6:20 The rams’ horns sounded 7 and when the army 8 heard the signal, 9 they gave a loud battle cry. 10 The wall collapsed 11 and the warriors charged straight ahead into the city and captured it. 12
33:9 For he spoke, and it 13 came into existence,
he issued the decree, 14 and it stood firm.
4:10 Jesus answered 20 her, “If you had known 21 the gift of God and who it is who said to you, ‘Give me some water 22 to drink,’ you would have asked him, and he would have given you living water.” 23 4:11 “Sir,” 24 the woman 25 said to him, “you have no bucket and the well 26 is deep; where then do you get this 27 living water? 28 4:12 Surely you’re not greater than our ancestor 29 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 30
4:13 Jesus replied, 31 “Everyone who drinks some of this water will be thirsty 32 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 33 but the water that I will give him will become in him a fountain 34 of water springing up 35 to eternal life.”
2:1 Now 38 when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly 39 a sound 40 like a violent wind blowing 41 came from heaven 42 and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire 43 appeared to them and came to rest on each one of them. 2:4 All 44 of them were filled with the Holy Spirit, and they began to speak in other languages 45 as the Spirit enabled them. 46
22:1 Then 47 the angel 48 showed me the river of the water of life – water as clear as crystal – pouring out 49 from the throne of God and of the Lamb,
1 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
2 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
3 tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.
4 tn Heb “all the people will shout with a loud shout.”
5 tn Heb “fall in its place.”
6 tn Heb “and the people will go up, each man straight ahead.”
7 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
8 tn Heb “the people.”
9 tn Heb “the sound of the horn.”
10 tn Heb “they shouted with a loud shout.”
11 tn Heb “fell in its place.”
12 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
13 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
14 tn Heb “he commanded.”
15 tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.
16 tn Grk “Truly (ἀμήν, amhn), I say to you.”
17 tn Grk “Truly (ἀμήν, amhn), I say to you.”
18 tn The participle ὑπάρχοντες (Juparconte") has been translated as a concessive participle.
19 sn The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
20 tn Grk “answered and said to her.”
21 tn Or “if you knew.”
22 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
23 tn This is a second class conditional sentence in Greek.
24 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).
25 tc ‡ Two early and important Greek
26 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
27 tn The anaphoric article has been translated “this.”
28 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.
29 tn Or “our forefather”; Grk “our father.”
30 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”).
31 tn Grk “answered and said to her.”
32 tn Grk “will thirst.”
33 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
34 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.
35 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).
36 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
37 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
38 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
39 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
40 tn Or “a noise.”
41 tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).
42 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
43 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
44 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
45 tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.
46 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
48 tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.
49 tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.