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parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL JOB YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN REV
Yhn Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21
Yhn 4 V1 V3 V5 V7 V9 V11 V13 V15 V17 V19 V21 V23 V27 V29 V31 V33 V35 V37 V39 V41 V43 V45 V47 V49 V51 V53
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.)
OET (OET-RV) The woman said, “I’m aware that the messiah is coming—the chosen one of God. Whenever he appears, he’ll teach us everything.”
OET-LV The woman is_saying to_him:
I_have_known that the_chosen_one/messiah is_coming, who is being_called The_chosen_one/messiah, whenever that one may_come, he_will_be_declaring all things to_us.
SR-GNT Λέγει αὐτῷ ἡ γυνή, “Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος ‘˚Χριστός’· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα.” ‡
(Legei autōi haʸ gunaʸ, “Oida hoti Messias erⱪetai, ho legomenos ‘˚Ⱪristos’; hotan elthaʸ ekeinos, anangelei haʸmin hapanta.”)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object.
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).
ULT The woman says to him, “I know that Messiah is coming (the one called Christ). When he comes, that one will declare everything to us.”
UST The woman said to Jesus, “I know that the Messiah will come. (He is the one called ‘Christ’ in Greek.) When he comes, he will tell us everything that we need to know.”
BSB § The woman said, “I know that Messiah” (called Christ) “is coming. When He comes, He will explain everything to us.”
BLB The woman says to Him, "I know that Messiah is coming, who is called Christ; when He comes, He will tell us all things."
AICNT The woman says to him, “I know that Messiah is coming, the one called Christ;[fn] when that one comes, he will tell us all things.”
4:25, Christ: The Greek word means (1) fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ, (2) the personal name ascribed to Jesus, Christ. (BDAG, Χριστός)
OEB ‘I know,’ answered the woman, ‘that the Messiah, who is called the Christ, is coming; when once he has come, he will tell us everything.’
LSB The woman said to Him, “I know that Messiah is coming (He who is called Christ); when He comes, He will declare all things to us.”
WEBBE The woman said to him, “I know that Messiah is coming, he who is called Christ.[fn] When he has come, he will declare to us all things.”
4:25 “Messiah” (Hebrew) and “Christ” (Greek) both mean “Anointed One”.
WMBB The woman said to him, “I know that Messiah is coming, he who is called Messiah.[fn] When he has come, he will declare to us all things.”
4:25 “Messiah” (Hebrew) and “Christ” (Greek) both mean “Anointed One”.
NET The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.”
LSV The woman says to Him, “I have known that Messiah comes, who is called Christ, when that One may come, He will tell us all things”;
FBV The woman said, “Well, I know that the Messiah is coming,” (the one who is called Christ). “When he comes he will explain it all to us.”
TCNT The woman said to him, “I know that Messiah is coming” (who is called Christ). “When he comes, he will explain everything to us.”
T4T The woman said to him, “I know that the Messiah is coming. When he comes, he will tell us everything we need to know.” (‘Messiah’ and ‘Christ’ both mean ‘God’s promised king’.)
LEB The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever that one comes, he will proclaim all things to us.”
BBE The woman said to him, I am certain that the Messiah, who is named Christ, is coming; when he comes he will make all things clear to us.
Moff No Moff YHN (JHN) book available
Wymth "I know," replied the woman, "that Messiah is coming— `the Christ,' as He is called. When He has come, He will tell us everything."
ASV The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things.
DRA The woman saith to him: I know that the Messias cometh (who is called Christ). Therefore, when he is come, he will tell us all things.
YLT The woman saith to him, 'I have known that Messiah doth come, who is called Christ, when that one may come, he will tell us all things;'
Drby The woman says to him, I know that Messias is coming, who is called Christ; when he comes he will tell us all things.
RV The woman saith unto him, I know that Messiah cometh (which is called Christ): when he is come, he will declare unto us all things.
Wbstr The woman saith to him, I know that Messiah cometh, who is called Christ; when he is come, he will tell us all things.
KJB-1769 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
(The woman saith/says unto him, I know that Messias cometh/comes, which is called Christ: when he is come, he will tell us all things. )
KJB-1611 The woman saith vnto him, I know that Messias commeth, which is called Christ: when he is come, hee will tell vs all things.
(Modernised spelling is same as from KJB-1769 above)
Bshps The woman sayth vnto hym, I wote that Messias shal come, which is called Christe: when he is come, he wyll tell vs all thynges.
(The woman saith/says unto him, I wote that Messias shall come, which is called Christ: when he is come, he will tell us all things.)
Gnva The woman said vnto him, I knowe well that Messias shall come which is called Christ: when he is come, he will tell vs all things.
(The woman said unto him, I know well that Messias shall come which is called Christ: when he is come, he will tell us all things. )
Cvdl The woma sayde vnto him: I wote that Messias shal come, which is called Christ. Whan he commeth, he shal tell vs all thinges.
(The woma said unto him: I wote that Messias shall come, which is called Christ. When he cometh/comes, he shall tell us all things.)
TNT The woman sayde vnto him: I wot well Messias shall come which is called Christ. When he is come he will tell vs all thinges.
(The woman said unto him: I wot well Messias shall come which is called Christ. When he is come he will tell us all things. )
Wycl The womman seith to hym, Y woot that Messias is comun, that is seid Crist; therfor whanne he cometh, he schal telle vs alle thingis.
(The woman saith/says to him, I know that Messias is comun, that is said Christ; therefore when he cometh/comes, he shall telle us all things.)
Luth Spricht das Weib zu ihm: Ich weiß, daß der Messias kommt, der da Christus heißt. Wenn derselbige kommen wird, so wird er‘s uns alles verkündigen.
(Spricht the woman to him: I weiß, that the/of_the Messias kommt, the/of_the there Christ is_called. When derselbige coming wird, so becomes er‘s us/to_us/ourselves all/everything verkündigen.)
ClVg Dicit ei mulier: Scio quia Messias venit (qui dicitur Christus): cum ergo venerit ille, nobis annuntiabit omnia.[fn]
(Dicit to_him mulier: Scio because Messias he_came (qui it_is_said Christus): when/with therefore venerit ille, us annuntiabit omnia. )
4.25 Scio quia Messias venit, qui dicitur, etc. Jam per verba docentis amplius provecta, scit a quo perfecte debeat instrui, id est a Messia. Ille nobis annuntiabit omnia. Dicit ei Jesus. Qualiter spreto templo vel monte in spiritu et veritate adoremus ostendet, et abjectis umbris veritate illustremur. Ego sum qui loquor. Quem venturum exspectas, venisse cognosce: et adducto tecum viro qui te regat, quæ fidei sunt necessaria discere labora. Et quia sciebat jam quis eam posset docere cum eum jam docentem non agnosceret, digna erat cui ipse se manifestaret, unde dicit: Ego sum Messias, qua manifestatione accepta non habet quid ultra quærat, unde sequitur: Reliquit ergo hydriam, etc. Sed Evangelista interserit de discipulis.
4.25 Scio because Messias venit, who it_is_said, etc. Yam through words docentis amplius provecta, scit from quo perfecte debeat instrui, id it_is from Messia. Ille us annuntiabit omnia. Dicit to_him Yesus. Qualiter spreto temple or mountain in spiritu and veritate adoremus ostendet, and abyectis umbris veritate illustremur. I I_am who loquor. Quem venturum exspectas, venisse cognosce: and adducto tecum to_the_man who you(sg) regat, which of_faith are necessaria discere labora. And because sciebat yam who/any her posset docere when/with him yam docentem not/no agnosceret, digna was cui exactly_that/himself se manifestaret, whence he_says: I I_am Messias, which manifestatione accepta not/no habet quid ultra quærat, whence sequitur: Reliquit therefore hydriam, etc. But Evangelista interserit about discipulis.
UGNT λέγει αὐτῷ ἡ γυνή, οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός; ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα.
(legei autōi haʸ gunaʸ, oida hoti Messias erⱪetai, ho legomenos Ⱪristos; hotan elthaʸ ekeinos, anangelei haʸmin hapanta.)
SBL-GNT λέγει αὐτῷ ἡ γυνή· Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ⸀ἅπαντα.
(legei autōi haʸ gunaʸ; Oida hoti Messias erⱪetai, ho legomenos ⱪristos; hotan elthaʸ ekeinos, anangelei haʸmin ⸀hapanta.)
TC-GNT Λέγει αὐτῷ ἡ γυνή, Οἶδα ὅτι [fn]Μεσίας ἔρχεται—ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν [fn]πάντα.
(Legei autōi haʸ gunaʸ, Oida hoti Mesias erⱪetai—ho legomenos Ⱪristos; hotan elthaʸ ekeinos, anangelei haʸmin panta. )
Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).
4:1-42 At a historic well in Samaria, Jesus offered himself as living water. Jesus engaged and confronted people with the revelation of God, and they either followed or fell away.
• The Samaritan woman contrasted with Nicodemus at every turn: a woman (not a man), a Samaritan (not a Jew), a sinner (not righteous), and an outcast (not one of Israel’s rabbis). While Nicodemus fell silent and never responded to Jesus’ challenges (3:1-21), this woman acknowledged Jesus as Lord, remained in the light, and exhibited signs of discipleship (see 1:35-51).
Note 1 topic: figures-of-speech / pastforfuture
λέγει
/is/_saying
Here John uses the present tense in past narration in order to call attention to a development in the story.
Note 2 topic: figures-of-speech / explicit
ὁ λεγόμενος Χριστός
who_‹is› /being/_called /the/_Anointed|Christ
Christ is the Greek translation of Messiah. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “the one called Christ in the Greek language”
Note 3 topic: writing-pronouns
ὅταν ἔλθῃ ἐκεῖνος
whenever /may/_come that_‹one›
Here, he and that one refer to the Messiah. If it would be helpful in your language, you could state this explicitly. Alternate translation: “When the Messiah may come, the Messiah”
Note 4 topic: figures-of-speech / explicit
ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα
that_‹one› ˱he˲_/will_be/_declaring ˱to˲_us all_‹things›
The words declare everything imply all that the people need to know. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “he will tell us all that we need to know”
Note 5 topic: figures-of-speech / exclusive
ἡμῖν
˱to˲_us
When the woman said “us,” she was including the people to whom she was speaking, so this would be inclusive. Your language may require you to mark this form.
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”).