Roma 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Roma 13:8-10

Exhortation to Love Neighbors

13:8 Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. 13:9 For the commandments, ¹  “Do not commit adultery, do not murder, do not steal, do not covet,” ²  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ³  13:10 Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Galatia 5:13-14

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁴  only do not use your freedom as an opportunity to indulge your flesh, ⁵  but through love serve one another. ⁶  5:14 For the whole law can be summed up in a single commandment, ⁷  namely, “You must love your neighbor as yourself.” ⁸ 

Galatia 5:22

5:22 But the fruit of the Spirit ⁹  is love, ¹⁰  joy, peace, patience, kindness, goodness, faithfulness, ¹¹ 

Galatia 5:1

Freedom of the Believer

5:1 For freedom ¹²  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹³  of slavery.

Yohanes 4:7-14

4:7 A Samaritan woman ¹⁴  came to draw water. Jesus said to her, “Give me some water ¹⁵  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ¹⁶ ) ¹⁷  4:9 So the Samaritan woman said to him, “How can you – a Jew ¹⁸  – ask me, a Samaritan woman, for water ¹⁹  to drink?” (For Jews use nothing in common ²⁰  with Samaritans.) ²¹ 

4:10 Jesus answered ²²  her, “If you had known ²³  the gift of God and who it is who said to you, ‘Give me some water ²⁴  to drink,’ you would have asked him, and he would have given you living water.” ²⁵  4:11 “Sir,” ²⁶  the woman ²⁷  said to him, “you have no bucket and the well ²⁸  is deep; where then do you get this ²⁹  living water? ³⁰  4:12 Surely you’re not greater than our ancestor ³¹  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ³² 

4:13 Jesus replied, ³³  “Everyone who drinks some of this water will be thirsty ³⁴  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³⁵  but the water that I will give him will become in him a fountain ³⁶  of water springing up ³⁷  to eternal life.”

[13:9]  ¹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ² sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ³ sn A quotation from Lev 19:18.

[5:13]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁵ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ⁶ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

[5:14]  ⁷ tn Or “can be fulfilled in one commandment.”

[5:14]  ⁸ sn A quotation from Lev 19:18.

[5:22]  ⁹ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁰ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹¹ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:1]  ¹² 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]  ¹³ sn Here the yoke figuratively represents the burdensome nature of slavery.

[4:7]  ¹⁴ 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]  ¹⁵ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ¹⁶ tn Grk “buy food.”

[4:8]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ²⁰ 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]  ²¹ sn This is a parenthetical note by the author.

[4:10]  ²² tn Grk “answered and said to her.”

[4:10]  ²³ tn Or “if you knew.”

[4:10]  ²⁴ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ²⁹ tn The anaphoric article has been translated “this.”

[4:11]  ³⁰ 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]  ³¹ tn Or “our forefather”; Grk “our father.”

[4:12]  ³² 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”).

[4:13]  ³³ tn Grk “answered and said to her.”

[4:13]  ³⁴ tn Grk “will thirst.”

[4:14]  ³⁵ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ³⁶ 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.

[4:14]  ³⁷ 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).