Lukas 7:16
Konteks7:16 Fear 1 seized them all, and they began to glorify 2 God, saying, “A great prophet 3 has appeared 4 among us!” and “God has come to help 5 his people!”
Yohanes 7:12
Konteks7:12 There was 6 a lot of grumbling 7 about him among the crowds. 8 Some were saying, “He is a good man,” but others, “He deceives the common people.” 9
Yohanes 7:40-41
Konteks7:40 When they heard these words, some of the crowd 10 began to say, “This really 11 is the Prophet!” 12 7:41 Others said, “This is the Christ!” 13 But still others said, “No, 14 for the Christ doesn’t come from Galilee, does he? 15
Yohanes 7:47-52
Konteks7:47 Then the Pharisees answered, 16 “You haven’t been deceived too, have you? 17 7:48 None of the rulers 18 or the Pharisees have believed in him, have they? 19 7:49 But this rabble 20 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 21 before and who was one of the rulers, 22 said, 23 7:51 “Our law doesn’t condemn 24 a man unless it first hears from him and learns 25 what he is doing, does it?” 26 7:52 They replied, 27 “You aren’t from Galilee too, are you? 28 Investigate carefully and you will see that no prophet 29 comes from Galilee!”
Yohanes 9:24
Konteks9:24 Then they summoned 30 the man who used to be blind 31 a second time and said to him, “Promise before God to tell the truth. 32 We know that this man 33 is a sinner.”
[7:16] 1 tn Or “Awe.” Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59. This is a reaction to God’s work; see Luke 5:9.
[7:16] 2 tn This imperfect verb has been translated as an ingressive imperfect.
[7:16] 3 sn That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20.
[7:16] 5 tn Grk “visited,” but this conveys a different impression to a modern reader. L&N 85.11 renders the verb, “to be present, with the implication of concern – ‘to be present to help, to be on hand to aid.’ … ‘God has come to help his people’ Lk 7:16.” The language recalls Luke 1:68, 78.
[7:12] 6 tn Grk “And there was.”
[7:12] 8 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
[7:40] 10 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 12 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] 13 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] 14 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
[7:41] 15 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?”).
[7:47] 16 tn Grk “answered them.”
[7:47] 17 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] 18 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] 19 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] 20 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 21 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 22 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 23 tn Grk “said to them.”
[7:51] 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 “does it?”).
[7:52] 27 tn Grk “They answered and said to him.”
[7:52] 28 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] 29 tc At least one early and important ms (Ì66*) 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).
[9:24] 30 tn Grk “they called.”
[9:24] 31 tn Grk “who was blind.”
[9:24] 32 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
