Yohanes 4:15-30
Konteks4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw 1 water.” 2 4:16 He 3 said to her, “Go call your husband and come back here.” 4 4:17 The woman replied, 5 “I have no husband.” Jesus said to her, “Right you are when you said, 6 ‘I have no husband,’ 7 4:18 for you have had five husbands, and the man you are living with 8 now is not your husband. This you said truthfully!”
4:19 The woman said to him, “Sir, I see 9 that you are a prophet. 4:20 Our fathers worshiped on this mountain, 10 and you people 11 say that the place where people must worship is in Jerusalem.” 12 4:21 Jesus said to her, “Believe me, woman, 13 a time 14 is coming when you will worship 15 the Father neither on this mountain nor in Jerusalem. 4:22 You people 16 worship what you do not know. We worship what we know, because salvation is from the Jews. 17 4:23 But a time 18 is coming – and now is here 19 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 20 such people to be 21 his worshipers. 22 4:24 God is spirit, 23 and the people who worship him must worship in spirit and truth.” 4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); 24 “whenever he 25 comes, he will tell 26 us everything.” 27 4:26 Jesus said to her, “I, the one speaking to you, am he.”
4:27 Now at that very moment his disciples came back. 28 They were shocked 29 because he was speaking 30 with a woman. However, no one said, “What do you want?” 31 or “Why are you speaking with her?” 4:28 Then the woman left her water jar, went off into the town and said to the people, 32 4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 33 can he?” 34 4:30 So 35 they left the town and began coming 36 to him.
[4:15] 1 tn Grk “or come here to draw.”
[4:15] 2 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
[4:16] 3 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).
[4:16] 4 tn Grk “come here” (“back” is implied).
[4:17] 5 tn Grk “answered and said to him.”
[4:17] 6 tn Grk “Well have you said.”
[4:17] 7 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.
[4:18] 8 tn Grk “the one you have.”
[4:19] 9 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
[4:20] 10 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
[4:20] 11 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.
[4:20] 12 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:21] 13 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.
[4:21] 15 tn The verb is plural.
[4:22] 16 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.
[4:22] 17 tn Or “from the Judeans.” See the note on “Jew” in v. 9.
[4:23] 19 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
[4:23] 20 sn See also John 4:27.
[4:23] 21 tn Or “as.” The object-complement construction implies either “as” or “to be.”
[4:23] 22 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.
[4:23] 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.
[4:24] 23 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.
[4:25] 24 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[4:25] sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.
[4:25] 26 tn Or “he will announce to us.”
[4:25] 27 tn Grk “all things.”
[4:27] 28 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.
[4:27] 29 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.
[4:27] 30 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.
[4:27] 31 tn Grk “seek.” See John 4:23.
[4:27] 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.
[4:28] 32 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.
[4:29] 33 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.
[4:29] 34 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.
[4:30] 35 tn “So” is supplied for transitional smoothness in English.
[4:30] 36 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.
