2 Chronicles 16:1-14 
Context16:1 In the thirty-sixth year of Asa’s reign, King Baasha of Israel attacked Judah, and he established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah. 1 16:2 Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and sent it to King Ben Hadad of Syria, ruler in Damascus, along with this message: 16:3 “I want to make a treaty with you, like the one our fathers made. 2 See, I have sent you silver and gold. Break your treaty with King Baasha of Israel, so he will retreat from my land.” 3 16:4 Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel. 4 They conquered 5 Ijon, Dan, Abel Maim, 6 and all the storage cities of Naphtali. 16:5 When Baasha heard the news, he stopped fortifying 7 Ramah and abandoned the project. 8 16:6 King Asa ordered all the men of Judah to carry away the stones and wood that Baasha had used to build Ramah. 9 He used the materials to build up 10 Geba and Mizpah.
16:7 At that time Hanani the prophet 11 visited King Asa of Judah and said to him: “Because you relied on the king of Syria and did not rely on the Lord your God, the army of the king of Syria has escaped from your hand. 16:8 Did not the Cushites and Libyans have a huge army with chariots and a very large number of horsemen? But when you relied on the Lord, he handed them over to you! 16:9 Certainly 12 the Lord watches the whole earth carefully 13 and is ready to strengthen those who are devoted to him. 14 You have acted foolishly in this matter; from now on you will have war. 16:10 Asa was so angry at the prophet, he put him in jail. 15 Asa also oppressed some of the people at that time.
16:11 The events of Asa’s reign, from start to finish, are recorded in the Scroll of the Kings of Judah and Israel. 16 16:12 In the thirty-ninth year of his reign, Asa developed a foot disease. 17 Though his disease was severe, he did not seek the Lord, but only the doctors. 18 16:13 Asa passed away 19 in the forty-first year of his reign. 16:14 He was buried in the tomb he had carved out in the City of David. 20 They laid him to rest on a bier covered with spices and assorted mixtures of ointments. They made a huge bonfire to honor him. 21
Revelation 5:1-14
Context5:1 Then 22 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 23 and sealed with seven seals. 24 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 25 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 26 I began weeping bitterly 27 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 28 one of the elders said 29 to me, “Stop weeping! 30 Look, the Lion of the tribe of Judah, the root of David, has conquered; 31 thus he can open 32 the scroll and its seven seals.”
5:6 Then 33 I saw standing in the middle of the throne 34 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 35 He had 36 seven horns and seven eyes, which 37 are the seven 38 spirits of God 39 sent out into all the earth. 5:7 Then 40 he came and took the scroll 41 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 42 before the Lamb. Each 43 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 44 5:9 They were singing a new song: 45
“You are worthy to take the scroll
and to open its seals
because you were killed, 46
and at the cost of your own blood 47 you have purchased 48 for God
persons 49 from every tribe, language, 50 people, and nation.
5:10 You have appointed 51 them 52 as a kingdom and priests 53 to serve 54 our God, and they will reign 55 on the earth.”
5:11 Then 56 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 57 number was ten thousand times ten thousand 58 – thousands times thousands – 5:12 all of whom 59 were singing 60 in a loud voice:
“Worthy is the lamb who was killed 61
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 62 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 63
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 64 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 65 and worshiped.
Zechariah 1:1-21
Context1:1 In the eighth month of Darius’ 66 second year, 67 the word of the Lord came to the prophet Zechariah, 68 son of Berechiah son of Iddo, as follows:
1:2 The Lord was very angry with your ancestors. 69 1:3 Therefore say to the people: 70 The Lord who rules over all 71 says, “Turn 72 to me,” says the Lord who rules over all, “and I will turn to you,” says the Lord who rules over all. 1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord. 1:5 “As for your ancestors, where are they? And did the prophets live forever? 1:6 But have my words and statutes, which I commanded my servants the prophets, not outlived your fathers? 73 Then they paid attention 74 and confessed, ‘The Lord who rules over all has indeed done what he said he would do to us, because of our sinful ways.’”
1:7 On the twenty-fourth day of the eleventh month, the month Shebat, in Darius’ second year, 75 the word of the Lord came to the prophet Zechariah son of Berechiah son of Iddo, as follows:
1:8 I was attentive that night and saw a man seated 76 on a red horse that stood among some myrtle trees 77 in the ravine. Behind him were red, sorrel, 78 and white horses.
1:9 Then I asked one nearby, “What are these, sir?” The angelic messenger 79 who replied to me said, “I will show you what these are.” 1:10 Then the man standing among the myrtle trees spoke up and said, “These are the ones whom the Lord has sent to walk about 80 on the earth.” 1:11 The riders then agreed with the angel of the Lord, 81 who was standing among the myrtle trees, “We have been walking about on the earth, and now everything is at rest and quiet.” 1:12 The angel of the Lord then asked, “Lord who rules over all, 82 how long before you have compassion on Jerusalem 83 and the other cities of Judah which you have been so angry with for these seventy years?” 84 1:13 The Lord then addressed good, comforting words to the angelic messenger who was speaking to me. 1:14 Turning to me, the messenger then said, “Cry out that the Lord who rules over all says, ‘I am very much moved 85 for Jerusalem and for Zion. 1:15 But I am greatly displeased with the nations that take my grace for granted. 86 I was a little displeased with them, but they have only made things worse for themselves.
1:16 “‘Therefore,’ says the Lord, ‘I have become compassionate 87 toward Jerusalem 88 and will rebuild my temple 89 in it,’ says the Lord who rules over all. ‘Once more a surveyor’s measuring line will be stretched out over Jerusalem.’ 1:17 Speak up again with the message of the Lord who rules over all: ‘My cities will once more overflow with prosperity, and once more the Lord will comfort Zion and validate his choice of Jerusalem.’”
1:18 (2:1) 90 Once again I looked and this time I saw four horns. 1:19 So I asked the angelic messenger 91 who spoke with me, “What are these?” He replied, “These are the horns 92 that have scattered Judah, Israel, and Jerusalem.” 93 1:20 Next the Lord showed me four blacksmiths. 94 1:21 I asked, “What are these going to do?” He answered, “These horns are the ones that have scattered Judah so that there is no one to be seen. 95 But the blacksmiths have come to terrify Judah’s enemies 96 and cut off the horns of the nations that have thrust themselves against the land of Judah in order to scatter its people.” 97
John 4:1-54
Context4:1 Now when Jesus 98 knew that the Pharisees 99 had heard that he 100 was winning 101 and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), 102 4:3 he left Judea and set out once more for Galilee. 103
4:4 But he had 104 to pass through Samaria. 105 4:5 Now he came to a Samaritan town 106 called Sychar, 107 near the plot of land that Jacob had given to his son Joseph. 108 4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside 109 the well. It was about noon. 110
4:7 A Samaritan woman 111 came to draw water. Jesus said to her, “Give me some water 112 to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. 113 ) 114 4:9 So the Samaritan woman said to him, “How can you – a Jew 115 – ask me, a Samaritan woman, for water 116 to drink?” (For Jews use nothing in common 117 with Samaritans.) 118
4:10 Jesus answered 119 her, “If you had known 120 the gift of God and who it is who said to you, ‘Give me some water 121 to drink,’ you would have asked him, and he would have given you living water.” 122 4:11 “Sir,” 123 the woman 124 said to him, “you have no bucket and the well 125 is deep; where then do you get this 126 living water? 127 4:12 Surely you’re not greater than our ancestor 128 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 129
4:13 Jesus replied, 130 “Everyone who drinks some of this water will be thirsty 131 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 132 but the water that I will give him will become in him a fountain 133 of water springing up 134 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 135 water.” 136 4:16 He 137 said to her, “Go call your husband and come back here.” 138 4:17 The woman replied, 139 “I have no husband.” Jesus said to her, “Right you are when you said, 140 ‘I have no husband,’ 141 4:18 for you have had five husbands, and the man you are living with 142 now is not your husband. This you said truthfully!”
4:19 The woman said to him, “Sir, I see 143 that you are a prophet. 4:20 Our fathers worshiped on this mountain, 144 and you people 145 say that the place where people must worship is in Jerusalem.” 146 4:21 Jesus said to her, “Believe me, woman, 147 a time 148 is coming when you will worship 149 the Father neither on this mountain nor in Jerusalem. 4:22 You people 150 worship what you do not know. We worship what we know, because salvation is from the Jews. 151 4:23 But a time 152 is coming – and now is here 153 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 154 such people to be 155 his worshipers. 156 4:24 God is spirit, 157 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); 158 “whenever he 159 comes, he will tell 160 us everything.” 161 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. 162 They were shocked 163 because he was speaking 164 with a woman. However, no one said, “What do you want?” 165 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, 166 4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 167 can he?” 168 4:30 So 169 they left the town and began coming 170 to him.
4:31 Meanwhile the disciples were urging him, 171 “Rabbi, eat something.” 172 4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say 173 to one another, “No one brought him anything 174 to eat, did they?” 175 4:34 Jesus said to them, “My food is to do the will of the one who sent me 176 and to complete 177 his work. 178 4:35 Don’t you say, 179 ‘There are four more months and then comes the harvest?’ I tell you, look up 180 and see that the fields are already white 181 for harvest! 4:36 The one who reaps receives pay 182 and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 4:37 For in this instance the saying is true, 183 ‘One sows and another reaps.’ 4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”
4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, 184 “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking 185 him to stay with them. 186 He stayed there two days, 4:41 and because of his word many more 187 believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 188 really is the Savior of the world.” 189
4:43 After the two days he departed from there to Galilee. 4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) 190 4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 191 at the feast 192 (for they themselves had gone to the feast). 193
4:46 Now he came again to Cana 194 in Galilee where he had made the water wine. 195 In 196 Capernaum 197 there was a certain royal official 198 whose son was sick. 4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him 199 to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people 200 see signs and wonders you will never believe!” 201 4:49 “Sir,” the official said to him, “come down before my child dies.” 4:50 Jesus told him, “Go home; 202 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 203
4:51 While he was on his way down, 204 his slaves 205 met him and told him that his son was going to live. 4:52 So he asked them the time 206 when his condition began to improve, 207 and 208 they told him, “Yesterday at one o’clock in the afternoon 209 the fever left him.” 4:53 Then the father realized that it was the very time 210 Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 4:54 Jesus did this as his second miraculous sign 211 when he returned from Judea to Galilee.
1 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
2 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
3 tn Heb “so he will go up from upon me.”
4 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
5 tn Heb “They struck down.”
6 sn In the parallel passage in 1 Kgs 15:20, this city’s name appears as Abel Beth Maacah. These appear to be variant names for the same place.
7 tn Heb “building.”
8 tn Heb “and he caused his work to cease.”
9 tn Heb “and King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.”
10 tn Heb “and he built with them.”
11 tn Heb “the seer.”
12 tn Or “for.”
13 tn Heb “the eyes of the
14 tn Heb “to strengthen himself with their heart, [the one] complete toward him.”
15 tn Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”
16 tn Heb “Look, the events of Asa, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
17 tn Heb “became sick in his feet.”
18 tn Heb “unto upwards [i.e., very severe [was] his sickness, and even in his sickness he did not seek the
19 tn Heb “lay down with his fathers, and he died.”
20 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
21 tn Heb “and they burned for him a large fire, very great.”
22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
23 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
24 tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”
25 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
26 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
27 tn Grk “much.”
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
29 tn Grk “says” (a historical present).
30 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
31 tn Or “has been victorious”; traditionally, “has overcome.”
32 tn The infinitive has been translated as an infinitive of result here.
33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
34 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
35 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
36 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
37 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
38 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
39 sn See the note on the phrase the seven spirits of God in Rev 4:5.
40 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
41 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
42 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
43 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
44 sn This interpretive comment by the author forms a parenthesis in the narrative.
45 tn The redundant participle λέγοντες (legontes) has not been translated here.
46 tn Or “slaughtered”; traditionally, “slain.”
47 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
48 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
49 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
50 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
51 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
52 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
53 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
54 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
55 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
56 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
57 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
58 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
59 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
60 tn Grk “saying.”
61 tn Or “slaughtered”; traditionally, “slain.”
62 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
63 tn Grk “saying.”
64 tn Or “dominion.”
65 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
66 sn Darius is Darius Hystaspes, king of Persia from 522-486
67 sn The eighth month of Darius’ second year was late October – late November, 520
68 sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).
69 tn Heb “fathers” (so KJV, NAB); NIV “forefathers” (also in vv. 4, 5).
70 tn Heb “to them”; the referent (the people) has been specified in the translation for clarity.
71 sn The epithet
72 tn The Hebrew verb שׁוּב (shuv) is common in covenant contexts. To turn from the
73 tc BHS suggests אֶתְכֶם (’etkhem, “you”) for the MT אֲבֹתֵיכֶם (’avotekhem, “your fathers”) to harmonize with v. 4. In v. 4 the ancestors would not turn but in v. 6 they appear to have done so. The subject in v. 6, however, is to be construed as Zechariah’s own listeners.
74 tn Heb “they turned” (so ASV). Many English versions have “they repented” here; cf. CEV “they turned back to me.”
75 sn The twenty-fourth day of the eleventh month…in Darius’ second year was February 15, 519
76 tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”
77 tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.
78 sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.
79 tn Heb “messenger” or “angel” (מַלְאָךְ, mal’akh). This being appears to serve as an interpreter to the prophet (cf. vv. 13, 14).
80 sn The stem used here (Hitpael) with the verb “walk” (הָלַךְ, halakh) suggests the exercise of dominion (cf. Gen 13:17; Job 1:7; 2:2-3; Ezek 28:14; Zech 6:7). The
81 sn The angel of the
82 sn Note that here the angel of the
83 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
84 sn The seventy years refers to the predicted period of Babylonian exile, a period with flexible beginning and ending points depending on the particular circumstances in view (cf. Jer 25:1; 28:1; 29:10; Dan 9:2). Here the end of the seventy years appears to be marked by the completion of the temple in 516
85 tn Heb “jealous for” (so KJV, ASV); NIV, NRSV “very jealous for”; CEV “very protective of.” The meaning is that Jerusalem/Zion is the special object of God’s grace and purposes. This results in his unusual protection of his people, a protection not accorded others with whom he does not have such a close relationship.
86 tn Or “the nations that are at ease” (so ASV, NRSV). The Hebrew word in question is שַׁאֲנָן (sha’anan) which has the idea of a careless, even arrogant attitude (see BDB 983 s.v. שַׁאֲנָן); cf. NAB “the complacent nations.” Here it suggests that the nations take for granted that God will never punish them just because he hasn't already done so. Thus they presume on the grace and patience of the Lord. The translation attempts to bring out this nuance rather than the more neutral renderings of TEV “nations that enjoy quiet and peace” or NLT “enjoy peace and security.”
87 tn Heb “I have turned.” This suggests that the
88 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
89 tn Heb “house.”
90 sn This marks the beginning of ch. 2 in the Hebrew text. Beginning with 1:18, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:18 ET = 2:1 HT, 1:19 ET = 2:2 HT, 1:20 ET = 2:3 HT, 1:21 ET = 2:4 HT, 2:1 ET = 2:5 HT, etc., through 2:13 ET = 2:17 HT. From 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
91 tn See the note on the expression “angelic messenger” in v. 9.
92 sn An animal’s horn is a common OT metaphor for military power (Pss 18:2; 75:10; Jer 48:25; Mic 4:13). The fact that there are four horns here (as well as four blacksmiths, v. 20) shows a correspondence to the four horses of v. 8 which go to four parts of the world, i.e., the whole world.
93 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
94 tn Heb “craftsmen” (so NASB, NIV; KJV “carpenters”), a generic term which can mean “metalworker, smith, armorer” (HALOT 358 s.v. חָרָשׁ). “Blacksmiths” was chosen for the present translation because of its relative familiarity among contemporary English readers.
sn The horns are perhaps made of iron, the strongest of all metals known to the ancient Near Eastern world, since military activity is implied in the context. Only blacksmiths can cut the horns off. If the horns represent oppressive nations, the blacksmiths must represent deliverers whom the
95 tn Heb “so that no man lifts up his head.”
96 tn Heb “terrify them”; the referent (Judah’s enemies) has been specified in the translation for clarity.
97 tn Heb “to scatter it.” The word “people” has been supplied in the translation for clarity.
98 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.
99 sn See the note on Pharisees in 1:24.
100 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.
101 tn Grk “was making.”
102 sn This is a parenthetical note by the author.
103 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).
104 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).
105 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
106 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
107 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
108 sn Perhaps referred to in Gen 48:22.
109 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.
110 tn Grk “the sixth hour.”
sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”
111 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.”
112 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
113 tn Grk “buy food.”
114 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).
115 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.
116 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
117 tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.
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.
118 sn This is a parenthetical note by the author.
119 tn Grk “answered and said to her.”
120 tn Or “if you knew.”
121 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
122 tn This is a second class conditional sentence in Greek.
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.
123 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).
124 tc ‡ Two early and important Greek
125 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
126 tn The anaphoric article has been translated “this.”
127 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.
128 tn Or “our forefather”; Grk “our father.”
129 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”).
130 tn Grk “answered and said to her.”
131 tn Grk “will thirst.”
132 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
133 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.
134 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).
135 tn Grk “or come here to draw.”
136 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
137 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).
138 tn Grk “come here” (“back” is implied).
139 tn Grk “answered and said to him.”
140 tn Grk “Well have you said.”
141 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.
142 tn Grk “the one you have.”
143 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
144 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
145 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.
146 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
147 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.
148 tn Grk “an hour.”
149 tn The verb is plural.
150 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.
151 tn Or “from the Judeans.” See the note on “Jew” in v. 9.
152 tn Grk “an hour.”
153 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
155 tn Or “as.” The object-complement construction implies either “as” or “to be.”
156 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.
sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
157 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.
158 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.
159 tn Grk “that one.”
160 tn Or “he will announce to us.”
161 tn Grk “all things.”
162 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.
163 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.
164 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.
165 tn Grk “seek.” See John 4:23.
sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.
166 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.
167 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.
168 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.
169 tn “So” is supplied for transitional smoothness in English.
170 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.
171 tn Grk “were asking him, saying.”
172 tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.
173 tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.
174 tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.
175 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 English (here it is “did they?”).
176 sn The one who sent me refers to the Father.
177 tn Or “to accomplish.”
178 tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.
sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.
179 tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.
180 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.
181 tn That is, “ripe.”
182 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
183 tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.
184 tn Grk “when she testified.”
185 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
186 tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
187 tn Or “and they believed much more.”
188 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
189 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
190 sn This is a parenthetical note by the author.
191 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
192 sn See John 2:23-25.
193 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
194 map For location see Map1 C3; Map2 D2; Map3 C5.
195 sn See John 2:1-11.
196 tn Grk “And in.”
197 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
map For location see Map1 D2; Map2 C3; Map3 B2.
198 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
199 tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
200 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
201 tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.
202 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
203 tn Grk “and left.” The words “for home” are implied by the following verse.
204 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
205 tn Traditionally, “servants.” 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.
206 tn Grk “the hour.”
207 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”
208 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
209 tn Grk “at the seventh hour.”
210 tn Grk “at that hour.”
211 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.
