← Rudi kwenye Yohana 4 · Ukurasa kamili wa kujifunza Yohana 4

Jinsi makubaliano ya Yohana 4 yalivyotengenezwa

Kila hatua ya mchakato, kama ilivyoendeshwa. Hakuna kilichohaririwa kwa mkono hapa: tafsiri zilitoka kwenye kanzidata ya programu hii, kila usomaji wa mapokeo ulitolewa kupitia maombi yaliyotengwa ambayo hayaonani (kutengwa kunazuia kuegemea upande mmoja; hakuyafanyi kuwa mashahidi huru), na makubaliano yaliunganishwa kutokana na usomaji huo pekee.

Modeli:: gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)
Imetengenezwa:: Oct 9, 2026, 12:29 AM UTC
Method:: claim-audited, source-language-based, family-weighted

Ukaguzi wa uwiano kati ya hatua: umefaulu — ukweli wa tafsiri, hesabu za ngazi, msamiati wa nathari, na sababu za Chaguzi Zilizofanywa zimekaguliwa zikilinganishwa na matini zilizochapishwa.

Hatua ya 1Soma kifungu katika kila tafsiri iliyo katika miliki ya umma

7 translations, fed to every step. The AI-generated NCB is never a source.

WEB · World English Bible

¹Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John ²(although Jesus himself didn’t baptize, but his disciples), ³he left Judea and departed into Galilee. ⁴He needed to pass through Samaria. ⁵So he came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph. ⁶Jacob’s well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. ⁷A woman of Samaria came to draw water. Jesus said to her, “Give me a drink.” ⁸For his disciples had gone away into the city to buy food. ⁹The Samaritan woman therefore said to him, “How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?” (For Jews have no dealings with Samaritans.) ¹⁰Jesus answered her, “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” ¹¹The woman said to him, “Sir, you have nothing to draw with, and the well is deep. So where do you get that living water? ¹²Are you greater than our father Jacob, who gave us the well and drank from it himself, as did his children and his livestock?” ¹³Jesus answered her, “Everyone who drinks of this water will thirst again, ¹⁴but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.” ¹⁵The woman said to him, “Sir, give me this water, so that I don’t get thirsty, neither come all the way here to draw.” ¹⁶Jesus said to her, “Go, call your husband, and come here.” ¹⁷The woman answered, “I have no husband.” Jesus said to her, “You said well, ‘I have no husband,’ ¹⁸for you have had five husbands; and he whom you now have is not your husband. This you have said truly.” ¹⁹The woman said to him, “Sir, I perceive that you are a prophet. ²⁰Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship.” ²¹Jesus said to her, “Woman, believe me, the hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. ²²You worship that which you don’t know. We worship that which we know; for salvation is from the Jews. ²³But the hour comes, and now is, when the true worshipers will worship the Father in spirit and truth, for the Father seeks such to be his worshipers. ²⁴God is spirit, and those who worship him must worship in spirit and truth.” ²⁵The woman said to him, “I know that Messiah is coming, he who is called Christ. When he has come, he will declare to us all things.” ²⁶Jesus said to her, “I am he, the one who speaks to you.” ²⁷Just then, his disciples came. They marveled that he was speaking with a woman; yet no one said, “What are you looking for?” or, “Why do you speak with her?” ²⁸So the woman left her water pot, went away into the city, and said to the people, ²⁹“Come, see a man who told me everything that I have done. Can this be the Christ?” ³⁰They went out of the city, and were coming to him. ³¹In the meanwhile, the disciples urged him, saying, “Rabbi, eat.” ³²But he said to them, “I have food to eat that you don’t know about.” ³³The disciples therefore said to one another, “Has anyone brought him something to eat?” ³⁴Jesus said to them, “My food is to do the will of him who sent me and to accomplish his work. ³⁵Don’t you say, ‘There are yet four months until the harvest’? Behold, I tell you, lift up your eyes and look at the fields, that they are white for harvest already. ³⁶He who reaps receives wages and gathers fruit to eternal life, that both he who sows and he who reaps may rejoice together. ³⁷For in this the saying is true, ‘One sows, and another reaps.’ ³⁸I sent you to reap that for which you haven’t labored. Others have labored, and you have entered into their labor.” ³⁹From that city many of the Samaritans believed in him because of the word of the woman, who testified, “He told me everything that I have done.” ⁴⁰So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. ⁴¹Many more believed because of his word. ⁴²They said to the woman, “Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world.” ⁴³After the two days he went out from there and went into Galilee. ⁴⁴For Jesus himself testified that a prophet has no honor in his own country. ⁴⁵So when he came into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast, for they also went to the feast. ⁴⁶Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. ⁴⁷When he heard that Jesus had come out of Judea into Galilee, he went to him and begged him that he would come down and heal his son, for he was at the point of death. ⁴⁸Jesus therefore said to him, “Unless you see signs and wonders, you will in no way believe.” ⁴⁹The nobleman said to him, “Sir, come down before my child dies.” ⁵⁰Jesus said to him, “Go your way. Your son lives.” The man believed the word that Jesus spoke to him, and he went his way. ⁵¹As he was going down, his servants met him and reported, saying “Your child lives!” ⁵²So he inquired of them the hour when he began to get better. They said therefore to him, “Yesterday at the seventh hour, the fever left him.” ⁵³So the father knew that it was at that hour in which Jesus said to him, “Your son lives.” He believed, as did his whole house. ⁵⁴This is again the second sign that Jesus did, having come out of Judea into Galilee.

KJV · King James Version

¹When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, ²(Though Jesus himself baptized not, but his disciples,) ³He left Judea, and departed again into Galilee. ⁴And he must needs go through Samaria. ⁵Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. ⁶Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. ⁷There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. ⁸(For his disciples were gone away unto the city to buy meat.) ⁹Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. ¹⁰Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. ¹¹The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? ¹²Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? ¹³Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: ¹⁴But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. ¹⁵The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. ¹⁶Jesus saith unto her, Go, call thy husband, and come hither. ¹⁷The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: ¹⁸For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. ¹⁹The woman saith unto him, Sir, I perceive that thou art a prophet. ²⁰Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. ²¹Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. ²²Ye worship ye know not what: we know what we worship: for salvation is of the Jews. ²³But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. ²⁴God is a Spirit: and they that worship him must worship him in spirit and in truth. ²⁵The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. ²⁶Jesus saith unto her, I that speak unto thee am he. ²⁷And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? ²⁸The woman then left her waterpot, and went her way into the city, and saith to the men, ²⁹Come, see a man, which told me all things that ever I did: is not this the Christ? ³⁰Then they went out of the city, and came unto him. ³¹In the mean while his disciples prayed him, saying, Master, eat. ³²But he said unto them, I have meat to eat that ye know not of. ³³Therefore said the disciples one to another, Hath any man brought him ought to eat? ³⁴Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. ³⁵Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. ³⁶And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. ³⁷And herein is that saying true, One soweth, and another reapeth. ³⁸I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. ³⁹And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. ⁴⁰So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. ⁴¹And many more believed because of his own word; ⁴²And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. ⁴³Now after two days he departed thence, and went into Galilee. ⁴⁴For Jesus himself testified, that a prophet hath no honour in his own country. ⁴⁵Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. ⁴⁶So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. ⁴⁷When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. ⁴⁸Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. ⁴⁹The nobleman saith unto him, Sir, come down ere my child die. ⁵⁰Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. ⁵¹And as he was now going down, his servants met him, and told him, saying, Thy son liveth. ⁵²Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. ⁵³So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. ⁵⁴This is again the second miracle that Jesus did, when he was come out of Judea into Galilee.

ASV · American Standard Version

¹When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John ²(although Jesus himself baptized not, but his disciples), ³he left Judæa, and departed again into Galilee. ⁴And he must needs pass through Samaria. ⁵So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: ⁶and Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus by the well. It was about the sixth hour. ⁷There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. ⁸For his disciples were gone away into the city to buy food. ⁹The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, who am a Samaritan woman? (For Jews have no dealings with Samaritans.) ¹⁰Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. ¹¹The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou that living water? ¹²Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his sons, and his cattle? ¹³Jesus answered and said unto her, Every one that drinketh of this water shall thirst again: ¹⁴but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life. ¹⁵The woman saith unto him, Sir, give me this water, that I thirst not, neither come all the way hither to draw. ¹⁶Jesus saith unto her, Go, call thy husband, and come hither. ¹⁷The woman answered and said unto him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband: ¹⁸for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly. ¹⁹The woman saith unto him, Sir, I perceive that thou art a prophet. ²⁰Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. ²¹Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. ²²Ye worship that which ye know not: we worship that which we know; for salvation is from the Jews. ²³But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers. ²⁴God is a Spirit: and they that worship him must worship in spirit and truth. ²⁵The woman saith unto him, I know that Messiah cometh (he that is called Christ): when he is come, he will declare unto us all things. ²⁶Jesus saith unto her, I that speak unto thee am he. ²⁷And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her? ²⁸So the woman left her waterpot, and went away into the city, and saith to the people, ²⁹Come, see a man, who told me all things that ever I did: can this be the Christ? ³⁰They went out of the city, and were coming to him. ³¹In the mean while the disciples prayed him, saying, Rabbi, eat. ³²But he said unto them, I have meat to eat that ye know not. ³³The disciples therefore said one to another, Hath any man brought him aught to eat? ³⁴Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his work. ³⁵Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest. ³⁶He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together. ³⁷For herein is the saying true, One soweth, and another reapeth. ³⁸I sent you to reap that whereon ye have not labored: others have labored, and ye are entered into their labor. ³⁹And from that city many of the Samaritans believed on him because of the word of the woman, who testified, He told me all things that ever I did. ⁴⁰So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. ⁴¹And many more believed because of his word; ⁴²and they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world. ⁴³And after the two days he went forth from thence into Galilee. ⁴⁴For Jesus himself testified, that a prophet hath no honor in his own country. ⁴⁵So when he came into Galilee, the Galilæans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast. ⁴⁶He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. ⁴⁷When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son; for he was at the point of death. ⁴⁸Jesus therefore said unto him, Except ye see signs and wonders, ye will in no wise believe. ⁴⁹The nobleman saith unto him, Sir, come down ere my child die. ⁵⁰Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went his way. ⁵¹And as he was now going down, his servants met him, saying, that his son lived. ⁵²So he inquired of them the hour when he began to amend. They said therefore unto him, Yesterday at the seventh hour the fever left him. ⁵³So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. ⁵⁴This is again the second sign that Jesus did, having come out of Judæa into Galilee.

YLT · Young's Literal Translation

¹When therefore the Lord knew that the Pharisees heard that Jesus more disciples doth make and baptize than John, ²(though indeed Jesus himself was not baptizing, but his disciples,) ³he left Judea and went away again to Galilee, ⁴and it was behoving him to go through Samaria. ⁵He cometh, therefore, to a city of Samaria, called Sychar, near to the place that Jacob gave to Joseph his son; ⁶and there was there a well of Jacob. Jesus therefore having been weary from the journeying, was sitting thus on the well; it was as it were the sixth hour; ⁷there cometh a woman out of Samaria to draw water. Jesus saith to her, `Give me to drink;' ⁸for his disciples were gone away to the city, that they may buy victuals; ⁹the Samaritan woman therefore saith to him, `How dost thou, being a Jew, ask drink from me, being a Samaritan woman?' for Jews have no dealing with Samaritans. ¹⁰Jesus answered and said to her, `If thou hadst known the gift of God, and who it is who is saying to thee, Give me to drink, thou wouldest have asked him, and he would have given thee living water.' ¹¹The woman saith to him, `Sir, thou hast not even a vessel to draw with, and the well is deep; whence, then, hast thou the living water? ¹²Art thou greater than our father Jacob, who did give us the well, and himself out of it did drink, and his sons, and his cattle?' ¹³Jesus answered and said to her, `Every one who is drinking of this water shall thirst again; ¹⁴but whoever may drink of the water that I will give him, may not thirst--to the age; and the water that I will give him shall become in him a well of water, springing up to life age-during.' ¹⁵The woman saith unto him, `Sir, give me this water, that I may not thirst, nor come hither to draw.' ¹⁶Jesus saith to her, `Go, call thy husband, and come hither;' ¹⁷the woman answered and said, `I have not a husband.' Jesus saith to her, `Well didst thou say--A husband I have not; ¹⁸for five husbands thou hast had, and, now, he whom thou hast is not thy husband; this hast thou said truly.' ¹⁹The woman saith to him, `Sir, I perceive that thou art a prophet; ²⁰our fathers in this mountain did worship, and ye--ye say that in Jerusalem is the place where it behoveth to worship.' ²¹Jesus saith to her, `Woman, believe me, that there doth come an hour, when neither in this mountain, nor in Jerusalem, shall ye worship the Father; ²²ye worship what ye have not known; we worship what we have known, because the salvation is of the Jews; ²³but, there cometh an hour, and it now is, when the true worshippers will worship the Father in spirit and truth, for the Father also doth seek such to worship him; ²⁴God <FI>is<Fi> a Spirit, and those worshipping Him, in spirit and truth it doth behove to worship.' ²⁵The woman saith to him, `I have known that Messiah doth come, who is called Christ, when that one may come, he will tell us all things;' ²⁶Jesus saith to her, `I am <FI>he<Fi> , who am speaking to thee.' ²⁷And upon this came his disciples, and were wondering that with a woman he was speaking, no one, however, said, `What seekest thou?' or `Why speakest thou with her?' ²⁸The woman then left her water-jug, and went away to the city, and saith to the men, ²⁹`Come, see a man, who told me all things--as many as I did; is this the Christ?' ³⁰They went forth therefore out of the city, and were coming unto him. ³¹And in the meanwhile his disciples were asking him, saying, `Rabbi, eat;' ³²and he said to them, `I have food to eat that ye have not known.' ³³The disciples then said one to another, `Did any one bring him anything to eat?' ³⁴Jesus saith to them, `My food is, that I may do the will of Him who sent me, and may finish His work; ³⁵do not say that it is yet four months, and the harvest cometh; lo, I say to you, Lift up your eyes, and see the fields, that they are white unto harvest already. ³⁶`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; ³⁷for in this the saying is the true one, that one is the sower and another the reaper. ³⁸I sent you to reap that on which ye have not laboured; others laboured, and ye into their labour have entered. ³⁹And from that city many believed in him, of the Samaritans, because of the word of the woman testifying, --`He told me all things--as many as I did.' ⁴⁰When, then, the Samaritans came unto him, they were asking him to remain with them, and he remained there two days; ⁴¹and many more did believe because of his word, ⁴²and said to the woman--`No more because of thy speaking do we believe; for we ourselves have heard and known that this is truly the Saviour of the world--the Christ.' ⁴³And after the two days he went forth thence, and went away to Galilee, ⁴⁴for Jesus himself testified that a prophet in his own country shall not have honour; ⁴⁵when then, he came to Galilee, the Galileans received him, having seen all things that he did in Jerusalem in the feast--for they also went to the feast. ⁴⁶Jesus came, therefore, again to Cana of Galilee, where he made the water wine, and there was a certain courtier, whose son was ailing in Capernaum, ⁴⁷he, having heard that Jesus is come out of Judea to Galilee, went away unto him, and was asking him that he may come down and may heal his son, for he was about to die. ⁴⁸Jesus then said unto him, `If signs and wonders ye may not see, ye will not believe.' ⁴⁹The courtier saith unto him, `Sir, come down before my child die;' ⁵⁰Jesus saith to him, `Be going on; thy son doth live.' And the man believed the word that Jesus said to him, and was going on, ⁵¹and he now going down, his servants met him, and told, saying--`Thy child doth live;' ⁵²he inquired then of them the hour in which he became better, and they said to him--`Yesterday at the seventh hour the fever left him;' ⁵³then the father knew that <FI>it was<Fi> in that hour in which Jesus said to him--`Thy son doth live,' and he himself believed, and his whole house; ⁵⁴this again a second sign did Jesus, having come out of Judea to Galilee.

Darby · Darby Translation

¹When therefore the Lord knew that the Pharisees had heard that Jesus makes and baptises more disciples than John ²(however, Jesus himself did not baptise, but his disciples), ³he left Judaea and went away again unto Galilee. ⁴And he must needs pass through Samaria. ⁵He comes therefore to a city of Samaria called Sychar, near to the land which Jacob gave to his son Joseph. ⁶Now a fountain of Jacob's was there; Jesus therefore, being wearied with the way he had come, sat just as he was at the fountain. It was about the sixth hour. ⁷A woman comes out of Samaria to draw water. Jesus says to her, Give me to drink ⁸(for his disciples had gone away into the city that they might buy provisions). ⁹The Samaritan woman therefore says to him, How dost thou, being a Jew, ask to drink of me who am a Samaritan woman? for Jews have no intercourse with Samaritans. ¹⁰Jesus answered and said to her, If thou knewest the gift of God, and who it is that says to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water. ¹¹The woman says to him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou the living water? ¹²Art thou greater than our father Jacob, who gave us the well, and drank of it himself, and his sons, and his cattle? ¹³Jesus answered and said to her, Every one who drinks of this water shall thirst again; ¹⁴but whosoever drinks of the water which I shall give him shall never thirst for ever, but the water which I shall give him shall become in him a fountain of water, springing up into eternal life. ¹⁵The woman says to him, Sir, give me this water, that I may not thirst nor come here to draw. ¹⁶Jesus says to her, Go, call thy husband, and come here. ¹⁷The woman answered and said, I have not a husband. Jesus says to her, Thou hast well said, I have not a husband; ¹⁸for thou hast had five husbands, and he whom now thou hast is not thy husband: this thou hast spoken truly. ¹⁹The woman says to him, Sir, I see that thou art a prophet. ²⁰Our fathers worshipped in this mountain, and ye say that in Jerusalem is the place where one must worship. ²¹Jesus says to her, Woman, believe me, [the] hour is coming when ye shall neither in this mountain nor in Jerusalem worship the Father. ²²Ye worship ye know not what; we worship what we know, for salvation is of the Jews. ²³But [the] hour is coming and now is, when the true worshippers shall worship the Father in spirit and truth; for also the Father seeks such as his worshippers. ²⁴God [is] a spirit; and they who worship him must worship [him] in spirit and truth. ²⁵The woman says to him, I know that Messias is coming, who is called Christ; when he comes he will tell us all things. ²⁶Jesus says to her, I who speak to thee am [he]. ²⁷And upon this came his disciples, and wondered that he spoke with a woman; yet no one said, What seekest thou? or, Why speakest thou with her? ²⁸The woman then left her waterpot and went away into the city, and says to the men, ²⁹Come, see a man who told me all things I had ever done: is not he the Christ? ³⁰They went out of the city and came to him. ³¹But meanwhile the disciples asked him saying, Rabbi, eat. ³²But he said to them, I have food to eat which ye do not know. ³³The disciples therefore said to one another, Has any one brought him [anything] to eat? ³⁴Jesus says to them, My food is that I should do the will of him that has sent me, and that I should finish his work. ³⁵Do not ye say, that there are yet four months and the harvest comes? Behold, I say to you, Lift up your eyes and behold the fields, for they are already white to harvest. ³⁶He that reaps receives wages and gathers fruit unto life eternal, that both he that sows and he that reaps may rejoice together. ³⁷For in this is [verified] the true saying, It is one who sows and another who reaps. ³⁸I have sent you to reap that on which ye have not laboured; others have laboured, and ye have entered into their labours. ³⁹But many of the Samaritans of that city believed on him because of the word of the woman who bore witness, He told me all things that I had ever done. ⁴⁰When therefore the Samaritans came to him they asked him to abide with them, and he abode there two days. ⁴¹And more a great deal believed on account of his word; ⁴²and they said to the woman, [It is] no longer on account of thy saying that we believe, for we have heard him ourselves, and we know that this is indeed the Saviour of the world. ⁴³But after the two days he went forth thence and went away into Galilee, ⁴⁴for Jesus himself bore witness that a prophet has no honour in his own country. ⁴⁵When therefore he came into Galilee, the Galileans received him, having seen all that he had done in Jerusalem during the feast, for they also went to the feast. ⁴⁶He came therefore again to Cana of Galilee, where he made the water wine. And there was a certain courtier in Capernaum whose son was sick. ⁴⁷He, having heard that Jesus had come out of Judaea into Galilee, went to him and asked [him] that he would come down and heal his son, for he was about to die. ⁴⁸Jesus therefore said to him, Unless ye see signs and wonders ye will not believe. ⁴⁹The courtier says to him, Sir, come down ere my child die. ⁵⁰Jesus says to him, Go, thy son lives. And the man believed the word which Jesus said to him, and went his way. ⁵¹But already, as he was going down, his servants met him and brought [him] word saying, Thy child lives. ⁵²He inquired therefore from them the hour at which he got better. And they said to him, Yesterday at the seventh hour the fever left him. ⁵³The father therefore knew that [it was] in that hour in which Jesus said to him, Thy son lives; and he believed, himself and his whole house. ⁵⁴This second sign again did Jesus, being come out of Judaea into Galilee.

Webster · Webster Bible

¹When therefore the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John, ²(Though Jesus himself baptized not, but his disciples,) ³He left Judea, and departed again into Galilee. ⁴And he must needs go through Samaria. ⁵Then he cometh to a city of Samaria, which is called Sychar, near to the parcel of ground, that Jacob gave to his son Joseph. ⁶Now Jacob's well was there. Jesus therefore being wearied with [his] journey, sat thus on the well: [and] it was about the sixth hour. ⁷There cometh a woman of Samaria to draw water: Jesus saith to her, Give me to drink. ⁸(For his disciples had gone to the city to buy provisions.) ⁹Then saith the woman of Samaria to him, How is it that thou, being a Jew, askest drink of me, who am a woman of Samaria? for the Jews have no dealings with the Samaritans. ¹⁰Jesus answered and said to her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldst have asked him, and he would have given thee living water. ¹¹The woman saith to him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? ¹²Art thou greater than our father Jacob, who gave us the well, and drank of it himself, and his children, and his cattle? ¹³Jesus answered and said to her, Whoever drinketh of this water, shall thirst again: ¹⁴But whoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. ¹⁵The woman saith to him, Sir, give me this water, that I may not thirst, neither come hither to draw. ¹⁶Jesus saith to her, Go, call thy husband, and come hither. ¹⁷The woman answered and said, I have no husband. Jesus said to her, Thou hast well said, I have no husband: ¹⁸For thou hast had five husbands, and he whom thou now hast, is not thy husband: in that thou hast spoken truth. ¹⁹The woman saith to him, Sir, I perceive that thou art a prophet. ²⁰Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. ²¹Jesus saith to her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. ²²Ye worship ye know not what: we know what we worship, for salvation is from the Jews. ²³But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. ²⁴God [is] a Spirit: and they that worship him, must worship [him] in spirit and in truth. ²⁵The woman saith to him, I know that Messiah cometh, who is called Christ; when he is come, he will tell us all things. ²⁶Jesus saith to her, I that speak to thee am [he]. ²⁷And upon this came his disciples, and marveled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? ²⁸The woman then left her waterpot, and went into the city, and saith to the men, ²⁹Come, see a man who hath told me all things that ever I did: is not this the Christ? ³⁰Then they went out of the city, and came to him. ³¹In the mean while his disciples prayed him, saying, Master, eat. ³²But he said to them, I have food to eat that ye know not of. ³³Therefore said the disciples one to another, Hath any man brought him [aught] to eat? ³⁴Jesus saith to them, My food is to do the will of him that sent me, and to finish his work. ³⁵Say not ye, There are yet four months, and [then] cometh harvest? behold, I say to you, Lift up your eyes, and look on the fields; for they are white already to harvest. ³⁶And he that reapeth receiveth wages, and gathereth fruit to life eternal: that both he that soweth, and he that reapeth, may rejoice together. ³⁷And herein is that saying true, One soweth, and another reapeth. ³⁸I sent you to reap that on which ye bestowed no labor: other men labored, and ye have entered into their labors. ³⁹And many of the Samaritans of that city believed on him for the saying of the woman, who testified, He told me all that ever I did. ⁴⁰So when the Samaritans had come to him, they besought him that he would tarry with them: and he abode there two days. ⁴¹And many more believed, because of his own word; ⁴²And said to the woman, Now we believe, not because of thy saying: for we have heard [him] ourselves, and know that this is indeed the Christ, the Savior of the world. ⁴³Now after two days he departed thence, and went into Galilee. ⁴⁴For Jesus himself testified that a prophet hath no honor in his own country. ⁴⁵Then when he had come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast: for they also went to the feast. ⁴⁶So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. ⁴⁷When he heard that Jesus had come from Judea into Galilee, he went to him, and besought him that he would come down, and heal his son: for he was at the point of death. ⁴⁸Then said Jesus to him, Except ye see signs and wonders, ye will not believe. ⁴⁹The nobleman saith to him, Sir, come down ere my child dieth. ⁵⁰Jesus saith to him, Go; thy son liveth. And the man believed the word that Jesus had spoken to him, and he departed. ⁵¹And as he was now going down, his servants met him, and told [him], saying, Thy son liveth. ⁵²Then he inquired of them the hour when he began to amend: and they said to him, Yesterday at the seventh hour the fever left him. ⁵³So the father knew that [it was] at the same hour in which Jesus said to him, Thy son liveth: and he himself believed, and his whole house. ⁵⁴This [is] again the second miracle [that] Jesus performed, when he had come from Judea into Galilee.

DRC · Douay-Rheims (Challoner)

¹When Jesus therefore understood that the Pharisees had heard that Jesus maketh more disciples, and baptizeth more than John, ²(Though Jesus himself did not baptize, but his disciples,) ³He left Judea, and went again into Galilee. ⁴And he was of necessity to pass through Samaria. ⁵He cometh therefore to a city of Samaria, which is called Sichar, near the land which Jacob gave to his son Joseph. ⁶Now Jacob’s well was there. Jesus therefore being wearied with his journey, sat thus on the well. It was about the sixth hour. ⁷There cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink. ⁸For his disciples were gone into the city to buy meats. ⁹Then that Samaritan woman saith to him: How dost thou, being a Jew, ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans. ¹⁰Jesus answered, and said to her: If thou didst know the gift of God, and who he is that saith to thee, Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water. ¹¹The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep; from whence then hast thou living water? ¹²Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle? ¹³Jesus answered, and said to her: Whosoever drinketh of this water, shall thirst again; but he that shall drink of the water that I will give him, shall not thirst for ever: ¹⁴But the water that I will give him, shall become in him a fountain of water, springing up into life everlasting. ¹⁵The woman saith to him: Sir, give me this water, that I may not thirst, nor come hither to draw. ¹⁶Jesus saith to her: Go, call thy husband, and come hither. ¹⁷The woman answered, and said: I have no husband. Jesus said to her: Thou hast said well, I have no husband: ¹⁸For thou hast had five husbands: and he whom thou now hast, is not thy husband. This thou hast said truly. ¹⁹The woman saith to him: Sir, I perceive that thou art a prophet. ²⁰Our fathers adored on this mountain, and you say, that at Jerusalem is the place where men must adore. ²¹Jesus saith to her: Woman, believe me, that the hour cometh, when you shall neither on this mountain, not in Jerusalem, adore the Father. ²²You adore that which you know not: we adore that which we know; for salvation is of the Jews. ²³But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him. ²⁴God is a spirit; and they that adore him, must adore him in spirit and in truth. ²⁵The woman saith to him: I know that the Messias cometh (who is called Christ). Therefore, when he is come, he will tell us all things. ²⁶Jesus saith to her: I am he, who am speaking with thee. ²⁷And immediately his disciples came; and they wondered that he talked with the woman. Yet no man said: What seekest thou? or, why talkest thou with her? ²⁸The woman therefore left her waterpot, and went her way into the city, and saith to the men there: ²⁹Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ? ³⁰They went therefore out of the city, and came unto him. ³¹In the mean time the disciples prayed him, saying: Rabbi, eat. ³²But he said to them: I have meat to eat, which you know not. ³³The disciples therefore said one to another: Hath any man brought him to eat? ³⁴Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work. ³⁵Do you not say, There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest. ³⁶And he that reapeth receiveth wages, and gathereth fruit unto life everlasting: that both he that soweth, and he that reapeth, may rejoice together. ³⁷For in this is the saying true: That it is one man that soweth, and it is another that reapeth. ³⁸I have sent you to reap that in which you did not labour: others have laboured, and you have entered into their labours. ³⁹Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done. ⁴⁰So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days. ⁴¹And many more believed in him because of his own word. ⁴²And they said to the woman: We now believe, not for thy saying: for we ourselves have heard him, and know that this is indeed the Saviour of the world. ⁴³Now after two days, he departed thence, and went into Galilee. ⁴⁴For Jesus himself gave testimony that a prophet hath no honour in his own country. ⁴⁵And when he was come into Galilee, the Galileans received him, having seen all the things he had done at Jerusalem on the festival day; for they also went to the festival day. ⁴⁶He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum. ⁴⁷He having heard that Jesus was come from Judea into Galilee, went to him, and prayed him to come down, and heal his son; for he was at the point of death. ⁴⁸Jesus therefore said to him: Unless you see signs and wonders, you believe not. ⁴⁹The ruler saith to him: Lord, come down before that my son die. ⁵⁰Jesus saith to him: Go thy way; thy son liveth. The man believed the word which Jesus said to him, and went his way. ⁵¹And as he was going down, his servants met him; and they brought word, saying, that his son lived. ⁵²He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday, at the seventh hour, the fever left him. ⁵³The father therefore knew, that it was at the same hour that Jesus said to him, Thy son liveth; and himself believed, and his whole house. ⁵⁴This is again the second miracle that Jesus did, when he was come out of Judea into Galilee.

Hatua ya 2Each eligible tradition reads the chapter — 12 voting profiles across 3 families

Wasifu uliotengenezwa na AI uliotengwa na hauuonani. Unatambua aina ya fasihi, na ni mkweli kuhusu maelezo hafifu.

Ancient Communions · The undivided-church and pre-Reformation episcopal traditions.

Catholicaudit ✓

Mtazamo uliopewa modeli:Roman Catholic tradition drawing on both Latin AND Eastern Catholic sources — and actually showing the Eastern dimension, not merely promising it: Scripture within Sacred Tradition and the Magisterium (the Catechism, the Latin Fathers, Augustine, Aquinas and the scholastics, the councils) together with the Eastern Catholic churches in communion with Rome and the Greek and Syriac Fathers they share. Sacramental and typological reading. Distinguish teaching shared across the whole Catholic communion from emphases specific to the Latin or to the Eastern Catholic churches.

Maana ya moja kwa moja — In this narrative, Jesus transcends strict social and ethnic boundaries by asking a Samaritan woman for a drink. Through their dialogue, he reveals himself as the Messiah and the giver of 'living water' that quenches spiritual thirst permanently. He redefines true worship as being in 'spirit and truth,' unconfined to either Mount Gerizim or Jerusalem. The woman's testimony leads many Samaritans to believe. Simultaneously, Jesus teaches his disciples that doing the Father's will is his true sustenance and points to an immediate spiritual harvest. The chapter concludes with a second sign at Cana, where Jesus heals a royal official's son from a distance, demonstrating the power of his spoken word.

Reception — Catholic tradition reads this chapter with deep sacramental and allegorical resonance, drawing on both Latin and Eastern Fathers. The 'living water' is universally understood as the Holy Spirit and the grace of Baptism. Thomas Aquinas systematically identifies this living water as the sanctifying grace of the Holy Spirit springing up to eternal life, which satisfies the soul's infinite desire. In the Latin patristic tradition, Augustine allegorically views the Samaritan woman as a type of the Gentile Church. He reads her five husbands as the five bodily senses that previously ruled the soul, while the sixth, who is not her husband, represents human reason lacking the illumination of Christ, the true Bridegroom. From the Eastern perspective, John Chrysostom emphasizes the woman's sudden apostolic zeal; by leaving her waterpot, she is seen as abandoning the heavy burden of worldly cares to eagerly evangelize her city. In modern Magisterial teaching on prayer, the Catechism uses Jesus' words, 'Give me a drink,' as the paradigm of contemplative prayer, interpreting it as the revelation of God's thirst for human souls to thirst for Him.

Application — The chapter is applied primarily in the context of baptismal preparation and contemplative prayer. The Samaritan woman's journey from physical thirst to spiritual illumination is used in the RCIA (Rite of Christian Initiation of Adults) during the Lenten Scrutinies as a model for catechumens seeking the living water of Baptism. In prayer, the faithful are taught to approach Christ at the well, recognizing that Jesus thirsts for their love and faith. Morally and missionally, Catholics are encouraged to imitate the woman by 'leaving their waterpots'—setting aside earthly attachments and anxieties—to boldly proclaim Christ in their communities.

Mamlaka zilizotajwa:Thomas Aquinas — Commentary on the Gospel of John · Augustine of Hippo — Tractates on the Gospel of John · John Chrysostom — Homilies on the Gospel of John · Catechism of the Catholic Church — CCC 2560

ukaguzi wa kila dai (kaguzi 4)

✓ The living water is identified as the sanctifying grace of the Holy Spirit sprin
✓ The woman represents the Gentile Church, and her five husbands symbolize the fiv
✓ The woman leaving her waterpot symbolizes the abandonment of worldly cares in or
✓ Jesus' request for a drink reveals God's thirst for humanity, making prayer the

Eastern Orthodoxaudit ✓

Mtazamo uliopewa modeli:Eastern Orthodox tradition: Scripture within Holy Tradition and the consensus of the Fathers (patristic consensus). Emphases on theosis, the liturgy, the Septuagint text, apophatic mystery over precise definition, and the seven Ecumenical Councils.

Maana ya moja kwa moja — In this narrative, Jesus departs Judea for Galilee and pauses at Jacob's well in Samaria at the sixth hour. He engages a Samaritan woman in a profound theological dialogue, transcending strict ethnic, gender, and purity boundaries. Using the motif of water, Jesus contrasts the physical water of the well with the 'living water' He offers, which springs up to eternal life. He reveals His knowledge of her life (her five husbands), redefines true worship as being 'in spirit and truth' rather than confined to Gerizim or Jerusalem, and explicitly identifies Himself as the Messiah. The woman leaves her waterpot to evangelize her town, resulting in a successful harvest of Samaritan believers who declare Him 'Savior of the world.' The chapter concludes in Galilee, where Jesus heals a nobleman's son by His word alone, demonstrating His authority over distance and illness.

Reception — The Eastern Orthodox tradition receives John 4 as a masterclass in Christology, pneumatology, and the ascetic-evangelistic life. The Samaritan woman is not an anonymous figure but is deeply venerated as St. Photini (meaning 'The Enlightened One'), titled 'Equal-to-the-Apostles.' Patristic commentators, such as St. John Chrysostom, highlight Jesus' weariness at the well (v. 6) as crucial evidence of His full and genuine humanity, a defense against Docetism. St. Cyril of Alexandria extensively unpacks the 'living water' (vv. 10-14) as the gift of the Holy Spirit, which is imparted through Baptism and initiates the process of theosis (deification) within the believer. For Orthodox theology, worship 'in spirit and truth' (vv. 23-24) does not mean a rejection of physical or liturgical worship, but rather worship accomplished through the Holy Spirit and in the Incarnate Truth (Christ Himself), which fulfills and supersedes the shadows of the Old Testament Law. The woman leaving her waterpot (v. 28) is universally treated by the Fathers as a paradigm of apostolic detachment, symbolizing the abandonment of earthly cares to proclaim the Gospel.

Application — Liturgically, the Orthodox Church dedicates the Fifth Sunday of Pascha (Easter) to the 'Sunday of the Samaritan Woman.' The hymns of the Pentecostarion contrast the physical well of Jacob with the spiritual well of Christ, celebrating St. Photini's illumination and subsequent evangelism. Her journey from encountering Christ to bringing her entire city to Him is held up as a model of repentance and missionary zeal. Furthermore, the 'sixth hour' (noon, v. 6) is remembered in the daily liturgical cycle (the Office of the Sixth Hour); prayers at this hour explicitly link Jesus' rest at the well and His conversation with the Samaritan woman to His crucifixion at the sixth hour, connecting the living water of this chapter with the water and blood that flowed from His side on the Cross.

Mamlaka zilizotajwa:St. John Chrysostom — Homilies on the Gospel of John · St. Cyril of Alexandria — Commentary on the Gospel of John · The Pentecostarion — Liturgical texts for the Sunday of the Samaritan Woman

ukaguzi wa kila dai (kaguzi 6)

✓ Jesus' weariness at the well is emphasized as evidence of His true humanity, saf
✓ The 'living water' promised to the woman is identified as the indwelling of the
✓ Worship 'in spirit and truth' refers to worship realized through the Holy Spirit
✓ The woman leaving her waterpot symbolizes the ascetic abandonment of worldly car
✓ The Samaritan woman is identified as St. Photini and celebrated liturgically on
✓ The 'sixth hour' links Jesus' conversation at the well with the hour of His cruc

Oriental Orthodoxaudit ✓

Mtazamo uliopewa modeli:Oriental Orthodox tradition (Coptic, Ethiopian, Armenian, Syriac): Scripture within the tradition of the first three Ecumenical Councils and the miaphysite Fathers (Athanasius, Cyril of Alexandria, Severus of Antioch). Deeply liturgical, ascetic, and typological reading; some of these churches hold wider canons.

Maana ya moja kwa moja — In this narrative chapter, Jesus travels through Samaria, sits wearily at Jacob's well, and initiates a conversation with a Samaritan woman, deliberately crossing deep-seated ethnic and social boundaries. He offers her 'living water' that quenches thirst eternally, reveals supernatural knowledge of her complex marital history, and redefines true worship as being 'in spirit and in truth' rather than tied to specific geographic mountains. After revealing Himself as the Messiah, Jesus' disciples return, and the woman evangelizes her city, leading many Samaritans to believe. The chapter concludes with Jesus returning to Galilee, where He performs a second sign by healing a nobleman's son from a distance.

Reception — The Oriental Orthodox tradition interprets this chapter through a highly developed Christological and typological lens, rooted in the Alexandrian and Syriac Fathers. Christ's physical exhaustion at the well is a crucial locus for the miaphysite defense of the Incarnation. Cyril of Alexandria emphasizes that the Word truly appropriated human weakness, proving His consubstantiality with humanity against docetic and Apollinarian heresies. At the same time, Cyril notes that the same Christ who tires also dispenses the 'living water,' which he identifies as the Holy Spirit, demonstrating the undivided unity of the incarnate Word. Severus of Antioch frequently appeals to this passage to defend the formula of 'one incarnate nature of God the Word'; he points out that the very same subject who sits weary at the well also exhibits divine omniscience regarding the woman's five husbands, performing human and divine actions without separation or division into two hypostases. In the Syriac tradition, the narrative is richly typological. Jacob of Serugh reads the well as a bridal motif: just as the patriarchs Isaac and Jacob found their brides at wells, Christ the heavenly Bridegroom meets the Samaritan woman at the well to betroth the Church, gathering her from among the Gentiles.

Application — Liturgically and ascetically, this chapter is central to the Lenten journey in Oriental Orthodox churches. In the Coptic Orthodox rite, the Gospel of the Samaritan woman is read on the fourth Sunday of Great Lent (the Sunday of the Samaritan Woman), serving as a paradigm of repentance and enlightenment. The faithful are taught to transition from worldly, carnal desires to a spiritual thirst for God. Ascetic tradition frequently allegorizes the woman's five former husbands as the five physical senses or the passing attachments of the world, which fail to satisfy the soul until it encounters Christ, the true Bridegroom. Believers are encouraged to embrace the physical weariness of fasting, imitating Christ's own weariness, in order to be filled with the living water of the Spirit and to worship the Father in spirit and truth.

Mamlaka zilizotajwa:Cyril of Alexandria — Commentary on John · Severus of Antioch — Cathedral Homilies · Jacob of Serugh — Metrical Homilies

ukaguzi wa kila dai (kaguzi 7)

✓ Jesus initiates a conversation with a Samaritan woman, breaking ethnic boundarie
✓ Christ's physical weariness is interpreted as proof of His true humanity, perfec
✓ The living water promised by Jesus is identified as the gift of the Holy Spirit.
✓ Christ's divine omniscience is revealed alongside His human weariness, demonstra
✓ The well serves as a typological bridal motif where Christ the Bridegroom betrot
✓ The five husbands are allegorized ascetically as the five physical senses or wor
✓ The true worship in spirit and truth is achieved through the Holy Spirit and is

Reformation Traditions · The magisterial churches of the sixteenth-century Reformation.

Anglican / Episcopalaudit ✓

Mtazamo uliopewa modeli:Anglican tradition (including the Episcopal Church): Scripture read with tradition and reason (Hooker); the Book of Common Prayer and the Thirty-Nine Articles; a comprehensiveness spanning evangelical, anglo-catholic, and broad/progressive readings — name that spectrum where the passage has been read across it.

Maana ya moja kwa moja — In John 4, Jesus travels through Samaria and rests at Jacob's well, asking a Samaritan woman for water. This request breaches strict social and ethnic boundaries (vv. 7-9). Jesus offers her 'living water' leading to eternal life (vv. 10-14). After demonstrating prophetic knowledge of her life (vv. 16-19), Jesus redefines true worship as being 'in spirit and truth' rather than tied to Jerusalem or Mount Gerizim (vv. 21-24), and reveals himself as the Messiah (v. 26). The woman evangelizes her town, leading many to believe (vv. 28-30, 39-42). Meanwhile, Jesus teaches his disciples about spiritual food and the urgency of the harvest (vv. 31-38). The chapter concludes in Galilee with Jesus healing a royal official's son at a distance (vv. 46-54).

Reception — The Anglican tradition receives this chapter through its comprehensive theological spectrum, balancing sacramental and evangelical readings. The sacramental wing, reflected in the liturgical cycles of the Book of Common Prayer (1979), strongly associates Jesus' offer of 'living water' with baptismal grace. This narrative is utilized liturgically during Lent (Year A) to prepare catechumens for Easter baptism. Conversely, the evangelical wing of the communion stresses the internal reality of faith over external rites. J.C. Ryle, in his 'Expository Thoughts on the Gospels', argues that Jesus' declaration that 'God is a Spirit' serves as a vital corrective against purely formal, localized, or heavily ritualized religion, emphasizing that true worship must spring from the heart.

Application — Anglicans apply John 4 across a variety of ministerial focuses. Broad and progressive Anglicans frequently preach on Jesus' deliberate crossing of gender and ethnic boundaries as a theological mandate for the church's social justice and inclusion initiatives. Evangelical Anglicans draw heavily on the 'fields white for harvest' and the woman's immediate testimony to underscore the urgency of mission and personal evangelism. Liturgically, the chapter informs prayers for spiritual renewal, asking God to provide the living water of the Holy Spirit to quench human thirst.

Mamlaka zilizotajwa:The Episcopal Church — The Book of Common Prayer (1979) · J.C. Ryle — Expository Thoughts on the Gospels

ukaguzi wa kila dai (kaguzi 4)

✓ The narrative of the Samaritan woman is utilized liturgically during Lent to pre
✓ The declaration that God is Spirit serves as a corrective against purely formal
✓ Jesus' interaction with the woman at the well is viewed as a mandate for Christi
✓ The metaphor of the fields white for harvest and the woman's immediate witness a

Lutheranaudit ✓

Mtazamo uliopewa modeli:Lutheran tradition (the Book of Concord): the law–gospel distinction, justification by faith alone, sola scriptura held with the ecumenical creeds, the theology of the cross, and sacramental realism.

Maana ya moja kwa moja — Jesus travels through Samaria and rests at Jacob's well, where he asks a Samaritan woman for water, violating ethnic and social boundaries. He offers her 'living water' that grants eternal life. When she misunderstands, Jesus exposes her marital history, prompting a theological discussion about true worship, which Jesus declares must be in 'spirit and truth.' He reveals Himself as the Messiah, leading to the conversion of many Samaritans. Returning to Galilee, Jesus encounters a nobleman whose son is dying. Without traveling to the boy, Jesus speaks a word of healing, and the nobleman's faith in this spoken word is vindicated when he learns his son recovered at the exact hour Jesus spoke.

Reception — The Lutheran tradition reads John 4 as a paradigmatic text for the distinction between Law and Gospel, and for the efficacy of the external Word. Martin Luther's extensive sermons on this chapter treat Jesus' dialogue with the Samaritan woman as the ultimate model of pastoral care. When the woman fails to comprehend the Gospel of the 'living water' (vv. 10-15), Jesus abruptly applies the Law by telling her to call her husband (vv. 16-18). This exposes her sin and shatters her self-reliance, preparing her for the pure Gospel revelation of Jesus as the Christ (v. 26). Furthermore, the Lutheran theology of the cross notes Jesus' profound human weakness—His weariness and thirst (v. 6)—as a vital confession of His true humanity, where God is hidden in suffering flesh. The second half of the chapter is heavily cited in Lutheran theology to defend justification by faith alone through the naked Word of God. The nobleman is praised because he 'believed the word that Jesus spoke to him' (v. 50) without demanding to see the miracle first. His faith clings entirely to the external, spoken promise of Christ, which for Lutherans is the very definition of saving faith.

Application — In application, the Lutheran church uses this chapter to teach the necessity of preaching both Law and Gospel sequentially; the Law must be preached to terrify the secure sinner (like the woman at the well) before the Gospel can console them. The narrative of the nobleman is frequently preached to encourage believers to trust the promises of God in Scripture and the Sacraments, even when they experience no emotional or visible confirmation, resting their faith solely on the spoken Word of Christ. Additionally, 'worship in spirit and truth' (v. 24) is applied to signify that true worship is not bound to a physical place or ritual, but consists in faith that receives the Truth, who is Jesus Christ.

Mamlaka zilizotajwa:Martin Luther — Sermons on the Gospel of St. John

ukaguzi wa kila dai (kaguzi 4)

✓ Jesus' weariness and thirst demonstrate His true humanity, an aspect of the theo
✓ The command to call her husband functions as the theological use of the Law, exp
✓ True worship in spirit and truth is not bound to geographic locations but is cen
✓ The nobleman's belief in Jesus' statement 'thy son liveth' is the paradigm of ju

Reformed / Presbyterianaudit ✓

Mtazamo uliopewa modeli:Reformed tradition (Calvin; the Westminster Standards; the Heidelberg and Belgic confessions): the sovereignty of God and covenant theology, a redemptive-historical reading of Scripture, and the regulative principle.

Maana ya moja kwa moja — In this narrative, Jesus travels from Judea to Galilee, passing through Samaria. Wearied, he rests at Jacob's well and asks a Samaritan woman for a drink, crossing deep-seated ethnic and cultural boundaries. He offers her 'living water' that will become a spring of eternal life, quenching spiritual thirst forever. After demonstrating his prophetic knowledge of her five past husbands and her current irregular living situation, the conversation shifts to the proper location for worship. Jesus declares that the hour has arrived when worship will no longer be geographically bound to Mount Gerizim or Jerusalem; instead, true worshipers will worship the Father in spirit and truth. He then reveals himself as the Messiah. The woman leaves her water jar to testify to her town, prompting many Samaritans to believe. Meanwhile, Jesus teaches his disciples that his food is to do the Father's will, using agricultural imagery to show that the spiritual harvest is already ripe. The chapter concludes with Jesus healing a nobleman's son in Galilee by simply declaring him healed from a distance.

Reception — The Reformed tradition reads John 4 as a pivotal redemptive-historical text, particularly concerning the doctrine of worship and the doctrine of grace. Verses 21-24 serve as the New Testament bedrock for the Regulative Principle of Worship. John Calvin and the Westminster divines argued that 'spirit and truth' contrasts with the types, shadows, and localized ceremonies of the Old Covenant, as well as with human inventions in worship. God is a Spirit, and therefore commands worship that is spiritually wrought and strictly governed by his revealed truth, not by human imagination. Furthermore, the narrative is viewed through the lens of sovereign grace and effectual calling. Christ's geographical necessity ('he must needs go through Samaria', v. 4) is interpreted as a decree of divine providence to seek out an elect, outcast woman. Christ's offer of water that springs up into eternal life (v. 14) is heavily cited to defend the perseverance of the saints; the grace imparted by the Spirit is an imperishable, continuous fount that cannot be lost. Finally, Reformed Christology observes the orthodox distinction of Christ's two natures in this chapter: he is genuinely wearied in his humanity (v. 6), yet omniscient in his divinity (v. 18) and sovereign in his life-giving power (v. 14, 50).

Application — Reformed application of this chapter focuses heavily on the corporate worship of the church. Pastors use verses 23-24 to instruct congregations that worship must be simple, scriptural, and free from unauthorized human traditions or mere external pomp. Devotionally, believers are comforted by verse 14 as an assurance of salvation, trusting that the inner work of the Holy Spirit will inevitably persevere to eternal life. The Samaritan woman's immediate, unpolished testimony (v. 29) is frequently held up as a model for Reformed missiology—demonstrating that evangelism flows naturally and immediately from a personal encounter with sovereign grace, while the harvest imagery (vv. 35-38) is used to encourage the church's global missionary mandate.

Mamlaka zilizotajwa:John Calvin — Institutes of the Christian Religion · Westminster Assembly — Westminster Confession of Faith · John Calvin — Commentary on the Gospel According to John

ukaguzi wa kila dai (kaguzi 6)

✓ Jesus' weariness at the well demonstrates his true humanity, while his prophetic
✓ The declaration that true worshipers will worship in spirit and truth forms the
✓ The living water that springs up into eternal life is evidence of the perseveran
✓ Christ's geographical path through Samaria is interpreted as a divine necessity
✓ The woman's report to the townspeople serves as a practical model for organic ev
✓ The agricultural imagery of the white fields is applied as an ongoing mandate fo

Free-Church & Revival Traditions · Believers'-church, revival, and restorationist movements.

Baptistaudit ✓

Mtazamo uliopewa modeli:Baptist tradition (e.g. the 1689 Second London Confession, the Baptist Faith & Message — note the range): believers' baptism, congregational polity, liberty of conscience, a memorial reading of the ordinances, and strong emphasis on personal conversion and biblical authority.

Maana ya moja kwa moja — In John 4, Jesus travels through Samaria and meets a local woman at Jacob's well. Crossing deep ethnic and gender boundaries, He offers her living water and demonstrates prophetic knowledge of her marital history. When she raises a dispute about the proper location for worship, Jesus declares that true worship must be in spirit and truth, transcending physical mountains and temples. He then reveals Himself as the Messiah. The woman leaves her water jar to testify to her city, leading many Samaritans to believe. Concurrently, Jesus teaches His disciples about the urgency of the spiritual harvest. After staying two days, Jesus departs for Galilee, where He heals a nobleman's son from a distance by His word alone.

Reception — The Baptist tradition reads this chapter as a foundational text for personal conversion, congregational worship, and ecclesiastical practice. John 4:1-2, which notes that Jesus Himself did not baptize but His disciples did, is highlighted by commentators like John Gill to demonstrate that the administration of the ordinances is delegated to the gathered community of disciples, not dependent on the physical presence of the Lord or an elevated priestly caste. Furthermore, Jesus's declaration in verses 23-24 is paramount for the Baptist understanding of congregational polity and liberty of conscience. By decoupling worship from consecrated geography (Jerusalem or Gerizim), the text grounds the Baptist rejection of holy sites, state-mandated liturgies, and mediating earthly priesthoods. True worship is spiritual and unmediated, requiring only the gathered presence of regenerate believers. The narrative also underscores the Baptist emphasis on soul competency, seen as the direct, individual accountability and capability of the person before God, exemplified by Christ's direct engagement with the Samaritan woman outside of formal religious structures.

Application — Baptists intensely apply this chapter to evangelism and missiology. The Samaritan woman is championed as the paradigmatic convert: upon encountering Christ, she immediately bears witness to her community based on personal experience rather than formal theological training (verses 28-29). Charles Spurgeon frequently preached on her example to exhort every church member to active, personal soul-winning. Additionally, Jesus's exhortation to look on the fields, for they are white already to harvest (verse 35) functions as a central mandate for Baptist global missions. William Carey utilized this specific verse to argue against hyper-Calvinist delays in evangelism, citing it as an urgent, ongoing command to spread the gospel across cultural and geographic borders. Consequently, the chapter is a staple in Baptist life for mobilizing congregants toward local testimony and international missionary support.

Mamlaka zilizotajwa:John Gill — Exposition of the New Testament · Charles Spurgeon — Metropolitan Tabernacle Pulpit · William Carey — An Enquiry into the Obligations of Christians to Use Means for the Conversion of the Heathens

ukaguzi wa kila dai (kaguzi 4)

✓ Baptism is an ordinance administered by the community of disciples rather than r
✓ True worship transcends physical locations and state-mandated liturgies, support
✓ Every regenerate believer is called to immediate, experiential witness to their
✓ The church has an urgent and continuous mandate to engage in cross-cultural and

Methodist / Wesleyan / Holinessaudit ✓

Mtazamo uliopewa modeli:Wesleyan-Holiness tradition: prevenient grace and free response, sanctification and entire sanctification / Christian perfection, the Wesleyan quadrilateral (Scripture primary, with tradition, reason, and experience), and warm-hearted practical piety.

Maana ya moja kwa moja — In its narrative context, John 4 recounts Jesus' deliberate journey through Samaria, an area typically avoided by Jews due to deep-seated ethnic and religious hostility. At Jacob's well in Sychar, an exhausted Jesus asks a Samaritan woman for water, initiating a dialogue that moves from physical thirst to living water that eternally satisfies. Jesus reveals his knowledge of her marital history and declares himself the Messiah. He teaches that true worship is not geographically bound but must be in spirit and truth. The woman leaves her water jar to testify to her town, leading many Samaritans to believe. Concurrently, Jesus instructs his disciples that his food is doing God's will and that the spiritual harvest is already ripe. The chapter concludes in Galilee, where Jesus heals a nobleman's son from afar purely by his spoken word, demonstrating his authority and prompting household faith.

Reception — The Wesleyan-Holiness tradition reads this chapter as a profound illustration of prevenient grace, the inward nature of true religion, and the democratization of witness. Jesus' initiative in crossing social, ethnic, and gender boundaries to engage the Samaritan woman is seen as a prime example of prevenient grace, with God seeking the sinner before they are aware of their need. In his Explanatory Notes Upon the New Testament, John Wesley interprets the living water (verse 14) as the indwelling Holy Spirit producing fruits of holiness that continuously spring up into everlasting life, a key text for the tradition's emphasis on the ongoing work of sanctification. Furthermore, Wesleyans heavily emphasize verses 23-24 to advocate for heart religion over dead, formal orthodoxy. However, in his Sermon 16: The Means of Grace, Wesley explicitly guards this text against quietist or mystical interpretations that would discard outward ordinances; he insists that while worship must be profoundly inward, the outward means of grace remain necessary channels for that spiritual reality. The woman's immediate testimony resulting in the conversion of her neighbors is widely celebrated in Methodist history as biblical warrant for lay preaching and the vital role of women in evangelism.

Application — Methodists and Holiness adherents apply this chapter to underscore the necessity of a personal, experiential relationship with God, urging believers to drink deeply of the living water which purifies the heart. The urgency of the harvest (verse 35) continues to fuel Wesleyan revivalism, church planting, and global missionary work, calling the church to lift up its eyes and recognize immediate opportunities for evangelism. The narrative encourages believers to actively dismantle social, racial, and gender barriers in ministry, mirroring Jesus' radical inclusion. Additionally, the nobleman's faith, which rests entirely on Jesus' bare word without demanding to see immediate proof (verse 50), is preached as an exemplar of justifying faith that trusts God's promises in the face of crisis.

Mamlaka zilizotajwa:John Wesley — Explanatory Notes Upon the New Testament · John Wesley — Sermon 16: The Means of Grace

ukaguzi wa kila dai (kaguzi 5)

✓ Jesus' interaction with the Samaritan woman is a demonstration of prevenient gra
✓ The living water represents the Holy Spirit's continuous, sanctifying presence i
✓ Worshipping in spirit and truth demands inward heart religion but does not negat
✓ The fields being white for harvest is a mandate for urgent, lay-driven evangelis
✓ The nobleman's belief in Jesus' spoken word models justifying faith that trusts

Anabaptist / Mennoniteaudit ✓

Mtazamo uliopewa modeli:Anabaptist tradition (Mennonite, Amish, Brethren, Hutterite): a Jesus-centered reading with the Sermon on the Mount as normative, believers' baptism, nonviolence and nonresistance, simple living, communal discernment, and the church as a visible community distinct from worldly power.

Maana ya moja kwa moja — John 4 narrates Jesus’ deliberate journey through Samaria, where he rests at Jacob's well and initiates a conversation with a Samaritan woman. By asking for a drink, Jesus shatters entrenched social, ethnic, and gender barriers. He offers her 'living water' that quenches spiritual thirst eternally, contrasting it with the physical water of the well. As the dialogue deepens, Jesus reveals his knowledge of her marital history and shifts the conversation to the nature of true worship, declaring that the time has come when worship will not be bound to Mount Gerizim or Jerusalem, but will be 'in spirit and truth.' The woman leaves her jar to testify to her city, acting as the first evangelist to the Samaritans. Meanwhile, Jesus teaches his disciples that his true food is doing the Father's will, pointing them to an urgent, ready harvest. The chapter concludes with the Samaritans believing based on their own encounter with Jesus, and Jesus returning to Galilee where he heals a nobleman's son from a distance through a simple spoken word.

Reception — The Anabaptist tradition has historically read John 4 as a vital text for defining the nature of the believers' church and the new covenant. In the sixteenth century, the declaration that true worshipers will worship 'in spirit and truth' (vv. 21-24) became a primary defense against the magisterial Protestant and Catholic reliance on territorial religion (cuius regio, eius religio). Pilgram Marpeck argued that this passage marked a definitive break from Old Covenant structures, which were tied to specific physical locations, temporal swords, and geographic boundaries. Instead, the New Covenant church is a voluntary, non-coercive, and spiritual community. Menno Simons frequently utilized the imagery of 'living water' (vv. 10-14) to describe the pure doctrine of Christ and the regenerating power of the Holy Spirit, which stands in contrast to the dead, institutional rituals of the state churches. For Anabaptists, Jesus' definition of his 'food' as doing the will of the Father (v. 34) perfectly encapsulates the primacy of practical discipleship and radical obedience over speculative theology.

Application — In contemporary Anabaptist praxis, John 4 heavily informs missiology, peacemaking, and evangelism. The narrative of Jesus deliberately passing through Samaria and speaking to a marginalized woman is applied as a normative model for crossing societal, ethnic, and gender boundaries. The church is called to step into spaces of historical hostility to enact God's reconciling peace. Evangelism is modeled not as a coercive enterprise, but as an invitation to 'come and see' (v. 29), relying on personal testimony and relational witness. The ultimate goal of this witness is that individuals come to a voluntary, first-hand faith—echoing the Samaritans who declare they believe because they have heard for themselves (v. 42). Additionally, the vision of the fields 'white already to harvest' (v. 35) drives a strong tradition of peace-oriented mission work, where the sower and reaper rejoice together without relying on the sword or political power.

Mamlaka zilizotajwa:Pilgram Marpeck — Explanation of the Testaments · Menno Simons — Foundation of Christian Doctrine · Willard Swartley — Covenant of Peace

ukaguzi wa kila dai (kaguzi 5)

✓ Jesus' intentional interaction with a Samaritan woman subverts historical ethnic
✓ The offer of 'living water' represents the regenerating power of the Holy Spirit
✓ True worship in the new covenant is decoupled from geographic locations, state a
✓ True sustenance for the disciple is found in active, radical obedience to the wi
✓ Faith must ultimately become a personal, voluntary conviction rather than restin

Classical Trinitarian Pentecostalaudit ✓

Mtazamo uliopewa modeli:Classical Trinitarian Pentecostal tradition (Assemblies of God, Church of God, and kindred bodies): the present continuation of the gifts of the Spirit, baptism in the Holy Spirit, divine healing, and expectancy of God's present action, read within Nicene Trinitarian faith. Do NOT attribute Word-of-Faith / prosperity or later neo-charismatic distinctives to classical Pentecostalism generally.

Maana ya moja kwa moja — Jesus travels through Samaria and encounters a Samaritan woman at Jacob's well, breaking cultural conventions by asking her for a drink and offering her 'living water' that brings eternal life (vv. 10-14). Through supernatural insight into her marital history (vv. 16-18), Jesus reveals himself to her as the Messiah and teaches that true worship is not bound to a physical location, but must be 'in spirit and truth' (vv. 21-24). The woman's testimony leads to a harvest of Samaritan believers (vv. 39-42). Returning to Galilee, Jesus performs his second sign by healing a nobleman's dying son from a distance through a spoken declaration, resulting in the household's faith (vv. 46-54).

Reception — Classical Pentecostalism reads John 4 through a pneumatological and charismatic lens, viewing Jesus' earthly ministry as the premier model of a Spirit-anointed life. First, Pentecostal theologians frequently associate the 'living water' (vv. 10-14) with the Holy Spirit. While recognizing the immediate reference to eternal salvation, scholars like Stanley Horton view this inner well of water as the Spirit's regenerating indwelling, which prepares the believer for the outward-flowing 'rivers of living water' (often identified with the Baptism in the Holy Spirit) promised later in John 7. Second, Jesus' revelation regarding the woman's five husbands (vv. 17-18) is classically categorized by Pentecostal teachers as the operation of the 'word of knowledge' (1 Corinthians 12:8). Pioneers such as Donald Gee taught that Jesus laid aside his divine omniscience in the incarnation to minister as a man entirely dependent on the Holy Spirit; therefore, his supernatural insight at the well sets a precedent for the church to operate in the same spiritual gifts. Third, Christ's mandate that true worshipers will worship 'in spirit and truth' (vv. 23-24) resonates deeply with Pentecostal liturgy. It is understood as a call for worship animated by the Holy Spirit—transcending mere ritual, location, or intellect—and inviting the manifest presence of God. Finally, the healing of the nobleman's son (vv. 46-54) is received as a validation of the Pentecostal pillar of divine healing. Theologians like French Arrington highlight that Jesus heals sickness instantaneously and across physical distances by a spoken word, reinforcing the doctrine that Christ's miraculous healing power remains active and available today.

Application — In application, Pentecostals utilize John 4 to bridge charismatic gifts with evangelism. Believers are encouraged to pray for and expect the Holy Spirit to provide 'words of knowledge' when witnessing to unbelievers, trusting that supernatural revelation can bypass intellectual barriers and expose the heart, just as it prompted the Samaritan woman and her village to believe (vv. 29, 39). Additionally, the chapter serves as a foundational text for pursuing vibrant, Spirit-led worship (vv. 23-24) and forms a basis for praying for the sick with full expectancy of present-day miracles, asserting that distance is no barrier to God's healing power (vv. 49-51).

Mamlaka zilizotajwa:Stanley Horton — What the Bible Says About the Holy Spirit · Donald Gee — Concerning Spiritual Gifts · French Arrington — Christian Doctrine: A Pentecostal Perspective

ukaguzi wa kila dai (kaguzi 5)

✓ The 'living water' offered by Jesus is associated with the regenerating and indw
✓ Jesus' specific insight into the woman's marital history was achieved through th
✓ The call to worship 'in spirit and truth' is interpreted as a mandate for dynami
✓ The long-distance healing of the nobleman's son confirms the contemporary expect
✓ Believers should seek supernatural insights from the Holy Spirit in evangelism t

Seventh-day Adventistaudit ✓

Mtazamo uliopewa modeli:Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

Maana ya moja kwa moja — The chapter narrates Jesus' deliberate journey through Samaria and His profound theological dialogue with a Samaritan woman at Jacob's well. He offers her 'living water' (verses 10-14), reveals His prophetic knowledge of her marital history (verses 16-18), and redefines true worship as being 'in spirit and truth' rather than bound to a specific geographic location like Gerizim or Jerusalem (verses 20-24). The encounter transforms the woman into an evangelist who brings her town to Jesus, resulting in many Samaritans recognizing Him as the Savior of the world (verses 39-42). The chapter concludes with Jesus returning to Galilee and performing His second sign by healing a nobleman's son from a distance (verses 46-54).

Reception — Within the Seventh-day Adventist tradition, this chapter is received as a masterclass in Christ's method of breaking down prejudice and establishing the principles of the Great Controversy. Ellen G. White heavily emphasizes this narrative in 'The Desire of Ages', noting how Jesus dismantled the bitter ethnic and religious walls between Jews and Samaritans. Adventists place high theological weight on Jesus' declaration that God must be worshiped 'in spirit and truth' (verses 23-24). In Adventist thought, 'spirit' points to a genuinely renewed heart, while 'truth' requires obedience to God's revealed will—a framework often used to contrast the genuine, heartfelt observance of the seventh-day Sabbath against empty traditionalism or lawless emotionalism. Additionally, the promise that living water springs up to 'eternal life' (verse 14) is read in harmony with conditional immortality: eternal life is not an innate property of the human soul, but a continuous, springing gift received only through an abiding connection with Christ and the Holy Spirit.

Application — Adventists widely apply this chapter in personal ministries and missiology. The Samaritan woman is celebrated as a model evangelist; her act of leaving behind her waterpot (verse 28) is frequently cited in sermons as a metaphor for abandoning temporal priorities to engage in the urgent work of soul-winning. Christ's declaration that the fields are 'white already to harvest' (verse 35) is utilized to instill eschatological urgency for the church's global mission. Training seminars on 'Christ's method' of evangelism routinely draw on His mingling, sympathizing, and tactful conversation at the well as the blueprint for sharing the Adventist message.

Mamlaka zilizotajwa:Ellen G. White — The Desire of Ages · Francis D. Nichol (ed.) — The Seventh-day Adventist Bible Commentary, Volume 5

ukaguzi wa kila dai (kaguzi 4)

✓ Jesus offers living water that leads to eternal life, indicating that eternal li
✓ True worship 'in spirit and truth' is interpreted as requiring both a spirituall
✓ The woman leaving her waterpot serves as an illustrative model for prioritizing
✓ The fields being white for harvest is used to emphasize the eschatological urgen

Restorationist / Churches of Christaudit ✓

Mtazamo uliopewa modeli:Restoration Movement tradition (Churches of Christ, Christian Churches — formally non-creedal): restore New Testament Christianity, 'speak where the Bible speaks and be silent where it is silent,' reading by direct command, apostolic example, and necessary inference; baptism by immersion for the remission of sins; the weekly Lord's Supper.

Maana ya moja kwa moja — In this narrative, Jesus breaks strict ethnic and cultural boundaries by traveling through Samaria and requesting water from a Samaritan woman. He reveals Himself as the Messiah who provides 'living water' and announces a coming hour when worship will no longer be defined by geography—neither Mount Gerizim nor Jerusalem—but will be offered to the Father 'in spirit and truth.' After the woman testifies to her city, many Samaritans believe based on her word and Jesus' subsequent teaching. In Galilee, Jesus heals a nobleman's son from a distance with a spoken word, leading the man and his entire household to believe after verifying the exact hour of the healing.

Reception — Within the Restoration Movement (Churches of Christ and Christian Churches), John 4 contains one of the most defining texts for the tradition's ecclesiology and practice. Verses 23 and 24, where Jesus mandates worship 'in spirit and truth,' are foundational to the tradition's regulative principle of worship. Commentators like H. Leo Boles and J.W. McGarvey have historically interpreted 'in spirit' to mean with proper internal sincerity and devotion, while 'in truth' is understood objectively as conforming strictly to the revealed truth of the New Testament pattern. Thus, the passage marks the transition from the outward, localized, and sensory-driven worship of the Old Testament (associated with Jerusalem) to the simple, authorized worship of the New Covenant. Because of this, John 4:24 is frequently utilized to argue against innovations not explicitly authorized by apostolic command or example, most notably the use of instrumental music, which the tradition views as an unauthorized return to Jewish temple worship rather than worshiping 'in truth.' Additionally, the tradition finds in the conversion of the Samaritans (vv. 41-42) and the nobleman (vv. 50, 53) a strong proof for its rational, evidence-based epistemology of faith. Alexander Campbell and later figures pointed to these accounts to demonstrate that faith is produced by hearing testimony—the word of the woman, the word of Jesus, and the verification of the miracle—rather than through a direct, unmediated, Calvinistic operation of the Holy Spirit.

Application — Churches of Christ apply John 4:24 continuously in congregational life, often citing it during the Lord's Supper, in sermons, and in apologetic material to remind the assembly that acceptable worship requires both the right attitude (spirit) and the right, scripturally authorized actions (truth). The concept of 'speaking where the Bible speaks' is seen as a direct application of worshiping 'in truth.' Furthermore, Jesus' command to look upon the 'white' fields for harvest (v. 35) is heavily utilized to motivate personal evangelism, missionary work, and door-to-door Bible study campaigns, emphasizing that the lost are ready to be taught the rational testimony of the Scriptures so they might believe and obey.

Mamlaka zilizotajwa:H. Leo Boles — A Commentary on the Gospel According to John · J.W. McGarvey and Philip Y. Pendleton — The Fourfold Gospel · Alexander Campbell — The Christian System

ukaguzi wa kila dai (kaguzi 5)

✓ Jesus declares that a time is coming when acceptable worship will not depend on
✓ The command to worship 'in truth' establishes a regulative principle requiring w
✓ The belief of the Samaritans and the nobleman demonstrates that saving faith is
✓ Congregations frequently invoke the mandate of worshiping 'in spirit and truth'
✓ The imagery of fields being 'white already to harvest' is actively used to encou

Hatua ya 3Majopo yasiyopiga kura na kiambatisho cha ulinganisho

Haya hutoa taarifa kwa maelezo na tafsiri, na yanaripotiwa hapa, lakini hayahesabiwi kamwe kwenye kura.

Academic textual-historical analysisaudit ✓

Mtazamo uliopewa modeli:Academic textual-historical analysis: philology and the original-language text, textual criticism, ancient Near Eastern (and, for the NT, Greco-Roman) context, literary genre and form, composition and dating debates, and reception history. Describe scholarly positions and their evidence without confessional commitment. This panel informs the textual notes and the rendering; it is never a church vote.

Maana ya moja kwa moja — Historical-critical analysis of John 4 focuses on its intricate literary construction and its roots in first-century Jewish-Samaritan polemics. The narrative is defined by classic Johannine dramatic techniques, especially irony and misunderstanding. Jesus offers 'living water' (v. 10), a double entendre meaning both flowing spring water and divine life; similarly, his 'food' (v. 32) refers to doing the divine will rather than physical sustenance. The dialogue reflects contemporary socio-religious boundaries, explicitly noted by the narrator's gloss that Jews have no dealings with Samaritans (v. 9). The geographical and theological tension centers on Mount Gerizim versus Jerusalem (v. 20). The woman’s expectation of a 'Messiah... who will declare to us all things' (v. 25) aligns with the Samaritan expectation of the Taheb (the Restorer or Prophet like Moses). The healing of the basilikos (royal official) in verses 46-54 operates as a concluding inclusio to the Cana cycle begun in chapter 2, emphasizing belief based on the word rather than mere signs (vv. 48-50).

Reception — In the history of scholarship, John 4 is a major site for source, form, and redaction criticism. Rudolf Bultmann influentially assigned the healing of the official's son (vv. 46-54) to a hypothetical Semeia (Signs) Source. Scholars frequently compare this healing with the Synoptic account of the Centurion's servant (Matt 8/Luke 7), debating whether John utilized an independent oral tradition or reshaped Q material. Regarding the Samaritan woman, scholars recognize the narrative's adaptation of the Hebrew Bible 'betrothal at the well' type-scene (e.g., Isaac, Jacob, Moses). By substituting a marital proposal with a theological discourse and missionary mandate, the text subverts genre expectations. Redaction critics like Raymond E. Brown have theorized that the chapter functions on two levels: as an account of the historical Jesus, and as an etiology for the later Johannine community, reflecting a successful influx of Samaritan converts who catalyzed the community's high Christology. Furthermore, the 'five husbands' (v. 18) are heavily debated: while some read this purely as biographical fact, others (including Bultmann) have interpreted it as an allegory for the five foreign nations and their respective deities brought into Samaria by the Assyrians (2 Kings 17:24-31), though this allegorical view is contested by modern commentators.

Application — In modern academic application, scholars utilize philological and literary lenses to re-evaluate traditional interpretations. Philologically, David Daube demonstrated that the verb synchrōntai in verse 9 is best translated in light of halakhic purity regulations, meaning Jews do not 'share vessels' with Samaritans; this explains the woman's surprise at Jesus asking for a drink from her water jar. In contemporary literary and feminist criticism, scholars such as Sandra Schneiders have dismantled the long-standing reception of the woman as a notorious sinner. Instead, they emphasize her role as a formidable theological dialogue partner and a paradigm of apostolic witness, who leaves her water jar (v. 28)—symbolizing her past—to evangelize her city (v. 39). The chapter is thus applied in scholarly contexts as a primary example of how Johannine narrative elevates marginalized figures to central roles in early Christian self-understanding and mission.

Mamlaka zilizotajwa:Rudolf Bultmann — The Gospel of John: A Commentary · Raymond E. Brown — The Gospel According to John · David Daube — The New Testament and Rabbinic Judaism · Sandra Schneiders — The Revelatory Text

ukaguzi wa kila dai (kaguzi 7)

✓ The dialogue frequently employs Johannine misunderstanding and double entendres,
✓ The woman's reference to a coming Messiah who will declare all things aligns wit
✓ The healing of the royal official's son is widely analyzed by source critics as
✓ Some historical-critical scholars interpret the narrative as an etiology for the
✓ The woman's five husbands have been interpreted by some scholars as an allegory
✓ Philological analysis suggests the Greek verb synchrōntai specifically denotes t
✓ Feminist and literary critics often read the Samaritan woman not as a moral repr

Jewish interpretationmaelezo hafifuaudit ✓

Mtazamo uliopewa modeli:Jewish interpretation of the Tanakh (Hebrew Bible books only; do not treat the New Testament as Scripture, and address it only historically if at all). Distinguish rabbinic (Talmud, Midrash), medieval (Rashi, Ibn Ezra, Ramban, and the classical mefarshim), and modern (including critical and denominational) voices rather than presenting one uniform Jewish position. This panel informs, and is reported, but never a Christian church vote.

Maana ya moja kwa moja — As the New Testament is not part of the Tanakh, John 4 is not recognized as Scripture in Jewish tradition and possesses no religious, halakhic, or covenantal authority. From a historical perspective, modern Jewish scholars read the chapter's immediate meaning as a reflection of the deep-seated socio-religious tensions between Jews and Samaritans in the first century. The geographic details, such as Jacob's well (vv. 5-6), and the theological dispute over the proper locus of worship—Mount Gerizim versus Jerusalem (v. 20)—accurately mirror the historical schism between the two groups. The narrator's note that Jews have no dealings with Samaritans (v. 9) is understood to reflect early Jewish halakhic (legal) boundaries regarding ritual purity and social separation.

Reception — Classical rabbinic authorities (the Talmud and Midrash) and medieval Jewish commentators (such as Rashi, Ibn Ezra, and Ramban) do not interact with the Gospel of John, as it falls outside the Jewish canon. The reception of John 4 in Jewish thought is entirely modern and academic. Jewish New Testament scholars analyze the text to reconstruct the Jewish matrix of early Christianity. The social barrier mentioned in verse 9 is frequently cross-referenced with rabbinic texts (such as Mishnah Niddah 4:1) which ruled that Samaritan women were in a perpetual state of ritual impurity, thereby explaining the shock of Jesus asking one to share a drinking vessel. Furthermore, the declaration in verse 22 that 'salvation is from the Jews' is widely noted by Jewish scholars as a striking and somewhat anomalous affirmation of Jewish covenantal primacy within a Gospel that elsewhere frequently employs severe anti-Jewish polemic. The imagery of 'living water' (v. 10) is also recognized as an established Jewish metaphor, echoing prophetic literature (e.g., Jeremiah 2:13) and later rabbinic comparisons of water to the Torah.

Application — Because John 4 is entirely outside the Jewish biblical canon, it has no application in Jewish liturgy, halakhah, devotion, or synagogue life. It is engaged strictly in academic settings, historical research into first-century Judea, and interfaith dialogue, where it serves as a historical witness to the complex social dynamics between Jews, Samaritans, and early Christ-followers.

Mamlaka zilizotajwa:Adele Reinhartz — The Jewish Annotated New Testament

ukaguzi wa kila dai (kaguzi 5)

✓ The chapter is outside the Jewish canon (Tanakh) and holds no scriptural, halakh
✓ The dispute over whether to worship on 'this mountain' or in Jerusalem accuratel
✓ The assertion that Jews have no dealings with Samaritans is illuminated by first
✓ The phrase 'salvation is from the Jews' functions as an unexpected affirmation o
✓ The metaphor of 'living water' draws upon existing Jewish prophetic traditions t

Kiambatisho cha ulinganisho — nje ya orodha ya Nikea-Utatu (Latter-day Saint, Jehovah's Witnesses)

Latter-day Saint

Mtazamo uliopewa modeli:Latter-day Saint reading (The Church of Jesus Christ of Latter-day Saints): the Bible read alongside the Book of Mormon, Doctrine and Covenants, and Pearl of Great Price, with living prophets and continuing revelation, and the Joseph Smith Translation where relevant. Presented for comparison only; outside the Nicene-Trinitarian roster.

Maana ya moja kwa moja — Jesus travels from Judea through Samaria to Galilee, stopping at Jacob’s well. There, He asks a Samaritan woman for water, which leads to a discourse in which He offers her 'living water' that will become a well springing up to eternal life. He demonstrates prophetic omniscience by describing her marital history, prompting her to recognize Him as a prophet. Jesus then declares Himself the Messiah and teaches that true worship is not bound to a specific location but must be 'in spirit and truth.' While the woman goes to evangelize her city, Jesus teaches His disciples about spiritual sustenance—doing the Father’s will—and the urgency of the spiritual harvest, noting that the fields are 'white already to harvest.' As a result of the woman's testimony and Jesus's subsequent two-day stay, many Samaritans believe. Jesus then returns to Galilee, where He performs a second sign by healing a nobleman's son from a distance.

Reception — Latter-day Saint reception of John 4 is heavily mediated by the Joseph Smith Translation (JST), which introduces two critical doctrinal corrections to the text. First, regarding baptism (John 4:1-2), the KJV states that 'Jesus himself baptized not, but his disciples.' The JST alters this to explicitly state that Jesus did personally baptize ('though he himself baptized not so many as his disciples'), establishing that the Savior actively participated in this saving ordinance to set an example. Second, and most crucially, the KJV text of John 4:24 ('God is a Spirit') contradicts the foundational Latter-day Saint doctrine that God the Father has a tangible body of flesh and bones. The JST modifies this verse to read, 'For unto such hath God promised his Spirit. And they who worship him, must worship in spirit and in truth.' Theologians like Bruce R. McConkie point to this modification as an essential restoration of plain and precious truths, removing a translation error that historically fueled creedal immaterialism. The 'living water' (John 4:10-14) is understood as the restored gospel, the Holy Ghost, and the Atonement of Jesus Christ. Finally, Christ’s teaching that the fields are 'white already to harvest' (John 4:35) is foundational; the exact phrasing was adopted in modern revelation (e.g., Doctrine and Covenants 4) as the primary metaphor for the latter-day gathering of Israel.

Application — Latter-day Saints apply this chapter extensively in the context of missionary work and personal conversion. The interaction with the Samaritan woman is modeled as the ideal approach to breaking down social and cultural barriers to share the restored gospel. Members are taught to lift up their eyes to the 'harvest' (John 4:35), recognizing that God is actively preparing people globally to receive the truth. Individuals are exhorted to partake of the 'living water' through daily spiritual habits—such as scripture study, prayer, and temple worship—so they become spiritually self-reliant and do not 'thirst again.' Furthermore, Jesus's declaration that His 'meat is to do the will of him that sent me' (John 4:34) is frequently invoked in church instruction to encourage Saints to find spiritual nourishment in magnifying their callings and serving others.

Mamlaka zilizotajwa:Joseph Smith — Joseph Smith Translation · Bruce R. McConkie — Doctrinal New Testament Commentary · David A. Bednar — A Reservoir of Living Water (CES Fireside)

Jehovah's Witnesses

Mtazamo uliopewa modeli:Jehovah's Witness reading (Watch Tower Society): attention to the divine name, God's Kingdom as a real government, conditional immortality, and a non-Trinitarian Christology. Presented for comparison only; outside the Nicene-Trinitarian roster.

Maana ya moja kwa moja — Jesus travels through Samaria, rests at Jacob's well, and engages a Samaritan woman in a conversation about 'living water' and true worship, intentionally bypassing strict Jewish-Samaritan social barriers. He reveals his identity as the Messiah to her. When his disciples return, he uses the metaphor of a harvest to describe the urgency of spiritual work. He subsequently heals a royal official's son from a distance, demonstrating his God-given authority.

Reception — The Watch Tower Society views John 4 as a foundational text for defining both the exclusive object and the required manner of true worship. In verses 23 and 24, Jesus states that true worshipers will worship 'the Father in spirit and truth.' This is read as a strict mandate: worship is directed solely to the Father (Jehovah), reinforcing a definitively non-Trinitarian theology where the Father alone is Almighty God. To worship in 'truth' is understood as worshiping in accordance with the accurate knowledge of God's Word, which necessitates the rejection of what the tradition views as unbiblical doctrines (such as the Trinity or the immortal soul). Furthermore, Jesus' declaration in verse 34 that his food 'is to do the will of him who sent me' is emphasized to demonstrate his complete subordination to Jehovah. Jesus is portrayed as the loyal, created Son who acts as an agent of the Father, entirely distinct in identity and lesser in authority than the One who sent him.

Application — Jehovah's Witnesses apply this chapter heavily to their evangelistic ministry. Jesus' engagement with the Samaritan woman is studied as the premier biblical model for 'informal witnessing'—initiating spiritual conversations in everyday settings by being observant, tactful, and using relatable illustrations (such as drawing water). Additionally, Jesus' exhortation to look at the fields that are 'white for harvest already' (verse 35) is applied to the modern-day urgency of the global preaching work. Witnesses are encouraged to view doing God's will in the ministry as their spiritual 'food' (verse 34), sustaining them just as it sustained Jesus.

Mamlaka zilizotajwa:Watch Tower Bible and Tract Society — The Watchtower · Watch Tower Bible and Tract Society — Insight on the Scriptures · Watch Tower Bible and Tract Society — Jesus—The Way, the Truth, the Life

Hatua ya 4Weka msingi wa lugha asilia

Tafsiri inajengwa kutoka kwenye matini chanzi, si kutoka kwenye makubaliano ya wengi ya Kiingereza.

Msingi wa matini — Greek text provided

Majina ya Mungu — Theos (God), Kyrios (Lord)

Vibadala vilivyotiwa alama

v1: ὁ Ἰησοῦς (Jesus) vs ὁ Κύριος (the Lord)
v3: ἀπῆλθεν πάλιν (departed again) vs omission of πάλιν
v9: οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις (for Jews have no dealings with Samaritans) vs omission
v42: inclusion of ὁ χριστός (the Christ) vs omission
v46: inclusion of ὁ Ἰησοῦς (Jesus) vs omission

Vipengele ambavyo tafsiri lazima idumishe

v1: (c) definite-article shift: 'ὁ Ἰησοῦς' vs anarthrous 'Ἰησοῦς'. (f) repetition: ὅτι ... ὅτι (that ... that).
v2: (c) definite-article pattern: 'Ἰησοῦς αὐτὸς' lacks the article.
v3: (b) assonance: 'ἀφῆκεν ... ἀπῆλθεν' (left ... departed). (e) inclusio: 'left Judea and departed into Galilee' establishing a geographic frame for the chapter.
v4: (a) cognate: 'διέρχεσθαι διὰ' (passing through).
v5: (f) repetition: 'Σαμαρείας' (Samaria, linking to v. 4).
v6: (f) repetition: 'πηγὴ ... πηγῇ' (well/spring).
v7: (f) refrain: 'δός μοι πεῖν' (give me to drink), setting up v. 10.
v8: (f) repetition: 'εἰς τὴν πόλιν' (into the city), setting up a structural motif for vv. 28, 30, 39.
v9: (a) cognates: 'Ἰουδαῖος / Ἰουδαῖοι' and 'Σαμαρῖτις / Σαμαρίτιδος / Σαμαρίταις'. (c) article pattern: 'ἡ γυνὴ ἡ Σαμαρῖτις' vs anarthrous 'γυναικὸς Σαμαρίτιδος'.
v10: (a) cognate root: 'δωρεὰν' (gift) and 'ἔδωκεν' (gave). (f) refrain: 'δός μοι πεῖν'. (g) divine name: 'τοῦ θεοῦ' (God).
v11: (a) cognate: 'ἄντλημα' (drawing-vessel) linking to 'ἀντλῆσαι' (to draw) in v. 7. (c) article pattern: 'τὸ ὕδωρ τὸ ζῶν' (the water the living). (g) divine title: 'κύριε' (Sir/Lord).
v12: (d) pronoun repetition: 'αὐτὸς ... αὐτοῦ ... αὐτοῦ ... αὐτοῦ'.
v13: (a) cognate root: 'πίνων' (drinking) echoing 'ἔπιεν' in v. 12.
v14: (a) cognates / repetition: 'πίῃ' (drink), 'διψήσει' (thirst), 'ὕδατος / ὕδωρ / ὕδατος' (water), 'δώσω' (give).
v15: (f) refrain: 'δός μοι τοῦτο τὸ ὕδωρ' (give me this water). (g) divine title: 'κύριε'.
v16: (f) repetition: 'ἐνθάδε' (here), echoing v. 15.
v17: (e) chiasm / wordplay: 'οὐκ ἔχω ἄνδρα' (I do not have a husband) inverted to 'ἄνδρα οὐκ ἔχω' (a husband I do not have).
v18: (a) cognates: 'ἄνδρας / ἀνήρ' (husbands / husband); 'ἔσχες / ἔχεις' (had / have).
v19: (g) divine title: 'κύριε'.
v20: (a) cognates: 'προσεκύνησαν / προσκυνεῖν' (worshipped / to worship).
v21: (d) number shift: 'γύναι' (singular address) to 'προσκυνήσετε' (plural you will worship). (f) refrain: 'ἔρχεται ὥρα' (an hour is coming).
v22: (e) chiasm: 'ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν' (You worship what you know not, we worship what we know).
v23: (a) cognates: 'προσκυνηταὶ' (worshippers), 'προσκυνήσουσιν' (will worship), 'προσκυνοῦντας' (worshipping). (f) refrain: 'ἔρχεται ὥρα καὶ νῦν ἐστιν'.
v24: (a) cognates: 'προσκυνοῦντας / προσκυνεῖν'. (g) divine name: 'ὁ θεός' (God).
v25: (a) cognates: 'ἔρχεται / ἔλθῃ' (comes / has come).
v26: (f) formulaic repetition: 'ἐγώ εἰμι' (I am).
v27: (a) cognates: 'ἐλάλει / λαλεῖς' (was speaking / are speaking).
v28: (a) cognate link: 'ὑδρίαν' (waterpot) from 'ὕδωρ' (water). (b) assonance: 'Ἀφῆκεν ... ἀπῆλθεν' (left ... departed, matching v. 3).
v29: (f) refrain: 'εἶπέν μοι πάντα ὅσα ἐποίησα' (told me all things whatever I did). (h) particle: 'ἴδετε' (see/behold).
v30: (f) repetition: 'ἐκ τῆς πόλεως' (out of the city, matching v. 28).
v31: (f) repetition: 'φάγε' (eat), introducing the eating motif.
v32: (a) cognate concept / root: 'βρῶσιν' (food) and 'φαγεῖν' (to eat).
v33: (f) repetition: 'φαγεῖν' (to eat).
v34: (a) cognate: 'βρῶμά' (food), linking to 'βρῶσιν' in v. 32.
v35: (a) cognates: 'θερισμὸς / θερισμόν' (harvest). (h) particle: 'ἰδοὺ' (behold).
v36: (a) cognates: 'θερίζων' (reaping), 'σπείρων' (sowing).
v37: (a) repetition: 'ὁ σπείρων ... ὁ θερίζων' (the sower ... the reaper).
v38: (a) cognates: 'θερίζειν' (to reap); 'κεκοπιάκατε / κεκοπιάκασιν / κόπον' (labored / labored / labor).
v39: (f) refrain: 'εἶπέν μοι πάντα ἃ ἐποίησα' (told me all things that I did, echoing v. 29).
v40: (a) cognates: 'μεῖναι / ἔμεινεν' (remain / remained).
v41: (f) repetition: 'ἐπίστευσαν' (believed) and 'διὰ τὸν λόγον' (because of the word), repeating from v. 39.
v42: (a) cognate: 'λαλιὰν' (speech), derived from 'λαλεῖς'. (c) article chain: 'ὁ σωτὴρ τοῦ κόσμου ὁ χριστός'.
v43: (b) assonance: 'ἐξῆλθεν ... ἀπῆλθεν' (echoing v. 3). (f) repetition: 'τὰς δύο ἡμέρας' (the two days).
v44: (c) article pattern: 'ὁ Ἰησοῦς'.
v45: (a) cognates: 'Γαλιλαίαν / Γαλιλαῖοι' (Galilee / Galileans); 'ἑορτῇ / ἑορτήν' (feast).
v46: (f) repetition: 'ἐποίησεν τὸ ὕδωρ οἶνον' referencing the previous sign at Cana.
v47: (e) inclusio: 'ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν' (out of Judea into Galilee, matches v. 3 and v. 54).
v48: (d) number shift: Jesus addresses the singular man with plural verbs 'ἴδητε ... πιστεύσητε' (you [plural] see ... believe).
v49: (f) repetition: 'κατάβηθι' (come down, matching v. 47). (g) divine title: 'κύριε'.
v50: (a) cognate: 'πορεύου / ἐπορεύετο' (go / was going). (f) refrain: 'ὁ υἱός σου ζῇ' (your son lives).
v51: (a) cognate: 'καταβαίνοντος' (going down, from the root of v. 47/49). (f) refrain: 'ὁ παῖς αὐτοῦ ζῇ'.
v52: (f) repetition: 'ὥραν / ὥραν' (hour).
v53: (f) refrain: 'ὁ υἱός σου ζῇ' (your son lives, from v. 50). (a) repetition: 'ὥρᾳ' (hour).
v54: (e) inclusio: 'ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν' (completing the geographic frame from v. 3 and v. 47).

Hatua ya 5Linganisha tafsiri, mstari kwa mstari

Kila tofauti imeainishwa: kimatini · kimsamiati · kisarufi · kifafanuzi · kimtindo (ya mwisho tu iwapo inabadili maana).

interpretivev1 Textual variant reading "Jesus" instead of "the Lord", along with translation differences for "knew" vs "understood" — “that” (ASV, YLT, DARBY, WEBSTER) vs “when that” (WEB) vs “the Lord knew how” (KJV) vs “understood that” (DRC)
interpretivev2 Stylistic translation of a connective particle — “Though” (KJV, WEBSTER, DRC) vs “although” (WEB, ASV) vs “indeed” (YLT) vs “however” (DARBY)
interpretivev2 Different phrasing of the negative past tense verb — “baptized not” (KJV, ASV, WEBSTER) vs “didn’t baptize” (WEB) vs “was baptizing” (YLT) vs “did baptise” (DARBY) vs “did baptize” (DRC)
interpretivev5 Different lexical choices for "parcel of ground", "land", or "place" — “parcel of ground that” (WEB, KJV, ASV, WEBSTER) vs “land which” (DARBY, DRC) vs “place” (YLT)
interpretivev7 (vv 7, 11, 15, 16, 17, 19, 21, 25, 26, 34, 50) Translation of the verb's tense (historical present vs past) and preposition — “to” (YLT, WEBSTER, DRC) vs “saith unto” (KJV, ASV) vs “said to” (WEB) vs “says to” (DARBY)
interpretivev7 (vv 7, 10) Infinitive verb ("to drink") versus noun ("a drink") — “to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “a” (WEB)
interpretivev8 Different auxiliary verb indicating past perfect tense — “were” (KJV, ASV, YLT, DRC) vs “had” (WEB, DARBY, WEBSTER)
interpretivev8 Different prepositions for movement toward the city — “into” (WEB, ASV, DARBY, DRC) vs “to” (YLT, WEBSTER) vs “away unto” (KJV)
interpretivev8 Infinitive phrase versus a purpose clause ("that they might") — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that they may” (YLT) vs “that they might” (DARBY)
interpretivev8 Different lexical choices for food/provisions — “food” (WEB, ASV) vs “provisions” (DARBY, WEBSTER) vs “meat” (KJV) vs “victuals” (YLT) vs “meats” (DRC)
interpretivev9 Different syntactic arrangement of "Samaritan woman" versus "woman of Samaria" — “Samaritan” (WEB, ASV, YLT, DARBY) vs “Then saith the” (KJV, WEBSTER) vs “that Samaritan” (DRC)
interpretivev9 Different phrasing of the verb of speaking, tense, and inclusion of a connective — “therefore said to” (WEB) vs “of Samaria unto” (KJV) vs “therefore saith” (ASV) vs “therefore saith to” (YLT) vs “therefore says to” (DARBY) vs “to” (WEBSTER) vs “saith to” (DRC)
interpretivev9 Stylistic phrasing of the question — “is it that thou” (KJV, ASV, WEBSTER) vs “dost” (YLT, DARBY, DRC) vs “you” (WEB)
interpretivev9 Different grammatical phrasing of asking for a drink — “askest drink of” (KJV, ASV, WEBSTER) vs “ask for a from” (WEB) vs “ask from” (YLT) vs “ask to” (DARBY) vs “ask” (DRC)
interpretivev9 Different lexical choices for "dealings" or "communicate" — “have no dealings” (WEB, KJV, ASV, WEBSTER) vs “dealing” (YLT) vs “intercourse” (DARBY) vs “do not communicate” (DRC)
interpretivev10 Different verb tense/mood for the conditional clause — “thou knewest” (KJV, ASV, DARBY, WEBSTER) vs “you knew” (WEB) vs “hadst known” (YLT) vs “didst know” (DRC)
interpretivev10 Use of a personal versus impersonal pronoun — “it” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “he” (DRC)
interpretivev10 Different relative pronoun and verb tense for "says" — “that saith” (KJV, ASV, WEBSTER, DRC) vs “who says” (WEB) vs “who is saying” (YLT) vs “says” (DARBY)
interpretivev10 Archaic versus modern second-person pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
interpretivev10 Addition of "perhaps" in the conditional apodosis — “thou wouldest” (KJV, ASV, YLT, DARBY) vs “you would” (WEB) vs “wouldst” (WEBSTER) vs “perhaps wouldst” (DRC)
interpretivev11 Different lexical choices indicating a vessel to draw water with — “thou hast nothing” (KJV, ASV, DARBY, WEBSTER) vs “you have” (WEB) vs “not even a vessel” (YLT) vs “wherein” (DRC)
interpretivev12 (vv 12, 19) Archaic versus modern second-person verb and pronoun — “Art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Are you” (WEB)
interpretivev12 Stylistic choice of relative pronoun and auxiliary verb — “who” (WEB, ASV, DARBY, WEBSTER, DRC) vs “which gave” (KJV) vs “who did give” (YLT)
interpretivev12 Different lexical choices for "sons" or "children" — “children” (WEB, KJV, WEBSTER, DRC) vs “sons” (ASV, YLT, DARBY)
interpretivev12 Different lexical choices for the animals — “cattle” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “livestock” (WEB)
interpretivev13 Stylistic choice of future auxiliary verb — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
interpretivev14 (vv 14, 50) Stylistic choice of relative pronoun — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
interpretivev14 Different lexical choices for "be" or "become" — “become” (ASV, YLT, DARBY, DRC) vs “shall be” (KJV, WEBSTER) vs “will become” (WEB)
interpretivev14 Different lexical choices for "well" or "fountain" — “well” (WEB, KJV, ASV, YLT, WEBSTER) vs “fountain” (DARBY, DRC)
interpretivev15 Different phrasing of the negative purpose clause — “may thirst nor” (YLT, DARBY, DRC) vs “thirst not neither” (KJV, ASV) vs “don’t get thirsty” (WEB) vs “may thirst” (WEBSTER)
interpretivev15 Different lexical choices indicating coming to the location — “hither” (KJV, YLT, WEBSTER, DRC) vs “all the way here” (WEB) vs “all the way” (ASV) vs “here” (DARBY)
interpretivev16 (vv 16, 18, 53) Archaic versus modern second-person possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
interpretivev16 Archaic versus modern adverb of place — “hither” (KJV, ASV, YLT, WEBSTER, DRC) vs “here” (WEB, DARBY)
interpretivev17 Stylistic variation in expressing negation — “no” (WEB, KJV, ASV, WEBSTER, DRC) vs “not a” (YLT, DARBY)
interpretivev18 Different word order and archaic versus modern pronouns — “thou hast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you have” (WEB) vs “five husbands” (YLT)
interpretivev19 Different lexical choices for "perceive" or "see" — “perceive” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “see” (DARBY)
interpretivev20 Interpretive addition of "Jews" to clarify the pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you Jews” (WEB) vs “you” (DRC)
interpretivev20 (vv 20, 21) Different preposition used for location — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “at” (DRC)
interpretivev20 Different phrasing for the necessity of worship/adoring — “men ought to worship” (KJV, ASV, WEBSTER) vs “people” (WEB) vs “it behoveth” (YLT) vs “one must” (DARBY) vs “must adore” (DRC)
interpretivev21 Different phrasing of the negative correlatives for location — “in” (WEB, ASV, YLT, DARBY) vs “nor yet at” (KJV, WEBSTER) vs “not in” (DRC)
interpretivev21 Different lexical choice and word order for "worship" or "adore" — “worship” (KJV, DARBY, WEBSTER) vs “shall ye” (ASV, YLT) vs “will you” (WEB) vs “adore” (DRC)
interpretivev22 Different preposition showing source/origin — “of” (KJV, YLT, DARBY, DRC) vs “from” (WEB, ASV, WEBSTER)
interpretivev23 (vv 23, 30) Different verb tense or aspect for "coming" — “the hour cometh” (KJV, ASV, WEBSTER, DRC) vs “comes” (WEB) vs “there an hour” (YLT) vs “is coming” (DARBY)
interpretivev23 Different lexical choice for "worshippers" and "worship" — “worshippers shall worship” (KJV, ASV, DARBY) vs “worshipers will” (WEB) vs “will” (YLT) vs “worshipers” (WEBSTER) vs “adorers adore” (DRC)
interpretivev25 Different verb tense or mood for the arrival — “he is come” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB) vs “that one may” (YLT) vs “comes” (DARBY)
interpretivev25 Different lexical choices for "tell" or "declare" — “tell” (KJV, YLT, DARBY, WEBSTER, DRC) vs “declare to” (WEB) vs “declare unto” (ASV)
interpretivev27 Different idiomatic translations for the temporal transition — “And upon this came” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Just then” (WEB) vs “immediately” (DRC)
interpretivev27 Different grammatical structure and tense for marveling — “came They marveled” (WEB) vs “and marvelled” (KJV) vs “they” (ASV) vs “were wondering” (YLT) vs “wondered” (DARBY) vs “marveled” (WEBSTER) vs “came they wondered” (DRC)
interpretivev27 Different pronoun choices for "no one" or "no man" — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, DARBY) vs “one however” (YLT)
interpretivev27 Different lexical phrasing for "seek" or "look for" — “seekest thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are you looking for” (WEB)
interpretivev27 Different lexical choices for "talk" or "speak" — “talkest thou” (KJV, WEBSTER, DRC) vs “speakest” (ASV, YLT, DARBY) vs “do you speak” (WEB)
interpretivev28 Different lexical choices for the water vessel — “waterpot and” (KJV, ASV, DARBY, WEBSTER, DRC) vs “water pot” (WEB) vs “water-jug” (YLT)
interpretivev28 Different lexical choices for "men" or "people" — “men” (KJV, YLT, DARBY, WEBSTER) vs “people” (WEB, ASV) vs “there” (DRC)
interpretivev29 Different relative pronoun and verb tense — “who” (WEB, ASV, YLT, DARBY) vs “which” (KJV) vs “who hath” (WEBSTER) vs “who has” (DRC)
interpretivev31 Different conjunctions/transitions for "meanwhile" — “In” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT) vs “But meanwhile” (DARBY)
interpretivev31 Different lexical choices for "asked", "prayed", or "urged" — “prayed” (KJV, ASV, WEBSTER, DRC) vs “urged” (WEB) vs “were asking” (YLT) vs “asked” (DARBY)
interpretivev31 Transliteration of "Rabbi" versus translation as "Master" — “Rabbi” (WEB, ASV, YLT, DARBY, DRC) vs “Master” (KJV, WEBSTER)
interpretivev32 (vv 32, 42, 45, 47, 53) Archaic versus modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
interpretivev32 (vv 32, 34) Different lexical choices for "food" or "meat" — “food” (WEB, YLT, DARBY, WEBSTER) vs “meat” (KJV, ASV, DRC)
interpretivev33 Stylistic placement of the connective and phrasing — “therefore said” (WEB, ASV, DARBY, DRC) vs “one” (KJV, WEBSTER) vs “then said” (YLT)
interpretivev33 Different pronoun and verb tense for "has anyone brought" — “Hath any man brought” (KJV, ASV, WEBSTER, DRC) vs “Has anyone” (WEB) vs “Did one bring” (YLT) vs “Has one” (DARBY)
interpretivev34 Infinitive versus subjunctive clause — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that I may” (YLT) vs “that I should” (DARBY)
interpretivev34 Different relative pronoun and auxiliary verb — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “has” (DARBY)
interpretivev34 Different lexical choices and grammatical phrasing for "accomplish" or "finish" — “accomplish” (WEB, ASV) vs “and to finish” (KJV, WEBSTER) vs “may” (YLT) vs “that I should” (DARBY) vs “that I may perfect” (DRC)
interpretivev35 Different syntactic phrasing of the timeframe before the harvest — “the” (ASV, YLT, DARBY, DRC) vs “and then cometh” (KJV, WEBSTER) vs “until the” (WEB)
interpretivev35 Stylistic interjections and archaic verb forms — “behold” (WEB, KJV, ASV, WEBSTER) vs “cometh lo” (YLT) vs “comes” (DARBY) vs “cometh” (DRC)
interpretivev35 Different lexical choices for "say to" or "tell" — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
interpretivev35 Different lexical choices for "look at", "see", or "behold" — “look on” (KJV, ASV, WEBSTER) vs “see” (YLT, DRC) vs “at” (WEB) vs “behold” (DARBY)
interpretivev35 Different lexical choices for "fields" or "countries" — “that” (WEB, ASV, YLT) vs “fields for” (KJV, DARBY, WEBSTER) vs “countries” (DRC)
interpretivev35 Different prepositions expressing readiness for harvest — “white already to” (KJV, WEBSTER, DRC) vs “unto” (ASV, YLT) vs “for” (WEB) vs “white” (DARBY)
interpretivev36 Archaic versus modern verb forms and auxiliary usage — “gathereth” (KJV, ASV, WEBSTER, DRC) vs “gathers” (WEB, DARBY) vs “doth gather” (YLT)
interpretivev36 Different lexical choices for "eternal" or "everlasting" — “unto life eternal” (KJV, ASV, DARBY) vs “to life” (WEB) vs “to age-during” (YLT) vs “to” (WEBSTER) vs “everlasting” (DRC)
interpretivev36 Different phrasing and relative pronouns for the substantive participle "sower" — “that soweth” (KJV, ASV, WEBSTER, DRC) vs “who sows” (WEB) vs “who is sowing” (YLT) vs “sows” (DARBY)
interpretivev36 Different phrasing and relative pronouns for the substantive participle "reaper" — “that reapeth” (KJV, ASV, WEBSTER, DRC) vs “who reaps” (WEB) vs “who is reaping” (YLT) vs “reaps” (DARBY)
interpretivev37 Substantive noun versus verb phrase for the reaper — “reapeth” (KJV, ASV, WEBSTER) vs “reaps” (WEB) vs “the reaper” (YLT) vs “who reaps” (DARBY) vs “that” (DRC)
interpretivev38 Different word order for entering into labor — “labours” (KJV, DARBY, DRC) vs “labor” (WEB, ASV) vs “labour have entered” (YLT) vs “labors” (WEBSTER)
interpretivev39 Different connective and word order — “From that city” (WEB, ASV, YLT) vs “And” (KJV, WEBSTER) vs “But” (DARBY) vs “Now of that city” (DRC)
interpretivev39 Different lexical choices for "word" or "saying" — “word” (WEB, ASV, YLT, DARBY, DRC) vs “saying” (KJV, WEBSTER)
interpretivev39 Relative clause versus participial phrase — “who” (WEB, ASV, WEBSTER) vs “which testified” (KJV) vs “testifying” (YLT) vs “who bore witness” (DARBY) vs “giving testimony” (DRC)
interpretivev39 Different phrasing for "everything" or "all things that" — “all that ever” (KJV, WEBSTER) vs “things” (ASV, DARBY) vs “everything” (WEB) vs “things as many as” (YLT) vs “things whatsoever” (DRC)
interpretivev39 Different verb tense for the past actions — “did” (KJV, ASV, YLT, WEBSTER) vs “have done” (WEB, DRC) vs “had ever done” (DARBY)
interpretivev40 Different phrasing and verb tense for arriving — “came to” (WEB, DARBY) vs “came” (ASV, YLT) vs “were come unto” (KJV) vs “had to” (WEBSTER) vs “to” (DRC)
interpretivev40 Different lexical choices for staying or remaining — “abode” (KJV, ASV, DARBY, WEBSTER, DRC) vs “stayed” (WEB) vs “remained” (YLT)
interpretivev42 Stylistic difference in connective or explicit pronoun — “They” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
interpretivev42 Different phrasing and verb forms for "know" — “know” (WEB, KJV, ASV, WEBSTER, DRC) vs “known” (YLT) vs “we” (DARBY)
interpretivev43 Different lexical translation of the verbs of departing — “into” (WEB, KJV, WEBSTER, DRC) vs “forth from thence” (ASV) vs “away to” (YLT) vs “away” (DARBY)
interpretivev44 Different lexical phrases for testifying — “testified” (WEB, KJV, ASV, YLT, WEBSTER) vs “bore witness” (DARBY) vs “gave testimony” (DRC)
interpretivev45 Different verb tense or aspect for coming — “came” (WEB, ASV, DARBY) vs “was come into” (KJV, DRC) vs “came to” (YLT) vs “had” (WEBSTER)
interpretivev45 Different verb tense and preposition for location — “in” (WEB, ASV, YLT) vs “did at” (KJV, WEBSTER) vs “had done in” (DARBY) vs “had done” (DRC)
interpretivev45 Different preposition showing time or location of the feast — “at” (WEB, KJV, ASV, WEBSTER) vs “in” (YLT) vs “during” (DARBY) vs “on” (DRC)
interpretivev45 Different lexical choices for "feast" or "festival" — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
interpretivev46 Choice of preposition for movement — “to” (WEB, YLT, DARBY) vs “into” (KJV, WEBSTER) vs “unto” (ASV) vs “therefore” (DRC)
interpretivev46 Different lexical choices for the royal official — “nobleman” (WEB, KJV, ASV, WEBSTER) vs “courtier” (YLT) vs “courtier in Capernaum” (DARBY) vs “ruler” (DRC)
interpretivev47 Different auxiliary verb for the past tense — “had” (WEB, DARBY, WEBSTER) vs “was” (KJV, ASV, DRC) vs “is” (YLT)
interpretivev47 Different prepositions for movement out of a place — “out of Judea into” (WEB, KJV) vs “from” (WEBSTER, DRC) vs “Judæa” (ASV) vs “to” (YLT) vs “Judaea” (DARBY)
interpretivev47 Different lexical choices for asking or begging — “besought” (KJV, ASV, WEBSTER) vs “begged” (WEB) vs “was asking” (YLT) vs “asked” (DARBY) vs “prayed” (DRC)
interpretivev47 Infinitive versus purpose clause — “that he would” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may” (YLT) vs “to” (DRC)
interpretivev48 Different word order and connective for saying — “therefore said to” (WEB, DARBY, DRC) vs “Then said Jesus unto” (KJV) vs “therefore said” (ASV) vs “Jesus” (YLT) vs “to” (WEBSTER)
interpretivev48 Different phrasing of the negative conditional clause — “Except ye see” (KJV, ASV, WEBSTER) vs “Unless you” (WEB, DRC) vs “If” (YLT) vs “Unless” (DARBY)
interpretivev48 Different phrasing reflecting the strength of the double negative — “ye will not” (KJV, DARBY, WEBSTER) vs “you in no way” (WEB) vs “in no wise” (ASV) vs “may not see ye” (YLT) vs “you” (DRC)
interpretivev49 Different lexical choices for the royal official and the verb tense — “nobleman saith unto” (KJV, ASV) vs “said to” (WEB) vs “courtier” (YLT) vs “courtier says to” (DARBY) vs “to” (WEBSTER) vs “ruler to” (DRC)
interpretivev49 Different lexical translation of the title — “Sir” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Lord” (DRC)
interpretivev49 Archaic versus modern conjunction for "before" — “ere” (KJV, ASV, DARBY, WEBSTER) vs “before” (WEB, YLT) vs “before that” (DRC)
interpretivev49 Different lexical choices for "child" or "son", along with verb forms — “child die” (KJV, ASV, YLT, DARBY) vs “dies” (WEB) vs “dieth” (WEBSTER) vs “son” (DRC)
interpretivev50 Different verb tense or lexical choice for "said" or "spoke" — “said to” (YLT, DARBY, DRC) vs “spoke to” (WEB) vs “had spoken unto” (KJV) vs “spake” (ASV) vs “to” (WEBSTER)
interpretivev51 Different lexical choices for "child" or "son", and indirect versus direct speech — “Thy son liveth” (KJV, WEBSTER) vs “that his lived” (ASV, DRC) vs “Your child lives” (WEB) vs “child doth live” (YLT) vs “child lives” (DARBY)
interpretivev52 Different lexical choices for inquiring or asking — “inquired” (WEB, ASV, WEBSTER) vs “of” (KJV) vs “inquired then” (YLT) vs “inquired therefore from” (DARBY) vs “asked therefore” (DRC)
interpretivev52 Different prepositions or adverbs denoting the time — “when” (WEB, KJV, ASV, WEBSTER) vs “in which” (YLT) vs “at which” (DARBY) vs “wherein” (DRC)
interpretivev52 Stylistic translation of connectives and prepositions — “to” (YLT, DARBY, WEBSTER, DRC) vs “therefore to” (WEB) vs “unto” (KJV) vs “therefore” (ASV)
interpretivev53 Different phrasing for the specific hour — “at the same” (KJV, WEBSTER, DRC) vs “that” (WEB, ASV) vs “in that” (YLT, DARBY)
interpretivev53 Different grammatical phrasing of the clauses and pronouns — “liveth and himself” (KJV, ASV, DRC) vs “lives He” (WEB, DARBY) vs “doth live he” (YLT) vs “he” (WEBSTER)
interpretivev53 Different grammatical construction linking the belief of the household — “and” (KJV, ASV, YLT, WEBSTER, DRC) vs “as did” (WEB) vs “himself” (DARBY)
interpretivev54 Different prepositions indicating movement from Judea to Galilee — “out of Judea into” (WEB, KJV, DRC) vs “Judæa” (ASV) vs “to” (YLT) vs “Judaea” (DARBY) vs “from” (WEBSTER)

Hatua ya 6Jumuisha — madai ya kimsingi, kwa familia, si kwa idadi ya viti

Kila kauli inagawanywa katika madai madogo zaidi yanayoweza kupimwa; kila wasifu unaostahili UNAKUBALI / UNAKANUSHA / UNAWEKA MASHARTI / UKO KIMYA kwa kila dai.

Makubaliano

Christian traditions affirm that the 'living water' offered by Jesus represents the sanctifying grace and indwelling presence of the Holy Spirit, while broadly agreeing that His physical weariness serves as necessary theological proof of His human nature and that the fields 'white for harvest' constitute an ongoing mandate for global missionary work. Several traditions add specific interpretations, such as viewing the living water as baptismal grace, reading the five husbands as an allegory for worldly attachments, or seeing Jesus' crossing of ethnic boundaries as a mandate for ministries of social inclusion. Interpretations of the well encounter are disputed, with traditions divided over whether the juxtaposition of Jesus' exhaustion and omniscience demonstrates the orthodox distinction of His two natures or the undivided unity of His single incarnate nature. Jesus' subsequent teachings are also disputed; traditions are divided over whether the command to worship 'in spirit and truth' establishes a strict regulative principle for corporate worship and whether it decouples true worship from consecrated geographic locations and state-mandated liturgies, though several traditions note this command requires inward devotion without abolishing outward sacraments. Finally, practical applications are disputed, such as whether the woman's immediate testimony models untrained personal evangelism and whether the nobleman's belief is the paradigm of justifying faith clinging to the external Word, while some traditions emphasize unique claims like Jesus' journey illustrating predestining providence, prevenient grace, or the liturgical veneration of the woman as St. Photini.

Kikristo-kote — KUUNGWA MKONO katika kila familia inayostahili

The 'living water' offered by Jesus represents the sanctifying grace and indwelling presence of the Holy Spirit.
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- Catholic · AFFIRM
  “Thomas Aquinas systematically identifies this living water as the sanctifying grace of the Holy Spirit springing up to eternal life, which satisfies the soul's infinite desire.”
- Eastern Orthodox · AFFIRM
  “St. Cyril of Alexandria extensively unpacks the 'living water' (vv. 10-14) as the gift of the Holy Spirit, which is imparted through Baptism and initiates the process of theosis (deification) within the believer.”
- Oriental Orthodox · AFFIRM
  “Cyril notes that the same Christ who tires also dispenses the 'living water,' which he identifies as the Holy Spirit, demonstrating the undivided unity of the incarnate Word.”
- Anglican / Episcopal · AFFIRM
  “Liturgically, the chapter informs prayers for spiritual renewal, asking God to provide the living water of the Holy Spirit to quench human thirst.”
- Reformed / Presbyterian · AFFIRM
  “Christ's offer of water that springs up into eternal life (v. 14) is heavily cited to defend the perseverance of the saints; the grace imparted by the Spirit is an imperishable, continuous fount that cannot be lost.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “In his Explanatory Notes Upon the New Testament, John Wesley interprets the living water (verse 14) as the indwelling Holy Spirit producing fruits of holiness that continuously spring up into everlasting life, a key text for the tradition's emphasis on the ongoing work of sanctification.”
- Anabaptist / Mennonite · AFFIRM
  “Menno Simons frequently utilized the imagery of 'living water' (vv. 10-14) to describe the pure doctrine of Christ and the regenerating power of the Holy Spirit, which stands in contrast to the dead, institutional rituals of the state churches.”
- Classical Trinitarian Pentecostal · AFFIRM
  “While recognizing the immediate reference to eternal salvation, scholars like Stanley Horton view this inner well of water as the Spirit's regenerating indwelling, which prepares the believer for the outward-flowing 'rivers of living water' (often identified with the Baptism in the Holy Spirit) promised later in John 7.”
- Seventh-day Adventist · AFFIRM
  “The 'living water' symbolizes the continuous presence of the Holy Spirit, and the resulting 'eternal life' underscores that immortality is a relational gift from God, not an inherent human trait.”

Pana — KUUNGWA MKONO katika familia zote isipokuwa moja, na hiyo moja haijaamuliwa

Jesus' physical weariness and thirst at the well serve as necessary theological proof of His true human nature.
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- Eastern Orthodox · AFFIRM
  “Patristic commentators, such as St. John Chrysostom, highlight Jesus' weariness at the well (v. 6) as crucial evidence of His full and genuine humanity, a defense against Docetism.”
- Oriental Orthodox · AFFIRM
  “Cyril of Alexandria emphasizes that the Word truly appropriated human weakness, proving His consubstantiality with humanity against docetic and Apollinarian heresies.”
- Lutheran · AFFIRM
  “Furthermore, the Lutheran theology of the cross notes Jesus' profound human weakness—His weariness and thirst (v. 6)—as a vital confession of His true humanity, where God is hidden in suffering flesh.”
- Reformed / Presbyterian · AFFIRM
  “Christ's weariness (v. 6) demonstrates his true human nature, while his knowledge of the woman's past (v. 18) and his granting of living water demonstrate his divine nature”
The imagery of the fields 'white for harvest' serves as an ongoing mandate for the church's global missionary work.
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- Anglican / Episcopal · AFFIRM
  “Evangelical Anglicans draw heavily on the 'fields white for harvest' and the woman's immediate testimony to underscore the urgency of mission and personal evangelism.”
- Reformed / Presbyterian · AFFIRM
  “while the harvest imagery (vv. 35-38) is used to encourage the church's global missionary mandate.”
- Baptist · AFFIRM
  “Additionally, Jesus's exhortation to look on the fields, for they are white already to harvest (verse 35) functions as a central mandate for Baptist global missions.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The urgency of the harvest (verse 35) continues to fuel Wesleyan revivalism, church planting, and global missionary work, calling the church to lift up its eyes and recognize immediate opportunities for evangelism.”
- Anabaptist / Mennonite · AFFIRM
  “Additionally, the vision of the fields 'white already to harvest' (v. 35) drives a strong tradition of peace-oriented mission work, where the sower and reaper rejoice together without relying on the sword or political power.”
- Seventh-day Adventist · AFFIRM
  “Christ's declaration that the fields are 'white already to harvest' (verse 35) is utilized to instill eschatological urgency for the church's global mission.”
- Restorationist / Churches of Christ · AFFIRM
  “Furthermore, Jesus' command to look upon the 'white' fields for harvest (v. 35) is heavily utilized to motivate personal evangelism, missionary work, and door-to-door Bible study campaigns, emphasizing that the lost are ready to be taught the rational testimony of the Scriptures so they might believe and obey.”

Mahususi kwa familia — sifa ya familia moja

The 'living water' specifically symbolizes baptismal grace imparted to believers.
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- Catholic · AFFIRM
  “The 'living water' is universally understood as the Holy Spirit and the grace of Baptism.”
- Eastern Orthodox · AFFIRM
  “St. Cyril of Alexandria extensively unpacks the 'living water' (vv. 10-14) as the gift of the Holy Spirit, which is imparted through Baptism and initiates the process of theosis (deification) within the believer.”
- Anglican / Episcopal · AFFIRM
  “The sacramental wing, reflected in the liturgical cycles of the Book of Common Prayer (1979), strongly associates Jesus' offer of 'living water' with baptismal grace.”
The encounter at Jacob's well functions as a typological bridal motif where Christ the Bridegroom betroths the Gentile Church.
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- Catholic · AFFIRM
  “Augustine allegorically views the Samaritan woman as a type of the Gentile Church. He reads her five husbands as the five bodily senses that previously ruled the soul, while the sixth, who is not her husband, represents human reason lacking the illumination of Christ, the true Bridegroom.”
- Oriental Orthodox · AFFIRM
  “Jacob of Serugh reads the well as a bridal motif: just as the patriarchs Isaac and Jacob found their brides at wells, Christ the heavenly Bridegroom meets the Samaritan woman at the well to betroth the Church, gathering her from among the Gentiles.”
The woman's five husbands allegorically represent the five bodily senses or worldly attachments that fail to satisfy the human soul.
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- Catholic · AFFIRM
  “He reads her five husbands as the five bodily senses that previously ruled the soul, while the sixth, who is not her husband, represents human reason lacking the illumination of Christ, the true Bridegroom.”
- Oriental Orthodox · AFFIRM
  “Ascetic tradition frequently allegorizes the woman's five former husbands as the five physical senses or the passing attachments of the world, which fail to satisfy the soul until it encounters Christ, the true Bridegroom.”
Jesus' deliberate crossing of ethnic and gender boundaries provides a mandate for the church's ministries of social inclusion and peacemaking.
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- Anglican / Episcopal · AFFIRM
  “Broad and progressive Anglicans frequently preach on Jesus' deliberate crossing of gender and ethnic boundaries as a theological mandate for the church's social justice and inclusion initiatives.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The narrative encourages believers to actively dismantle social, racial, and gender barriers in ministry, mirroring Jesus' radical inclusion.”
- Anabaptist / Mennonite · AFFIRM
  “Interpreted Jesus' deliberate crossing of ethnic and gender boundaries with the Samaritan woman as an essential model for the Christian vocation of peacemaking and social reconciliation.”
- Seventh-day Adventist · QUALIFY
  “Training seminars on 'Christ's method' of evangelism routinely draw on His mingling, sympathizing, and tactful conversation at the well as the blueprint for sharing the Adventist message.”

Mahususi kwa mapokeo — mapokeo moja tu

The promise that the living water springs up to eternal life serves as proof of the perseverance of the saints.
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- Reformed / Presbyterian · AFFIRM
  “Christ's offer of water that springs up into eternal life (v. 14) is heavily cited to defend the perseverance of the saints; the grace imparted by the Spirit is an imperishable, continuous fount that cannot be lost.”
The promise of living water leading to eternal life indicates that immortality is a derived, relational gift rather than an inherent quality of the human soul.
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- Seventh-day Adventist · AFFIRM
  “Additionally, the promise that living water springs up to 'eternal life' (verse 14) is read in harmony with conditional immortality: eternal life is not an innate property of the human soul, but a continuous, springing gift received only through an abiding connection with Christ and the Holy Spirit.”
Jesus' deliberate journey through Samaria illustrates God's sovereign, predestining providence in seeking out the elect.
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- Reformed / Presbyterian · AFFIRM
  “Christ's geographical necessity ('he must needs go through Samaria', v. 4) is interpreted as a decree of divine providence to seek out an elect, outcast woman.”
Jesus' intentional engagement with the Samaritan woman is a demonstration of prevenient grace, seeking the sinner before she recognizes her need.
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- Methodist / Wesleyan / Holiness · AFFIRM
  “Jesus' initiative in crossing social, ethnic, and gender boundaries to engage the Samaritan woman is seen as a prime example of prevenient grace, with God seeking the sinner before they are aware of their need.”
Jesus' request for a drink reveals God's thirst for humanity, making prayer the encounter of God's thirst with human thirst.
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- Catholic · AFFIRM
  “In modern Magisterial teaching on prayer, the Catechism uses Jesus' words, 'Give me a drink,' as the paradigm of contemplative prayer, interpreting it as the revelation of God's thirst for human souls to thirst for Him.”
The command for the woman to call her husband functions as the theological use of the Law, exposing her sin to prepare her for the Gospel.
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- Lutheran · AFFIRM
  “When the woman fails to comprehend the Gospel of the 'living water' (vv. 10-15), Jesus abruptly applies the Law by telling her to call her husband (vv. 16-18). This exposes her sin and shatters her self-reliance, preparing her for the pure Gospel revelation of Jesus as the Christ (v. 26).”
Jesus' specific insight into the woman's marital history models the operation of the charismatic gift of the 'word of knowledge'.
1 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 11 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (1)
- Classical Trinitarian Pentecostal · AFFIRM
  “Second, Jesus' revelation regarding the woman's five husbands (vv. 17-18) is classically categorized by Pentecostal teachers as the operation of the 'word of knowledge' (1 Corinthians 12:8).”
The statement that Jesus' disciples baptized demonstrates that the administration of ordinances is delegated to the lay community without requiring an elevated priesthood.
1 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 11 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (1)
- Baptist · AFFIRM
  “John 4:1-2, which notes that Jesus Himself did not baptize but His disciples did, is highlighted by commentators like John Gill to demonstrate that the administration of the ordinances is delegated to the gathered community of disciples, not dependent on the physical presence of the Lord or an elevated priestly caste.”
The Samaritans' independent belief demonstrates that faith must be a voluntary, personal conviction rather than resting on external coercion.
1 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 11 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (1)
- Anabaptist / Mennonite · AFFIRM
  “The ultimate goal of this witness is that individuals come to a voluntary, first-hand faith—echoing the Samaritans who declare they believe because they have heard for themselves (v. 42).”
The long-distance healing of the nobleman's son confirms the ongoing, contemporary availability of miraculous divine healing.
1 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 11 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (1)
- Classical Trinitarian Pentecostal · AFFIRM
  “Theologians like French Arrington highlight that Jesus heals sickness instantaneously and across physical distances by a spoken word, reinforcing the doctrine that Christ's miraculous healing power remains active and available today.”
The 'sixth hour' of Jesus' weariness at the well typologically prefigures the hour of His crucifixion.
1 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 11 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (1)
- Eastern Orthodox · AFFIRM
  “Furthermore, the 'sixth hour' (noon, v. 6) is remembered in the daily liturgical cycle (the Office of the Sixth Hour); prayers at this hour explicitly link Jesus' rest at the well and His conversation with the Samaritan woman to His crucifixion at the sixth hour, connecting the living water of this chapter with the water and blood that flowed from His side on the Cross.”
The Samaritan woman is to be venerated liturgically as St. Photini, an equal-to-the-apostles.
1 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 11 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (1)
- Eastern Orthodox · AFFIRM
  “The Samaritan woman is not an anonymous figure but is deeply venerated as St. Photini (meaning 'The Enlightened One'), titled 'Equal-to-the-Apostles.'”

Imetajwa kuvuka familia — imekubaliwa mahali fulani katika kila familia, hakuna walio wengi — si makubaliano

Worshiping 'in spirit and truth' requires inward devotion but does not abolish outward sacraments or liturgical forms.
4 wanakubali · 0 wanakanusha · 0 wanaweka masharti · 8 wako kimyaKale SUPPORTMatengenezo UNDETERMINEDKanisa-huru UNDETERMINED
nani alisema nini (4)
- Eastern Orthodox · AFFIRM
  “For Orthodox theology, worship 'in spirit and truth' (vv. 23-24) does not mean a rejection of physical or liturgical worship, but rather worship accomplished through the Holy Spirit and in the Incarnate Truth (Christ Himself), which fulfills and supersedes the shadows of the Old Testament Law.”
- Oriental Orthodox · AFFIRM
  “Believers are encouraged to embrace the physical weariness of fasting, imitating Christ's own weariness, in order to be filled with the living water of the Spirit and to worship the Father in spirit and truth.”
- Anglican / Episcopal · AFFIRM
  “The Anglican tradition receives this chapter through its comprehensive theological spectrum, balancing sacramental and evangelical readings.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “...he insists that while worship must be profoundly inward, the outward means of grace remain necessary channels for that spiritual reality.”

Inabishaniwa — familia imechanganyika, au familia zinakubali dhidi ya kukanusha

The Samaritan woman leaving her waterpot symbolizes the ascetic abandonment of worldly cares for the sake of evangelism.
2 wanakubali · 0 wanakanusha · 1 wanaweka masharti · 9 wako kimyaKale SUPPORTMatengenezo UNDETERMINEDKanisa-huru LEANING-CONTESTED
nani alisema nini (3)
- Catholic · AFFIRM
  “From the Eastern perspective, John Chrysostom emphasizes the woman's sudden apostolic zeal; by leaving her waterpot, she is seen as abandoning the heavy burden of worldly cares to eagerly evangelize her city.”
- Eastern Orthodox · AFFIRM
  “The woman leaving her waterpot (v. 28) is universally treated by the Fathers as a paradigm of apostolic detachment, symbolizing the abandonment of earthly cares to proclaim the Gospel.”
- Seventh-day Adventist · QUALIFY
  “The Samaritan woman is celebrated as a model evangelist; her act of leaving behind her waterpot (verse 28) is frequently cited in sermons as a metaphor for abandoning temporal priorities to engage in the urgent work of soul-winning.”
The juxtaposition of Jesus' physical exhaustion and divine omniscience demonstrates the orthodox distinction between His human and divine natures.
1 wanakubali · 2 wanakanusha · 0 wanaweka masharti · 9 wako kimyaKale LEANING-CONTESTEDMatengenezo UNDETERMINEDKanisa-huru LEANING-CONTESTED
nani alisema nini (3)
- Oriental Orthodox · DENY
  “Severus of Antioch frequently appeals to this passage to defend the formula of 'one incarnate nature of God the Word'; he points out that the very same subject who sits weary at the well also exhibits divine omniscience regarding the woman's five husbands, performing human and divine actions without separation or division into two hypostases.”
- Reformed / Presbyterian · AFFIRM
  “Reformed Christology observes the orthodox distinction of Christ's two natures in this chapter: he is genuinely wearied in his humanity (v. 6), yet omniscient in his divinity (v. 18) and sovereign in his life-giving power (v. 14, 50).”
- Classical Trinitarian Pentecostal · DENY
  “Pioneers such as Donald Gee taught that Jesus laid aside his divine omniscience in the incarnation to minister as a man entirely dependent on the Holy Spirit; therefore, his supernatural insight at the well sets a precedent for the church to operate in the same spiritual gifts.”
The juxtaposition of Jesus' physical exhaustion and divine omniscience demonstrates the undivided unity of His single incarnate nature.
1 wanakubali · 1 wanakanusha · 0 wanaweka masharti · 10 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru LEANING-CONTESTED
nani alisema nini (2)
- Oriental Orthodox · AFFIRM
  “Severus of Antioch frequently appeals to this passage to defend the formula of 'one incarnate nature of God the Word'; he points out that the very same subject who sits weary at the well also exhibits divine omniscience regarding the woman's five husbands, performing human and divine actions without separation or division into two hypostases.”
- Classical Trinitarian Pentecostal · DENY
  “Pioneers such as Donald Gee taught that Jesus laid aside his divine omniscience in the incarnation to minister as a man entirely dependent on the Holy Spirit; therefore, his supernatural insight at the well sets a precedent for the church to operate in the same spiritual gifts.”
The command to worship 'in spirit and truth' establishes a regulative principle requiring corporate worship to strictly follow the authorized, objective patterns of the New Testament.
2 wanakubali · 2 wanakanusha · 1 wanaweka masharti · 7 wako kimyaKale UNDETERMINEDMatengenezo MIXEDKanisa-huru MIXED
nani alisema nini (5)
- Lutheran · DENY
  “Additionally, 'worship in spirit and truth' (v. 24) is applied to signify that true worship is not bound to a physical place or ritual, but consists in faith that receives the Truth, who is Jesus Christ.”
- Reformed / Presbyterian · AFFIRM
  “Verses 21-24 serve as the New Testament bedrock for the Regulative Principle of Worship. John Calvin and the Westminster divines argued that 'spirit and truth' contrasts with the types, shadows, and localized ceremonies of the Old Covenant, as well as with human inventions in worship.”
- Classical Trinitarian Pentecostal · DENY
  “It is understood as a call for worship animated by the Holy Spirit—transcending mere ritual, location, or intellect—and inviting the manifest presence of God.”
- Seventh-day Adventist · QUALIFY
  “In Adventist thought, 'spirit' points to a genuinely renewed heart, while 'truth' requires obedience to God's revealed will—a framework often used to contrast the genuine, heartfelt observance of the seventh-day Sabbath against empty traditionalism or lawless emotionalism.”
- Restorationist / Churches of Christ · AFFIRM
  “Commentators like H. Leo Boles and J.W. McGarvey have historically interpreted 'in spirit' to mean with proper internal sincerity and devotion, while 'in truth' is understood objectively as conforming strictly to the revealed truth of the New Testament pattern.”
The command to worship 'in spirit and truth' decouples true worship from consecrated geographic locations and state-mandated liturgies.
6 wanakubali · 0 wanakanusha · 4 wanaweka masharti · 2 wako kimyaKale LEANING-CONTESTEDMatengenezo SUPPORTKanisa-huru SUPPORT
nani alisema nini (10)
- Catholic · QUALIFY
  “He redefines true worship as being in 'spirit and truth,' unconfined to either Mount Gerizim or Jerusalem.”
- Oriental Orthodox · QUALIFY
  “He offers her 'living water' that quenches thirst eternally, reveals supernatural knowledge of her complex marital history, and redefines true worship as being 'in spirit and in truth' rather than tied to specific geographic mountains.”
- Anglican / Episcopal · AFFIRM
  “J.C. Ryle, in his 'Expository Thoughts on the Gospels', argues that Jesus' declaration that 'God is a Spirit' serves as a vital corrective against purely formal, localized, or heavily ritualized religion, emphasizing that true worship must spring from the heart.”
- Lutheran · AFFIRM
  “Additionally, 'worship in spirit and truth' (v. 24) is applied to signify that true worship is not bound to a physical place or ritual, but consists in faith that receives the Truth, who is Jesus Christ.”
- Reformed / Presbyterian · QUALIFY
  “Under the gospel, true worship is not tied to any specific place (v. 21), but must be offered in spirit and truth (vv. 23-24) according to God's revealed will.”
- Baptist · AFFIRM
  “By decoupling worship from consecrated geography (Jerusalem or Gerizim), the text grounds the Baptist rejection of holy sites, state-mandated liturgies, and mediating earthly priesthoods.”
- Anabaptist / Mennonite · AFFIRM
  “Pilgram Marpeck argued that this passage marked a definitive break from Old Covenant structures, which were tied to specific physical locations, temporal swords, and geographic boundaries.”
- Classical Trinitarian Pentecostal · AFFIRM
  “Through supernatural insight into her marital history (vv. 16-18), Jesus reveals himself to her as the Messiah and teaches that true worship is not bound to a physical location, but must be 'in spirit and truth' (vv. 21-24).”
- Seventh-day Adventist · AFFIRM
  “He offers her 'living water' (verses 10-14), reveals His prophetic knowledge of her marital history (verses 16-18), and redefines true worship as being 'in spirit and truth' rather than bound to a specific geographic location like Gerizim or Jerusalem (verses 20-24).”
- Restorationist / Churches of Christ · QUALIFY
  “He reveals Himself as the Messiah who provides 'living water' and announces a coming hour when worship will no longer be defined by geography—neither Mount Gerizim nor Jerusalem—but will be offered to the Father 'in spirit and truth.'”
The Samaritan woman's immediate testimony models the calling of every believer to engage in personal evangelism without the prerequisite of formal training.
4 wanakubali · 0 wanakanusha · 2 wanaweka masharti · 6 wako kimyaKale LEANING-CONTESTEDMatengenezo SUPPORTKanisa-huru UNDETERMINED
nani alisema nini (6)
- Catholic · QUALIFY
  “Morally and missionally, Catholics are encouraged to imitate the woman by 'leaving their waterpots'—setting aside earthly attachments and anxieties—to boldly proclaim Christ in their communities.”
- Anglican / Episcopal · AFFIRM
  “Evangelical Anglicans draw heavily on the 'fields white for harvest' and the woman's immediate testimony to underscore the urgency of mission and personal evangelism.”
- Reformed / Presbyterian · AFFIRM
  “The Samaritan woman's immediate, unpolished testimony (v. 29) is frequently held up as a model for Reformed missiology—demonstrating that evangelism flows naturally and immediately from a personal encounter with sovereign grace”
- Baptist · AFFIRM
  “The Samaritan woman is championed as the paradigmatic convert: upon encountering Christ, she immediately bears witness to her community based on personal experience rather than formal theological training (verses 28-29).”
- Methodist / Wesleyan / Holiness · AFFIRM
  “The woman's immediate testimony resulting in the conversion of her neighbors is widely celebrated in Methodist history as biblical warrant for lay preaching and the vital role of women in evangelism.”
- Seventh-day Adventist · QUALIFY
  “The Samaritan woman is celebrated as a model evangelist; her act of leaving behind her waterpot (verse 28) is frequently cited in sermons as a metaphor for abandoning temporal priorities to engage in the urgent work of soul-winning.”
The Samaritans' belief demonstrates that saving faith is produced rationally by receiving objective testimony rather than requiring unmediated spiritual intervention.
1 wanakubali · 1 wanakanusha · 0 wanaweka masharti · 10 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru MIXED
nani alisema nini (2)
- Classical Trinitarian Pentecostal · DENY
  “Believers are encouraged to pray for and expect the Holy Spirit to provide 'words of knowledge' when witnessing to unbelievers, trusting that supernatural revelation can bypass intellectual barriers and expose the heart, just as it prompted the Samaritan woman and her village to believe (vv. 29, 39).”
- Restorationist / Churches of Christ · AFFIRM
  “Alexander Campbell and later figures pointed to these accounts to demonstrate that faith is produced by hearing testimony—the word of the woman, the word of Jesus, and the verification of the miracle—rather than through a direct, unmediated, Calvinistic operation of the Holy Spirit.”
The nobleman's belief in Jesus' spoken promise is the paradigm of justifying faith that clings to the external Word without demanding visible signs.
2 wanakubali · 1 wanakanusha · 0 wanaweka masharti · 9 wako kimyaKale UNDETERMINEDMatengenezo UNDETERMINEDKanisa-huru MIXED
nani alisema nini (3)
- Lutheran · AFFIRM
  “His faith clings entirely to the external, spoken promise of Christ, which for Lutherans is the very definition of saving faith.”
- Methodist / Wesleyan / Holiness · AFFIRM
  “Additionally, the nobleman's faith, which rests entirely on Jesus' bare word without demanding to see immediate proof (verse 50), is preached as an exemplar of justifying faith that trusts God's promises in the face of crisis.”
- Restorationist / Churches of Christ · DENY
  “Faith is a rational belief generated through the reception of testimony, as modeled by the Samaritans and the nobleman who believed upon hearing words and verifying signs.”

Hatua ya 7Toa tafsiri ya New Consensus Bible

Kutoka kwenye matini ya lugha asilia. Mapokeo yanarekodi mapokezi; hayapigi kura juu ya maneno. Kila neno linalobishaniwa ambalo tafsiri ilisuluhisha limeorodheshwa hapa chini, halijafichwa.

¹When therefore Jesus knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John, ²(although Jesus himself was not baptizing, but his disciples), ³he left Judea and departed again into Galilee. ⁴And he had to pass through Samaria. ⁵So he came to a city of Samaria called Sychar, near the parcel of land that Jacob gave to his son Joseph. ⁶Jacob's spring was there. So Jesus, wearied from his journey, sat thus by the spring; it was about the sixth hour. ⁷A woman of Samaria came to draw water. Jesus said to her, "Give me to drink." ⁸For his disciples had gone away into the city to buy food. ⁹The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews do not associate with Samaritans.) ¹⁰Jesus answered and said to her, "If you knew the gift of God, and who it is who is saying to you, 'Give me to drink,' you would have asked him, and he would have given you living water." ¹¹The woman said to him, "Sir, you have no drawing-vessel, and the well is deep; from where then do you have the living water? ¹²Are you greater than our father Jacob, who gave us the well, and himself drank from it, and his sons, and his livestock?" ¹³Jesus answered and said to her, "Everyone drinking of this water will thirst again, ¹⁴but whoever drinks of the water that I will give him will never thirst into eternity; but the water that I will give him will become in him a spring of water leaping up into eternal life." ¹⁵The woman said to him, "Sir, give me this water, so that I may not thirst, nor come here to draw." ¹⁶Jesus said to her, "Go, call your husband, and come here." ¹⁷The woman answered and said to him, "I do not have a husband." Jesus said to her, "You said well, 'A husband I do not have'; ¹⁸for you have had five husbands, and the one you now have is not your husband; this you have spoken truly." ¹⁹The woman said to him, "Sir, I perceive that you are a prophet. ²⁰Our fathers worshipped on this mountain, and you say that in Jerusalem is the place where it is necessary to worship." ²¹Jesus said to her, "Woman, believe me, an hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. ²²You worship what you do not know; we worship what we know, for salvation is from the Jews. ²³But an hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth; for indeed the Father seeks such as his worshippers. ²⁴God is spirit, and those worshipping him must worship in spirit and truth." ²⁵The woman said to him, "I know that Messiah comes, the one called Christ; when that one comes, he will declare to us all things." ²⁶Jesus said to her, "I am he, the one speaking to you." ²⁷At this, his disciples came, and they were marveling that he was speaking with a woman; yet no one said, "What are you seeking?" or, "Why are you speaking with her?" ²⁸So the woman left her water-jug and departed into the city and said to the people, ²⁹"Come, see a man who told me all things whatever I did! Can this be the Christ?" ³⁰They went out of the city and were coming to him. ³¹In the meanwhile the disciples were asking him, saying, "Rabbi, eat." ³²But he said to them, "I have food to eat that you do not know." ³³The disciples therefore said to one another, "Has anyone brought him anything to eat?" ³⁴Jesus said to them, "My food is to do the will of him who sent me and to accomplish his work. ³⁵Do you not say, 'There are yet four months and the harvest comes'? Look, I say to you, lift up your eyes and look at the fields, that they are white for harvest already. ³⁶And the one reaping receives wages and gathers fruit for eternal life, so that the one sowing and the one reaping may rejoice together. ³⁷For in this the true saying is, 'One is the sower and another the reaper.' ³⁸I sent you to reap that for which you have not labored; others have labored, and you have entered into their labor." ³⁹And out of that city many of the Samaritans believed in him because of the word of the woman testifying, "He told me all things whatever I did." ⁴⁰So when the Samaritans came to him, they were asking him to remain with them; and he remained there two days. ⁴¹And many more believed because of his word, ⁴²and they were saying to the woman, "No longer because of your speech do we believe; for we have heard for ourselves, and we know that this is truly the Savior of the world, the Christ." ⁴³And after the two days he went out from there and departed into Galilee. ⁴⁴For Jesus himself testified that a prophet has no honor in his own country. ⁴⁵So when he came into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast; for they also went to the feast. ⁴⁶Therefore Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain royal official whose son was sick in Capernaum. ⁴⁷When he heard that Jesus had come out of Judea into Galilee, he departed to him and was asking him that he would come down and heal his son, for he was about to die. ⁴⁸Therefore Jesus said to him, "Unless you see signs and wonders, you will by no means believe." ⁴⁹The royal official said to him, "Sir, come down before my child dies." ⁵⁰Jesus said to him, "Go; your son lives." And the man believed the word that Jesus spoke to him, and he was going. ⁵¹And as he was already going down, his servants met him and reported, saying that his boy lives. ⁵²So he inquired of them the hour in which he got better. They said therefore to him, "Yesterday at the seventh hour the fever left him." ⁵³So the father knew that it was in that hour in which Jesus said to him, "Your son lives." And he himself believed, and his whole house. ⁵⁴This is again the second sign Jesus did, having come out of Judea into Galilee.

Chaguzi zilizofanywa — kila bishano ambalo tafsiri ilisuluhisha

Mstari	Chanzo	Chaguzi	Chaguo	Kwa nini	Aina
v1	ὁ Ἰησοῦς	"the Jesus" (S), "Jesus" (S, A), "the Lord" (T: KJV)	Jesus	Flattened the Greek definite article into standard English idiom while declining the variant reading 'the Lord'.	textual
v1	ὅτι ἤκουσαν... ὅτι Ἰησοῦς	"how... that" (T: KJV), "that... that" (S, A)	that... that	Preserved the repetition of the conjunction.	grammatical
v3	ἀφῆκεν ... ἀπῆλθεν	"left ... departed" (S, A), "left ... went away" (T: YLT)	left ... departed	Preserved the assonance and formal balance of the Greek verbs.	stylistic
v5	χωρίου	"parcel of land" (S, A), "parcel of ground" (T: KJV), "place" (T: YLT)	parcel of land	More direct and contemporary rendering of the Greek term for a plot of land.	lexical
v6	πηγὴ	"spring" (S, A), "well" (T: KJV), "fountain" (T: DARBY)	spring	Accurately reflects the flowing nature of the water source, setting up the double entendre of 'living water'.	lexical
v10	ὕδωρ ζῶν	"living water" (T: KJV, S), "flowing water" (A)	living water	Maintained the literal translation to preserve the double entendre between fresh flowing water and spiritual life.	interpretive
v11	ἄντλημα	"drawing-vessel" (S, A), "nothing to draw with" (T: KJV)	drawing-vessel	Retained the cognate noun linking back to the verb 'draw' in verse 7.	lexical
v14	ἁλλομένου	"leaping up" (S, A), "springing up" (T: KJV)	leaping up	Translates the dynamic action of the verb vividly.	lexical
v17	ἄνδρα οὐκ ἔχω	"A husband I do not have" (S, A), "I have no husband" (T: KJV)	A husband I do not have	Preserved the chiasm and word order of Jesus's response.	grammatical
v21	προσκυνήσετε	"you will worship" (S, T: WEB), "ye shall worship" (T: KJV)	you will worship	Flattened the Greek second-person plural into modern English, requiring contextual understanding of the shift from singular address.	grammatical
v23	ἐν πνεύματι καὶ ἀληθείᾳ	"in spirit and truth" (T: KJV, S), "spiritually and authentically" (A)	in spirit and truth	Retained literal wording, leaving interpretive applications open for readers regarding inward devotion and corporate liturgy, disputed among traditions.	interpretive
v28	ὑδρίαν	"water-jug" (T: YLT, S), "waterpot" (T: KJV)	water-jug	More accurate contemporary term, maintaining the physical action without explicitly imposing the ascetic symbol of worldly abandonment.	interpretive
v35	ἰδοὺ	"Look" (S, A), "behold" (T: KJV, WEB), "lo" (T: YLT)	Look	Replaced archaic interjection with a genuinely contemporary equivalent.	stylistic
v46	βασιλικὸς	"royal official" (S, A), "nobleman" (T: KJV), "courtier" (T: YLT)	royal official	Most accurate historical designation for an officer in Herod Antipas's service.	lexical
v48	οὐ μὴ πιστεύσητε	"you will by no means believe" (S, A), "ye will not believe" (T: KJV)	you will by no means believe	Captured the emphatic double negative in the source text.	grammatical
v51	παῖς	"boy" (S, A), "child" (T: WEB), "son" (T: KJV)	boy	Distinguished the Greek term used here from 'huios' (son) used in the surrounding verses.	lexical

Mipaka inayofaa kujulikana

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.