Yohanes 10:11

10:11 “I am the good ¹  shepherd. The good shepherd lays down his life ²  for the sheep.

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ³  for ⁴  the sheep.

Roma 5:6-8

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁵  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Efesus 5:2

5:2 and live ⁶  in love, just as Christ also loved us ⁷  and gave himself for us, a sacrificial and fragrant offering ⁸  to God.

Efesus 5:1

Live in Love

5:1 Therefore, be ⁹  imitators of God as dearly loved children

Yohanes 4:7-11

4:7 A Samaritan woman ¹⁰  came to draw water. Jesus said to her, “Give me some water ¹¹  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ¹² ) ¹³  4:9 So the Samaritan woman said to him, “How can you – a Jew ¹⁴  – ask me, a Samaritan woman, for water ¹⁵  to drink?” (For Jews use nothing in common ¹⁶  with Samaritans.) ¹⁷ 

4:10 Jesus answered ¹⁸  her, “If you had known ¹⁹  the gift of God and who it is who said to you, ‘Give me some water ²⁰  to drink,’ you would have asked him, and he would have given you living water.” ²¹  4:11 “Sir,” ²²  the woman ²³  said to him, “you have no bucket and the well ²⁴  is deep; where then do you get this ²⁵  living water? ²⁶ 

[10:11]  ¹ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ² tn Or “The good shepherd dies willingly.”

[10:11]  sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).

[10:15]  ³ tn Or “I die willingly.”

[10:15]  ⁴ tn Or “on behalf of” or “for the sake of.”

[5:7]  ⁵ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[5:2]  ⁶ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁷ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁸ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[5:1]  ⁹ tn Or “become.”

[4:7]  ¹⁰ 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]  ¹¹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ¹² tn Grk “buy food.”

[4:8]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁶ 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]  ¹⁷ sn This is a parenthetical note by the author.

[4:10]  ¹⁸ tn Grk “answered and said to her.”

[4:10]  ¹⁹ tn Or “if you knew.”

[4:10]  ²⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ²⁵ tn The anaphoric article has been translated “this.”

[4:11]  ²⁶ 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.