1 Samuel 10:5-6

10:5 Afterward you will go to Gibeah of God, where there are Philistine officials. ¹  When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 10:6 Then the spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person.

1 Samuel 10:10

10:10 When Saul and his servant ²  arrived at Gibeah, a company of prophets was coming out to meet him. Then the spirit of God rushed upon Saul ³  and he prophesied among them.

Bilangan 11:25-26

11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses ⁴  and put it on the seventy elders. When the Spirit rested on them, ⁵  they prophesied, ⁶  but did not do so again. ⁷ 

Eldad and Medad

11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, ⁸  but had not gone to the tabernacle.) So they prophesied in the camp.

Yoel 2:28

An Outpouring of the Spirit

2:28 (3:1) ⁹  After all of this ¹⁰ 

I will pour out my Spirit ¹¹  on all kinds of people. ¹² 

Your sons and daughters will prophesy.

Your elderly will have revelatory dreams; ¹³ 

your young men will see prophetic visions.

Yohanes 7:32

7:32 The Pharisees ¹⁴  heard the crowd ¹⁵  murmuring these things about Jesus, ¹⁶  so the chief priests and the Pharisees sent officers ¹⁷  to arrest him. ¹⁸ 

Yohanes 7:45-52

Lack of Belief

7:45 Then the officers ¹⁹  returned ²⁰  to the chief priests and Pharisees, ²¹  who said to them, “Why didn’t you bring him back with you?” ²²  7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, ²³  “You haven’t been deceived too, have you? ²⁴  7:48 None of the rulers ²⁵  or the Pharisees have believed in him, have they? ²⁶  7:49 But this rabble ²⁷  who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus ²⁸  before and who was one of the rulers, ²⁹  said, ³⁰  7:51 “Our law doesn’t condemn ³¹  a man unless it first hears from him and learns ³²  what he is doing, does it?” ³³  7:52 They replied, ³⁴  “You aren’t from Galilee too, are you? ³⁵  Investigate carefully and you will see that no prophet ³⁶  comes from Galilee!”

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ³⁷  Jesus traveled throughout Galilee. ³⁸  He ³⁹  stayed out of Judea ⁴⁰  because the Jewish leaders ⁴¹  wanted ⁴²  to kill him.

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴³  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 1:24-25

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ⁴⁴  from God – given to me for you – in order to complete ⁴⁵  the word of God,

[10:5]  ¹ tn Or “sentries.” Some translate “outpost” (NIV) or “garrison” (NAB, NRSV, NLT) here (see 1 Sam 13:3). The noun is plural in the Hebrew text, but the LXX and other ancient witnesses read a singular noun here.

[10:10]  ² tc Two medieval Hebrew mss, the LXX, and the Syriac Peshitta have the singular “he” (in which case the referent would be Saul alone).

[10:10]  tn Heb “they”; the referents (Saul and his servant) have been specified in the translation for clarity.

[10:10]  ³ tn Heb “him”; the referent (Saul) has been specified in the translation for clarity.

[11:25]  ⁴ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

[11:25]  ⁵ tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

[11:25]  ⁶ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

[11:25]  ⁷ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

[11:26]  ⁸ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.

[2:28]  ⁹ sn Beginning with 2:28, the verse numbers through 3:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:28 ET = 3:1 HT, 2:29 ET = 3:2 HT, 2:30 ET = 3:3 HT, 2:31 ET = 3:4 HT, 2:32 ET = 3:5 HT, 3:1 ET = 4:1 HT, etc., through 3:21 ET = 4:21 HT. Thus Joel in the Hebrew Bible has 4 chapters, the 5 verses of ch. 3 being included at the end of ch. 2 in the English Bible.

[2:28]  ¹⁰ tn Heb “Now it will be after this.”

[2:28]  ¹¹ sn This passage plays a key role in the apostolic explanation of the coming of the Spirit on the day of Pentecost recorded in Acts 2:17-21. Peter introduces his quotation of this passage with “this is that spoken by the prophet Joel” (Acts 2:16; cf. the similar pesher formula used at Qumran). The New Testament experience at Pentecost is thus seen in some sense as a fulfillment of this Old Testament passage, even though that experience did not exhaustively fulfill Joel’s words. Some portions of Joel’s prophecy have no precise counterpart in that experience. For example, there is nothing in the experience recorded in Acts 2 that exactly corresponds to the earthly and heavenly signs described in Joel 3:3-4. But inasmuch as the messianic age had already begun and the “last days” had already commenced with the coming of the Messiah (cf. Heb 1:1-2), Peter was able to point to Joel 3:1-5 as a text that was relevant to the advent of Jesus and the bestowal of the Spirit. The equative language that Peter employs (“this is that”) stresses an incipient fulfillment of the Joel passage without precluding or minimizing a yet future and more exhaustive fulfillment in events associated with the return of Christ.

[2:28]  ¹² tn Heb “all flesh.” As a term for humanity, “flesh” suggests the weakness and fragility of human beings as opposed to God who is “spirit.” The word “all” refers not to all human beings without exception (cf. NAB, NASB “all mankind”; NLT “all people”), but to all classes of human beings without distinction (cf. NCV).

[2:28]  ¹³ tn Heb “your old men will dream dreams.”

[7:32]  ¹⁴ sn See the note on Pharisees in 1:24.

[7:32]  ¹⁵ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ¹⁷ tn Or “servants.” The “chief priests and Pharisees” 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. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ¹⁸ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:45]  ¹⁹ tn Or “servants.” The “chief priests and Pharisees” 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. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ²⁰ tn Grk “came.”

[7:45]  ²¹ sn See the note on Pharisees in 1:24.

[7:45]  ²² tn Grk “Why did you not bring him?” The words “back with you” are implied.

[7:47]  ²³ tn Grk “answered them.”

[7:47]  ²⁴ 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]  ²⁵ 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]  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 “have they?”).

[7:49]  ²⁷ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50]  ²⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ²⁹ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ³⁰ tn Grk “said to them.”

[7:51]  ³¹ tn Grk “judge.”

[7:51]  ³² tn Grk “knows.”

[7:51]  ³³ 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]  ³⁴ tn Grk “They answered and said to him.”

[7:52]  ³⁵ 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]  ³⁶ 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.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[7:1]  ³⁷ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ³⁸ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ³⁹ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ⁴⁰ tn Grk “he did not want to travel around in Judea.”

[7:1]  ⁴¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ⁴² tn Grk “were seeking.”

[1:3]  ⁴³ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:25]  ⁴⁴ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁴⁵ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.