2 Tawarikh 32:7

32:7 “Be strong and brave! Don’t be afraid and don’t panic ¹  because of the king of Assyria and this huge army that is with him! We have with us one who is stronger than those who are with him. ² 

Mazmur 55:19

55:19 God, the one who has reigned as king from long ago,

will hear and humiliate them. ³  (Selah)

They refuse to change,

and do not fear God. ⁴ 

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁵ 

Yohanes 4:4

Conversation With a Samaritan Woman

4:4 But he had ⁶  to pass through Samaria. ⁷ 

[32:7]  ¹ tn Or perhaps, “and don’t be discouraged.”

[32:7]  ² tn Heb “for with us [is] a greater [one] than with him.”

[55:19]  ³ tc Heb “God will hear and answer them, even [the] one who sits [from] ancient times.” The prefixed verbal from with vav (ו) consecutive carries on the anticipatory force of the preceding imperfect. The verb appears to be a Qal form from עָנָה (’anah, “to answer”). If this reading is retained, the point would be that God “answered” them in judgment. The translation assumes an emendation to the Piel וַיְעַנֵּם (vay’annem; see 2 Kgs 17:20) and understands the root as עָנָה (’anah, “to afflict”; see also 1 Kgs 8:35).

[55:19]  ⁴ tn Heb “[the ones] for whom there are no changes, and they do not fear God.”

[8:1]  ⁵ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[4:4]  ⁶ 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]  ⁷ 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 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.