Yohanes 7:47-52
Konteks7:47 Then the Pharisees answered, 1 “You haven’t been deceived too, have you? 2 7:48 None of the rulers 3 or the Pharisees have believed in him, have they? 4 7:49 But this rabble 5 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 6 before and who was one of the rulers, 7 said, 8 7:51 “Our law doesn’t condemn 9 a man unless it first hears from him and learns 10 what he is doing, does it?” 11 7:52 They replied, 12 “You aren’t from Galilee too, are you? 13 Investigate carefully and you will see that no prophet 14 comes from Galilee!”
Yohanes 9:24-34
Konteks9:24 Then they summoned 15 the man who used to be blind 16 a second time and said to him, “Promise before God to tell the truth. 17 We know that this man 18 is a sinner.” 9:25 He replied, 19 “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?” 20 9:27 He answered, 21 “I told you already and you didn’t listen. 22 Why do you want to hear it 23 again? You people 24 don’t want to become his disciples too, do you?”
9:28 They 25 heaped insults 26 on him, saying, 27 “You are his disciple! 28 We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man 29 comes from!” 9:30 The man replied, 30 “This is a remarkable thing, 31 that you don’t know where he comes from, and yet he caused me to see! 32 9:31 We know that God doesn’t listen to 33 sinners, but if anyone is devout 34 and does his will, God 35 listens to 36 him. 37 9:32 Never before 38 has anyone heard of someone causing a man born blind to see. 39 9:33 If this man 40 were not from God, he could do nothing.” 9:34 They replied, 41 “You were born completely in sinfulness, 42 and yet you presume to teach us?” 43 So they threw him out.
[7:47] 1 tn Grk “answered them.”
[7:47] 2 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] 3 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] 4 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] 5 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 6 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 7 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 8 tn Grk “said to them.”
[7:51] 11 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] 12 tn Grk “They answered and said to him.”
[7:52] 13 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] 14 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] 15 tn Grk “they called.”
[9:24] 16 tn Grk “who was blind.”
[9:24] 17 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
[9:24] 18 tn The phrase “this man” is a reference to Jesus.
[9:25] 19 tn Grk “Then that one answered.”
[9:26] 20 tn Grk “open your eyes” (an idiom referring to restoration of sight).
[9:27] 21 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
[9:27] 22 tn Grk “you did not hear.”
[9:27] 23 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] 24 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
[9:28] 25 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] 26 tn The Greek word means “to insult strongly” or “slander.”
[9:28] 28 tn Grk “You are that one’s disciple.”
[9:29] 29 tn Grk “where this one.”
[9:30] 30 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
[9:30] 31 tn Grk “For in this is a remarkable thing.”
[9:30] 32 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
[9:31] 33 tn Grk “God does not hear.”
[9:31] 35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[9:32] 38 tn Or “Never from the beginning of time,” Grk “From eternity.”
[9:32] 39 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).
[9:34] 41 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
[9:34] 42 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.
