Mazmur 69:26

69:26 For they harass ¹  the one whom you discipline; ² 

they spread the news about the suffering of those whom you punish. ³ 

Zakharia 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ⁴ 

I will turn my hand against the insignificant ones.

Roma 8:32

8:32 Indeed, he who ⁵  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁶  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁷ 

Galatia 3:1

Justification by Law or by Faith?

3:1 You ⁸  foolish Galatians! Who has cast a spell ⁹  on you? Before your eyes Jesus Christ was vividly portrayed ¹⁰  as crucified!

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹¹  – ask me, a Samaritan woman, for water ¹²  to drink?” (For Jews use nothing in common ¹³  with Samaritans.) ¹⁴ 

4:10 Jesus answered ¹⁵  her, “If you had known ¹⁶  the gift of God and who it is who said to you, ‘Give me some water ¹⁷  to drink,’ you would have asked him, and he would have given you living water.” ¹⁸ 

[69:26]  ¹ tn Or “persecute”; Heb “chase.”

[69:26]  ² tn Heb “for you, the one whom you strike, they chase.”

[69:26]  ³ tn Heb “they announce the pain of your wounded ones” (i.e., “the ones whom you wounded,” as the parallel line makes clear).

[69:26]  sn The psalmist is innocent of the false charges made by his enemies (v. 4), but he is also aware of his sinfulness (v. 5) and admits that he experiences divine discipline (v. 26) despite his devotion to God (v. 9). Here he laments that his enemies take advantage of such divine discipline by harassing and slandering him. They “kick him while he’s down,” as the expression goes.

[13:7]  ⁴ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[8:32]  ⁵ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[3:13]  ⁶ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁷ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:1]  ⁸ tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.

[3:1]  ⁹ tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).

[3:1]  ¹⁰ tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).

[4:9]  ¹¹ 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]  ¹² tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹³ 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]  ¹⁴ sn This is a parenthetical note by the author.

[4:10]  ¹⁵ tn Grk “answered and said to her.”

[4:10]  ¹⁶ tn Or “if you knew.”

[4:10]  ¹⁷ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁸ 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.