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.
AICNT God is spirit, and those who worship [him][fn] must worship in spirit and truth.”
OEB God is Spirit; and those who worship him must worship spiritually and truly.’
LSB God is spirit, and those who worship Him must worship in spirit and truth.”
WEBBE God is spirit, and those who worship him must worship in spirit and truth.”
WMBB (Same as above)
NET God is spirit, and the people who worship him must worship in spirit and truth.”
LSV God [is] Spirit, and those worshiping Him should worship in spirit and truth.”
FBV God is Spirit, so worshipers must worship in spirit and in truth.”
TCNT God is spirit, and those who worship him must worship in spirit and truth.”
T4T God is a spiritual being. So it is necessary that those who worship him must worship him as his Spirit directs and according to God’s truth.”
LEB God is spirit, and the ones who worship him must worship in spirit and truth.”
BBE God is Spirit: then let his worshippers give him worship in the true way of the spirit.
Moff No Moff YHN (JHN) book available
Wymth God is Spirit; and those who worship Him must bring Him true spiritual worship."
ASV God is a Spirit: and they that worship him must worship in spirit and truth.
DRA God is a spirit; and they that adore him, must adore him in spirit and in truth.
YLT God [is] a Spirit, and those worshipping Him, in spirit and truth it doth behove to worship.'
Drby [fn]God [is] a spirit; and they who worship him must worship [him] in spirit and truth.
RV God is a Spirit: and they that worship him must worship in spirit and truth.
Wbstr God is a Spirit: and they that worship him, must worship him in spirit and in truth.
KJB-1769 God is a Spirit: and they that worship him must worship him in spirit and in truth.
KJB-1611 [fn]God is a Spirit, and they that worship him, must worship him in spirit, and in trueth.
(Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation and footnotes))
Bshps God is a spirite, and they that worshippe hym, must worshippe hym in spirite, and in the trueth.
(God is a spirit, and they that worshippe him, must worshippe him in spirit, and in the truth.)
Gnva God is a Spirite, and they that worship him, must worship him in spirit and trueth.
(God is a Spirite, and they that worship him, must worship him in spirit and truth. )
Cvdl God is a sprete, and they that worshippe him, must worshippe in sprete and in the trueth.
(God is a spirit, and they that worshippe him, must worshippe in spirit and in the truth.)
TNT God is a sprete and they that worshippe him must worshippe him in sprete and trouthe.
(God is a spirit and they that worshippe him must worshippe him in spirit and trouthe. )
Wycl God is a spirit, and it bihoueth hem that worschipen hym, to worschipe in spirit and treuthe.
(God is a spirit, and it behoves them that worschipen him, to worship in spirit and truth.)
Luth GOtt ist ein Geist, und die ihn anbeten, die müssen ihn im Geist und in der Wahrheit anbeten.
(God is a spirit, and the him/it worship, the müssen him/it in_the spirit and in the/of_the truth worship.)
ClVg Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare.[fn]
(Spiritus it_is God: and them who adorant him, in spiritu and veritate oportet adorare. )
UGNT Πνεῦμα ὁ Θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
(Pneuma ho Theos, kai tous proskunountas auton en pneumati kai alaʸtheia dei proskunein.)
SBL-GNT πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
(pneuma ho theos, kai tous proskunountas auton en pneumati kai alaʸtheia dei proskunein.)
TC-GNT Πνεῦμα ὁ Θεός· καὶ τοὺς προσκυνοῦντας αὐτόν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
(Pneuma ho Theos; kai tous proskunountas auton, en pneumati kai alaʸtheia dei proskunein. )
Key for above GNTs: yellow:punctuation differs, orange:accents differ (from our SR-GNT base).
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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”).