Efesus 1:4

1:4 For ¹  he chose us in Christ ²  before the foundation of the world that we may be holy and unblemished ³  in his sight ⁴  in love. ⁵ 

Efesus 4:3

4:3 making every effort to keep the unity of the Spirit in the bond of peace.

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁶  urge you to live ⁷  worthily of the calling with which you have been called, ⁸ 

Yohanes 4:7-12

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

4:10 Jesus answered ¹⁷  her, “If you had known ¹⁸  the gift of God and who it is who said to you, ‘Give me some water ¹⁹  to drink,’ you would have asked him, and he would have given you living water.” ²⁰  4:11 “Sir,” ²¹  the woman ²²  said to him, “you have no bucket and the well ²³  is deep; where then do you get this ²⁴  living water? ²⁵  4:12 Surely you’re not greater than our ancestor ²⁶  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ²⁷ 

[1:4]  ¹ tn Grk “just as.” Eph 1:3-14 are one long sentence in Greek that must be broken up in English translation. Verse 4 expresses the reason why God the Father is blessed (cf. BDAG 494 s.v. καθώς 3).

[1:4]  ² tn Grk “in him.”

[1:4]  ³ sn The Greek word translated unblemished (ἀμώμους, amwmous) is often used of an acceptable paschal lamb. Christ, as our paschal lamb, is also said to be unblemished (Heb 9:14; 1 Pet 1:19). Since believers are in Christ, God views them positionally and will make them ultimately without blemish as well (Jude 24; Eph 5:27; Col 1:22).

[1:4]  ⁴ tn Grk “before him.”

[1:4]  ⁵ tn The prepositional phrase ἐν ἀγάπῃ (en agaph, “in love”) may modify one of three words or phrases: (1) “chose,” (2) “holy and unblemished,” both in v. 4, or (3) “by predestining” in v. 5. If it modifies “chose,” it refers to God’s motivation in that election, but this option is unlikely because of the placement of the prepositional phrase far away from the verb. The other two options are more likely. If it modifies “holy and unblemished,” it specifies that our holiness cannot be divorced from love. This view is in keeping with the author’s use of ἀγάπη to refer often to human love in Ephesians, but the placement of the prepositional phrase not immediately following the words it modifies would be slightly awkward. If it modifies “by predestining” (v. 5), again the motivation of God’s choice is love. This would fit the focus of the passage on God’s gracious actions toward believers, but it could be considered slightly redundant in that God’s predestination itself proves his love.

[4:1]  ⁶ tn Grk “prisoner in the Lord.”

[4:1]  ⁷ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁸ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[4:7]  ⁹ 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]  ¹⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ¹¹ tn Grk “buy food.”

[4:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁵ 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]  ¹⁶ sn This is a parenthetical note by the author.

[4:10]  ¹⁷ tn Grk “answered and said to her.”

[4:10]  ¹⁸ tn Or “if you knew.”

[4:10]  ¹⁹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ²⁴ tn The anaphoric article has been translated “this.”

[4:11]  ²⁵ 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.

[4:12]  ²⁶ tn Or “our forefather”; Grk “our father.”

[4:12]  ²⁷ 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”).