1 Raja-raja 13:1--14:31
Konteks13:1 Just then 1 a prophet 2 from Judah, sent by the Lord, arrived in Bethel, 3 as Jeroboam was standing near the altar ready to offer a sacrifice. 13:2 With the authority of the Lord 4 he cried out against the altar, “O altar, altar! This is what the Lord says, ‘Look, a son named Josiah will be born to the Davidic dynasty. He will sacrifice on you the priests of the high places who offer sacrifices on you. Human bones will be burned on you.’” 5 13:3 That day he also announced 6 a sign, “This is the sign the Lord has predetermined: 7 The altar will be split open and the ashes 8 on it will fall to the ground.” 9 13:4 When the king heard what the prophet 10 cried out against the altar in Bethel, Jeroboam, standing at the altar, extended his hand 11 and ordered, 12 “Seize him!” The hand he had extended shriveled up 13 and he could not pull it back. 13:5 The altar split open and the ashes 14 fell from the altar to the ground, 15 in fulfillment of the sign the prophet had announced with the Lord’s authority. 16 13:6 The king pled with 17 the prophet, 18 “Seek the favor of 19 the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord’s favor 20 and the king’s hand was restored to its former condition. 21 13:7 The king then said to the prophet, “Come home with me and have something to eat. I’d like to give a present.” 13:8 But the prophet said to the king, “Even if you were to give me half your possessions, 22 I could not go with you and eat and drink 23 in this place. 13:9 For the Lord gave me strict orders, 24 ‘Do not eat or drink 25 there and do not go home the way you came.’” 13:10 So he started back on another road; he did not travel back on the same road he had taken to Bethel.
13:11 Now there was an old prophet living in Bethel. 26 When his sons came home, they told their father 27 everything the prophet 28 had done in Bethel that day and all the words he had spoken to the king. 29 13:12 Their father asked them, “Which road did he take?” His sons showed him 30 the road the prophet 31 from Judah had taken. 13:13 He then told his sons, “Saddle the donkey for me.” When they had saddled the donkey for him, he mounted it 13:14 and took off after the prophet, 32 whom he found sitting under an oak tree. He asked him, “Are you the prophet 33 from Judah?” He answered, “Yes, I am.” 13:15 He then said to him, “Come home with me and eat something.” 13:16 But he replied, “I can’t go back with you 34 or eat and drink 35 with you in this place. 13:17 For the Lord gave me strict orders, 36 ‘Do not eat or drink 37 there; do not go back the way you came.’” 13:18 The old prophet then said, 38 “I too am a prophet like you. An angel told me with the Lord’s authority, 39 ‘Bring him back with you to your house so he can eat and drink.’” 40 But he was lying to him. 41 13:19 So the prophet went back with him and ate and drank in his house. 42
13:20 While they were sitting at the table, the Lord spoke through the old prophet 43 13:21 and he cried out to the prophet from Judah, “This is what the Lord says, ‘You 44 have rebelled against the Lord 45 and have not obeyed the command the Lord your God gave you. 13:22 You went back and ate and drank in this place, even though he said to you, “Do not eat or drink there.” 46 Therefore 47 your corpse will not be buried in your ancestral tomb.’” 48
13:23 When the prophet from Judah finished his meal, 49 the old prophet saddled his visitor’s donkey for him. 50 13:24 As the prophet from Judah was traveling, a lion attacked him on the road and killed him. 51 His corpse was lying on the road, and the donkey and the lion just stood there beside it. 52 13:25 Some men came by 53 and saw the corpse lying in the road with the lion standing beside it. 54 They went and reported what they had seen 55 in the city where the old prophet lived. 13:26 When the old prophet who had invited him to his house heard the news, 56 he said, “It is the prophet 57 who rebelled against the Lord. 58 The Lord delivered him over to the lion and it ripped him up 59 and killed him, just as the Lord warned him.” 60 13:27 He told his sons, “Saddle my donkey,” and they did so. 61 13:28 He went and found the corpse lying in the road with the donkey and the lion standing beside it; 62 the lion had neither eaten the corpse nor attacked the donkey. 13:29 The old prophet 63 picked up the corpse of the prophet, 64 put it on the donkey, and brought it back. The old prophet then entered the city to mourn him and to bury him. 13:30 He put the corpse into his own tomb, and they 65 mourned over him, saying, “Ah, my brother!” 13:31 After he buried him, he said to his sons, “When I die, bury me in the tomb where the prophet 66 is buried; put my bones right beside his bones, 13:32 for the prophecy he announced with the Lord’s authority 67 against the altar in Bethel 68 and against all the temples on the high places in the cities of the north 69 will certainly be fulfilled.”
13:33 After this happened, Jeroboam still did not change his evil ways; 70 he continued to appoint common people 71 as priests at the high places. Anyone who wanted the job he consecrated as a priest. 72 13:34 This sin caused Jeroboam’s dynasty 73 to come to an end and to be destroyed from the face of the earth.
14:1 74 At that time Jeroboam’s son Abijah became sick. 14:2 Jeroboam told his wife, “Disguise 75 yourself so that people cannot recognize you are Jeroboam’s wife. Then go to Shiloh; Ahijah the prophet, who told me I would rule over this nation, lives there. 76 14:3 Take 77 ten loaves of bread, some small cakes, and a container of honey and visit him. He will tell you what will happen to the boy.”
14:4 Jeroboam’s wife did as she was told. She went to Shiloh and visited Ahijah. 78 Now Ahijah could not see; he had lost his eyesight in his old age. 79 14:5 But the Lord had told Ahijah, “Look, Jeroboam’s wife is coming to find out from you what will happen to her son, for he is sick. Tell her so-and-so. 80 When she comes, she will be in a disguise.” 14:6 When Ahijah heard the sound of her footsteps as she came through the door, he said, “Come on in, wife of Jeroboam! Why are you pretending to be someone else? I have been commissioned to give you bad news. 81 14:7 Go, tell Jeroboam, ‘This is what the Lord God of Israel says: “I raised you up 82 from among the people and made you ruler over my people Israel. 14:8 I tore the kingdom away from the Davidic dynasty and gave it to you. But you are not like my servant David, who kept my commandments and followed me wholeheartedly by doing only what I approve. 83 14:9 You have sinned more than all who came before you. You went and angered me by making other gods, formed out of metal; you have completely disregarded me. 84 14:10 So I am ready to bring disaster 85 on the dynasty 86 of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. 87 I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. 88 14:11 Dogs will eat the members of your family 89 who die in the city, and the birds of the sky will eat the ones who die in the country.”’ Indeed, the Lord has announced it!
14:12 “As for you, get up and go home. When you set foot in the city, the boy will die. 14:13 All Israel will mourn him and bury him. He is the only one in Jeroboam’s family 90 who will receive a decent burial, for he is the only one in whom the Lord God of Israel found anything good. 14:14 The Lord will raise up a king over Israel who will cut off Jeroboam’s dynasty. 91 It is ready to happen! 92 14:15 The Lord will attack Israel, making it like a reed that sways in the water. 93 He will remove Israel from this good land he gave to their ancestors 94 and scatter them beyond the Euphrates River, 95 because they angered the Lord by making Asherah poles. 96 14:16 He will hand Israel over to their enemies 97 because of the sins which Jeroboam committed and which he made Israel commit.”
14:17 So Jeroboam’s wife got up and went back to 98 Tirzah. As she crossed the threshold of the house, the boy died. 14:18 All Israel buried him and mourned for him, just as the Lord had predicted 99 through his servant the prophet Ahijah.
14:19 The rest of the events of Jeroboam’s reign, including the details of his battles and rule, are recorded in the scroll called the Annals of the Kings of Israel. 100 14:20 Jeroboam ruled for twenty-two years; then he passed away. 101 His son Nadab replaced him as king.
14:21 Now Rehoboam son of Solomon ruled in Judah. He 102 was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, 103 the city the Lord chose from all the tribes of Israel to be his home. 104 His mother was an Ammonite woman 105 named Naamah.
14:22 Judah did evil in the sight of 106 the Lord. They made him more jealous by their sins than their ancestors had done. 107 14:23 They even built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree. 14:24 There were also male cultic prostitutes 108 in the land. They committed the same horrible sins as the nations 109 that the Lord had driven out from before the Israelites.
14:25 In King Rehoboam’s fifth year, King Shishak of Egypt attacked Jerusalem. 14:26 He took away the treasures of the Lord’s temple and of the royal palace; he took everything, including all the golden shields that Solomon had made. 14:27 King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard 110 who protected the entrance to the royal palace. 14:28 Whenever the king visited the Lord’s temple, the royal guard carried them and then brought them back to the guardroom.
14:29 The rest of the events of Rehoboam’s reign, including his accomplishments, are recorded in the scroll called the Annals of the
Kings of Judah. 111 14:30 Rehoboam and Jeroboam were continually at war with each other. 14:31 Rehoboam passed away 112 and was buried with his ancestors in the city of David. His mother was an Ammonite named Naamah. His son Abijah 113 replaced him as king.
Yohanes 4:27-54
Konteks4:27 Now at that very moment his disciples came back. 114 They were shocked 115 because he was speaking 116 with a woman. However, no one said, “What do you want?” 117 or “Why are you speaking with her?” 4:28 Then the woman left her water jar, went off into the town and said to the people, 118 4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 119 can he?” 120 4:30 So 121 they left the town and began coming 122 to him.
4:31 Meanwhile the disciples were urging him, 123 “Rabbi, eat something.” 124 4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say 125 to one another, “No one brought him anything 126 to eat, did they?” 127 4:34 Jesus said to them, “My food is to do the will of the one who sent me 128 and to complete 129 his work. 130 4:35 Don’t you say, 131 ‘There are four more months and then comes the harvest?’ I tell you, look up 132 and see that the fields are already white 133 for harvest! 4:36 The one who reaps receives pay 134 and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 4:37 For in this instance the saying is true, 135 ‘One sows and another reaps.’ 4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”
4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, 136 “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking 137 him to stay with them. 138 He stayed there two days, 4:41 and because of his word many more 139 believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 140 really is the Savior of the world.” 141
4:43 After the two days he departed from there to Galilee. 4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) 142 4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 143 at the feast 144 (for they themselves had gone to the feast). 145
4:46 Now he came again to Cana 146 in Galilee where he had made the water wine. 147 In 148 Capernaum 149 there was a certain royal official 150 whose son was sick. 4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him 151 to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people 152 see signs and wonders you will never believe!” 153 4:49 “Sir,” the official said to him, “come down before my child dies.” 4:50 Jesus told him, “Go home; 154 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 155
4:51 While he was on his way down, 156 his slaves 157 met him and told him that his son was going to live. 4:52 So he asked them the time 158 when his condition began to improve, 159 and 160 they told him, “Yesterday at one o’clock in the afternoon 161 the fever left him.” 4:53 Then the father realized that it was the very time 162 Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 4:54 Jesus did this as his second miraculous sign 163 when he returned from Judea to Galilee.
[13:1] 1 tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.
[13:1] 2 tn Heb “the man of God.”
[13:1] 3 tn Heb “came by the word of the
[13:2] 4 tn Heb “by the word of the
[13:2] 5 sn ‘Look…you.’ For the fulfillment of this prophecy see 2 Kgs 23:15-20.
[13:3] 8 tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.
[13:3] 9 tn Heb “will be poured out.”
[13:4] 10 tn Heb “the man of God.”
[13:4] 11 tn Heb “Jeroboam extended his hand from the altar.”
[13:4] 13 tn Heb “dried up” or “withered.” TEV and NLT interpret this as “became paralyzed.”
[13:5] 14 tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.
[13:5] 15 tn Heb “were poured out from the altar.”
[13:5] 16 tn Heb “according to the sign which the man of God had given by the word of the
[13:6] 17 tn Heb “The king answered and said to.”
[13:6] 18 tn Heb “the man of God” (a second time later in this verse, and once in v. 7 and v. 8).
[13:6] 19 tn Heb “appease the face of.”
[13:6] 20 tn Heb “appeased the face of the
[13:6] 21 tn Heb “and it was as in the beginning.”
[13:8] 23 tn Heb “eat food and drink water.”
[13:9] 24 tn Heb “for this he commanded me by the word of the
[13:9] 25 tn Heb “eat food and drink water.”
[13:11] 26 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:11] 27 tn Heb “and his son came and told him.” The MT has the singular here, but several other textual witnesses have the plural, which is more consistent with the second half of the verse and with vv. 12-13.
[13:11] 28 tn Heb “the man of God.”
[13:11] 29 tn Heb “all the actions which the man of God performed that day in Bethel, the words which he spoke to the king, and they told them to their father.”
[13:12] 30 tn The Hebrew text has “and his sons saw” (וַיִּרְאוּ [vayyir’u], Qal from רָאָה [ra’ah]). In this case the verbal construction (vav consecutive + prefixed verbal form) would have to be understood as pluperfect, “his sons had seen.” Such uses of this construction are rare at best. Consequently many, following the lead of the ancient versions, prefer to emend the verbal form to a Hiphil with pronominal suffix (וַיַּרְאֻהוּ [vayyar’uhu], “and they showed him”).
[13:12] 31 tn Heb “the man of God.”
[13:14] 32 tn Heb “the man of God.”
[13:14] 33 tn Heb “the man of God.”
[13:16] 34 tn Heb “I am unable to return with you or to go with you.”
[13:16] 35 tn Heb “eat food and drink water.”
[13:17] 36 tn Heb “for a word to me by the word of the
[13:17] 37 tn Heb “eat food and drink water.”
[13:18] 38 tn Heb “and he said to him.”
[13:18] 39 tn Heb “by the word of the
[13:18] 40 tn Heb “eat food and drink water.”
[13:18] 41 tn Or “deceiving him.”
[13:18] sn He was lying to him. The motives and actions of the old prophet are difficult to understand. The old man’s response to the prophet’s death (see vv. 26-32) suggests he did not trick him with malicious intent. The old prophet probably wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet.
[13:19] 42 tn Heb “and he returned with him and ate food in his house and drank water.”
[13:20] 43 tn Heb “and the word of the
[13:21] 44 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.
[13:21] 45 tn Heb “the mouth [i.e., command] of the
[13:22] 46 tn Heb “and you returned and ate food and drank water in the place about which he said to you, ‘do not eat food and do not drink water.’”
[13:22] 47 tn “Therefore” is added for stylistic reasons. See the note at 1 Kgs 13:21 pertaining to the grammatical structure of vv. 21-22.
[13:22] 48 tn Heb “will not go to the tomb of your fathers.”
[13:23] 49 tn Heb “and after he had eaten food and after he had drunk.”
[13:23] 50 tn Heb “and he saddled for him the donkey, for the prophet whom he had brought back.”
[13:24] 51 tn Heb “and he went and a lion met him in the road and killed him.”
[13:24] 52 tn Heb “and his corpse fell on the road, and the donkey was standing beside it, and the lion was standing beside the corpse.”
[13:25] 53 tn Heb “Look, men were passing by.”
[13:25] 54 tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
[13:25] 55 tn The words “what they had seen” are supplied in the translation for clarification.
[13:26] 56 tn Heb “and the prophet who had brought him back from the road heard.”
[13:26] 57 tn Heb “the man of God.”
[13:26] 58 tn Heb “the mouth of the
[13:26] 59 tn Heb “broke him,” or “crushed him.”
[13:26] 60 tn Heb “according to the word of the
[13:27] 61 tn Heb “and they saddled [it].”
[13:28] 62 tn Heb “the corpse.” The noun has been replaced by the pronoun (“it”) in the translation for stylistic reasons.
[13:29] 63 tn Heb “the prophet.” The word “old” has been supplied in the translation to distinguish this individual from the other prophet.
[13:29] 64 tn Heb “the man of God.”
[13:30] 65 tn “They” is the reading of the Hebrew text here; perhaps this is meant to include not only the old prophet but his sons (cf. v. 31).
[13:31] 66 tn Heb “the man of God.”
[13:32] 67 tn Heb “for the word which he cried out by the word of the
[13:32] 68 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:32] 69 tn Heb “Samaria.” The name of Israel’s capital city here stands for the northern kingdom as a whole. Actually Samaria was not built and named until several years after this (see 1 Kgs 16:24), so it is likely that the author of Kings, writing at a later time, is here adapting the old prophet’s original statement.
[13:33] 70 tn Heb “did not turn from his evil way.”
[13:33] 71 sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.
[13:33] 72 tn Heb “and one who had the desire he was filling his hand so that he became [one of] the priests of the high places.”
[14:1] 74 tc Some
[14:2] 75 tn Heb “Get up, change yourself.”
[14:2] 76 tn Heb “look, Ahijah the prophet is there, he told me [I would be] king over this nation.”
[14:3] 77 tn Heb “take in your hand.”
[14:4] 78 tn Heb “and the wife of Jeroboam did so; she arose and went to Shiloh and entered the house of Ahijah.”
[14:4] 79 tn Heb “his eyes were set because of his old age.”
[14:5] 80 sn Tell her so-and-so. Certainly the
[14:6] 81 tn Heb “I am sent to you [with] a hard [message].”
[14:7] 82 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 7-11 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 7-9) and the main clause announcing the punishment (vv. 10-11). The translation divides this lengthy sentence for stylistic reasons.
[14:8] 83 tn Heb “what was right in my eyes.”
[14:9] 84 tn Heb “you went and you made for yourself other gods, metal [ones], angering me, and you threw me behind your back.”
[14:10] 85 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.
[14:10] 87 tn Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.
[14:10] 88 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
[14:11] 89 tn The Hebrew text has “belonging to Jeroboam” here.
[14:14] 92 tn Heb “This is the day. What also now?” The precise meaning of the second half of the statement is uncertain.
[14:15] 93 tn The elliptical Hebrew text reads literally “and the
[14:15] 94 tn Heb “fathers” (also in vv. 22, 31).
[14:15] 95 tn Heb “the River.” In biblical Hebrew this is a typical reference to the Euphrates River. The name “Euphrates” has been supplied in the translation for clarity.
[14:15] 96 tn Heb “because they made their Asherah poles that anger the
[14:15] sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[14:16] 97 tn Heb “and he will give [up] Israel.”
[14:17] 98 tn Heb “went and entered.”
[14:18] 99 tn Heb “according to the word of the
[14:19] 100 tn Heb “As for the rest of the events of Jeroboam, how he fought and how he ruled, are they not written on the scroll of the events of the days of the kings of Israel?”
[14:20] 101 tn Heb “lay down with his fathers.”
[14:21] 102 tn Heb “Rehoboam.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[14:21] 103 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:21] 104 tn Heb “the city where the
[14:21] 105 tn Heb “an Ammonite”; the word “woman” is implied.
[14:22] 106 tn Heb “in the eyes of.”
[14:22] 107 tn Heb “and they made him jealous more than all which their fathers had done by their sins which they sinned.”
[14:24] 108 tc The Old Greek translation has “a conspiracy” rather than “male cultic prostitutes.”
[14:24] 109 tn Heb “they did according to all the abominable acts of the nations.”
[14:29] 111 tn Heb “As for the rest of the events of Rehoboam, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[14:31] 112 tn Heb “lay down with his fathers.”
[14:31] 113 tn In the Hebrew text the name is spelled “Abijam” here and in 1 Kgs 15:1-8.
[4:27] 114 tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.
[4:27] 115 tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.
[4:27] 116 tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.
[4:27] 117 tn Grk “seek.” See John 4:23.
[4:27] sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.
[4:28] 118 tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.
[4:29] 119 tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.
[4:29] 120 tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.
[4:30] 121 tn “So” is supplied for transitional smoothness in English.
[4:30] 122 sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.
[4:31] 123 tn Grk “were asking him, saying.”
[4:31] 124 tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.
[4:33] 125 tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.
[4:33] 126 tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.
[4:33] 127 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 it is “did they?”).
[4:34] 128 sn The one who sent me refers to the Father.
[4:34] 129 tn Or “to accomplish.”
[4:34] 130 tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.
[4:34] sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.
[4:35] 131 tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.
[4:35] 132 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.
[4:35] 133 tn That is, “ripe.”
[4:36] 134 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
[4:37] 135 tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.
[4:39] 136 tn Grk “when she testified.”
[4:40] 137 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
[4:40] 138 tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[4:41] 139 tn Or “and they believed much more.”
[4:42] 140 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 141 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
[4:44] 142 sn This is a parenthetical note by the author.
[4:45] 143 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.
[4:45] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:45] 144 sn See John 2:23-25.
[4:45] 145 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
[4:46] 146 map For location see Map1 C3; Map2 D2; Map3 C5.
[4:46] 147 sn See John 2:1-11.
[4:46] 149 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[4:46] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:46] 150 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
[4:47] 151 tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
[4:48] 152 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
[4:48] 153 tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.
[4:50] 154 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
[4:50] 155 tn Grk “and left.” The words “for home” are implied by the following verse.
[4:51] 156 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
[4:51] 157 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[4:52] 159 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”
[4:52] 160 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
[4:52] 161 tn Grk “at the seventh hour.”
[4:53] 162 tn Grk “at that hour.”
[4:54] 163 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.
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