Lukas 20:15

20:15 So ¹  they threw him out of the vineyard and killed ²  him. What then will the owner of the vineyard do to them?

Yesaya 65:5

65:5 They say, ‘Keep to yourself!

Don’t get near me, for I am holier than you!’

These people are like smoke in my nostrils,

like a fire that keeps burning all day long.

Yesaya 66:5

66:5 Hear the word of the Lord,

you who respect what he has to say! ³ 

Your countrymen, ⁴  who hate you

and exclude you, supposedly for the sake of my name,

say, “May the Lord be glorified,

then we will witness your joy.” ⁵ 

But they will be put to shame.

Yohanes 9:22-28

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  9:23 For this reason his parents said, “He is a mature adult, ¹¹  ask him.”) ¹² 

9:24 Then they summoned ¹³  the man who used to be blind ¹⁴  a second time and said to him, “Promise before God to tell the truth. ¹⁵  We know that this man ¹⁶  is a sinner.” 9:25 He replied, ¹⁷  “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.” 9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ¹⁸  9:27 He answered, ¹⁹  “I told you already and you didn’t listen. ²⁰  Why do you want to hear it ²¹  again? You people ²²  don’t want to become his disciples too, do you?”

9:28 They ²³  heaped insults ²⁴  on him, saying, ²⁵  “You are his disciple! ²⁶  We are disciples of Moses!

Yohanes 9:34

9:34 They replied, ²⁷  “You were born completely in sinfulness, ²⁸  and yet you presume to teach us?” ²⁹  So they threw him out.

Yohanes 12:42

12:42 Nevertheless, even among the rulers ³⁰  many believed in him, but because of the Pharisees ³¹  they would not confess Jesus to be the Christ, ³²  so that they would not be put out of ³³  the synagogue. ³⁴ 

Yohanes 16:2

16:2 They will put you out of ³⁵  the synagogue, ³⁶  yet a time ³⁷  is coming when the one who kills you will think he is offering service to God. ³⁸ 

Kisah Para Rasul 22:22

The Roman Commander Questions Paul

22:22 The crowd ³⁹  was listening to him until he said this. ⁴⁰  Then ⁴¹  they raised their voices and shouted, ⁴²  “Away with this man ⁴³  from the earth! For he should not be allowed to live!” ⁴⁴ 

Kisah Para Rasul 24:5

24:5 For we have found ⁴⁵  this man to be a troublemaker, ⁴⁶  one who stirs up riots ⁴⁷  among all the Jews throughout the world, and a ringleader ⁴⁸  of the sect of the Nazarenes. ⁴⁹ 

[20:15]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

[20:15]  ² sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.

[66:5]  ³ tn Heb “who tremble at his word.”

[66:5]  ⁴ tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”

[66:5]  ⁵ tn Or “so that we might witness your joy.” The point of this statement is unclear.

[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]  sn See the note on Christ in 1:20.

[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.

[9:23]  ¹¹ tn Or “he is of age.”

[9:23]  ¹² sn This is a parenthetical note by the author explaining the parents’ response.

[9:24]  ¹³ tn Grk “they called.”

[9:24]  ¹⁴ tn Grk “who was blind.”

[9:24]  ¹⁵ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ¹⁶ tn The phrase “this man” is a reference to Jesus.

[9:25]  ¹⁷ tn Grk “Then that one answered.”

[9:26]  ¹⁸ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:27]  ¹⁹ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ²⁰ tn Grk “you did not hear.”

[9:27]  ²¹ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ²² tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:28]  ²³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ²⁴ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ²⁵ tn Grk “and said.”

[9:28]  ²⁶ tn Grk “You are that one’s disciple.”

[9:34]  ²⁷ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ²⁸ 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]  ²⁹ tn Grk “and are you teaching us?”

[12:42]  ³⁰ 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]  ³¹ sn See the note on Pharisees in 1:24.

[12:42]  ³² 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]  sn See the note on Christ in 1:20.

[12:42]  ³³ tn Or “be expelled from.”

[12:42]  ³⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[16:2]  ³⁵ tn Or “expel you from.”

[16:2]  ³⁶ sn See the note on synagogue in 6:59.

[16:2]  ³⁷ tn Grk “an hour.”

[16:2]  ³⁸ 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.

[22:22]  ³⁹ tn Grk “They were listening”; the referent (the crowd) has been specified in the translation for clarity.

[22:22]  ⁴⁰ tn Grk “until this word.”

[22:22]  sn Until he said this. Note it is the mention of Paul’s mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.

[22:22]  ⁴¹ tn Grk “And.” To indicate the logical sequence, καί (kai) has been translated as “then” here.

[22:22]  ⁴² tn Grk “and said.”

[22:22]  ⁴³ tn Grk “this one.”

[22:22]  ⁴⁴ 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.”

[24:5]  ⁴⁵ tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.

[24:5]  ⁴⁶ tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”

[24:5]  ⁴⁷ tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).

[24:5]  ⁴⁸ tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).

[24:5]  sn A ringleader. Tertullus’ basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).

[24:5]  ⁴⁹ sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.