Yohanes 7:40-43

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ¹  began to say, “This really ²  is the Prophet!” ³  7:41 Others said, “This is the Christ!” ⁴  But still others said, “No, ⁵  for the Christ doesn’t come from Galilee, does he? ⁶  7:42 Don’t the scriptures say that the Christ is a descendant ⁷  of David ⁸  and comes from Bethlehem, ⁹  the village where David lived?” ¹⁰  7:43 So there was a division in the crowd ¹¹  because of Jesus. ¹² 

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ¹³  “This man is not from God, because he does not observe ¹⁴  the Sabbath.” ¹⁵  But others said, “How can a man who is a sinner perform ¹⁶  such miraculous signs?” Thus there was a division ¹⁷  among them.

Matius 10:34-35

Not Peace, but a Sword

10:34 “Do not think that I have come to bring ¹⁸  peace to the earth. I have not come to bring peace but a sword. 10:35 For I have come to set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law,

Lukas 12:51-53

12:51 Do you think I have come to bring peace on earth? No, I tell you, but rather division! ¹⁹  12:52 For from now on ²⁰  there will be five in one household divided, three against two and two against three. 12:53 They will be divided, ²¹  father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”

Kisah Para Rasul 14:4

14:4 But the population ²²  of the city was divided; some ²³  sided with the Jews, and some with the apostles.

Kisah Para Rasul 23:7-10

23:7 When he said this, ²⁴  an argument ²⁵  began ²⁶  between the Pharisees and the Sadducees, and the assembly was divided. 23:8 (For the Sadducees say there is no resurrection, or angel, or spirit, but the Pharisees acknowledge them all.) ²⁷  23:9 There was a great commotion, ²⁸  and some experts in the law ²⁹  from the party of the Pharisees stood up ³⁰  and protested strongly, ³¹  “We find nothing wrong ³²  with this man. What if a spirit or an angel has spoken to him?” 23:10 When the argument became ³³  so great the commanding officer ³⁴  feared that they would tear Paul to pieces, ³⁵  he ordered the detachment ³⁶  to go down, take him away from them by force, ³⁷  and bring him into the barracks. ³⁸ 

Kisah Para Rasul 23:1

23:1 Paul looked directly ³⁹  at the council ⁴⁰  and said, “Brothers, I have lived my life with a clear conscience ⁴¹  before God to this day.”

Kolose 3:3

3:3 for you have died and your life is hidden with Christ in God.

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁴²  from among the dead, so that he himself may become first in all things. ⁴³ 

[7:40]  ¹ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ² tn Or “truly.”

[7:40]  ³ 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]  ⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ⁵ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ⁶ 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?”).

[7:42]  ⁷ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁸ sn An allusion to Ps 89:4.

[7:42]  ⁹ sn An allusion to Mic 5:2.

[7:42]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:42]  ¹⁰ tn Grk “the village where David was.”

[7:43]  ¹¹ tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:43]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[9:16]  ¹³ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ¹⁴ tn Grk “he does not keep.”

[9:16]  ¹⁵ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹⁶ tn Grk “do.”

[9:16]  ¹⁷ tn Or “So there was discord.”

[10:34]  ¹⁸ tn Grk “cast.” For βάλλω (ballw) in the sense of causing a state or condition, see L&N 13.14.

[12:51]  ¹⁹ tn Or “hostility.” This term pictures dissension and hostility (BDAG 234 s.v. διαμερισμός).

[12:52]  ²⁰ sn From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69; see Mic 7:6.

[12:53]  ²¹ tn There is dispute whether this phrase belongs to the end of v. 52 or begins v. 53. Given the shift of object, a connection to v. 53 is slightly preferred.

[14:4]  ²² tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²³ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[23:7]  ²⁴ tn The participle εἰπόντος (eiponto") has been translated temporally.

[23:7]  ²⁵ tn Or “a dispute” (BDAG 940 s.v. στάσις 3).

[23:7]  ²⁶ tn Grk “there came about an argument.” This has been simplified to “an argument began”

[23:8]  ²⁷ tn BDAG 55 s.v. ἀμφότεροι 2 has “all, even when more than two are involved…Φαρισαῖοι ὁμολογοῦσιν τὰ ἀ. believe in them all 23:8.” On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).

[23:8]  sn This is a parenthetical note by the author.

[23:9]  ²⁸ tn Or “clamor” (cf. BDAG 565 s.v. κραυγή 1.a, which has “there arose a loud outcry” here, and Exod 12:30).

[23:9]  ²⁹ tn Or “and some scribes.” See the note on the phrase “experts in the law” in 4:5.

[23:9]  ³⁰ tn Grk “standing up.” The participle ἀναστάντες (anastante") has been translated as a finite verb due to requirements of contemporary English style.

[23:9]  ³¹ tn Grk “protested strongly, saying.” L&N 39.27 has “διαμάχομαι: to fight or contend with, involving severity and thoroughness – ‘to protest strongly, to contend with.’…‘some scribes from the party of the Pharisees protested strongly’ Ac 23:9.” The participle λέγοντες (legontes) is redundant and has not been translated.

[23:9]  ³² sn “We find nothing wrong with this man.” Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.

[23:10]  ³³ tn This genitive absolute construction with the participle γινομένης (ginomenhs) has been taken temporally (it could also be translated as causal).

[23:10]  ³⁴ tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[23:10]  ³⁵ tn Grk “that Paul would be torn to pieces by them.” BDAG 236 s.v. διασπάω has “of an angry mob μὴ διασπασθῇ ὁ Παῦλος ὑπ᾿ αὐτῶν that Paul would be torn in pieces by them Ac 23:10.” The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.

[23:10]  ³⁶ tn Normally this term means “army,” but according to BDAG 947 s.v. στράτευμα, “Of a smaller detachment of soldiers, sing. Ac 23:10, 27.” In the plural it can be translated “troops,” but it is singular here.

[23:10]  ³⁷ tn Or “to go down, grab him out of their midst.”

[23:10]  ³⁸ tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[23:1]  ³⁹ tn Grk “Paul, looking directly at the council, said.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[23:1]  ⁴⁰ tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).

[23:1]  ⁴¹ tn BDAG 846 s.v. πολιτεύομαι 3 has “W. a double dat. συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ θεῷ I have lived my life with a clear conscience before God Ac 23:1.”

[1:18]  ⁴² tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁴³ tn Grk “in order that he may become in all things, himself, first.”