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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 V25 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=minor spelling Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) “I am the messiah,” Yeshua responded. “Yes, he’s speaking to you!”
OET-LV The Yaʸsous/(Yəhōshūˊa) is_saying to_her:
I am he, the one speaking to_you.
SR-GNT Λέγει αὐτῇ ὁ ˚Ἰησοῦς, “Ἐγώ εἰμι, ὁ λαλῶν σοι.” ‡
(Legei autaʸ ho ˚Yaʸsous, “Egō eimi, ho lalōn soi.”)
Key: khaki:verbs, light-green:nominative/subject, 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 Jesus says to her, “I am, the one speaking to you.”
UST Jesus told her, “I, who am speaking to you now, I am the Messiah!”
BSB § Jesus answered, “I who speak to you am He.”
BLB Jesus says to her, "I who am speaking to you am He."
AICNT Jesus says to her, “I am, the one speaking to you.”
OEB ‘I am he,’ Jesus said to her, ‘I who am speaking to you.’
LSB Jesus said to her, “I who speak to you am He.”
WEBBE Jesus said to her, “I am he, the one who speaks to you.”
WMBB Yeshua said to her, “I am he, the one who speaks to you.”
NET Jesus said to her, “I, the one speaking to you, am he.”
LSV Jesus says to her, “I who am speaking to you am [He].”
FBV Jesus replied, “I AM—the one who is speaking to you.”[fn]
4:26 “I AM” is used in the Old Testament as a name for God. Jesus is telling her he is the Messiah and also identifying his divinity.
TCNT Jesus said to her, “I who speak to yoʋ am he.”
T4T Jesus said to her, “I, the one speaking to you, am the Messiah!”
LEB Jesus said to her, “I, the one speaking to you, am he.[fn]
¶
?:? *Here the predicate nominative is supplied from context in the English translation
BBE Jesus said to her, I, who am talking to you, am he.
Moff No Moff YHN (JHN) book available
Wymth "I am He," said Jesus— "I who am now talking to you."
ASV Jesus saith unto her, I that speak unto thee am he.
DRA Jesus saith to her: I am he, who am speaking with thee.
YLT Jesus saith to her, 'I am [he], who am speaking to thee.'
Drby Jesus says to her, I who speak to thee am [he].
RV Jesus saith unto her, I that speak unto thee am he.
Wbstr Jesus saith to her, I that speak to thee am he .
KJB-1769 Jesus saith unto her, I that speak unto thee am he.
(Jesus saith/says unto her, I that speak unto thee/you am he. )
KJB-1611 Iesus sayth vnto her, I that speake vnto thee, am hee.
(Yesus/Yeshua saith/says unto her, I that speak unto thee/you, am hee.)
Bshps Iesus sayth vnto her: I that speake vnto thee, am he.
(Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
Gnva Iesus said vnto her, I am he, that speake vnto thee.
(Yesus/Yeshua said unto her, I am he, that speak unto thee/you. )
Cvdl Iesus sayde vnto her: I that speake vnto the, am he.
(Yesus/Yeshua said unto her: I that speak unto them, am he.)
TNT Iesus sayde vnto hir: I that speake vnto the am he.
(Yesus/Yeshua said unto hir: I that speak unto the am he. )
Wyc Jhesus seith to hir, Y am he, that spekith with thee.
(Yhesus saith/says to her, I am he, that speakth/speaks with thee/you.)
Luth JEsus spricht zu ihr: Ich bin‘s, der mit dir redet.
(Yesus spricht to ihr: I bin‘s, the/of_the with you/to_you redet.)
ClVg Dicit ei Jesus: Ego sum, qui loquor tecum.
(Dicit to_him Yesus: I I_am, who loquor tecum. )
UGNT λέγει αὐτῇ ὁ Ἰησοῦς, ἐγώ εἰμι, ὁ λαλῶν σοι.
(legei autaʸ ho Yaʸsous, egō eimi, ho lalōn soi.)
SBL-GNT λέγει αὐτῇ ὁ Ἰησοῦς· Ἐγώ εἰμι, ὁ λαλῶν σοι.
(legei autaʸ ho Yaʸsous; Egō eimi, ho lalōn soi.)
TC-GNT Λέγει αὐτῇ ὁ Ἰησοῦς, Ἐγώ εἰμι, ὁ λαλῶν σοι.
(Legei autaʸ ho Yaʸsous, Egō eimi, ho lalōn soi. )
Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).
4:26 I Am the Messiah (Greek reads “I am, the one speaking to you”): Jesus’ phrase was unusual and emphatic, and it suggests identity with God (see 8:58; Exod 3:14).
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 / 123person
ὁ λαλῶν σοι
¬The the_‹one› speaking ˱to˲_you
Jesus is referring to himself in third person. If this would confuse your readers, you can use the first person form, as in the UST.
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”).