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, red:negative.
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).
ULTBut he said to them, “I have food to eat that you do not know.”
USTJesus told them, “I have sustenance that you know nothing about!”
BSB § But He told them, “I have food to eat that you know nothing about.”
BLBBut He said to them, "I have food to eat that you do not know."
AICNT[But][fn] He said to them, “I have food to eat that you do not know about.”
Wymth"I have food to eat," He replied, "of which you do not know."
ASVBut he said unto them, I have meat to eat that ye know not.
DRABut he said to them: I have meat to eat, which you know not.
YLTand he said to them, 'I have food to eat that ye have not known.'
DrbyBut he said to them, I have food to eat which ye do not know.
RVBut he said unto them, I have meat to eat that ye know not.
WbstrBut he said to them, I have food to eat that ye know not of.
KJB-1769But he said unto them, I have meat to eat that ye know not of. (But he said unto them, I have meat to eat that ye/you_all know not of.)
KJB-1611But hee said vnto them, I haue meate to eate that ye know not of. (Modernised spelling is same as from KJB-1769 above)
BshpsHe sayde vnto them: I haue meate to eate that ye wote not of. (He said unto them: I have meat to eat that ye/you_all wote not of.)
GnvaBut he said vnto them, I haue meate to eate that ye know not of. (But he said unto them, I have meat to eat that ye/you_all know not of. )
CvdlBut he sayde vnto them: I haue meate to eate, that ye knowe not of (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
TNTHe sayde vnto the: I have meate to eate that ye knowe not of. (He said unto them: I have meat to eat that ye/you_all know not of. )
WyclBut he seide to hem, Y haue mete to ete, that ye knowen not. (But he said to them, I have meet to eat, that ye/you_all known not.)
LuthEr aber sprach zu ihnen: Ich habe eine Speise zu essen, davon wisset ihr nicht. (He but spoke to to_them: I have one food to eat, davon know you/their/her not.)
ClVgIlle autem dicit eis: Ego cibum habeo manducare, quem vos nescitis. (Ille however dicit eis: I cibum habeo manducare, which you nescitis. )
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).
Here Jesus uses the word food to refer to doing God’s will, as he states in 4:34. However, his disciples do not understand this and Jesus does not explain the metaphor to them in this verse. Therefore, you do not need to explain its meaning further here.
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”).
