Matius 7:12

7:12 In ¹  everything, treat others as you would want them ²  to treat you, ³  for this fulfills ⁴  the law and the prophets.

Yohanes 1:17

1:17 For the law was given through Moses, but ⁵  grace and truth came about through Jesus Christ.

Roma 3:19-21

3:19 Now we know that whatever the law says, it says to those who are under ⁶  the law, so that every mouth may be silenced and the whole world may be held accountable to God. 3:20 For no one is declared righteous before him ⁷  by the works of the law, ⁸  for through the law comes ⁹  the knowledge of sin. 3:21 But now ¹⁰  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹¹  has been disclosed –

Roma 13:9

13:9 For the commandments, ¹²  “Do not commit adultery, do not murder, do not steal, do not covet,” ¹³  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ¹⁴ 

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ¹⁵  and the authorities that exist have been instituted by God.

Titus 1:5

Titus’ Task on Crete

1:5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you.

Titus 1:1

Salutation

1:1 From Paul, ¹⁶  a slave ¹⁷  of God and apostle of Jesus Christ, to further the faith ¹⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Yohanes 4:7-11

4:7 A Samaritan woman ¹⁹  came to draw water. Jesus said to her, “Give me some water ²⁰  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ²¹ ) ²²  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  4:11 “Sir,” ³¹  the woman ³²  said to him, “you have no bucket and the well ³³  is deep; where then do you get this ³⁴  living water? ³⁵ 

Yohanes 4:19-21

4:19 The woman said to him, “Sir, I see ³⁶  that you are a prophet. 4:20 Our fathers worshiped on this mountain, ³⁷  and you people ³⁸  say that the place where people must worship is in Jerusalem.” ³⁹  4:21 Jesus said to her, “Believe me, woman, ⁴⁰  a time ⁴¹  is coming when you will worship ⁴²  the Father neither on this mountain nor in Jerusalem.

Yakobus 2:8

2:8 But if you fulfill the royal law as expressed in this scripture, ⁴³  “You shall love your neighbor as yourself,” ⁴⁴  you are doing well.

[7:12]  ¹ tn Grk “Therefore in.” Here οὖν (oun) has not been translated.

[7:12]  ² tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[7:12]  ³ sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form.

[7:12]  ⁴ tn Grk “is.”

[1:17]  ⁵ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[3:19]  ⁶ tn Grk “in,” “in connection with.”

[3:20]  ⁷ sn An allusion to Ps 143:2.

[3:20]  ⁸ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ⁹ tn Grk “is.”

[3:21]  ¹⁰ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ¹¹ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[13:9]  ¹² tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ¹³ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ¹⁴ sn A quotation from Lev 19:18.

[13:1]  ¹⁵ tn Grk “by God.”

[1:1]  ¹⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁷ 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[4:7]  ¹⁹ 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]  ²⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ²¹ tn Grk “buy food.”

[4:8]  ²² 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]  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.

[4:11]  ³¹ 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]  ³² 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]  ³³ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ³⁴ tn The anaphoric article has been translated “this.”

[4:11]  ³⁵ 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.

[4:19]  ³⁶ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:20]  ³⁷ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ³⁸ 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]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ⁴⁰ 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]  ⁴¹ tn Grk “an hour.”

[4:21]  ⁴² tn The verb is plural.

[2:8]  ⁴³ tn Grk “according to the scripture.”

[2:8]  ⁴⁴ sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).