Boks Temuan2 Kings 1:1-18
Konteks1:1 After Ahab died, Moab rebelled against Israel. 1 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 2 and was injured. He sent messengers with these orders, 3 “Go, ask 4 Baal Zebub, 5 the god of Ekron, if I will survive this injury.”
1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. 6 1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.
1:5 When the messengers returned to the king, 7 he asked them, “Why have you returned?” 1:6 They replied, 8 “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. 9 Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king 10 asked them, “Describe the appearance 11 of this man who came up to meet you and told you these things.” 1:8 They replied, 12 “He was a hairy man 13 and had a leather belt 14 tied around his waist.” The king 15 said, “He is Elijah the Tishbite.”
1:9 The king 16 sent a captain and his fifty soldiers 17 to retrieve Elijah. 18 The captain 19 went up to him, while he was sitting on the top of a hill. 20 He told him, “Prophet, 21 the king says, ‘Come down!’” 1:10 Elijah replied to the captain, 22 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 23 from the sky and consumed him and his fifty soldiers.
1:11 The king 24 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 25 “Prophet, this is what the king says, ‘Come down at once!’” 26 1:12 Elijah replied to them, 27 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 28 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 29 sent a third captain and his fifty soldiers. This third captain went up and fell 30 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, 31 fire came down from the sky and consumed the two captains who came before me, along with their men. 32 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 33 with him to the king.
1:16 Elijah 34 said to the king, 35 “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! 36 Therefore you will not leave the bed you lie on, for you will certainly die.’” 37
1:17 He died just as the Lord had prophesied through Elijah. 38 In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 39 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 40
James 1:1-27
Konteks1:1 From James, 41 a slave 42 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 43 Greetings!
1:2 My brothers and sisters, 44 consider it nothing but joy 45 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 46 unstable in all his ways.
1:9 Now the believer 47 of humble means 48 should take pride 49 in his high position. 50 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 51 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 52 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 53 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 54 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 55 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 56 1:17 All generous giving and every perfect gift 57 is from above, coming down 58 from the Father of lights, with whom there is no variation or the slightest hint of change. 59 1:18 By his sovereign plan he gave us birth 60 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 61 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 62 anger does not accomplish God’s righteousness. 63 1:21 So put away all filth and evil excess and humbly 64 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 65 who gazes at his own face 66 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 67 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 68 and does not become a forgetful listener but one who lives it out – he 69 will be blessed in what he does. 70 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 71 God the Father 72 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
John 4:1-30
Konteks4:1 Now when Jesus 73 knew that the Pharisees 74 had heard that he 75 was winning 76 and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), 77 4:3 he left Judea and set out once more for Galilee. 78
4:4 But he had 79 to pass through Samaria. 80 4:5 Now he came to a Samaritan town 81 called Sychar, 82 near the plot of land that Jacob had given to his son Joseph. 83 4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside 84 the well. It was about noon. 85
4:7 A Samaritan woman 86 came to draw water. Jesus said to her, “Give me some water 87 to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. 88 ) 89 4:9 So the Samaritan woman said to him, “How can you – a Jew 90 – ask me, a Samaritan woman, for water 91 to drink?” (For Jews use nothing in common 92 with Samaritans.) 93
4:10 Jesus answered 94 her, “If you had known 95 the gift of God and who it is who said to you, ‘Give me some water 96 to drink,’ you would have asked him, and he would have given you living water.” 97 4:11 “Sir,” 98 the woman 99 said to him, “you have no bucket and the well 100 is deep; where then do you get this 101 living water? 102 4:12 Surely you’re not greater than our ancestor 103 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 104
4:13 Jesus replied, 105 “Everyone who drinks some of this water will be thirsty 106 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 107 but the water that I will give him will become in him a fountain 108 of water springing up 109 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 110 water.” 111 4:16 He 112 said to her, “Go call your husband and come back here.” 113 4:17 The woman replied, 114 “I have no husband.” Jesus said to her, “Right you are when you said, 115 ‘I have no husband,’ 116 4:18 for you have had five husbands, and the man you are living with 117 now is not your husband. This you said truthfully!”
4:19 The woman said to him, “Sir, I see 118 that you are a prophet. 4:20 Our fathers worshiped on this mountain, 119 and you people 120 say that the place where people must worship is in Jerusalem.” 121 4:21 Jesus said to her, “Believe me, woman, 122 a time 123 is coming when you will worship 124 the Father neither on this mountain nor in Jerusalem. 4:22 You people 125 worship what you do not know. We worship what we know, because salvation is from the Jews. 126 4:23 But a time 127 is coming – and now is here 128 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 129 such people to be 130 his worshipers. 131 4:24 God is spirit, 132 and the people who worship him must worship in spirit and truth.” 4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); 133 “whenever he 134 comes, he will tell 135 us everything.” 136 4:26 Jesus said to her, “I, the one speaking to you, am he.”
4:27 Now at that very moment his disciples came back. 137 They were shocked 138 because he was speaking 139 with a woman. However, no one said, “What do you want?” 140 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, 141 4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 142 can he?” 143 4:30 So 144 they left the town and began coming 145 to him.
[1:1] 1 sn This statement may fit better with the final paragraph of 1 Kgs 22.
[1:2] 2 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 3 tn Heb “and he sent messengers and said to them.”
[1:2] 4 tn That is, “seek an oracle from.”
[1:2] 5 sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.
[1:3] 3 tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.
[1:6] 6 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).
[1:7] 6 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 7 tn Heb “What was the manner…?”
[1:8] 8 tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).
[1:8] 9 tn Heb “belt of skin” (i.e., one made from animal hide).
[1:8] 10 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 8 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 9 tn Heb “officer of fifty and his fifty.”
[1:9] 11 tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.
[1:9] 12 sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.
[1:9] 13 tn Heb “man of God” (also in vv. 10, 11, 12, 13).
[1:10] 9 tn Heb “answered and said to the officer of fifty.”
[1:10] 10 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 10 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 11 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayya’an) is probably a corruption of “he went up” (וַיַּעַל, vayya’al). See v. 9.
[1:11] 12 sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.
[1:12] 11 tc Two medieval Hebrew
[1:12] 12 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 12 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 13 tn Heb “went up and approached and kneeled.”
[1:14] 14 tn Heb “their fifty.”
[1:15] 14 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[1:16] 15 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[1:16] 16 tn Heb “him”; the referent (the king) has been specified in the translation for clarity.
[1:16] 17 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”
[1:16] 18 sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.
[1:17] 16 tn Heb “according to the word of the
[1:17] 17 tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.
[1:18] 17 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[1:1] 18 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 19 tn Traditionally, “servant” or “bondservant.” 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.
[1:1] 20 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 19 tn 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 [adelfoi] 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.
[1:2] 20 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 20 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:9] 21 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 22 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 23 tn Grk “let him boast.”
[1:9] 24 tn Grk “his height,” “his exaltation.”
[1:10] 22 tn Grk “a flower of grass.”
[1:11] 23 tn Or “perishes,” “is destroyed.”
[1:12] 24 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 25 tc Most
[1:13] 25 tn Or “God must not be tested by evil people.”
[1:16] 26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 27 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 28 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 29 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 28 tn Grk “Having willed, he gave us birth.”
[1:19] 29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 30 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 31 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 31 tn Or “with meekness.”
[1:23] 32 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 33 tn Grk “the face of his beginning [or origin].”
[1:24] 33 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 36 tn Grk “in his doing.”
[1:27] 35 tn Or “in the sight of”; Grk “with.”
[1:27] 36 tn Grk “the God and Father.”
[4:1] 36 tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
[4:1] 37 sn See the note on Pharisees in 1:24.
[4:1] 38 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
[4:2] 37 sn This is a parenthetical note by the author.
[4:3] 38 sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).
[4:4] 39 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).
[4:4] 40 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722
[4:5] 40 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
[4:5] 41 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
[4:5] 42 sn Perhaps referred to in Gen 48:22.
[4:6] 41 tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì66 (“on the ground”) may be correct.
[4:6] 42 tn Grk “the sixth hour.”
[4:7] 42 tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”
[4:7] 43 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:8] 44 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] 44 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] 45 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:9] 46 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] 47 sn This is a parenthetical note by the author.
[4:10] 45 tn Grk “answered and said to her.”
[4:10] 46 tn Or “if you knew.”
[4:10] 47 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 48 tn This is a second class conditional sentence in Greek.
[4:11] 46 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] 47 tc ‡ Two early and important Greek
[4:11] 48 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
[4:11] 49 tn The anaphoric article has been translated “this.”
[4:11] 50 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] 47 tn Or “our forefather”; Grk “our father.”
[4:12] 48 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] 48 tn Grk “answered and said to her.”
[4:13] 49 tn Grk “will thirst.”
[4:14] 49 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 50 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] 51 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] 50 tn Grk “or come here to draw.”
[4:15] 51 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
[4:16] 51 tc Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 Ï lat) or without (א* A Θ Ë1,13 al), while several important and early witnesses lack the name (Ì66,75 B C* 33vid 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] 52 tn Grk “come here” (“back” is implied).
[4:17] 52 tn Grk “answered and said to him.”
[4:17] 53 tn Grk “Well have you said.”
[4:17] 54 tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.
[4:18] 53 tn Grk “the one you have.”
[4:19] 54 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
[4:20] 55 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
[4:20] 56 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.
[4:20] 57 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:21] 56 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[4:21] 58 tn The verb is plural.
[4:22] 57 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.
[4:22] 58 tn Or “from the Judeans.” See the note on “Jew” in v. 9.
[4:23] 59 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
[4:23] 60 sn See also John 4:27.
[4:23] 61 tn Or “as.” The object-complement construction implies either “as” or “to be.”
[4:23] 62 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
[4:24] 59 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.
[4:25] 60 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[4:25] 62 tn Or “he will announce to us.”
[4:25] 63 tn Grk “all things.”
[4:27] 61 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] 62 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] 63 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] 64 tn Grk “seek.” See John 4:23.
[4:28] 62 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] 63 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] 64 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] 64 tn “So” is supplied for transitional smoothness in English.
[4:30] 65 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.
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