Mazmur 85:10

85:10 Loyal love and faithfulness meet; ¹ 

deliverance and peace greet each other with a kiss. ² 

Yeremia 9:24

9:24 If people want to boast, they should boast about this:

They should boast that they understand and know me.

They should boast that they know and understand

that I, the Lord, act out of faithfulness, fairness, and justice in the earth

and that I desire people to do these things,” ³ 

says the Lord.

Yehezkiel 33:11

33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior ⁴  and live. Turn back, turn back from your evil deeds! ⁵  Why should you die, O house of Israel?’

Mikha 7:18

7:18 There is no other God like you! ⁶ 

You ⁷  forgive sin

and pardon ⁸  the rebellion

of those who remain among your people. ⁹ 

You do not remain angry forever, ¹⁰ 

but delight in showing loyal love.

Efesus 1:6-7

1:6 to the praise of the glory of his grace ¹¹  that he has freely bestowed on us in his dearly loved Son. ¹²  1:7 In him ¹³  we have redemption through his blood, ¹⁴  the forgiveness of our trespasses, according to the riches of his grace

Efesus 2:4-7

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹⁵  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages ¹⁶  the surpassing wealth of his grace in kindness toward ¹⁷  us in Christ Jesus.

Efesus 2:1

New Life Individually

2:1 And although you were ¹⁸  dead ¹⁹  in your transgressions and sins,

Yohanes 4:8-16

4:8 (For his disciples had gone off into the town to buy supplies. ²⁰ ) ²¹  4:9 So the Samaritan woman said to him, “How can you – a Jew ²²  – ask me, a Samaritan woman, for water ²³  to drink?” (For Jews use nothing in common ²⁴  with Samaritans.) ²⁵ 

4:10 Jesus answered ²⁶  her, “If you had known ²⁷  the gift of God and who it is who said to you, ‘Give me some water ²⁸  to drink,’ you would have asked him, and he would have given you living water.” ²⁹  4:11 “Sir,” ³⁰  the woman ³¹  said to him, “you have no bucket and the well ³²  is deep; where then do you get this ³³  living water? ³⁴  4:12 Surely you’re not greater than our ancestor ³⁵  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ³⁶ 

4:13 Jesus replied, ³⁷  “Everyone who drinks some of this water will be thirsty ³⁸  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³⁹  but the water that I will give him will become in him a fountain ⁴⁰  of water springing up ⁴¹  to eternal life.” 4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ⁴²  water.” ⁴³  4:16 He ⁴⁴  said to her, “Go call your husband and come back here.” ⁴⁵ 

Yohanes 4:18-19

4:18 for you have had five husbands, and the man you are living with ⁴⁶  now is not your husband. This you said truthfully!”

4:19 The woman said to him, “Sir, I see ⁴⁷  that you are a prophet.

[85:10]  ¹ tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ² sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[9:24]  ³ tn Or “fairness and justice, because these things give me pleasure.” Verse 24 reads in Hebrew, “But let the one who brags brag in this: understanding and knowing me that I, the Lord, do faithfulness, justice, and righteousness in the earth for/that I delight in these.” It is uncertain whether the Hebrew particle כִּי (ki) before the clause “I delight in these things” is parallel to the כִּי introducing the clause “that I, the Lord, act…” or causal giving the grounds for the Lord acting the way he does. In the light of the contrasts in the passage and the emphasis that Jeremiah has placed on obedience to the covenant and ethical conduct in conjunction with real allegiance to the Lord not mere lip service, it is probable that the clauses are parallel. For the use of כִּי to introduce clauses of further definition after a direct object as here see GKC 365 §117.h and see BDB 393 s.v. יָדַע Qal.1.a. For parallels to the idea of Yahweh requiring these characteristics in people see Hos 6:6, Mic 6:8.

[33:11]  ⁴ tn Heb “turn from his way.”

[33:11]  ⁵ tn Heb “ways.” This same word is translated “behavior” earlier in the verse.

[7:18]  ⁶ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁷ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ⁸ tn Heb “pass over.”

[7:18]  ⁹ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹⁰ tn Heb “he does not keep hold of his anger forever.”

[1:6]  ¹¹ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ¹² tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:7]  ¹³ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ¹⁴ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[2:5]  ¹⁵ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:7]  ¹⁶ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ¹⁷ tn Or “upon.”

[2:1]  ¹⁸ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁹ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[4:8]  ²⁰ tn Grk “buy food.”

[4:8]  ²¹ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:9]  ²² tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ²³ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ²⁴ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ²⁵ sn This is a parenthetical note by the author.

[4:10]  ²⁶ tn Grk “answered and said to her.”

[4:10]  ²⁷ tn Or “if you knew.”

[4:10]  ²⁸ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²⁹ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[4:11]  ³⁰ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ³¹ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ³² tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ³³ tn The anaphoric article has been translated “this.”

[4:11]  ³⁴ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:12]  ³⁵ tn Or “our forefather”; Grk “our father.”

[4:12]  ³⁶ 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:13]  ³⁷ tn Grk “answered and said to her.”

[4:13]  ³⁸ tn Grk “will thirst.”

[4:14]  ³⁹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁴⁰ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁴¹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:15]  ⁴² tn Grk “or come here to draw.”

[4:15]  ⁴³ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[4:16]  ⁴⁴ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ⁴⁵ tn Grk “come here” (“back” is implied).

[4:18]  ⁴⁶ tn Grk “the one you have.”

[4:19]  ⁴⁷ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.