YHN 4:2 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. 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.

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

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 OET-RV alignments are incomplete (and may occasionally be wrong).

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

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

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

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),

T4T At 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 No Moff YHN (JHN) book available

Wymth though 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),

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

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

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

Wycl thouy Jhesus baptiside not, but hise disciplis, he lefte Judee,
(thouy Yhesus baptisede not, but his disciples, he left Yudee,)

Luth (wiewohl JEsus selber nicht taufte, sondern seine Jünger),
((wiewohl Yesus selber not taufte, rather his Yünger),)

ClVg (quamquam Jesus non baptizaret, sed discipuli ejus),[fn]
((quamquam Yesus not/no baptizaret, but discipuli 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 discipuli. In quorum baptismo dabatur spiritus, licet not/no ita manifeste, as after Ascensionem datus it_is ineffabili and inexcogitabili modo.

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

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

TC-GNT καίτοιγε 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 (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / rpronouns

Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν

Jesus himself not /was/_baptizing

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 disciples ˱of˲_him

Here 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”

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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”).

Parallel YHN 4:2

Jesus Speaks with a Woman in Samaria