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.
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“Come, see a man who told me all things, as much as I have done. This is not the Christ, is it?”
UST“Come and meet this man who told me so many things that I have done! He could not be the Messiah, could he?”
BSB“Come, see a man who told me everything I ever did. Could this be the Christ?”
BLB"Come, see a man who told me all things I ever did. Can it be that this is the Christ?"
AICNT“Come, see a man who told me everything I ever did. Could this be the Christ?”
OEB‘Come and see someone who has told me everything that I have done. Can he be the Christ?’
LSB “Come, see a man who told me all the things that I have done; is this not the Christ?”
WEBBE“Come, see a man who told me everything that I have done. Can this be the Christ?”
WMBB“Come, see a man who told me everything that I have done. Can this be the Messiah?”
NET“Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, can he?”
LSV“Come, see a Man who told me all things—as many as I did; is this the Christ?”
FBV“Come and meet a man who told me everything I ever did! Could this be the Messiah?”
TCNT“Come see a man who told me everything I have ever done. Could this be the Christ?”
T4T“Come and see a man who was able to tell me all about my past life [HYP], even though I never met him before Could this man be the Messiah?”
LEB“Come, see a man who told me everything I have ever done! Perhaps this one is the Christ?”
BBECome and see a man who has been talking to me of everything I ever did! Is it possible that this is the Christ?
Wymth"Come," she said, "and see a man who has told me everything I have ever done. Can this be the Christ, do you think?"
ASVCome, see a man, who told me all things that ever I did: can this be the Christ?
DRACome, and see a man who has told me all things whatsoever I have done. Is not he the Christ?
YLT'Come, see a man, who told me all things — as many as I did; is this the Christ?'
DrbyCome, see a man who told me all things I had ever done: is not he the Christ?
RVCome, see a man, which told me all things that ever I did: can this be the Christ?
WbstrCome, see a man who hath told me all things that ever I did: is not this the Christ?
KJB-1769Come, see a man, which told me all things that ever I did: is not this the Christ?
KJB-1611Come, see a man, which tolde me all things that euer I did: Is not this the Christ? (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsCome, see a man which tolde me all thynges that euer I dyd: Is not he Christe? (Come, see a man which told me all things that ever I dyd: Is not he Christ?)
GnvaCome, see a man which hath tolde me all things that euer I did: is not he that Christ? (Come, see a man which hath/has told me all things that ever I did: is not he that Christ? )
CvdlCome, se a man, which hath tolde me all that euer I dyd, Is not he Christ? (Come, see a man, which hath/has told me all that ever I did, Is not he Christ?)
TNTCome se a man which tolde me all thinges that ever I dyd. Is not he Christ? (Come see a man which told me all things that ever I dyd. Is not he Christ? )
WyclCome ye, and se ye a man, that seide to me alle thingis that Y haue don; whether he be Crist? (Come ye/you_all, and see ye/you_all a man, that said to me all things that I have don; whether he be Christ?)
LuthKommet, sehet einen Menschen, der mir gesagt hat alles, was ich getan habe, ob er nicht Christus sei. (Kommet, sehet a Menschen, the/of_the to_me said has all/everything, what/which I did have, ob he not Christ sei.)
ClVgVenite, et videte hominem qui dixit mihi omnia quæcumque feci: numquid ipse est Christus?[fn] (Come, and videte hominem who he_said to_me everything quæcumque feci: numquid exactly_that/himself it_is Christus? )
4.29Venite et videte. Pedetentim inducit ad veritatem illos rudes; nec statim affirmat Christum, ne irascerentur et indignarentur.
4.29Come and videte. Pedetentim inducit to words those rudes; but_not immediately affirmat Christum, not irascerentur and indignarentur.
UGNTδεῦτε, ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ὅσα ἐποίησα; μήτι οὗτός ἐστιν ὁ Χριστός? (deute, idete anthrōpon hos eipe moi panta hosa epoiaʸsa; maʸti houtos estin ho Ⱪristos?)
SBL-GNTΔεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ⸀ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός; (Deute idete anthrōpon hos eipe moi panta ⸀hosa epoiaʸsa; maʸti houtos estin ho ⱪristos;)
TC-GNTΔεῦτε, ἴδετε ἄνθρωπον, ὃς εἶπέ μοι πάντα [fn]ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ Χριστός; (Deute, idete anthrōpon, hos eipe moi panta hosa epoiaʸsa; maʸti houtos estin ho Ⱪristos; )
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).
δεῦτε, ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ὅσα ἐποίησα
come see /a/_man who (Some words not found in SR-GNT: δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέν μοι πάντα ὅσα ἐποίησα μήτι οὗτός ἐστιν ὁ Χριστός)
The Samaritan woman exaggerates to show that she is impressed by how much Jesus knows about her. If this might confuse your readers, you could use an equivalent expression. Alternate translation: [Come see a man who knows very much about me even though I never met him before]
μήτι οὗτός ἐστιν ὁ Χριστός?
surely_not this is the Messiah
This question is not a rhetorical question. The woman is not sure that Jesus is the Christ, so she asks a question that expects “no” for an answer. However, the fact that she asked the question instead of making a statement indicates that she is uncertain. If it would be helpful in your language, you could translate this in a way that shows her uncertainty. Alternate translation: [Is it even possible that this is the Christ?]
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”).
