YHN 4:49 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, magenta:vocative.
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).

UST The official of the king said to him, “Sir, please come down to my home in Capernaum before my son dies!”

AICNT The royal official says to him, “Lord, come down before {my}[fn] child dies.”

4:49, my: Some manuscripts read “the.” D(05) Latin(b d e ff² )

OEB ‘Sir,’ said the officer, ‘come down before my child dies.’ And Jesus answered, ‘Go, your son is living.’

LSB The royal official said to Him, “Sir, come down before my child dies.”

WEBBE The nobleman said to him, “Sir, come down before my child dies.”

WMBB (Same as above)

NET “Sir,” the official said to him, “come down before my child dies.”

LSV The attendant says to Him, “Lord, come down before my child dies”;

FBV “Lord, just come before my child dies,” the official pleaded.

TCNT The royal official said to him, “Sir, come down before my boy dies.”

T4T But the official said to him, “Sir, ◄I believe in you/I believe that you came from God►. So please come down to my home before my son dies!”

LEB The royal official said to him, “Sir, come down before my child dies!”

BBE The man said, Sir, come down before my boy is dead.

Moff No Moff YHN (JHN) book available

Wymth "Sir," pleaded the officer, "come down before my child dies."

ASV The nobleman saith unto him, Sir, come down ere my child die.

DRA The ruler saith to him: Lord, come down before that my son die.

YLT The courtier saith unto him, 'Sir, come down before my child die;'

Drby The courtier says to him, Sir, come down ere my child die.

RV The nobleman saith unto him, Sir, come down ere my child die.

Wbstr The nobleman saith to him, Sir, come down ere my child dieth.

KJB-1769 The nobleman saith unto him, Sir, come down ere my child die.
(The nobleman saith/says unto him, Sir, come down ere my child die. )

KJB-1611 The noble man saith vnto him, Syr, come downe ere my child die.
(The noble man saith/says unto him, Syr, come down ere my child die.)

Bshps The ruler sayth vnto hym: Syr, come downe or euer that my sonne dye.
(The ruler saith/says unto him: Syr, come down or ever that my son die.)

Gnva The ruler said vnto him, Syr, goe downe before my sonne dye.
(The ruler said unto him, Syr, go down before my son die. )

Cvdl The ruler sayde vnto him: Come downe Syr, or euer my childe dye.
(The ruler said unto him: Come down Syr, or ever my child die.)

TNT The ruler sayd vnto him: Syr come awaye or ever that my chylde dye.
(The ruler said unto him: Syr come away or ever that my chylde die. )

Wyc The litil kyng seith to hym, Lord, come doun, bifor that my sone die.
(The little king saith/says to him, Lord, come down, before that my son die.)

Luth Der Königische sprach zu ihm: HErr, komm hinab, ehe denn mein Kind stirbt!
(The kingische spoke to him: LORD, komm hinab, before because my Kind stirbt!)

ClVg Dicit ad eum regulus: Domine, descende priusquam moriatur filius meus.[fn]
(Dicit to him regulus: Domine, descende first/beforequam moriatur son meus. )

4.49 Descende. Quasi aliter non posset sanare, nisi præsens esset. Unde Dominus indicans se non deesse ubi invitatur, solo jussu sanat, unde: Vade, filius tuus. Ad filium reguli non vadit, ne divitias honorare videatur, ad servum centurionis ire promittit qui naturam hominis non despicit: in quo superbiam destruit quæ in hominibus non pensat naturam, sed quæ extra patent. Credidit ipse. Non alii cives, in quo paucitas fidei Judæorum signatur, quamvis signa viderint, unde infert: Hoc iterum secundum signum fecit Jesus. Sicut supra multitudo gentium solo verbo convertendarum in Samaritanis signabatur.

4.49 Descende. Quasi aliter not/no posset sanare, nisi præsens esset. Unde Master indicans se not/no deesse where invitatur, solo yussu sanat, unde: Vade, son tuus. Ad son reguli not/no vadit, not divitias honorare videatur, to servum centurionis ire promittit who naturam of_man not/no despicit: in quo superbiam destruit which in hominibus not/no pensat naturam, but which extra patent. Credidit ipse. Non alii cives, in quo paucitas of_faith Yudæorum signatur, quamvis signa viderint, whence infert: This again after/second signum he_did Yesus. Sicut supra multitudo gentium solo verbo convertendarum in Samaritanis signabatur.

UGNT λέγει πρὸς αὐτὸν ὁ βασιλικός, κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.
(legei pros auton ho basilikos, kurie, katabaʸthi prin apothanein to paidion mou.)

SBL-GNT λέγει πρὸς αὐτὸν ὁ βασιλικός· Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.
(legei pros auton ho basilikos; Kurie, katabaʸthi prin apothanein to paidion mou.)

TC-GNT Λέγει πρὸς αὐτὸν ὁ βασιλικός, Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.
(Legei pros auton ho basilikos, Kurie, katabaʸthi prin apothanein to paidion mou. )

Key for above GNTs: yellow:punctuation differs (from our SR-GNT base).

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Jesus Speaks with a Woman in Samaria

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”).

Parallel YHN 4:49

Jesus Speaks with a Woman in Samaria