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).
ULTSo the disciples said to each other, “No one brought him to eat, did he?”
USTSo they were saying to one another, “Surely no one else could have brought him something to eat, could they?”
BSB § So the disciples asked one another, “Could someone have brought Him food?”
BLBTherefore the disciples were saying to one another, "No one brought Him anything to eat?"
AICNT[So][fn] The disciples were saying to {one another},[fn] “Did someone bring him something to eat?”
4:33,So: Absent from some manuscripts. ℵ(01) Latin (d e) ‖ Some manuscripts read “but.” D(05) Latin(a b)
NETSo the disciples began to say to one another, “No one brought him anything to eat, did they?”
LSVThe disciples then said to one another, “Did anyone bring Him anything to eat?”
FBV“Did someone bring him food?” the disciples asked one another.
TCNTSo the disciples said to one another, “Could someone have brought him something to eat?”
T4TSo we started saying to each other, “◄Surely no one has brought him any food when we were not here!/Has anyone brought him any food when we were not here?► [RHQ]”
LEBSo the disciples began to say[fn] to one another, “No one brought him anything[fn] to eat, did they?”[fn]
4:33*The imperfect tense has been translated as ingressive here (“began to say”)
4:33*Here the direct object is supplied from context in the English translation
4:33*The negative construction in Greek anticipates a negative answer here, indicated by the supplied phrase “did they” in the translation
BBESo the disciples said one to another, Did anyone give him food?
WymthSo the disciples began questioning one another. "Can it be," they said, "that some one has brought Him something to eat?"
ASVThe disciples therefore said one to another, Hath any man brought him aught to eat?
DRAThe disciples therefore said one to another: Hath any man brought him to eat?
YLTThe disciples then said one to another, 'Did any one bring him anything to eat?'
DrbyThe disciples therefore said to one another, Has any one brought him [anything] to eat?
RVThe disciples therefore said one to another, Hath any man brought him aught to eat?
WbstrTherefore said the disciples one to another, Hath any man brought him aught to eat?
KJB-1769Therefore said the disciples one to another, Hath any man brought him ought to eat?
KJB-1611Therefore said the disciples one to another, Hath any man brought him ought to eate?
BshpsTherfore sayde the disciples among them selues: Hath any man brought hym ought to eate? (Therefore said the disciples among themselves: Hath any man brought him ought to eate?)
GnvaThen said ye disciples betweene themselues, Hath any man brought him meate? (Then said ye/you_all disciples between themselves, Hath any man brought him meate? )
CvdlThen sayde the disciples amoge them selues: Hath eny man brought him meate? (Then said the disciples among themselves: Hath any man brought him meate?)
TNTThen sayd the disciples bitwene them selves: hath eny man brought him meate? (Then said the disciples bitwene them selves: hath/has any man brought him meate? )
WyclTherfor disciplis seiden togidir, Whether ony man hath brouyt him mete to ete? (Therefore disciples said together, Whether any man hath/has brought him meet to ete?)
LuthDa sprachen die Jünger untereinander: Hat ihm jemand zu essen gebracht? (So said the Yünger untereinander: Hat him someone to eat gebracht?)
ClVgDicebant ergo discipuli ad invicem: Numquid aliquis attulit ei manducare?[fn] (Dicebant therefore discipuli to invicem: Numquid aliwho/any attook to_him manducare? )
4.33Nunquid aliquis attulit. Non ausi sunt interrogare Dominum timentes ne ab eo reprehendantur, si incaute interrogaverint.
4.33Nunquid aliwho/any attulit. Non ausi are interrogare Dominum timentes not away eo reprehendantur, when/but_if incaute interrogaverint.
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).
The disciples think Jesus is literally talking about something to eat. They begin asking each other this question, expecting a “no” response. If it would be helpful in your language, you could translate this in a way that shows their uncertainty. Alternate translation: [Is it even possible that someone brought him food to eat?]
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”).
