:13

4:13 For I can testify that he has worked hard ²¹  for you and for those in Laodicea and Hierapolis.

[9:22]  ¹ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ² tn Grk “confessed him.”

[9:22]  ³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  ⁴ tn Or “would be expelled from.”

[9:22]  ⁵ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[9:34]  ⁶ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ⁷ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁸ tn Grk “and are you teaching us?”

[12:42]  ⁹ 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]  ¹⁰ sn See the note on Pharisees in 1:24.

[12:42]  ¹¹ 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]  ¹² tn Or “be expelled from.”

[12:42]  ¹³ sn Compare John 9:22. See the note on synagogue in 6:59.

[6:22]  ¹⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ¹⁵ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:1]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:1]  ¹⁷ tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[6:1]  ¹⁸ tc Most later mss (A C D Θ Ψ [˹³] Ï lat) read ἐν σαββάτῳ δευτεροπρώτῳ (en sabbatw deuteroprwtw, “a second-first Sabbath”), while the earlier and better witnesses have simply ἐν σαββάτῳ (Ì⁴ א B L W ˹ 33 579 1241 2542 it sa). The longer reading is most likely secondary, though various explanations may account for it (for discussion, see TCGNT 116).

[6:1]  ¹⁹ tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).

[6:1]  ²⁰ tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.

[4:13]  ²¹ tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.