Luke 7:16

7:16 Fear ¹  seized them all, and they began to glorify ²  God, saying, “A great prophet ³  has appeared ⁴  among us!” and “God has come to help ⁵  his people!”

John 7:12

7:12 There was ⁶  a lot of grumbling ⁷  about him among the crowds. ⁸  Some were saying, “He is a good man,” but others, “He deceives the common people.” ⁹ 

John 7:40-41

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ¹⁰  began to say, “This really ¹¹  is the Prophet!” ¹²  7:41 Others said, “This is the Christ!” ¹³  But still others said, “No, ¹⁴  for the Christ doesn’t come from Galilee, does he? ¹⁵ 

John 7:47-52

7:47 Then the Pharisees answered, ¹⁶  “You haven’t been deceived too, have you? ¹⁷  7:48 None of the rulers ¹⁸  or the Pharisees have believed in him, have they? ¹⁹  7:49 But this rabble ²⁰  who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus ²¹  before and who was one of the rulers, ²²  said, ²³  7:51 “Our law doesn’t condemn ²⁴  a man unless it first hears from him and learns ²⁵  what he is doing, does it?” ²⁶  7:52 They replied, ²⁷  “You aren’t from Galilee too, are you? ²⁸  Investigate carefully and you will see that no prophet ²⁹  comes from Galilee!”

John 9:24

9:24 Then they summoned ³⁰  the man who used to be blind ³¹  a second time and said to him, “Promise before God to tell the truth. ³²  We know that this man ³³  is a sinner.”

[7:16]  ¹ tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.

[7:16]  ² tn This imperfect verb has been translated as an ingressive imperfect.

[7:16]  ³ sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.

[7:16]  ⁴ tn Grk “arisen.”

[7:16]  ⁵ tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.

[7:12]  ⁶ tn Grk “And there was.”

[7:12]  ⁷ tn Or “complaining.”

[7:12]  ⁸ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ⁹ tn Or “the crowd.”

[7:40]  ¹⁰ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ¹¹ tn Or “truly.”

[7:40]  ¹² sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[7:41]  ¹³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  ¹⁴ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁵ tn 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 he?”).

[7:47]  ¹⁶ tn Grk “answered them.”

[7:47]  ¹⁷ tn 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 you?”).

[7:48]  ¹⁸ sn 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]  ¹⁹ tn 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]  ²⁰ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50]  ²¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ²² tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ²³ tn Grk “said to them.”

[7:51]  ²⁴ tn Grk “judge.”

[7:51]  ²⁵ tn Grk “knows.”

[7:51]  ²⁶ tn 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]  ²⁷ tn Grk “They answered and said to him.”

[7:52]  ²⁸ tn 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]  ²⁹ tc 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.

[9:24]  ³⁰ tn Grk “they called.”

[9:24]  ³¹ tn Grk “who was blind.”

[9:24]  ³² tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ³³ tn The phrase “this man” is a reference to Jesus.