1 Samuel 6:3

6:3 They replied, “If you are going to send the ark of ¹  the God of Israel back, don’t send it away empty. Be sure to return it with a guilt offering. Then you will be healed, and you will understand why his hand is not removed from you.”

1 Samuel 6:9

6:9 But keep an eye on it. If it should go up by the way of its own border to Beth Shemesh, then he has brought this great calamity on us. But if that is not the case, then we will know that it was not his hand that struck us; rather, it just happened to us by accident.”

Mazmur 8:3

8:3 When I look up at the heavens, which your fingers made,

and see the moon and the stars, which you set in place, ² 

Daniel 2:10-11

2:10 The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, ³  for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man. 2:11 What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!” ⁴ 

Daniel 2:19

2:19 Then in a night vision the mystery was revealed to Daniel. So Daniel praised ⁵  the God of heaven,

Matius 12:28

12:28 But if I cast out demons by the Spirit of God, then the kingdom of God ⁶  has already overtaken ⁷  you.

Lukas 11:20

11:20 But if I cast out demons by the finger ⁸  of God, then the kingdom of God ⁹  has already overtaken ¹⁰  you.

Yohanes 11:47

11:47 So the chief priests and the Pharisees ¹¹  called the council ¹²  together and said, “What are we doing? For this man is performing many miraculous signs.

Kisah Para Rasul 4:16

4:16 saying, “What should we do with these men? For it is plain ¹³  to all who live in Jerusalem that a notable miraculous sign ¹⁴  has come about through them, ¹⁵  and we cannot deny it.

[6:3]  ¹ tc The LXX and a Qumran ms add “the covenant of the Lord.”

[8:3]  ² tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.

[2:10]  ³ tn Aram “matter, thing.”

[2:11]  ⁴ tn Aram “whose dwelling is not with flesh.”

[2:19]  ⁵ tn Or “blessed.”

[12:28]  ⁶ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[12:28]  ⁷ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is quite important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase ἐφ᾿ ὑμᾶς (ef’ Jumas, “upon you”) in the Greek text suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in v. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:20]  ⁸ sn The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).

[11:20]  ⁹ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[11:20]  ¹⁰ tn The phrase ἔφθασεν ἐφ᾿ ὑμᾶς (efqasen ef’ Juma") is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see note there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 21-23 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (fqanw) as “to happen to already, to come upon, to come upon already.”

[11:47]  ¹¹ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ¹² tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[4:16]  ¹³ tn Or “evident.”

[4:16]  ¹⁴ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ¹⁵ tn Or “has been done by them.”