John 4
4
A Thirsty Savior
1The news quickly reached the Jewish religious leaders known as the Pharisees that Jesus was drawing greater crowds of followers coming to be baptized than John. 2(Although Jesus himself didn’t baptize, but only his disciples.) 3Jesus # 4:3 Some manuscripts have “The Lord.” This is included here from v. 1 for the sake of the English narrative. heard what was being said and abruptly left Judea and returned to the province of Galilee, 4and he had to pass through Samaria. # 4:4 Since the Jews despised the Samaritans, they often traveled east of the Jordan River to avoid Samaria while traveling between Judaea and Galilee. The Jews wanted nothing to do with the Samaritans because they had mixed Jewish and gentile blood and centered their worship at Mount Gerizim instead of Jerusalem. The Lord Jesus needed to pass through Samaria because there were needy souls who needed a Savior.
5Jesus arrived at the Samaritan village of Sychar, # 4:5 Sychar lies near modern-day Nablus in the northern region of the West Bank. A village named Askar, which was formerly known as Sychar, lies about one kilometer north of the well. near the field that Jacob had given to his son Joseph. 6-8Wearied by his long journey, he sat on the edge of Jacob’s well, # 4:6–8 Jacob’s well was “a spring-fed well.” This well becomes a picture of the “spring” of the Jacob-life inside of every one of us. Fed by Adam’s fall, this spring has flowed through all of humanity. But Jesus sat as a “lid” to Jacob’s well, sealing its polluted stream. In Christ, Jacob’s clever striving has ended. A living well became a lid to Jacob’s well as Jesus sat there ready to give his living water to all who would come and drink. A well sat upon a well. and sent his disciples into the village to buy food, for it was already afternoon.
Soon a Samaritan woman came to draw water. Jesus said to her, “Give me a drink.” # 4:6–8 The “water” Jesus wanted was the refreshing, satisfying pleasure of her devotion. He says to each one of us, “Nothing satisfies me except you.” When the sinner drank of the Savior and the Savior drank of the sinner, both were satisfied. Neither ate or drank, but each satisfied the other.
9She replied, “Why would a Jewish man ask a Samaritan woman for a drink of water?” (For Jews have no dealings with Samaritans.)
10Jesus replied, “If you only knew who I am and the gift that God wants to give you, you’d ask me for a drink, and I would give you living water.”
11The woman replied, “But sir, # 4:11 The woman used the Greek title kurios (“lord”) when she addressed Jesus. However, kurios is not a word used here for “exalted or sovereign Lord,” but more like “sir.” you don’t even have a bucket, and the well is very deep. So where do you find this ‘living water’? 12Do you really think that you are greater than our ancestor Jacob who dug this well and drank from it himself, along with his children and livestock?”
13Jesus answered, “If you drink from Jacob’s well, you’ll be thirsty again, 14but if anyone drinks the living water I give them, they will never be thirsty again. For when you drink the water I give you, it becomes a gushing fountain of the Holy Spirit, flooding you with endless life!” # 4:14 The Greek verb for “springing up” is hallomenou, and is never used for inanimate objects (water). It is a verb used for people (living things) and means “jumping” or “leaping up.” The Septuagint translates this verb elsewhere as an activity of the Holy Spirit.
15The woman replied, “Let me drink that water so I’ll never be thirsty again and won’t have to come back here to draw water.”
16Jesus said, “Go get your husband and bring him back here.”
17“But I’m not married,” the woman answered.
“That’s true,” Jesus said, 18“for you’ve been married five times, # 4:18 In a sense, every one of us has married five husbands: our five senses. The six men speak of our fallen humanity, for six is the number of man (who was created on the sixth day). Our heart can never be satisfied with what is on this earth; we must drink the living water that comes from heaven. Christ is the seventh husband, the only One who satisfies. Christ is the real husband. See 2 Cor. 11:2. and now you’re living with a man who is not your husband. You have told the truth.” # 4:18 After offering the woman living water, Jesus first confronted her with her sin and steered her away from religious debates (the proper place to worship, v. 20), and unveiled himself to her as the true Messiah. Jesus does the same thing to everyone who comes to him.
19The woman changed the subject. “You must be a prophet! 20So tell me this: Why do our fathers worship God on this nearby mountain, # 4:20 This “nearby mountain” is most likely Mount Gerizim where the Samaritans had a shrine to worship God. However, Jacob’s well lies at the base of Mount Ebal, the mountain that Yahweh told the Levites to curse. See Deut. 27:12–26; Josh. 8:33. Both Gerizim and Ebal are mountains in Samaria. but your people teach that Jerusalem is the place where we must worship. Who is right?”
Jesus responded, 21“Believe me, dear woman, the time has come when you will worship # 4:21 The Aramaic word for “worship,” seged, means “to bow down” or “to surrender.” the Father neither on a mountain nor in Jerusalem, but in your heart. 22Your people don’t really know the One they worship, but we Jews worship out of our experience, for it’s from the Jews that salvation is available. # 4:22 Or “the life-givers are from the Jews.” 23-24From now on, worshiping the Father will not be a matter of the right place but with a right heart. For God is a Spirit, # 4:23–24 Or “God is breath” or “God is wind.” Jesus referred to “Spirit” more than one hundred times in the four Gospels. and he longs to have sincere worshipers who adore him in the realm of the Spirit and in truth.”
25The woman said, “This is all so confusing, but I do know that the Anointed One is coming—the true Messiah. And when he comes, he will tell us everything we need to know.”
26Jesus said to her, “You don’t have to wait any longer, the Anointed One is here speaking with you—I am the One you’re looking for.” # 4:26 Or “I am the I AM who speaks to you.”
27At that moment, his disciples returned and were stunned to see Jesus speaking with a Samaritan woman, yet none of them dared ask him why or what they were discussing. 28All at once, the woman left her water jar and ran off to her village and told everyone, 29“Come and meet a man at the well who told me everything I’ve ever done! # 4:29 No doubt, this woman was the talk of the town. Having had five marriages, she was well known for what she had done. For her to say these words was an honest confession of her past. The miracle here is that the people believed her and went out to see for themselves. He could be the One we’ve been waiting for.” 30Hearing this, the people came streaming out of the village to go see Jesus. # 4:30 Although unnamed in the biblical account, church tradition identifies the Samaritan woman to be Photini. An internet search of her name will yield many interesting stories about her post-conversion ministry, including her being named as an “apostle” of Jesus and her eventual martyrdom. Regardless of the validity of the extrabiblical references, history records her as the first New Testament evangelist to win a city to Christ. God is faithful to use anyone to reach others when we are honest to tell others that Jesus knows everything we’ve ever done and still loves us.
The Harvest Is Ready
31Then the disciples began to insist that Jesus eat some of the food they brought back with them, saying, “Teacher, you must eat something.” 32But Jesus told them, “I have eaten a meal # 4:32 There is a fascinating word play here in the Aramaic. The word Jesus used isn’t the common word for “food,” but a specific word that means “nutrients.” It also has a homonym more commonly translated “kingdom.” Jesus has a kingdom feast that no one else knows about. He feasts upon the devotion of his bride. See Song. 4:15–16; 5:1. The church is truly the “woman at the well.” you don’t know about.”
33Puzzled by this, the disciples began to discuss it among themselves, “Did someone already bring him food?”
34To clarify, Jesus spoke up and said, “My food is to do the will of him who sent me and bring it to completion.”
35As the crowds emerged from the village, Jesus said to his disciples, “Why would you say, ‘The harvest is another four months away’? Look at all the people coming—now is harvest time! Their hearts are like vast fields of ripened grain—ready for a harvest. 36Everyone who reaps these souls for eternal life will receive a reward. Both those who plant spiritual seeds and those who reap the spiritual harvest will celebrate together with great joy! 37And this confirms the saying, ‘One sows the seed and another reaps the harvest.’ # 4:37 See Job 31:8; Mic. 6:15. 38I have sent you out to harvest a field that you haven’t planted, where many others have labored long and hard before you. # 4:38 See Deut. 6:10–11; Josh. 24:13. And now you are privileged to profit from their labors and reap the harvest.”
39Many from the Samaritan village became believers in Jesus because of the woman’s testimony: “He told me everything I ever did!” 40Then they begged Jesus to stay with them, so he stayed there for two days, 41resulting in many more coming to faith in him because of his message.
42The Samaritans said to the woman, “Now we’ve heard him ourselves. We no longer believe just because of what you told us, but we’re convinced that he really is the true Savior of the world!” # 4:42 They acknowledged Jesus not just as the Messiah, but the “Savior of the world,” including the Samaritan people who were outcasts from Judaism. The word Savior in Aramaic is literally translated “Life-Giver.”
Jesus Returns to Galilee
43On the third day Jesus left there and continued his journey to Galilee, where he had been raised. # 4:43 See v. 44. 44Now Jesus knew that prophets are honored everywhere except in their own hometown. 45Even so, as Jesus arrived in the province of Galilee, the people welcomed him with open arms. Many of them had been in Jerusalem during the Passover Festival and had witnessed firsthand the miracles he had performed. # 4:45 See John 2:23.
46-47Jesus entered the village of Cana of Galilee where he had transformed water into wine. He met there a governmental official from Capernaum whose son was very sick and dying. When he heard that Jesus had left Judea and was staying in Cana of Galilee, he decided to make the journey to Cana. # 4:46–47 The distance from Capernaum to Cana was over seventeen miles. When he found Jesus, he begged him, “You must come with me to Capernaum and heal my son!”
48So Jesus said to him, “You # 4:48 Or “You all.” never believe unless you see signs and wonders.” # 4:48 The Samaritans believed without seeing miracles. See John 20:29.
49But the man continued to plead, “Come with me to Capernaum before my little boy dies!”
50Jesus looked him in the eyes and said, “Go back home now. I promise you, your son will live.”
The man believed in his heart the words of Jesus and set off for home. 51When he was still a distance from Capernaum, his servants met him on the road and told him the good news, “Your son is healed! He’s alive!”
52Overjoyed, the father asked his servants, “When did my son begin to recover?”
“Yesterday,” they said, “at one in the afternoon. All at once his fever broke—and now he’s well!”
53Then the father immediately realized that it was at that very same hour that Jesus spoke the words to him, “Your son will live.” From that day forward, the man, his servants, and all his family believed. 54Healing the official’s son was Jesus’ second extraordinary miracle in Galilee after returning from Judea. # 4:54 There is an interesting parallel in Jesus’ ministry in John with Acts 1:8. Jesus began first in Jerusalem (Nicodemus—John 3), then went to Judea (John 4:1–3), then to Samaria (the Samaritan woman—John 4:4–30), and then to the people with no Jewish heritage (the healing of the nobleman’s son, a gentile—John 4:46–54).
Currently Selected:
John 4: TPT
Highlight
Share
Copy
Want to have your highlights saved across all your devices? Sign up or sign in
The Passion Translation® is a registered trademark of Passion & Fire Ministries, Inc.
Copyright © 2020 Passion & Fire Ministries, Inc.
Learn More About The Passion TranslationJohn 4
4
Departure From Judea
1 Now when Jesus#tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here. knew that the Pharisees#sn See the note on Pharisees in 1:24. had heard that he#tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here. was winning#tn Grk “was making.” and baptizing more disciples than John 2 (although Jesus himself was not baptizing, but his disciples were),#sn This is a parenthetical note by the author. 3 he left Judea and set out once more for Galilee.#sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).
Conversation With a Samaritan Woman
4 But he had#sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9). to pass through Samaria.#sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim. 5 Now he came to a Samaritan town#tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive. called Sychar,#sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well. near the plot of land that Jacob had given to his son Joseph.#sn Perhaps referred to in Gen 48:22. 6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside#tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì66 (“on the ground”) may be correct. the well. It was about noon.#tn Grk “the sixth hour.”sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”
7 A Samaritan woman#tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.” came to draw water. Jesus said to her, “Give me some water#tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein). to drink.” 8 (For his disciples had gone off into the town to buy supplies.#tn Grk “buy food.”)#sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them). 9 So the Samaritan woman said to him, “How can you – a Jew#tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22. – ask me, a Samaritan woman, for water#tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein). to drink?” (For Jews use nothing in common#tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean. with Samaritans.)#sn This is a parenthetical note by the author.
10 Jesus answered#tn Grk “answered and said to her.” her, “If you had known#tn Or “if you knew.” the gift of God and who it is who said to you, ‘Give me some water#tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein). to drink,’ you would have asked him, and he would have given you living water.”#tn This is a second class conditional sentence in Greek.sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water. 11 “Sir,”#tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19). the woman#tc ‡ Two early and important Greek mss along with two versional witnesses (Ì75 B sys ac2) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì75 א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì66 א2 A C D L Ws Θ Ψ 050 083 086 Ë1,13 Ï latt syc,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA27 has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here. said to him, “you have no bucket and the well#tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh). is deep; where then do you get this#tn The anaphoric article has been translated “this.” living water?#sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant. 12 Surely you’re not greater than our ancestor#tn Or “our forefather”; Grk “our father.” Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.”#tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
13 Jesus replied,#tn Grk “answered and said to her.” “Everyone who drinks some of this water will be thirsty#tn Grk “will thirst.” again. 14 But whoever drinks some of the water that I will give him will never be thirsty again,#tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied. but the water that I will give him will become in him a fountain#tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English. of water springing up#tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context). to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw#tn Grk “or come here to draw.” water.”#tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation. 16 He#tc Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 Ï lat) or without (א* A Θ Ë1,13 al), while several important and early witnesses lack the name (Ì66,75 B C* 33vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11). said to her, “Go call your husband and come back here.”#tn Grk “come here” (“back” is implied). 17 The woman replied,#tn Grk “answered and said to him.” “I have no husband.” Jesus said to her, “Right you are when you said,#tn Grk “Well have you said.” ‘I have no husband,’#tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position. 18 for you have had five husbands, and the man you are living with#tn Grk “the one you have.” now is not your husband. This you said truthfully!”
19 The woman said to him, “Sir, I see#tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage. that you are a prophet. 20 Our fathers worshiped on this mountain,#sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located. and you people#tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone. say that the place where people must worship is in Jerusalem.”#map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 21 Jesus said to her, “Believe me, woman,#sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. a time#tn Grk “an hour.” is coming when you will worship#tn The verb is plural. the Father neither on this mountain nor in Jerusalem. 22 You people#tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone. worship what you do not know. We worship what we know, because salvation is from the Jews.#tn Or “from the Judeans.” See the note on “Jew” in v. 9. 23 But a time#tn Grk “an hour.” is coming – and now is here#tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom. – when the true worshipers will worship the Father in spirit and truth, for the Father seeks#sn See also John 4:27. such people to be#tn Or “as.” The object-complement construction implies either “as” or “to be.” his worshipers.#tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship. 24 God is spirit,#tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject. and the people who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming” (the one called Christ);#tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20. “whenever he#tn Grk “that one.” comes, he will tell#tn Or “he will announce to us.” us everything.”#tn Grk “all things.” 26 Jesus said to her, “I, the one speaking to you, am he.”
The Disciples Return
27 Now at that very moment his disciples came back.#tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated. They were shocked#tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording. because he was speaking#tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal. with a woman. However, no one said, “What do you want?”#tn Grk “seek.” See John 4:23.sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him. or “Why are you speaking with her?” 28 Then the woman left her water jar, went off into the town and said to the people,#tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here. 29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah,#tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here. can he?”#tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims. 30 So#tn “So” is supplied for transitional smoothness in English. they left the town and began coming#sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35. to him.
Workers for the Harvest
31 Meanwhile the disciples were urging him,#tn Grk “were asking him, saying.” “Rabbi, eat something.”#tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English. 32 But he said to them, “I have food to eat that you know nothing about.” 33 So the disciples began to say#tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response. to one another, “No one brought him anything#tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English. to eat, did they?”#tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”). 34 Jesus said to them, “My food is to do the will of the one who sent me#sn The one who sent me refers to the Father. and to complete#tn Or “to accomplish.” his work.#tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him. 35 Don’t you say,#tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated. ‘There are four more months and then comes the harvest?’ I tell you, look up#tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here. and see that the fields are already white#tn That is, “ripe.” for harvest! 36 The one who reaps receives pay#tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay. and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 37 For in this instance the saying is true,#tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated. ‘One sows and another reaps.’ 38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”
The Samaritans Respond
39 Now many Samaritans from that town believed in him because of the report of the woman who testified,#tn Grk “when she testified.” “He told me everything I ever did.” 40 So when the Samaritans came to him, they began asking#tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive. him to stay with them.#tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun. He stayed there two days, 41 and because of his word many more#tn Or “and they believed much more.” believed. 42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one#tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1). really is the Savior of the world.”#sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
Onward to Galilee
43 After the two days he departed from there to Galilee. 44 (For Jesus himself had testified that a prophet has no honor in his own country.)#sn This is a parenthetical note by the author. 45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem#sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. at the feast#sn See John 2:23-25. (for they themselves had gone to the feast).#sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
Healing the Royal Official’s Son
46 Now he came again to Cana#map For location see Map1-C3; Map2-D2; Map3-C5. in Galilee where he had made the water wine.#sn See John 2:1-11. In#tn Grk “And in.” Capernaum#sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.map For location see Map1-D2; Map2-C3; Map3-B2. there was a certain royal official#tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there. whose son was sick. 47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him#tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context. to come down and heal his son, who was about to die. 48 So Jesus said to him, “Unless you people#tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone). see signs and wonders you will never believe!”#tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance. 49 “Sir,” the official said to him, “come down before my child dies.” 50 Jesus told him, “Go home;#tn Grk “Go”; the word “home” is not in the Greek text, but is implied. your son will live.” The man believed the word that Jesus spoke to him, and set off for home.#tn Grk “and left.” The words “for home” are implied by the following verse.
51 While he was on his way down,#sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography. his slaves#tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. met him and told him that his son was going to live. 52 So he asked them the time#tn Grk “the hour.” when his condition began to improve,#tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.” and#tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy. they told him, “Yesterday at one o’clock in the afternoon#tn Grk “at the seventh hour.” the fever left him.” 53 Then the father realized that it was the very time#tn Grk “at that hour.” Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 54 Jesus did this as his second miraculous sign#tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs. when he returned from Judea to Galilee.
Currently Selected:
:
Highlight
Share
Copy
Want to have your highlights saved across all your devices? Sign up or sign in
1996 - 2007 by Biblical Studies Press, LLC