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, 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).
ULTNow after the two days, he departed from there into Galilee;
USTAfter he stayed for two days with the Samaritans, Jesus left the city of Sychar and entered the region of Galilee.
T4TJesus had said previously that people did not honor prophets like himself when they tried to teach people in their own home area. So, two days later, Jesus and we disciples left that area and went to his own area in Galilee district, because he knew that people there would not think very highly of him, and as a result the Jewish leaders would not be jealous.
LEBAnd after the two days he departed from there into Galilee.
BBEAnd after the two days he went on from there into Galilee.
WymthAfter the two days He departed, and went into Galilee;
ASVAnd after the two days he went forth from thence into Galilee.
DRANow after two days, he departed thence, and went into Galilee.
YLTAnd after the two days he went forth thence, and went away to Galilee,
DrbyBut after the two days he went forth thence and went away into Galilee,
RVAnd after the two days he went forth from thence into Galilee.
WbstrNow after two days he departed thence, and went into Galilee.
KJB-1769¶ Now after two days he departed thence, and went into Galilee.
KJB-1611¶ [fn]Now after two dayes he departed thence, and went into Galilee: (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAfter two dayes he departed thence, and went away into Galilee. (After two days he departed thence, and went away into Galilee.)
GnvaSo two dayes after he departed thence, and went into Galile. (So two days after he departed thence, and went into Galilee. )
CvdlAfter two dayes he departed thence, and wente in to Galile. (After two days he departed thence, and went in to Galilee.)
TNTAfter two dayes he departed thence and wet awaye into Galile. (After two days he departed thence and wet away into Galilee. )
WyclAnd aftir twei daies he wente out fro thennus, and wente in to Galilee. (And after two days he went out from thence, and went in to Galilee.)
LuthAber nach zwei Tagen zog er aus von dannen und zog nach Galiläa. (But after two days pulled he out_of from dannen and pulled after Galiläa.)
ClVgPost duos autem dies exiit inde, et abiit in Galilæam.[fn] (Post duos however days exiit inde, and he_is_gone in Galilæam. )
4.43Ipsi enim audivimus. Quia sibi primum moratus miracula fecerat, nec nisi pauci in eum crediderunt, unde super viso signo crediderunt in eum discipuli ejus, non alii: et ideo a Samaritanis qui facile nullo signo viso crediderunt, revertitur ad istos, ut qui per priora non crediderunt, modo credant. Significat quod a gentibus facile conversis, in fine sæculi revertetur ad Judæos qui sunt sua patria, quia prius in eis honorem non habuerat.
4.43Ipsi because audivimus. Because sibi primum moratus miracula fecerat, but_not nisi pauci in him crediderunt, whence over viso signo crediderunt in him discipuli his, not/no alii: and ideo from Samaritanis who facile nullo signo viso crediderunt, revertitur to istos, as who through priora not/no crediderunt, modo credant. Significat that from nations facile conversis, in fine sæculi revertetur to Yudæos who are his_own patria, because first/before in to_them honorem not/no habuerat.
UGNTμετὰ δὲ τὰς δύο ἡμέρας, ἐξῆλθεν ἐκεῖθεν εἰς τὴν Γαλιλαίαν; (meta de tas duo haʸmeras, exaʸlthen ekeithen eis taʸn Galilaian;)
SBL-GNTΜετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ⸀ἐκεῖθεν εἰς τὴν Γαλιλαίαν· (Meta de tas duo haʸmeras exaʸlthen ⸀ekeithen eis taʸn Galilaian;)
TC-GNTΜετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν, [fn]καὶ ἀπῆλθεν εἰς τὴν Γαλιλαίαν. (Meta de tas duo haʸmeras exaʸlthen ekeithen, kai apaʸlthen eis taʸn Galilaian. )
This phrase introduces a new event that happened after the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: [After he had spent two days in Samaria]
Here, there could refer to: (1) the Samaritan city of Sychar. Alternate translation: [from Sychar] (2) the region of Samaria in general. Alternate translation: [from Samaria]
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”).
