John 4:6-10

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ¹  the well. It was about noon. ² 

4:7 A Samaritan woman ³  came to draw water. Jesus said to her, “Give me some water ⁴  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. ⁵ ) ⁶  4:9 So the Samaritan woman said to him, “How can you – a Jew ⁷  – ask me, a Samaritan woman, for water ⁸  to drink?” (For Jews use nothing in common ⁹  with Samaritans.) ¹⁰ 

4:10 Jesus answered ¹¹  her, “If you had known ¹²  the gift of God and who it is who said to you, ‘Give me some water ¹³  to drink,’ you would have asked him, and he would have given you living water.” ¹⁴ 

John 4:32-34

4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say ¹⁵  to one another, “No one brought him anything ¹⁶  to eat, did they?” ¹⁷  4:34 Jesus said to them, “My food is to do the will of the one who sent me ¹⁸  and to complete ¹⁹  his work. ²⁰ 

Acts 16:13

16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down ²¹  and began to speak ²²  to the women ²³  who had assembled there. ²⁴ 

Acts 16:31-33

16:31 They replied, ²⁵  “Believe ²⁶  in the Lord Jesus ²⁷  and you will be saved, you and your household.” 16:32 Then ²⁸  they spoke the word of the Lord ²⁹  to him, along with all those who were in his house. 16:33 At ³⁰  that hour of the night he took them ³¹  and washed their wounds; ³²  then ³³  he and all his family ³⁴  were baptized right away. ³⁵ 

Acts 20:7

20:7 On the first day ³⁶  of the week, when we met ³⁷  to break bread, Paul began to speak ³⁸  to the people, and because he intended ³⁹  to leave the next day, he extended ⁴⁰  his message until midnight.

Acts 20:18-21

20:18 When they arrived, he said to them, “You yourselves know how I lived ⁴¹  the whole time I was with you, from the first day I set foot ⁴²  in the province of Asia, ⁴³  20:19 serving the Lord with all humility ⁴⁴  and with tears, and with the trials that happened to me because of the plots ⁴⁵  of the Jews. 20:20 You know that I did not hold back from proclaiming ⁴⁶  to you anything that would be helpful, ⁴⁷  and from teaching you publicly ⁴⁸  and from house to house, 20:21 testifying ⁴⁹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁵⁰ 

Acts 28:16

28:16 When we entered Rome, Paul was allowed to live ⁵¹  by himself, with the soldier who was guarding him.

Acts 28:30-31

28:30 Paul ⁵²  lived ⁵³  there two whole years in his own rented quarters ⁵⁴  and welcomed ⁵⁵  all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ ⁵⁶  with complete boldness ⁵⁷  and without restriction. ⁵⁸ 

[4:6]  ¹ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ² tn Grk “the sixth hour.”

[4:7]  ³ 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]  ⁴ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  ⁵ tn Grk “buy food.”

[4:8]  ⁶ 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]  ⁷ 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]  ⁸ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁹ 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]  ¹⁰ sn This is a parenthetical note by the author.

[4:10]  ¹¹ tn Grk “answered and said to her.”

[4:10]  ¹² tn Or “if you knew.”

[4:10]  ¹³ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁴ tn This is a second class conditional sentence in Greek.

[4:33]  ¹⁵ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ¹⁶ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ¹⁷ 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 English (here it is “did they?”).

[4:34]  ¹⁸ sn The one who sent me refers to the Father.

[4:34]  ¹⁹ tn Or “to accomplish.”

[4:34]  ²⁰ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[16:13]  ²¹ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ²² tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ²³ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ²⁴ tn The word “there” is not in the Greek text, but is implied.

[16:31]  ²⁵ tn Grk “said.”

[16:31]  ²⁶ sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.

[16:31]  ²⁷ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ²⁸ tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[16:32]  ²⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[16:33]  ³⁰ tn Grk “And at.” 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.

[16:33]  ³¹ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ³² tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ³³ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ³⁴ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ³⁵ tn Or “immediately.”

[20:7]  ³⁶ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ³⁷ tn Or “assembled.”

[20:7]  ³⁸ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ³⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ⁴⁰ tn Or “prolonged.”

[20:18]  ⁴¹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ⁴² tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ⁴³ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ⁴⁴ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ⁴⁵ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ⁴⁶ tn Or “declaring.”

[20:20]  ⁴⁷ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ⁴⁸ tn Or “openly.”

[20:21]  ⁴⁹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ⁵⁰ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[28:16]  ⁵¹ tn Or “to stay.”

[28:30]  ⁵² tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[28:30]  ⁵³ tn Or “stayed.”

[28:30]  ⁵⁴ tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”

[28:30]  ⁵⁵ tn Or “and received.”

[28:31]  ⁵⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[28:31]  ⁵⁷ tn Or “openness.”

[28:31]  ⁵⁸ sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.