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OETOET-RVOET-LVULTUSTBSBMSBBLBAICNTOEBWEBBEWMBBNETLSVFBVTCNTT4TLEBBBEMoffJPSWymthASVDRAYLTDrbyRVSLTWbstrKJB-1769KJB-1611BshpsGnvaCvdlTNTWyclSR-GNTUHBBrLXXBrTrRelatedTopics Parallel InterlinearReferenceDictionarySearch

ParallelVerse GENEXOLEVNUMDEUJOBJOSJDGRUTH1 SAM2 SAMPSAAMOSHOS1 KI2 KI1 CHR2 CHRPROVECCSNGJOELMICISAZEPHABJERLAMYNA (JNA)NAHOBADANEZEEZRAESTNEHHAGZECMALLAOGESLESESGDNG2 PSTOBJDTWISSIRBARLJEPAZSUSBELMAN1 MAC2 MAC3 MAC4 MACYHNMARKMATLUKEACTsYAC (JAM)GAL1 TH2 TH1 COR2 CORROMCOLPHMEPHPHP1 TIMTIT1 PET2 PET2 TIMHEBYUD (JUD)1 YHN (1 JHN)2 YHN (2 JHN)3 YHN (3 JHN)REV

Yhn IntroC1C2C3C4C5C6C7C8C9C10C11C12C13C14C15C16C17C18C19C20C21

Yhn 4 V1V3V5V7V9V11V13V15V17V19V21V23V25V27V29V31V33V35V37V39V41V43V45V47V49V51V53

Parallel YHN 4:2

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

BI Yhn 4:2 ©

Text critical issues=small word differences Clarity of original=clear Importance to us=normal(All still tentative.)

OET (OET-RV)(although actually it wasn’t Yeshua himself that was immersing them, but his apprentices that were doing it),OET logo mark

OET-LV(and_yet_indeed Yaʸsous himself was_ not _immersing, but the apprentices/followers of_him),OET logo mark

SR-GNT(καίτοιγε ˚Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλʼ οἱ μαθηταὶ αὐτοῦ),
   ((kaitoige ˚Yaʸsous autos ouk ebaptizen, allʼ hoi mathaʸtai autou),)

Key: khaki:verbs, light-green:nominative/subject, pink:genitive/possessor, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT(although Jesus himself was not baptizing, but his disciples),

UST(Jesus did not actually baptize anyone, but his disciples were baptizing people.)

BSB(although [it was] not Jesus who baptized, but His disciples),

MSB (Same as BSB above)

BLB(although indeed Jesus Himself was not baptizing, but His disciples),


AICNT— although Jesus himself was not baptizing, but his disciples were —

OEB(Though it was not Jesus himself, but his disciples, who baptised),

LSB (although Jesus Himself was not baptizing, but His disciples were),

WEBBE(although Jesus himself didn’t baptise, but his disciples),

WMBB(although Yeshua himself didn’t immerse, but his disciples),

NET(although Jesus himself was not baptizing, but his disciples were),

LSV(though indeed Jesus Himself was not immersing, but His disciples),

FBV(although it wasn't Jesus who was baptizing, but his disciples),

TCNT(although it was not Jesus himself who baptized them, but his disciples),

T4T1-2At that time, many people were asking Jesus to baptize them. He did not baptize people; it was we his disciples who were doing the baptizing. But when some of the Pharisee religious group heard people say that Jesus was making more disciples than John the Baptizer and was baptizing them, they became very jealous.

LEB(although Jesus himself was not baptizing, but his disciples),

BBE(Though, in fact, it was his disciples who gave baptism, not Jesus himself),

Moff(though Jesus himself did not baptize, it was his disciples),

Wymththough Jesus Himself did not baptize them, but His disciples did—

ASV(although Jesus himself baptized not, but his disciples),

DRA(Though Jesus himself did not baptize, but his disciples,)

YLT(though indeed Jesus himself was not baptizing, but his disciples,)

Drby(however, Jesus himself did not baptise, but his disciples),

RV(although Jesus himself baptized not, but his disciples),
   ((although Jesus himself baptised not, but his disciples), )

SLT(Though Jesus himself immersed not, but his disciples,)

Wbstr(Though Jesus himself baptized not, but his disciples,)

KJB-1769(Though Jesus himself baptized not, but his disciples,)
   ((Though Jesus himself baptised not, but his disciples,) )

KJB-1611(Though Iesus himselfe baptized not, but his disciples:)
   (Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps(Though that Iesus hym selfe baptized not, but his disciples:)
   ((Though that Yesus/Yeshua himself baptised not, but his disciples:))

Gnva(Though Iesus himselfe baptized not: but his disciples)
   ((Though Yesus/Yeshua himself baptised not: but his disciples) )

Cvdl(howbeit Iesus himself baptysed not, but his disciples)
   ((howbeit Yesus/Yeshua himself baptised not, but his disciples))

TNT(though that Iesus him selfe baptised not: but his disciples)
   ((though that Yesus/Yeshua himself baptised not: but his disciples) )

Wyclthouy Jhesus baptiside not, but hise disciplis, he lefte Judee,
   (though Yhesus baptisede not, but his disciples, he left Yudea,)

Luth(wiewohl JEsus selber nicht taufte, sondern seine Jünger),
   ((as/likewohl Yesus himself not taufte, rather his disciple),)

ClVg(quamquam Jesus non baptizaret, sed discipuli ejus),[fn]
   ((quamquam Yesus not/no baptizaret, but students his), )


4.2 Sed discipuli. In quorum baptismo dabatur spiritus, licet non ita manifeste, ut post Ascensionem datus est ineffabili et inexcogitabili modo.


4.2 But students. In whose baptism gaveur spirit, although not/no so/thus clearly/obviously, as after Ascensionem given it_is ineffabili and inexcogitabili just/only.

UGNT(καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλ’ οἱ μαθηταὶ αὐτοῦ),
   ((kaitoige Yaʸsous autos ouk ebaptizen, all’ hoi mathaʸtai autou),)

SBL-GNTκαίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ—
   (kaitoige Yaʸsous autos ouk ebaptizen allʼ hoi mathaʸtai autou—)

RP-GNTκαίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ -
   (kaitoige Yaʸsous autos ouk ebaptizen, all' hoi mathaʸtai autou -)

TC-GNTκαίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν, ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ—
   (kaitoige Yaʸsous autos ouk ebaptizen, all hoi mathaʸtai autou— )

Key for above GNTs: yellow:punctuation differs, orange:accents differ, red:words differ (from our SR-GNT base).


TSNTyndale Study Notes:

4:2 Jesus himself didn’t baptize anyone but left water baptism to his disciples. After his glorification on the cross (7:37-39), Jesus baptized people in the Holy Spirit (1:33; Acts 2:4).


SOTNSIL Open Translator’s Notes:

Section 4:1–42: Jesus spoke with a woman from Samaria

In this section Jesus spoke to a Samaritan woman who had come to get water from a well. Jesus asked her for a drink of water. The woman was surprised that he spoke to her. Jesus was a Jew, and most Jewish people hated the Samaritans. But Jesus stayed and talked with the woman.

Jesus told the woman that he could give her living water, and he told her that he was the Messiah. The women went back to her town and brought many of the other Samaritan people to Jesus.

It is good to translate the section before giving it a title. Here are some other possible headings for this section:

Jesus brought good news to the hated Samaritan people

The conversation at the well

Paragraph 4:1–3

These verses tell the background to the story of Jesus’ conversation with a woman at a well. The Pharisees knew that Jesus’ disciples were baptizing more people than John, and they were jealous because he was popular. So Jesus decided to leave Judea and travel north through Samaria back to Galilee.

See the General Comment at the end of verse 3 for other ways to order these verses.

4:2

(although it was not Jesus who baptized, but His disciples),

4:2 gives some parenthetical information that corrects a possible misunderstanding of the previous verse. Jesus himself was not baptizing anyone. His disciples were the ones who were baptizing people.

In some languages it may be natural to start a new sentence here. For example:

(Actually Jesus was not baptizing people. His disciples were.) (GW)

(Actually, Jesus himself did not baptize anyone; only his disciples did.) (GNT)

But Jesus himself did not baptize the people, rather his disciples baptized them.

although: The Greek word that the BSB translates as although introduces the correction of a possible misunderstanding. Readers might think that Jesus himself was baptizing people. This was not so. His disciples were the ones doing that. Introduce this correction in a way that is natural in your language. For example:

although in fact (NIV)

Actually (GW)

But the truth was that it was not Jesus who was doing the baptizing, but rather his disciples only.

it was not Jesus who baptized, but His disciples: This clause explains what actually happened. Place the verb baptized with the subject that is natural in your language. For example:

although in fact it was not Jesus who baptized, but his disciples (NIV)

but: The Greek conjunction that the BSB translates as but here connects a negative statement (“it was not Jesus himself”) to a positive statement (“his disciples who baptized”). This kind of sentence emphasizes the positive statement. Languages have different ways to indicate this type of emphasis. Here are some ways to show the emphasis:

You should translate this emphasis in the way that is most natural in your language.

His disciples: This phrase identifies who were baptizing people instead of Jesus. In some languages it may be more natural to make it clear whose disciples were baptizing. For example:

Jesus’ disciples


UTNuW Translation Notes:

Note 1 topic: figures-of-speech / rpronouns

Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν

Jesus (Some words not found in SR-GNT: καίτοιγε Ἰησοῦς αὐτός οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταί αὐτοῦ)

Here, himself is used to emphasize that Jesus was not baptizing disciples, but his disciples were doing the baptizing. Use a way that is natural in your language to indicate this emphasis.

Note 2 topic: figures-of-speech / ellipsis

ἀλλ’ οἱ μαθηταὶ αὐτοῦ

but the (Some words not found in SR-GNT: καίτοιγε Ἰησοῦς αὐτός οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταί αὐτοῦ)

John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: [but his disciples were baptizing people]


BMMBibleMapper.com Maps:

Map

Jesus Speaks with a Woman in Samaria

John 4

As the story of Jesus’ encounter with a Samaritan woman demonstrates, even simple geography–the divine arrangement of places where God leads us in life–can position us for fruitful ministry if we are willing to reach out to those along our journey. This episode in Jesus’ ministry occurred immediately after Jesus had cleared the Temple in Jerusalem and was gaining even more followers than John the Baptist (John 2:13-25; 4:1-3). Likely wanting to avoid a direct clash with Jewish leadership so early in his ministry, Jesus chose instead to return to Galilee. The most direct route from Jerusalem to Galilee passed through Samaria, and, as the Jewish historian Josephus notes, this was the route normally chosen by most Jews at the time (Antiquities of the Jews, Book XX:6). The city of Samaria (renamed Sebaste by Jesus’ time) was originally the capital of the northern kingdom of Israel, but in 722 B.C. the Assyrians exiled many Israelites to other parts of their empire and relocated other foreign peoples in Israel (2 Kings 15:29; 17:1-24; 1 Chronicles 5:26; also see “Israelites Are Exiled to Assyria”). This diverse population then developed a new religion that mixed elements of Israelite worship with pagan worship (2 Kings 17:24-41), and centuries later they set up their own temple on Mount Gerizim. Because of their mixed ancestry and religion, Samaritans were often detested by many Jews (John 4:9), and hostilities periodically erupted between Jews and Samaritans. Jesus himself would later be refused entry into Samaria while traveling from Galilee to Jerusalem (Luke 9:52-56; also see “Jesus’ Final Journey to Jerusalem”), and Josephus notes that about 20 years after this time a number of Galileans were killed by Samaritans as they attempted to make their way to Jerusalem through the village of Ginae. Probably because of these hostilities, some Jews preferred to take alternate routes that bypassed Samaria. Still other Jews chose these routes to avoid even associating with Samaritans. Jesus, however, appears to have chosen the more direct route through Samaria, which led him to the village of Sychar–right next to the ancient site of Shechem and Mount Gerizim. There he met a Samaritan woman by a well and spoke to her about God’s gift of living water for her soul. He also revealed supernatural knowledge about her, so she asked him whether Mount Gerizim or Jerusalem was the proper place to worship. Jesus gently rebuked her belief in Samaritan worship practices, but he also assured her that one day the physical location of worshipers will no longer matter. Instead, all true believers will worship God in spirit and truth. When Jesus revealed to the woman that he was the Messiah, she left her water jar and told the townspeople about Jesus. Meanwhile, Jesus’ disciples returned, and Jesus urged them to recognize that the fields were ripe for harvesting, presumably meaning that many Samaritans were ready to believe in him. Because of the Samaritan woman’s testimony, many of the townspeople believed in Jesus and persuaded him to stay there two more days before returning to Galilee. Years later the apostle Philip found fruitful ministry among the Samaritans as well, and many came to faith in Jesus (Acts 8:5-13; also see “The Ministries of Philip and Peter”).

BI Yhn 4:2 ©