Nehemiah 13:3

13:3 When they heard the law, they removed from Israel all who were of mixed ancestry.

Matthew 18:17

18:17 If ¹  he refuses to listen to them, tell it to the church. If ²  he refuses to listen to the church, treat him like ³  a Gentile ⁴  or a tax collector. ⁵ 

John 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁶  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁷  to be the Christ ⁸  would be put out ⁹  of the synagogue. ¹⁰ 

John 9:34

9:34 They replied, ¹¹  “You were born completely in sinfulness, ¹²  and yet you presume to teach us?” ¹³  So they threw him out.

John 16:2

16:2 They will put you out of ¹⁴  the synagogue, ¹⁵  yet a time ¹⁶  is coming when the one who kills you will think he is offering service to God. ¹⁷ 

John 16:1

16:1 “I have told you all these things so that you will not fall away. ¹⁸ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹⁹ 

[18:17]  ¹ tn Here δέ (de) has not been translated.

[18:17]  ² tn Here δέ (de) has not been translated.

[18:17]  ³ tn Grk “let him be to you as.”

[18:17]  ⁴ tn Or “a pagan.”

[18:17]  ⁵ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[9:22]  ⁶ 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]  ⁷ tn Grk “confessed him.”

[9:22]  ⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

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

[9:22]  ¹⁰ 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]  ¹¹ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ¹² 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]  ¹³ tn Grk “and are you teaching us?”

[16:2]  ¹⁴ tn Or “expel you from.”

[16:2]  ¹⁵ sn See the note on synagogue in 6:59.

[16:2]  ¹⁶ tn Grk “an hour.”

[16:2]  ¹⁷ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:1]  ¹⁸ tn Grk “so that you will not be caused to stumble.”

[1:13]  ¹⁹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).