2 Chronicles 25:1-28 
Context25:1 Amaziah was twenty-five years old when he began to reign, and he reigned for twenty-nine years in Jerusalem. 1 His mother was Jehoaddan, who was from Jerusalem. 25:2 He did what the Lord approved, 2 but not with wholehearted devotion. 3
25:3 When he had secured control of the kingdom, 4 he executed the servants who had assassinated his father. 5 25:4 However, he did not execute their sons. He obeyed the Lord’s commandment as recorded in the law scroll of Moses, 6 “Fathers must not be executed for what their sons do, 7 and sons must not be executed for what their fathers do. 8 A man must be executed only for his own sin.” 9
25:5 Amaziah assembled the people of Judah 10 and assigned them by families to the commanders of units of a thousand and the commanders of units of a hundred for all Judah and Benjamin. He counted those twenty years old and up and discovered there were 300,000 young men of fighting age 11 equipped with spears and shields. 12 25:6 He hired 100,000 Israelite warriors for a hundred talents 13 of silver.
25:7 But a prophet 14 visited him and said: “O king, the Israelite troops must not go with you, for the Lord is not with Israel or any of the Ephraimites. 15 25:8 Even if you go and fight bravely in battle, God will defeat you 16 before the enemy. God is capable of helping or defeating.” 17 25:9 Amaziah asked the prophet: 18 “But what should I do about the hundred talents of silver I paid the Israelite troops?” The prophet 19 replied, “The Lord is capable of giving you more than that.” 25:10 So Amaziah dismissed the troops that had come to him from Ephraim and sent them home. 20 They were very angry at Judah and returned home incensed. 25:11 Amaziah boldly led his army to the Valley of Salt, 21 where he defeated 22 10,000 Edomites. 23 25:12 The men 24 of Judah captured 10,000 men alive. They took them to the top of a cliff and threw them over. 25 All the captives 26 fell to their death. 27 25:13 Now the troops Amaziah had dismissed and had not allowed to fight in the battle 28 raided 29 the cities of Judah from Samaria 30 to Beth Horon. They killed 31 3,000 people and carried off a large amount of plunder.
25:14 When Amaziah returned from defeating the Edomites, he brought back the gods of the people 32 of Seir and made them his personal gods. 33 He bowed down before them and offered them sacrifices. 25:15 The Lord was angry at Amaziah and sent a prophet to him, who said, “Why are you following 34 these gods 35 that could not deliver their own people from your power?” 36 25:16 While he was speaking, Amaziah 37 said to him, “Did we appoint you to be a royal counselor? Stop prophesying or else you will be killed!” 38 So the prophet stopped, but added, “I know that the Lord has decided 39 to destroy you, because you have done this thing and refused to listen to my advice.”
25:17 After King Amaziah of Judah consulted with his advisers, 40 he sent this message to the king of Israel, Joash son of Jehoahaz, the son of Jehu, “Come, face me on the battlefield.” 41 25:18 King Joash of Israel sent this message back to King Amaziah of Judah, “A thorn bush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal of Lebanon came by and trampled down the thorn bush. 42 25:19 You defeated Edom 43 and it has gone to your head. 44 Gloat over your success, 45 but stay in your palace. Why bring calamity on yourself? Why bring down yourself and Judah along with you?” 46
25:20 But Amaziah did not heed the warning, 47 for God wanted to hand them over to Joash because they followed the gods of Edom. 48 25:21 So King Joash of Israel attacked. He and King Amaziah of Judah faced each other on the battlefield 49 in Beth Shemesh of Judah. 25:22 Judah was defeated by Israel, and each man ran back home. 50 25:23 King Joash of Israel captured King Amaziah of Judah, son of Joash son of Jehoahaz, in Beth Shemesh and brought him to Jerusalem. He broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate – a distance of about six hundred feet. 51 25:24 He took away all the gold and silver, all the items found in God’s temple that were in the care of Obed-Edom, the riches in the royal palace, and some hostages. Then he went back to Samaria.
25:25 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Joash son of Jehoahaz of Israel. 25:26 The rest of the events of Amaziah’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel. 52 25:27 From the time Amaziah turned from following the Lord, conspirators plotted against him in Jerusalem, 53 so he fled to Lachish. But they sent assassins after him 54 and they killed him there. 25:28 His body was carried back by horses, 55 and he was buried in Jerusalem with his ancestors 56 in the City of David. 57
Revelation 12:1-17
Context12:1 Then 58 a great sign appeared in heaven: a woman clothed with the sun, and with the moon under her feet, and on her head was a crown of twelve stars. 59 12:2 She 60 was pregnant and was screaming in labor pains, struggling 61 to give birth. 12:3 Then 62 another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. 63 12:4 Now 64 the dragon’s 65 tail swept away a third of the stars in heaven and hurled them to the earth. Then 66 the dragon stood before the woman who was about to give birth, so that he might devour her child as soon as it was born. 12:5 So 67 the woman gave birth to a son, a male child, 68 who is going to rule 69 over all the nations 70 with an iron rod. 71 Her 72 child was suddenly caught up to God and to his throne, 12:6 and she 73 fled into the wilderness 74 where a place had been prepared for her 75 by God, so she could be taken care of 76 for 1,260 days.
12:7 Then 77 war broke out in heaven: Michael 78 and his angels fought against the dragon, and the dragon and his angels fought back. 12:8 But 79 the dragon was not strong enough to prevail, 80 so there was no longer any place left 81 in heaven for him and his angels. 82 12:9 So 83 that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him. 12:10 Then 84 I heard a loud voice in heaven saying,
“The salvation and the power
and the kingdom of our God,
and the ruling authority 85 of his Christ, 86 have now come,
because the accuser of our brothers and sisters, 87
the one who accuses them day and night 88 before our God,
has been thrown down.
12:11 But 89 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 90 so much that they were afraid to die.
12:12 Therefore you heavens rejoice, and all who reside in them!
But 91 woe to the earth and the sea
because the devil has come down to you!
He 92 is filled with terrible anger,
for he knows that he only has a little time!”
12:13 Now 93 when the dragon realized 94 that he had been thrown down to the earth, he pursued the woman who had given birth to the male child. 12:14 But 95 the woman was given the two wings of a giant eagle so that she could fly out into the wilderness, 96 to the place God 97 prepared for her, where she is taken care of – away from the presence of the serpent – for a time, times, and half a time. 98 12:15 Then 99 the serpent spouted water like a river out of his mouth after the woman in an attempt to 100 sweep her away by a flood, 12:16 but 101 the earth came to her rescue; 102 the ground opened up 103 and swallowed the river that the dragon had spewed from his mouth. 12:17 So 104 the dragon became enraged at the woman and went away to make war on the rest of her children, 105 those who keep 106 God’s commandments and hold to 107 the testimony about Jesus. 108 (12:18) And the dragon 109 stood 110 on the sand 111 of the seashore. 112
Zechariah 8:1-23
Context8:1 Then the word of the Lord who rules over all 113 came to me as follows: 8:2 “The Lord who rules over all says, ‘I am very much concerned for Zion; indeed, I am so concerned for her that my rage will fall on those who hurt her.’ 8:3 The Lord says, ‘I have returned to Zion and will live within Jerusalem. 114 Now Jerusalem will be called “truthful city,” “mountain of the Lord who rules over all,” “holy mountain.”’ 8:4 Moreover, the Lord who rules over all says, ‘Old men and women will once more live in the plazas of Jerusalem, each one leaning on a cane because of advanced age. 8:5 And the streets of the city will be full of boys and girls playing. 115 8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all.
8:7 “The Lord who rules over all asserts, ‘I am about to save my people from the lands of the east and the west. 8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, 116 in truth and righteousness.’
8:9 “The Lord who rules over all also says, ‘Gather strength, you who are listening to these words today from the mouths of the prophets who were there at the founding of the house of the Lord who rules over all, 117 so that the temple might be built. 8:10 Before that time there was no compensation for man or animal, nor was there any relief from adversity for those who came and went, because I had pitted everybody – each one – against everyone else. 8:11 But I will be different now to this remnant of my people from the way I was in those days,’ says the Lord who rules over all, 8:12 ‘for there will be a peaceful time of sowing, the vine will produce its fruit and the ground its yield, and the skies 118 will rain down dew. Then I will allow the remnant of my people to possess all these things. 8:13 And it will come about that just as you (both Judah and Israel) were a curse to the nations, so I will save you and you will be a blessing. Do not be afraid! Instead, be strong!’
8:14 “For the Lord who rules over all says, ‘As I had planned to hurt 119 you when your fathers made me angry,’ says the Lord who rules over all, ‘and I was not sorry, 8:15 so, to the contrary, I have planned in these days to do good to Jerusalem and Judah – do not fear! 8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. 120 8:17 Do not plan evil in your hearts against one another. Do not favor a false oath – these are all things that I hate,’ says the Lord.”
8:18 The word of the Lord who rules over all came to me as follows: 8:19 “The Lord who rules over all says, ‘The fast of the fourth, fifth, seventh, and tenth 121 months will become joyful and happy, pleasant feasts for the house of Judah, so love truth and peace.’ 8:20 The Lord who rules over all says, ‘It will someday come to pass that people – residents of many cities – will come. 8:21 The inhabitants of one will go to another and say, “Let’s go up at once to ask the favor of the Lord, to seek the Lord who rules over all. Indeed, I’ll go with you.”’ 8:22 Many peoples and powerful nations will come to Jerusalem to seek the Lord who rules over all and to ask his favor. 8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” 122
John 11:1-57
Context11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 123 11:2 (Now it was Mary who anointed the Lord with perfumed oil 124 and wiped his feet dry with her hair, whose brother Lazarus was sick.) 125 11:3 So the sisters sent a message 126 to Jesus, 127 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 128 but to God’s glory, 129 so that the Son of God may be glorified through it.” 130 11:5 (Now Jesus loved Martha and her sister and Lazarus.) 131
11:6 So when he heard that Lazarus 132 was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” 133 11:8 The disciples replied, 134 “Rabbi, the Jewish leaders 135 were just now trying 136 to stone you to death! Are 137 you going there again?” 11:9 Jesus replied, 138 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 139 because he sees the light of this world. 140 11:10 But if anyone walks around at night, 141 he stumbles, 142 because the light is not in him.”
11:11 After he said this, he added, 143 “Our friend Lazarus has fallen asleep. 144 But I am going there to awaken him.” 11:12 Then the disciples replied, 145 “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about 146 his death, but they 147 thought he had been talking about real sleep.) 148
11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad 149 for your sake that I was not there, so that you may believe. 150 But let us go to him.” 11:16 So Thomas (called Didymus 151 ) 152 said to his fellow disciples, “Let us go too, so that we may die with him.” 153
11:17 When 154 Jesus arrived, 155 he found that Lazarus 156 had been in the tomb four days already. 157 11:18 (Now Bethany was less than two miles 158 from Jerusalem, 159 11:19 so many of the Jewish people of the region 160 had come to Martha and Mary to console them 161 over the loss of their brother.) 162 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 163 11:21 Martha 164 said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant 165 you.” 166
11:23 Jesus replied, 167 “Your brother will come back to life again.” 168 11:24 Martha said, 169 “I know that he will come back to life again 170 in the resurrection at the last day.” 11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 171 even if he dies, 11:26 and the one who lives and believes in me will never die. 172 Do you believe this?” 11:27 She replied, 173 “Yes, Lord, I believe 174 that you are the Christ, 175 the Son of God who comes into the world.” 176
11:28 And when she had said this, Martha 177 went and called her sister Mary, saying privately, 178 “The Teacher is here and is asking for you.” 179 11:29 So when Mary 180 heard this, she got up quickly and went to him. 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 11:31 Then the people 181 who were with Mary 182 in the house consoling her saw her 183 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 184 there.
11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people 185 who had come with her weeping, he was intensely moved 186 in spirit and greatly distressed. 187 11:34 He asked, 188 “Where have you laid him?” 189 They replied, 190 “Lord, come and see.” 11:35 Jesus wept. 191 11:36 Thus the people who had come to mourn 192 said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! 193 Couldn’t he have done something to keep Lazarus 194 from dying?”
11:38 Jesus, intensely moved 195 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 196 11:39 Jesus said, “Take away the stone.” 197 Martha, the sister of the deceased, 198 replied, “Lord, by this time the body will have a bad smell, 199 because he has been buried 200 four days.” 201 11:40 Jesus responded, 202 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 203 the stone. Jesus looked upward 204 and said, “Father, I thank you that you have listened to me. 205 11:42 I knew that you always listen to me, 206 but I said this 207 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 208 he had said this, he shouted in a loud voice, 209 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 210 and a cloth wrapped around his face. 211 Jesus said to them, “Unwrap him 212 and let him go.”
11:45 Then many of the people, 213 who had come with Mary and had seen the things Jesus 214 did, believed in him. 11:46 But some of them went to the Pharisees 215 and reported to them 216 what Jesus had done. 11:47 So the chief priests and the Pharisees 217 called the council 218 together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, 219 everyone will believe in him, and the Romans will come and take away our sanctuary 220 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 221 “You know nothing at all! 11:50 You do not realize 222 that it is more to your advantage to have one man 223 die for the people than for the whole nation to perish.” 224 11:51 (Now he did not say this on his own, 225 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 226 11:52 and not for the Jewish nation 227 only, 228 but to gather together 229 into one the children of God who are scattered.) 230 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 231 around publicly 232 among the Judeans, 233 but went away from there to the region near the wilderness, to a town called Ephraim, 234 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 235 was near, and many people went up to Jerusalem 236 from the rural areas before the Passover to cleanse themselves ritually. 237 11:56 Thus they were looking for Jesus, 238 and saying to one another as they stood in the temple courts, 239 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 240 had given orders that anyone who knew where Jesus 241 was should report it, so that they could arrest 242 him.) 243
1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
2 tn Heb “he did what was proper in the eyes of the
3 tn Heb “a complete heart.”
4 tn Heb “when the kingdom was secure upon him.”
5 tn Heb “he killed his servants, the ones who had struck down the king, his father.”
6 tn Heb “as it is written in the scroll of the law of Moses which the
7 tn Heb “on account of sons.”
8 tn Heb “on account of fathers.”
9 sn This law is recorded in Deut 24:16.
10 tn Heb “Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy here for the people of Judah.
11 tn Heb “young men going out to war.”
12 tn Heb “holding a spear and a shield.”
13 tn The Hebrew word כִּכַּר (kikar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).
14 tn Heb “man of God.”
15 tn Heb “Israel, all the sons of Ephraim.”
16 tn Heb “cause you to stumble.”
17 tn Heb “to cause to stumble.”
18 tn Heb “said to the man of God.”
19 tn Heb “man of God.”
20 tn Heb “and Amaziah separated them, the troops who came to him from Ephraim, to go to their place.”
21 tn Heb “and Amaziah strengthened himself and led his people and went to the Valley of Salt.”
22 tn Or “struck down.”
23 tn Heb “sons of Seir.”
24 tn Heb “sons.”
25 tn Heb “and threw them from the top of the cliff.”
26 tn Heb “all of them.”
27 tn Heb “smashed in pieces.”
28 tn Heb “had sent back from going with him to the battle.”
29 tn Heb “stripped.”
30 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
31 tn Heb “struck down.”
32 tn Heb “sons.”
33 tn Heb “caused them to stand for him as gods.”
34 tn Heb “seeking,” perhaps in the sense of “consulting [an oracle from].”
35 tn Heb “the gods of the people.”
36 tn Heb “hand.”
37 tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.
38 tn Heb “Stop yourself! Why should they strike you down?”
39 tn The verb יָעַץ (ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in v. 16 and עֵצָה (’etsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”
40 tn The words “with his advisers” are supplied in the translation for clarification.
41 tn Heb “let us look at each other [in the] face.” The expression refers here not to a visit but to meeting in battle. See v. 21.
42 sn The thorn bush in the allegory is Judah. Amaziah’s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).
43 tn Heb “you say [to yourself], ‘look, you have defeated Edom.’”
44 tn Heb “and your heart is lifted up.”
45 tn Heb “to glorify.”
46 tn Heb “Why get involved in calamity and fall, you and Judah with you?”
47 tn Heb “did not listen.”
48 tn Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.”
49 tn Heb “looked at each other [in the] face.” See the note on the expression “Come on, face me on the battlefield” in v. 17.
50 tn Heb “and Judah was struck down before Israel and they fled, each to his tent.”
51 tn Heb “400 cubits.” Assuming a cubit of 18 inches (45 cm), the distance would have been about 600 feet (180 m).
52 tn Heb “As for the rest of the events of Amaziah, the former and the latter, are they not – behold, they are written on the scroll of the kings of Judah and Israel.”
53 tn Heb “and they conspired against him [with] a conspiracy in Jerusalem.”
54 tn Heb “and they sent after him to Lachish.”
55 tn Heb “and they carried him on horses.”
56 tn Heb “fathers.”
57 tc The Hebrew text has “Judah,” but some medieval
sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
59 sn Sun…moon…stars. This imagery is frequently identified with the nation Israel because of Joseph’s dream in Gen 37.
60 tn Here καί (kai) has not been translated because of differences between Greek and English style.
61 tn Grk “and being tortured,” though βασανίζω (basanizw) in this context refers to birth pangs. BDAG 168 s.v. 2.b states, “Of birth-pangs (Anth. Pal. 9, 311 βάσανος has this mng.) Rv 12:2.” The καί (kai) has not been translated.
62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
63 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.
64 tn Here καί (kai) has been translated as “now” to indicate that this remark is virtually parenthetical.
65 tn Grk “its”; the referent (the dragon) has been specified in the translation for clarity.
66 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
67 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the anticipated birth.
68 tn On this term BDAG 135 s.v. ἄρσην states: “male…The neut. ἄρσεν Rv 12:5, difft. vs. 13, comes fr. Is 66:7 and is in apposition to υἱόν. On the juxtaposition s. FBoll, ZNW 15, 1914, 253; BOlsson, Glotta 23, ’34, 112.”
69 tn Grk “shepherd.”
70 tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
71 tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”
sn An allusion to Ps 2:9 (see also Rev 2:27; 19:15).
72 tn Here καί (kai) has not been translated because of differences between Greek and English style.
73 tn Grk “and the woman,” which would be somewhat redundant in English.
74 tn Or “desert.”
75 tn Grk “where she has there a place prepared by God.”
76 tn Grk “so they can take care of her.”
77 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
78 sn The archangel Michael had a special role in protecting the nation of Israel in the OT (Dan 10:13, 21; 12:1; see also Jude 9).
79 tn Here καί (kai) has been translated as “but” to indicate the implied contrast.
80 tn The words “to prevail” are not in the Greek text, but are implied.
81 tn Grk “found.”
82 tn Grk “for them”; the referent (the dragon and his angels, v. 7) has been specified in the translation for clarity.
83 tn Here καί (kai) has been translated as “so” to indicate the result of the war in heaven.
84 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
85 tn Or “the right of his Messiah to rule.” See L&N 37.35.
86 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
87 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.
88 tn Or “who accuses them continually.”
89 tn Here καί (kai) has been translated as “but” to indicate the contrast.
90 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
91 tn The word “But” is not in the Greek text, but the contrast is clearly implied. This is a case of asyndeton (lack of a connective).
92 tn Grk “and is filled,” a continuation of the previous sentence. Because English tends to use shorter sentences (especially when exclamations are involved), a new sentence was started here in the translation.
93 tn Here καί (kai) has been translated as “now” because the clause it introduces is clearly resumptive.
94 tn Grk “saw.”
95 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
96 tn Or “desert.”
97 tn The word “God” is supplied based on the previous statements made concerning “the place prepared for the woman” in 12:6.
98 tc The reading “and half a time” (καὶ ἥμισυ καιροῦ, kai {hmisu kairou) is lacking in the important uncial C. Its inclusion, however, is supported by {Ì47 א A and the rest of the ms tradition}. There is apparently no reason for the scribe of C to intentionally omit the phrase, and the fact that the word “time” (καιρὸν καὶ καιρούς, kairon kai kairou") appears twice before may indicate a scribal oversight.
sn The parallel statement in Rev 12:6 suggests that the phrase a time, times, and half a time equals 1,260 days (three and a half years of 360 days each).
99 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
100 tn Grk “so that he might make her swept away.”
101 tn Here καί (kai) has been translated as “but” to indicate the contrast present here.
102 tn Grk “the earth helped the woman.”
103 tn Grk “the earth opened its mouth” (a metaphor for the ground splitting open).
104 tn Here καί (kai) has been translated as “so” to indicate the implied result of the woman’s escape.
105 tn Grk “her seed” (an idiom for offspring, children, or descendants).
106 tn Or “who obey.”
107 tn Grk “and having.”
108 tn Grk “the testimony of Jesus,” which may involve a subjective genitive (“Jesus’ testimony”) or, more likely, an objective genitive (“testimony about Jesus”).
109 tn Grk “he”; the referent (the dragon) has been specified in the translation for clarity.
110 tc Grk ἐστάθη (estaqh, “he stood”). The reading followed by the translation is attested by the better
111 tn Or “sandy beach” (L&N 1.64).
112 sn The standard critical texts of the Greek NT, NA27 and UBS4, both include this sentence as 12:18, as do the RSV and NRSV. Other modern translations like the NASB and NIV include the sentence at the beginning of 13:1; in these versions chap. 12 has only 17 verses.
113 sn
114 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
115 sn The references to longevity and to children living and playing in peace are eschatological in tone. Elsewhere the millennial kingdom is characterized in a similar manner (cf. Isa 65:20; Jer 31:12-13).
116 sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the
117 sn These prophets who were there at the founding of the house of the
118 tn Or “the heavens” (so KJV, NAB, NIV). The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “skies” depending on the context.
119 tn The verb זָמַם (zamam) usually means “to plot to do evil,” but with a divine subject (as here), and in light of v. 15 where it means to plan good, the meaning here has to be the implementation of discipline (cf. NCV, CEV “punish”). God may bring hurt but its purpose is redemptive and/or pedagogical.
120 sn For a similar reference to true and righteous judgment see Mic 6:8.
121 sn The fasts of the fifth and seventh months, mentioned previously (7:5), are listed here along with the observances of the fourth and tenth months. The latter commemorated the siege of Jerusalem by the Babylonians on January 15, 588
122 sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).
123 tn Grk “from Bethany, the village of Mary and her sister Martha.”
124 tn Or “perfume,” “ointment.”
125 sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.
126 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
127 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
128 tn Grk “This sickness is not to death.”
sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).
129 tn Or “to God’s praise.”
130 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
131 sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.
132 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
133 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
134 tn Grk “The disciples said to him.”
135 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 refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.
136 tn Grk “seeking.”
137 tn Grk “And are.” 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.
138 tn Grk “Jesus answered.”
139 tn Or “he does not trip.”
140 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
141 tn Grk “in the night.”
142 tn Or “he trips.”
143 tn Grk “He said these things, and after this he said to them.”
144 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).
145 tn Grk “Then the disciples said to him.”
146 tn Or “speaking about.”
147 tn Grk “these.”
148 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
sn This is a parenthetical note by the author.
149 tn Grk “and I rejoice.”
150 sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.
151 sn Didymus means “the twin” in Greek.
152 sn This is a parenthetical note by the author.
153 sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.
154 tn Grk “Then when.”
155 tn Grk “came.”
156 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
157 tn Grk “he had already had four days in the tomb” (an idiom).
sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.
158 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
159 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
160 tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.
161 tn Or “to comfort them” or “to offer them sympathy.”
162 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
sn This is a parenthetical note by the author.
163 sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.
164 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
165 tn Or “give.”
166 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”
167 tn Grk “Jesus said to her.”
168 tn Or “Your brother will rise again.”
sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.
169 tn Grk “Martha said to him.”
170 tn Or “will rise again.”
171 tn That is, will come to life.
172 tn Grk “will never die forever.”
173 tn Grk “She said to him.”
174 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
175 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
176 tn Or “the Son of God, the one who comes into the world.”
177 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
178 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
179 tn Grk “is calling you.”
180 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
181 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.
182 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
183 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
184 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
185 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
186 tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.
187 tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.
188 tn Grk “And he said.” 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.
189 tn Or “Where have you placed him?”
190 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
191 sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.
192 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.
193 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
194 tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.
195 tn Or (perhaps) “Jesus was deeply indignant.”
196 sn This is a parenthetical note by the author.
197 tn Or “Remove the stone.”
198 tn Grk “the sister of the one who had died.”
199 tn Grk “already he stinks.”
200 tn Or “been there” (in the tomb – see John 11:17).
201 sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.
202 tn Grk “Jesus said to her.”
203 tn Or “they removed.”
204 tn Grk “lifted up his eyes above.”
205 tn Or “that you have heard me.”
206 tn Grk “that you always hear me.”
207 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
208 tn Grk “And when.”
209 sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).
210 sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.
211 tn Grk “and his face tied around with cloth.”
212 tn Grk “Loose him.”
213 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
214 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
215 sn See the note on Pharisees in 1:24.
216 tn Grk “told them.”
217 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.
218 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.
219 tn Grk “If we let him do thus.”
220 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
221 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
222 tn Or “you are not considering.”
223 tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
224 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
225 tn Grk “say this from himself.”
226 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
227 tn See the note on the word “nation” in the previous verse.
228 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
229 tn Grk “that he might gather together.”
230 sn This is a parenthetical note by the author.
231 tn Grk “walked.”
232 tn Or “openly.”
233 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
234 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
235 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
236 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
237 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
238 tn Grk “they were seeking Jesus.”
239 tn Grk “in the temple.”
240 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.
241 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
242 tn Or “could seize.”
243 sn This is a parenthetical note by the author.
