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Psalm 95
New English Translation

Psalm 95[a]

95 Come, let us sing for joy to the Lord.
Let us shout out praises to our Protector who delivers us.[b]
2 Let us enter his presence[c] with thanksgiving.
Let us shout out to him in celebration.[d]
3 For the Lord is a great God,
a great king who is superior to[e] all gods.
4 The depths of the earth are in his hand,[f]
and the mountain peaks belong to him.
5 The sea is his, for he made it.
His hands formed the dry land.
6 Come, let us bow down and worship.[g]
Let us kneel before the Lord, our Creator.
7 For he is our God;
we are the people of his pasture,
the sheep he owns.[h]
Today, if only you would obey him.[i]
8 He says,[j] “Do not be stubborn like they were at Meribah,[k]
like they were that day at Massah[l] in the wilderness,[m]
9 where your ancestors challenged my authority,[n]
and tried my patience, even though they had seen my work.
10 For forty years I was continually disgusted[o] with that generation,
and I said, ‘These people desire to go astray;[p]
they do not obey my commands.’[q]
11 So I made a vow in my anger,
‘They will never enter into the resting place I had set aside for them.’”[r]

Footnotes

  1. Psalm 95:1 sn Psalm 95. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.
  2. Psalm 95:1 tn Heb “to the rocky summit of our deliverance.”
  3. Psalm 95:2 tn Heb “meet his face.”
  4. Psalm 95:2 tn Heb “with songs of joy.”
  5. Psalm 95:3 tn Heb “above.”
  6. Psalm 95:4 tn The phrase “in his hand” means within the sphere of his authority.
  7. Psalm 95:6 tn Heb “kneel down.”
  8. Psalm 95:7 tn Heb “of his hand.”
  9. Psalm 95:7 tn Heb “if only you would listen to his voice.” The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (cf. Ps 81:8). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.
  10. Psalm 95:8 tn The words “he says” are supplied in the translation to clarify that the following words are spoken by the Lord (see vv. 9-11).
  11. Psalm 95:8 sn The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13, see also Pss 81:7; 106:32). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.
  12. Psalm 95:8 sn The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7, as well as Deut 6:16; 9:22; 33:8).
  13. Psalm 95:8 tn Heb “do not harden your heart[s] as [at] Meribah, as [in] the day of Massah in the wilderness.”
  14. Psalm 95:9 tn Heb “where your fathers tested me.”
  15. Psalm 95:10 tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.
  16. Psalm 95:10 tn Heb “a people, wanderers of heart [are] they.”
  17. Psalm 95:10 tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.
  18. Psalm 95:11 tn Heb “my resting place.” The promised land of Canaan is here viewed metaphorically as a place of rest for God’s people, who are compared to sheep (see v. 7).
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Psalm 94
Psalm 96
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Exodus 16:27-35
New English Translation

27 On the seventh day some of the people went out to gather it, but they found nothing. 28 So the Lord said to Moses, “How long do you refuse[a] to obey my commandments and my instructions? 29 See, because the Lord has given you the Sabbath, that is why[b] he is giving you food for two days on the sixth day. Each of you stay where you are;[c] let no one[d] go out of his place on the seventh day.” 30 So the people rested on the seventh day.

31 The house of Israel[e] called its name “manna.”[f] It was like coriander seed and was white, and it tasted[g] like wafers with honey.

32 Moses said, “This is what[h] the Lord has commanded: ‘Fill an omer with it to be kept[i] for generations to come,[j] so that they may see[k] the food I fed you in the wilderness when I brought you out from the land of Egypt.’” 33 Moses said to Aaron, “Take a jar and put in it an omer full of manna, and place it before the Lord to be kept for generations to come.” 34 Just as the Lord commanded Moses, so Aaron placed it before the ark of the testimony[l] for safekeeping.[m]

35 Now the Israelites ate manna forty years, until they came to a land that was inhabited; they ate manna until they came to the border of the land of Canaan.

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Footnotes

  1. Exodus 16:28 tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.
  2. Exodus 16:29 sn Noting the rabbinic teaching that the giving of the Sabbath was a sign of God’s love—it was accomplished through the double portion on the sixth day—B. Jacob says, “God made no request unless He provided the means for its execution” (Exodus, 461).
  3. Exodus 16:29 tn Heb “remain, a man where he is.”
  4. Exodus 16:29 tn Or “Let not anyone go” (see GKC 445 §138.d).
  5. Exodus 16:31 sn The name “house of Israel” is unusual in this context.
  6. Exodus 16:31 tn Hebrew מָן (man).
  7. Exodus 16:31 tn Heb “like seed of coriander, white, its taste was.”
  8. Exodus 16:32 tn Heb “This is the thing that.”
  9. Exodus 16:32 tn Heb “for keeping.”
  10. Exodus 16:32 tn Heb “according to your generations” (see Exod 12:14).
  11. Exodus 16:32 tn In this construction after the particle expressing purpose or result, the imperfect tense has the nuance of final imperfect, equal to a subjunctive in the classical languages.
  12. Exodus 16:34 sn The “ark of the testimony” (Heb “the testimony”) is a reference to the Ark of the Covenant; so the pot of manna would be placed before Yahweh in the tabernacle. W. C. Kaiser says that this later instruction came from a time after the tabernacle had been built (see Exod 25:10-22; W. C. Kaiser, Jr., “Exodus,” EBC 2:405). This is not a problem since the final part of this chapter had to have been included at the end of the forty years in the desert.
  13. Exodus 16:34 tn Heb “for keeping.”
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Exodus 15
Exodus 17
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John 4:1-6
New English Translation

Departure From Judea

4 Now when Jesus[a] knew that the Pharisees[b] had heard that he[c] was winning[d] and baptizing more disciples than John 2 (although Jesus himself was not baptizing, but his disciples were),[e] 3 he left Judea and set out once more for Galilee.[f]

Conversation With a Samaritan Woman

4 But he had[g] to pass through Samaria.[h] 5 Now he came to a Samaritan town[i] called Sychar,[j] near the plot of land that Jacob had given to his son Joseph.[k] 6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside[l] the well. It was about noon.[m]

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Footnotes

  1. John 4:1 tc Several early and significant witnesses, along with the majority of later ones (P66c,75 A B C L Ws Ψ 083 ƒ13 33 M sa), have κύριος (kurios, “Lord”) here instead of ᾿Ιησοῦς (Iēsous, “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (P66* א D Θ 086 ƒ1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the autographic text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
  2. John 4:1 sn See the note on Pharisees in 1:24.
  3. John 4:1 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
  4. John 4:1 tn Grk “was making.”
  5. John 4:2 sn This is a parenthetical note by the author.
  6. John 4:3 sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).
  7. John 4:4 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 14, 30; 4:4, 20, 24; 9:4; 10:16; 12:34; 20:9).
  8. John 4:4 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.
  9. John 4:5 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
  10. John 4:5 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
  11. John 4:5 sn Perhaps referred to in Gen 48:22.
  12. John 4:6 tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of P66 (“on the ground”) may be correct.
  13. John 4:6 tn Grk “the sixth hour.”sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”
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