Ulangan 7:6-8

7:6 For you are a people holy ¹  to the Lord your God. He ²  has chosen you to be his people, prized ³  above all others on the face of the earth.

The Basis of Israel’s Election

7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples. 7:8 Rather it is because of his ⁴  love ⁵  for you and his faithfulness to the promise ⁶  he solemnly vowed ⁷  to your ancestors ⁸  that the Lord brought you out with great power, ⁹  redeeming ¹⁰  you from the place of slavery, from the power ¹¹  of Pharaoh king of Egypt.

Ulangan 33:3

33:3 Surely he loves the people; ¹² 

all your holy ones ¹³  are in your power. ¹⁴ 

And they sit ¹⁵  at your feet,

each receiving ¹⁶  your words.

Hosea 14:4

Divine Promise to Relent from Judgment and to Restore Blessings

14:4 “I will heal their waywardness ¹⁷ 

and love them freely, ¹⁸ 

for my anger will turn ¹⁹  away from them.

Maleakhi 1:2

1:2 “I have shown love to you,” says the Lord, but you say, “How have you shown love to us?”

“Esau was Jacob’s brother,” the Lord explains, “yet I chose Jacob

Efesus 2:4-5

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! ²⁰  –

Efesus 2:1

New Life Individually

2:1 And although you were ²¹  dead ²²  in your transgressions and sins,

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ²³  – ask me, a Samaritan woman, for water ²⁴  to drink?” (For Jews use nothing in common ²⁵  with Samaritans.) ²⁶ 

4:10 Jesus answered ²⁷  her, “If you had known ²⁸  the gift of God and who it is who said to you, ‘Give me some water ²⁹  to drink,’ you would have asked him, and he would have given you living water.” ³⁰ 

[7:6]  ¹ tn That is, “set apart.”

[7:6]  ² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:6]  ³ tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[7:8]  ⁴ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ⁵ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ⁶ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁷ tn Heb “swore on oath.”

[7:8]  ⁸ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁹ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ¹⁰ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ¹¹ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[33:3]  ¹² tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ¹³ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ¹⁴ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹⁵ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹⁶ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[14:4]  ¹⁷ sn The noun מְשׁוּבָתָה (mÿshuvatah, “waywardness”; cf. KJV “backsliding”) is from the same root as שׁוּבָה (shuvah, “return!”) in 14:1[2]. This repetition of שׁוּב (shuv) creates a wordplay which emphasizes reciprocity: if Israel will return (שׁוּבָה, shuvah) to the Lord, he will cure her of the tendency to turn away (מְשׁוּבָתָה) from him.

[14:4]  ¹⁸ tn The noun נְדָבָה (nÿdavah, “voluntariness; free-will offering”) is an adverbial accusative of manner: “freely, voluntarily” (BDB 621 s.v. נְדָבָה 1). Cf. CEV “without limit”; TEV “with all my heart”; NLT “my love will know no bounds.”

[14:4]  ¹⁹ sn The verb שָׁב, shav, “will turn” (Qal perfect 3rd person masculine singular from שׁוּב, shuv, “to turn”) continues the wordplay on שׁוּב in 14:1-4[2-5]. If Israel will “return” (שׁוּב) to the Lord, he will heal Israel’s tendency to “turn away” (מְשׁוּבָתָה, mÿshuvatah) and “turn” (שָׁב) from his anger.

[2:5]  ²⁰ 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”).

[2:1]  ²¹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ²² 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.

[4:9]  ²³ 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]  ²⁴ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ²⁵ 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]  ²⁶ sn This is a parenthetical note by the author.

[4:10]  ²⁷ tn Grk “answered and said to her.”

[4:10]  ²⁸ tn Or “if you knew.”

[4:10]  ²⁹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ³⁰ 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.