ManyBibles

Juan 4

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

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.

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Kung saan nagkakasundo ang mga tradisyon

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… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

  • Jesus' physical weariness and thirst at the well serve as necessary theological proof of His true human nature. (4 affirm)
  • The imagery of the fields 'white for harvest' serves as an ongoing mandate for the church's global missionary work. (7 affirm)

Kung saan nagkakaiba ang mga tradisyon

  • The Samaritan woman leaving her waterpot symbolizes the ascetic abandonment of worldly cares for the sake of evangelism.

    catholic: AFFIRM; orthodox: AFFIRM; adventist: QUALIFY

  • The juxtaposition of Jesus' physical exhaustion and divine omniscience demonstrates the orthodox distinction between His human and divine natures.

    oriental-orthodox: DENY; reformed: AFFIRM; pentecostal: DENY

  • The juxtaposition of Jesus' physical exhaustion and divine omniscience demonstrates the undivided unity of His single incarnate nature.

    oriental-orthodox: AFFIRM; pentecostal: DENY

  • 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.

    lutheran: DENY; reformed: AFFIRM; pentecostal: DENY; adventist: QUALIFY; restorationist: AFFIRM

  • The command to worship 'in spirit and truth' decouples true worship from consecrated geographic locations and state-mandated liturgies.

    catholic: QUALIFY; oriental-orthodox: QUALIFY; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: QUALIFY

  • The Samaritan woman's immediate testimony models the calling of every believer to engage in personal evangelism without the prerequisite of formal training.

    catholic: QUALIFY; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; adventist: QUALIFY

  • The Samaritans' belief demonstrates that saving faith is produced rationally by receiving objective testimony rather than requiring unmediated spiritual intervention.

    pentecostal: DENY; restorationist: AFFIRM

  • The nobleman's belief in Jesus' spoken promise is the paradigm of justifying faith that clings to the external Word without demanding visible signs.

    lutheran: AFFIRM; methodist: AFFIRM; restorationist: DENY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

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.

Eastern Orthodox

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.

Oriental Orthodox

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.

May 9 pang tradisyon na bumabasa sa kabanatang ito.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

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.

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Mga pagkakaiba na nagpapabago sa kahulugan (113)
  • v1 [interpretive]: 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)
  • v2 [interpretive]: Stylistic translation of a connective particle — “Though” (KJV, WEBSTER, DRC) vs “although” (WEB, ASV) vs “indeed” (YLT) vs “however” (DARBY)
  • v2 [interpretive]: 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)
  • v5 [interpretive]: 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)
  • v7 [interpretive]: (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)
  • v7 [interpretive]: (vv 7, 10) Infinitive verb ("to drink") versus noun ("a drink") — “to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “a” (WEB)
  • v8 [interpretive]: Different auxiliary verb indicating past perfect tense — “were” (KJV, ASV, YLT, DRC) vs “had” (WEB, DARBY, WEBSTER)
  • v8 [interpretive]: Different prepositions for movement toward the city — “into” (WEB, ASV, DARBY, DRC) vs “to” (YLT, WEBSTER) vs “away unto” (KJV)
  • v8 [interpretive]: 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)
  • v8 [interpretive]: Different lexical choices for food/provisions — “food” (WEB, ASV) vs “provisions” (DARBY, WEBSTER) vs “meat” (KJV) vs “victuals” (YLT) vs “meats” (DRC)
  • v9 [interpretive]: 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)
  • v9 [interpretive]: 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)
  • v9 [interpretive]: Stylistic phrasing of the question — “is it that thou” (KJV, ASV, WEBSTER) vs “dost” (YLT, DARBY, DRC) vs “you” (WEB)
  • v9 [interpretive]: 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)
  • v9 [interpretive]: 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)
  • v10 [interpretive]: 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)
  • v10 [interpretive]: Use of a personal versus impersonal pronoun — “it” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “he” (DRC)
  • v10 [interpretive]: 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)
  • v10 [interpretive]: Archaic versus modern second-person pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v10 [interpretive]: Addition of "perhaps" in the conditional apodosis — “thou wouldest” (KJV, ASV, YLT, DARBY) vs “you would” (WEB) vs “wouldst” (WEBSTER) vs “perhaps wouldst” (DRC)
  • v11 [interpretive]: 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)
  • v12 [interpretive]: (vv 12, 19) Archaic versus modern second-person verb and pronoun — “Art thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Are you” (WEB)
  • v12 [interpretive]: Stylistic choice of relative pronoun and auxiliary verb — “who” (WEB, ASV, DARBY, WEBSTER, DRC) vs “which gave” (KJV) vs “who did give” (YLT)
  • v12 [interpretive]: Different lexical choices for "sons" or "children" — “children” (WEB, KJV, WEBSTER, DRC) vs “sons” (ASV, YLT, DARBY)
  • v12 [interpretive]: Different lexical choices for the animals — “cattle” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “livestock” (WEB)
  • v13 [interpretive]: Stylistic choice of future auxiliary verb — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v14 [interpretive]: (vv 14, 50) Stylistic choice of relative pronoun — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v14 [interpretive]: Different lexical choices for "be" or "become" — “become” (ASV, YLT, DARBY, DRC) vs “shall be” (KJV, WEBSTER) vs “will become” (WEB)
  • v14 [interpretive]: Different lexical choices for "well" or "fountain" — “well” (WEB, KJV, ASV, YLT, WEBSTER) vs “fountain” (DARBY, DRC)
  • v15 [interpretive]: 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)
  • v15 [interpretive]: 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)
  • v16 [interpretive]: (vv 16, 18, 53) Archaic versus modern second-person possessive pronoun — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v16 [interpretive]: Archaic versus modern adverb of place — “hither” (KJV, ASV, YLT, WEBSTER, DRC) vs “here” (WEB, DARBY)
  • v17 [interpretive]: Stylistic variation in expressing negation — “no” (WEB, KJV, ASV, WEBSTER, DRC) vs “not a” (YLT, DARBY)
  • v18 [interpretive]: Different word order and archaic versus modern pronouns — “thou hast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “you have” (WEB) vs “five husbands” (YLT)
  • v19 [interpretive]: Different lexical choices for "perceive" or "see" — “perceive” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “see” (DARBY)
  • v20 [interpretive]: Interpretive addition of "Jews" to clarify the pronoun — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you Jews” (WEB) vs “you” (DRC)
  • v20 [interpretive]: (vv 20, 21) Different preposition used for location — “in” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “at” (DRC)
  • v20 [interpretive]: 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)
  • v21 [interpretive]: Different phrasing of the negative correlatives for location — “in” (WEB, ASV, YLT, DARBY) vs “nor yet at” (KJV, WEBSTER) vs “not in” (DRC)
  • v21 [interpretive]: 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)
  • v22 [interpretive]: Different preposition showing source/origin — “of” (KJV, YLT, DARBY, DRC) vs “from” (WEB, ASV, WEBSTER)
  • v23 [interpretive]: (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)
  • v23 [interpretive]: 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)
  • v25 [interpretive]: 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)
  • v25 [interpretive]: Different lexical choices for "tell" or "declare" — “tell” (KJV, YLT, DARBY, WEBSTER, DRC) vs “declare to” (WEB) vs “declare unto” (ASV)
  • v27 [interpretive]: Different idiomatic translations for the temporal transition — “And upon this came” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Just then” (WEB) vs “immediately” (DRC)
  • v27 [interpretive]: 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)
  • v27 [interpretive]: Different pronoun choices for "no one" or "no man" — “man” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, DARBY) vs “one however” (YLT)
  • v27 [interpretive]: Different lexical phrasing for "seek" or "look for" — “seekest thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “are you looking for” (WEB)
  • v27 [interpretive]: Different lexical choices for "talk" or "speak" — “talkest thou” (KJV, WEBSTER, DRC) vs “speakest” (ASV, YLT, DARBY) vs “do you speak” (WEB)
  • v28 [interpretive]: Different lexical choices for the water vessel — “waterpot and” (KJV, ASV, DARBY, WEBSTER, DRC) vs “water pot” (WEB) vs “water-jug” (YLT)
  • v28 [interpretive]: Different lexical choices for "men" or "people" — “men” (KJV, YLT, DARBY, WEBSTER) vs “people” (WEB, ASV) vs “there” (DRC)
  • v29 [interpretive]: Different relative pronoun and verb tense — “who” (WEB, ASV, YLT, DARBY) vs “which” (KJV) vs “who hath” (WEBSTER) vs “who has” (DRC)
  • v31 [interpretive]: Different conjunctions/transitions for "meanwhile" — “In” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT) vs “But meanwhile” (DARBY)
  • v31 [interpretive]: Different lexical choices for "asked", "prayed", or "urged" — “prayed” (KJV, ASV, WEBSTER, DRC) vs “urged” (WEB) vs “were asking” (YLT) vs “asked” (DARBY)
  • v31 [interpretive]: Transliteration of "Rabbi" versus translation as "Master" — “Rabbi” (WEB, ASV, YLT, DARBY, DRC) vs “Master” (KJV, WEBSTER)
  • v32 [interpretive]: (vv 32, 42, 45, 47, 53) Archaic versus modern preposition — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v32 [interpretive]: (vv 32, 34) Different lexical choices for "food" or "meat" — “food” (WEB, YLT, DARBY, WEBSTER) vs “meat” (KJV, ASV, DRC)
  • v33 [interpretive]: Stylistic placement of the connective and phrasing — “therefore said” (WEB, ASV, DARBY, DRC) vs “one” (KJV, WEBSTER) vs “then said” (YLT)
  • v33 [interpretive]: 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)
  • v34 [interpretive]: Infinitive versus subjunctive clause — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “that I may” (YLT) vs “that I should” (DARBY)
  • v34 [interpretive]: Different relative pronoun and auxiliary verb — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “has” (DARBY)
  • v34 [interpretive]: 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)
  • v35 [interpretive]: Different syntactic phrasing of the timeframe before the harvest — “the” (ASV, YLT, DARBY, DRC) vs “and then cometh” (KJV, WEBSTER) vs “until the” (WEB)
  • v35 [interpretive]: Stylistic interjections and archaic verb forms — “behold” (WEB, KJV, ASV, WEBSTER) vs “cometh lo” (YLT) vs “comes” (DARBY) vs “cometh” (DRC)
  • v35 [interpretive]: Different lexical choices for "say to" or "tell" — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v35 [interpretive]: Different lexical choices for "look at", "see", or "behold" — “look on” (KJV, ASV, WEBSTER) vs “see” (YLT, DRC) vs “at” (WEB) vs “behold” (DARBY)
  • v35 [interpretive]: Different lexical choices for "fields" or "countries" — “that” (WEB, ASV, YLT) vs “fields for” (KJV, DARBY, WEBSTER) vs “countries” (DRC)
  • v35 [interpretive]: Different prepositions expressing readiness for harvest — “white already to” (KJV, WEBSTER, DRC) vs “unto” (ASV, YLT) vs “for” (WEB) vs “white” (DARBY)
  • v36 [interpretive]: Archaic versus modern verb forms and auxiliary usage — “gathereth” (KJV, ASV, WEBSTER, DRC) vs “gathers” (WEB, DARBY) vs “doth gather” (YLT)
  • v36 [interpretive]: 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)
  • v36 [interpretive]: 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)
  • v36 [interpretive]: 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)
  • v37 [interpretive]: 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)
  • v38 [interpretive]: Different word order for entering into labor — “labours” (KJV, DARBY, DRC) vs “labor” (WEB, ASV) vs “labour have entered” (YLT) vs “labors” (WEBSTER)
  • v39 [interpretive]: Different connective and word order — “From that city” (WEB, ASV, YLT) vs “And” (KJV, WEBSTER) vs “But” (DARBY) vs “Now of that city” (DRC)
  • v39 [interpretive]: Different lexical choices for "word" or "saying" — “word” (WEB, ASV, YLT, DARBY, DRC) vs “saying” (KJV, WEBSTER)
  • v39 [interpretive]: 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)
  • v39 [interpretive]: 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)
  • v39 [interpretive]: Different verb tense for the past actions — “did” (KJV, ASV, YLT, WEBSTER) vs “have done” (WEB, DRC) vs “had ever done” (DARBY)
  • v40 [interpretive]: 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)
  • v40 [interpretive]: Different lexical choices for staying or remaining — “abode” (KJV, ASV, DARBY, WEBSTER, DRC) vs “stayed” (WEB) vs “remained” (YLT)
  • v42 [interpretive]: Stylistic difference in connective or explicit pronoun — “They” (WEB, ASV, DARBY, DRC) vs “And” (KJV, YLT, WEBSTER)
  • v42 [interpretive]: Different phrasing and verb forms for "know" — “know” (WEB, KJV, ASV, WEBSTER, DRC) vs “known” (YLT) vs “we” (DARBY)
  • v43 [interpretive]: 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)
  • v44 [interpretive]: Different lexical phrases for testifying — “testified” (WEB, KJV, ASV, YLT, WEBSTER) vs “bore witness” (DARBY) vs “gave testimony” (DRC)
  • v45 [interpretive]: Different verb tense or aspect for coming — “came” (WEB, ASV, DARBY) vs “was come into” (KJV, DRC) vs “came to” (YLT) vs “had” (WEBSTER)
  • v45 [interpretive]: 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)
  • v45 [interpretive]: Different preposition showing time or location of the feast — “at” (WEB, KJV, ASV, WEBSTER) vs “in” (YLT) vs “during” (DARBY) vs “on” (DRC)
  • v45 [interpretive]: Different lexical choices for "feast" or "festival" — “feast” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “festival day” (DRC)
  • v46 [interpretive]: Choice of preposition for movement — “to” (WEB, YLT, DARBY) vs “into” (KJV, WEBSTER) vs “unto” (ASV) vs “therefore” (DRC)
  • v46 [interpretive]: Different lexical choices for the royal official — “nobleman” (WEB, KJV, ASV, WEBSTER) vs “courtier” (YLT) vs “courtier in Capernaum” (DARBY) vs “ruler” (DRC)
  • v47 [interpretive]: Different auxiliary verb for the past tense — “had” (WEB, DARBY, WEBSTER) vs “was” (KJV, ASV, DRC) vs “is” (YLT)
  • v47 [interpretive]: 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)
  • v47 [interpretive]: Different lexical choices for asking or begging — “besought” (KJV, ASV, WEBSTER) vs “begged” (WEB) vs “was asking” (YLT) vs “asked” (DARBY) vs “prayed” (DRC)
  • v47 [interpretive]: Infinitive versus purpose clause — “that he would” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may” (YLT) vs “to” (DRC)
  • v48 [interpretive]: 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)
  • v48 [interpretive]: Different phrasing of the negative conditional clause — “Except ye see” (KJV, ASV, WEBSTER) vs “Unless you” (WEB, DRC) vs “If” (YLT) vs “Unless” (DARBY)
  • v48 [interpretive]: 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)
  • v49 [interpretive]: 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)
  • v49 [interpretive]: Different lexical translation of the title — “Sir” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Lord” (DRC)
  • v49 [interpretive]: Archaic versus modern conjunction for "before" — “ere” (KJV, ASV, DARBY, WEBSTER) vs “before” (WEB, YLT) vs “before that” (DRC)
  • v49 [interpretive]: 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)
  • v50 [interpretive]: 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)
  • v51 [interpretive]: 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)
  • v52 [interpretive]: 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)
  • v52 [interpretive]: Different prepositions or adverbs denoting the time — “when” (WEB, KJV, ASV, WEBSTER) vs “in which” (YLT) vs “at which” (DARBY) vs “wherein” (DRC)
  • v52 [interpretive]: Stylistic translation of connectives and prepositions — “to” (YLT, DARBY, WEBSTER, DRC) vs “therefore to” (WEB) vs “unto” (KJV) vs “therefore” (ASV)
  • v53 [interpretive]: Different phrasing for the specific hour — “at the same” (KJV, WEBSTER, DRC) vs “that” (WEB, ASV) vs “in that” (YLT, DARBY)
  • v53 [interpretive]: 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)
  • v53 [interpretive]: Different grammatical construction linking the belief of the household — “and” (KJV, ASV, YLT, WEBSTER, DRC) vs “as did” (WEB) vs “himself” (DARBY)
  • v54 [interpretive]: 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)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek text provided

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

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).

Jewish interpretation

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.

Latter-day Saint

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.

Jehovah's Witnesses

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.

Mga piniling salin na ginawa ng NCB (16)
  • v1: Jesus — Flattened the Greek definite article into standard English idiom while declining the variant reading 'the Lord'.
  • v1: that... that — Preserved the repetition of the conjunction.
  • v3: left ... departed — Preserved the assonance and formal balance of the Greek verbs.
  • v5: parcel of land — More direct and contemporary rendering of the Greek term for a plot of land.
  • v6: spring — Accurately reflects the flowing nature of the water source, setting up the double entendre of 'living water'.
  • v10: living water — Maintained the literal translation to preserve the double entendre between fresh flowing water and spiritual life.
  • v11: drawing-vessel — Retained the cognate noun linking back to the verb 'draw' in verse 7.
  • v14: leaping up — Translates the dynamic action of the verb vividly.
  • v17: A husband I do not have — Preserved the chiasm and word order of Jesus's response.
  • v21: you will worship — Flattened the Greek second-person plural into modern English, requiring contextual understanding of the shift from singular address.
  • v23: in spirit and truth — Retained literal wording, leaving interpretive applications open for readers regarding inward devotion and corporate liturgy, disputed among traditions.
  • v28: water-jug — More accurate contemporary term, maintaining the physical action without explicitly imposing the ascetic symbol of worldly abandonment.
  • v35: Look — Replaced archaic interjection with a genuinely contemporary equivalent.
  • v46: royal official — Most accurate historical designation for an officer in Herod Antipas's service.
  • v48: you will by no means believe — Captured the emphatic double negative in the source text.
  • v51: boy — Distinguished the Greek term used here from 'huios' (son) used in the surrounding verses.
Mga limitasyong dapat malaman
  • 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.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 9, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)