John 8:11 (NET) w/notes | Faithlife Bible

John 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]]18

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18tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

James 1:2–3 (NET) w/notes | Faithlife Bible

James 1:2–3

Joy in Trials

1:2 My brothers and sisters,4 consider it nothing but joy5 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance.

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4tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.

5tn Grk “all joy,” “full joy,” or “greatest joy.”

Acts 15:10 (NET) w/notes | Faithlife Bible

Acts 15:10

15:10 So now why are you putting God to the test30 by placing on the neck of the disciples a yoke31 that neither our ancestors32 nor we have been able to bear?

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30tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:211:16.

31sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29–30.

32tn Or “forefathers”; Grk “fathers.”

Luke 4:31-37 (LDGNT) w/translation & Commentary

     Yesterday  Luke 4:31–37
 Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας 
andhe came downtoCapernauma townofGalilee
καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν 
     32      καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ 
andthey were astoundedat[-]teachinghis
ὅτι ἐν ἐξουσίᾳ ἦν  λόγος αὐτοῦ 
     33      καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου 
andinthesynagoguethere wasa manwho hadthe spiritdemon
of an unclean
καὶ ἀνέκραξεν φωνῇ μεγάλῃ 
andhe cried outvoicewith a loud
     34        Ἔα τί ἡμῖν καὶ σοί Ἰησοῦ Ναζαρηνέ 
ha!whatto usandto youJesusthe Nazarene
ἦλθες ἀπολέσαι ἡμᾶς 
have you cometo destroyus
οἶδά σε τίς εἶ  ἅγιος τοῦ θεοῦ 
I knowyouwhoaretheholy oneofGod
     35      καὶ ἐπετίμησεν αὐτῷ  Ἰησοῦς λέγων 
  Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ 
be silentandcome outofhim
καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ 
and[after] throwinghim [down]thedemonintheirmidstcame outofhim
μηδὲν βλάψαν αὐτόν 
withouthurtinghim [at all]
     36       καὶ ἐγένετο θάμβος ἐπὶ πάντας 
andcameamazementupon[them] all
καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες 
andthey began to talkwithone anothersaying
  Τίς  λόγος οὗτος 
what[-]word[is] this
ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν καὶ 
forwithauthorityandpowerhe commandstheuncleanspiritsand
they come out

Runge, S. E. (2008–2014). The Lexham Discourse Greek New Testament (Lk 4:31–36). Lexham Press.

Aharoni, Y., Avi-Yonah, M., Rainey, A. F., Notley, R. S., & Safrai, Z., eds. (2011). The Carta Bible Atlas (Fifth Edition, p. 175). Carta Jerusalem.

MT. 4:12–22; 8:5–17; 9:9–10; 18–20; MK. 1:16–34; 2:1–17; 5:22–43; LK. 4:31–41; 5:27–32; 7:1–10; 8:40–56; JN. 2:1–12

According to Luke 3:23, Jesus was about thirty years old when he began his ministry. The evangelist records that at the beginning Jesus visited the synagogue of his childhood village of Nazareth (Luke 4:16–30). Mark (6:1–6), on the other hand, inserts the episode later within the context of Jesus’ teaching around the Sea of Galilee. In Matthew 13:53–58 the event is placed in the same context, and Jesus is here called the “carpenter’s son.” Through his public reading in Nazareth’s synagogue of a creative combination of biblical passages from Isaiah 61:1–2 and 58:6, Jesus challenged their expectations for divine redemption.

The audience refused to accept this new teaching, and so he relocated to Capernaum on the shores of the Lake of Gennesaret. Capernaum (in the original Hebrew, Kefar-nahum, “Village of Nahum”) was a prosperous townlet whose inhabitants engaged mainly in fishing (a great haul of fish is recorded in Luke 5:6). Being a frontier town between the domains of Antipas and Philip, it had a customs post (the apostle Matthew may have been called from his duty there as a tax-collector; Matthew 9:9; Mark 2:3–14; Luke 5:27).

A centurion commanding the local garrison, though a Gentile, had built the local synagogue (Luke 7:5), where Jesus often preached. It was at Capernaum that Jesus called his first disciples, the fishermen Simon Peter and Andrew, men of nearby Bethsaida east of the Jordan (John 1:44), as well as James and John, the sons of Zebedee; and here he invested the Twelve Apostles (Mark 3:13–19; Matthew 10:1–4).

It was here also that he performed many of the miraculous deeds reported in the Gospels. From then on Capernaum was called “his own city” (Matthew 9:1). As Capernaum had a more varied population and was nearer regional and international trade routes than the remote village of Nazareth, it is likely to have been more receptive to the new teachings.

Yet, Jesus did not entirely sever his ties with the region of his youth. John 2:11 continues, after the story of his baptism, with a miracle performed by Jesus at nearby Cana in the presence of Mary and the disciples. This visit to Cana occurred at the beginning of Jesus’ ministry, but he is also reported to return there on a later occasion (John 4:46).

Aharoni, Y., Avi-Yonah, M., Rainey, A. F., Notley, R. S., & Safrai, Z., eds. (2011). The Carta Bible Atlas (Fifth Edition, p. 175). Carta Jerusalem.

Cross References from The Treasury of Scripture Knowledge

Mk 1:24 | “Leave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One of God!”
Mk 1:23 | Just then there was a man in their synagogue with an unclean spirit, and he cried out,
Mt 7:28 | When Jesus finished saying these things, the crowds were amazed by his teaching,
Mt 7:29 | because he taught them like one who had authority, not like their experts in the law.
Mk 1:25 | But Jesus rebuked him: “Silence! Come out of him!”

From The Lexham Context Commentary

Jesus Moves His “Home” to Capernaum (4:31–44)

Verses 31–44 are bound together by geography; that is, the passage deals with Jesus’ transfer of his center of operations to Capernaum. Jesus’ teaching is initially received in Capernaum, and he performs several noteworthy miracles—the healing of a man with an unclean spirit and healing Peter’s mother-in-law, as well as healing crowds that gather outside Peter’s house. In due time, however, Jesus will accuse Capernaum of rejection as well (10:15). Nevertheless, Jesus’ ministry is not to be confined to Capernaum, and the passage concludes with Jesus’ decision to go and preach in other cities.

Demons Are Cast Out (4:31–37)

Upon Jesus’ arrival in Capernaum he begins teaching in the synagogue. Jesus’ teaching is impressive to those in attendance, but his message and authority are further confirmed by his healing of a man with an unclean spirit. Jesus’ ability to exorcise demons leads to news of him spreading beyond Capernaum.

4:31–32 Jesus leaves Nazareth for Capernaum and teaches in its synagogue. Rather than rejecting him, the people of Capernaum respond positively to his message.

4:33–34 While Jesus teaches in the synagogue, a demon-possessed man begins to address him as God’s Son.

4:35 Jesus casts the demon out of the man.

4:36–37 The result of Jesus’ exorcism of the demon is that people realize he has power over the demonic realm. The news of Jesus spreads beyond Capernaum and becomes a catalyst for his growing ministry.

Mangum, D., ed. (2020). Lexham Context Commentary: New Testament (Lk 4:31–37). Lexham Press.