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, 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).
ULTFor in this the saying is true, ‘One is the one sowing, and another, the one harvesting.’
USTWhat I’m going to say is true: One person sows the seeds, and another person harvests the crops.
BSBFor in this case the saying ‘One sows and another reaps’ is true.
BLBFor in this, the saying is true, that is, 'One is sowing, and another is reaping.'
AICNTFor in this the saying is true: ‘One sows and another reaps.’
OEBFor here the proverb holds good – “One sows, another reaps.”
LSB For in this case the saying is true, ‘One sows and another reaps.’
WEBBEFor in this the saying is true, ‘One sows, and another reaps.’
WymthFor it is in this that you see the real meaning of the saying, `The sower is one person, and the reaper is another.'
ASVFor herein is the saying true, One soweth, and another reapeth.
DRAFor in this is the saying true: That it is one man that soweth, and it is another that reapeth.
YLTfor in this the saying is the true one, that one is the sower and another the reaper.
DrbyFor in this is [verified] the true saying, It is one who sows and another who reaps.
RVFor herein is the saying true, One soweth, and another reapeth.
WbstrAnd herein is that saying true, One soweth, and another reapeth.
KJB-1769 And herein is that saying true, One soweth, and another reapeth.
KJB-1611And herein is that saying true: One soweth, and another reapeth. (Same as from KJB-1769 above, apart from punctuation)
BshpsAnd herein is the saying true, that one soweth, and another reapeth.
GnvaFor herein is the saying true, that one soweth, and an other reapeth.
CvdlFor herin is the prouerbe true: One soweth, another reapeth. (For herin is the proverb true: One soweth, another reapeth.)
TNTAnd herin is the sayinge true that one soweth and another repeth. (And herin is the saying true that one soweth and another repeth. )
WyclIn this thing is the word trewe, for anothir is that sowith, and anothir that repith. (In this thing is the word true, for another is that sowith, and another that repith.)
LuthDenn hier ist der Spruch wahr: Dieser säet, der andere schneidet. (Because hier is the/of_the Spruch wahr: Dieser säet, the/of_the other schneidet.)
ClVgIn hoc enim est verbum verum: quia alius est qui seminat, et alius est qui metit. (In this because it_is the_word verum: because alius it_is who seminat, and alius it_is who metit. )
UGNTἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινὸς, ὅτι ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων. (en gar toutōi ho logos estin alaʸthinos, hoti allos estin ho speirōn, kai allos ho therizōn.)
SBL-GNTἐν γὰρ τούτῳ ὁ λόγος ⸀ἐστὶν ἀληθινὸς ὅτι Ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων· (en gar toutōi ho logos ⸀estin alaʸthinos hoti Allos estin ho speirōn kai allos ho therizōn;)
TC-GNTἘν γὰρ τούτῳ ὁ λόγος ἐστὶν [fn]ὁ ἀληθινός, ὅτι Ἄλλος ἐστὶν ὁ σπείρων, καὶ ἄλλος ὁ θερίζων. (En gar toutōi ho logos estin ho alaʸthinos, hoti Allos estin ho speirōn, kai allos ho therizōn. )
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, this could refer to: (1) the statements in the rest of this verse and the next verse. Alternate translation: “regarding what I am about to say,” (2) the statement in the previous verse. Alternate translation: “regarding what I have just said,”
Jesus continues to speak to describe people proclaiming and receiving his message. This is part of an extended metaphor in verses 35–38. Here, sowing is used to refer to preparing people to receive the message of Jesus. If it would be helpful in your language, you could express this with a simile. Alternate translation: “One preparing people to receive the message is like one sowing”
Jesus continues to speak to describe people proclaiming and receiving his message. This is part of an extended metaphor in verses 35–38. Here, harvesting refers to proclaiming the message of Jesus to those already prepared to receive it. If it would be helpful in your language, you could express this with a simile. Alternate translation: “the one proclaiming the message to those who are receiving it is like one harvesting”
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”).
