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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=small word differences Clarity of original=clear Importance=normal (All still tentative.)
OET (OET-RV) The harvester gets paid with a harvest that will last forever so that the ones who plant and the ones who harvest can all celebrate.
OET-LV The one reaping is_receiving a_reward, and is_gathering_together fruit to eternal life, in_order_that the one sowing and the one reaping may_be_rejoicing together.
SR-GNT Ὁ θερίζων μισθὸν, λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων. ‡
(Ho therizōn misthon, lambanei kai sunagei karpon eis zōaʸn aiōnion, hina ho speirōn homou ⱪairaʸ kai ho therizōn.)
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/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 The one harvesting receives wages and gathers fruit for eternal life, so that the one sowing and the one harvesting might rejoice together.
UST The one who harvests these crops receives payment and collects fruit, which is people receiving life forever in heaven. The result is that those who sow the seed and those who reap the harvest will be glad together.
BSB § Already the reaper draws his wages and gathers a crop for eternal life, so that the sower and the reaper may rejoice together.
BLB The one reaping receives a reward and gathers fruit unto eternal life, so that the one sowing and the one reaping may rejoice together.
AICNT the one who reaps receives wages and gathers fruit for eternal life, so that [[also]][fn] that the one sowing may rejoice together with the one reaping.
4:36, also: Some manuscripts include. ℵ(01) A(02) D(05) Latin(a b d ff2 ) Syriac(syp) BYZ TR ‖ Absent from 𝔓66 𝔓75 B(03) C(04) Latin(e) NA28 SBLGNT THGNT.
OEB Already the reaper is receiving wages and gathering in sheaves for eternal life, so that sower and reaper rejoice together.
LSB Even now he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together.
WEBBE He who reaps receives wages and gathers fruit to eternal life, that both he who sows and he who reaps may rejoice together.
WMBB (Same as above)
NET The one who reaps receives pay and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.
LSV And he who is reaping receives a reward, and gathers fruit to continuous life, that both he who is sowing and he who is reaping may rejoice together;
FBV The reaper is being paid and harvesting a crop for eternal life so that both the sower and the reaper can celebrate.
TCNT He who reaps receives wages and gathers fruit for eternal life, so that [fn]both he who sows and he who reaps may rejoice together.
4:36 both ¦ — CT
T4T If you help them to accept my message, I will reward you [MET], as an owner of a field pays those who harvest the crops. Because of your work, people will gain eternal life.’ I have been telling people God’s message. That is like [MET] a man who plants seeds. You will help people to accept my message. That will be like [MET] harvesting crops. When that happens, both you and I will rejoice.
LEB The one who reaps receives wages and gathers fruit for eternal life, in order that the one who sows and the one who reaps can rejoice together.
BBE He who does the cutting now has his reward; he is getting together fruit for eternal life, so that he who did the planting and he who gets in the grain may have joy together.
Moff No Moff YHN (JHN) book available
Wymth The reaper gets pay and gathers in a crop in preparation for the Life of the Ages, that so the sower and the reapers may rejoice together.
ASV He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together.
DRA And he that reapeth receiveth wages, and gathereth fruit unto life everlasting: that both he that soweth, and he that reapeth, may rejoice together.
YLT 'And he who is reaping doth receive a reward, and doth gather fruit to life age-during, that both he who is sowing and he who is reaping may rejoice together;
Drby He that reaps receives wages and gathers fruit unto life eternal, that both he that sows and he that reaps may rejoice together.
RV He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together.
Wbstr And he that reapeth receiveth wages, and gathereth fruit to life eternal: that both he that soweth, and he that reapeth, may rejoice together.
KJB-1769 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
KJB-1611 And hee that reapeth receiueth wages, and gathereth fruite vnto life eternall: that both he that soweth, and he that reapeth, may reioyce together.
(And he that reapeth receives wages, and gathereth fruit unto life eternall: that both he that soweth, and he that reapeth, may rejoice together.)
Bshps And he that reapeth, receaueth wages, and gathereth fruite vnto lyfe eternall: that both he that soweth, & he that reapeth, myght reioyce together.
(And he that reapeth, receives wages, and gathereth fruit unto life eternall: that both he that soweth, and he that reapeth, might rejoice together.)
Gnva And he that reapeth, receiueth rewarde, and gathereth fruite vnto life eternall, that both he that soweth, and he that reapeth, might reioyce together.
(And he that reapeth, receives rewarde, and gathereth fruit unto life eternall, that both he that soweth, and he that reapeth, might rejoice together. )
Cvdl And he that reapeth, receaueth rewarde, and gathereth frute to euerlastinge life, that both he that soweth and he that reapeth, maye reioyse together.
(And he that reapeth, receives rewarde, and gathereth fruit to everlasting life, that both he that soweth and he that reapeth, may rejoice together.)
TNT And he that repeth receaveth rewarde and gaddereth frute vnto life eternall: that bothe he that soweth and he that repeth myght reioyse to gether.
(And he that repeth receives reward and gaddereth fruit unto life eternall: that both he that soweth and he that repeth might rejoice to gether. )
Wycl And he that repith takith hire, and gaderith fruyt in to euerlastynge lijf; that bothe he that sowith, and he that repith, haue ioye togidere.
(And he that repith takith hire, and gaderith fruit in to everlasting life; that both he that sowith, and he that repith, have joy together.)
Luth und wer da schneidet, der empfänget Lohn und sammelt Frucht zum ewigen Leben, auf daß sich miteinander freuen, der da säet und der da schneidet.
(and who there schneidet, the/of_the empfänget Lohn and sammelt Frucht for_the ewigen Leben, on that itself/yourself/themselves miteinander freuen, the/of_the there säet and the/of_the there schneidet.)
ClVg Et qui metit, mercedem accipit, et congregat fructum in vitam æternam: ut et qui seminat, simul gaudeat, et qui metit.[fn]
(And who metit, mercedem accipit, and congregat fructum in life eternal: as and who seminat, simul gaudeat, and who metit. )
4.36 Ut et qui seminat. Utroque opus erat, seminatore et messore, quia in hoc apparet probabile verbum, quia alius seminat, alius metit; nisi enim parati essent per prophetas, non audirent apostolos.
4.36 Ut and who seminat. Utroque opus was, seminatore and messore, because in this apparet probabile verbum, because alius seminat, alius metit; nisi because parati they_would_be through prophetas, not/no audirent apostolos.
UGNT ὁ θερίζων μισθὸν, λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.
(ho therizōn misthon, lambanei kai sunagei karpon eis zōaʸn aiōnion, hina ho speirōn homou ⱪairaʸ kai ho therizōn.)
SBL-GNT ⸀ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ⸀ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.
(⸀ho therizōn misthon lambanei kai sunagei karpon eis zōaʸn aiōnion, ⸀hina ho speirōn homou ⱪairaʸ kai ho therizōn.)
TC-GNT [fn]Καὶ ὁ θερίζων μισθὸν λαμβάνει, καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον· ἵνα [fn]καὶ ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.
(Kai ho therizōn misthon lambanei, kai sunagei karpon eis zōaʸn aiōnion; hina kai ho speirōn homou ⱪairaʸ kai ho therizōn. )
4:36 και ¦ — CT
Key for above GNTs: yellow:punctuation differs, red:words 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 / exmetaphor
ὁ θερίζων & καὶ ὁ θερίζων
the_‹one› reaping & and the_‹one› the_‹one› reaping & (Some words not found in SR-GNT: ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων)
Jesus continues to speak to describe people proclaiming and receiving his message. The act of harvesting crops is used to refer to the act of proclaiming Jesus’ message to those who are ready to receive it. If it would be helpful to your readers, you could express this metaphor as a simile. Alternate translation: “The one who is proclaiming the message to those who are being saved is like one who is harvesting … and the one who is like a harvester”
Note 2 topic: figures-of-speech / exmetaphor
μισθὸν, λαμβάνει
/a/_reward /is/_receiving
Jesus continues to speak to describe people proclaiming and receiving his message. Those who proclaim Jesus’ message are described as those who receive wages for their labor. Here, wages refers to the joy those who proclaim the message will receive, as indicated by the last clause in this verse. If it would be helpful to your readers, you could express this metaphor as a simile. Alternate translation: “has great joy that is like wages”
Note 3 topic: figures-of-speech / exmetaphor
καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον
and /is/_gathering_together fruit to life eternal
Jesus continues to speak to describe people proclaiming and receiving his message. Jesus uses the phrasefruit for eternal life to refer to people who believe his message and are forgiven for their sins, so that they can have eternal life with God in heaven. If it would be helpful in your language, you could translate this as a simile. Alternate translation: “and the people who believe the message and receive eternal life are like the fruit that the one who is harvesting gathers”
Note 4 topic: figures-of-speech / exmetaphor
ὁ σπείρων
the_‹one› the_‹one› sowing
Jesus continues to speak to describe people proclaiming and receiving his message. The act of sowing seed is used to refer to the act of preparing people to receive Jesus’ message. If it would be helpful to your readers, you could express this metaphor as a simile. Alternate translation: “the one who is preparing people to receive the message is like one who is sowing seed”
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”).