Matius 22:37-40

22:37 Jesus ¹  said to him, “‘Love ²  the Lord your God with all your heart, with all your soul, and with all your mind.’ ³  22:38 This is the first and greatest ⁴  commandment. 22:39 The second is like it: ‘Love your neighbor as yourself.’ ⁵  22:40 All the law and the prophets depend ⁶  on these two commandments.”

Matius 22:1

The Parable of the Wedding Banquet

22:1 Jesus spoke ⁷  to them again in parables, saying:

1 Korintus 16:14

16:14 Everything you do should be done in love.

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ⁸ 

Galatia 5:1

Freedom of the Believer

5:1 For freedom ⁹  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁰  of slavery.

Yohanes 4:7-12

4:7 A Samaritan woman ¹¹  came to draw water. Jesus said to her, “Give me some water ¹²  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ¹³ ) ¹⁴  4:9 So the Samaritan woman said to him, “How can you – a Jew ¹⁵  – ask me, a Samaritan woman, for water ¹⁶  to drink?” (For Jews use nothing in common ¹⁷  with Samaritans.) ¹⁸ 

4:10 Jesus answered ¹⁹  her, “If you had known ²⁰  the gift of God and who it is who said to you, ‘Give me some water ²¹  to drink,’ you would have asked him, and he would have given you living water.” ²²  4:11 “Sir,” ²³  the woman ²⁴  said to him, “you have no bucket and the well ²⁵  is deep; where then do you get this ²⁶  living water? ²⁷  4:12 Surely you’re not greater than our ancestor ²⁸  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ²⁹ 

Yohanes 4:16

4:16 He ³⁰  said to her, “Go call your husband and come back here.” ³¹ 

[22:37]  ¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[22:37]  ² tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[22:37]  ³ sn A quotation from Deut 6:5. The threefold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[22:38]  ⁴ tn Grk “the great and first.”

[22:39]  ⁵ sn A quotation from Lev 19:18.

[22:40]  ⁶ tn Grk “hang.” The verb κρεμάννυμι (kremannumi) is used here with a figurative meaning (cf. BDAG 566 s.v. 2.b).

[22:1]  ⁷ tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.

[5:6]  ⁸ tn Grk “but faith working through love.”

[5:1]  ⁹ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹⁰ sn Here the yoke figuratively represents the burdensome nature of slavery.

[4:7]  ¹¹ 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]  ¹² tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ¹³ tn Grk “buy food.”

[4:8]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁷ 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]  ¹⁸ sn This is a parenthetical note by the author.

[4:10]  ¹⁹ tn Grk “answered and said to her.”

[4:10]  ²⁰ tn Or “if you knew.”

[4:10]  ²¹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ²⁶ tn The anaphoric article has been translated “this.”

[4:11]  ²⁷ 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]  ²⁸ tn Or “our forefather”; Grk “our father.”

[4:12]  ²⁹ 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”).

[4:16]  ³⁰ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid 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).

[4:16]  ³¹ tn Grk “come here” (“back” is implied).