Open Bible Data Home About News OET Key
OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEBBE WMBB NET LSV FBV TCNT T4T LEB BBE Moff JPS Wymth ASV DRA YLT Drby RV Wbstr KJB-1769 KJB-1611 Bshps Gnva Cvdl TNT Wycl SR-GNT UHB BrLXX BrTr Related Topics Parallel Interlinear Reference Dictionary Search
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) So the woman left her water jar there, and went back into the town where she told the people,
OET-LV Therefore the woman left the waterpot of_her, and she_went_away into the city, and she_is_saying to_the people,
SR-GNT Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις, ‡
(Afaʸken oun taʸn hudrian autaʸs haʸ gunaʸ, kai apaʸlthen eis taʸn polin, kai legei tois anthrōpois,)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, 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 Then the woman left her water pot and went back into the town and says to the men,
UST At that time the woman left her water jar there and returned to the city. She said to the men of the city,
BSB § Then the woman left her water jar, went back into the town, and said to the people,
BLB Then the woman left her water pot and went away into the city, and says to the men,
AICNT So the woman left her water jar and went into the city and tells the people,
OEB So the woman, leaving her pitcher, went back to the town, and said to the people,
LSB So the woman left her water jar, and went into the city and said to the men,
WEBBE So the woman left her water pot, went away into the city, and said to the people,
WMBB (Same as above)
NET Then the woman left her water jar, went off into the town and said to the people,
LSV The woman then left her water-jug and went away into the city, and says to the men,
FBV The woman left her water jar behind and ran back to the town, telling the people,
TCNT Then the woman left her water jar, went into the town, and said to the people,
T4T The woman left her water jar there and went into the town. She said to the people there,
LEB So the woman left her water jar and went away into the town and said to the people,[fn]
4:28 Assuming the term is used here in a generic sense to refer to persons of either gender, it should be translated “people”; if instead the term here refers only to the town leaders or elders who met at the town gate, then “men” would be appropriate
BBE Then the woman put down her water-pot and went into the town, and said to the people,
Moff No Moff YHN (JHN) book available
Wymth The woman however, leaving her pitcher, went away to the town, and called the people.
ASV So the woman left her waterpot, and went away into the city, and saith to the people,
DRA The woman therefore left her waterpot, and went her way into the city, and saith to the men there:
YLT The woman then left her water-jug, and went away to the city, and saith to the men,
Drby The woman then left her waterpot and went away into the city, and says to the men,
RV So the woman left her waterpot, and went away into the city, and saith to the men,
Wbstr The woman then left her waterpot, and went into the city, and saith to the men,
KJB-1769 The woman then left her waterpot, and went her way into the city, and saith to the men,
(The woman then left her waterpot, and went her way into the city, and saith/says to the men, )
KJB-1611 The woman then left her waterpot, and went her way into the city, and sayth to the men,
(Modernised spelling is same as from KJB-1769 above)
Bshps The woman then left her water pot, and went her way into the citie, & sayth to the men:
(The woman then left her water pot, and went her way into the city, and saith/says to the men:)
Gnva The woman then left her waterpot, and went her way into the citie, and said to the men,
(The woman then left her waterpot, and went her way into the city, and said to the men, )
Cvdl Then the woman let hir pot stonde, and wente in to the cite, and sayde vnto the people:
(Then the woman let her pot stonde, and went in to the city, and said unto the people:)
TNT The woman then lefte her waterpot and went her waye into the cite and sayde to the men.
(The woman then left her waterpot and went her way into the cite and said to the men. )
Wycl Therfor the womman lefte hir watir pot, and wente in to the citee, and seide to tho men,
(Therefore the woman left her water pot, and went in to the city, and said to those men,)
Luth Da ließ, das Weib ihren Krug stehen und ging hin in die Stadt und spricht zu den Leuten:
(So ließ, the woman your Krug stehen and went there in the city and says to the Leuten:)
ClVg Reliquit ergo hydriam suam mulier, et abiit in civitatem, et dicit illis hominibus:[fn]
(Reliquit therefore hydriam his_own mulier, and he_is_gone in civitatem, and dicit illis hominibus: )
4.28 Reliquit ergo. Audito ego sum, jam habens in intellectu mulier Christum caput viri, reliquit hydriam, id est cupiditatem, et cucurrit evangelizare. Hic discant evangelizaturi prius deponere curam, et onus hujus sæculi.
4.28 Reliquit ergo. Audito ego I_am, yam habens in intellectu mulier Christum caput viri, reliquit hydriam, id it_is cupiditatem, and cucurrit evangelizare. Hic discant evangelizaturi first/before deponere curam, and onus huyus sæculi.
UGNT ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ, καὶ ἀπῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις,
(afaʸken oun taʸn hudrian autaʸs haʸ gunaʸ, kai apaʸlthen eis taʸn polin, kai legei tois anthrōpois,)
SBL-GNT ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις·
(afaʸken oun taʸn hudrian autaʸs haʸ gunaʸ kai apaʸlthen eis taʸn polin kai legei tois anthrōpois;)
TC-GNT Ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνή, καὶ ἀπῆλθεν εἰς τὴν πόλιν, καὶ λέγει τοῖς ἀνθρώποις,
(Afaʸken oun taʸn hudrian autaʸs haʸ gunaʸ, kai apaʸlthen eis taʸn polin, kai legei tois anthrōpois, )
Key for above GNTs: yellow:punctuation differs, orange:accents 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
˱she˲_/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 / gendernotations
τοῖς ἀνθρώποις
˱to˲_the people
Here, the men could refer to: (1) the men who lived in the nearby town and would have been working out in the fields at that time. Alternate translation: “to the men of the town” (2) the people who lived in the nearby town. Alternate translation: “to the people of the town”
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”).