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Matthew Henry: Concise Commentary on the Whole Bible - 1706
It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa. viii. 8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea, ver. 1-3. II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria, ver. 4-6. 2. His discourse with the Samaritan woman at a well, ver. 7-26. 3. The notice which the woman gave of him to the city, ver. 27-30. 4. Christ's talk with his disciples in the meantime, ver. 31-38. 5. The good effect of this among the Samaritans, ver. 39-42. III. We find him residing for some time in Galilee (ver. 43-46), and his curing a nobleman's son there, that was at death's door, ver. 46-54.
Adam Clarke: Commentary on the Bible - 1831
Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, Joh 4:25-30. His discourse with his disciples in her absence, Joh 4:31-38. Many of the Samaritans believe on him, Joh 4:39-42; He stays two days with them, and goes into Galilee, Joh 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, Joh 4:46-54.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 4:1, Christ talks with a woman of Samaria, and Rev_eals himself unto her; Joh 4:27, His disciples marvel; Joh 4:31, He declares to them his zeal for God's glory; Joh 4:39, Many Samaritans believe on him; Joh 4:43, He departs into Galilee, and heals the ruler's son that lay sick at Capernaum.
4:14:1: Իբրեւ գիտաց Յիսուս՝ եթէ լուան փարիսեցիքն՝ եթէ Յիսուս բազում աշակերտս առնէ, եւ մկրտէ քան զՅովհաննէս.
1. Երբ Յիսուս իմացաւ, որ փարիսեցիները լսել են, թէ ինքն աւելի շատ աշակերտներ է դարձնում եւ մկրտում, քան Յովհաննէսը
4 Արդ երբ Տէրը իմացաւ որ փարիսեցիները լսեր են՝ թէ Յիսուս Յովհաննէսէն աւելի աշակերտներ կ’առնէ եւ կը մկրտէ,
Իբրեւ գիտաց [9]Յիսուս եթէ լուան փարիսեցիքն եթէ Յիսուս բազում աշակերտս առնէ եւ մկրտէ քան զՅովհաննէս:

4:1: Իբրեւ գիտաց Յիսուս՝ եթէ լուան փարիսեցիքն՝ եթէ Յիսուս բազում աշակերտս առնէ, եւ մկրտէ քան զՅովհաննէս.
1. Երբ Յիսուս իմացաւ, որ փարիսեցիները լսել են, թէ ինքն աւելի շատ աշակերտներ է դարձնում եւ մկրտում, քան Յովհաննէսը
4 Արդ երբ Տէրը իմացաւ որ փարիսեցիները լսեր են՝ թէ Յիսուս Յովհաննէսէն աւելի աշակերտներ կ’առնէ եւ կը մկրտէ,
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4:11: Когда же узнал Иисус о [дошедшем до] фарисеев слухе, что Он более приобретает учеников и крестит, нежели Иоанн, --
4:1  ὡς οὗν ἔγνω ὁ ἰησοῦς ὅτι ἤκουσαν οἱ φαρισαῖοι ὅτι ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ ἰωάννης
4:1. Ὡς (As) οὖν (accordingly) ἔγνω (it-had-acquainted,"ὁ (the-one) κύριος (Authority-belonged,"ὅτι (to-which-a-one) ἤκουσαν (they-heard,"οἱ (the-ones) Φαρισαῖοι ( Faris-belonged ,"ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous," πλείονας ( to-more-beyond ) μαθητὰς (to-learners) ποιεῖ (it-doeth-unto) καὶ (and) βαπτίζει (it-immerseth-to) [ἢ] (or) Ἰωάνης,-- (an-Ioanes,"
4:1. ut ergo cognovit Iesus quia audierunt Pharisaei quia Iesus plures discipulos facit et baptizat quam IohannesWhen Jesus therefore understood the Pharisees had heard that Jesus maketh more disciples and baptizeth more than John
1. When therefore the Lord knew how that the Pharisees had heard that Jesus was making and baptizing more disciples than John
4:1. And so, when Jesus realized that the Pharisees had heard that Jesus made more disciples and baptized more than John,
4:1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John:

1: Когда же узнал Иисус о [дошедшем до] фарисеев слухе, что Он более приобретает учеников и крестит, нежели Иоанн, --
4:1  ὡς οὗν ἔγνω ὁ ἰησοῦς ὅτι ἤκουσαν οἱ φαρισαῖοι ὅτι ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ ἰωάννης
4:1. ut ergo cognovit Iesus quia audierunt Pharisaei quia Iesus plures discipulos facit et baptizat quam Iohannes
When Jesus therefore understood the Pharisees had heard that Jesus maketh more disciples and baptizeth more than John
4:1. And so, when Jesus realized that the Pharisees had heard that Jesus made more disciples and baptized more than John,
4:1. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: До фарисеев дошло известие о том выдающемся успехе, какой имела в Иудее деятельность нового Крестителя. Эти фарисеи могли обратить внимание начальников иудейских на Христа, и потому Христос, зная, что час Его страданий еще не пришел, не нашел нужным преждевременно вступать в споры с фарисеями и прекратил Свою деятельность в Иудее. Это Он мог сделать без ущерба для приготовления людей к принятию Царства Небесного, так как Иоанн Креститель продолжал свою проповедь о приближении этого Царства и по-прежнему совершал крещение покаяния. Евангелист при этом замечает, что Христос Сам лично не крестил, предоставляя это дело Своим ученикам. Это объясняется тем, что "приготовительное крещение к Царству не могло совершаться Лицом, положившим начало этому Царству" (Эдершейм с. 492). Затем тут же замечается, что удаление Христа в Галилею, о котором начинает говорить евангелист, было вторичное: первое удаление или возвращение имело место после принятия Христом крещения от Иоанна в Иордане (Ин. 1:43).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 When 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,) 3 He left Judæa, and departed again into Galilee.

We read of Christ's coming into Judea (ch. iii. 22), after he had kept the feast at Jerusalem; and now he left Judea four months before harvest, as is said here (v. 35); so that it is computed that he staid in Judea about six months, to build upon the foundation John had laid there. We have no particular account of his sermons and miracles there, only in general, v. 1.

I. That he made disciples; he prevailed with many to embrace his doctrine, and to follow him as a teacher come from God. His ministry was successful, notwithstanding the opposition it met with (Ps. cx. 2, 3); mathetas poiei--it signifies the same with matheteuo--to disciples. Compare Gen. xii. 5. The souls which they had gotten, which they had made (so the word is), which they had made proselytes. Note, It is Christ's prerogative to make disciples, first to bring them to his foot, and then to form and fashion them to his will. Fit, non nascitur, Christianus--The Christian is made such, not born such. Tertullian.

II. That he baptized those whom he made disciples, admitted them by washing them with water; not himself, but by the ministry of his disciples, v. 2. 1. Because he would put a difference between his baptism and that of John, who baptized all himself; for he baptized as a servant, Christ as a master. 2. He would apply himself more to preaching work, which was the more excellent, 1 Cor. i. 17. 3. He would put honour upon his disciples, by empowering and employing them to do it; and so train them up to further services. 4. If he had baptized some himself, they would have been apt to value themselves upon that, and despise others, which he would prevent, as Paul, 1 Cor. i. 13, 14. 5. He would reserve himself for the honour of baptizing with the Holy Ghost, Acts i. 5. 6. He would teach us that the efficacy of the sacraments depends not on any virtue in the hand that administers them, as also that what is done by his ministers, according to his direction, he owns as done by himself.

III. That he made and baptized more disciples than John; not only more than John did at this time, but more than he had done at any time. Christ's converse was more winning than John's. His miracles were convincing, and the cures he wrought gratis very inviting.

IV. That the Pharisees were informed of this; they heard what multitudes he baptized, for they had, from his first appearing, a jealous eye upon him, and wanted not spies to give them notice concerning him. Observe, 1. When the Pharisees thought they had got rid of John (for he was by this time imprisoned), and were pleasing themselves with that, Jesus appears, who was a greater vexation to them than ever John had been. The witnesses will rise again. 2. That which grieved them was that Christ made so many disciples. The success of the gospel exasperates its enemies, and it is a good sign that it is getting ground when the powers of darkness are enraged against it.

V. That our Lord Jesus knew very well what informations were given in against him to the Pharisees. It is probable the informers were willing to have their names concealed, and the Pharisees loth to have their designs known; but none can dig so keep as to hide their counsels from the Lord (Isa. xxix. 15), and Christ is here called the Lord. He knew what was told the Pharisees, and how much, it is likely, it exceeded the truth; for it is not likely that Jesus had yet baptized more than John; but so the thing was represented, to make him appear the more formidable; see 2 Kings vi. 12.

VI. That hereupon our Lord Jesus left Judea and departed again to go to Galilee.

1. He left Judea, because he was likely to be persecuted there even to the death; such was the rage of the Pharisees against him, and such their impious policy to devour the man-child in his infancy. To escape their designs, Christ quitted the country, and went where what he did would be less provoking than just under their eye. For, (1.) His hour was not yet come (ch. vii. 30), the time fixed in the counsels of God, and the Old-Testament prophecies, for Messiah's being cut off. He had not finished his testimony, and therefore would not surrender or expose himself. (2.) The disciples he had gathered in Judea were not able to bear hardships, and therefore he would not expose them. (3.) Hereby he gave an example to his own rule: When they persecute you in one city, flee to another. We are not called to suffer, while we may avoid it without sin; and therefore, though we may not, for our own preservation, change our religion, yet we may change our place. Christ secured himself, not by a miracle, but in a way common to men, for the direction and encouragement of his suffering people.

2. He departed into Galilee, because he had work to do there, and many friends and fewer enemies. He went to Galilee now, (1.) Because John's ministry had now made way for him there; for Galilee, which was under Herod's jurisdiction, was the last scene of John's baptism. (2.) Because John's imprisonment had now made room for him there. That light being now put under a bushel, the minds of people would not be divided between him and Christ. Thus both the liberties and restraints of good ministers are for the furtherance of the gospel, Phil. i. 12. But to what purpose does he go into Galilee for safety? Herod, the persecutor of John, will never be the protector of Jesus. Chemnitius here notes, Pii in hác vit´ quos fugiant habent; ad quos vero fugiant ut in tuto sint non habent, nisi ad te, Deus, qui solus regugium nostrum es--The pious have those, in this life, to whom they can fly; but they have none to fly to, who can afford them refuge, except thee, O God.
Adam Clarke: Commentary on the Bible - 1831
4:1: Jesus made and baptized, etc. - These seem to be quoted as the very words which were brought to the Pharisees; and, from our Lord's conduct after this information, we may take it for granted that they were so irritated that they were determined to seek an occasion to take away his life; in consequence of which, leaving Judea, he withdrew into Galilee.
Albert Barnes: Notes on the Bible - 1834
4:1: The Lord knew - When Jesus knew. how he knew this we are not informed; whether by that power of omniscience by which he knew all things, or whether some person had informed him of it.
How the Pharisees had heard - The Pharisees, here, seem to denote either the members of the Sanhedrin or those who were in authority. They claimed the authority to regulate the rites and ceremonies of religion, and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John to know by what authority he had introduced such a rite into the religion of the Jewish people. See the notes at Joh 1:25.
More disciples than John - Though many of the Pharisees came to his baptism mat 3, yet those who were in authority were displeased with the success of John, Joh 1:25. The reasons of this were, probably, the severity and justness of his reproofs Mat 3:7, and the fact that by drawing many after him he weakened their authority and influence. As they were displeased with John, so they were with Jesus, who was doing the same thing on a larger scale - not only making disciples, but baptizing also without their authority, and drawing away the people after him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: the Lord: Luk 1:76, Luk 2:11, Luk 19:31, Luk 19:34; Act 10:36; Co1 2:8, Co1 15:47; Co2 4:5; Jam 2:1; Rev 19:16
that Jesus: Joh 3:22, Joh 3:26
Geneva 1599
4:1 When (1) therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
(1) This balance is to be kept in doing our duty, that neither by fear are we terrified from going forward, and neither by rashness procure or bring dangers upon ourselves.
John Gill
4:1 When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense:
how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation:
had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame:
that Jesus made and baptized more disciples than John; see Jn 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", &c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.
John Wesley
4:1 The Lord knew - Though none informed him of it.
Robert Jamieson, A. R. Fausset and David Brown
4:1 CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42)
the Lord knew--not by report, but in the sense of Jn 2:25, for which reason He is here styled "the Lord."
4:24:2: քանզի ո՛չ եթէ Յիսուս ինքնին մկրտէր, այլ աշակե՛րտքն նորա[1648]. [1648] Ոմանք. Յիսուս ինքն մկրտէր։
2. (թէպէտեւ ոչ թէ Յիսուս ինքն էր մկրտում, այլ՝ նրա աշակերտները),
2 Թէպէտ՝ ո՛չ թէ Յիսուս ինք կը մկրտէր, հապա իր աշակերտները,
[10]քանզի ոչ եթէ Յիսուս ինքնին մկրտէր, այլ աշակերտքն նորա:

4:2: քանզի ո՛չ եթէ Յիսուս ինքնին մկրտէր, այլ աշակե՛րտքն նորա[1648].
[1648] Ոմանք. Յիսուս ինքն մկրտէր։
2. (թէպէտեւ ոչ թէ Յիսուս ինքն էր մկրտում, այլ՝ նրա աշակերտները),
2 Թէպէտ՝ ո՛չ թէ Յիսուս ինք կը մկրտէր, հապա իր աշակերտները,
zohrab-1805▾ eastern-1994▾ western am▾
4:22: хотя Сам Иисус не крестил, а ученики Его, --
4:2  _ καίτοιγε ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ _
4:2. καίτοιγε (and-unto-the-one-too) Ἰησοῦς (an-Iesous) αὐτὸς (it) οὐκ (not) ἐβάπτιζεν (it-was-immersing-to,"ἀλλ' (other) οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ,-- (of-it,"
4:2. quamquam Iesus non baptizaret sed discipuli eius(Though Jesus himself did not baptize, but his disciples),
2. ( although Jesus himself baptized not, but his disciples),
4:2. (though Jesus himself was not baptizing, but only his disciples)
4:2. (Though Jesus himself baptized not, but his disciples,)
Though Jesus himself baptized not, but his disciples:

2: хотя Сам Иисус не крестил, а ученики Его, --
4:2  _ καίτοιγε ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλ᾽ οἱ μαθηταὶ αὐτοῦ _
4:2. quamquam Iesus non baptizaret sed discipuli eius
(Though Jesus himself did not baptize, but his disciples),
4:2. (though Jesus himself was not baptizing, but only his disciples)
4:2. (Though Jesus himself baptized not, but his disciples,)
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Adam Clarke: Commentary on the Bible - 1831
4:2: Jesus himself baptized not - See Joh 3:22.
Albert Barnes: Notes on the Bible - 1834
4:2: Though Jesus himself baptized not - The reason why Jesus did not baptize was probably because, if He had baptized, it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honored who had been baptized by Him. Compare Co1 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Act 10:48; Co1 1:13-17
John Gill
4:2 Though Jesus himself baptized not,.... And therefore as Nonnus observes, it was a false report that was made to the Pharisees; at least in part, so far as concerns the act of baptizing: though it may be this is observed, not so much to show the falsehood of that report, as to correct what is said of Christ's baptizing; lest it should be understood, as if he baptized in his own person; whereas he did not, that not so, well comporting with his greatness and majesty: wherefore "the king did not baptize in water", as Nonnus expresses it, but left that for his disciples and servants to do; he had other and greater work to perform, as to preach the Gospel, and work miracles, heal diseases, cast out devils, &c. And besides, had another sort of baptism, of a more excellent nature to administer, namely, the baptism of the Spirit; and since water baptism is administered in his name, as well as in the name of the Father and of the Spirit, it does not seem that it would have been administered with that propriety by himself, in his own name; add to which, as is also observed by others, it might have occasioned contentions and disputes among the baptized, had some, been baptized by Christ, and others by his disciples; the one valuing themselves on that account, above the others. The Persic version indeed suggests, as if both Christ and his disciples baptized, rendering the words thus, "Jesus was not alone who baptized, but the disciples also baptized": whereas the truth of the matter is, that Christ did not baptize in water at all:
but his disciples; they baptized in his name, and by his orders, such who were first made disciples by him.
Robert Jamieson, A. R. Fausset and David Brown
4:2 Jesus baptized not--John being a servant baptized with his own hand; Christ as the Master, "baptizing with the Holy Ghost," administered the outward symbol only through His disciples.
4:34:3: եթող զՀրէաստան երկիր. եւ եկն միւսանգամ ՚ի Գալիլեա։
3. թողեց Հրէաստան երկիրը եւ վերստին եկաւ Գալիլիա:
3 Թողուց Հրէաստանը ու նորէն Գալիլիա գնաց։
եթող զՀրէաստան երկիր, եւ եկն միւսանգամ ի Գալիլեա:

4:3: եթող զՀրէաստան երկիր. եւ եկն միւսանգամ ՚ի Գալիլեա։
3. թողեց Հրէաստան երկիրը եւ վերստին եկաւ Գալիլիա:
3 Թողուց Հրէաստանը ու նորէն Գալիլիա գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: то оставил Иудею и пошел опять в Галилею.
4:3  ἀφῆκεν τὴν ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν γαλιλαίαν.
4:3. ἀφῆκεν (it-sent-off) τὴν (to-the-one) Ἰουδαίαν (to-an-Ioudaia) καὶ (and) ἀπῆλθεν (it-had-came-off) πάλιν (unto-furthered) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia)
4:3. reliquit Iudaeam et abiit iterum in GalilaeamHe left Judea and went again into Galilee.
3. he left Judaea, and departed again into Galilee.
4:3. he left behind Judea, and he traveled again to Galilee.
4:3. He left Judaea, and departed again into Galilee.
He left Judaea, and departed again into Galilee:

3: то оставил Иудею и пошел опять в Галилею.
4:3  ἀφῆκεν τὴν ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν γαλιλαίαν.
4:3. reliquit Iudaeam et abiit iterum in Galilaeam
He left Judea and went again into Galilee.
4:3. he left behind Judea, and he traveled again to Galilee.
4:3. He left Judaea, and departed again into Galilee.
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Albert Barnes: Notes on the Bible - 1834
4:3: He left Judea - The envy and malice of the Pharisees he might have known were growing so rapidly as to endanger his life. As his time to die had not yet come, he retired to Galilee, a country farther from Jerusalem, and much less under their control than Judea. See Mar 2:22; Luk 3:1. Though he feared not death and did not shrink from suffering, yet he did not needlessly throw himself into danger or provoke opposition. He could do as much good in Galilee, probably, as in Judea, and he therefore withdrew himself from immediate danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: left: Joh 3:32, Joh 10:40, Joh 11:54; Mat 10:23; Mar 3:7
again: Joh 1:43
John Gill
4:3 He left Judaea,.... Where he had been for some time: at the feast of the passover he went up to Jerusalem, and after a short stay there, he came into the country part of Judea, where he tarried longer; and in both about the space of eight months; for it was now but four months to harvest, which began at the passover; see Jn 2:13. And now upon thee Pharisees being made acquainted with his success in these parts, he leaves them; not through fear of them, but because he would not irritate and provoke them, and stir up their malice and envy against him, which might put them upon measures to seek to take away his life; whereas his time was not yet come, and he had other work to do elsewhere:
and departed again into Galilee; where he had spent the greatest part of his time, in private life; from whence he came to Jordan unto John to be baptized by him; and after that went thither again, where he wrought his first miracle: and now having been in Judea some time, he removes to Galilee again; and of this journey of his thither, after the imprisonment of John, an account is given, in Mt 4:12. The Persic version leaves out the word "again", and so do the Alexandrian copy, and many copies; but is by others retained, and very justly.
John Wesley
4:3 He left Judea - To shun the effects of their resentment.
Robert Jamieson, A. R. Fausset and David Brown
4:3 left Judea--to avoid persecution, which at that early stage would have marred His work.
departed into Galilee--by which time John had been cast into prison (Mk 1:14).
4:44:4: Եւ էր նմա անցանե՛լ ընդ Սամարիա[1649]։[1649] Ոմանք. Անցանել ընդ մէջ Սամարիայ։
4. Եւ անհրաժեշտ էր, որ նա անցնէր Սամարիայով:
4 Ու պէտք եղաւ որ Սամարիայի մէջէն անցնի։
Եւ էր նմա անցանել ընդ Սամարիա:

4:4: Եւ էր նմա անցանե՛լ ընդ Սամարիա[1649]։
[1649] Ոմանք. Անցանել ընդ մէջ Սամարիայ։
4. Եւ անհրաժեշտ էր, որ նա անցնէր Սամարիայով:
4 Ու պէտք եղաւ որ Սամարիայի մէջէն անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
4:44: Надлежало же Ему проходить через Самарию.
4:4  ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς σαμαρείας.
4:4. Ἔδει (It-was-binding) δὲ (moreover) αὐτὸν (to-it) διέρχεσθαι ( to-come-through ) διὰ ( through ) τῆς (of-the-one) Σαμαρίας. (of-a-Samaria)
4:4. oportebat autem eum transire per SamariamAnd he was of necessity to pass through Samaria.
4. And he must needs pass through Samaria.
4:4. Now he needed to cross through Samaria.
4:4. And he must needs go through Samaria.
And he must needs go through Samaria:

4: Надлежало же Ему проходить через Самарию.
4:4  ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς σαμαρείας.
4:4. oportebat autem eum transire per Samariam
And he was of necessity to pass through Samaria.
4:4. Now he needed to cross through Samaria.
4:4. And he must needs go through Samaria.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Для своих читателей, которые не имели достаточно ясного представления о географии Палестины, евангелист замечает, что Христу при Его путешествии в Галилею нужно было пройти через Самарию. Таким путем скорее всего можно было достигнуть Галилеи (когда отношения между иудеями и самарянами обострялись, то иудеи ходили в Галилею окольными путями - или по западному берегу Иордана или даже восточным берегом этой реки).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. 7 There 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.) 9 Then 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. 10 Jesus 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. 11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But 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. 15 The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto him, Sir, I perceive that thou art a prophet. 20 Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 23 But 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. 24 God is a Spirit: and they that worship him must worship him in spirit and in truth. 25 The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. 26 Jesus saith unto her, I that speak unto thee am he.

We have here an account of the good Christ did in Samaria, when he passed through that country in his way to Galilee. The Samaritans, both in blood and religion, were mongrel Jews, the posterity of those colonies which the king of Assyria planted there after the captivity of the ten tribes, with whom the poor of the land that were left behind, and many other Jews afterwards, incorporated themselves. They worshipped the God of Israel only, to whom they erected a temple on mount Gerizim, in competition with that at Jerusalem. There was great enmity between them and the Jews; the Samaritans would not admit Christ, when they saw he was going to Jerusalem (Luke ix. 53); the Jews thought they could not give him a worse name than to say, He is a Samaritan. When the Jews were in prosperity, the Samaritans claimed kindred to them (Ezra iv. 2), but, when the Jews were in distress, they were Medes and Persians; see Joseph. Antiq. 11. 340-341; 12. 257. Now observe,

I. Christ's coming into Samaria. He charged his disciples not to enter into any city of the Samaritans (Matt. x. 5), that is, not to preach the gospel, or work miracles; nor did he here preach publicly, or work any miracle, his eye being to the lost sheep of the house of Israel. What kindness he here did them was accidental; it was only a crumb of the children's bread that casually fell from the master's table.

1. His road from Judea to Galilee lay through the country of Samaria (v. 4): He must needs go through Samaria. There was no other way, unless he would have fetched a compass on the other side Jordan, a great way about. The wicked and profane are at present so intermixed with God's Israel that, unless we will go out of the world, we cannot avoid going through the company of such, 1 Cor. v. 10. We have therefore need of the armour or righteousness on the right hand and on the left, that we may neither give provocation to them nor contract pollution by them. We should not go into places of temptation but when we needs must; and then we should not reside in them, but hasten through them. Some think that Christ must needs go through Samaria because of the good work he had to do there; a poor woman to be converted, a lost sheep to be sought and saved. This was work his heart was upon, the therefore he must needs go this way. It was happy for Samaria that it lay in Christ's way, which gave him an opportunity of calling on them. When I passed by thee, I said unto thee, Live, Ezek. xvi. 6.

2. His baiting place happened to be at a city of Samaria. Now observe,

(1.) The place described. It was called Sychar; probably the same with Sichem, or Shechem, a place which we read much of in the Old Testament. Thus are the names of places commonly corrupted by tract of time. Shechem yielded the first proselyte that ever came into the church of Israel (Gen. xxxiv. 24), and now it is the first place where the gospel is preached out of the commonwealth of Israel; so Dr. Lightfoot observes; as also that the valley of Achor, which was given for a door of hope, hope to the poor Gentiles, ran along by this city, Hos. ii. 15. Abimelech was made king here; it was Jeroboam's royal seat; but the evangelist, when he would give us the antiquities of the place, takes notice of Jacob's interest there, which was more its honour than its crowned heads. [1.] Here lay Jacob's ground, the parcel of ground which Jacob gave to his son Joseph, whose bones were buried in it, Gen. xlviii. 22; Josh. xxiv. 32. Probably this is mentioned to intimate that Christ, when he reposed himself hard by here, took occasion from the ground which Jacob gave Joseph to meditate on the good report which the elders by faith obtained. Jerome chose to live in the land of Canaan, that the sight of the places might affect him the more with scripture stories. [2.] Here was Jacob's well which he digged, or at least used, for himself and his family. We find no mention of this well in the Old Testament; but the tradition was that it was Jacob's well.

(2.) The posture of our Lord Jesus at this place: Being wearied with his journey, he sat thus on the well. We have here our Lord Jesus,

[1.] Labouring under the common fatigue of travellers. He was wearied with his journey. Though it was yet but the sixth hour, and he had performed but half his day's journey, yet he was weary; or, because it was the sixth hour, the time of the heat of the day, therefore he was weary. Here we see, First, That he was a true man, and subject to the common infirmities of the human nature. Toil came in with sin (Gen. iii. 19), and therefore Christ, having made himself a curse for us, submitted to it. Secondly, That he was a poor man, else he might have travelled on horseback or in a chariot. To this instance of meanness and mortification he humbled himself for us, that he went all his journeys on foot. When servants were on horses, princes walked as servants on the earth, Eccl. x. 7. When we are carried easily, let us think on the weariness of our Master. Thirdly, It should seem that he was but a tender man, and not of a robust constitution; it should seem, his disciples were not tired, for they went into the town without any difficulty, when their Master sat down, and could not go a step further. Bodies of the finest mould are most sensible of fatigue, and can worst bear it.

[2.] We have him here betaking himself to the common relief of travellers; Being wearied, he sat thus on the well. First, He sat on the well, an uneasy place, cold and hard; he had no couch, no easy chair to repose himself in, but took to that which was next hand, to teach us not to be nice and curious in the conveniences of this life, but content with mean things. Secondly, He sat thus, in an uneasy posture; sat carelessly--incuriose et neglectim; or he sat so as people that are wearied with travelling are accustomed to sit.

II. His discourse with a Samaritan woman, which is here recorded at large, while Christ's dispute with the doctors, and his discourse with Moses and Elias on the mount, are buried in silence. This discourse is reducible to four heads:--

1. They discourse concerning the water, v. 7-15.

(1.) Notice is taken of the circumstances that gave occasion to this discourse.

[1.] There comes a woman of Samaria to draw water. This intimates her poverty, she had no servant to be a drawer of water; and her industry, she would do it herself. See here, First, How God owns and approves of honest humble diligence in our places. Christ was made known to the shepherds when they were keeping their flock. Secondly, How the divine Providence brings about glorious purposes by events which seem to us fortuitous and accidental. This woman's meeting with Christ at the well may remind us of the stories of Rebekah, Rachel, and Jethro's daughter, who all met with husbands, good husbands, no worse than Isaac, Jacob, and Moses, when they came to the wells for water. Thirdly, How the preventing grace of God sometimes brings people unexpectedly under the means of conversion and salvation. He is found of them that sought him not.

[2.] His disciples were gone away into the city to buy meat. Hence learn a lesson, First, Of justice and honesty. The meat Christ ate, he bought and paid for, as Paul, 2 Thess. iii. 8. Secondly, Of daily dependence upon Providence: Take no thought for the morrow. Christ did not go into the city to eat, but sent his disciples to fetch his meat thither; not because he scrupled eating in a Samaritan city, but, 1. Because he had a good work to do at that well, which might be done while they were catering. It is wisdom to fill up our vacant minutes with that which is good, that the fragments of time may not be lost. Peter, while his dinner was getting ready, fell into a trance, Acts x. 10. 2. Because it was more private and retired, more cheap and homely, to have his dinner brought him hither, than to go into the town for it. Perhaps his purse was low, and he would teach us good husbandry, to spend according to what we have and not go beyond it. At least, he would teach us not to affect great things. Christ could eat his dinner as well upon a draw well as in the best inn in the town. Let us comport with our circumstances. Now this gave Christ an opportunity of discoursing with this woman about spiritual concerns, and he improved it; he often preached to multitudes that crowded after him for instruction, yet here he condescends to teach a single person, a woman, a poor woman, a stranger, a Samaritan, to teach his ministers to do likewise, as those that know what a glorious achievement it is to help to save, though but one soul, from death.

(2.) Let us observe the particulars of this discourse.

[1.] Jesus begins with a modest request for a draught of water: Give me to drink. He that for our sakes became poor here becomes a beggar, that those who are in want, and cannot dig, may not be ashamed to beg. Christ asked for it, not only because he needed it, and needed her help to come at it, but because he would draw on further discourse with her, and teach us to be willing to be beholden to the meanest when there is occasion. Christ is still begging in his poor members, and a cup of cold water, like this here, given to them in his name, shall not lose its reward.

[2.] The woman, though she does not deny his request, yet quarrels with him because he did not carry on the humour of his own nation (v. 9): How is it? Observe, First, What a mortal feud there was between the Jews and the Samaritans: The Jews have no dealings with the Samaritans. The Samaritans were the adversaries of Judah (Ezra iv. 1), were upon all occasions mischievous to them. The Jews were extremely malicious against the Samaritans, "looked upon them as having no part in the resurrection, excommunicated and cursed them by the sacred name of God, by the glorious writing of the tables, and by the curse of the upper and lower house of judgment, with this law, That no Israelite eat of any thing that is a Samaritan's, for it is as if he should eat swine's flesh." So Dr. Lightfoot, out of Rabbi Tanchum. Note, Quarrels about religion are usually the most implacable of all quarrels. Men were made to have dealing one with another; but if men, because one worships at one temple and another at another, will deny the offices of humanity, and charity, and common civility, will be morose and unnatural, scornful and censorious, and this under colour of zeal for religion, they plainly show that however their religion may be true they are not truly religious; but, pretending to stickle for religion, subvert the design of it. Secondly, How ready the woman was to upbraid Christ with the haughtiness and ill nature of the Jewish nation: How is it that thou, being a Jew, askest drink of me? By his dress or dialect, or both, she knew him to be a Jew, and thinks it strange that he runs not to the same excess of riot against the Samaritans with other Jews. Note, Moderate men of all sides are, like Joshua and his fellows (Zech. iii. 8), men wondered at. Two things this woman wonders at, 1. That he should ask this kindness; for it was the pride of the Jews that they would endure any hardship rather than be beholden to a Samaritan. It was part of Christ's humiliation that he was born of the Jewish nation, which was now not only in an ill state, subject to the Romans, but in an ill name among the nations. With what disdain did Pilate ask, Am I a Jew? Thus he made himself not only of no reputation, but of ill reputation; but herein he has set us an example of swimming against the stream of common corruptions. We must, like our master, put on goodness and kindness, though it should be ever so much the genius of our country, or the humour of our party, to be morose and ill-natured. This woman expected that Christ should be as other Jews were; but it is unjust to charge upon every individual person even the common faults of the community: no rule but has some exceptions. 2. She wonders that he should expect to receive this kindness from her that was a Samaritan: "You Jews could deny it to one of our nation, and why should we grant it to one of yours?" Thus quarrels are propagated endlessly by revenge and retaliation.

[3.] Christ takes this occasion to instruct her in divine things: If thou knewest the gift of God, thou wouldst have asked, v. 10. Observe,

First, He waives her objection of the feud between the Jews and Samaritans, and takes no notice of it. Some differences are best healed by being slighted, and by avoiding all occasions of entering into dispute about them. Christ will convert this woman, not by showing her that the Samaritan worship was schismatical (though really it was so), but by showing her her own ignorance and immoralities, and her need of a Saviour.

Secondly, He fills her with an apprehension that she had now an opportunity (a fairer opportunity than she was aware of) of gaining that which would be of unspeakable advantage to her. She had not the helps that the Jews had to discern the signs of the times, and therefore Christ tells her expressly that she had now a season of grace; this was the day of her visitation.

a. He hints to her what she should know, but was ignorant of: If thou knewest the gift of God, that is, as the next words explain it, who it is that saith, Give me to drink. If thou knewest who I am. She saw him to be a Jew, a poor weary traveller; but he would have her know something more concerning him that did yet appear. Note, (a.) Jesus Christ is the gift of God, the richest token of God's love to us, and the richest treasure of all good for us; a gift, not a debt which we could demand from God; not a loan, which he will demand from us again, but a gift, a free gift, ch. iii. 16. (b.) It is an unspeakable privilege to have this gift of God proposed and offered to us; to have an opportunity of embracing it: "He who is the gift of God is now set before thee, and addresses himself to thee; it is he that saith, Give me to drink; this gift comes a begging to thee." (c.) Though Christ is set before us, and sues to us in and by his gospel, yet there are multitudes that know him not. They know not who it is that speaks to them in the gospel, that saith, Give me to drink; they perceive not that it is the Lord that calls them.

b. He hopes concerning her, what she would have done if she had known him; to be sure she would not have given him such a rude and uncivil answer; nay, she would have been so far from affronting him that she would have made her addresses to him: Thou wouldest have asked. Note, (a.) Those that would have any benefit by Christ must ask for it, must be earnest in prayer to God for it. (b.) Those that have a right knowledge of Christ will seek to him, and if we do not seek unto him it is a sign that we do not know him, Ps. ix. 10. (c.) Christ knows what they that want the means of knowledge would have done if they had had them, Matt. xi. 21.

c. He assures her what he would have done for her if she had applied to him: "He would have given thee (and not have upbraided thee as thou doest me) living water." By this living water is meant the Spirit, who is not like the water in the bottom of the well, for some of which he asked, but like living or running water, which was much more valuable. Note, (a.) The Spirit of grace is as living water; see ch. vii. 38. Under this similitude the blessings of the Messiah had been promised in the Old Testament, Isa. xii. 3; xxxv. 7; xliv. 3; lv. 1; Zech. xiv. 8. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature and necessity. (b.) Jesus Christ can and will give the Holy Spirit to them that ask him; for he received that he might give.

[4.] The woman objects against and cavils at the gracious intimation which Christ gave her (v. 11, 12): Thou hast nothing to draw with; and besides, Art thou greater than our father Jacob? What he spoke figuratively, she took literally; Nicodemus did so too. See what confused notions they have of spiritual things who are wholly taken up with the things that are sensible. Some respect she pays to this person, in calling him Sir, or Lord; but little respect to what he said, which she does but banter.

First, She does not think him capable of furnishing her with any water, no, not this in the well that is just at hand: Thou has nothing to draw with, and the well is deep. This she said, not knowing the power of Christ, for he who causeth the vapours to ascend from the ends of the earth needs nothing to draw. But there are those who will trust Christ no further than they can see him, and will not believe his promise, unless the means of the performance of it be visible; as if he were tied to our methods, and could not draw water without our buckets. She asks scornfully, "Whence hast thou this living water? I see not whence thou canst have it." Note, The springs of that living water which Christ has for those that come to him are secret and undiscovered. The fountain of life is hid with Christ. Christ has enough for us, though we see not whence he has it.

Secondly, She does not think it possible that he should furnish her with any better water than this which she could come at, but he could not: Art thou greater than our father Jacob, who gave us the well?

a. We will suppose the tradition true, that Jacob himself, and his children, and cattle, did drink of this well. And we may observe from it, (a.) The power and providence of God, in the continuance of the fountains of water from generation to generation, by the constant circulation of the rivers, like the blood in the body (Eccl. i. 7), to which circulation perhaps the flux and reflux of the sea, like the pulses of the heart, contribute. (b.) The plainness of the patriarch Jacob; his drink was water, and he and his children drank of the same well with his cattle.

b. Yet, allowing that to be true, she was out in several things; as, (a.) In calling Jacob father. What authority had the Samaritans to reckon themselves of the seed of Jacob? They were descended from that mixed multitude which the king of Assyria had placed in the cities of Samaria; what have they to do then with Jacob? Because they were the invaders of Israel's rights, and the unjust possessors of Israel's lands, were they therefore the inheritors of Israel's blood and honour? How absurd were those pretensions! (b.) She is out in claiming this well as Jacob's gift, whereas he did no more give it than Moses gave the manna, ch. vi. 32. But thus we are apt to call the messengers of God's gifts the donors of them, and to look so much at the hands they pass through as to forget the hand they come from. Jacob gave it to his sons, not to them. Yet thus the church's enemies not only usurp, but monopolize, the church's privileges. (c.) She was out in speaking of Christ as not worthy to be compared with our father Jacob. An over-fond veneration for antiquity makes God's graces, in the good people of our own day, to be slighted.

[5.] Christ answers this cavil, and makes it out that the living water he had to give was far better than that of Jacob's well, v. 13, 14. Though she spoke perversely, Christ did not cast her off, but instructed and encouraged her. He shows her,

First, That the water of Jacob's well yielded but a transient satisfaction and supply: "Whoso drinketh of this water shall thirst again. It is no better than other water; it will quench the present thirst, but the thirst will return, and in a few hours a man will have as much need, and as much desire, of water as ever he had." This intimates, 1. The infirmities of our bodies in this present state; they are still necessitous, and ever craving. Life is a fire, a lamp, which will soon go out, without continual supplies of fuel and oil. The natural heat preys upon itself. 2. The imperfections of all our comforts in this world; they are not lasting, nor our satisfaction in them remaining. Whatever waters of comfort we drink of, we shall thirst again. Yesterday's meat and drink will not do to-day's work.

Secondly, That the living waters he would give should yield a lasting satisfaction and bliss, v. 14. Christ's gifts appear most valuable when they come to be compared with the things of this world; for there will appear no comparison between them. Whoever partakes of the Spirit of grace, and the comforts of the everlasting gospel,

a. He shall never thirst, he shall never want that which will abundantly satisfy his soul's desires; they are longing, but not languishing. A desiring thirst he has, nothing more than God, still more and more of God; but not a despairing thirst.

b. Therefore he shall never thirst, because this water that Christ gives shall be in him a well of water. He can never be reduced to extremity that has in himself a fountain of supply and satisfaction. (a.) Ever ready, for it shall be in him. The principle of grace planted in him is the spring of his comfort; see ch. vii. 38. A good man is satisfied from himself, for Christ dwells in his heart. The anointing abides in him; he needs not sneak to the world for comfort; the work and the witness of the Spirit in the heart furnish him with a firm foundation of hope and an overflowing fountain of joy. (b.) Never failing, for it shall be in him a well of water. He that has at hand only a bucket of water needs not thirst as long as this lasts, but it will soon be exhausted; but believers have in them a well of water, overflowing, ever flowing. The principles and affections which Christ's holy religion forms in the souls of those that are brought under the power of it are this well of water. [a.] It is springing up, ever in motion, which bespeaks the actings of grace strong and vigorous. If good truths stagnate in our souls, like standing water, they do not answer the end of our receiving them. If there be a good treasure in the heart, we must thence bring forth good things. [b.] It is springing up unto everlasting life; which intimates, First, The aims of gracious actings. A sanctified soul has its eye upon heaven, means this, designs this, does all for this, will take up with nothing short of this. Spiritual life springs up towards its own perfection in eternal life. Secondly, The constancy of those actings; it will continue springing up till it come to perfection. Thirdly, The crown of them, eternal life at last. The living water rises from heaven, and therefore rises towards heaven; see Eccl. i. 7. And now is not this water better than that of Jacob's well?

[6.] The woman (whether in jest or earnest is hard to say) begs of him to give her some of this water (v. 15): Give me this water, that I thirst not. First, Some think that she speaks tauntingly, and ridicules what Christ had said as mere stuff; and, in derision of it, not desires, but challenges him to give her some of this water: "A rare invention; it will save me a great deal of pains if I never come hither to draw." But, Secondly, Others think that it was a well-meant but weak and ignorant desire. She apprehended that he meant something very good and useful, and therefore saith Amen, at a venture. Whatever it be, let me have it; who will show me any good? Ease, or saving of labour, is a valuable good to poor labouring people. Note, 1. Even those that are weak and ignorant may yet have some faint and fluctuating desires towards Christ and his gifts, and some good wishes of grace and glory. 2. Carnal hearts, in their best wishes, look no higher than carnal ends. "Give it to me," saith she, "not that I may have everlasting life" (which Christ proposed), "but that I come not hither to draw."

2. The next subject of discourse with this woman in concerning her husband, v. 16-18. It was not to let fall the discourse of the water of life that Christ started this, as many who will bring in any impertinence in conversation that they may drop a serious subject; but it was with a gracious design that Christ mentioned it. What he had said concerning his grace and eternal life he found had made little impression upon her, because she had not been convinced of sin: therefore, waiving the discourse about the living water, he sets himself to awaken her conscience, to open the wound of guilt, and then she would more easily apprehend the remedy by grace. And this is the method of dealing with souls; they must first be made weary and heavy-laden under the burden of sin, and then brought to Christ for rest; first pricked to the heart, and then healed. This is the course of spiritual physic; and if we proceed not in this order we begin at the wrong end.

Observe, (1.) How discreetly and decently Christ introduces this discourse (v. 16): Go, call thy husband, and come hither. Now, [1.] The order Christ gave her had a very good colour: "Call thy husband, that he may teach thee, and help thee to understand these things, which thou art so ignorant of" The wives that will learn must ask their husbands (1 Cor. xiv. 35), who must dwell with them as men of knowledge, 1 Pet. iii. 7. "Call thy husband, that he may learn with thee; that then you may be heirs together of the grace of life. Call thy husband, that he may be witness to what passes between us." Christ would thus teach us to provide things honest in the sight of all men, and to study that which is of good report. [2.] As it had a good colour, so it had a good design; for hence he would take occasion to call her sin to remembrance. There is need of art and prudence in giving reproofs; to fetch a compass, as the woman of Tekoa, 2 Sam. xiv. 20.

(2.) How industriously the woman seeks to evade the conviction, and yet insensibly convicts herself, and, ere she is aware, owns her fault; she said, I have no husband. Her saying this intimated no more than that she did not care to have her husband spoken of, nor that matter mentioned any more. She would not have her husband come thither, lest, in further discourse, the truth of the matter should come out, to her shame; and therefore, "Pray go on to talk of something else, I have no husband;" she would be thought a maid or a widow, whereas, though she had no husband, she was neither. The carnal mind is very ingenious to shift off convictions, and to keep them from fastening, careful to cover the sin.

(3.) How closely our Lord Jesus brings home the conviction to her conscience. It is probable that he said more than is here recorded, for she thought that he told her all that ever she did (v. 29), but that which is here recorded is concerning her husbands. Here is, [1.] A surprising narrative of her past conversation: Thou has had five husbands. Doubtless, it was not her affliction (the burying of so many husbands), but her sin, that Christ intended to upbraid her with; either she had eloped (as the law speaks), had run away from her husbands, and married others, or by her undutiful, unclean, disloyal conduct, had provoked them to divorce her, or by indirect means had, contrary to law, divorced them. Those who make light of such scandalous practices as these, as no more than nine days' wonder, and as if the guilt were over as soon as the talk is over, should remember that Christ keeps account of all. [2.] A severe reproof of her present state of life: He whom thou now hast is not thy husband. Either she was never married to him at all, or he had some other wife, or, which is most probable, her former husband or husbands were living: so that, in short, she lived in adultery. Yet observe how mildly Christ tells her of it; he doth not call her strumpet, but tells her, He with whom thou livest is not thy husband: and then leaves it to her own conscience to say the rest. Note, Reproofs are ordinarily most profitable when they are least provoking. [3.] Yet in this he puts a better construction than it would well bear upon what she said by way of shuffle and evasion: Thou has well said I have no husband; and again, In that saidst thou truly. What she intended as a denial of the fact (that she had none with whom she lived as a husband) he favourably interpreted, or at least turned upon her, as a confession of the fault. Note, Those who would win souls should make the best of them, whereby they may hope to work upon their good-nature; for, if they make the worst of them, they certainly exasperate their ill-nature.

3. The next subject of discourse with this woman is concerning the place of worship, v. 19-24. Observe,

(1.) A case of conscience proposed to Christ by the woman, concerning the place of worship, v. 19, 20.

[1.] The inducement she had to put this case: Sir, I perceive that thou art a prophet. She does not deny the truth of what he had charged her with, but by her silence owns the justice of the reproof; nor is she put into a passion by it, as many are when they are touched in a sore place, does not impute his censure to the general disgust the Jews had to the Samaritans, but (which is a rare thing) can bear to be told of a fault. But this is not all; she goes further: First, She speaks respectfully to him, calls him Sir. Thus should we honour those that deal faithfully with us. This was the effect of Christ's meekness in reproving her; he gave her no ill language, and then she gave him none. Secondly, She acknowledges him to be a prophet, one that had a correspondence with Heaven. Note, The power of the word of Christ in searching the heart, and convincing the conscience of secret sins, is a great proof of its divine authority, 1 Cor. xiv. 24, 25. Thirdly, She desires some further instruction from him. Many that are not angry at their reprovers, nor fly in their faces, yet are afraid of them and keep out of their way; but this woman was willing to have some more discourse with him that told her of her faults.

[2.] The case itself that she propounded concerning the place of religious worship in public. Some think that she started this to shift off further discourse concerning her sin. Controversies in religion often prove great prejudices to serious godliness; but, it should seem, she proposed it with a good design; she knew she must worship God, and desired to do it aright; and therefore, meeting with a prophet, begs his direction. Note, It is our wisdom to improve all opportunities of getting knowledge in the things of God. When we are in company with those that are fit to teach, let us be forward to learn, and have a good question ready to put to those who are able to give a good answer. It was agreed between the Jews and the Samaritans that God is to be worshipped (even those who were such fools as to worship false gods were not such brutes as to worship none), and that religious worship is an affair of great importance: men would not contend about it if they were not concerned about it. But the matter in variance was where they should worship God. Observe how she states the case:--

First, As for the Samaritans: Our fathers worshipped in this mountain, near to this city and this well; there the Samaritan temple was built by Sanballat, in favour of which she insinuates, 1. That whatever the temple was the place was holy; it was mount Gerizim, the mount in which the blessings were pronounced; and some think the same on which Abraham built his altar (Gen. xii. 6, 7), and Jacob his, Gen. xxxiii. 18-20. 2. That it might plead prescription: Our fathers worshipped here. She thinks they have antiquity, tradition, and succession, on their side. A vain conversation often supports itself with this, that it was received by tradition from our fathers. But she had little reason to boast of their fathers; for, when Antiochus persecuted the Jews, the Samaritans, for fear of sharing with them in their sufferings, not only renounced all relation to the Jews, but surrendered their temple to Antiochus, with a request that it might be dedicated to Jupiter Olympius, and called by his name. Joseph. Antiq. 12. 257-264.

Secondly, As to the Jews: You say that in Jerusalem is the place where men ought to worship. The Samaritans governed themselves by the five books of Moses, and (some think) received only them as canonical. Now, though they found frequent mention there of the place God would choose, yet they did not find it named there; and they saw the temple at Jerusalem stripped of many of its ancient glories, and therefore thought themselves at liberty to set up another place, altar against altar.

(2.) Christ's answer to this case of conscience, v. 21, &c. Those that apply themselves to Christ for instruction shall find him meek, to teach the meek his way. Now here,

[1.] He puts a slight upon the question, as she had proposed it, concerning the place of worship (v. 21): "Woman, believe me as a prophet, and mark what I say. Thou art expecting the hour to come when either by some divine revelation, or some signal providence, this matter shall be decided in favour either of Jerusalem or of Mount Gerizim; but I tell thee the hour is at hand when it shall be no more a question; that which thou has been taught to lay so much weight on shall be set aside as a thing indifferent." Note, It should cool us in our contests to think that those things which now fill us, and which we make such a noise about, shall shortly vanish, and be no more: the very things we are striving about are passing away: The hour comes when you shall neither in this mountain nor yet at Jerusalem worship the Father. First, The object of worship is supposed to continue still the same--God, as a Father; under this notion the very heathen worshipped God, the Jews did so, and probably the Samaritans. Secondly, But a period shall be put to all niceness and all differences about the place of worship. The approaching dissolution of the Jewish economy, and the erecting of the evangelical state, shall set this matter at large, and lay all in common, so that it shall be a thing perfectly indifferent whether in either of these places or any other men worship God, for they shall not be tied to any place; neither here nor there, but both, and any where, and every where. Note, The worship of God is not now, under the gospel, appropriated to any place, as it was under the law, but it is God's will that men pray every where. 1 Tim. ii. 8; Mal. i. 11. Our reason teaches us to consult decency and convenience in the places of our worship: but our religion gives no preference to one place above another, in respect to holiness and acceptableness to God. Those who prefer any worship merely for the sake of the house or building in which it is performed (though it were as magnificent and as solemnly consecrated as ever Solomon's temple was) forget that the hour is come when there shall be no difference put in God's account: no, not between Jerusalem, which had been so famous for sanctity, and the mountain of Samaria, which had been so infamous for impiety.

[2.] He lays a stress upon other things, in the matter of religious worship. When he made so light of the place of worship he did not intend to lessen our concern about the thing itself, of which therefore he takes occasion to discourse more fully.

First, As to the present state of the controversy, he determines against the Samaritan worship, and in favour of the Jews, v. 22. He tells here, 1. That the Samaritans were certainly in the wrong; not merely because they worshipped in this mountain, though, while Jerusalem's choice was in force, that was sinful, but because they were out in the object of their worship. If the worship itself had been as it should have been, its separation from Jerusalem might have been connived at, as the high places were in the best reigns: But you worship you know not what, or that which you do not know. They worshipped the God of Israel, the true God (Ezra iv. 2; 2 Kings xvii. 32); but they were sunk into gross ignorance; they worshipped him as the God of that land (2 Kings xvii. 27, 33), as a local deity, like the gods of the nations, whereas God must be served as God, as the universal cause and Lord. Note, Ignorance is so far from being the mother of devotion that it is the murderer of it. Those that worship God ignorantly offer the blind for sacrifice, and it is the sacrifice of fools. 2. That the Jews were certainly in the right. For, (1.) "We know what we worship. We go upon sure grounds in our worship, for our people are catechised and trained up in the knowledge of God, as he has revealed himself in the scripture." Note, Those who by the scriptures have obtained some knowledge of God (a certain though not a perfect knowledge) may worship him comfortably to themselves, and acceptably to him, for they know what they worship. Christ elsewhere condemns the corruptions of the Jews' worship (Matt. xv. 9), and yet here defends the worship itself; the worship may be true where yet it is not pure and entire. Observe, Our Lord Jesus was pleased to reckon himself among the worshippers of God: We worship. Though he was a Son (and then are the children free), yet learned he this obedience, in the days of his humiliation. Let not the greatest of men think the worship of God below them, when the Son of God himself did not. (2.) Salvation is of the Jews; and therefore they know what they worship, and what grounds they go upon in their worship. Not that all the Jews were saved, nor that it was not possible but that many of the Gentiles and Samaritans might be saved, for in every nation he that fears God and works righteousness is accepted of him; but, [1.] The author of eternal salvation comes of the Jews, appears among them (Rom. ix. 5), and is sent first to bless them. [2.] The means of eternal salvation are afforded to them. The word of salvation (Acts xiii. 26) was of the Jews. It was delivered to them, and other nations derived it through them. This was a sure guide to them in their devotions, and they followed it, and therefore knew what they worshipped. To them were committed the oracles of God (Rom. iii. 2), and the service of God, (Rom. ix. 4). The Jews therefore being thus privileged and advanced, it was presumption for the Samaritans to vie with them.

Secondly, He describes the evangelical worship which alone God would accept and be well pleased with. Having shown that the place is indifferent, he comes to show what is necessary and essential--that we worship God in spirit and in truth, v. 23, 24. The stress is not to be laid upon the place where we worship God, but upon the state of mind in which we worship him. Note, The most effectual way to take up differences in the minor matters of religion is to be more zealous in the greater. Those who daily make it the matter of their care to worship in the spirit, one would think, should not make it the matter of their strife whether he should be worshipped here or there. Christ had justly preferred the Jewish worship before the Samaritan, yet here he intimates the imperfection of that. The worship was ceremonial, Heb. ix. 1, 10. The worshippers were generally carnal, and strangers to the inward part of divine worship. Note, It is possible that we may be better than our neighbours, and yet not so good as we should be. It concerns us to be right, not only in the object of our worship, but in the manner of it; and it is this which Christ here instructs us in. Observe,

a. The great and glorious revolution which should introduce this change: The hour cometh, and now is--the fixed stated time, concerning which it was of old determined when it should come, and how long it should last. The time of its appearance if fixed to an hour, so punctual and exact are the divine counsels; the time of its continuance is limited to an hour, so close and pressing is the opportunity of divine grace, 2 Cor. vi. 2. This hour cometh, it is coming in its full strength, lustre, and perfection, it now is in the embryo and infancy. The perfect day is coming, and now it dawns.

b. The blessed change itself. In gospel times the true worshippers shall worship the Father in spirit and in truth. As creatures, we worship the Father of all: as Christians, we worship the Father of our Lord Jesus. Now the change shall be, (a.) In the nature of the worship. Christians shall worship God, not in the ceremonial observances of the Mosaic institution, but in spiritual ordinances, consisting less in bodily exercise, and animated and invigorated more with divine power and energy. The way of worship which Christ has instituted is rational and intellectual, and refined from those external rites and ceremonies with which the Old-Testament worship was both clouded and clogged. This is called true worship, in opposition to that which was typical. The legal services were figures of the true, Heb. ix. 3, 24. Those that revolted from Christianity to Judaism are said to begin in the spirit, and end in the flesh, Gal. iii. 3. Such was the difference between Old-Testament and New-Testament institutions. (b.) In the temper and disposition of the worshippers; and so the true worshippers are good Christians, distinguished from hypocrites; all should, and they will, worship God in spirit and in truth. It is spoken of (v. 23) as their character, and (v. 24) as their duty. Note, It is required of all that worship God that they worship him in spirit and in truth. We must worship God, [a.] In spirit, Phil. iii. 3. We must depend upon God's Spirit for strength and assistance, laying our souls under his influences and operations; we must devote our own spirits to, and employ them in, the service of God (Rom. i. 9), must worship him with fixedness of thought and a flame of affection, with all that is within us. Spirit is sometimes put for the new nature, in opposition to the flesh, which is the corrupt nature; and so to worship God with our spirits is to worship him with our graces, Heb. xii. 28. [b.] In truth, that is, in sincerity. God requires not only the inward part in our worship, but truth in the inward part, Ps. li. 6. We must mind the power more than the form, must aim at God's glory, and not to be seen of men; draw near with a true heart, Heb. x. 22.

Thirdly, He intimates the reasons why God must be thus worshipped.

a. Because in gospel times they, and they only, are accounted the true worshippers. The gospel erects a spiritual way of worship, so that the professors of the gospel are not true in their profession, do not live up to gospel light and laws, if they do not worship God in spirit and in truth.

b. Because the Father seeketh such worshippers of him. This intimates, (a.) That such worshippers are very rare, and seldom met with, Jer. xxx. 21. The gate of spiritual worshipping is strait. (b.) That such worship is necessary, and what the God of heaven insists upon. When God comes to enquire for worshippers, the question will not be, "Who worshipped at Jerusalem?" but, "Who worshipped in spirit?" That will be the touchstone. (c.) That God is greatly well pleased with and graciously accepts such worship and such worshippers. I have desired it, Ps. cxxxii. 13, 14; Cant. ii. 14. (d.) That there has been, and will be to the end, a remnant of such worshippers; his seeking such worshippers implies his making them such. God is in all ages gathering in to himself a generation of spiritual worshippers.

c. Because God is a spirit. Christ came to declare God to us (ch. i. 18), and this he has declared concerning him; he declared it to this poor Samaritan woman, for the meanest are concerned to know God; and with this design, to rectify her mistakes concerning religious worship, to which nothing would contribute more than the right knowledge of God. Note, (a.) God is a spirit, for he is an infinite and eternal mind, an intelligent being, incorporeal, immaterial, invisible, and incorruptible. It is easier to say what God is not than what he is; a spirit has not flesh and bones, but who knows the way of a spirit? If God were not a spirit, he could not be perfect, nor infinite, nor eternal, nor independent, nor the Father of spirits. (b.) The spirituality of the divine nature is a very good reason for the spirituality of divine worship. If we do not worship God, who is a spirit, in the spirit, we neither give him the glory due to his name, and so do not perform the act of worship, nor can we hope to obtain his favour and acceptance, and so we miss of the end of worship, Matt. xv. 8, 9.

4. The last subject of discourse with this woman is concerning the Messiah, v. 25, 26. Observe here,

(1.) The faith of the woman, by which she expected the Messiah: I know that Messias cometh--and he will tell us all things. She had nothing to object against what Christ had said; his discourse was, for aught she knew, what might become the Messiah then expected; but from him she would receive it, and in the mean time she thinks it best to suspend her belief. Thus many have no heart to the price in their hand (Prov. xvii. 16), because they think they have a better in their eye, and deceive themselves with a promise that they will learn that hereafter which they neglect now. Observe here,

[1.] Whom she expects: I know that Messias cometh. The Jews and Samaritans, though so much at variance, agreed in the expectation of the messiah and his kingdom. The Samaritans received the writings of Moses, and were no strangers to the prophets, nor to the hopes of the Jewish nation; those who knew least knew this, that Messias was to come; so general and uncontested was the expectation of him, and at this time more raised than ever (for the sceptre was departed from Judah, Daniel's weeks were near expiring), so that she concludes not only, He will come, but erchetai--"He comes, he is just at hand:" Messias, who is called Christ. The evangelist, though he retains the Hebrew word Messias (which the woman used) in honour to the holy language, and to the Jewish church, that used it familiarly, yet, writing for the use of the Gentiles, he takes care to render it by a Greek word of the same signification, who is called Christ-Anointed, giving an example to the apostle's rule, that whatever is spoken in an unknown or less vulgar tongue should be interpreted, 1 Cor. xiv. 27, 28.

[2.] What she expects from him: "He will tell us all things relating to the service of God which it is needful for us to know, will tell us that which will supply our defects, rectify our mistakes, and put an end to all our disputes. He will tell us the mind of God fully and clearly, and keep back nothing." Now this implies an acknowledgement, First, Of the deficiency and imperfection of the discovery they now had of the divine will, and the rule they had of the divine worship; it could not make the comers thereunto perfect, and therefore they expected some great advance and improvement in matters of religion, a time of reformation. Secondly, Of the sufficiency of the Messiah to make this change: "He will tell us all things which we want to know, and about which we wrangle in the dark. He will introduce peace, by leading us into all truth, and dispelling the mists of error." It seems, this was the comfort of good people in those dark times that light would arise; if they found themselves at a loss, and run aground, it was a satisfaction to them to say, When Messias comes, he will tell us all things; as it may be to us now with reference to his second coming: now we see through a glass, but then face to face.
Adam Clarke: Commentary on the Bible - 1831
4:4: And he must needs go through Samaria - Or, It was necessary for him to pass through Samaria: for this plain reason, and no other, because it was the only proper road. Samaria lay northward of Judea, and between the great sea, Galilee, and Jordan; and there was therefore no going from Galilee to Jerusalem but through this province. See the note on Luk 17:11. From Jerusalem to Galilee through Samaria, according to Josephus, was three days' journey. See his own life.
Albert Barnes: Notes on the Bible - 1834
4:4: And he must needs go through Samaria - Samaria was between Judea and Galilee. The direct and usual way was to pass through Samaria. Sometimes, however, the Jews took a circuitous route on the east side of the Jordan. See the notes at Mat 2:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: Mat 10:5, Mat 10:6; Luk 2:49, Luk 9:51, Luk 9:52, Luk 17:11
John Gill
4:4 And he must needs go through Samaria. Not the city, but the country of Samaria; for the way to Galilee from Judea, lay through the midst of Samaria; nor was there any other way, without going a great way about; see Lk 9:51; and which is also confirmed by Josephus (c): and this accounts for his going through Samaria, consistently with his forbidding his apostles going in the way of the Gentiles, or into any of the cities of the Samaritans; since here was a necessity for it, or otherwise he himself would not have gone, where he forbid his disciples; though the prohibition may be understood, not of barely going into a Samaritan city; for it was lawful for them, notwithstanding that, to go into one of them, as appears from Jn 4:8; but of going to preach there, Mt 10:5. And besides this necessity, there was another thing that lay upon him, and obliged him to take this tour, and that is, the calling and conversion of a certain woman, and other Samaritans, whom the Father had given to him, and he was to redeem by his blood; and the time of whose effectual calling was now come; and therefore he must needs go this way, and at this particular time. The Arabic and Persic versions represent it, as a purpose and determination in his mind to go this way.
(c) Antiqu. Jud. 50:20. c 5. & in vita sua, p. 1019.
John Wesley
4:4 And he must needs go through Samaria - The road lying directly through it.
Robert Jamieson, A. R. Fausset and David Brown
4:4 must needs go through Samaria--for a geographical reason, no doubt, as it lay straight in his way, but certainly not without a higher design.
4:54:5: Գա՛յ նա ՚ի քաղաք մի Սամարացւոց՝ որում անուն էր Սեքար. մե՛րձ ՚ի գեղն զոր ետ Յակովբ որդւո՛յ իւրում Յովսեփայ[1650]. [1650] Ոմանք. Սիքար. կամ՝ Սիւքար։
5. Նա գալիս է Սամարիայի մի քաղաքը, որի անունն էր Սիւքար, մօտիկ այն գիւղին, որ Յակոբը տուել էր իր որդուն՝ Յովսէփին:
5 Ուստի եկաւ Սամարացիներուն քաղաքը, որուն անունը Սուքար էր, այն տեղին մօտ՝ որ Յակոբ իր որդիին Յովսէփին տուաւ։
Գայ նա ի քաղաք մի Սամարացւոց որում անուն էր Սիւքար, մերձ ի գեղն զոր ետ Յակովբ որդւոյ իւրում Յովսեփայ:

4:5: Գա՛յ նա ՚ի քաղաք մի Սամարացւոց՝ որում անուն էր Սեքար. մե՛րձ ՚ի գեղն զոր ետ Յակովբ որդւո՛յ իւրում Յովսեփայ[1650].
[1650] Ոմանք. Սիքար. կամ՝ Սիւքար։
5. Նա գալիս է Սամարիայի մի քաղաքը, որի անունն էր Սիւքար, մօտիկ այն գիւղին, որ Յակոբը տուել էր իր որդուն՝ Յովսէփին:
5 Ուստի եկաւ Սամարացիներուն քաղաքը, որուն անունը Սուքար էր, այն տեղին մօտ՝ որ Յակոբ իր որդիին Յովսէփին տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: Итак приходит Он в город Самарийский, называемый Сихарь, близ участка земли, данного Иаковом сыну своему Иосифу.
4:5  ἔρχεται οὗν εἰς πόλιν τῆς σαμαρείας λεγομένην συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν ἰακὼβ [τῶ] ἰωσὴφ τῶ υἱῶ αὐτοῦ·
4:5. ἔρχεται ( It-cometh ) οὖν (accordingly) εἰς (into) πόλιν (to-a-city) τῆς (of-the-one) Σαμαρίας (of-a-Samaria) λεγομένην (to-being-forthed) Συχὰρ (to-a-Suchar) πλησίον (to-nigh-belonged) τοῦ (of-the-one) χωρίου (of-a-spacelet) ὃ (to-which) ἔδωκεν (it-gave,"Ἰακὼβ (an-Iakob,"[τῷ] "[unto-the-one]"Ἰωσὴφ (unto-an-Iosef) τῷ (unto-the-one) υἱῷ (unto-a-son) αὐτοῦ: (of-it)
4:5. venit ergo in civitatem Samariae quae dicitur Sychar iuxta praedium quod dedit Iacob Ioseph filio suoHe cometh therefore to a city of Samaria, which is called Sichar, near the land which Jacob gave to his son Joseph.
5. So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph:
4:5. Therefore, he went into a city of Samaria which is called Sychar, near the estate which Jacob gave to his son Joseph.
4:5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.
Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph:

5: Итак приходит Он в город Самарийский, называемый Сихарь, близ участка земли, данного Иаковом сыну своему Иосифу.
4:5  ἔρχεται οὗν εἰς πόλιν τῆς σαμαρείας λεγομένην συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν ἰακὼβ [τῶ] ἰωσὴφ τῶ υἱῶ αὐτοῦ·
4:5. venit ergo in civitatem Samariae quae dicitur Sychar iuxta praedium quod dedit Iacob Ioseph filio suo
He cometh therefore to a city of Samaria, which is called Sichar, near the land which Jacob gave to his son Joseph.
4:5. Therefore, he went into a city of Samaria which is called Sychar, near the estate which Jacob gave to his son Joseph.
4:5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: О Самарии, самарянах и об отношении иудеев к самарянам - (см. толк. на Ев. Мф. 10:5; Лк. 9:52: и еще: 4Цар. 17:29).

Город Сихарь не был, очевидно, сколько-нибудь значительным городом - иначе евангелист не стал бы давать ему ближайшее определение. Вероятнее всего, что здесь имеется в виду небольшое местечко Аскар, еще и доселе существующее на юго-восточном склоне горы Гевал. Оно действительно находится не в дальнем расстоянии от того участка земли, какой Иаков купил у сынов Эммора (Быт. 33:19) и который он, по иудейскому преданию, прибавил к наследственному участку Иосифа (ср. Быт. 48:22).

[Между горами Эйвал (Гевал) и Гризим (Гаризим) лежит город Шхем (Наблус, Сихем) с населением несколько десятков тысяч жителей. Он выстроен на горном перевале, который связывал прибрежные районы Средиземноморья с долиной Иордана. Узкие кривые улочки, мечети, церкви длинные торговые ряды, мыловаренные заводы, а на восточной окраине - Тель-Балата (холм щебня), где в древности находился город Шхем (Сихем), имевший большое значение. Гору Гризим, (Гаризим) самую священную для самаритян, арабы называют Джабал ат-Тур (гора вершины): так они называют особо святые горы. Гора Гризим веками была священным местом для представителей всех религий. На горе Гризим стояла башня, где язычники поклонялись Ваалу; рос священный для евреев дуб; стоял жертвенник Авраама и Иакова и лежал священный камень Иисуса Навина, на ней находились и эллинистические, и христианские, и, наконец, мусульманские святыни. Но для самаритян она остается самым святым местом и по сей день. Они называют ее Тур ха-Бриха (в переводе с арамейского - гора Благославения) и во время молитв обращаются к ней лицом.

Евреи назвали эту гору горой Благославений, ибо еще Моисей повелел своему народу: "Когда введет тебя Господь, Бог твой, в ту землю, в которую ты идешь, чтобы овладеть ею, тогда произнеси благославение на горе Гаризим...". (Втор., 11:29). Прим. ред. ]
Adam Clarke: Commentary on the Bible - 1831
4:5: A city - called Sychar - This city was anciently called Shechem. It seems to have been situated at the foot of Mount Gerizim, in the province of Samaria, on which the temple of the Samaritans was built. After the ruin of Samaria by Salmanezer, Sychar, or Shechem, became the capital of the Samaritans; and it continued so, according to Josephus, Ant. l. xi. c. 8, in the time of Alexander the Great. It was about ten miles from Shiloh, forty from Jerusalem, and fifty-two from Jericho. It probably got the name of Sychar, which signifies drunken, from the drunkenness of its inhabitants. With this crime the Prophet Isaiah (Isa 28:1, Isa 28:3, Isa 28:7, Isa 28:8) solemnly charges the Ephraimites, within whose limits the city stood. This place is remarkable in the Scriptures:
1. As being that where Abram first stopped on his coming from Haran to Canaan.
2. Where God first appeared to that patriarch, and promised to give the land to his seed.
3. The place where Abram first built an altar to the Lord, and called upon his name, Gen 12:7.
The present name of this city is Neapolis, or Naplouse. See Calmet.
That Jacob gave to his son Joseph - Jacob had bought this field from the children of Hamor, the father of Shechem, for a hundred pieces of silver, or lambs, Gen 33:19; and in it he built an altar, which he dedicated to El Elohey Yishrael, the strong God, the covenant God of Israel, Gen 33:20. This, Jacob left as a private or overplus inheritance to Joseph and his children. See Gen 48:21, Gen 48:22, and Jos 24:32.
Albert Barnes: Notes on the Bible - 1834
4:5: Sychar - This city stood about eight miles southeast of the city called Samaria, between Mount Ebal and Mount Gerizim. It was one of the oldest cities of Palestine, and was formerly known by the name of "Shechem," or Sichem, Gen 33:18; Gen 12:6. The city was in the tribe of Ephraim, Jos 21:21. It was at this place that Joshua assembled the people before his death, and here they renewed their covenant with the Lord, jos 24. After the death of Gideon it became a place of idolatrous worship, the people worshipping Baal-berith, Jdg 9:46. It was destroyed by Abimelech, who beat down the city and sowed it with salt, Jdg 9:45. It was afterward rebuilt, and became the residence of Jeroboam, the King of Israel, Kg1 12:25. It was called by the Romans "Flavia Neapolis," and this has been corrupted by the Arabs into "Nablus," its present name. It is still a considerable place, and its site is remarkably pleasant and productive.
The parcel of ground - The piece of ground; or the land, etc.
That Jacob gave ... - Jacob bought one piece of ground near to Shalem, a city of Shechem, of the children of Hamor, the father of Shechem, for an hundred pieces of silver, Gen 33:19. In this place the bones of Joseph were buried when they were brought up from Egypt, Jos 24:32. He also gave to Joseph an additional piece of ground which he took from the hand of the Amorite by his own valor, "with his sword and his bow," as a portion above that which was given to his brethren, Gen 48:22. Possibly these pieces of ground lay near together, and were a part of the homestead of Jacob. The well was near to this. There is now, E. Smith mentioned to me in conversation, a place near this well called Shalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: the parcel: Gen 33:19, Gen 48:22; Jos 24:32
Geneva 1599
4:5 (2) Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.
(2) Christ, leaving the proud Pharisees, communicates the treasures of everlasting life with a poor sinful woman and stranger, refuting the gross errors of the Samaritans, and defending the true service of God, which was delivered to the Jews, but yet in such a way that he here calls both Samaritans and Jews back to himself, as one whom only all the fathers, and also all the ceremonies of the law, regarded, and had respect for.
John Gill
4:5 Then cometh he to a city of Samaria, which is called Sychar,.... Now called Neapolis (d); the same with "Sichem", or "Shechem", as appears from its situation,
near to the parcel of ground that Jacob gave to his son Joseph; see Gen 33:18; and is either the same, only its termination is changed from "em" into "ar", as Achan into Achar, 1Chron 2:7. Or it is a new name that was given it, and by which it went in the time of Christ; and might be so called, either from "Socher", which signifies a grave; because here, Joseph and the rest of the patriarchs were buried, Josh 24:32. Or rather, it was a name of reproach, and so called, from "drunken"; since the Ephraimites, the posterity of Joseph, which dwelt in these parts, were infamous for the sin of drunkenness; see Is 28:1. Hence "Sychar Sichem", is "drunken Sichem"; mention is made in the Talmud (e), of a place called "Sichra". The "parcel of ground", or of a "field", as in Gen 33:19, is in the Persic version, called "a vineyard"; and so Nonnus renders it, "a field planted with vines"; and which may serve to confirm the above conjecture, concerning "Sychar" being a nickname.
(d) Hieron. Epitaph. Paulae, Tom. I. fol. 59. & R. Benjamin Itin. p. 38. (e) T. Bab. Bava Metzia, foi. 42. 1. & 83. 1. & Cholin, fol. 94.
John Wesley
4:5 Sychar - Formerly called Sichem or Shechem. Jacob gave - On his death bed, Gen 48:22.
Robert Jamieson, A. R. Fausset and David Brown
4:5 cometh . . . to--that is, as far as: for He remained at some distance from it.
Sychar--the "Shechem" of the Old Testament, about thirty-four miles from Jerusalem, afterwards called "Neapolis," and now "Nablous."
4:64:6: եւ ա՛նդ էր աղբեւր մի Յակովբայ։ Եւ Յիսուս վաստակեալ ՚ի ճանապարհէն, նստէ՛ր ՚ի վերայ աղբերն, եւ էր ժա՛մ իբրեւ վեցերո՛րդ[1651]։ [1651] Ոմանք. Վաստակեալ ՚ի ճանապարհին։
6. Եւ այնտեղ Յակոբի աղբիւրը կար: Եւ Յիսուս ճանապարհից յոգնած՝ նստեց աղբիւրի մօտ. կէսօր էր:
6 Հոն էր Յակոբին ջրհորը։ Յիսուս յոգնած ըլլալով՝ այն ջրհորին քով նստաւ։ Գրեթէ ժամը վեցն էր։
Եւ անդ էր աղբեւր մի Յակովբայ. եւ Յիսուս վաստակեալ ի ճանապարհէն` նստէր ի վերայ աղբերն, եւ էր ժամ իբրեւ վեցերորդ:

4:6: եւ ա՛նդ էր աղբեւր մի Յակովբայ։ Եւ Յիսուս վաստակեալ ՚ի ճանապարհէն, նստէ՛ր ՚ի վերայ աղբերն, եւ էր ժա՛մ իբրեւ վեցերո՛րդ[1651]։
[1651] Ոմանք. Վաստակեալ ՚ի ճանապարհին։
6. Եւ այնտեղ Յակոբի աղբիւրը կար: Եւ Յիսուս ճանապարհից յոգնած՝ նստեց աղբիւրի մօտ. կէսօր էր:
6 Հոն էր Յակոբին ջրհորը։ Յիսուս յոգնած ըլլալով՝ այն ջրհորին քով նստաւ։ Գրեթէ ժամը վեցն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:66: Там был колодезь Иаковлев. Иисус, утрудившись от пути, сел у колодезя. Было около шестого часа.
4:6  ἦν δὲ ἐκεῖ πηγὴ τοῦ ἰακώβ. ὁ οὗν ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ· ὥρα ἦν ὡς ἕκτη.
4:6. ἦν (it-was) δὲ (moreover) ἐκεῖ (thither) πηγὴ (a-pitching) τοῦ (of-the-one) Ἰακώβ. (of-an-Iakob) ὁ (The-one) οὖν (accordingly) Ἰησοῦς (an-Iesous) κεκοπιακὼς (having-had-come-to-fell-belong-unto) ἐκ (out) τῆς (of-the-one) ὁδοιπορίας (of-a-way-traversing-unto) ἐκαθέζετο ( it-was-seating-down ) οὕτως (unto-the-one-this) ἐπὶ (upon) τῇ (unto-the-one) πηγῇ: (unto-a-pitching) ὥρα (an-hour) ἦν (it-was) ὡς (as) ἕκτη. (sixth)
4:6. erat autem ibi fons Iacob Iesus ergo fatigatus ex itinere sedebat sic super fontem hora erat quasi sextaNow Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour.
6. and Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus by the well. It was about the sixth hour.
4:6. And Jacob’s well was there. And so Jesus, being tired from the journey, was sitting in a certain way on the well. It was about the sixth hour.
4:6. Now Jacob’s well was there. Jesus therefore, being wearied with [his] journey, sat thus on the well: [and] it was about the sixth hour.
Now Jacob' s well was there. Jesus therefore, being wearied with [his] journey, sat thus on the well: [and] it was about the sixth hour:

6: Там был колодезь Иаковлев. Иисус, утрудившись от пути, сел у колодезя. Было около шестого часа.
4:6  ἦν δὲ ἐκεῖ πηγὴ τοῦ ἰακώβ. ὁ οὗν ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ· ὥρα ἦν ὡς ἕκτη.
4:6. erat autem ibi fons Iacob Iesus ergo fatigatus ex itinere sedebat sic super fontem hora erat quasi sexta
Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour.
4:6. And Jacob’s well was there. And so Jesus, being tired from the journey, was sitting in a certain way on the well. It was about the sixth hour.
4:6. Now Jacob’s well was there. Jesus therefore, being wearied with [his] journey, sat thus on the well: [and] it was about the sixth hour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Не дойдя до самого города, Христос, утомившийся от путешествия по сильной жаре - время было уже полуденное, жаркое, когда на востоке люди обыкновенно сидят дома - остановился отдохнуть у колодца. Этот колодец евангелист называет колодцем Иакова, согласно с преданием самарян (ср. ст. 12), в Ветхом же Завете о таком колодце упоминаний нет. Из слов самарянки видно, что этот колодец питался источниками, бившими из-под земли. Вода, впрочем, стояла в колодце очень низко, так что без особого почерпала из него нельзя было напиться. Иисус, очевидно, утомился от путешествия больше, чем его ученики, которые пошли в Сихарь купить пищи. Время было около шестого часа, т. е. по еврейскому счету около двенадцати часов дня - самая жаркая пора дня. Утомленный Христос сел у колодца - "так" (ootwV. Это слово в русском Евангелии осталось без перевода, т. е. просто, вероятно, прямо на земле). Около него мог быть невдалеке любимый Его ученик - Иоанн.
Adam Clarke: Commentary on the Bible - 1831
4:6: Jacob's well was there - Of this well Mr. Maundrell gives the following account. "About one-third of an hour from Naplosa, the ancient Sychar and Sychem, stood Jacob's well. If it be inquired, whether this be the very place, seeing it may be suspected to stand too remote from Sychar for the women to come and draw water, we may answer - that, in all probability, the city extended farther in former times than it does now, as may be conjectured from some pieces of a very thick wall, the remains perhaps of the ancient Sychem, still to be seen not far from hence. Over it stood formerly a large church, erected by the Empress Irene; but of this the voracity of time, assisted by the hands of the Turks, has left nothing but a few foundations remaining. The well is covered at present with an old stone vault, into which you are let down by a very strait hole; and then, removing a broad flat stone, you discover the well itself. It is dug in a firm rock, is about three yards in diameter, and thirty-five in depth, five of which we found full of water. This confutes a story frequently told to travelers, 'That it is dry all the year round, except on the anniversary of that day on which our blessed Savior sat upon it; but then bubbles up with abundance of water.' At this well the narrow valley of Sychem ends, opening itself into a wide field, which probably is part of the ground given by Jacob to his son Joseph. It is watered by a fresh stream, running between it and Sychem, which makes it exceedingly verdant and fruitful." See Maundrell's Travels, 5th edit. p. 62.
Cutting pools, or making wells for public use, renders a man famous among the Hindoos. So this well had the name of Jacob, because he had digged it, and it was for public use.
Sat thus - Chrysostom inquires what the particle thus, οὑτως, means here? and answers, that it simply signifies, he sat not upon a throne, seat, or cushion; but (as the circumstances of the case required) upon the ground. This is a sense which is given to the word in the ancient Greek writers. See Raphelius, Wetstein, and Pearce. It is probably a mere expletive, and is often so used by Josephus. See several examples in Rosenmuller.
The sixth hour - About twelve o'clock: see the notes on Joh 1:31. The time is noted here:
1. To account for Christ's fatigue - he had already traveled several hours.
2. To account for his thirst-the sun had at this time waxed hot.
3. To account for the disciples going to buy food, Joh 4:8, because this was the ordinary time of dinner among the Jews. See the note referred to above. Dr. Macknight thinks the sixth hour to be the Roman six o'clock in the afternoon. See note on Joh 1:29 (note).
Albert Barnes: Notes on the Bible - 1834
4:6: Jacob's well - This is not mentioned in the Old Testament. It was called "Jacob's well," probably, either because it was handed down by tradition that he dug it, or because it was near to the land which he gave to Joseph. There is still a well a few miles to the east of Nablus, which is said by the people there to be the same. Eli Smith, missionary to Syria, stated to me that he had visited this well. It is about 100 feet deep. It is cut through solid rock of limestone. It is now dry, probably from having been partly filled with rubbish, or perhaps because the water has been diverted by earthquakes. The well is covered with a large stone, which has a hole in the center large enough to admit a man. It is at the foot of Mount Gerizim, and has a plain on the east.
Sat thus - Jesus was weary, and, being thus weary, sat down on the well. The word translated "on" here may denote also by - he sat down "by" the well, or near it.
The sixth hour - About twelve o'clock noon. This was the common time of the Jewish meal, and this was the reason why his disciples were gone away to buy food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: Jacob's well: Over Jacob's well the empress Helena is said to have built a church, in the form of a cross, of which "nothing but a few foundations" remained in the time of Maundrell. He states that is situated about one-third of an hour, or, about a mile, east of Naplosa, the ancient Sychar; and Mr. Buckingham says it is called Beer Samareea, or the well of Samaria, and "stands at the commencement of the round vale which is thought to be the parcel of ground bought by Jacob, and which, like the narrow valley east of Nablous, is rich and fertile. The mouth of the well itself had an arched or vaulted building over it; and the only passage down to it at this moment is by a small hole in the roof." "It is," says Maundrell, "dug in the firm rock, and contains about three yards in diameter, and thirty-five in depth; five of which we found full of water."
being: Mat 4:2, Mat 8:24; Heb 2:17, Heb 4:15
sat: Luk 2:7, Luk 9:58; Co2 8:9
the sixth: Joh 11:9; Mat 27:45
Geneva 1599
4:6 Now Jacob's well was there. Jesus therefore, being wearied with [his] journey, sat (a) thus on the well: [and] it was about the (b) sixth hour.
(a) Even as he was weary, or because he was weary.
(b) It was almost noon.
John Gill
4:6 Now Jacob's well was there,.... So called, either because it was dug by him; or because he and his family made use of it, when in those parts, as in Jn 4:12, though no mention is made of it elsewhere, unless any reference is had to it in the blessing of Joseph, to whom this place belonged, Gen 49:22, as Dr. Lightfoot thinks, or in Deut 33:28, as Grotius suggests: in the Talmud (f) there is mention made, of , "the fountain of Sochar"; and may not improperly be rendered, "the well of Sychar": but whether the same with this, is not certain; that appears to be a great way from Jerusalem, as this also was, even forty miles:
Jesus therefore being wearied with his journey; having travelled on foot, from Judea thither; and he having a body like to ours, subject to weariness, and which proves the truth and reality of it, was greatly fatigued; having very probably travelled all that morning, if not a day, or days before:
sat thus on the well; or by it; by the side of it, upon the brink of it, as Nonnus paraphrases it, upon the bare ground. The Syriac, Arabic, and Persic versions, leave out "thus"; and the Ethiopic version reads it, "there"; but it is rightly retained, and is emphatical; and signifies, that he sat like a weary person, glad to set himself down any where; and not caring how, or where, he sat to rest his weary limbs:
and it was about the sixth hour; about twelve o'clock at noon. The Ethiopic version adds by way of explanation, and "it was then noon"; and all the Oriental versions omit "about"; rendering it, "it was the sixth hour": and now Christ had been travelling all the morning, and it was a time of day to take some refreshment, which as yet he had not, the disciples being gone to buy food; and a time of day also, when the sun if out, and has any strength, beats with its greatest vehemence; and all which considered, it is no wonder that he should be weary, faint, and thirsty.
(f) T. Hieron. Shekalim, fol. 48. 4. T. Bab. Bava Kama, fol. 82. 2. & Menachot, fol. 64. 2. & Gloss. in Sanhedrin, fol. 11. 2.
John Wesley
4:6 Jesus sat down - Weary as he was. It was the sixth hour - Noon; the heat of the day.
Robert Jamieson, A. R. Fausset and David Brown
4:6 wearied . . . sat thus--that is, "as you might fancy a weary man would"; an instance of the graphic style of St. John [WEBSTER and WILKINSON]. In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But with all that is human, how much also of the divine have we here, both blended in one glorious manifestation of the majesty, grace, pity, patience with which "the Lord" imparts light and life to this unlikeliest of strangers, standing midway between Jews and heathens.
the sixth hour--noonday, reckoning from six A.M. From Song 1:7 we know, as from other sources, that the very flocks "rested at noon." But Jesus, whose maxim was, "I must work the works of Him that sent Me while it is day" (Jn 9:4), seems to have denied Himself that repose, at least on this occasion, probably that He might reach this well when He knew the woman would be there. Once there, however, He accepts . . . the grateful ease of a seat on the patriarchal stone. But what music is that which I hear from His lips, "Come unto Me, all ye that labor and are heavy laden, and I will give you rest" (Mt 11:28).
4:74:7: Գա՛յ կին մի ՚ի Սամարեայ հանել ջուր. ասէ ցնա Յիսուս. Տո՛ւր ինձ ըմպել։
7. Սամարիայից մի կին է գալիս ջուր հանելու. Յիսուս նրան ասում է.
7 Սամարիայէն կին մը եկաւ ջուր հանելու։ Յիսուս ըսաւ անոր. «Ինծի ջուր տուր խմելու».
Գայ կին մի ի Սամարիայ հանել ջուր. ասէ ցնա Յիսուս. Տուր ինձ ըմպել:

4:7: Գա՛յ կին մի ՚ի Սամարեայ հանել ջուր. ասէ ցնա Յիսուս. Տո՛ւր ինձ ըմպել։
7. Սամարիայից մի կին է գալիս ջուր հանելու. Յիսուս նրան ասում է.
7 Սամարիայէն կին մը եկաւ ջուր հանելու։ Յիսուս ըսաւ անոր. «Ինծի ջուր տուր խմելու».
zohrab-1805▾ eastern-1994▾ western am▾
4:77: Приходит женщина из Самарии почерпнуть воды. Иисус говорит ей: дай Мне пить.
4:7  ἔρχεται γυνὴ ἐκ τῆς σαμαρείας ἀντλῆσαι ὕδωρ. λέγει αὐτῇ ὁ ἰησοῦς, δός μοι πεῖν·
4:7. ἔρχεται ( It-cometh ,"γυνὴ (a-woman,"ἐκ (out) τῆς (of-the-one) Σαμαρίας (of-a-Samaria) ἀντλῆσαι (to-have-bucketed-unto) ὕδωρ. (to-a-water) λέγει (It-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Δός (Thou-should-have-had-given) μοι (unto-me) πεῖν: (to-have-had-drank)
4:7. venit mulier de Samaria haurire aquam dicit ei Iesus da mihi bibereThere cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink.
7. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
4:7. A woman of Samaria arrived to draw water. Jesus said to her, “Give me to drink.”
4:7. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink:

7: Приходит женщина из Самарии почерпнуть воды. Иисус говорит ей: дай Мне пить.
4:7  ἔρχεται γυνὴ ἐκ τῆς σαμαρείας ἀντλῆσαι ὕδωρ. λέγει αὐτῇ ὁ ἰησοῦς, δός μοι πεῖν·
4:7. venit mulier de Samaria haurire aquam dicit ei Iesus da mihi bibere
There cometh a woman of Samaria, to draw water. Jesus saith to her: Give me to drink.
4:7. A woman of Samaria arrived to draw water. Jesus said to her, “Give me to drink.”
4:7. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: - 8: В это время пришла к колодцу одна самарянская женщина, быть может, из близ лежавшего города Сихаря. Христос обращается к ней с просьбой дать Ему воды, чтобы утолить жажду.
Adam Clarke: Commentary on the Bible - 1831
4:7: There cometh a woman of Samaria to draw water - That this was the employment of the females, we see in different parts of the Sacred Writings. See Gen 24:11, etc.; Exo 2:16, and the note at the end of that chapter. The Jews say that those who wished to get wives went to the wells where young women were accustomed to come and draw water; and it is supposed that women of ill fame frequented such places also. See several proofs in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
4:7: Of Samaria - Not of the "city" of Samaria, for this was at a distance of 8 miles, but a woman who was a Samaritan, and doubtless from the city of Sychar.
Give me to drink - This was in the heat of the day, and when Jesus was weary with his journey. The request was also made that it might give him occasion to discourse with her on the subject of religion, and in this instance we have a specimen of the remarkably happy manner in which he could lead on a conversation so as to introduce the subject of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: Give: Joh 4:10, Joh 19:28; Gen 24:43; Sa2 23:15-17; Kg1 17:10; Mat 10:42
John Gill
4:7 There cometh a woman of Samaria,.... Or "out of Samaria"; not out of the city of Samaria, but out of the country of Samaria; out of Sychar, a city of Samaria: her coming was not by chance, but by the providence of God, and agreeably to his purpose, who orders all things according to the counsel of his will; and it is an amazing instance of grace, that a woman, a Samaritan woman, a lewd and infamous one, should be a chosen vessel of salvation, should be the object of divine favour, and be effectually called by the grace of God; when so many wise, learned, and religious men in Judea, were passed by; and not only so, but she was the happy means of conveying the knowledge of the Saviour to many of her neighbours: she came, indeed,
to draw water; for her present temporal use and service; she little thought of meeting at Jacob's well, with Christ the fountain of gardens, and well of living water; she came for natural water, having no notion of water in a spiritual sense: or of carrying back with her the water of life, even a well of it, springing up to everlasting life:
Jesus saith unto her, give me to drink; that is, water to drink, out of the pot or pitcher, she brought with her, for he was athirst; which is another proof of the truth of his human nature, and of his taking it, with the sinless infirmities of it: though indeed this request was made, to introduce a discourse with the woman, he having a more violent thirst, and a stronger desire, after the welfare of her immortal soul.
John Wesley
4:7 Give me to drink - In this one conversation he brought her to that knowledge which the apostles were so long in attaining.
Robert Jamieson, A. R. Fausset and David Brown
4:7 Give me to drink--for the heat of a noonday sun had parched His lips. But "in the last, that great day of the feast," Jesus stood and cried, saying, "If any man thirst let him come unto Me and drink" (Jn 7:37).
4:84:8: Զի աշակերտքն նորա երթեալ էին ՚ի քաղաք անդր՝ զի կերակուրս գնեսցեն։
8. «Ինձ խմելու ջուր տուր» (քանի որ նրա աշակերտները գնացել էին քաղաք, որպէսզի ուտելիք գնեն):
8 (Քանզի իր աշակերտները քաղաքը գացեր էին, որպէս զի ուտելիք առնեն։)
Զի աշակերտքն նորա երթեալ էին ի քաղաք անդր զի կերակուրս գնեսցեն:

4:8: Զի աշակերտքն նորա երթեալ էին ՚ի քաղաք անդր՝ զի կերակուրս գնեսցեն։
8. «Ինձ խմելու ջուր տուր» (քանի որ նրա աշակերտները գնացել էին քաղաք, որպէսզի ուտելիք գնեն):
8 (Քանզի իր աշակերտները քաղաքը գացեր էին, որպէս զի ուտելիք առնեն։)
zohrab-1805▾ eastern-1994▾ western am▾
4:88: Ибо ученики Его отлучились в город купить пищи.
4:8  οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν.
4:8. οἱ (the-ones) γὰρ (therefore) μαθηταὶ (learners) αὐτοῦ (of-it) ἀπεληλύθεισαν (they-had-come-to-have-came-off) εἰς (into) τὴν (to-the-one) πόλιν, (to-a-city,"ἵνα (so) τροφὰς (to-nourishings) ἀγοράσωσιν. (they-might-have-gathered-to)
4:8. discipuli enim eius abierant in civitatem ut cibos emerentFor his disciples were gone into the city to buy meats.
8. For his disciples were gone away into the city to buy food.
4:8. For his disciples had gone into the city in order to buy food.
4:8. (For his disciples were gone away unto the city to buy meat.)
For his disciples were gone away unto the city to buy meat:

8: Ибо ученики Его отлучились в город купить пищи.
4:8  οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν.
4:8. discipuli enim eius abierant in civitatem ut cibos emerent
For his disciples were gone into the city to buy meats.
4:8. For his disciples had gone into the city in order to buy food.
4:8. (For his disciples were gone away unto the city to buy meat.)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
4:8: Buy meat - Buy food.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: to buy: Joh 6:5-7; Luk 9:13
John Gill
4:8 For his disciples were gone away,.... This is related, not so much to give a reason why Christ asked the woman for water, because his disciples were not present, to minister to him; but rather to show, that Christ took the opportunity, in their absence, to converse with her; partly to avoid the scandal and offence they might take, at his conversation with her, being a Samaritan; as it appears to have been astonishing to them, when they found him talking with her, Jn 4:27. And partly, that he might not put the woman to shame and blushing before them all; he chooses to tell her of the sins of her former life, in a private way. The disciples were gone
unto the city: to the city Sychar, which was hard by; and their business there, was
to buy meat: for though it is said, in the following verse, that the Jews have no dealings with the Samaritans; yet this is not to be understood in the strictest sense; for they had dealings with them in some respects, as will be seen hereafter; particularly their food, eatables, and drinkables, were lawful to be bought of them, and used: it is said by R. Juda bar Pazi, in the name of R. Ame (g),
"a roasted egg of the Cuthites (or Samaritans), lo, this is lawful: says R. Jacob bar Acha, in the name of R. Lazar, the boiled victuals of the Cuthites (Samaritans), lo, these are free; this he says concerning boiled food, because it is not their custom to put wine and vinegar into it,''
for these were forbidden: hence it is often said (h), that
"the unleavened bread of the Cuthites (or Samaritans), is lawful, and that a man is allowed the use of it at the passover.''
And there was a time when their wine was lawful; for one of their canons runs thus (i);
"he that buys wine of the Cuthites (Samaritans), says, the two logs that I shall separate, lo, they are first fruits, &c.''
Tit is indeed said in one place, R. Eliezer (k).
"that, he that eats the bread of the Cuthites (or Samaritans), is as if he eat flesh; to when (who reported this) says (R. Akiba) be silent, I will not tell you what R. Eliezer thinks concerning it.''
Upon which the commentators serve (l), that this is not to be understood strictly; cause he that eats bread of the Samaritans, does deserve stripes according to the law, but according to the constitutions of the wise men; but these, Christ and his disciples had no regard to.
(g) T. Hieros. Avoda Zara, fol. 44. 4. (h) T. Bab. Gittin, fol. 10. 1. & Cholin, fol. 4. 1. & Kiddushin, fol. 76. 1. (i) Misn. Demai, c. 7. sect. 4. Vid. Bartenora in ib. (k) Misna Sheviith, c. 8. sect. 10. Pirke Eliezer, c. 38. (l) Maimon. & Bartenora in Misn. ib.
John Wesley
4:8 For his disciples were gone - Else he needed not have asked her.
4:94:9: Ասէ ցնա կինն Սամարացի. Դու՝ որ Հրէա՛յդ ես, զիա՞րդ յինէն ըմպե՛լ խնդրես ՚ի կնոջէ Սամարացւոյ։ Զի ո՛չ երբէք խառնակին Հրէայք ընդ Սամարացիս։
9. Սամարացի կինը նրան ասում է. «Դու, որ հրեայ ես, ինչպէ՞ս ինձնից՝ սամարացի կնոջից, խմելու ջուր ես ուզում» (որովհետեւ հրեաները սամարացիների հետ երբեք շփում չեն ունենում):
9 Այն ատեն Սամարացի կինը ըսաւ անոր. «Դուն որ Հրեայ ես, ի՞նչպէս կ’ուզես ջուր խմել ինձմէ՝ Սամարացի կնոջմէ մը՝ վասն զի Հրեաները Սամարացիներուն հետ չեն հաղորդակցիր»։
Ասէ ցնա կինն Սամարացի. Դու որ Հրեայդ ես, զիա՞րդ յինէն ըմպել խնդրես ի կնոջէ Սամարացւոյ: Զի ոչ երբեք խառնակին Հրեայք ընդ Սամարացիս:

4:9: Ասէ ցնա կինն Սամարացի. Դու՝ որ Հրէա՛յդ ես, զիա՞րդ յինէն ըմպե՛լ խնդրես ՚ի կնոջէ Սամարացւոյ։ Զի ո՛չ երբէք խառնակին Հրէայք ընդ Սամարացիս։
9. Սամարացի կինը նրան ասում է. «Դու, որ հրեայ ես, ինչպէ՞ս ինձնից՝ սամարացի կնոջից, խմելու ջուր ես ուզում» (որովհետեւ հրեաները սամարացիների հետ երբեք շփում չեն ունենում):
9 Այն ատեն Սամարացի կինը ըսաւ անոր. «Դուն որ Հրեայ ես, ի՞նչպէս կ’ուզես ջուր խմել ինձմէ՝ Սամարացի կնոջմէ մը՝ վասն զի Հրեաները Սամարացիներուն հետ չեն հաղորդակցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: Женщина Самарянская говорит Ему: как ты, будучи Иудей, просишь пить у меня, Самарянки? ибо Иудеи с Самарянами не сообщаются.
4:9  λέγει οὗν αὐτῶ ἡ γυνὴ ἡ σαμαρῖτις, πῶς σὺ ἰουδαῖος ὢν παρ᾽ ἐμοῦ πεῖν αἰτεῖς γυναικὸς σαμαρίτιδος οὔσης; οὐ γὰρ συγχρῶνται ἰουδαῖοι σαμαρίταις.
4:9. λέγει (It-fortheth) οὖν (accordingly) αὐτῷ (unto-it,"ἡ (the-one) γυνὴ (a-woman) ἡ (the-one) Σαμαρεῖτις (a-Samareitress,"Πῶς (Unto-whither) σὺ (thou) Ἰουδαῖος (Iouda-belonged) ὢν (being) παρ' (beside) ἐμοῦ (of-ME) πεῖν (to-have-had-drank) αἰτεῖς (thou-appeal-unto) γυναικὸς (of-a-woman) Σαμαρείτιδος (of-a-Samareitress) οὔσης; (of-being?"[οὐ "[Not) γὰρ (therefore) συνχρῶνται ( they-together-afford-unto ,"Ἰουδαῖοι (Iouda-belonged,"Σαμαρείταις.] (unto-Samareitans.]"
4:9. dicit ergo ei mulier illa samaritana quomodo tu Iudaeus cum sis bibere a me poscis quae sum mulier samaritana non enim coutuntur Iudaei SamaritanisThen that Samaritan woman saith to him: How dost thou, being a Jew; ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.
9. The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, which am a Samaritan woman? ( For Jews have no dealings with Samaritans.)
4:9. And so, that Samaritan woman said to him, “How is it that you, being a Jew, are requesting a drink from me, though I am a Samaritan woman?” For the Jews do not associate with the Samaritans.
4:9. Then 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.
Then 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:

9: Женщина Самарянская говорит Ему: как ты, будучи Иудей, просишь пить у меня, Самарянки? ибо Иудеи с Самарянами не сообщаются.
4:9  λέγει οὗν αὐτῶ ἡ γυνὴ ἡ σαμαρῖτις, πῶς σὺ ἰουδαῖος ὢν παρ᾽ ἐμοῦ πεῖν αἰτεῖς γυναικὸς σαμαρίτιδος οὔσης; οὐ γὰρ συγχρῶνται ἰουδαῖοι σαμαρίταις.
4:9. dicit ergo ei mulier illa samaritana quomodo tu Iudaeus cum sis bibere a me poscis quae sum mulier samaritana non enim coutuntur Iudaei Samaritanis
Then that Samaritan woman saith to him: How dost thou, being a Jew; ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.
4:9. And so, that Samaritan woman said to him, “How is it that you, being a Jew, are requesting a drink from me, though I am a Samaritan woman?” For the Jews do not associate with the Samaritans.
4:9. Then 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Самарянка, вероятно, узнала в Христе иудея и по чертам лица, и по одежде, и, наконец, по произношению. Путешественники говорят, что самаряне имеют тип, не похожий на тип иудейский. Одежда самарян имела на себе кисти голубого цвета, а у иудеев - белого. Наконец, и в произношении некоторых гласных и согласных звуков самаряне отличались от иудеев. Так, напр., они не могли произнести буквы "с" (Эдершейм с. 516).

Ибо иудеи.. . Это, конечно, замечание самого евангелиста.
Adam Clarke: Commentary on the Bible - 1831
4:9: That thou, being a Jew - Probably the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ: but it is likely that our Lord spoke the Galilean dialect, by which we find, from Mar 14:70, a Jew of that district might easily be known.
The Jews have no dealings with the Samaritans - Perhaps better, Jews have no communion with Samaritans. These words appear to be added by the evangelist himself, in explanation of the woman's question. The original word, συγχρωνται, has been variously translated and understood. It comes from συν, together, and χραομαι, I use, or borrow: hence it has been understood to mean, the Jews will be under no kind of obligation to the Samaritans - will borrow nothing from them - will not drink out of the same cup or well with them - will not sit down to meals with them, nor eat out of the same vessel - will have no religious connection, no commercial dealings with them. The word communion, I think, fully expresses the sense of the original; and, being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be accursed. Their most merciful wish to the Samaritans was, that they might have no part in the resurrection; or, in other words, that they might be annihilated.
Albert Barnes: Notes on the Bible - 1834
4:9: No dealings with the Samaritans - For an account of the Samaritans, and of the differences between them and the Jews, see the notes at Mat 10:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: askest: Joh 4:27, Joh 8:48; Luk 10:33, Luk 17:16-19
for: 2Kings 17:24-41; Ezra 4:1-24; Neh 4:1, Neh 4:2; Luk 9:52-56; Act 1:8, Act 10:28
Geneva 1599
4:9 Then 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 (c) have no dealings with the Samaritans.
(c) There is no familiarity nor friendship between the Jews and the Samaritans.
John Gill
4:9 Then saith the woman of Samaria unto him,.... In a scoffing, jeering way,
how is it, that thou being a Jew; which she might know, by his language and his dress:
askest drink of me, which am a woman of Samaria? not that the waters of Samaria were unlawful for a Jew to drink of; for as
"the land of the Cuthites (or Samaritans), was pure, or clean, so, "their collections of water", and their habitations, and their ways were clean (m),''
and might be used; but because the Jews used no familiarity with the Samaritans, nor would they receive any courtesy or kindness from them, as follows:
for the Jews have no dealings with the Samaritans: some take these to be the words of the evangelist, commenting upon, and explaining the words of the woman; but they seem rather to be her own words, giving a reason why she returned such an answer; and which must be understood, not in the strictest sense, as if they had no dealings at all with them: indeed in some things they had no dealings with them, and at some certain times; hence that discourse of the Samaritans with a Jewish Rabbi (n).
"The Cuthites (or Samaritans) inquired of R. Abhu, your fathers, , "used to deal with us" (or minister to us, or supply us with necessaries), wherefore do not ye deal with us? (or take a supply from us;) he replied unto them, your fathers did not corrupt their works, you have corrupted your works.''
They might not use their wine and vinegar, nor admit them to their tables; they say of a man (o),
"because the Cuthites (or Samaritans) ate at his table, it was the reason why his children went into captivity--and further add, that whoever invites a Cuthite (or Samaritan) into his house, and ministers to him, is the cause of captivity to his children.''
And they forbid a man to enter into partnership with a Cuthite (or Samaritan (p)): and particularly,
"three days before the feasts of idolaters (for such they reckoned the Samaritans, as well as others), it is forbidden to have any commerce with them, to borrow of them, or lend to them (q) &c.''
But then at other times, and in other respects, they had dealings with them; they might go into their cities and buy food of them, as the disciples did, Jn 4:8; they might send their wheat to a Samaritan miller, to be ground (r); and as it appears from the above citations, their houses and habitations were clean, and might be lodged in, with which compare Lk 9:52; the poor of the Samaritans were maintained with the poor of Israel (s); wherefore the sense is, as Dr. Lightfoot observes, that the Jews refused to receive the least favour or kindness at the hand of a Samaritan; and therefore the woman might justly wonder, that Christ should ask so small a favour of her, as a little water. The reason of this distance and aversion, was religion; and so the Ethiopic version, rather paraphrasing than translating, renders the words, "the Jews do not agree in religion, nor do they communicate with the Samaritans, nor mix together": and this was of long standing, and had been occasioned and increased by various incidents; for when the ten tribes revolted in Jeroboam's time, the calves were set up in Dan and Bethel, in order to draw off the people from worship at Jerusalem, which gave great umbrage to the tribes of Judah and Benjamin; and when the ten tribes were carried away captive by the king of Assyria, he planted the cities of Samaria with colonies in their room, consisting of Heathenish and idolatrous persons, brought from Babylon, and other places; to whom he sent a priest, to instruct them in the manner of the God of the land; but with these instructions, they still retained their idols, and their idolatrous practices; see 4Kings 17:24, which must render them odious to the Jews: and these were the principal adversaries of the Jews, after their return from captivity; and discouraged them, and weakened their hands, in the building of the second temple: but what latest, and most of all had fixed this aversion and enmity, was this; Manasseh, brother to Jaddua the high priest, having married Sanballat's daughter, governor of Samaria, was for it removed from the priesthood; who applying to his father-in-law, he proposed building for him a temple on Mount Gerizim, and making him an high priest; for which he obtained leave of Alexander the Great, and accordingly built one, and made his son-in-law high priest; which drew a great many profligate Jews over to him, who mixing with the Samaritans, set up a worship, religion, and priesthood, in distinction from the Jews; and this was ever after a matter of contention and quarrel between these people, and the reason why they would have no dealings with them.
(m) T. Hieros. Avoda Zara, fol. 44. 4. (n) Ib. (o) T. Bab. Sanhedrin, fol. 104. 1. (p) T. Bab. Becorot, fol. 7. 2. Piske Toseph. ib. art. 4. & in Megilla, art 102. (q) Misna Avoda Zara, c. 1. sect. 1. (r) Misua Demai, c. 3. sect. 4. (s) Piske Tosephot Yoma, art. 63.
John Wesley
4:9 How dost thou - Her open simplicity appears from her very first words. The Jews have no dealings - None by way of friendship. They would receive no kind of favour from them.
Robert Jamieson, A. R. Fausset and David Brown
4:9 How is it that thou--not altogether refusing, yet wondering at so unusual a request from a Jew, as His dress and dialect would at once discover Him to be, to a Samaritan.
for, &c.--It is this national antipathy that gives point to the parable of the good Samaritan (Lk 10:30-37), and the thankfulness of the Samaritan leper (Lk 17:16, Lk 17:18).
4:104:10: Պատասխանի՛ ետ նմա Յիսուս՝ եւ ասէ. Եթէ գիտէի՛ր դու զպարգեւսն Աստուծոյ, եւ ո՞վ է՝ որ ասէդ ցքեզ՝ թէ տուր ինձ ըմպել, դո՛ւ արդեւք խնդրէիր ՚ի նմանէ, եւ տա՛յր քեզ ջուր կենդանի[1652]։ [1652] Ոմանք. Քեզ զջուրն կենդանի։
10. Յիսուս նրան պատասխանեց եւ ասաց. «Եթէ դու գիտենայի՜ր Աստծու պարգեւները, եւ թէ ով է, որ քեզ ասում է՝ “Ինձ խմելու ջուր տուր”, գուցէ ինքդ արդարեւ նրանից կ’ուզէիր, եւ նա քեզ կենդանի ջուր կը տար»:
10 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Եթէ դուն գիտնայիր Աստուծոյ պարգեւը եւ թէ ո՞վ է ան, որ քեզի կ’ըսէ, ‘Ինծի ջուր տուր խմելու’, դուն անկէ պիտի ուզէիր եւ ինք քեզի կենդանի ջուր պիտի տար»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Եթէ գիտէիր դու [11]զպարգեւսն Աստուծոյ, եւ ո՛վ է որ ասէդ ցքեզ թէ` Տուր ինձ ըմպել, դու արդեւք խնդրէիր ի նմանէ, եւ տայր քեզ ջուր կենդանի:

4:10: Պատասխանի՛ ետ նմա Յիսուս՝ եւ ասէ. Եթէ գիտէի՛ր դու զպարգեւսն Աստուծոյ, եւ ո՞վ է՝ որ ասէդ ցքեզ՝ թէ տուր ինձ ըմպել, դո՛ւ արդեւք խնդրէիր ՚ի նմանէ, եւ տա՛յր քեզ ջուր կենդանի[1652]։
[1652] Ոմանք. Քեզ զջուրն կենդանի։
10. Յիսուս նրան պատասխանեց եւ ասաց. «Եթէ դու գիտենայի՜ր Աստծու պարգեւները, եւ թէ ով է, որ քեզ ասում է՝ “Ինձ խմելու ջուր տուր”, գուցէ ինքդ արդարեւ նրանից կ’ուզէիր, եւ նա քեզ կենդանի ջուր կը տար»:
10 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Եթէ դուն գիտնայիր Աստուծոյ պարգեւը եւ թէ ո՞վ է ան, որ քեզի կ’ըսէ, ‘Ինծի ջուր տուր խմելու’, դուն անկէ պիտի ուզէիր եւ ինք քեզի կենդանի ջուր պիտի տար»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: Иисус сказал ей в ответ: если бы ты знала дар Божий и Кто говорит тебе: дай Мне пить, то ты сама просила бы у Него, и Он дал бы тебе воду живую.
4:10  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῇ, εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι, δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.
4:10. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῇ (unto-it,"Εἰ (If) ᾔδεις (thou-had-come-to-have-seen) τὴν (to-the-one) δωρεὰν (to-a-gift) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) τίς (what-one) ἐστιν (it-be) ὁ (the-one) λέγων (forthing) σοι (unto-thee) Δός (thou-should-have-had-given) μοι (unto-me) πεῖν, (to-have-had-drank,"σὺ (thou) ἂν (ever) ᾔτησας (thou-appealed-unto) αὐτὸν (to-it) καὶ (and) ἔδωκεν (it-gave) ἄν (ever) σοι (unto-thee) ὕδωρ (to-a-water) ζῶν. (to-lifing-unto)
4:10. respondit Iesus et dixit ei si scires donum Dei et quis est qui dicit tibi da mihi bibere tu forsitan petisses ab eo et dedisset tibi aquam vivamJesus answered and said to her: If thou didst know the gift of God and who he is that saith to thee: Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.
10. Jesus 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.
4:10. Jesus responded and said to her: “If you knew the gift of God, and who it is who is saying to you, ‘Give me to drink,’ perhaps you would have made a request of him, and he would have given you living water.”
4:10. Jesus 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.
Jesus 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:

10: Иисус сказал ей в ответ: если бы ты знала дар Божий и Кто говорит тебе: дай Мне пить, то ты сама просила бы у Него, и Он дал бы тебе воду живую.
4:10  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῇ, εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι, δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.
4:10. respondit Iesus et dixit ei si scires donum Dei et quis est qui dicit tibi da mihi bibere tu forsitan petisses ab eo et dedisset tibi aquam vivam
Jesus answered and said to her: If thou didst know the gift of God and who he is that saith to thee: Give me to drink; thou perhaps wouldst have asked of him, and he would have given thee living water.
4:10. Jesus responded and said to her: “If you knew the gift of God, and who it is who is saying to you, ‘Give me to drink,’ perhaps you would have made a request of him, and he would have given you living water.”
4:10. Jesus 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Христос отвечает самарянке, что Его просьба, обращенная к самарянке, действительно, не соответствует Его положению. Но это говорит Он не в том смысле, что Он - иудей, а в том, что Он по отношению к всем людям - Дающий, а не принимающий от них. Он раздает несравненно высший дар, чем какой ему могли бы дать люди, - именно настоящий дар Божий. Этот дар Божий, который может людям, по их просьбе, давать Христос, Он образно обозначает как живую воду, - очевидно для того, чтобы сравнить его с тем даром (водой), какого Он просил у самарянки. Под этим даром Христос понимал, без сомнения, благодать Святого Духа, которую Он должен был преподать верующим в Него (ср. 7:37-39) и которую верующие отчасти должны были рассчитывать получить еще до смерти и воскресения Христа (Лк. 11:13).
Adam Clarke: Commentary on the Bible - 1831
4:10: If thou knewest the gift of God - Δωρεαν signifies a free gift. A gift is any thing that is given, for which no equivalent has been or is to be returned: a free gift is that which has been given without asking or entreaty. Such a gift of kindness was Jesus Christ to the world, Joh 3:16; and through him comes the gift of the Spirit, which those who believe on his name were to receive. Christ was not an object of desire to the world - no man asked for him; and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world.
Living water - By this expression, which was common to the inhabitants both of the east and of the west, is always meant spring water, in opposition to dead, stagnant water contained in ponds, pools, tanks, or cisterns; and what our Lord means by it is evidently the Holy Spirit, as may be seen, Joh 7:38, Joh 7:39.
As water quenches the thirst, refreshes and invigorates the body, purifies things defiled, and renders the earth fruitful, so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that receive it that they thirst no more for earthly good: it purifies also from all spiritual defilement, on which account it is emphatically styled the Holy Spirit; and it makes those who receive it fruitful in every good word and work.
Albert Barnes: Notes on the Bible - 1834
4:10: The gift of God - The word "gift," here denotes "favor." It may refer to Jesus Himself, as the gift of God to the world, given to save men from death Joh 3:16; Co2 9:15, or it may refer to the opportunity then afforded her of seeking salvation. If thou knewest how favorable an opportunity God now gives thee to gain a knowledge of himself, etc.
And who it is ... - If thou knewest that the Messiah was speaking.
Living water - The Jews used the expression "living water" to denote springs, fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. See Joh 4:14. This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak, Mat 12:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: If: Joh 3:16; Isa 9:6, Isa 42:6, Isa 49:6-8; Luk 11:13; Rom 8:32; Co1 1:30; Co2 9:15; Eph 2:8
and who: Joh 4:25, Joh 4:26, Joh 9:35-38, Joh 16:3, Joh 17:3; Jo1 5:20
thou wouldest: Ch2 33:12, Ch2 33:13, Ch2 33:18, Ch2 33:19; Psa 10:17; Isa 55:6-9; Luk 11:8-10, Luk 18:13, Luk 18:14; Luk 23:42, Luk 23:43; Act 9:11; Rev 3:17, Rev 3:18
living: Joh 4:14, Joh 6:35, Joh 6:51, Joh 7:37-39; Exo 17:6; Psa 36:8, Psa 36:9, Psa 46:4; Isa 12:3, Isa 35:6; Isa 41:17, Isa 41:18, Isa 43:20, Isa 44:3, Isa 49:10, Isa 55:1-3; Jer 2:13; Eze 47:1-9; Zac 13:1, Zac 14:8; Co1 10:4; Rev 7:17, Rev 21:6, Rev 22:1, Rev 22:2, Rev 22:17
Geneva 1599
4:10 Jesus answered and said unto her, If thou knewest (d) 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 (e) living water.
(d) By this word "the" we are shown that Christ speaks of some excellent gift, that is to say, even about himself, whom his Father offered to this woman.
(e) This everlasting water, that is to say, the exceeding love of God, is called "living" or "of life", to make a difference between it and the water that should be drawn out of a well: and these metaphors are frequently used by the Jews.
John Gill
4:10 Jesus answered and said unto her,.... In a very serious manner, in a different way from hers:
if thou knewest the gift of God; meaning, not the Holy Spirit with his gifts and graces, as some think, but himself; for the following clause is explanatory of it;
and who it is that saith to thee, give me to drink; and Christ is also spoken of in the Old Testament, as the gift of God, Is 9:6 and he had lately spoken of himself as such, Jn 3:16 and he is, by way of eminency, "the gift of God"; which is comprehensive of all others, is exceeding large, and very suitable to the wants and cases of men; and is irrevocable, unchangeable, and unspeakable: for he is God's gift, as he is his own and only begotten Son; and he is given for a covenant to the people, with all the promises and blessings of it; and as an head, both of eminence and influence; and to be a Saviour of them, and a sacrifice for their sins; and as the bread of life, for them to feed and live upon; of which gift, men are naturally ignorant, as this woman was: they know not the dignity of his person; nor the nature and usefulness of his offices; nor the way of peace, righteousness, and salvation by him; nor do they see any amiableness, or loveliness in him; and whatever notional knowledge some natural men may have of him, they know him not spiritually and experimentally, or as the gift of God to them:
thou wouldst have asked of him; a favour and benefit; for such who truly know Christ, the worth and value of him, and their need of him, will apply to him for grace, as they have encouragement to do; since all grace is treasured up in him, and he gives it freely, and upbraideth not; and souls are invited to ask it of him, and take it freely; nor is it to be had anywhere else: but knowledge of Christ, is absolutely necessary, to asking anything of him; for till he is known, he will not be applied to; but when he is made known to any, in his fulness and suitableness, they will have recourse to him, and ask grace and mercy of him; and which is freely had: the Vulgate Latin very wrongly adds, "perhaps"; reading it, "perhaps thou wouldst have asked"; whereas our Lord's meaning is, that she would certainly have asked:
and he would have given thee living water; pardoning and justifying grace, every branch of sanctifying grace, and all the supplies of it; so called, because his grace quickens sinners dead in sin, and dead in law, and in, their own apprehensions; and causes them to live in themselves, and before God; and because it refreshes and comforts, revives and cheers, and is like rivers of water in a dry land; and because it maintains and supports spiritual life in their souls; and it ever abides, and continues, and springs up unto everlasting life: for the allusion is to spring water, that bubbles up in a fountain, and is ever running; for such water the Jews call "living water"; see Gen 26:19; where in the Hebrew text it is "living water"; which we, and also the Chaldee paraphrase, render "springing water". So living waters with them, are said to be always flowing, and never cease (t).
(t) Bartenora in Misn. Negaim, c. 14. sect. 1.
John Wesley
4:10 If thou hadst known the gift - The living water; and who it is - He who alone is able to give it: thou wouldst have asked of him - On those words the stress lies. Water - In like manner he draws the allegory from bread, Jn 6:27, and from light, Jn 8:12; the first, the most simple, necessary, common, and salutary things in nature. Living water - The Spirit and its fruits. But she might the more easily mistake his meaning, because living water was a common phrase among the Jews for spring water.
Robert Jamieson, A. R. Fausset and David Brown
4:10 If thou knewest, &c.--that is, "In Me thou seest only a petitioner to thee but if thou knewest who that Petitioner is, and the Gift that God is giving to men, thou wouldst have changed places with Him, gladly suing of Him living water--nor shouldst thou have sued in vain" (gently reflecting on her for not immediately meeting His request).
4:114:11: Ասէ ցնա կինն. Տէր՝ դու քանզի եւ դոյլ իսկ ո՛չ ունիս, եւ ջրհորս խոր է. իսկ արդ՝ ուստի՞ ունիցիս զջուրն կենդանի[1653]։ [1653] Ոմանք. Քանզի դոյլ ոչ ունիս։
11. Կինը նրան ասաց. «Տէ՛ր, սակայն դու դոյլ իսկ չունես, եւ այս ջրհորը խորն է. ուրեմն դու որտեղի՞ց կ’ունենաս կենդանի ջուր:
11 Կինը ըսաւ անոր. «Տէ՛ր, դուն բան մը չունիս ջուր քաշելու ու այս հորը խորունկ է. ուրեմն ուրկէ՞ պիտի ունենաս այն կենդանի ջուրը։
Ասէ ցնա կինն. Տէր, դու քանզի եւ դոյլ իսկ ոչ ունիս, եւ ջրհորս խոր է, իսկ արդ ուստի՞ ունիցիս զջուրն կենդանի:

4:11: Ասէ ցնա կինն. Տէր՝ դու քանզի եւ դոյլ իսկ ո՛չ ունիս, եւ ջրհորս խոր է. իսկ արդ՝ ուստի՞ ունիցիս զջուրն կենդանի[1653]։
[1653] Ոմանք. Քանզի դոյլ ոչ ունիս։
11. Կինը նրան ասաց. «Տէ՛ր, սակայն դու դոյլ իսկ չունես, եւ այս ջրհորը խորն է. ուրեմն դու որտեղի՞ց կ’ունենաս կենդանի ջուր:
11 Կինը ըսաւ անոր. «Տէ՛ր, դուն բան մը չունիս ջուր քաշելու ու այս հորը խորունկ է. ուրեմն ուրկէ՞ պիտի ունենաս այն կենդանի ջուրը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: Женщина говорит Ему: господин! тебе и почерпнуть нечем, а колодезь глубок; откуда же у тебя вода живая?
4:11  λέγει αὐτῶ [ἡ γυνή], κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὗν ἔχεις τὸ ὕδωρ τὸ ζῶν;
4:11. λέγει (It-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"οὔτε (not-also) ἄντλημα (to-a-bucketing-to) ἔχεις (thou-hold) καὶ (and) τὸ (the-one) φρέαρ (a-cistern) ἐστὶν (it-be) βαθύ: (deep) πόθεν (whither-from) οὖν (accordingly) ἔχεις (thou-hold) τὸ (to-the-one) ὕδωρ (to-a-water) τὸ (to-the-one) ζῶν; (to-lifing-unto?"
4:11. dicit ei mulier Domine neque in quo haurias habes et puteus altus est unde ergo habes aquam vivamThe woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep. From whence then hast thou living water?
11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
4:11. The woman said to him: “Lord, you do not have anything with which to draw water, and the well is deep. From where, then, do you have living water?
4:11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water:

11: Женщина говорит Ему: господин! тебе и почерпнуть нечем, а колодезь глубок; откуда же у тебя вода живая?
4:11  λέγει αὐτῶ [ἡ γυνή], κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὗν ἔχεις τὸ ὕδωρ τὸ ζῶν;
4:11. dicit ei mulier Domine neque in quo haurias habes et puteus altus est unde ergo habes aquam vivam
The woman saith to him: Sir, thou hast nothing wherein to draw, and the well is deep. From whence then hast thou living water?
4:11. The woman said to him: “Lord, you do not have anything with which to draw water, and the well is deep. From where, then, do you have living water?
4:11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: - 14: Христос отвлекает мысль самарянки от простой воды к воде духовной. Что говорить долго об этой простой воде, которая не может навсегда насытить человека? Пусть это будет вода источника, бьющего из-под земли, - все-таки, выпив и такой воды, захочешь пить снова. Нет, есть вода иного рода, которая навеки утолит жажду человека. Эта вода может быть дана только Христом и притом не сейчас (дам - буд. время). Но мало того, что эта новая вода навсегда утолит жажду в человеке: она сама явится в человеке источником, вода которого потечет в жизнь вечную.

Христос, очевидно, говорит, здесь о благодати Духа Святого, которая будет подаваться верующим во Христа, благодаря Его спасительным заслугам. Эта благодать не останется в сердце верующего мертвым капиталом, а станет увеличиваться все более и более и, наконец, потечет, как обильная водой река в широкое море, в вечную жизнь. Здесь, на земле, этому потоку благодати приходится течь недолго - он, так сказать, сам стремится на более обширные пространства Небесного Царства.
Adam Clarke: Commentary on the Bible - 1831
4:11: Thou hast nothing to draw with - Ουτε αντλημα εχεις, Thou hast no bucket. Good water is not plentiful in the east; and travelers are often obliged to carry leathern bottles or buckets with them, and a line also, to let them down into the deep wells, in order to draw up water. If the well was in our Lord's time, as it was found by Mr. Maundrell, thirty-five yards deep, it would require a considerable line to reach it; and with such it is not likely that even the disciples of our Lord were provided. The woman might well say, The well is deep, and thou hast nothing to draw with; whence then hast thou that living water?
Albert Barnes: Notes on the Bible - 1834
4:11: Hast nothing to draw with - It seems that there were no means of drawing water affixed to the well, as with us. Probably each one took a pail or pitcher and a cord for the purpose. In traveling this was indispensable. The woman, seeing that Jesus had no means of drawing water, and not yet understanding his design, naturally inquired whence he could obtain the water.
The well is deep - If the same one that is there now, it was about 100 feet deep.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: thou hast: Joh 3:4; Co1 2:14
John Gill
4:11 The woman saith unto him, Sir,.... Which was an usual, way in those countries, of addressing men, and especially strangers; and expresses no uncommon respect to Christ, of whose dignity and greatness she was, entirely ignorant; and at whom she was now scoffing; for so the following words are to be understood:
thou hast nothing to draw with; no pail, or bucket, or rope, to let it down with, as Nonnus adds; for it seems, there was no bucket, or vessel, fastened at the well for the common use, but everyone brought one with them, when they came to draw: though it is strange there was not one; since, according to common usage, and even of the Jews (u),
"a public well had, "a bucket", or pitcher; but a private well had no bucket:''
and the well is deep; that which is now called Jacob's well, is by some said to be forty cubits deep, and by others thirty five yards:
from whence then hast thou that living water? this she said in a sneering, scoffing manner: she reasoned with him, either that he must have it out of this well; but that could not be, since he had no vessel to draw with, and the well was so deep, that he could not come at the water without one; or he must have it from some neighbouring spring; upon which she scoffs at him in the following manner.
(u) T. Hieros. Erubin, fol. 20. 2.
4:124:12: Միթէ դու մեծ ինչ ո՞ք իցես քան զհայրն մեր Յակովբ՝ որ զայս ջրհոր ետ մեզ, եւ ինքն աստի արբ՝ եւ որդիք նորա, եւ խաշինք նորա։
12. Միթէ դու աւելի մե՞ծ մէկն ես, քան մեր հայրը՝ Յակոբը, որ այս ջրհորը մեզ տուել է եւ ինքն էլ խմել է սրանից. նաեւ՝ իր որդիներն ու իր հօտերը»:
12 Միթէ դուն մեր Յակոբ հօրմէն աւելի մե՞ծ ես, որ այս հորը մեզի տուաւ եւ ասկէ խմեցին ինք ու իր որդիները եւ իր անասունները»։
Միթէ դու մե՞ծ ինչ ոք իցես քան զհայրն մեր Յակովբ որ զայս ջրհոր ետ մեզ. եւ ինքն աստի արբ եւ որդիք նորա եւ խաշինք նորա:

4:12: Միթէ դու մեծ ինչ ո՞ք իցես քան զհայրն մեր Յակովբ՝ որ զայս ջրհոր ետ մեզ, եւ ինքն աստի արբ՝ եւ որդիք նորա, եւ խաշինք նորա։
12. Միթէ դու աւելի մե՞ծ մէկն ես, քան մեր հայրը՝ Յակոբը, որ այս ջրհորը մեզ տուել է եւ ինքն էլ խմել է սրանից. նաեւ՝ իր որդիներն ու իր հօտերը»:
12 Միթէ դուն մեր Յակոբ հօրմէն աւելի մե՞ծ ես, որ այս հորը մեզի տուաւ եւ ասկէ խմեցին ինք ու իր որդիները եւ իր անասունները»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: Неужели ты больше отца нашего Иакова, который дал нам этот колодезь и сам из него пил, и дети его, и скот его?
4:12  μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ;
4:12. μὴ (Lest) σὺ (thou) μείζων (greater) εἶ (thou-be) τοῦ (of-the-one) πατρὸς (of-a-father) ἡμῶν (of-us) Ἰακώβ, (of-an-Iakob,"ὃς (which) ἔδωκεν (it-gave) ἡμῖν (unto-us) τὸ (to-the-one) φρέαρ (to-a-cistern) καὶ (and) αὐτὸς (it) ἐξ (out) αὐτοῦ (of-it) ἔπιεν (it-had-drank) καὶ (and) οἱ (the-ones) υἱοὶ (sons) αὐτοῦ (of-it) καὶ (and) τὰ (the-ones) θρέμματα (nourishings-to) αὐτοῦ; (of-it)
4:12. numquid tu maior es patre nostro Iacob qui dedit nobis puteum et ipse ex eo bibit et filii eius et pecora eiusArt thou greater than our father Jacob, who gave us the well and drank thereof, himself and his children and his cattle?
12. Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his sons, and his cattle?
4:12. Surely, you are not greater than our father Jacob, who gave us the well and who drank from it, with his sons and his cattle?”
4:12. Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?
Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle:

12: Неужели ты больше отца нашего Иакова, который дал нам этот колодезь и сам из него пил, и дети его, и скот его?
4:12  μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ;
4:12. numquid tu maior es patre nostro Iacob qui dedit nobis puteum et ipse ex eo bibit et filii eius et pecora eius
Art thou greater than our father Jacob, who gave us the well and drank thereof, himself and his children and his cattle?
4:12. Surely, you are not greater than our father Jacob, who gave us the well and who drank from it, with his sons and his cattle?”
4:12. Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:12: Our father Jacob - The ancient Samaritans were undoubtedly the descendants of Jacob; for they were the ten tribes that revolted in the reign of Rehoboam: but those in our Lord's time were not genuine Israelites, but a corrupted race, sprung from a mixture of different nations, sent thither by Salmanezer, king of the Assyrians. See Kg2 17:24.
Albert Barnes: Notes on the Bible - 1834
4:12: Art thou greater? - Art thou wiser, or better able to find water, than Jacob was? It seems that she supposed that he meant that he could direct her to some living spring, or to some better well in that region, and that this implied more knowledge or skill than Jacob had. To find water and to furnish a good well was doubtless considered a matter of signal skill and success. It was a subject of great importance in that region. This shows how ready sinners are to misunderstand the words of Christ, and to pervert the doctrines of religion. If she had had any proper anxiety about her soul, she would at least have "suspected" that he meant to direct her thoughts to spiritual objects.
Our father Jacob - The Samaritans were composed partly of the remnant of the ten tribes, and partly of people sent from Chaldea; still, they considered themselves descendants of Jacob.
Which gave us - This was doubtless the tradition, though there is no evidence that it was true.
And drank thereof ... - This was added in commendation of the water of the well. A well from which Jacob, and his sons, and cattle had drank must be pure, and wholesome, and honored, and quite as valuable as any that Jesus could furnish. People like to commend that which their ancestors used as superior to anything else. The world over, people love to speak of that which their ancestors have done, and boast of titles and honors that have been handed down from them, even if it is nothing better than existed here - because Jacob's cattle had drunk of the water.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: Joh 8:53; Isa 53:2, Isa 53:3; Mat 12:42; Heb 3:3
John Gill
4:12 Art thou greater than our father Jacob,.... A person of greater worth and character than he, who was content to drink of this water; or wiser and more knowing than he, who could find out no better fountain of water in all these parts? she calls Jacob the father of them, according to the common notion and boasting of these people, when it served their turn; otherwise they were not the descendants of Jacob; for after the ten tribes were carried away captive by the king of Assyria, he placed in their room, in the cities of Samaria, men from Babylon, Cuthah Ava, Hamath, and Sepharvaim, Heathenish and idolatrous people; see 4Kings 17:24. And from these, the then Samaritans sprung; only upon Sanballat's building a temple on Mount Gerizzim, for Manasseh his son-in-law, when put away from the priesthood by the Jews, for his marriage of his daughter, several wicked persons of the like sort, came out of Judea, and joined themselves to the Samaritans: and such a mixed medley of people were they at this time, though they boasted of Jacob as their father, as this woman did; and so to this day, they draw their genealogy from Abraham, Isaac, and Jacob; and particularly call Joseph their father, and say, from whence are we, but from the tribe of Joseph the just, from Ephraim (w)? as they formerly did (x);
"R. Meir saw a Samaritan, he said to him, from whence comest thou? (that is, from what family;) he answered, from the (tribe) of Joseph.''
Which gave us the well; Jacob gave it indeed to Joseph and his posterity, along with the parcel of ground in which it was; see Jn 4:5; but not to this mixed company:
and drank thereof himself and his children, and his cattle; which shows both the goodness and plenty of the water: though our Lord had spoken of living water, this woman understood him of no other water, but spring water; called living water, from its motion, because it is continually springing up, bubbling, and ever running: so carnal persons, when they hear of spiritual things under earthly metaphors, think of nothing but carnal things; as Nicodemus, when Christ talked of being born again; and the Jews at Capernaum, when he discoursed concerning eating his flesh, and drinking his blood; for spiritual things are neither known nor received by the natural man.
(w) Epist. Samar. ad Scaliger. in Antiqu. Eccl. Oriental. p. 123, 124, 126. (x) Bereshit Rabba, sect. 94. fol. 82. 1.
John Wesley
4:12 Our father Jacob - So they fancied he was; whereas they were, in truth, a mixture of many nations, placed there by the king of Assyria, in the room of the Israelites whom he had carried away captive, 4Kings 17:24. Who gave us the well - In Joseph their supposed forefather: and drank thereof - So even he had no better water than this.
Robert Jamieson, A. R. Fausset and David Brown
4:12 Art thou greater, &c.--already perceiving in this Stranger a claim to some mysterious greatness.
our father Jacob--for when it went well with the Jews, they claimed kindred with them, as being descended from Joseph; but when misfortunes befell the Jews, they disowned all connection with them [JOSEPHUS, Antiquities, 9.14,3].
4:134:13: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Ամենայն որ ըմպէ՛ ՚ի ջրոյ յայդմանէ, միւսանգամ ծարաւէ՛. բայց որ ըմպէ ՚ի ջրոյն զոր ես տաց նմա, մի՛ ծարաւեսցէ յաւիտեան[1654]։ [1654] Ոմանք. ՚Ի ջրոյ յայսմանէ, միւսանգամ ծարաւեսցի։
13. Յիսուս նրան պատասխանեց եւ ասաց. «Ով որ այս ջրից խմի, նորից կը ծարաւի, բայց ով որ խմի այն ջրից, որ ես եմ տալու նրան, յաւիտեան չպիտի ծարաւի:
13 Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Ամէն ով որ այս ջուրէն խմէ, նորէն պիտի ծարաւի, բայց ո՛վ որ խմէ այն ջուրէն որ ես անոր պիտի տամ, յաւիտեան պիտի չծարաւի։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Ամենայն որ ըմպէ ի ջրոյ յայդմանէ` միւսանգամ ծարաւէ, բայց որ ըմպէ ի ջրոյն զոր ես տաց նմա` մի՛ ծարաւեսցէ յաւիտեան:

4:13: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Ամենայն որ ըմպէ՛ ՚ի ջրոյ յայդմանէ, միւսանգամ ծարաւէ՛. բայց որ ըմպէ ՚ի ջրոյն զոր ես տաց նմա, մի՛ ծարաւեսցէ յաւիտեան[1654]։
[1654] Ոմանք. ՚Ի ջրոյ յայսմանէ, միւսանգամ ծարաւեսցի։
13. Յիսուս նրան պատասխանեց եւ ասաց. «Ով որ այս ջրից խմի, նորից կը ծարաւի, բայց ով որ խմի այն ջրից, որ ես եմ տալու նրան, յաւիտեան չպիտի ծարաւի:
13 Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Ամէն ով որ այս ջուրէն խմէ, նորէն պիտի ծարաւի, բայց ո՛վ որ խմէ այն ջուրէն որ ես անոր պիտի տամ, յաւիտեան պիտի չծարաւի։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: Иисус сказал ей в ответ: всякий, пьющий воду сию, возжаждет опять,
4:13  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῇ, πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·
4:13. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῇ (unto-it,"Πᾶς (All) ὁ (the-one) πίνων (drinking) ἐκ (out) τοῦ (of-the-one) ὕδατος (of-a-water) τούτου (of-the-one-this) διψήσει (it-shall-thirst-unto) πάλιν: (unto-furthered)
4:13. respondit Iesus et dixit ei omnis qui bibit ex aqua hac sitiet iterum qui autem biberit ex aqua quam ego dabo ei non sitiet in aeternumJesus answered and said to her: Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him shall not thirst for ever.
13. Jesus answered and said unto her, Every one that drinketh of this water shall thirst again:
4:13. Jesus responded and said to her: “All who drink from this water will thirst again. But whoever shall drink from the water that I will give to him will not thirst for eternity.
4:13. Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:
Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:

13: Иисус сказал ей в ответ: всякий, пьющий воду сию, возжаждет опять,
4:13  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῇ, πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·
4:13. respondit Iesus et dixit ei omnis qui bibit ex aqua hac sitiet iterum qui autem biberit ex aqua quam ego dabo ei non sitiet in aeternum
Jesus answered and said to her: Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I will give him shall not thirst for ever.
4:13. Jesus responded and said to her: “All who drink from this water will thirst again. But whoever shall drink from the water that I will give to him will not thirst for eternity.
4:13. Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:13: Shall thirst again - Jesus did not directly answer her question, or say that he was greater than Jacob, but he gave her an answer by which she might infer that he was. He did not despise or undervalue Jacob or his gifts; but, however great might be the value of that well, the water could not altogether remove thirst.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: Whosoever: Joh 6:27, Joh 6:49; Isa 65:13, Isa 65:14; Luk 16:24
John Gill
4:13 Jesus answered and said unto her,.... In a mild and gentle manner, patiently bearing all her scoffs and flouts, and continuing to instruct and inform her, concerning this living water, showing the preferableness of it to all others:
whosoever drinketh of this water; meaning in that well called Jacob's well, or any other common water:
shall thirst again; as this woman had often done, and would again, as she herself knew, Jn 4:15, and as Jesus did, who very likely afterwards drank of it, Jn 19:28. For though water allays heat, quenches thirst, and refreshes and revives the spirits for a while, yet in process of time, natural heat increases, and thirst returns, and there is a necessity of drinking water again.
Robert Jamieson, A. R. Fausset and David Brown
4:13 thirst again . . . never thirst, &c.--The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in Jn 4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (Jn 7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home.
into everlasting life--carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [BENGEL].
4:144:14: Այլ ջուրն զոր ես տաց նմա, եղիցի նմա աղբեւր ջրոյ բղխելոյ ՚ի կեանսն յաւիտենականս[1655]։ [1655] Ոսկան. Եղիցի ՚ի նմա աղբիւր ջրոյ բղխեցելոյ։ Ոմանք. Աղբեւր ջրոց բղխեալ ՚ի։
14. Իսկ այն ջուրը, որ ես նրան տալու եմ, նրա մէջ կը լինի բխող ջրի աղբիւր յաւիտենական կեանքի համար»:
14 Այն ջուրը, որ ես անոր պիտի տամ, պիտի ըլլայ անոր ներսիդին ջուրի աղբիւր մը՝ որ յաւիտենական կեանքի համար կը բղխի»։
Այլ ջուրն զոր ես տաց նմա` եղիցի նմա աղբեւր ջրոյ բղխելոյ ի կեանսն յաւիտենականս:

4:14: Այլ ջուրն զոր ես տաց նմա, եղիցի նմա աղբեւր ջրոյ բղխելոյ ՚ի կեանսն յաւիտենականս[1655]։
[1655] Ոսկան. Եղիցի ՚ի նմա աղբիւր ջրոյ բղխեցելոյ։ Ոմանք. Աղբեւր ջրոց բղխեալ ՚ի։
14. Իսկ այն ջուրը, որ ես նրան տալու եմ, նրա մէջ կը լինի բխող ջրի աղբիւր յաւիտենական կեանքի համար»:
14 Այն ջուրը, որ ես անոր պիտի տամ, պիտի ըլլայ անոր ներսիդին ջուրի աղբիւր մը՝ որ յաւիտենական կեանքի համար կը բղխի»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: а кто будет пить воду, которую Я дам ему, тот не будет жаждать вовек; но вода, которую Я дам ему, сделается в нем источником воды, текущей в жизнь вечную.
4:14  ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος οὖ ἐγὼ δώσω αὐτῶ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῶ γενήσεται ἐν αὐτῶ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.
4:14. ὃς (which) δ' (moreover) ἂν (ever) πίῃ (it-might-have-had-drank) ἐκ (out) τοῦ (of-the-one) ὕδατος (of-a-water) οὗ (of-which) ἐγὼ (I) δώσω (I-shall-give) αὐτῷ, (unto-it,"οὐ (not) μὴ (lest) διψήσει (it-shall-thirst) εἰς (into) τὸν (to-the-one) αἰῶνα, (to-an-age,"ἀλλὰ (other) τὸ (the-one) ὕδωρ (a-water) ὃ (to-which) δώσω (I-shall-give) αὐτῷ (unto-it) γενήσεται ( it-shall-become ) ἐν (in) αὐτῷ (unto-it) πηγὴ (a-pitching) ὕδατος (of-a-water) ἁλλομένου ( of-jumping ) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον. (to-aged-belonged)
4:14. sed aqua quam dabo ei fiet in eo fons aquae salientis in vitam aeternamBut the water that I will give him shall become in him a fountain of water, springing up into life everlasting.
14. but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up unto eternal life.
4:14. Instead, the water that I will give to him will become in him a fountain of water, springing up into eternal life.”
4:14. But 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.
But 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:

14: а кто будет пить воду, которую Я дам ему, тот не будет жаждать вовек; но вода, которую Я дам ему, сделается в нем источником воды, текущей в жизнь вечную.
4:14  ὃς δ᾽ ἂν πίῃ ἐκ τοῦ ὕδατος οὖ ἐγὼ δώσω αὐτῶ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῶ γενήσεται ἐν αὐτῶ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.
4:14. sed aqua quam dabo ei fiet in eo fons aquae salientis in vitam aeternam
But the water that I will give him shall become in him a fountain of water, springing up into life everlasting.
4:14. Instead, the water that I will give to him will become in him a fountain of water, springing up into eternal life.”
4:14. But 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
4:14: Springing up into everlasting life - On this account he can never thirst: - for how can he lack water who has in himself a living, eternal spring? By this water our Lord means also his doctrine, explaining and promising the gifts and graces of the Holy Ghost, which proceed from Jesus Christ their fountain, dwelling in a believing heart. There is no eternal life without the Spirit; no Spirit without Christ; and no Christ to give the Spirit, without dwelling in the heart: this his whole doctrine proclaims.
Albert Barnes: Notes on the Bible - 1834
4:14: The water that I shall give him - Jesus here refers, without doubt, to his own teaching, his "grace," his "spirit," and to the benefits which come into the soul that embraces his gospel. It is a striking image, and especially in Eastern countries, where there are vast deserts, and often a great want of water. The soul by nature is like such a desert, or like a traveler wandering through such a desert. It is thirsting for happiness, and seeking it everywhere, and finds it not. It looks in all directions and tries all objects, but in vain. Nothing meets its desires. Though a sinner seeks for joy in wealth and pleasures, yet he is not satisfied. He still thirsts for more, and seeks still for happiness in some new enjoyment. To such a weary and unsatisfied sinner the grace of Christ is "as cold waters to a thirsty soul."
Shall never thirst - He shall be "satisfied" with this, and will not have a sense of want, a distressing feeling that it is not adapted to him. He who drinks this will not wish to seek for happiness in other objects. "Satisfied" with the grace of Christ, he will not desire the pleasures and amusements of this world. And this will be foRev_er - in this world and the world to come. "Whosoever" drinketh of this all who partake of the gospel - shall be "foRev_er" satisfied with its pure and rich joys.
Shall be in him - The grace of Christ shall be in his heart; or the principles of religion shall abide with him.
A well of water - There shall be a constant supply, an unfailing fountain; or religion shall live constantly with him.
Springing up - This is a beautiful image, It shall bubble or spring up like a fountain. It is not like a stagnant pool - not like a deep well, but like an ever-living fountain, that flows at all seasons of the year, in heat and cold, and in all external circumstances of weather, whether foul or fair, wet or dry. So religion always lives; and, amid all changes of external circumstances - in heat and cold, hunger and thirst, prosperity and adversity, life, persecution, contempt, or death - it still lives on, and refreshes and cheers the soul.
Into everlasting life - It is not temporary, like the supply of our natural wants; it is not changing in its nature; it is not like a natural fountain or spring of water, to play a While and then die away, as all natural springs will at the end of the world. It is eternal in its nature and supply, and will continue to live on foRev_er. We may learn here:
1. that the Christian has a never-failing source of consolation adapted to all times and circumstances.
2. that religion has its seat in the heart, and that it should constantly live there.
3. that it sheds its blessings on a world of sin, and is manifest by a continual life of piety, like a constant flowing spring.
4. that its end is everlasting life. It will continue foRev_er; and "whosoever drinks of this shall never thirst, but his piety shall be in his heart a pure fountain "springing up to eternal joy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: shall never: Joh 6:35, Joh 6:58, Joh 11:26, Joh 17:2, Joh 17:3; Isa 49:10; Rom 6:23; Rev 7:16
shall be: Joh 7:38, Joh 7:39, Joh 10:10, Joh 14:16-19; Rom 5:21, Rom 8:16, Rom 8:17; Co2 1:22; Eph 1:13, Eph 1:14; Eph 4:30; Pe1 1:22; Jo1 5:20
John Gill
4:14 But whosoever drinketh of the water that I shall give him,.... Meaning, the Spirit and his grace; see Jn 7:38; and which he more than once speaks of, as his gift here, and in the context: of which, whoever truly partakes,
shall never thirst; either after sinful lusts and pleasures, and his former vicious way of living, which he now disrelishes: not but there are desires and lustings after carnal things in regenerate persons, as there were lustings in the Israelites, after the onions, garlic, and flesh pots in Egypt, when they were come out from thence; yet these are not so strong, prevalent, and predominant; they are checked and restrained by the grace of God; so that they do not hanker after sin as they did, nor drink up iniquity like water, or commit sin with greediness, as before: or else it means thirsting after the grace of God; thirsty persons are invited to take and drink of the water of life freely, and are pronounced blessed; and it is promised, that they shall be filled, or satisfied; yet not so in this life, that they shall never thirst or desire more; for as they need more grace, and it is promised them, they thirst after it, and desire it; and the more they taste and partake of it, the more they desire it: but the sense is, either as some read the words, "they shall not thirst for ever"; though they may for a time, and be in a distressed condition for want of a supply of it, yet they shall always; God will open rivers and fountains for them, and give drink to his people, his chosen; and the other state, they shall hunger and thirst no more; for the Lamb shall lead them to fountains of living waters: or rather, they shall never thirst, so as to be like the thirsty and parched earth, dried up, and have no moisture in them; for however this may seem sometimes to be their case, God will, and does, pour out water and floods upon them; yea, that grace which is infused into their souls, is an abundant and an abiding principle, which will preserve them from languishing, so as to perish:
but the water that I shall give him, shall be in him a well of water; which denotes the plenty of it; for the grace of God given at conversion is exceeding abundant, it superabounds all the aboundings of sin; it comes in large flows into the hearts of regenerate persons, and flows out of them, as rivers of living water: and which also abides, for it continues
springing up into everlasting life: it is a seed which remains, an immortal and never dying principle; it is inseparably connected with eternal life; it is the beginning of it, and it issues in it; whoever has grace, shall have glory; and whoever are called, sanctified, justified, and pardoned, shall be glorified: such is the nature, influence, and use of this living water, in Christ's gift: the words of the law are, in the Targum on Song 4:15 compared to a well of living water.
John Wesley
4:14 Will never thirst - Will never (provided he continue to drink thereof) be miserable, dissatisfied, without refreshment. If ever that thirst returns, it will be the fault of the man, not the water. But the water that I shall give him - The spirit of faith working by love, shall become in him - An inward living principle, a fountain - Not barely a well, which is soon exhausted, springing up into everlasting life - Which is a confluence, or rather an ocean of streams arising from this fountain.
4:154:15: Ասէ ցնա կինն. Տէր՝ տո՛ւր ինձ զջուրն զայն, զի մի՛ ծարաւեցից՝ եւ մի՛ եկից այսր հանել ջուր։
15. Կինը ասաց նրան. «Տէ՛ր, տո՛ւր ինձ այդ ջուրը, որպէսզի չծարաւեմ եւ այստեղ չգամ ջուր հանելու»:
15 Կինը ըսաւ անոր. «Տէ՛ր, տուր ինծի այն ջուրը, որպէս զի չծարաւիմ եւ հոս չգամ ջուր հանելու»։
Ասէ ցնա կինն. Տէր, տուր ինձ զջուրն զայն, զի մի՛ ծարաւեցից, եւ մի՛ եկից այսր հանել ջուր:

4:15: Ասէ ցնա կինն. Տէր՝ տո՛ւր ինձ զջուրն զայն, զի մի՛ ծարաւեցից՝ եւ մի՛ եկից այսր հանել ջուր։
15. Կինը ասաց նրան. «Տէ՛ր, տո՛ւր ինձ այդ ջուրը, որպէսզի չծարաւեմ եւ այստեղ չգամ ջուր հանելու»:
15 Կինը ըսաւ անոր. «Տէ՛ր, տուր ինծի այն ջուրը, որպէս զի չծարաւիմ եւ հոս չգամ ջուր հանելու»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: Женщина говорит Ему: господин! дай мне этой воды, чтобы мне не иметь жажды и не приходить сюда черпать.
4:15  λέγει πρὸς αὐτὸν ἡ γυνή, κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν.
4:15. λέγει (It-fortheth) πρὸς (toward) αὐτὸν (to-it,"ἡ (the-one) γυνή (a-woman,"Κύριε, (Authority-belonged,"δός (thou-should-have-had-given) μοι (unto-me) τοῦτο (to-the-one-this) τὸ (to-the-one) ὕδωρ, (to-a-water,"ἵνα (so) μὴ (lest) διψῶ (I-might-thirst-unto) μηδὲ (lest-moreover) διέρχωμαι ( I-might-come-through ) ἐνθάδε (in-unto-which-moreover) ἀντλεῖν. (to-bucket-unto)
4:15. dicit ad eum mulier Domine da mihi hanc aquam ut non sitiam neque veniam huc haurireThe woman said to him: Sir, give me this water, that I may not thirst, nor come hither to draw.
15. The woman saith unto him, Sir, give me this water, that I thirst not, neither come all the way hither to draw.
4:15. The woman said to him, “Lord, give me this water, so that I may not thirst and may not come here to draw water.”
4:15. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw:

15: Женщина говорит Ему: господин! дай мне этой воды, чтобы мне не иметь жажды и не приходить сюда черпать.
4:15  λέγει πρὸς αὐτὸν ἡ γυνή, κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν.
4:15. dicit ad eum mulier Domine da mihi hanc aquam ut non sitiam neque veniam huc haurire
The woman said to him: Sir, give me this water, that I may not thirst, nor come hither to draw.
4:15. The woman said to him, “Lord, give me this water, so that I may not thirst and may not come here to draw water.”
4:15. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Самарянка поражена словами Христа. С почтением она называет Его господином. Тем не менее, она никак не может понять, что Христос говорит ей о благодати Божьей. Извинением для нее в этом непонимании могло, впрочем, служить то обстоятельство, что самаряне не принимали, кроме книг Моисея, никаких других, а между тем, только у пророков благодать Духа Божия изображена была под образом воды. (Ис. 44:3).
Adam Clarke: Commentary on the Bible - 1831
4:15: Give me this water - She did not as yet comprehend our Lord's meaning; but her curiosity was much excited, and this was the design of our Lord, that he might have her mind properly prepared to receive the great truths which he was about to announce.
Albert Barnes: Notes on the Bible - 1834
4:15: The woman said ... - It may seem strange that the woman did not yet understand him, but it shows how slow sinners are to understand the doctrines of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: give: Joh 6:26, Joh 6:34, Joh 17:2, Joh 17:3; Psa 4:6; Rom 6:23, Rom 8:5; Co1 2:14; Jo1 5:20; Jam 4:3
John Gill
4:15 The woman saith unto him, Sir,.... See Gill on Jn 4:11;
give me this water, that I thirst not. The Syriac and Persic versions add, "again":
neither come hither; the Ethiopic version adds here, "again";
to draw. This she said also, in the same sneering and scoffing way, as her talking of not thirsting and coming thither to draw water, shows; and it is as if she had said, pray give me some of this fine water you talk of, that I may never thirst again; and so have no occasion to be at all this fatigue and trouble, to come daily to this well for water: though some think, that she now spoke seriously, having some little knowledge of what our Lord meant by living water, but with a mixture of much ignorance, and that she heartily desired it; but the reason she gives, shows the contrary.
John Wesley
4:15 That I thirst not - She takes him still in a gross sense.
Robert Jamieson, A. R. Fausset and David Brown
4:15 give me this water, &c.--This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.
4:164:16: Ասէ ցնա Յիսուս. Ե՛րթ կոչեա զայր քո՝ եւ ե՛կ այսր։
16. Յիսուս նրան ասաց. «Գնա՛, ամուսնուդ կանչի՛ր եւ արի՛ այստեղ»:
16 Յիսուս ըսաւ անոր. «Գնա՛ քու այրդ կանչէ ու հոս եկուր»։
Ասէ ցնա Յիսուս. Երթ կոչեա զայր քո եւ եկ այսր:

4:16: Ասէ ցնա Յիսուս. Ե՛րթ կոչեա զայր քո՝ եւ ե՛կ այսր։
16. Յիսուս նրան ասաց. «Գնա՛, ամուսնուդ կանչի՛ր եւ արի՛ այստեղ»:
16 Յիսուս ըսաւ անոր. «Գնա՛ քու այրդ կանչէ ու հոս եկուր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: Иисус говорит ей: пойди, позови мужа твоего и приди сюда.
4:16  λέγει αὐτῇ, ὕπαγε φώνησον τὸν ἄνδρα σου καὶ ἐλθὲ ἐνθάδε.
4:16. λέγει (It-fortheth) αὐτῇ (unto-it,"Ὕπαγε (Thou-should-lead-under,"φώνησόν (thou-should-have-sounded-unto) σου (of-thee) τὸν (to-the-one) ἄνδρα (to-a-man) καὶ (and) ἐλθὲ (thou-should-have-had-came) ἐνθάδε. (in-unto-which-moreover)
4:16. dicit ei Iesus vade voca virum tuum et veni hucJesus saith to her: Go, call thy husband, and come hither.
16. Jesus saith unto her, Go, call thy husband, and come hither.
4:16. Jesus said to her, “Go, call your husband, and return here.”
4:16. Jesus saith unto her, Go, call thy husband, and come hither.
Jesus saith unto her, Go, call thy husband, and come hither:

16: Иисус говорит ей: пойди, позови мужа твоего и приди сюда.
4:16  λέγει αὐτῇ, ὕπαγε φώνησον τὸν ἄνδρα σου καὶ ἐλθὲ ἐνθάδε.
4:16. dicit ei Iesus vade voca virum tuum et veni huc
Jesus saith to her: Go, call thy husband, and come hither.
4:16. Jesus said to her, “Go, call your husband, and return here.”
4:16. Jesus saith unto her, Go, call thy husband, and come hither.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Так как самарянка оказывается неспособной понять речей Христа, то Он повелевает ей призвать сюда для беседы с Ним ее мужа, который - предполагается - и объяснит ей после, чего она сама понять не в состоянии.
Adam Clarke: Commentary on the Bible - 1831
4:16: Call thy husband - Our Lord appears to have spoken these words for two purposes:
1. To make the woman consider her own state.
2. To show her that he knew her heart, and the secret actions of her life; and was therefore well qualified to teach her heavenly truths.
Albert Barnes: Notes on the Bible - 1834
4:16: Go call thy husband - We may admire the manner which our Saviour took to lead her to perceive that he was the Christ. His instructions she did not understand. He therefore proceeded to show her that he was acquainted with her life and with her sins. His object, here, was to lead her to consider her own state and sinfulness - a delicate and yet pungent way of making her see that she was a sinner. By showing her, also, that he knew her life, though a stranger to her, he convinced her that he was qualified to teach her the way to heaven, and thus prepared her to admit that he was the Messiah, Joh 4:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: Go: Joh 4:18, Joh 1:42, Joh 1:47, Joh 1:48, Joh 2:24, Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23
John Gill
4:16 Jesus saith unto her,.... Observing that she continued an ignorant scoffer at him, and his words, determined to take another method with her; and convince her, that he was not a common and ordinary person she was conversing with, as she took him to be; and also what a sinner she was, and what a vicious course of life she had lived; so that she might see that she stood in need of him, as the gift of God, and Saviour of men; and of the grace he had been speaking of, under the notion of living water: saying to her,
go, call thy husband, and come hither; go directly from hence to the city of Sychar, and call thy husband, and come back hither along with him again: this Christ said, not to have him come to teach and instruct him, and as if he would more readily and easily understand him, and that he might be with her, a partaker of the same grace; but to bring on some further conversation, by which she would understand that he knew her state and condition, and what a course of life she now lived, and so bring her under a conviction of her sin and danger, and need of him and his grace.
John Wesley
4:16 Jesus saith to her - He now clears the way that he might give her a better kind of water than she asked for. Go, call thy husband - He strikes directly at her bosom sin.
Robert Jamieson, A. R. Fausset and David Brown
4:16 call thy husband--now proceeding to arouse her slumbering conscience by laying bare the guilty life she was leading, and by the minute details which that life furnished, not only bringing her sin vividly up before her, but preparing her to receive in His true character that wonderful Stranger to whom her whole life, in its minutest particulars, evidently lay open.
4:174:17: Պատասխանի ետ նմա կինն՝ եւ ասէ. Չի՛ք իմ այր։ Ասէ ցնա Յիսուս. Բարւո՛ք ասացեր՝ թէ չի՛ք իմ այր.
17. Կինը պատասխան տուեց նրան եւ ասաց. «Ամուսին չունեմ»: Յիսուս նրան ասաց. «Լա՛ւ ասացիր, թէ՝ ամուսին չունեմ,
17 Կինը պատասխան տալով ըսաւ. «Ես այր չունիմ»։ Յիսուս ըսաւ անոր. «Աղէկ ըսիր թէ այր չունիմ,
Պատասխանի ետ նմա կինն եւ ասէ. չիք իմ այր: Ասէ ցնա Յիսուս. Բարւոք ասացեր թէ` չիք իմ այր:

4:17: Պատասխանի ետ նմա կինն՝ եւ ասէ. Չի՛ք իմ այր։ Ասէ ցնա Յիսուս. Բարւո՛ք ասացեր՝ թէ չի՛ք իմ այր.
17. Կինը պատասխան տուեց նրան եւ ասաց. «Ամուսին չունեմ»: Յիսուս նրան ասաց. «Լա՛ւ ասացիր, թէ՝ ամուսին չունեմ,
17 Կինը պատասխան տալով ըսաւ. «Ես այր չունիմ»։ Յիսուս ըսաւ անոր. «Աղէկ ըսիր թէ այր չունիմ,
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: Женщина сказала в ответ: у меня нет мужа. Иисус говорит ей: правду ты сказала, что у тебя нет мужа,
4:17  ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν αὐτῶ, οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ ἰησοῦς, καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω·
4:17. ἀπεκρίθη (It-was-separted-off) ἡ (the-one) γυνὴ (a-woman) καὶ (and) εἶπεν (it-had-said) [αὐτῷ] "[unto-it],"Οὐκ (Not) ἔχω (I-hold) ἄνδρα. (to-a-man) λέγει (It-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Καλῶς (Unto-seemly) εἶπες (thou-had-said) ὅτι (to-which-a-one,"Ἄνδρα (To-a-man) οὐκ (not) ἔχω: (I-hold)
4:17. respondit mulier et dixit non habeo virum dicit ei Iesus bene dixisti quia non habeo virumThe woman answered and said: I have no husband. Jesus said to her: Thou hast said well: I have no husband.
17. The woman answered and said unto him, I have no husband. Jesus saith unto her, Thou saidst well, I have no husband:
4:17. The woman responded and said, “I have no husband.” Jesus said to her: “You have spoken well, in saying, ‘I have no husband.’
4:17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:
The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:

17: Женщина сказала в ответ: у меня нет мужа. Иисус говорит ей: правду ты сказала, что у тебя нет мужа,
4:17  ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν αὐτῶ, οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ ἰησοῦς, καλῶς εἶπας ὅτι ἄνδρα οὐκ ἔχω·
4:17. respondit mulier et dixit non habeo virum dicit ei Iesus bene dixisti quia non habeo virum
The woman answered and said: I have no husband. Jesus said to her: Thou hast said well: I have no husband.
4:17. The woman responded and said, “I have no husband.” Jesus said to her: “You have spoken well, in saying, ‘I have no husband.’
4:17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: - 18: На ответ самарянки, что у нее мужа нет, Христос говорит, что она сказала истину. В самом деле, она теперь живет не в законном браке с одним человеком. При этом Христос прибавляет, что и вообще она женщина в нравственном отношении не высокая: у нее было уже пятеро мужей. Лишилась ли этих мужей самарянка естественным образом, т. е. были они один за другим отняты у нее смертью, или же тут имел место развод - Христос об этом не говорит ничего.
Albert Barnes: Notes on the Bible - 1834
4:17: I have no husband - This was said, evidently, to evade the subject. Perhaps she feared that if she came there with the man that she lived with, the truth might be exposed. It is not improbable that by this time she began to suspect that Jesus was a prophet.
Hast well said - Hast said the truth.
John Gill
4:17 The woman answered and said, I have no husband,.... Which was a truth she would not have spoke at another time and place, or to any of her neighbours; but Christ being a stranger, and no odium incurring upon her by it; and this serving a purpose to excuse her going to call him, she declares the truth of the matter:
Jesus said unto her, thou hast well said, I have no husband; this is the truth, it is really fact, and is the true state of the case, between thee and him, who goes for thy husband.
John Wesley
4:17 Thou hast well said - We may observe in all our Lord's discourses the utmost weightiness, and yet the utmost courtesy.
4:184:18: զի հի՛նգ այր փոխեալ է քո, եւ զոր այժմ ունիս՝ չէ՛ քո այր. զայդ արդա՛ր ասացեր[1656]։ [1656] Ոմանք. Եւ զոր այժմն ունիս։
18. որովհետեւ հինգ մարդ ես փոխել եւ ում հետ, որ այժմ ապրում ես, քո ամուսինը չէ. այդ ճիշտ ասացիր»:
18 Վասն զի դուն հինգ այր ունեցեր ես եւ ան որ հիմա ունիս՝ քու այրդ չէ. ատիկա շիտակ ըսիր»։
զի հինգ այր փոխեալ է քո, եւ զոր այժմն ունիս` չէ քո այր. զայդ արդար ասացեր:

4:18: զի հի՛նգ այր փոխեալ է քո, եւ զոր այժմ ունիս՝ չէ՛ քո այր. զայդ արդա՛ր ասացեր[1656]։
[1656] Ոմանք. Եւ զոր այժմն ունիս։
18. որովհետեւ հինգ մարդ ես փոխել եւ ում հետ, որ այժմ ապրում ես, քո ամուսինը չէ. այդ ճիշտ ասացիր»:
18 Վասն զի դուն հինգ այր ունեցեր ես եւ ան որ հիմա ունիս՝ քու այրդ չէ. ատիկա շիտակ ըսիր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: ибо у тебя было пять мужей, и тот, которого ныне имеешь, не муж тебе; это справедливо ты сказала.
4:18  πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας.
4:18. πέντε (to-five) γὰρ (therefore) ἄνδρας (to-men) ἔσχες, (thou-had-held,"καὶ (and) νῦν (now) ὃν (to-which) ἔχεις (thou-hold) οὐκ (not) ἔστιν (it-be) σου (of-thee) ἀνήρ: (a-man) τοῦτο (to-the-one-this) ἀληθὲς (to-un-secluded) εἴρηκας. (thou-had-come-to-utter)
4:18. quinque enim viros habuisti et nunc quem habes non est tuus vir hoc vere dixistiFor thou hast had five husbands: and he whom thou now hast is not thy husband. This, thou hast said truly.
18. for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly.
4:18. For you have had five husbands, but he whom you have now is not your husband. You have spoken this in truth.”
4:18. For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.
For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly:

18: ибо у тебя было пять мужей, и тот, которого ныне имеешь, не муж тебе; это справедливо ты сказала.
4:18  πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας.
4:18. quinque enim viros habuisti et nunc quem habes non est tuus vir hoc vere dixisti
For thou hast had five husbands: and he whom thou now hast is not thy husband. This, thou hast said truly.
4:18. For you have had five husbands, but he whom you have now is not your husband. You have spoken this in truth.”
4:18. For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:18: Thou hast had five husbands - It is not clear that this woman was a prostitute: she might have been legally married to those five, and might have been divorced through some misbehavior of her own, not amounting to adultery; for the adulteress was to be put to death, both by the Jewish and Samaritan law, not divorced: or she might have been cast off through some caprice of her husband; for, in the time of our Lord, divorces were very common among the Jews, so that a man put away his wife for any fault. See the note on Mat 5:31. Some are so very fond of exaggerating that nothing can pass through their hands without an increase: hence Heracleon says she had six husbands, and Jerome modestly gives her twenty-two! Viginti duos habuisti maritos, et ille a quo sepelieris non est tuus. "Thou hast had twenty-two husbands and he by whom thou shalt be buried is not thine." Epist. xi.
He whom thou now hast is not thy husband - Νυν ὁν εχεις, ουκ εϚι σου ανηρ. Bishop Pearce would translate this clause in the following manner: There is no husband whom thou now hast - or, less literally, Thou hast no husband now: probably the meaning is, Thou art contracted to another, but not yet brought home: therefore he is not yet thy husband. See Rosenmuller. Bishop Pearce contends that our Lord did not speak these words to her by way of reproof:
1. Because it is not likely that a woman so far advanced in years as to have had five husbands should have now been found living in adultery with a sixth person.
2. Because it is not likely that our Lord would not, in some part of his discourse, have reproved her for her fornication, especially if guilty of it under such gross circumstances.
3. Nor is it likely that a woman of so bad a life should have had so much influence with the people of her city that they should, on her testimony, Joh 4:39-42, believe Jesus to be the Messiah.
4. Nor is it at all likely that when a discovery of her guilt was made to her, by one whom she acknowledged to be a prophet, Joh 4:19, the first thing which came into her thoughts should be the important question in religion, about the place appointed by God for his worship, so warmly contested between the Jews and Samaritans.
5. Nor is it at all probable that a person of such a bad life, without any mentioned sign of repentance, should have been the first (perhaps the only private person) to whom Jesus is recorded as declaring himself to be the Christ, as he does to her, Joh 4:26.
Albert Barnes: Notes on the Bible - 1834
4:18: Hast had five husbands - Who have either died; or who, on account of your improper conduct, have divorced you; or whom you have left improperly, without legal divorce. Either of these might have be. en the case.
Is not thy husband - You are not lawfully married to him. Either she might have left a former husband without divorce, and thus her marriage with this man was unlawful, or she was living with him without the form of marriage, in open guilt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: is not: Gen 20:3, Gen 34:2, Gen 34:7, Gen 34:8, Gen 34:31; Num 5:29; Rut 4:10; Jer 3:20; Eze 16:32; Mar 10:12; Rom 7:3; Co1 7:10, Co1 7:11; Heb 13:4
John Gill
4:18 For thou hast had five husbands,.... Which she either had had lawfully, and had buried one after another; and which was no crime, and might be: the Sadducees propose a case to Christ, in which a woman is said to have had seven husbands successively, in a lawful manner, Mt 22:25. Or rather, she had had so many, and had been divorced from everyone of them, for adultery; for no other cause it should seem did the Samaritans divorce; seeing that they only received the law of Moses, and rejected, at least, many of the traditions of the elders; and since they are particularly said (y).
"not to be expert in the law of marriages and divorces:''
and the rather this may seem to be the case, as Dr. Lightfoot observes; since these husbands are mentioned, as well as he with whom she lived in an adulterous manner; and which suggests, that she had not lived honestly with them:
and he whom thou now hast, is not thy husband; that is, not thy lawful husband, as the Persic version reads, and Nonnus paraphrases; being not married to him at all, though they cohabited as man and wife, when there was no such relation between them:
in that saidst thou truly; or that which is truth: thus Christ the omniscient God, who knew her full well, and the whole of her past infamous conversation, and her present lewd and wicked way of living, exposes all unto her.
(y) T. Bab. Kiddushin, fol 76. 1.
John Wesley
4:18 Thou hast had five husbands - Whether they were all dead or not, her own conscience now awakened would tell her.
4:194:19: Ասէ ցնա կինն. Տէր՝ թուի ինձ թէ մարգարէ՛ իցես դու։
19. Կինը նրան ասաց. «Տէ՛ր, ինձ թւում է, թէ դու մարգարէ ես:
19 Կինը ըսաւ անոր. «Տէ՛ր, կը տեսնեմ թէ դուն մարգարէ մըն ես։
Ասէ ցնա կինն. Տէր, թուի ինձ թէ մարգարէ իցես դու:

4:19: Ասէ ցնա կինն. Տէր՝ թուի ինձ թէ մարգարէ՛ իցես դու։
19. Կինը նրան ասաց. «Տէ՛ր, ինձ թւում է, թէ դու մարգարէ ես:
19 Կինը ըսաւ անոր. «Տէ՛ր, կը տեսնեմ թէ դուն մարգարէ մըն ես։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: Женщина говорит Ему: Господи! вижу, что Ты пророк.
4:19  λέγει αὐτῶ ἡ γυνή, κύριε, θεωρῶ ὅτι προφήτης εἶ σύ.
4:19. λέγει (It-fortheth) αὐτῷ (unto-it,"ἡ (the-one) γυνή (a-woman,"Κύριε, (Authority-belonged,"θεωρῶ (I-surveil-unto) ὅτι (to-which-a-one) προφήτης (a-declarer-before) εἶ (thou-be) σύ. (thou)
4:19. dicit ei mulier Domine video quia propheta es tuThe woman saith to him: Sir, I perceive that thou art a prophet.
19. The woman saith unto him, Sir, I perceive that thou art a prophet.
4:19. The woman said to him: “Lord, I see that you are a Prophet.
4:19. The woman saith unto him, Sir, I perceive that thou art a prophet.
The woman saith unto him, Sir, I perceive that thou art a prophet:

19: Женщина говорит Ему: Господи! вижу, что Ты пророк.
4:19  λέγει αὐτῶ ἡ γυνή, κύριε, θεωρῶ ὅτι προφήτης εἶ σύ.
4:19. dicit ei mulier Domine video quia propheta es tu
The woman saith to him: Sir, I perceive that thou art a prophet.
4:19. The woman said to him: “Lord, I see that you are a Prophet.
4:19. The woman saith unto him, Sir, I perceive that thou art a prophet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: - 20: Самарянка поразилась тем, что неизвестный прохожий знает все обстоятельства ее жизни. Вместе с тем, ей, по-видимому, стало стыдно перед таким мужем, которого она называет даже пророком, как бы припоминая о том пророке, пришествие которого было предвозвещено Моисеем (Втор. 18:18). Поэтому она хочет поскорее отвлечь разговор от своей личности, от ее неодобрительного поведения, и обращается ко Христу с вопросом общерелигиозного значения. Может быть, ей и на самом деле не были чужды патриотические чувства. Как бы то ни было, она желает знать от пророка, который, конечно, думает она, скажет ей всю правду, - где находится угодное Богу место поклонения или богослужения. Отцы самарян, т. е., так думает самарянка - патриархи: Ной, ковчег которого остановился, по верованиям самарян, на горе Гаризине, Авраам, Исаак и Иаков, которые также на этой горе приносили жертвы, - все кланялись именно на этой горе. Здесь сравнительно недавно стоял еще и храм самарянский, разрушенный незадолго до Р. X. иудейским вождем Иоанном Гирканом. Между тем, иудеи утверждали, что поклонение Богу возможно только в Иерусалиме.
Adam Clarke: Commentary on the Bible - 1831
4:19: I perceive that thou art a prophet - And therefore thought him well qualified to decide the grand question in dispute between the Jews and the Samaritans: but she did not perceive him to be the Messiah.
Albert Barnes: Notes on the Bible - 1834
4:19: A prophet - One sent from God, and who understood her life. The word here does not denote one who foretells future events, but one who knew her heart and life, and who must therefore have come from God. She did not yet suppose him to be the Messiah, Joh 4:25. Believing him now to be a man sent from God, she proposed to him a question respecting the proper place of worship. This point had been long a matter of dispute between the Samaritans and the Jews. She submitted it to him because she thought he could settle the question, and perhaps because she wished to divert the conversation from the unpleasant topic respecting her husbands. The conversation about her manner of life was a very unpleasant topic to her - as it is always unpleasant to sinners to talk about their lives and the necessity of religion - and she was glad to turn the conversation to something else. Nothing is more common than for sinners to change the conversation when it begins to bear too hard upon their consciences; and no way of doing it is more common than to direct it to sonic speculative inquiry having some sort of connection with religion, as if to show that they are willing to talk about religion, and do not wish to appear to be opposed to it. Sinners do not love direct religious conversation, but many are too well-bred to refuse altogether to talk about it; yet they choose to converse about some speculative matter, or something pertaining to the mere "externals" of religion, rather than the salvation of their own souls. So sinners often now change the conversation to some inquiry about a preacher, or about some doctrine, or about building or repairing a place of worship, or about a Sunday school, in order to seeM to talk about religion, and yet to evade close and faithful appeals to their own consciences.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: I perceive: Joh 4:29, Joh 1:48, Joh 1:49; Kg2 5:26, Kg2 6:12; Luk 7:39; Co1 14:24, Co1 14:25
a prophet: Joh 6:14, Joh 7:40, Joh 9:17; Luk 7:16, Luk 24:19
John Gill
4:19 The woman saith unto him, Sir,.... With another countenance, and a different air and gesture, with another accent and tone of speech, dropping her scoffs and jeers:
I perceive that thou art a prophet; such an one as Samuel was, who could tell Saul what was in his heart, and that his father's asses were found, and where they were, 1Kings 9:19; and as Elisha, whose heart went with his servant Gehazi, when Naaman turned to him to meet him, and give him presents; and who could tell, ere the king's messenger came to him, that the son of a murderer had sent to take away his head, 4Kings 5:26. And such a prophet, that had such a spirit of discerning, this woman took Christ to be; and who indeed is greater than a prophet, and is the omniscient God; who knows all men's hearts, thoughts, words and actions, and needs not that any should testify of them to him; for he knows what is in them, and done by them; and can tell them all that ever they did, as he did this woman, Jn 4:29. Now in order either to shift off the discourse from this subject, which touched her to the quick; or else being truly sensible of her sin, and willing to reform, and for the future to worship God in the place and manner he had directed, she addressed Christ in the following words.
John Wesley
4:19 Sir, I perceive - So soon was her heart touched.
Robert Jamieson, A. R. Fausset and David Brown
4:19 Sir, I perceive, &c.--Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lk 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.
4:204:20: Հարքն մեր ՚ի լերի՛նս յայսմիկ երկիր պագին. եւ դուք ասէք՝ թէ յԵրուսաղէմ եւեթ՝ է՛ տեղի ուր արժան իցէ երկիր պագանել։
20. Մեր հայրերը այս լերան վրայ երկրպագութիւն արեցին, իսկ դուք ասում էք, թէ միայն Երուսաղէմն է այն տեղը, ուր արժան է երկրպագել»:
20 Մեր հայրերը այս լերան վրայ երկրպագութիւն ըրին. բայց դուք կ’ըսէք թէ ‘Միայն Երուսաղէմ է տեղը, ուր պէտք է երկրպագութիւն ընել’»։
Հարքն մեր ի լերինս յայսմիկ երկիր պագին, եւ դուք ասէք թէ` ՅԵրուսաղէմ եւեթ է տեղի, ուր արժան իցէ երկիր պագանել:

4:20: Հարքն մեր ՚ի լերի՛նս յայսմիկ երկիր պագին. եւ դուք ասէք՝ թէ յԵրուսաղէմ եւեթ՝ է՛ տեղի ուր արժան իցէ երկիր պագանել։
20. Մեր հայրերը այս լերան վրայ երկրպագութիւն արեցին, իսկ դուք ասում էք, թէ միայն Երուսաղէմն է այն տեղը, ուր արժան է երկրպագել»:
20 Մեր հայրերը այս լերան վրայ երկրպագութիւն ըրին. բայց դուք կ’ըսէք թէ ‘Միայն Երուսաղէմ է տեղը, ուր պէտք է երկրպագութիւն ընել’»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: Отцы наши поклонялись на этой горе, а вы говорите, что место, где должно поклоняться, находится в Иерусалиме.
4:20  οἱ πατέρες ἡμῶν ἐν τῶ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν ἱεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ.
4:20. οἱ (The-ones) πατέρες (fathers) ἡμῶν (of-us) ἐν (in) τῷ (unto-the-one) ὄρει (unto-a-jut) τούτῳ (unto-the-one-this) προσεκύνησαν: (they-kissed-toward-unto) καὶ (and) ὑμεῖς (ye) λέγετε (ye-forth) ὅτι (to-which-a-one) ἐν (in) Ἰεροσολύμοις (unto-Hierosoluma') ἐστὶν (it-be) ὁ (the-one) τόπος (an-occasion) ὅπου (to-which-of-whither) προσκυνεῖν (to-kiss-toward-unto) δεῖ. (it-bindeth)
4:20. patres nostri in monte hoc adoraverunt et vos dicitis quia Hierosolymis est locus ubi adorare oportetOur fathers adored on this mountain: and you say that at Jerusalem is the place where men must adore.
20. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
4:20. Our fathers worshipped on this mountain, but you say that Jerusalem is the place where one ought to worship.”
4:20. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship:

20: Отцы наши поклонялись на этой горе, а вы говорите, что место, где должно поклоняться, находится в Иерусалиме.
4:20  οἱ πατέρες ἡμῶν ἐν τῶ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν ἱεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ.
4:20. patres nostri in monte hoc adoraverunt et vos dicitis quia Hierosolymis est locus ubi adorare oportet
Our fathers adored on this mountain: and you say that at Jerusalem is the place where men must adore.
4:20. Our fathers worshipped on this mountain, but you say that Jerusalem is the place where one ought to worship.”
4:20. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:20: Worshipped in this mountain - Probably pointing to Mount Gerizim, at the foot of which Sychar was situated. The patriarchs had worshipped here-Jacob builded an altar on this mountain, and worshiped the true God: see Gen 22:2; Gen 33:20. Thus she could say, Our fathers worshipped in this mountain. On this mountain Sanballat had built them a temple, about 332 years before our Lord's incarnation. See Joseph. Antiq. xi. c. viii. s. 4, and 2 Maccabees 6:2.
Many heathens considered particular places as having a peculiar sanctity or fitness, for the worship of their deities, beyond others. Such places abound in Hindostan; and in them they think men ought to worship.
In the Hebrew Pentateuch, Deu 27:4, etc., where the Israelites are commanded to build an altar on mount Ebal, and offer sacrifices, etc., the Samaritan Pentateuch has Gerizim instead of Ebal; and Dr. Kennicott strongly contends, Dissert. vol. ii. p. 20, etc., that Gerizim is the genuine reading: but our blessed Lord, by the following answer, shows that the place was a matter of little importance, as the Divine worship was no longer to be confined to either: Joh 4:21. See the note on Deu 27:4.
Albert Barnes: Notes on the Bible - 1834
4:20: Our fathers - The Samaritans; perhaps also meaning to intimate that the patriarchs had done it also. See Gen 12:6; Gen 33:20.
Worshipped - Had a place of worship.
In this mountain - Mount Gerizim, only a little way from Sychar. On this mountain they had built a temple somewhat similar to the one in Jerusalem. This was one of the main subjects of controversy between them and the Jews. The old Samaritan Pentateuch, or five books of Moses, has the word "Gerizim" instead of "Ebal" in Deu 27:4. On this account, as well as because the patriarchs are mentioned as having worshipped in Shechem, they supposed that that was the proper place on which to erect the temple.
Ye say - Ye Jews.
In Jerusalem - The place where the temple was built. This was built in accordance with the promise and command of God, Deu 12:5, Deu 12:11. In building this, David and Solomon were under the divine direction, Sa2 7:2-3, Sa2 7:13; Kg1 5:5, Kg1 5:12; Kg1 8:15-22. As it was contemplated in the law of Moses that there should be but one place to offer sacrifice and to hold the great feasts, so it followed that the Samaritans were in error in supposing that their temple was the place. Accordingly, our Saviour decided in favor of the Jews, yet in such a manner as to show the woman that the question was of much less consequence than they supposed it to be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: fathers: Gen 12:6, Gen 12:7, Gen 33:18-20; Deu 27:12; Jos 8:33-35; Jdg 9:6, Jdg 9:7; Kg2 17:26-33
and ye: Deu 12:5-11; Kg1 9:3; Ch1 21:26, Ch1 22:1; Ch2 6:6, Ch2 7:12, Ch2 7:16; Psa 78:68; Psa 87:1, Psa 87:2, Psa 132:13
Geneva 1599
4:20 (3) Our fathers worshipped in this (f) mountain; and ye say, that in Jerusalem is the place where men ought to worship.
(3) All the religion of superstitious people stands for the most part upon two pillars, but very weak, that is to say, upon the perverted examples of the fathers, and a foolish opinion of outward things: and to refute such errors we have to turn to the word and nature of God.
(f) The name of this mountain is Gerizim, upon which Sanabaletta the Cuthite built a temple with the permission of Alexander of Macedonia, after the victory of Issica: and he made high priest there Manasses his son in law; Josephus, book 11.
John Gill
4:20 Our fathers worshipped in this mountain,.... Mount Gerizim, which was just by, and within sight; so that the woman could point to it; it was so near to Shechem, or Sychar, that Jotham's voice was heard from the top of it thither, Judg 9:6. By the "fathers", this woman claims as theirs, are meant, not the immediate ancestors of the Samaritans, or those only of some few generations past; but the patriarchs Abraham, Isaac, and Jacob, whose descendants they would be thought to be; and they improved every instance of their worshipping in these parts, in favour of this mountain, being a sacred place. And Abraham did indeed build an altar to the Lord, in the plain of Moreh, Gen 12:6 and which the Jews themselves (z) own, is the same with Sichem; but their tradition which Theophylact reports, that Isaac was offered upon the Mount of Gerizim, is entirely false: Jacob, it is true, came to Shalem, a city of Shechem; and upon this very spot of ground, the parcel of a field, he bought of the children of Hammor, and gave to his son Joseph, he built an altar, and called it Elelohe-Israel, Gen 33:18. And also upon this very mountain, the tribe of Joseph, with others stood, when they were come over Jordan, and blessed the people; all which circumstances, the Samaritans failed not to make use of in vindication of themselves, and their worship in this mountain; and which this woman might be acquainted with, and might refer unto: but as for any temple, or place of worship on this mount, there was none till of late years, even after the second temple was built. The occasion of it, as Josephus (a) relates, was this; Manasseh, brother to Jaddua the high priest, having married Nicasso, daughter of Sanballat, governor of Samaria, was on that account driven from the priesthood; he fled to his father-in-law, and related the case to him, expressing great love to his daughter, and yet a regard to his office; upon which Sanballat proposed to build him a temple on Mount Gerizim, for which he did not doubt of obtaining leave of Darius the Persian monarch, and make him an high priest. Darius being overcome by Alexander the Great, Sanballat made his court to him, and petitioned him for the building of this temple, who granted him his request; and accordingly he built one, and Manasseh became the high priest; and many of the profligate Jews, that had married strange wives, or violated the sabbath, or had eaten forbidden meat, came over and joined him. This temple, we are told (b), was built about forty years after the second temple at Jerusalem: and stood two hundred years, and then was destroyed by Jochanan, the son of Simeon, the son of Mattathiah, who was called Hyrcanus, and so says Josephus (c); it might now be rebuilt: however, this did not put a stop to worship in this place, about which there were great contentions, between the Jews and the Samaritans; of which we have some instances, in the writings of the former: it is said (d), that
"R. Jonathan went to pray in Jerusalem, and passed by that mountain (the gloss says, Mount Gerizim), and a certain Samaritan saw him, and said to him, whither art thou going? he replied, that he was going to pray at Jerusalem; he said to him, is it not better for thee to pray in this blessed mountain, and not in that dunghill house? he replied, why is it blessed? he answered, because it was not overflowed by the waters of the flood; the thing was hid from the eyes of R. Jonathan, and he could not return an answer.''
This story is told elsewhere (e), with a little variation, and more plainly as to the place, thus;
"it happened to R. Jonathan, that he went to Neapolis, of the Cuthites, or Samaritans, (i.e. to Sichem, for Sichem is now called Naplous,) and he was riding upon an ass, and an herdsman with him; a certain, Samaritan joined himself to them: when they came to Mount Gerizim, the Samaritan said to R. Jonathan, how came it to pass that we are come to this holy mountain? R. Jonathan replied, whence comes it to be holy? the Samaritan answered him, because it was not hurt by the waters of the flood.''
Much the same story is told of R. Ishmael bar R. Jose (f). It is to be observed in this account, that the Samaritans call this mountain the holy mountain, they imagined there was something sacred in it; and the blessed mountain, or the mountain of blessing; no doubt, because the blessings were pronounced upon it; though a very poor reason is given by them in the above passages. And they not only urged the above instances of the worship or the patriarchs at, or about this place, which this woman refers to; but even falsified a passage in the Pentateuch, as is generally thought, in favour of this mount; for in Deut 27:4, instead of Mount Ebal, in the Samaritan Pentateuch Mount Gerizim is inserted. So stood the ease on one side of the question; on the other hand, the Jews pleaded for the temple at Jerusalem.
And ye say, that in Jerusalem is the place where men ought to worship; that is, in the temple, there; who urged, and very rightly, that God had chosen that place to put his name, and fix his worship there; and had ordered them to come thither, and bring their offerings and sacrifices, and to keep their passover and other feasts; see Deut 12:5. This was built by Solomon, according to the command and direction of God, some hundreds of years before Mount Gerizim was made use of for religious worship; and they had not only these things to plead, but also the worship which was here given to God in this place before the temple was built upon it, which they failed not to do. So the Targumist on 2Chron 3:1 enlarges on this head;
"and Solomon began to build the sanctuary of the Lord in Jerusalem, on Mount Moriah, in the place where Abraham worshipped and prayed in the name of the Lord: , "this place is the land of worship"; for there all generations worshipped before the Lord; and there Abraham offered up his son Isaac, for a burnt offering, and the word of the Lord delivered him, and a ram was appointed in his stead; there Jacob prayed when he fled from Esau his brother; there the angel of the Lord appeared to David, when he disposed the sacrifice in the place he bought of Ornan, in the floor of Ornan the Jebusite.''
And since, now there were so many things to be said on each side of the question, this woman desires, that seeing Christ was a prophet, he would be pleased to give her his sense of the matter, and inform her which was the right place of worship.
(z) Misna Sota, c. 7. sect. 5. T. Bab. Sota, fol. 33. 2. (a) Antiqu. l. 12. c. 1. Vid. Juchasin, fol. 14. 2. (b) Juchasin, fol. 14. 2. & 15. 1. (c) Antiqu. l. 13. c. 17. (d) Bereshit Rabba, sect. 32. fol. 27. 4. & Shirhashirim Rabba, fol. 16. 3. (e) Debarim Rabba, sect. 3. fol. 238. 2. (f) Bereshit Rabba, sect. 81. fol. 71. 1.
John Wesley
4:20 The instant she perceived this, she proposes what she thought the most important of all questions. This mountain - Pointing to Mount Gerizim. Sanballat, by the permission of Alexander the Great, had built a temple upon Mount Gerizim, for Manasseh, who for marrying Sanballat's daughter had been expelled from the priesthood and from Jerusalem, Neh 13:28. This was the place where the Samaritans used to worship in opposition to Jerusalem. And it was so near Sychar, that a man's voice might be heard from the one to the other. Our fathers worshipped - This plainly refers to Abraham and Jacob (from whom the Samaritans pretended to deduce their genealogy) who erected altars in this place: Gen 12:6-7, and Gen 33:18, Gen 33:20. And possibly to the whole congregation, who were directed when they came into the land of Canaan to put the blessing upon Mount Gerizim, Deut 11:29. Ye Jews say, In Jerusalem is the place - Namely, the temple.
4:214:21: Ասէ ցնա Յիսուս. Կի՛ն դու՝ հաւատա՛ ինձ, զի եկեսցէ ժամանակ՝ յորժամ ո՛չ ՚ի լերինս յայսմիկ, եւ ո՛չ յԵրուսաղէմ երկիր պագանիցեն Հօր[1657]։ [1657] Ոմանք. Ժամանակ՝ յորում ոչ ՚ի լե՛՛... երկիր պագցեն Հօր։
21. Յիսուս նրան ասաց. «Ո՛վ կին, հաւատա՛ ինձ, որ կը գայ ժամանակը, երբ ո՛չ այս լերան վրայ եւ ո՛չ էլ Երուսաղէմում կ’երկրպագեն Հօրը:
21 Յիսուս ըսաւ անոր. «Ո՛վ կին, հաւատա՛ ինծի, որ ժամանակ պիտի գայ, երբ ո՛չ այս լերան վրայ եւ ո՛չ Երուսաղէմի մէջ երկրպագութիւն պիտի ընէք Հօրը։
Ասէ ցնա Յիսուս. Կին դու, հաւատա ինձ, զի եկեսցէ ժամանակ, յորժամ ոչ ի լերինս յայսմիկ եւ ոչ յԵրուսաղէմ երկիր պագանիցեն Հօր:

4:21: Ասէ ցնա Յիսուս. Կի՛ն դու՝ հաւատա՛ ինձ, զի եկեսցէ ժամանակ՝ յորժամ ո՛չ ՚ի լերինս յայսմիկ, եւ ո՛չ յԵրուսաղէմ երկիր պագանիցեն Հօր[1657]։
[1657] Ոմանք. Ժամանակ՝ յորում ոչ ՚ի լե՛՛... երկիր պագցեն Հօր։
21. Յիսուս նրան ասաց. «Ո՛վ կին, հաւատա՛ ինձ, որ կը գայ ժամանակը, երբ ո՛չ այս լերան վրայ եւ ո՛չ էլ Երուսաղէմում կ’երկրպագեն Հօրը:
21 Յիսուս ըսաւ անոր. «Ո՛վ կին, հաւատա՛ ինծի, որ ժամանակ պիտի գայ, երբ ո՛չ այս լերան վրայ եւ ո՛չ Երուսաղէմի մէջ երկրպագութիւն պիտի ընէք Հօրը։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Иисус говорит ей: поверь Мне, что наступает время, когда и не на горе сей, и не в Иерусалиме будете поклоняться Отцу.
4:21  λέγει αὐτῇ ὁ ἰησοῦς, πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῶ ὄρει τούτῳ οὔτε ἐν ἱεροσολύμοις προσκυνήσετε τῶ πατρί.
4:21. λέγει (It-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Πίστευέ (Thou-should-trust-of) μοι, (unto-me,"γύναι, (Woman,"ὅτι (to-which-a-one) ἔρχεται ( it-cometh ,"ὥρα (an-hour,"ὅτε (which-also) οὔτε (not-also) ἐν (in) τῷ (unto-the-one) ὄρει (unto-a-jut) τούτῳ (unto-the-one-this) οὔτε (not-also) ἐν (in) Ἰεροσολύμοις (unto-Hierosoluma') προσκυνήσετε (ye-shall-kiss-toward-unto) τῷ (unto-the-one) πατρί. (unto-a-Father)
4:21. dicit ei Iesus mulier crede mihi quia veniet hora quando neque in monte hoc neque in Hierosolymis adorabitis PatremJesus saith to her: Woman, believe me that the hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father.
21. Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father.
4:21. Jesus said to her: “Woman, believe me, the hour is coming when you shall worship the Father, neither on this mountain, nor in Jerusalem.
4:21. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father:

21: Иисус говорит ей: поверь Мне, что наступает время, когда и не на горе сей, и не в Иерусалиме будете поклоняться Отцу.
4:21  λέγει αὐτῇ ὁ ἰησοῦς, πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῶ ὄρει τούτῳ οὔτε ἐν ἱεροσολύμοις προσκυνήσετε τῶ πατρί.
4:21. dicit ei Iesus mulier crede mihi quia veniet hora quando neque in monte hoc neque in Hierosolymis adorabitis Patrem
Jesus saith to her: Woman, believe me that the hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father.
4:21. Jesus said to her: “Woman, believe me, the hour is coming when you shall worship the Father, neither on this mountain, nor in Jerusalem.
4:21. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: В ответ самарянке Христос говорит, что скоро уже самаряне будут поклоняться Отцу (так Христос называет здесь Бога для того, чтобы внушить самарянке мысль о той близости, какая бы должна существовать между людьми и Богом) не на своем Гаризине и не в иудейском Иерусалиме. Здесь, несомненно, заключается пророчество об обращении самарян, по крайней мере, значительной их части, к вере во Христа. Это пророчество исполнилось вскоре по вознесении Христа (Деян. 8:14).
Adam Clarke: Commentary on the Bible - 1831
4:21: The hour cometh, etc. - The time was now at hand in which the spiritual worship of God was about to be established in the earth, and all the Jewish rites and ceremonies entirely abolished.
Worship the Father - This epithet shows the mild, benignant, and tender nature of the Gospel dispensation. Men are called to worship their heavenly Father, and to consider themselves as his children. In reference to this, our Lord's prayer begins, Our Father, who art in heaven, etc. See Joh 4:23.
Albert Barnes: Notes on the Bible - 1834
4:21: Believe me - As she had professed to believe that he was a prophet, it was right to require her to put faith in what he was about to utter. It also shows the importance of what he was about to say.
The hour cometh - The time is coming, or is near.
When neither in this mountain ... - Hitherto the public solemn worship of God has been confined to one place. It has been a matter of dispute whether that place should be Jerusalem or Mount Gerizim. That controversy is to be of much less importance than you have supposed. The old dispensation is about to pass away. The special rites of the Jews are to cease. The worship of God, so long confined to a single place, is soon to be celebrated everywhere, and with as much acceptance in one place as in another. He does not say that there would be no worship of God in that place or in Jerusalem, but that the worship of God would not be "confined" there. He would be worshipped in other places as well as there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: saith: Eze 14:3, Eze 20:3
when: Mal 1:11; Mat 18:20; Luk 21:5, Luk 21:6, Luk 21:24; Act 6:14; Ti1 2:8
worship: Joh 4:23, Joh 14:6; Mat 28:19; Eph 2:18, Eph 3:14; Pe1 1:17
John Gill
4:21 Jesus saith unto her, woman, believe me,.... In what I am now going to say, since you own me to be a prophet:
the hour cometh; the time is at hand; it is very near; it is just coming:
when ye shall neither in this mountain, nor yet at Jerusalem,
worship the Father; that is, God, whom the Jews, and so the Samaritans, knew under the character of the Father of all men, as the Creator and preserver of them; for not God as the Father of Christ, or of the saints by adopting grace, is here intended, which this ignorant woman at least had no knowledge of: and the reason of our Lord's speaking after this manner, signifying, that she need not trouble herself about the place of worship, was, partly, because in a little time Jerusalem, and the temple in it, would be destroyed, and not one stone left upon another; and that Samaria, and this mountain of Gerizim, with whatsoever edifice might be upon it, would be laid desolate, so that neither of them would continue long to be places of religious worship; and partly, because all distinction of places in religion would entirely cease; and one place would be as lawful, and as proper to worship in, as another; and men should lift up holy hands, and pray, and offer up spiritual sacrifices in every place, even from the rising of the sun, to the going down of the same, Mal 1:11.
John Wesley
4:21 Believe me - Our Lord uses this expression in this manner but once; and that to a Samaritan. To his own people, the Jews, his usual language is, I say unto you. The hour cometh when ye - Both Samaritans and Jews, shall worship neither in this mountain, nor at Jerusalem - As preferable to any other place. True worship shall be no longer confined to any one place or nation.
Robert Jamieson, A. R. Fausset and David Brown
4:21 Woman, &c.--Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.
neither in this mountain nor yet at Jerusalem--that is, exclusively (Mal 1:11; Ti1 2:8).
worship the Father--She had talked simply of "worship"; our Lord brings up before her the great OBJECT of all acceptable worship--"THE FATHER."
4:224:22: Դուք երկիր պագանէք՝ որում ո՛չն գիտէք, մեք երկիր պագանեմք որում գիտե՛մքն. զի փրկութիւն ՚ի Հրէի՛ց է։
22. Դուք երկրպագում էք նրան, ում չգիտէք, իսկ մենք երկրպագում ենք նրան, ում գիտենք, որովհետեւ փրկութիւնը հրեաներից է:
22 Դուք անոր երկրպագութիւն կ’ընէք, որը չէք ճանչնար. մենք անոր երկրպագութիւն կ’ընենք, որը կը ճանչնանք. վասն զի փրկութիւնը Հրեաներէն է։
Դուք երկիր պագանէք որում ոչն գիտէք, մեք երկիր պագանեմք որում գիտեմքն. զի փրկութիւն ի Հրէից է:

4:22: Դուք երկիր պագանէք՝ որում ո՛չն գիտէք, մեք երկիր պագանեմք որում գիտե՛մքն. զի փրկութիւն ՚ի Հրէի՛ց է։
22. Դուք երկրպագում էք նրան, ում չգիտէք, իսկ մենք երկրպագում ենք նրան, ում գիտենք, որովհետեւ փրկութիւնը հրեաներից է:
22 Դուք անոր երկրպագութիւն կ’ընէք, որը չէք ճանչնար. մենք անոր երկրպագութիւն կ’ընենք, որը կը ճանչնանք. վասն զի փրկութիւնը Հրեաներէն է։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Вы не знаете, чему кланяетесь, а мы знаем, чему кланяемся, ибо спасение от Иудеев.
4:22  ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν ἰουδαίων ἐστίν.
4:22. ὑμεῖς (Ye) προσκυνεῖτε (ye-kiss-toward-unto) ὃ (to-which) οὐκ (not) οἴδατε, (ye-had-come-to-see,"ἡμεῖς (we) προσκυνοῦμεν (we-kiss-toward-unto) ὃ (to-which) οἴδαμεν, (we-had-come-to-see,"ὅτι (to-which-a-one) ἡ (the-one) σωτηρία (a-savioring-unto) ἐκ (out) τῶν (of-the-ones) Ἰουδαίων ( of-Iouda-belonged ) ἐστίν: (it-be)
4:22. vos adoratis quod nescitis nos adoramus quod scimus quia salus ex Iudaeis estYou adore that which you know not: we adore that which we know. For salvation is of the Jews.
22. Ye worship that which ye know not: we worship that which we know: for salvation is from the Jews.
4:22. You worship what you do not know; we worship what we do know. For salvation is from the Jews.
4:22. Ye worship ye know not what: we know what we worship: for salvation is of the Jews.
Ye worship ye know not what: we know what we worship: for salvation is of the Jews:

22: Вы не знаете, чему кланяетесь, а мы знаем, чему кланяемся, ибо спасение от Иудеев.
4:22  ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε· ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν ἰουδαίων ἐστίν.
4:22. vos adoratis quod nescitis nos adoramus quod scimus quia salus ex Iudaeis est
You adore that which you know not: we adore that which we know. For salvation is of the Jews.
4:22. You worship what you do not know; we worship what we do know. For salvation is from the Jews.
4:22. Ye worship ye know not what: we know what we worship: for salvation is of the Jews.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Но пока Христос признает за иудеями право считаться истинными почителями Бога. Впрочем, Он не говорит, что самаряне не знают истинного Бога: они не понимают только как должно истинного существа религии, и потому их поклонение Богу не может вполне сравниться с культом иудейским. Разъясняет Христос преимущество богопочтения иудейского указанием на то, что спасение от Иудеев, т. е. спасение чрез Мессию, должно быть уделом всех народов земли, но, как говорили пророки, оно предварительно появится в народе израильском (Ис. 2:1-5). Туда, к Сиону, должны пока обращать свои взоры народы земли: народ израильский продолжает еще оставаться единственным носителем обетований Божиих, и богослужение, совершаемое в Иерусалиме, своими обрядами предуказывает на великую жертву, которую скоро для спасения всех людей принесет Мессия (ср. Рим. 9:4, 5).
Adam Clarke: Commentary on the Bible - 1831
4:22: Ye worship ye know not what - The Samaritans believed in the same God with the Jews; but, as they rejected all the prophetical writings, they had but an imperfect knowledge of the Deity: besides, as they incorporated the worship of idols with his worship, they might be justly said to worship him whom they did not properly know. See the account of their motley worship, Kg2 17:26-34. But after Sanballat had built the temple on Mount Gerizim, the idolatrous worship of the Cutheans and Sepharvites, etc., was entirely laid aside; the same religious service being performed in the Samaritan temple which was performed in that at Jerusalem.
We know what we worship - We Jews acknowledge all the attributes of his nature, and offer to him only the sacrifices prescribed in the law.
Salvation is of the Jews - Εκ των Ιουδαιων εστιν, Salvation is from the Jews. Salvation seems here to mean the Savior, the Messiah, as it does Luk 2:30; Act 4:12 : and so the woman appears to have understood it, Joh 4:25. The Messiah was to spring from the Jews - from them, the preaching of the Gospel, and the knowledge of the truth, were to go to all the nations of the world. It was to the Jews that the promises were made; and it was in their prophetic Scriptures, which the Samaritans rejected, that Jesus Christ was proclaimed and described. See Isa 11:3.
Albert Barnes: Notes on the Bible - 1834
4:22: Ye worship ye know not what - This probably refers to the comparative ignorance and corruption of the Samaritan worship. Though they received the five books of Moses, yet they rejected the prophets, and of course all that the prophets had said respecting the true God. Originally, also, they had joined the worship of idols to that of the true God. See Kg2 17:26-34. They had, moreover, no authority for building their temple and conducting public worship by sacrifices there. On all these accounts they were acting in an unauthorized manner. They were not obeying the true God, nor offering the worship which he had commanded or would approve. Thus, Jesus indirectly settled the question which she had proposed to him, yet in such a way as to show her that it was of much less importance than she had supposed.
We know - We Jews. This they knew because God had commanded it; because they worshipped in a place appointed by God, and because they did it in accordance with the direction and teaching of the prophets.
Salvation is of the Jews - They have the true religion and the true form of worship; and the Messiah, who will bring salvation, is to proceed from them. See Luk 2:30; Luk 3:6. Jesus thus affirms that the Jews had the true form of the worship of God. At the same time he was sensible how much they had corrupted it, and on various occasions reproved them for it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: ye know: Kg2 17:27-29, Kg2 17:41; Ezr 4:2; Act 17:23, Act 17:30
we worship: Ch2 13:10-12; Psa 147:19; Rom 3:2, Rom 9:5
for: Gen 49:10; Psa 68:20; Isa 2:3, Isa 12:2, Isa 12:6, Isa 46:13; Zep 3:16, Zep 3:17; Zac 9:9; Luk 24:47; Rom 9:4, Rom 9:5; Heb 7:14
John Gill
4:22 Ye worship ye know not what,.... However, as to her question, he more directly replies by condemning the Samaritans, and their ignorance in worship, and by approving the Jews; and so manifestly gives the preference to the Jews, not only with respect to the place, and object of worship, but with respect to knowledge and salvation. As for the Samaritans, he suggests, that they were ignorant, not only of the true object of worship, but knew not what they themselves worshipped; or, at least, were not agreed in it. The original inhabitants of those parts, from whence these Samaritans sprung, were idolatrous Heathens, placed by the king of Assyria in the room of the ten tribes he carried away captive; and these feared not the Lord, for they "knew not the manner of the God of the land": wherefore lions were sent among them which slew many of them; upon which the king of Assyria ordered a priest to be sent to instruct them: but notwithstanding this, they had everyone gods of their own, some one, and some another; and so served divers graven images, they and their children, and their children's children, to the time of the writer of the Book of Kings; see 4Kings 17:24. And though after Manasseh, and other Jews were come among them, and they had received the law of Moses, they might have some knowledge of the true God, yet they glorified him not as God; and though they might in words profess him, yet in works they denied him; and even after this they are very highly charged by the Jews with idolatrous practices on this mount. Sometimes they say (g) the Cuthites, or Samaritans, worshipped fire; and at other times, and which chiefly prevails with them, they assert (h), that their wise men, upon searching, found that they worshipped the image of a dove on Mount Gerizim; and sometimes they say (i), they worshipped the idols, the strange gods, or Teraphim, which Jacob hid under the oak in Sichem; which last, if true, may serve to illustrate these words of Christ, that they worshipped they knew not what, since they worshipped idols hid in the mount.
"R. Ishmael bar Jose, they say (k) went to Neapolis, (Sichem, called Naplous,) the Cuthites, or Samaritans came to him (to persuade him to worship with them in their mountain); he said unto them, I will show you that ye do not "worship at this mountain", but "the images which are hid under it"; for it is written, Gen 35:4; "and Jacob hid them" under the oak which was by Shechem.''
And elsewhere (l) it is reported of the same Rabbi, that he went to Jerusalem to pray, as before related on Jn 4:20, and after what passed between him, and the Samaritan he met with at Mount Gerizim, before mentioned, he added;
"and said to him, I will tell you what ye are like, (ye are like) to a dog that lusts after carrion; so because ye know the idols are hid under it, (the mountain,) as it is written, Gen 35:4 and Jacob hid them, therefore ye lust after it: they said--this man knows that idols are hid here, and perhaps he will take them away; and they consulted together to kill him: he arose, and made his escape in the night.''
But this was not the case of the Jews:
we know what we worship; Christ puts himself among them, for he was a Jew, as the woman took him to be; and, as man, was a worshipper of God; he feared, loved, and obeyed God; he trusted in him, and prayed unto him; though, as God, he was the object of worship himself: and the true worshippers among the Jews, of which sort Christ was, knew God, whom they worshipped, spiritually and savingly; and the generality of that people had right notions of the God of Israel, having the oracles, and service of God, and being instructed out of Moses, and the prophets:
for salvation is of the Jews; the promises of salvation, and of a Saviour, were made to them, when the Gentiles were strangers to them; the means of salvation, and of the knowledge of it, as the word, statutes, and ordinances, were enjoyed by them, when others were ignorant of them; and the Messiah, who is sometimes styled "Salvation", see Gen 49:18, was not only prophesied of in their books, and promised unto them, but came of them, as well as to them; and the number of the saved ones had been for many hundreds of years, and still was among them; the line of election ran among them, and few among the Gentiles were called and saved, as yet.
(g) T. Bab. Taanith, fol. 5. 2. (h) Maimon. in Misn. Beracot, c. 8. sect. 8. & Bartenora in ib. c. 7. sect. 1. & in Nidda, c. 4. sect. 1. (i) Shalshelet Hakkabala, fol. 15. 2. (k) T. Hieros. Avoda Zara, fol. 44. 4. (l) Bereshit Rabba, sect. 81. fol. 71. 1.
John Wesley
4:22 Ye worship ye know not what - Ye Samaritans are ignorant, not only of the place, but of the very object of worship. Indeed, they feared the Lord after a fashion; but at the same time served their own gods, 4Kings 17:33. Salvation is from the Jews - So spake all the prophets, that the Saviour should arise out of the Jewish nation: and that from thence the knowledge of him should spread to all nations under heaven.
Robert Jamieson, A. R. Fausset and David Brown
4:22 Ye worship ye know not what--without any revealed authority, and so very much in the dark. In this sense, the Jews knew what they were about. But the most glorious thing here is the reason assigned,
for salvation is of the Jews--intimating to her that Salvation was not a thing left to be reached by any one who might vaguely desire it of a God of mercy, but something that had been revealed, prepared, deposited with a particular people, and must be sought in connection with, and as issuing from them; and that people, "the Jews."
4:234:23: Այլ եկեսցէ ժամանակ, եւ ա՛յժմ իսկ է. յորժամ ճշմարիտքն երկրպագուք՝ երկի՛ր պագանիցեն Հօր՝ հոգւո՛վ եւ ճշմարտութեամբ. քանզի եւ Հայր՝ այնպիսի՛ երկրպագուս իւր խնդրէ[1658]։ գե [1658] Ոմանք. Ճշմարիտն երկրպա՛՛։
23. Բայց կը գայ ժամանակը, եւ արդէն իսկ եկել է, երբ ճշմարիտ երկրպագուները կ’երկրպագեն Հօրը հոգով եւ ճշմարտութեամբ, քանի որ Հայրն էլ իրեն այդպիսի երկրպագուներ է ուզում:
23 Բայց ժամանակ պիտի գայ ու հիմա ալ է, երբ ճշմարիտ երկրպագողները երկրպագութիւն պիտի ընեն Հօրը՝ հոգիով ու ճշմարտութիւնով, վասն զի Հայրն ալ իրեն այնպիսի երկրպագողներ կ’ուզէ։
Այլ եկեսցէ ժամանակ եւ այժմ իսկ է, յորժամ ճշմարիտքն երկրպագուք երկիր պագանիցեն Հօր հոգւով եւ ճշմարտութեամբ, քանզի եւ Հայր այնպիսի երկրպագուս իւր խնդրէ:

4:23: Այլ եկեսցէ ժամանակ, եւ ա՛յժմ իսկ է. յորժամ ճշմարիտքն երկրպագուք՝ երկի՛ր պագանիցեն Հօր՝ հոգւո՛վ եւ ճշմարտութեամբ. քանզի եւ Հայր՝ այնպիսի՛ երկրպագուս իւր խնդրէ[1658]։ գե
[1658] Ոմանք. Ճշմարիտն երկրպա՛՛։
23. Բայց կը գայ ժամանակը, եւ արդէն իսկ եկել է, երբ ճշմարիտ երկրպագուները կ’երկրպագեն Հօրը հոգով եւ ճշմարտութեամբ, քանի որ Հայրն էլ իրեն այդպիսի երկրպագուներ է ուզում:
23 Բայց ժամանակ պիտի գայ ու հիմա ալ է, երբ ճշմարիտ երկրպագողները երկրպագութիւն պիտի ընեն Հօրը՝ հոգիով ու ճշմարտութիւնով, վասն զի Հայրն ալ իրեն այնպիսի երկրպագողներ կ’ուզէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: Но настанет время и настало уже, когда истинные поклонники будут поклоняться Отцу в духе и истине, ибо таких поклонников Отец ищет Себе.
4:23  ἀλλὰ ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῶ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν.
4:23. ἀλλὰ (other) ἔρχεται ( it-cometh ,"ὥρα (an-hour,"καὶ (and) νῦν (now) ἐστίν, (it-be,"ὅτε (which-also) οἱ (the-ones) ἀληθινοὶ ( un-secluded-belonged-to ) προσκυνηταὶ (kissers-toward) προσκυνήσουσιν (they-shall-kiss-toward-unto) τῷ (unto-the-one) πατρὶ (unto-a-Father) ἐν (in) πνεύματι (unto-a-currenting-to) καὶ (and) ἀληθείᾳ, (unto-an-un-secluding-of,"καὶ (and) γὰρ (therefore) ὁ (the-one) πατὴρ (a-Father) τοιούτους (to-the-ones-unto-the-ones-these) ζητεῖ (it-seeketh-unto) τοὺς (to-the-ones) προσκυνοῦντας ( to-kissing-toward-unto ) αὐτόν: (to-it)
4:23. sed venit hora et nunc est quando veri adoratores adorabunt Patrem in spiritu et veritate nam et Pater tales quaerit qui adorent eumBut the hour cometh and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.
23. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshippers.
4:23. But the hour is coming, and it is now, when true worshippers shall worship the Father in spirit and in truth. For the Father also seeks such persons who may worship him.
4:23. But 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.
But 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:

23: Но настанет время и настало уже, когда истинные поклонники будут поклоняться Отцу в духе и истине, ибо таких поклонников Отец ищет Себе.
4:23  ἀλλὰ ἔρχεται ὥρα, καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῶ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ· καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν.
4:23. sed venit hora et nunc est quando veri adoratores adorabunt Patrem in spiritu et veritate nam et Pater tales quaerit qui adorent eum
But the hour cometh and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him.
4:23. But the hour is coming, and it is now, when true worshippers shall worship the Father in spirit and in truth. For the Father also seeks such persons who may worship him.
4:23. But 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Однако скоро наступит время, когда и иудейство потеряет свое право считаться единой истинной религией, к которой должны обращаться взоры всего человечества. Это время, можно сказать, уже наступило, по крайней мере, замечается поворот к нему. Христос характеризует эту наступающую эру как время, когда истинные, т. е. вполне достойные этого имени поклонники или почители Бога будут кланяться Отцу (ср. 21: ст.) в духе и истине. Выражение "дух" обозначает здесь противоположность плоти и всему, что имеет плотской, ограничивающий свободу духа, характер. У иудеев и у самарян было представление, что успешность молитвы зависит от внешних условий, главным же образом, от места, где совершается богослужение. Скоро этой связанности человека известным местом уже не будет: люди везде во всех местах земного шара будут приносить поклонение Богу. Но кроме этого, скоро будет иметь место и другая перемена: служение Богу будет совершаться "в истине", т. е. кончится всякая фальшь, какая существовала в иудейском и во всяком другом богослужении, когда и лицемеры участвовали в богослужении и считались за истинных почитателей Бога (Мф. 15:7: и сл). Богослужение будет совершаться только от искреннего сердца, в чистом расположении духа.

Здесь, таким образом, Христос не говорит ни слова против богослужения вообще, не отрицает необходимости для человека, как существа живущего во плоти, известными внешними способами выражать свои чувства перед Богом (ср. Мф. 6:6). Он говорит только против тех узких взглядов на богослужение, какие существовали тогда у всех народов, не исключая и иудеев. Что он признает необходимость внешнего богослужения, это видно не только из Его собственного примера (Он, напр., перед обращением к Отцу "возвел очи Свои на небо" - Ин. 11:41, преклонил колени во время молитвы в Гефсимании - Лк. 22:41), но и из того, что Он, говоря здесь о будущем поклонении Отцу, употребляет такой глагол, который обозначает именно склонение человека на землю, т. е. внешнее выражений молитвенного чувства (proskunein...)
Adam Clarke: Commentary on the Bible - 1831
4:23: The true worshippers shall worship - in spirit - The worship of the Samaritans was a defective worship - they did not receive the prophetical writings: that of the Jews was a carnal worship, dealing only in the letter, and referring to the spirit and design, which were at a distance, by types and ceremonies. The Gospel of Christ showed the meaning of all these carnal ordinances, and the legal sacrifices, which had all their consummation in his offering of himself: thus a spiritual dispensation took the place of the carnal one which prefigured it. The preaching of the Gospel discovered the true nature of God, of salvation, of the human soul, of earthly and of heavenly things; and, because of this, it is put in opposition to the defective Samaritan worship.
Albert Barnes: Notes on the Bible - 1834
4:23: But the hour cometh, and now is - The old dispensation is about to pass away, and the new one to commence. "Already" there is so much light that God may be worshipped acceptably in any place.
The true worshippers - All who truly and sincerely worship God. They who do it with the heart, and not merely in form.
In spirit - The word "spirit," here, stands opposed to rites and ceremonies, and to the pomp of external worship. It refers to the "mind," the "soul," the "heart." They shall worship God with a sincere "mind;" with the simple offering of gratitude and prayer; with a desire to glorify him, and without external pomp and splendor. Spiritual worship is that where the heart is offered to God, and where we do not depend on external forms for acceptance.
In truth - Not through the medium of shadows and types, not by means of sacrifices and bloody offerings, but in the manner represented or typified by all these, Heb 9:9, Heb 9:24. In the true way of direct access to God through Jesus Christ.
For the Father seeketh ... - Jesus gives two reasons why this kind of worship should take place. One is that God sought it, or desired it. He had appointed the old mode, but he did it because he sought to lead the mind to himself even by those forms, and to prepare the people for the purer system of the gospel, and now he sought or desired that those who worshipped him should worship him in that manner. He intimated his will by Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: the hour: Joh 5:25, Joh 12:23
true: Isa 1:10-15, Isa 26:8, Isa 26:9, Isa 29:13, Isa 48:1, Isa 48:2, Isa 58:2, Isa 58:8-14, Isa 66:1, Isa 66:2; Jer 7:7-12; Mat 15:7-9; Luk 18:11-13
in spirit: Rom 1:9, Rom 8:15, Rom 8:26; Gal 4:6; Eph 6:18; Phi 3:3; Jde 1:20, Jde 1:21
in truth: Joh 1:17; Jos 24:14; Sa1 12:24; Ch1 29:17; Psa 17:1, Psa 32:2, Psa 51:6; Isa 10:20; Jer 3:10, Jer 4:2
the Father seeketh: Psa 147:11; Pro 15:8; Sol 2:14; Isa 43:21; Eze 22:30; Pe1 2:9
Geneva 1599
4:23 But the hour cometh, and now is, when the true worshippers shall worship the Father in (g) spirit and in truth: for the Father seeketh such to worship him.
(g) This word "spirit" is to be taken here as it is set against that commandment which is called carnal in (Heb 7:16), as the commandment is considered in itself: and so he speaks of "truth" not as we set it against a lie, but as we take it in respect of the outward ceremonies of the law, which only shadowed that which Christ indeed performed.
John Gill
4:23 But the hour cometh, and now is, when the true worshippers,.... The worshippers of the true God, and who worship in a right manner, whether Jews or Samaritans, or of whatsoever nation:
shall worship the Father; the one true God, the Father of spirits, and of all flesh living:
in spirit; in opposition to all carnal conceptions of him, as if he was a corporeal being, or circumscribed in some certain place, dwelling in temples made with hands, or was to be worshipped with men's hands; and in distinction from the carnal worship of the Jews, which lay greatly in the observation of carnal ordinances: and this shows they should not worship with their bodies only, for bodily exercise profiteth little; but with their souls or spirits, with their whole hearts engaged therein; and by, and under the influence and assistance of the Spirit of God, without whom men cannot perform worship, neither prayer, praise, preaching, or hearing, aright:
and in truth; in opposition to hypocrisy, with true hearts, in the singleness, sincerity, and integrity of their souls; and in distinction from Jewish ceremonies, which were only shadows, and had not the truth and substance of things in them; and according to the word of truth, the Gospel of salvation; and in Christ, who is the truth, the true tabernacle, in, and through whom accent is had to God, prayer is made to him, and every part of religious worship with acceptance: so Enoch is said, , "to worship in truth", before the Lord, in the Targums of Jonathan and Jerusalem, in Gen 5:24. And it may be that the worship of all the three persons in the Godhead, as more distinctly performed under the Gospel dispensation, is here intended: for the words may be thus read, "shall worship the Father, with the Spirit", and with the truth; so the preposition is rendered in Eph 6:2; and elsewhere; and then the sense is, they shall "worship the Father"; the first person in the Trinity, who is the Father of Christ, his only begotten Son, and together and equally with him "the Spirit"; the holy Spirit, as the Ethiopic version reads; and Nonnus calls it the divine Spirit: and the rather he may be thought to be intended, since it follows in Jn 4:24, "the Spirit is God"; for so the words lie in the Greek text; and are so rendered in the Vulgate Latin, Syriac, and Ethiopic versions; and therefore is the proper object of religious worship, whose temples the saints are, with whom they have communion, to whom they pray, and in whose name they are baptized: and also together "with the truth"; with Christ the way, the truth, and the life; who is the true God, and eternal life; and who is equally to be worshipped as the Father and Spirit, as he is by the angels in heaven, and by the saints on earth; who pray unto him, trust in him, and are also baptized in his name, as in the name of the other two persons: and the rather this may be thought to be the sense, since Christ is speaking, not of the manner, but of the object of worship, in the preceding verse:
for the Father seeketh such to worship him; it being agreeable to him to be worshipped in the manner, as above related; and his desire is, that the Son and Spirit should be honoured equally as himself; and such worshippers he has found, having made them such, both among the Jews and Gentiles; and such only are acceptable to him; see Phil 3:3.
John Wesley
4:23 The true worshippers shall worship the Father - Not here or there only, but at all times and in all places.
Robert Jamieson, A. R. Fausset and David Brown
4:23 hour cometh, and now is--evidently meaning her to understand that this new economy was in some sense being set up while He was talking to her, a sense which would in a few minutes so far appear, when He told her plainly He was the Christ.
4:244:24: Հոգի՛ է Աստուած, եւ երկրպագուա՛ցն նորա հոգւո՛վ եւ ճշմարտութեամբ պա՛րտ է երկի՛ր պագանել։
24. Հոգի է Աստուած, եւ նրա երկրպագուները պէտք է հոգով եւ ճշմարտութեամբ երկրպագեն»:
24 Աստուած Հոգի է եւ իրեն երկրպագողներն ալ պէտք է որ հոգիով ու ճշմարտութիւնով երկրպագութիւն ընեն»։
Հոգի է Աստուած, եւ երկրպագուացն նորա հոգւով եւ ճշմարտութեամբ պարտ է երկիր պագանել:

4:24: Հոգի՛ է Աստուած, եւ երկրպագուա՛ցն նորա հոգւո՛վ եւ ճշմարտութեամբ պա՛րտ է երկի՛ր պագանել։
24. Հոգի է Աստուած, եւ նրա երկրպագուները պէտք է հոգով եւ ճշմարտութեամբ երկրպագեն»:
24 Աստուած Հոգի է եւ իրեն երկրպագողներն ալ պէտք է որ հոգիով ու ճշմարտութիւնով երկրպագութիւն ընեն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: Бог есть дух, и поклоняющиеся Ему должны поклоняться в духе и истине.
4:24  πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
4:24. πνεῦμα (a-currenting-to) ὁ (the-one) θεός, (a-Deity,"καὶ (and) τοὺς (to-the-ones) προσκυνοῦντας ( to-kissing-toward-unto ) αὐτὸν (to-it) ἐν (in) πνεύματι (unto-a-currenting-to) καὶ (and) ἀληθείᾳ (unto-an-un-secluding-of) δεῖ (it-bindeth) προσκυνεῖν. (to-kiss-toward-unto)
4:24. spiritus est Deus et eos qui adorant eum in spiritu et veritate oportet adorareGod is a spirit: and they that adore him must adore him in spirit and in truth.
24. God is a Spirit: and they that worship him must worship in spirit and truth.
4:24. God is Spirit. And so, those who worship him must worship in spirit and in truth.”
4:24. God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth.
God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth:

24: Бог есть дух, и поклоняющиеся Ему должны поклоняться в духе и истине.
4:24  πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
4:24. spiritus est Deus et eos qui adorant eum in spiritu et veritate oportet adorare
God is a spirit: and they that adore him must adore him in spirit and in truth.
4:24. God is Spirit. And so, those who worship him must worship in spirit and in truth.”
4:24. God [is] a Spirit: and they that worship him must worship [him] in spirit and in truth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Богу угодны именно те, кто кланяется Ему в духе, кто стоит выше привязанности к одному определенному месту, - угодны потому, что Сам Он есть Дух, Существо, стоящее вне всяких границ времени и потому близкое всякой ищущей Его душе (Деян. 17:24-29).
Adam Clarke: Commentary on the Bible - 1831
4:24: God is a Spirit - This is one of the first, the greatest, the most sublime, and necessary truths in the compass of nature! There is a God, the cause of all things - the fountain of all perfection - without parts or dimensions, for he is Eternal - filling the heavens and the earth - pervading, governing, and upholding all things: for he is an infinite Spirit! This God can be pleased only with that which resembles himself: therefore he must hate sin and sinfulness; and can delight in those only who are made partakers of his own Divine nature. As all creatures were made by him, so all owe him obedience and reverence; but, to be acceptable to this infinite Spirit, the worship must be of a spiritual nature - must spring from the heart, through the influence of the Holy Ghost: and it must be in Truth, not only in sincerity, but performed according to that Divine revelation which he has given men of himself. A man worships God in spirit, when, under the influence of the Holy Ghost, he brings all his affections, appetites, and desires to the throne of God; and he worships him in truth, when every purpose and passion of his heart, and when every act of his religious worship, is guided and regulated by the word of God. "The enlightened part of mankind," says Abu'l Fazel, "knows that true righteousness is an upright heart; and believe that God can only be worshipped in holiness of Spirit." Ayeen Akbery, vol. iii. p. 254.
"Of all worshippers," says Creeshna, "I respect him as the most devout, who hath faith in me, and who serveth me with a soul possessed of my spirit." Geeta, p. 68.
Albert Barnes: Notes on the Bible - 1834
4:24: God is A spirit - This is the second reason why men should worship him in spirit and in truth. By this is meant that God is without a body; that he is not material or composed of parts; that he is invisible, in every place, pure and holy. This is one of the first truths of religion, and one of the sublimest ever presented to the mind of man. Almost all nations have had some idea of God as gross or material, but the Bible declares that he is a pure spirit. As he is such a spirit, he dwells not in temples made with hands Act 7:48, neither is worshipped with men's hands as though he needed anything, seeing he giveth to all life, and breath, and all things, Act 17:25. A pure, a holy, a spiritual worship, therefore, is such as he seeks - the offering of the soul rather than the formal offering of the body - the homage of the heart rather than that of the lips.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: a Spirit: Co2 3:17; Ti1 1:17
must: Sa1 16:7; Psa 50:13-15, Psa 50:23, Psa 51:17, Psa 66:18; Isa 57:15; Mat 15:8, Mat 15:9; Co2 1:12
Geneva 1599
4:24 God [is] a (h) Spirit: and they that worship him must worship [him] in spirit and in truth.
(h) By the word "spirit" he means the nature of the Godhead, and not the third person in the Trinity.
John Gill
4:24 God is a spirit,.... Or "the Spirit is God"; a divine person, possessed of all divine perfections, as appears from his names, works, and worship ascribed unto him; See Gill on Jn 4:23; though the Arabic and Persic versions, and others, read as we do, "God is a spirit"; that is, God, Father, Son, and Holy Ghost: for taking the words in this light, not one of the persons is to be understood exclusive of the other; for this description, or definition, agrees with each of them, and they are all the object of worship, and to be worshipped in a true and spiritual manner. God is a spirit, and not a body, or a corporeal substance: the nature and essence of God is like a spirit, simple and uncompounded, not made up of parts; nor is it divisible; nor does it admit of any change and alteration. God, as a spirit, is immaterial, immortal, invisible, and an intelligent, willing, and active being; but differs from other spirits, in that he is not created, but an immense and infinite spirit, and an eternal one, which has neither beginning nor end: he is therefore a spirit by way of eminency, as well as effectively, he being the author and former of all spirits: whatever excellence is in them, must be ascribed to God in the highest manner; and whatever is imperfect in them, must be removed from him:
and they that worship him; worship is due to him on account of his nature and perfections, both internal and external; with both the bodies and souls of men; and both private and public; in the closet, in the family, and in the church of God; as prayer, praise, attendance on the word and ordinances:
must worship him in spirit and in truth; in the true and spiritual manner before described, which is suitable to his nature, and agreeably to his will.
John Wesley
4:24 God is a Spirit - Not only remote from the body, and all the properties of it, but likewise full of all spiritual perfections, power, wisdom, love, holiness. And our worship should be suitable to his nature. We should worship him with the truly spiritual worship of faith, love, and holiness, animating all our tempers, thoughts, words, and actions.
4:254:25: Ասէ ցնա կինն. Գիտեմ զի Մեսսիա գա՛յ՝ անուանեալն Քրիստոս. յորժամ եկեսցէ, նա՛ պատմեսցէ մեզ զամենայն[1659]։ [1659] Ոմանք. Գիտեմք զի Մեսիա գայ։
25. Կինը ասաց նրան. «Գիտեմ, որ Մեսիան՝ Քրիստոս կոչուածը, կը գայ. երբ նա գայ, մեզ ամէն ինչ կը պատմի»:
25 Կինը ըսաւ անոր. «Գիտեմ թէ Մեսիան պիտի գայ, Քրիստոս ըսուածը, երբ ինք գայ՝ ամէն բան մեզի պիտի պատմէ»։
Ասէ ցնա կինն. Գիտեմ զի Մեսիա գայ (անուանեալն Քրիստոս), յորժամ եկեսցէ նա, պատմեսցէ մեզ զամենայն:

4:25: Ասէ ցնա կինն. Գիտեմ զի Մեսսիա գա՛յ՝ անուանեալն Քրիստոս. յորժամ եկեսցէ, նա՛ պատմեսցէ մեզ զամենայն[1659]։
[1659] Ոմանք. Գիտեմք զի Մեսիա գայ։
25. Կինը ասաց նրան. «Գիտեմ, որ Մեսիան՝ Քրիստոս կոչուածը, կը գայ. երբ նա գայ, մեզ ամէն ինչ կը պատմի»:
25 Կինը ըսաւ անոր. «Գիտեմ թէ Մեսիան պիտի գայ, Քրիստոս ըսուածը, երբ ինք գայ՝ ամէն բան մեզի պիտի պատմէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: Женщина говорит Ему: знаю, что придет Мессия, то есть Христос; когда Он придет, то возвестит нам все.
4:25  λέγει αὐτῶ ἡ γυνή, οἶδα ὅτι μεσσίας ἔρχεται, ὁ λεγόμενος χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα.
4:25. λέγει (It-fortheth) αὐτῷ (unto-it,"ἡ (the-one) γυνή (a-woman,"Οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) Μεσσίας (a-Messias) ἔρχεται , ( it-cometh ,"ὁ (the-one) λεγόμενος (being-forthed) Χριστός: (Anointed) ὅταν (which-also-ever) ἔλθῃ (it-might-have-had-came) ἐκεῖνος, (the-one-thither) ἀναγγελεῖ (it-shall-message-up) ἡμῖν (unto-us) ἅπαντα . ( to-along-all )
4:25. dicit ei mulier scio quia Messias venit qui dicitur Christus cum ergo venerit ille nobis adnuntiabit omniaThe woman saith to him: I know that the Messias cometh (who is called Christ): therefore, when he is come, he will tell us all things.
25. The woman saith unto him, I know that Messiah cometh ( which is called Christ): when he is come, he will declare unto us all things.
4:25. The woman said to him: “I know that the Messiah is coming (who is called the Christ). And then, when he will have arrived, he will announce everything to us.”
4:25. The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things:

25: Женщина говорит Ему: знаю, что придет Мессия, то есть Христос; когда Он придет, то возвестит нам все.
4:25  λέγει αὐτῶ ἡ γυνή, οἶδα ὅτι μεσσίας ἔρχεται, ὁ λεγόμενος χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα.
4:25. dicit ei mulier scio quia Messias venit qui dicitur Christus cum ergo venerit ille nobis adnuntiabit omnia
The woman saith to him: I know that the Messias cometh (who is called Christ): therefore, when he is come, he will tell us all things.
4:25. The woman said to him: “I know that the Messiah is coming (who is called the Christ). And then, when he will have arrived, he will announce everything to us.”
4:25. The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Самарянка не осмеливается делать Христу каких-либо возражений по поводу Его учения о преимуществах народа иудейского и о новом поклонении Богу: она видит в Нем пророка. Но в то же время она боится и признать то, что говорит ей неизвестный пророк. Она сама не в состоянии понять этих труднейших вопросов религии, хотя и обращалась ранее за решением одного из них ко Христу. Только Мессия, говорит она, разъяснит нам все (выражение: то есть Христос принадлежит, без сомнения, не самарянке, а евангелисту, который прибавил его для своих читателей греков). Как самаряне тогда представляли себе Мессию - на этот вопрос нельзя сказать что-либо достоверное. Можно, впрочем, с вероятностью предполагать, что самаряне не могли не усвоить себе некоторой части иудейских представлений о Мессии. Они называли Его Тагеб, т. е. восстановитель, и говорили, что он восстановит скинию свидения со всеми ее сосудами и разъяснит сокровенное значение закона Моисеева. Тагеб выступит, однако, не только как учитель, но и как царь, которому подчинится Израиль и все народы земли.
Adam Clarke: Commentary on the Bible - 1831
4:25: I know that Messias cometh - Instead of οιδα I know, several excellent MSS. and versions read, οιδαμεν, we know; as if she had said that all the Samaritans expected the advent of the Messiah. Though they did not receive the prophetic writings, yet the tradition of the advent of the Messiah, which was common among the Jews, and founded on promises contained even in the books of Moses, was generally received among the Samaritans also.
Which is called Christ - This appears to be the evangelist's explanation of the Hebrew word, according to his custom; Joh 1:38, Joh 1:41, Joh 1:42; Joh 9:7, etc.; for we cannot suppose that the woman understood Greek, so as to translate the Hebrew word to our word; or that she should suppose that a person who was a Jew, Joh 4:9, and a prophet, Joh 4:19, could stand in need of this interpretation.
He will tell us all things - Relative to the nature of God, the nature of his worship, and the proper place to adore him in. In a word, he will settle the great national question between Gerizim and Ebal; and we shall then know certainly where we ought to worship.
Albert Barnes: Notes on the Bible - 1834
4:25: I know that Messias cometh - As the Samaritans acknowledged the five books of Moses, so they expected, also, the coming of the Messiah.
Which is called Christ - These are probably the words of the evangelist, as it is not likely that the woman would explain the name on such an occasion.
Will tell us all things - Jesus had decided the question proposed to him Joh 4:20 in favor of the Jews. The woman does not seem to have been satisfied with this answer, and said that the Messiah would tell them all about this question. Probably she was expecting that he would soon appear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: Messias: Joh 4:42, Joh 1:41, Joh 1:42, Joh 1:49; Dan 9:24-26
when: Joh 4:29, Joh 4:39; Deu 18:15-18
John Gill
4:25 The woman saith unto him,.... Not knowing well what to say to these things Christ had been discoursing about, as the place, object, and manner of worship; and being undetermined in her judgment of them, by what he had said, was willing to refer them to the Messiah's coming; of which she, and the Samaritans, had some knowledge,
I know that Messias cometh which is called Christ: the last clause, "which is called Christ", are not the words of the woman explaining the Hebrew word Messiah; for as, on the one hand, she did not understand Greek, so, on the other, she could not think that the person she was conversing with, who she knew was a Jew, needed that word to be explained to him; but they are the words of the evangelist, interpreting the Hebrew word "Messiah", by the Greek word "Christ", in which language he wrote: hence this clause is left out in the Syriac version, as unnecessary to a Syriac reader, not needing the word to be explained to him. The Arabic and Ethiopic versions, and some copies, read in the plural number, "we know that Messias cometh"; the knowledge of the coming of the Messiah was not peculiar to this woman, but was common to all the Samaritans; for as they received the five books of Moses, they might learn from thence, that a divine and excellent person was to come, who is called the seed of the woman, that should bruise the serpent's head; Shiloh, to whom the gathering of the people should be; and a prophet like unto Moses: and though the word "Messiah" is not found in those books, yet, as it was usual with the Jews to call the same person by this name, they might easily take it from them, and make use of it; and they not only knew that there was a Messiah to come, and expected him, but that he was coming, just ready to come; and this they might conclude, not only from the general expectation of the Jewish nation about this time, but from Gen 49:10. And it is certain, that the Samaritans to this day do expect a Messiah, though they know not his name, unless it be the meaning of which they do not understand (m) to me it seems to be an abbreviation of or , "he that is to come"; by which circumlocution the Jews understand the Messiah; see Mt 11:3; and to which this Samaritan woman seems to have some respect:
when he is come he will tell us all things; the whole mind and will of God; all things relating to the worship of God, and to the salvation of men. This the Samaritans might conclude from his general character as a prophet, like unto Moses, to whom men were to hearken, Deut 18:15, and from a common prevailing notion among the Jews, that the times of the Messiah would be times of great knowledge, founded on several prophecies, as Is 2:3, and which they sometimes express in the following manner (n):
"in the days of the Messiah, even the little children in the world shall find out the hidden things of wisdom, and know in it the ends and computations (of times), and at that time he shall be made manifest unto all.''
And again (o),
"says R. Judah, the holy blessed God will reveal the deep mysteries of the law in the times of the King Messiah; for "the earth shall be filled with the knowledge of the Lord", &c. and it is written, "they shall not teach every man his brother", &c.''
And elsewhere (p),
"the whole world shall be filled with the words of the Messiah, and with the words of the law, and with the words of the commandments; and these things shall extend to the isles afar off; to many people, the uncircumcised in heart, and the uncircumcised in flesh; and they shall deal in the secrets of the law.--And there shall be no business in the world, but to know the Lord only; wherefore the Israelites shall be exceeding wise, and know secret things, and comprehend the knowledge of their Creator, as much as is possible for a man to do, as it is said, "the earth shall be filled with the knowledge of the Lord", &c.''
Accordingly, the Messiah is come, who lay in the bosom of the Father, and has made known all things to his disciples, he hath heard of him; he has declared him to them, his love, grace, and mercy. God has spoken all he has to say that appertains to his own worship, and the salvation of the children of men by his Son Jesus Christ.
(m) 1 Epist. Samar. ad Scaliger, in Antiq. Eccl. Oriental, p. 125. (n) Zohar in Gen. fol, 74. 1. (o) Zohar in Lev. x. 1. (p) Maimon. Hilch. Melachim, c. 11. sect. 4. & 12. 5.
John Wesley
4:25 The woman saith - With joy for what she had already learned, and desire of fuller instruction.
Robert Jamieson, A. R. Fausset and David Brown
4:25 I know Messias cometh . . . when He is come, &c.--If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from Jn 4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.
tell us all things--an expectation founded probably on Deut 18:15.
4:264:26: Ասէ ցնա Յիսուս. Ե՛ս եմ, որ խօսիմս ընդ քեզ։
26. Յիսուս նրան ասաց. «Այդ ես եմ, որ խօսում եմ քեզ հետ»:
26 Յիսուս ըսաւ անոր. «Ես՝ որ քեզի հետ կը խօսիմ՝ ան եմ»։
Ասէ ցնա Յիսուս. Ես եմ որ խօսիմս ընդ քեզ:

4:26: Ասէ ցնա Յիսուս. Ե՛ս եմ, որ խօսիմս ընդ քեզ։
26. Յիսուս նրան ասաց. «Այդ ես եմ, որ խօսում եմ քեզ հետ»:
26 Յիսուս ըսաւ անոր. «Ես՝ որ քեզի հետ կը խօսիմ՝ ան եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: Иисус говорит ей: это Я, Который говорю с тобою.
4:26  λέγει αὐτῇ ὁ ἰησοῦς, ἐγώ εἰμι, ὁ λαλῶν σοι.
4:26. λέγει (It-fortheth) αὐτῇ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἐγώ (I) εἰμι, (I-be,"ὁ (the-one) λαλῶν (speaking-unto) σοι. (unto-thee)
4:26. dicit ei Iesus ego sum qui loquor tecumJesus saith to her: I am he, who am speaking with thee.
26. Jesus saith unto her, I that speak unto thee am .
4:26. Jesus said to her: “I am he, the one who is speaking with you.”
4:26. Jesus saith unto her, I that speak unto thee am [he].
Jesus saith unto her, I that speak unto thee am:

26: Иисус говорит ей: это Я, Который говорю с тобою.
4:26  λέγει αὐτῇ ὁ ἰησοῦς, ἐγώ εἰμι, ὁ λαλῶν σοι.
4:26. dicit ei Iesus ego sum qui loquor tecum
Jesus saith to her: I am he, who am speaking with thee.
4:26. Jesus said to her: “I am he, the one who is speaking with you.”
4:26. Jesus saith unto her, I that speak unto thee am [he].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Так как самарянка, очевидно, принадлежала к людям, ожидавшим всею душою Мессии и Его спасения, то Христос прямо открывает ей, что Он-то и есть ожидаемый ею Мессия. Точно так же открыл Он Себя и ученикам Иоанна при первой же беседе с ними, так как они были подготовлены к вере в Него (Ин. 1:41). Готовность же свою уверовать во Христа как в Мессию самарянка выразила уже тем, что признала Его пророком (ст. 21).
Adam Clarke: Commentary on the Bible - 1831
4:26: Jesus saith unto her, I - am he - Our Lord never spoke in such direct terms concerning himself to his own countrymen; nor even to his own disciples, till a little before his death. The reason given by Bishop Pearce is the following: The woman being alone when Jesus said it, and being a Samaritan, he had no reason to apprehend that the Samaritans, if they knew his claim, would disturb his ministry before the time of his suffering came; which seems to have been the reason why he concealed it so long from his own countrymen.
Albert Barnes: Notes on the Bible - 1834
4:26: I that speak onto thee am - he I am the Messiah. This was the first time that he openly professed it. He did not do it yet to the Jews, for it would have excited envy and opposition. But nothing could be apprehended in Samaria; and as the woman seemed reluctant to listen to him as a prophet, and professed her willingness to listen to the Messiah, he openly declared that he was the Christ, that by some means he might save her soul. From this we may learn:
1. The great wisdom of the Lord Jesus in leading the thoughts along to the subject of practical personal religion.
2. His knowledge of the heart and of the life. He must be therefore divine.
3. He gave evidence here that he was the Messiah. This was the design of John in writing this gospel. He has therefore recorded this narrative, which was omitted by the other evangelists.
4. We see our duty. It is to seize on all occasions to lead sinners to the belief that Jesus is the Christ, and to make use of all topics of conversation to teach them the nature of religion. There never was a model of so much wisdom in this as the Saviour, and we shall be successful only as we diligently study his character.
5. We see the nature of religion. It does not consist merely in external forms. It is pure, spiritual, active - an ever-bubbling fountain. It is the worship of a pure and holy God, where the heart is offered, and where the desires of an humble soul are breathed out; for salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: I that: Joh 9:37; Mat 16:20, Mat 20:15, Mat 26:63, Mat 26:64; Mar 14:61, Mar 14:62; Luk 13:30; Rom 10:20, Rom 10:21
John Gill
4:26 Jesus saith unto her,.... Upon her making mention of the Messiah, of his coming, and of his work, he took the opportunity of making himself known unto her:
I that speak unto thee am he; the Messiah; see Is 52:6. This is a wonderful instance of the grace of Christ to this woman, that he should make himself known in so clear and plain a manner, to so mean a person, and so infamous a creature as she had been: we never find that he ever made so clear a discovery of himself, in such express terms, to any, as to her, unless it were to his immediate disciples; and these he would sometimes charge not to tell who he was.
John Wesley
4:26 Jesus saith - Hasting to satisfy her desire before his disciples came. l am He - Our Lord did not speak this so plainly to the Jews who were so full of the Messiah's temporal kingdom. If he had, many would doubtless have taken up arms in his favour, and others have accused him to the Roman governor. Yet he did in effect declare the thing, though he denied the particular title. For in a multitude of places he represented himself, both as the Son of man, and as the Son of God: both which expressions were generally understood by the Jews as peculiarly applicable to the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
4:26 I that speak . . . am he--He scarce ever said anything like this to His own people, the Jews. He had magnified them to the woman, and yet to themselves He is to the last far more reserved than to her--proving rather than plainly telling them He was the Christ. But what would not have been safe among them was safe enough with her, whose simplicity at this stage of the conversation appears from the sequel to have become perfect. What now will the woman say? We listen, the scene has changed, a new party arrives, the disciples have been to Sychar, at some distance, to buy bread, and on their return are astonished at the company their Lord has been holding in their absence.
4:274:27: Եւ յա՛յն բան եկին աշակերտքն նորա, եւ զարմանայի՛ն զի ընդ կնոջն խօսէր. բայց ո՛չ ոք ասաց ՚ի նոցանէ թէ զի՛նչ խնդրես, կամ զի՛նչ խօսիս ընդ դմա։
27. Եւ այդ խօսքի վրայ նրա աշակերտները եկան եւ զարմանում էին, որ նա խօսում էր այդ կնոջ հետ, բայց նրանցից ոչ ոք չասաց, թէ՝ ի՞նչ ես ուզում կամ ի՞նչ ես խօսում նրա հետ:
27 Այս խօսքին վրայ իր աշակերտները եկան ու զարմացան որ այն կնոջ հետ կը խօսէր, բայց անոնցմէ մէ՛կը չըսաւ թէ «Ի՞նչ կ’ուզես, կամ ի՞նչ կը խօսիս ատոր հետ»։
Եւ յայն բան եկին աշակերտքն նորա, եւ զարմանային զի ընդ կնոջն խօսէր. բայց ոչ ոք ասաց ի նոցանէ թէ` Զի՛նչ խնդրես, կամ` Զի՛նչ խօսիս ընդ դմա:

4:27: Եւ յա՛յն բան եկին աշակերտքն նորա, եւ զարմանայի՛ն զի ընդ կնոջն խօսէր. բայց ո՛չ ոք ասաց ՚ի նոցանէ թէ զի՛նչ խնդրես, կամ զի՛նչ խօսիս ընդ դմա։
27. Եւ այդ խօսքի վրայ նրա աշակերտները եկան եւ զարմանում էին, որ նա խօսում էր այդ կնոջ հետ, բայց նրանցից ոչ ոք չասաց, թէ՝ ի՞նչ ես ուզում կամ ի՞նչ ես խօսում նրա հետ:
27 Այս խօսքին վրայ իր աշակերտները եկան ու զարմացան որ այն կնոջ հետ կը խօսէր, բայց անոնցմէ մէ՛կը չըսաւ թէ «Ի՞նչ կ’ուզես, կամ ի՞նչ կը խօսիս ատոր հետ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2727: В это время пришли ученики Его, и удивились, что Он разговаривал с женщиною; однакож ни один не сказал: чего Ты требуешь? или: о чем говоришь с нею?
4:27  καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν, τί ζητεῖς; ἤ, τί λαλεῖς μετ᾽ αὐτῆς;
4:27. Καὶ (And) ἐπὶ (upon) τούτῳ (unto-the-one-this) ἦλθαν (they-came,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ, (of-it,"καὶ (and) ἐθαύμαζον (they-were-marvelling-to) ὅτι (to-which-a-one) μετὰ (with) γυναικὸς (of-a-woman) ἐλάλει: (it-was-speaking-unto) οὐδεὶς (not-moreover-one) μέντοι (indeed-unto-the-one) εἶπεν (it-had-said,"Τί (To-what-one) ζητεῖς; (thou-seek-unto?"ἤ (or,"Τί (To-what-one) λαλεῖς (thou-speak-unto) μετ' (with) αὐτῆς; (of-it?"
4:27. et continuo venerunt discipuli eius et mirabantur quia cum muliere loquebatur nemo tamen dixit quid quaeris aut quid loqueris cum eaAnd immediately his disciples came. And they wondered that he talked with the woman. Yet no man said: What seekest thou? Or: Why talkest thou with her?
27. And upon this came his disciples; and they marveled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her?
4:27. And then his disciples arrived. And they wondered that he was speaking with the woman. Yet no one said: “What are you seeking?” or, “Why are you talking with her?”
4:27. And 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?
And 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:

27: В это время пришли ученики Его, и удивились, что Он разговаривал с женщиною; однакож ни один не сказал: чего Ты требуешь? или: о чем говоришь с нею?
4:27  καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ, καὶ ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν, τί ζητεῖς; ἤ, τί λαλεῖς μετ᾽ αὐτῆς;
4:27. et continuo venerunt discipuli eius et mirabantur quia cum muliere loquebatur nemo tamen dixit quid quaeris aut quid loqueris cum ea
And immediately his disciples came. And they wondered that he talked with the woman. Yet no man said: What seekest thou? Or: Why talkest thou with her?
4:27. And then his disciples arrived. And they wondered that he was speaking with the woman. Yet no one said: “What are you seeking?” or, “Why are you talking with her?”
4:27. And 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?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Самарянка, между тем, смущенная, вероятно, прибытием учеников пророка, которые могли спросить у своего Учителя, что это за женщина беседует с Ним, поспешила удалиться и известить поскорее своих сограждан о появлении удивительного пророка, чтобы сограждане ее успели поговорить с Ним до Его ухода в путь. Сама она не смеет прямо заявить в городе, что с нею говорил Мессия: она предоставляет решение вопроса о пророке более, чем она, знающим людям. При этом, однако, она не стесняется и напомнить своим согражданам о своей недобропорядочной жизни и говорит, словом, так убедительно, что за ней идет толпа народа.

[Водонос - сосуд для переноски воды, который могла нести женщина. Прим. ред. ]
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 And 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? 28 The woman then left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a man, which told me all things that ever I did: is not this the Christ? 30 Then they went out of the city, and came unto him. 31 In the mean while his disciples prayed him, saying, Master, eat. 32 But he said unto them, I have meat to eat that ye know not of. 33 Therefore said the disciples one to another, Hath any man brought him ought to eat? 34 Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. 35 Say 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. 36 And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. 37 And herein is that saying true, One soweth, and another reapeth. 38 I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. 39 And 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. 40 So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. 41 And many more believed because of his own word; 42 And 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.

We have here the remainder of the story of what happened when Christ was in Samaria, after the long conference he had with the woman.

I. The interruption given to this discourse by the disciples' coming. It is probable that much more was said than is recorded; but just when the discourse was brought to a head, when Christ had made himself known to her as the true Messiah, then came the disciples. The daughters of Jerusalem shall not stir up nor awake my love till he please. 1. They wondered at Christ's converse with this woman, marvelled that he talked thus earnestly (as perhaps they observed at a distance) with a woman, a strange woman alone (he used to be more reserved), especially with a Samaritan woman, that was not of the lost sheep of the house of Israel; they thought their Master should be as shy of the Samaritans as the other Jews were, at least that he should not preach the gospel to them. They wondered he should condescend to talk with such a poor contemptible woman, forgetting what despicable men they themselves were when Christ first called them into fellowship with himself. 2. Yet they acquiesced in it; they knew it was for some good reason, and some good end, of which he was not bound to give them an account, and therefore none of them asked, What seekest thou? or, Why talkest thou with her? Thus, when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves with this in general, that all is well which Jesus Christ saith and doeth. Perhaps there was something amiss in their marveling that Christ talked with the woman: it was something like the Pharisees being offended at his eating with publicans and sinners. But, whatever they thought, they said nothing. If thou hast thought evil at any time, lay thy hand upon thy mouth, to keep that evil thought from turning into an evil word, Prov. xxx. 32; Ps. xxxix. 1-3.

The notice which the woman gave to her neighbours of the extraordinary person she had happily met with, v. 28, 29. Observe here,

1. How she forgot her errand to the well, v. 28. Therefore, because the disciples were come, and broke up the discourse, and perhaps she observed they were not pleased with it, she went her way. She withdrew, in civility to Christ, that he might have leisure to eat his dinner. She delighted in his discourse, but would not be rude; every thing is beautiful in its season. She supposed that Jesus, when he had dined, would go forward in his journey, and therefore hastened to tell her neighbours, that they might come quickly. Yet a little while is the light with you. See how she improved time; when one good work was done, she applied herself to another. When opportunities of getting good cease, or are interrupted, we should seek opportunities of doing good; when we have done hearing the word, then is a time to be speaking of it. Notice is taken of her leaving her water-pot or pail. (1.) She left it in kindness to Christ, that he might have water to drink; he turned water into wine for others, but not for himself. Compare this with Rebecca's civility to Abraham's servant (Gen. xxiv. 18), and see that promise, Matt. x. 42. (2.) She left it that she might make the more haste into the city, to carry thither these good tidings. Those whose business it is to publish the name of Christ must not encumber or entangle themselves with any thing that will retard or hinder them therein. When the disciples are to be made fishers of men they must forsake all. (3.) She left her water-pot, as one careless of it, being wholly taken up with better things. Note, Those who are brought to the knowledge of Christ will show it by a holy contempt of this world and the things of it. And those who are newly acquainted with the things of God must be excused, if at first they be so taken up with the new world into which they are brought that the things of this world seem to be for a time wholly neglected. Mr. Hildersham, in one of his sermons on this verse, from this instance largely justifies those who leave their worldly business on week-days to go to hear sermons.

2. How she minded her errand to the town, for her heart was upon it. She went into the city, and said to the men, probably the aldermen, the men in authority, whom, it may be, she found met together upon some public business; or to the men, that is, to every man she met in the streets; she proclaimed it in the chief places of concourse: Come, see a man who told me all things that ever I did. Is not this the Christ? Observe,

(1.) How solicitous she was to have her friends and neighbours acquainted with Christ. When she had found that treasure, she called together her friends and neighbours (as Luke xv. 9), not only to rejoice with her, but to share with her, knowing there was enough to enrich herself and all that would partake with her. Note, They that have been themselves with Jesus, and have found comfort in him, should do all they can to bring others to him. Has he done us the honour to make himself known to us? Let us do him the honour to make him known to others; nor can we do ourselves a greater honour. This woman becomes an apostle. Quæ scortum fuerat egressa, regreditur magistra evangelica--She who went forth a specimen of impurity returns a teacher of evangelical truth, saith Aretius. Christ had told her to call her husband, which she thought was warrant enough to call every body. She went into the city, the city where she dwelt, among her kinsfolks and acquaintance. Though every man is my neighbour that I have opportunity of doing good to, yet I have most opportunity, and therefore lie under the greatest obligations, to do good to those that live near me. Where the tree falls, there let it be made useful.

(2.) How fair and ingenuous she was in the notice she gave them concerning this stranger she had met with. [1.] She tells them plainly what induced her to admire him: He has told me all things that ever I did. No more is recorded than what he told her of her husbands; but it is not improbable that he had told her of more of her faults. Or, his telling her that which she knew he could not by any ordinary means come to the knowledge of convinced her that he could have told her all that she ever did. If he has a divine knowledge, it must be omniscience. He told her that which none knew but God and her own conscience. Two things affected her:--First, the extent of his knowledge. We ourselves cannot tell all things that ever we did (many things pass unheeded, and more pass away and are forgotten); but Jesus Christ knows all the thoughts, words, and actions, of all the children of men; see Heb. iv. 13. He hath said, I know thy works. Secondly, The power of his word. This made a great impression upon her, that he told her her secret sins with such an unaccountable power and energy that, being told of one, she is convinced of all, and judged of all. She does not say, "Come, see a man that has told me strange things concerning religious worship, and the laws of it, that has decided the controversy between this mountain and Jerusalem, a man that calls himself the Messias;" but, "Come see a man that has told me of my sins." She fastens upon that part of Christ's discourse which one would think she would have been most shy of repeating; but experimental proofs of the power of Christ's word and Spirit are of all others the most cogent and convincing; and that knowledge of Christ into which we are led by the conviction of sin and humiliation is most likely to be sound and saving. [2.] She invites them to come and see him of whom she had conceived so high an opinion. Not barely, "Come and look upon him" (she does not invite them to him as a show), but, "Come and converse with him; come and hear his wisdom, as I have done, and you will be of my mind." She would not undertake to manage the arguments which had convinced her, in such a manner as to convince others; all that see the evidence of truth themselves are not able to make others see it; but, "Come, and talk with him, and you will find such a power in his word as far exceeds all other evidence." Note, Those who can do little else towards the conviction and conversion of others may and should bring them to those means of grace which they themselves have found effectual. Jesus was now at the town's end. "Now come see him." When opportunities of getting the knowledge of God are brought to our doors we are inexcusable if we neglect them; shall we not go over the threshold to see him whose day prophets and kings desired to see? [3.] She resolves to appeal to themselves, and their own sentiments upon the trial. Is not this the Christ? She does not peremptorily say, "He is the Messiah," how clear soever she was in her own mind, and yet she very prudently mentions the Messiah, of whom otherwise they would not have thought, and then refers it to themselves; she will not impose her faith upon them, but only propose it to them. By such fair but forcible appeals as these men's judgments and consciences are sometimes taken hold of ere they are aware.

(3.) What success she had in this invitation: They went out of the city, and came to him, v. 30. Though it might seem very improbable that a woman of so small a figure, and so ill a character, should have the honour of the first discovery of the Messiah among the Samaritans, yet it pleased God to incline their hearts to take notice of her report, and not to slight it as an idle tale. Time was when lepers were the first that brought tidings to Samaria of a great deliverance, 2 Kings vii. 3, &c. They came unto him; did not send for him into the city to them, but in token of their respect to him, and the earnestness of their desire to see him, they went out to him. Those that would know Christ must meet him where he records his name.

III. Christ's discourse with his disciples while the woman was absent, v. 31-38. See how industrious our Lord Jesus was to redeem time, to husband every minute of it, and to fill up the vacancies of it. When the disciples were gone into the town, his discourse with the woman was edifying, and suited to her case; when she was gone into the town, his discourse with them was no less edifying, and suited to their case; it were well if we could thus gather up the fragments of time, that none of it may be lost. Two things are observable in this discourse:--

1. How Christ expresses the delight which he himself had in his work. His work was to seek and save that which was lost, to go about doing good. Now with this work we here find him wholly taken up. For,

(1.) He neglected his meat and drink for his work. When he sat down upon the well, he was weary, and needed refreshment; but this opportunity of saving souls made him forget his weariness and hunger. And he minded his food so little that, [1.] His disciples were forced to invite him to it: They prayed him, they pressed him, saying, Master, eat. It was an instance of their love to him that they invited him, lest he should be faint and sick for want of some support; but it was a greater instance of his love to souls that he needed invitation. Let us learn hence a holy indifference even to the needful supports of life, in comparison with spiritual things. [2.] He minded it so little that they suspected he had had meat brought him in their absence (v. 33): Has any man brought him aught to eat? He had so little appetite for his dinner that they were ready to think he had dined already. Those that make religion their business will, when any of its affairs are to be attended, prefer them before their food; as Abraham's servant, that would not eat till he had told his errand (Gen. xxiv. 33), and Samuel, that would not sit down till David was anointed, 1 Sam. xvi. 11.

(2.) He made his work his meat and drink. The work he had to do among the Samaritans, the prospect he now had of doing good to many, this was meat and drink to him; it was the greatest pleasure and satisfaction imaginable. Never did a hungry man, or an epicure, expect a plentiful feast with so much desire, nor feed upon its dainties with so much delight, as our Lord Jesus expected and improved an opportunity of doing good to souls. Concerning this he saith, [1.] That it was such meat as the disciples knew not of. They did not imagine that he had any design or prospect of planting his gospel among the Samaritans; this was a piece of usefulness they never thought of. Note, Christ by his gospel and Spirit does more good to the souls of men than his own disciples know of or expect. This may be said of good Christians too, who live by faith, that they have meat to eat which others know not of, joy with which a stranger does not intermeddle. Now this word made them ask, Has any man brought him aught to eat? so apt were even his own disciples to understand him after a corporal and carnal manner when he used similitudes. [2.] That the reason why his work was his meat and drink was because it was his Father's work, his Father's will: My meat is to do the will of him that sent me, v. 34. Note, First, The salvation of sinners is the will of God, and the instruction of them in order thereunto is his work. See 1 Tim. ii. 4. There is a chosen remnant whose salvation is in a particular manner his will. Secondly, Christ was sent into the world on this errand, to bring people to God, to know him and to be happy in him. Thirdly, He made this work his business and delight. When his body needed food, his mind was so taken up with this that he forgot both hunger and thirst, both meat and drink. Nothing could be more grateful to him than doing good; when he was invited to meat he went, that he might do good, for that was his meat always. Fourthly, He was not only ready upon all occasions to go to his work, but he was earnest and in care to go through it, and to finish his work in all the parts of it. He resolved never to quit it, nor lay it down, till he could say, It is finished. Many have zeal to carry them out at first, but not zeal to carry them on to the last; but our Lord Jesus was intent upon finishing his work. Our Master has herein left us an example, that we may learn to do the will of God as he did; 1. With diligence and close application, as those that make a business of it. 2. With delight and pleasure in it, as in our element. 3. With constancy and perseverance; not only minding to do, but aiming to finish, our work.

2. See here how Christ, having expressed his delight in his work, excites his disciples to diligence in their work; they were workers with him, and therefore should be workers like him, and make their work their meat, as he did. The work they had to do was to preach the gospel, and to set up the kingdom of the Messiah. Now this work he here compares to harvest work, the gathering in of the fruits of the earth; and this similitude he prosecutes throughout the discourse, v. 35-38. Note, gospel time is harvest time, and gospel work harvest work. The harvest is before appointed and expected; so was the gospel. Harvest time is busy time; all hands must be then at work: every one must work for himself, that he may reap of the graces and comforts of the gospel: ministers must work for God, to gather in souls to him. Harvest time is opportunity, a short and limited time, which will not last always; and harvest work is work that must be done then or not at all; so the time of the enjoyment of the gospel is a particular season, which must be improved for its proper purposes; for, once past, it cannot be recalled. The disciples were to gather in a harvest of souls for Christ. Now he here suggests three things to them to quicken them to diligence:--

(1.) That it was necessary work, and the occasion for it very urgent and pressing (v. 35): You say, It is four months to harvest; but I say, The fields are already white. Here is,

[1.] A saying of Christ's disciples concerning the corn-harvest; there are yet four months, and then comes harvest, which may be taken either generally--"You say, for the encouragement of the sower at seed-time, that it will be but four months to the harvest." With us it is but about four months between the barley-sowing and the barley-harvest, probably it was so with them as to other grain; or, "Particularly, now at this time you reckon it will be four months to next harvest, according to the ordinary course of providence." The Jews' harvest began at the Passover, about Easter, much earlier in the year than ours, by which it appears that this journey of Christ from Judea to Galilee was in the winter, about the end of November, for he travelled all weathers to do good. God has not only promised us a harvest every year, but has appointed the weeks of harvest; so that we know when to expect it, and take our measures accordingly.

[2.] A saying of Christ's concerning the gospel harvest; his heart was as much upon the fruits of his gospel as the hearts of others were upon the fruits of the earth; and to this he would lead the thoughts of his disciples: Look, the fields are already white unto the harvest. First, Here in this place, where they now were, there was harvest work for him to do. They would have him to eat, v. 31. "Eat!" saith he, "I have other work to do, that is more needful; look what crowds of Samaritans are coming out of the town over the fields that are ready to receive the gospel;" probably there were many now in view. People's forwardness to hear the word is a great excitement to ministers' diligence and liveliness in preaching it. Secondly, In other places, all the country over, there was harvest work enough for them all to do. "Consider the regions, think of the state of the country, and you will find there are multitudes as ready to receive the gospel as a field of corn that is fully ripe is ready to be reaped." The fields were now made white to the harvest, 1. By the decree of God revealed in the prophecies of the Old Testament. Now was the time when the gathering of the people should be to Christ ( Gen. xlix. 10), when great accessions should be made to the church and the bounds of it should be enlarged, and therefore it was time for them to be busy. It is a great encouragement to us to engage in any work for God, if we understand by the signs of the times that this is the proper season for that work, for then it will prosper. 2. By the disposition of men. John Baptist had made ready a people prepared for the Lord, Luke i. 17. Since he began to preach the kingdom of God every man pressed into it, Luke xvi. 16. This, therefore, was a time for the preachers of the gospel to apply themselves to their work with the utmost vigour, to thrust in their sickle, when the harvest was ripe, Rev. xiv. 15. It was necessary to work now, pity that such a season should be let slip. If the corn that is ripe be not reaped, it will shed and be lost, and the fowls will pick it up. If souls that are under convictions, and have some good inclinations, be not helped now, their hopeful beginnings will come to nothing, and they will be a prey to pretenders. It was also easy to work now; when the people's hearts are prepared the work will be done suddenly, 2 Chron. xxix. 36. It cannot but quicken ministers to take pains in preaching the word when they observe that people take pleasure in hearing it.

(2.) That it was profitable and advantageous work, which they themselves would be gainers by (v. 36): "He that reapeth receiveth wages, and so shall you." Christ has undertaken to pay those well whom he employs in his work; for he will never do as Jehoiakim did, who used his neighbour's service without wages (Jer. xxii. 13), or those who by fraud kept back the hire of those particularly who reaped their corn-fields, Jam. v. 4. Christ's reapers, though they cry to him day and night, shall never have cause to cry against him, nor to say they served a hard Master. He that reapeth, not only shall but does receive wages. There is a present reward in the service of Christ, and his work is its own wages. [1.] Christ's reapers have fruit: He gathereth fruit unto life eternal; that is, he shall both save himself and those that hear him, 1 Tim. iv. 16. If the faithful reaper save his own soul, that is fruit abounding to his account, it is fruit gathered to life eternal; and if, over and above this, he be instrumental to save the souls of others too, there is fruit gathered. Souls gathered to Christ are fruit, good fruit, the fruit that Christ seeks for (Rom. i. 13); it is gathered for Christ (Cant. viii. 11, 12); it is gathered to life eternal. This is the comfort of faithful ministers, that their work has a tendency to the eternal salvation of precious souls. [2.] They have joy: That he that sows and they that reap may rejoice together. The minister who is the happy instrument of beginning a good work is he that sows, as John Baptist; he that is employed to carry it on and perfect it is he that reaps: and both shall rejoice together. Note, First, Though God is to have all the glory of the success of the gospel, yet faithful ministers may themselves take the comfort of it. The reapers share in the joy of harvest, though the profits belong to the master, 1 Thess. ii. 19. Secondly, Those ministers who are variously gifted and employed should be so far from envying one another that they should rather mutually rejoice in each other's success and usefulness. Though all Christ's ministers are not alike serviceable, nor alike successful, yet, if they have obtained mercy of the Lord to be faithful, they shall all enter together into the joy of their Lord at last.

(3.) That it was easy work, and work that was half done to their hands by those that were gone before them: One soweth, and another reapeth, v. 37, 38. This sometimes denotes a grievous judgment upon him that sows, Mic. vi. 15; Deut. xxviii. 30, Thou shalt sow, and another shall reap; as Deut. vi. 11, Houses full of all good things, which thou filledst not. So here. Moses, and the prophets, and John Baptist, had paved the way to the gospel, had sown the good seed which the New-Testament ministers did in effect but gather the fruit of. I send you to reap that whereon you bestowed, in comparison, no labour. Isa. xl. 3-5. [1.] This intimates two things concerning the Old-Testament ministry:--First, That it was very much short of the New-Testament ministry. Moses and the prophets sowed, but they could not be said to reap, so little did they see of the fruit of their labours. Their writings have done much more good since they left us than ever their preaching did. Secondly, That it was very serviceable to the New-Testament ministry, and made way for it. The writings of the prophets, which were read in the synagogues every sabbath day, raised people's expectations of the Messiah, and so prepared them to bid him welcome. Had it not been for the seed sown by the prophets, this Samaritan woman could not have said, We know that Messias cometh. The writings of the Old Testament are in some respects more useful to us than they could be to those to whom they were first written, because better understood by the accomplishment of them. See 1 Pet. i. 12; Heb. iv. 2; Rom. xvi. 25, 26. [2.] This also intimates two things concerning the ministry of the apostles of Christ. First, That it was a fruitful ministry: they were reapers that gathered in a great harvest of souls to Jesus Christ, and did more in seven years towards the setting up of the kingdom of God among men than the prophets of the Old Testament had done in twice so many ages. Secondly, That it was much facilitated, especially among the Jews, to whom they were first sent, by the writings of the prophets. The prophets sowed in tears, crying out, We have laboured in vain; the apostles reaped in joy, saying, Thanks be to God, who always causeth us to triumph. Note, From the labours of ministers that are dead and gone much good fruit may be reaped by the people that survive them and the ministers that succeed them. John Baptist, and those that assisted him, had laboured, and the disciples of Christ entered into their labours, built upon their foundation, and reaped the fruit of what they sowed. See what reason we have to bless God for those that are gone before us, for their preaching and their writing, for what they did and suffered in their day, for we are entered into their labours; their studies and services have made our work the easier. And when the ancient and modern labourers, those that came into the vineyard at the third hour and those that came in at the eleventh, meet in the day of account, they will be so far from envying one another the honour of their respective services that both they that sowed and they that reaped shall rejoice together; and the great Lord of thee harvest shall have the glory of all.

IV. The good effect which this visit Christ made to the Samaritans (en passant) had upon them, and the fruit which was now presently gathered among them, v. 39-42. See what impressions were made on them,

1. By the woman's testimony concerning Christ; though a single testimony, and of one of no good report, and the testimony no more than this, He told me all that ever I did, yet it had a good influence upon many. One would have thought that his telling the woman of her secret sins would have made them afraid of coming to him, lest he should tell them also of their faults; but they will venture that rather than not be acquainted with one who they had reason to think was a prophet. And two things they were brought to:--

(1.) To credit Christ's word (v. 39): Many of the Samaritans of that city believed on him for the saying of the woman. So far they believed on him that they took him for a prophet, and were desirous to know the mind of God from him; this is favourably interpreted as believing on him. Now observe, [1.] Who they were that believed: Many of the Samaritans, who were not of the house of Israel. Their faith was not only an aggravation of the unbelief of the Jews, from whom better might have been expected, but an earnest of the faith of the Gentiles, who would welcome that which the Jews rejected. [2.] Upon what inducement they believed: For the saying of the woman. See here, First, How God is sometimes pleased to use very weak and unlikely instruments for the beginning and carrying on of a good work. A little maid directed a great prince to Elisha, 2 Kings v. 2. Secondly, How great a matter a little fire kindles. Our Saviour, by instructing one poor woman, spread instruction to a whole town. Let not ministers be either careless in their preaching, or discouraged in it, because their hearers are few and mean; for, by doing good to them, good may be conveyed to more, and those that are more considerable. If they teach every man his neighbour, and every man his brother, a great number may learn at second hand. Philip preached the gospel to a single gentleman in his chariot upon the road, and he not only received it himself, but carried it into his country, and propagated it there. Thirdly, See how good it is to speak experimentally of Christ and the things of God. This woman could say little of Christ, but what she did say she spoke feelingly: He told me all that ever I did. Those are most likely to do good that can tell what God has done for their souls, Ps. lxvi. 16.

(2.) They were brought to court his stay among them (v. 40): When they were come to him they besought him that he would tarry with them. Upon the woman's report, they believed him to be a prophet, and came to him; and, when they saw him, the meanness of his appearance and the manifest poverty of his outward condition did not lessen their esteem of him and expectations from him, but still they respected him as a prophet. Note, There is hope of those who are got over the vulgar prejudices that men have against true worth in a low estate. Blessed are they that are not offended in Christ at the first sight. So far were they from being offended in him that they begged he would tarry with them; [1.] That they might testify their respect to him, and treat him with the honour and kindness due to his character. God's prophets and ministers are welcome guests to all those who sincerely embrace the gospel; as to Lydia, Acts xvi. 15. [2.] That they might receive instruction from him. Those that are taught of God are truly desirous to learn more, and to be better acquainted with Christ. Many would have flocked to one that would tell them their fortune, but these flocked to one that would tell them their faults, tell them of their sin and duty. The historian seems to lay an emphasis upon their being Samaritans; as Luke x. 33; xvii. 16. The Samaritans had not that reputation for religion which the Jews had; yet the Jews, who saw Christ's miracles, drove him from them: while the Samaritans, who saw not his miracles, nor shared in his favours, invited him to them. The proof of the gospel's success is not always according to the probability, nor what is experienced according to what is expected either way. The Samaritans were taught by the custom of their country to be shy of conversation with the Jews. There were Samaritans that refused to let Christ go through their town (Luke ix. 53), but these begged him to tarry with them. Note, It adds much to the praise of our love to Christ and his word if it conquers the prejudices of education and custom, and sets light by the censures of men. Now we are told that Christ granted their request.

First, He abode there. Though it was a city of the Samaritans nearly adjoining to their temple, yet, when he was invited, he tarried there; though he was upon a journey, and had further to go, yet, when he had an opportunity of doing good, he abode there. That is no real hindrance which will further our account. Yet he abode there but two days, because he had other places to visit and other work to do, and those two days were as many as came to the share of this city, out of the few days of our Saviour's sojourning upon earth.

Secondly, We are told what impressions were made upon them by Christ's own word, and his personal converse with them (v. 41, 42); what he said and did there is not related, whether he healed their sick or no; but it is intimated, in the effect, that he said and did that which convinced them that he was the Christ; and the labours of a minister are best told by the good fruit of them. Their hearing of him had a good effect, but now their eyes saw him; and the effect was, 1. That their number grew (v. 41): Many more believed: many that would not be persuaded to go out of the town to him were yet wrought upon, when he came among them, to believe in him. Note, It is comfortable to see the number of believers; and sometimes the zeal and forwardness of some may be a means to provoke many, and to stir them up to a holy emulation, Rom. xi. 14. 2. That their faith grew. Those who had been wrought upon by the report of the woman now saw cause to say, Now we believe, not because of thy saying, v. 42. Here are three things in which their faith grew:-- (1.) In the matter of it, or that which they did believe. Upon the testimony of the woman, they believed him to be a prophet, or some extraordinary messenger from heaven; but now that they have conversed with him they believe that he is the Christ, the Anointed One, the very same that was promised to the fathers and expected by them, and that, being the Christ, he is the Saviour of the world; for the work to which he was anointed was to save his people from their sins. They believed him to be the Saviour not only of the Jews, but of the world, which they hoped would take them in, though Samaritans, for it was promised that he should be Salvation to the ends of the earth, Isa. xlix. 6. (2.) In the certainty of it; their faith now grew up to a full assurance: We know that this is indeed the Christ; alethos--truly; not a pretended Christ, but a real one; not a typical Saviour, as many under the Old Testament, but truly one. Such an assurance as this of divine truths is what we should labour after; not only, We think it probable, and are willing to suppose that Jesus may be the Christ, but, We know that he is indeed the Christ. (3.) In the ground of it, which was a kind of spiritual sensation and experience: Now we believe, not because of thy saying, for we have heard him ourselves. They had before believed for her saying, and it was well, it was a good step; but now they find further and much firmer footing for their faith: "Now we believe because we have heard him ourselves, and have heard such excellent and divine truths, accompanied with such commanding power and evidence, that we are abundantly satisfied and assured that this is the Christ." This is like what the queen of Sheba said of Solomon (1 Kings x. 6, 7): The one half was not told me. The Samaritans, who believed for the woman's saying, now gained further light; for to him that hath shall be given; he that is faithful in a little shall be trusted with more. In this instance we may see how faith comes by hearing. [1.] Faith comes to the birth by hearing the report of men. These Samaritans, for the sake of the woman's saying, believed so far as to come and see, to come and make trial. Thus the instructions of parents and preachers, and the testimony of the church and our experienced neighbours, recommend the doctrine of Christ to our acquaintance, and incline us to entertain it as highly probable. But, [2.] Faith comes to its growth, strength, and maturity, by hearing the testimony of Christ himself; and this goes further, and recommends his doctrine to our acceptance, and obliges us to believe it as undoubtedly certain. We were induced to look into the scriptures by the saying of those who told us that in them they had found eternal life; but when we ourselves have found it in them too, have experienced the enlightening, convincing, regenerating, sanctifying, comforting, power of the word, now we believe, not for their saying, but because we have searched them ourselves: and our faith stands not in the wisdom of men, but in the power of God, 1 Cor. ii. 5; 1 John v. 9, 10.
Adam Clarke: Commentary on the Bible - 1831
4:27: Came his disciples - From the town, whither they went to buy food, Joh 4:8.
Marveled that he talked with the woman - Because it was contrary to the custom of the eastern countries; and there are many canons, among the rabbins, against it. To the present time, if a man meet even his own wife in the street, he does not speak to her; and this is done to keep up the appearance of a chastity and temperance of which the eastern world knows nothing. They might wonder how a Samaritan, in whom they could expect no spirituality, could listen to the conversation of their Master, who never spake but about heavenly things.
Yet no man said, etc. - They were awed by his majesty, and knew that he must have sufficient reasons to induce him to act a part to which he was not at all accustomed. A great man has said, "Converse sparingly, if at all, with women; and never alone." Every minister of the Gospel will do well to attend to this advice.
Albert Barnes: Notes on the Bible - 1834
4:27: Upon this - At this time.
Marvelled - Wondered. They wondered because the Jews had no contact with the Samaritans, and they were surprised that Jesus was engaged with her in conversation.
Yet no man said - No one of the disciples. They had such respect and Rev_erence for him that they did not dare to ask him the reason of his conduct, or even to appear to reprove him. We should be confident that Jesus is right, even if we cannot fully understand all that he does.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:27: marvelled: Joh 4:9; Luk 7:39
John Gill
4:27 And upon this came his disciples,.... Just as he was saying the above words, and making himself known in this full manner, his disciples, who had been into the city to buy food, came up to them:
and marvelled that he talked with the woman; or with a woman; for, according to the Jewish canons, it was not judged decent, right, and proper, nor indeed lawful, to enter into a conversation, or hold any long discourse with a woman. Their rule is this,
"do not multiply discourse with a woman, with his wife they say, much less with his neighbour's wife: hence the wise men say, at whatsoever time a man multiplies discourse with a woman, he is the cause of evil to himself, and ceases from the words of the law, and at last shall go down into hell (q).''
And especially this was thought to be very unseemly in any public place, as in an inn, or in the street: hence that direction (r),
"let not a man talk with a woman in the streets, even with his wife; and there is no need to say with another man's wife.''
And particularly it was thought very unbecoming a religious man, a doctor, or scholar, or a disciple of a wise man so to do. This is one of the six things which are a reproach to a scholar, "to talk with a woman in the street" (s). And it is even said (t),
"let him not talk with a woman in the street, though she is his wife, or his sister, or his daughter.''
And besides, the disciples might marvel, not only that he talked with a woman, but that he should talk with that woman, who was a Samaritan; since the Jews had no familiar conversation with Samaritans, men or women: and the woman was as much astonished that Christ should have anything to say to her, and especially to ask a favour of her; for though they might, and did converse in a way of trade and business, yet did they not multiply discourse, or enter into a free conversation with one another: and it may be, that the disciples might overhear what he said to the woman, just as they came up; so that their astonishment was not merely at his talking with a woman, and with a Samaritan woman, but at what he said unto her, that he should so plainly tell her that he was the Messiah, when he so strictly charged them to tell no man.
Yet no man said; no, not Peter, as Nonnus observes, who was bold and forward to put and ask questions: "what seekest thou?" or inquirest of her about? is it food, or drink, or what? "or why talkest thou with her?" when it is not customary, seemly, and lawful. It may be considered, whether or no these two questions may not relate separately, the one to the woman, the other to Christ; as, the first,
what seekest thou? to the woman; and the sense be, that no man said to her, what do you want with our master? what are you inquiring about of him? what would you have of him? or what do you seek for from him? and the latter,
why talkest thou with her? peculiarly to Christ. The Arabic, Persic, and Ethiopic versions, and Beza's ancient copy indeed read, "no man said to him"; which confines both the questions to Christ. Now this shows the reverence the disciples had for Christ, and the great opinion they entertained of him, that whatever he did was well, and wisely done, though it might seem strange to them, and they could not account for it: however, they did not think that he, who was their Lord and master, was accountable to them for what he did; and they doubted not but he had good reasons for his conduct.
(q) Pirke Abot, c. 1. sect. 5. Abot R, Nathan, c. 7. fol. 3. 3. & Derech Eretz, fol. 17. 3. (r) Bemidbar Rabba, sect 10. fol. 200. 2. (s) T. Bab. Beracot, fol. 43. 2. (t) Maimon. Hilch. Dayot, c. 5. sect. 7.
John Wesley
4:27 His disciples marvelled that he talked with a woman - Which the Jewish rabbis reckoned scandalous for a man of distinction to do. They marvelled likewise at his talking with a woman of that nation, which was so peculiarly hateful to the Jews. Yet none said - To the woman, What seekest thou? - Or to Christ, Why talkest thou with her?
Robert Jamieson, A. R. Fausset and David Brown
4:27 marvelled that he talked with the woman--It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!
no man said . . . What? . . . Why?--awed by the spectacle, and thinking there must be something under it.
4:284:28: Եթո՛ղ կինն զսափորն իւր՝ եւ չոգաւ ՚ի քաղաքն, եւ ասէ ցմարդիկն.
28. Կինը թողեց իր սափորը եւ քաղաք գնաց ու ասաց մարդկանց.
28 Այն ատեն կինը ձգեց իր սափորը ու քաղաքը գնաց եւ ըսաւ քաղաքացիներուն.
Եթող կինն զսափորն իւր եւ չոգաւ ի քաղաքն, եւ ասէ ցմարդիկն:

4:28: Եթո՛ղ կինն զսափորն իւր՝ եւ չոգաւ ՚ի քաղաքն, եւ ասէ ցմարդիկն.
28. Կինը թողեց իր սափորը եւ քաղաք գնաց ու ասաց մարդկանց.
28 Այն ատեն կինը ձգեց իր սափորը ու քաղաքը գնաց եւ ըսաւ քաղաքացիներուն.
zohrab-1805▾ eastern-1994▾ western am▾
4:2828: Тогда женщина оставила водонос свой и пошла в город, и говорит людям:
4:28  ἀφῆκεν οὗν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις,
4:28. ἀφῆκεν (It-sent-off) οὖν (accordingly) τὴν (to-the-one) ὑδρίαν (to-a-watering-unto) αὐτῆς (of-it,"ἡ (the-one) γυνὴ (a-woman,"καὶ (and) ἀπῆλθεν (it-had-came-off) εἰς (into) τὴν (to-the-one) πόλιν (to-a-city) καὶ (and) λέγει (it-fortheth) τοῖς (unto-the-ones) ἀνθρώποις (unto-mankinds,"
4:28. reliquit ergo hydriam suam mulier et abiit in civitatem et dicit illis hominibusThe woman therefore left her waterpot and went her way into the city and saith to the men there:
28. So the woman left her waterpot, and went away into the city, and saith to the men,
4:28. And so the woman left behind her water jar and went into the city. And she said to the men there:
4:28. The woman then left her waterpot, and went her way into the city, and saith to the men,
The woman then left her waterpot, and went her way into the city, and saith to the men:

28: Тогда женщина оставила водонос свой и пошла в город, и говорит людям:
4:28  ἀφῆκεν οὗν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις,
4:28. reliquit ergo hydriam suam mulier et abiit in civitatem et dicit illis hominibus
The woman therefore left her waterpot and went her way into the city and saith to the men there:
4:28. And so the woman left behind her water jar and went into the city. And she said to the men there:
4:28. The woman then left her waterpot, and went her way into the city, and saith to the men,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:28: Left her waterpot - She was so penetrated with the great truths which Jesus had announced that she forgot her errand to the well, and returned to the city without the water for which she came out!
Albert Barnes: Notes on the Bible - 1834
4:28: Left her water-pot - Her mind was greatly excited. She was disturbed, and hastened to the city in great agitation to make this known. She seems to have been convinced that he was the Messiah, and went immediately to make it known to others. Our first business, when we have found the Saviour, should be to make him known also to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:28: Joh 4:7; Mat 28:8; Mar 16:8-10; Luk 24:9, Luk 24:33
John Gill
4:28 The woman then left her water pot,.... Her pail, or bucket, she brought with her to the well to draw water in: this she left, either for Christ and his disciples to make use of; or rather through forgetfulness, her mind being greatly impressed, and her thoughts much taken up with what Christ had said to her, and she being in haste to acquaint others with it: so the disciples left their nets, their business, their friends, and all for Christ; and so the saints are brought to quit their earthly and worldly things for the sake of Christ, and his Gospel. The Ethiopic version renders it, "she left her disputation": she left off discoursing with Christ upon the disciples coming to him.
And went her way into the city: the city of Sychar, to inform her friends, relations, and neighbours what she had met with: so Andrew and Philip, when they had found Christ themselves, acquaint others with it, and bring them to him; so Levi, the publican, being called himself by Christ, makes a feast for Christ, and invites many publicans and sinners to sit down with him, that they might know him as well as himself; so the Apostle Paul, when converted, expresses a great concern for his brethren and kinsmen according to the flesh; and such is the nature of true grace, that those that have it would have others partakers of it likewise:
and saith to the men. The Ethiopic version adds, "of her house"; no doubt the men of the place in general are meant; not only those of her family, but the inhabitants of the city. The Syriac version leaves out the words, "to the men". The Jews will not allow the Cuthites, or Samaritans, to be called "men"; this they peculiarly ascribe to priests, Levites, and Israelites (u).
(u) T. Bab. Yebamot, fol. 61. 1. & Tosephot in ib.
John Wesley
4:28 The woman left her water pot - Forgetting smaller things.
Robert Jamieson, A. R. Fausset and David Brown
4:28 left her water-pot--How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.
4:294:29: Եկայք տեսէ՛ք զայր մի որ ասա՛ց ինձ զամենայն՝ որ ինչ ի՛մ գործեալ է. մի՞թէ՝ նա՛ իցէ Քրիստոսն[1660]։ [1660] Ոսկան. Եկայք եւ տեսէք։
29. «Եկէք տեսէ՛ք մի մարդու, որ ինձ ասաց այն բոլորը, ինչ արել եմ. արդեօք նա՞ է Քրիստոսը»:
29 «Եկէ՛ք, տեսէ՛ք, մարդ մը՝ որ ըսաւ ինծի ամէն ինչ որ գործեր եմ. արդեօք անիկա՞ է Քրիստոսը»։
Եկայք տեսէք զայր մի որ ասաց ինձ զամենայն որ ինչ իմ գործեալ է. միթէ նա՞ իցէ Քրիստոսն:

4:29: Եկայք տեսէ՛ք զայր մի որ ասա՛ց ինձ զամենայն՝ որ ինչ ի՛մ գործեալ է. մի՞թէ՝ նա՛ իցէ Քրիստոսն[1660]։
[1660] Ոսկան. Եկայք եւ տեսէք։
29. «Եկէք տեսէ՛ք մի մարդու, որ ինձ ասաց այն բոլորը, ինչ արել եմ. արդեօք նա՞ է Քրիստոսը»:
29 «Եկէ՛ք, տեսէ՛ք, մարդ մը՝ որ ըսաւ ինծի ամէն ինչ որ գործեր եմ. արդեօք անիկա՞ է Քրիստոսը»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2929: пойдите, посмотрите Человека, Который сказал мне все, что я сделала: не Он ли Христос?
4:29  δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέν μοι πάντα ὅσα ἐποίησα· μήτι οὖτός ἐστιν ὁ χριστός;
4:29. Δεῦτε (Ye-should-hitherto,"ἴδετε (ye-should-have-had-seen) ἄνθρωπον (to-a-mankind) ὃς (which) εἶπέ (it-had-said) μοι (unto-me) πάντα ( to-all ) ἃ ( to-which ) ἐποίησα: (I-did-unto) μήτι (lest-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) χριστός; (Anointed?"
4:29. venite videte hominem qui dixit mihi omnia quaecumque feci numquid ipse est ChristusCome, and see a man who has told me all things whatsoever I have done. Is not he the Christ?
29. Come, see a man, which told me all things that I did: can this be the Christ?
4:29. “Come and see a man who has told me all the things that I have done. Is he not the Christ?”
4:29. Come, see a man, which told me all things that ever I did: is not this the Christ?
Come, see a man, which told me all things that ever I did: is not this the Christ:

29: пойдите, посмотрите Человека, Который сказал мне все, что я сделала: не Он ли Христос?
4:29  δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέν μοι πάντα ὅσα ἐποίησα· μήτι οὖτός ἐστιν ὁ χριστός;
4:29. venite videte hominem qui dixit mihi omnia quaecumque feci numquid ipse est Christus
Come, and see a man who has told me all things whatsoever I have done. Is not he the Christ?
4:29. “Come and see a man who has told me all the things that I have done. Is he not the Christ?”
4:29. Come, see a man, which told me all things that ever I did: is not this the Christ?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:29: All things that ever I did - The Jews believed that one essential characteristic of the Messiah would be, that he should be able to tell the secrets of all hearts. This they believed was predicted, Isa 11:2, Isa 11:3.
When the famous impostor Barchochab, who rose up under the empire of Adrian, about a hundred years after the incarnation, professed himself to be the Messiah, after having been deceived by him for two years, they at last thought of putting his divinity to proof on this ground: they brought before him persons whom he did not know, some of whom were very vicious, and others of a different character; they desired him to point out who were the righteous, and who were the wicked; which when he could not do, they rose up and put him to death. La Bible de Martin.
Albert Barnes: Notes on the Bible - 1834
4:29: Is not this the Christ? - Though she probably believed it, yet she proposed it modestly, lest she should appear to dictate in a case which was so important, and which demanded so much attention. The evidence on which she was satisfied that he was the Messiah was that he had told her all things that she had done - perhaps much more than is here recorded. The question which she submitted to them was whether this was not satisfactory proof that he was the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:29: Joh 4:17, Joh 4:18, Joh 4:25, Joh 1:41-49; Co1 14:24, Co1 14:25; Rev 22:17
John Gill
4:29 Come, see a man,.... An uncommon, an extraordinary man, a prophet, and, who himself says, he is the Messiah, who is now at Jacob's well; come, go along with me, and see him and converse with him, and judge for yourselves, who, and what he is: she does not say, "go and see"; for she proposed to go along with them herself, that she might have more conversation with him, and knowledge of him, and grace from him: so such that have tasted that the Lord is gracious, desire more grace from him, and communion with him.
Which told me all things that ever I did; the more remarkable things that had been done by her in the whole series of her life and conversation; referring more especially to the account he had given her of her having had five husbands, and what the man was she now lived with; when no doubt, all the transactions of her life were laid before her, and she had, at once, a view of all her iniquities; when her sins stared her in the face, and her conscience was filled with guilt and remorse, and her soul with shame and confusion; and so it is when Christ, by his Spirit, convinces of sin, of righteousness, and of judgment:
is not this the Christ? that was to come, has been promised and prophesied of, and we have expected, who is of quick understanding, and even God omniscient; surely this must be he, as he himself says he is.
John Wesley
4:29 A man who told me all things that ever I did - Our Lord had told her but a few things. But his words awakened her conscience, which soon told her all the rest. Is not this the Christ? - She does not doubt of it herself, but incites them to make the inquiry.
Robert Jamieson, A. R. Fausset and David Brown
4:29 is not this the Christ--The form of the question (in the Greek) is a distant, modest way of only half insinuating what it seemed hardly fitting for her to affirm; nor does she refer to what He said of Himself, but solely to His disclosure to her of the particulars of her own life.
4:304:30: Ելի՛ն ՚ի քաղաքէն՝ եւ գայի՛ն առ նա։
30. Նրանք ելան քաղաքից եւ գալիս էին նրա մօտ:
30 Անոնք քաղաքէն ելան ու անոր եկան։
Ելին ի քաղաքէն եւ գային առ նա:

4:30: Ելի՛ն ՚ի քաղաքէն՝ եւ գայի՛ն առ նա։
30. Նրանք ելան քաղաքից եւ գալիս էին նրա մօտ:
30 Անոնք քաղաքէն ելան ու անոր եկան։
zohrab-1805▾ eastern-1994▾ western am▾
4:3030: Они вышли из города и пошли к Нему.
4:30  ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν.
4:30. ἐξῆλθον (They-had-came-out) ἐκ (out) τῆς (of-the-one) πόλεως (of-a-city) καὶ (and) ἤρχοντο ( they-were-coming ) πρὸς (toward) αὐτόν. (to-it)
4:30. exierunt de civitate et veniebant ad eumThey went therefore out of the city and came unto him.
30. They went out of the city, and were coming to him.
4:30. Therefore, they went out of the city and came to him.
4:30. Then they went out of the city, and came unto him.
Then they went out of the city, and came unto him:

30: Они вышли из города и пошли к Нему.
4:30  ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν.
4:30. exierunt de civitate et veniebant ad eum
They went therefore out of the city and came unto him.
4:30. Therefore, they went out of the city and came to him.
4:30. Then they went out of the city, and came unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:30: They went out of the city - Such effect had the simple testimony of the woman on their minds.
And came unto him - Or, Were coming to him; for they did not reach him immediately; all that discourse between him and his disciples, mentioned Joh 4:31-39, inclusive, having taken place before the people of Sychar got to the well. See Joh 4:40.
Albert Barnes: Notes on the Bible - 1834
4:30: They went out of the city - The men of the city left it and went to Jesus, to hear and examine for themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:30: Isa 60:8; Mat 2:1-3, Mat 8:11, Mat 8:12, Mat 11:20-24, Mat 12:40-42, Mat 20:16; Luk 17:16-18; Act 8:5-8, Act 10:33, Act 13:42, Act 28:28; Rom 5:20
John Gill
4:30 Then they went out of the city,.... "The men", as the Syriac version expresses it; the inhabitants of Sychar left their business, and came out of the city:
and came unto him; to Christ, to see him, and converse with him, that they might know who he was: for though the woman had been a woman of ill fame, yet such was the account that she gave of Christ, and such power went along with her words, that what with the strangeness of the relation, and the curiosity with which they were led, and chiefly through the efficacy of divine grace, at least in many of them, they were moved to regard what she said, and to follow her directions and solicitations.
Robert Jamieson, A. R. Fausset and David Brown
4:30 Then they went out, &c.--How different from the Jews! and richly was their openness to conviction rewarded.
4:314:31: Եւ մինչչեւ՛ եկեալ էին նոքա, աղաչէի՛ն զնա աշակերտքն եւ ասէին. Ռա՛բբի՝ հա՛ց կեր։
31. Եւ մինչ նրանք դեռ չէին եկել, աշակերտներն աղաչում էին նրան ու ասում. «Ռաբբի՛, հա՛ց կեր»:
31 Այս միջոցին աշակերտները իրեն կ’աղաչէին ու կ’ըսէին. «Ռաբբի՛, հաց կեր»։
Եւ մինչչեւ եկեալ էին նոքա, աղաչէին զնա աշակերտքն եւ ասէին. Ռաբբի, հաց կեր:

4:31: Եւ մինչչեւ՛ եկեալ էին նոքա, աղաչէի՛ն զնա աշակերտքն եւ ասէին. Ռա՛բբի՝ հա՛ց կեր։
31. Եւ մինչ նրանք դեռ չէին եկել, աշակերտներն աղաչում էին նրան ու ասում. «Ռաբբի՛, հա՛ց կեր»:
31 Այս միջոցին աշակերտները իրեն կ’աղաչէին ու կ’ըսէին. «Ռաբբի՛, հաց կեր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3131: Между тем ученики просили Его, говоря: Равви! ешь.
4:31  ἐν τῶ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες, ῥαββί, φάγε.
4:31. Ἐν (In) τῷ (unto-the-one) μεταξὺ (with-together) ἠρώτων (they-were-entreating-unto) αὐτὸν (to-it,"οἱ (the-ones) μαθηταὶ (learners," λέγοντες ( forthing ,"Ῥαββεί, (Rabbei,"φάγε. (thou-should-have-had-devoured)
4:31. interea rogabant eum discipuli dicentes rabbi manducaIn the mean time, the disciples prayed him, saying: Rabbi, eat.
31. In the mean while the disciples prayed him, saying, Rabbi, eat.
4:31. Meanwhile, the disciples petitioned him, saying, “Rabbi, eat.”
4:31. In the mean while his disciples prayed him, saying, Master, eat.
In the mean while his disciples prayed him, saying, Master, eat:

31: Между тем ученики просили Его, говоря: Равви! ешь.
4:31  ἐν τῶ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες, ῥαββί, φάγε.
4:31. interea rogabant eum discipuli dicentes rabbi manduca
In the mean time, the disciples prayed him, saying: Rabbi, eat.
4:31. Meanwhile, the disciples petitioned him, saying, “Rabbi, eat.”
4:31. In the mean while his disciples prayed him, saying, Master, eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: - 33: На предложение учеников подкрепиться принесенною ими из города пищей Христос говорит, что у Него есть другая пища и эта пища состоит в том, что Он может творить волю Отца Своего и совершать или точнее - приводить к окончанию дело Отца (teleioun). Христос не хочет сказать этим, что Он не нуждается в обыкновенной пище: Он дает только понять, что, при известных обстоятельствах, совершение божественной воли есть для Него также средство, укрепляющее Его телесные силы и иногда заменяет для Него обыкновенную пищу.

Заметить нужно, что Христос рассматривает здесь Свою миссию как довершение того великого дела (ergon), которое давно уже начал Совершать в человечестве Отец небесный. Это Сам Отец подготовил самарянку и ее соплеменников к вере во Христа, это Он пробудил в душах этих полуязычников стремление узнать истину, и задачей Христа было только развить те зародыши, которые были вложены в сердца людей Богом.
Adam Clarke: Commentary on the Bible - 1831
4:31: Master, eat - They knew that he was greatly spent both with hunger and fatigue.
Albert Barnes: Notes on the Bible - 1834
4:31: Prayed him - Asked him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:31: Master: Gen 24:33; Act 16:30-34
John Gill
4:31 In the mean while,.... Whilst the woman was gone into the city, and had acquainted the inhabitants, that such a wonderful person was at Jacob's well, and invited them to come and see him:
his disciples prayed him, saying, master, eat; for they perceived a disinclination in him to food; and they knew that he was weary with his journey, and that it was the time of day, and high time, that he had had some food; and therefore out of great respect to him, and in concern for his health and welfare, they entreated him that he would take some food: so far was Christ from indulging his sensual appetite; and so little reason had the Scribes and Pharisees to traduce him as a wine bibber and glutton.
John Wesley
4:31 In the meantime - Before the people came.
Robert Jamieson, A. R. Fausset and David Brown
4:31 meantime--that is, while the woman was away.
Master, eat--Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.
4:324:32: Նա՝ ասէ ցնոսա. Ես՝ կերակո՛ւր ունիմ ուտել, զոր դուքն ո՛չ գիտէք։
32. Նա ասաց նրանց. «Ես ունեմ ուտելու կերակուր, որ դուք չգիտէք»:
32 Անիկա ըսաւ անոնց. «Ես կերակուր ունիմ ուտելու՝ որ դուք չէք գիտեր»։
Նա ասէ ցնոսա. Ես կերակուր ունիմ ուտել, զոր դուքն ոչ գիտէք:

4:32: Նա՝ ասէ ցնոսա. Ես՝ կերակո՛ւր ունիմ ուտել, զոր դուքն ո՛չ գիտէք։
32. Նա ասաց նրանց. «Ես ունեմ ուտելու կերակուր, որ դուք չգիտէք»:
32 Անիկա ըսաւ անոնց. «Ես կերակուր ունիմ ուտելու՝ որ դուք չէք գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3232: Но Он сказал им: у Меня есть пища, которой вы не знаете.
4:32  ὁ δὲ εἶπεν αὐτοῖς, ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε.
4:32. ὁ (The-one) δὲ (moreover) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἐγὼ (I) βρῶσιν (to-a-consuming) ἔχω (I-hold) φαγεῖν (to-have-had-devoured) ἣν (to-which) ὑμεῖς (ye) οὐκ (not) οἴδατε. (ye-had-come-to-see)
4:32. ille autem dixit eis ego cibum habeo manducare quem vos nescitisBut he said to them: I have meat to eat which you know not.
32. But he said unto them, I have meat to eat that ye know not.
4:32. But he said to them, “I have food to eat which you do not know.”
4:32. But he said unto them, I have meat to eat that ye know not of.
But he said unto them, I have meat to eat that ye know not of:

32: Но Он сказал им: у Меня есть пища, которой вы не знаете.
4:32  ὁ δὲ εἶπεν αὐτοῖς, ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε.
4:32. ille autem dixit eis ego cibum habeo manducare quem vos nescitis
But he said to them: I have meat to eat which you know not.
4:32. But he said to them, “I have food to eat which you do not know.”
4:32. But he said unto them, I have meat to eat that ye know not of.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:32: I have meat to eat that ye know not of - Our blessed Lord seizes every opportunity to raise the minds of his apostles to heavenly things, through the medium of earthly matters. Nor does he force these things into such service. Properly understood, earthly substances are the types, representatives, and shadows of heavenly things.
Albert Barnes: Notes on the Bible - 1834
4:32: I have meat to eat - See Joh 4:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:32: I have: Joh 4:34; Job 23:12; Psa 63:5, Psa 119:103; Pro 18:20; Isa 53:11; Jer 15:16; Act 20:35
that: Psa 25:14; Pro 14:10; Rev 2:17
Geneva 1599
4:32 (4) But he said unto them, I have meat to eat that ye know not of.
(4) We may have care of our bodies, but in such a way that we prefer willingly and freely the occasion which is offered us to enlarge the kingdom of God before all necessities of this life, whatever else they may be.
John Gill
4:32 But he said unto them,.... That is, "Jesus", as the Persic, or the Lord Jesus, as the Ethiopic versions express it:
I have meat to eat that ye know not of: meaning the conversion of the Samaritan woman, and of other Samaritans, who were flocking in great numbers to him, which he knew, though his disciples did not; and the harvest of souls he had a prospect of, see Jn 4:35, was as meat unto him, delightful and refreshing; and his mind and thoughts were so taken up with these things, that he had no inclination to any corporeal food.
Robert Jamieson, A. R. Fausset and David Brown
4:32 meat ye know not of--What spirituality of mind! "I have been eating all the while, and such food as ye dream not of." What can that be? they ask each other; have any supplies been brought Him in our absence? He knows what they are saying though He hears it not.
4:334:33: Ասէին աշակերտքն ընդ միմեանս. Մի՞թէ՝ եբե՛ր ինչ ոք դմա ուտել։
33. Աշակերտները իրար մէջ ասում էին՝ արդեօք մէկը դրան ուտելու բա՞ն է բերել:
33 Այն ատեն աշակերտները կ’ըսէին իրարու. «Արդեօք մէկը իրեն ուտելու բա՞ն մը բերաւ»։
Ասէին աշակերտքն ընդ միմեանս. Միթէ եբե՞ր ինչ ոք դմա ուտել:

4:33: Ասէին աշակերտքն ընդ միմեանս. Մի՞թէ՝ եբե՛ր ինչ ոք դմա ուտել։
33. Աշակերտները իրար մէջ ասում էին՝ արդեօք մէկը դրան ուտելու բա՞ն է բերել:
33 Այն ատեն աշակերտները կ’ըսէին իրարու. «Արդեօք մէկը իրեն ուտելու բա՞ն մը բերաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3333: Посему ученики говорили между собою: разве кто принес Ему есть?
4:33  ἔλεγον οὗν οἱ μαθηταὶ πρὸς ἀλλήλους, μή τις ἤνεγκεν αὐτῶ φαγεῖν;
4:33. ἔλεγον (They-were-forthing) οὖν (accordingly,"οἱ (the-ones) μαθηταὶ (learners,"πρὸς (toward) ἀλλήλους ( to-one-to-other ,"Μή (Lest) τις (a-one) ἤνεγκεν (it-beared) αὐτῷ (unto-it) φαγεῖν; (to-have-had-devoured?"
4:33. dicebant ergo discipuli ad invicem numquid aliquis adtulit ei manducareThe disciples therefore said one to another: Hath any man brought him to eat?
33. The disciples therefore said one to another, Hath any man brought him to eat?
4:33. Therefore, the disciples said to one another, “Could someone have brought him something to eat?”
4:33. Therefore said the disciples one to another, Hath any man brought him [ought] to eat?
Therefore said the disciples one to another, Hath any man brought him [ought] to eat:

33: Посему ученики говорили между собою: разве кто принес Ему есть?
4:33  ἔλεγον οὗν οἱ μαθηταὶ πρὸς ἀλλήλους, μή τις ἤνεγκεν αὐτῶ φαγεῖν;
4:33. dicebant ergo discipuli ad invicem numquid aliquis adtulit ei manducare
The disciples therefore said one to another: Hath any man brought him to eat?
4:33. Therefore, the disciples said to one another, “Could someone have brought him something to eat?”
4:33. Therefore said the disciples one to another, Hath any man brought him [ought] to eat?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:33: Hath any man brought him aught to eat? - Has he got food in any preternatural way? They could not help remembering the miraculous interventions of Divine providence in feeding Elijah by the ravens, at the brook Cherith, Kg1 17:4-6, and by the ministry of an angel, Kg1 19:5-8, and our Lord's preternatural repast in the wilderness, after his victory over Satan, Mat 4:11.
Albert Barnes: Notes on the Bible - 1834
4:33: Hath any man brought him ... - This is one of the many instances in which the disciples were slow to understand the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:33: Mat 16:6-11; Luk 9:45
John Gill
4:33 Therefore said the disciples one to another,.... Privately, among themselves, though in his hearing; at least he knew what they said by answer;
hath any man; or anyone, any angel from heaven, or any of the inhabitants of the city, or any man or woman, or this woman they had found him talking with:
brought him ought to eat? for they thought of nothing else but bodily food; just as when he cautioned them against the leaven of the Sadducees and Pharisees, they imagined he said it, because they had taken no bread; whereas he meant the doctrine of these persons: so dull of understanding spiritual things were the disciples themselves, that it is not so much to be wondered at that the Samaritan woman, whilst in her carnal state, when Christ spoke of living water, should understand him of material water, or spring water.
4:344:34: Ասէ ցնոսա Յիսուս. Իմ կերակուր ա՛յն է զի արարի՛ց զկամս այնորիկ որ առաքեացն զիս, եւ կատարեցի՛ց զգործն նորա[1661]։ [1661] Ոմանք. Զգործսն նորա։
34. Յիսուս նրանց ասաց. «Իմ կերակուրն այն է, որ կամքը կատարեմ նրա՛, ով ինձ ուղարկել է, եւ կատարեմ նրա գործը:
34 Յիսուս ըսաւ անոնց. «Իմ կերակուրս այն է, որ ես զիս ղրկողին կամքը ընեմ եւ անոր գործը կատարեմ։
Ասէ ցնոսա Յիսուս. Իմ կերակուր այն է` զի արարից զկամս այնորիկ որ առաքեացն զիս, եւ կատարեցից զգործն նորա:

4:34: Ասէ ցնոսա Յիսուս. Իմ կերակուր ա՛յն է զի արարի՛ց զկամս այնորիկ որ առաքեացն զիս, եւ կատարեցի՛ց զգործն նորա[1661]։
[1661] Ոմանք. Զգործսն նորա։
34. Յիսուս նրանց ասաց. «Իմ կերակուրն այն է, որ կամքը կատարեմ նրա՛, ով ինձ ուղարկել է, եւ կատարեմ նրա գործը:
34 Յիսուս ըսաւ անոնց. «Իմ կերակուրս այն է, որ ես զիս ղրկողին կամքը ընեմ եւ անոր գործը կատարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:3434: Иисус говорит им: Моя пища есть творить волю Пославшего Меня и совершить дело Его.
4:34  λέγει αὐτοῖς ὁ ἰησοῦς, ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον.
4:34. λέγει (It-fortheth) αὐτοῖς (unto-them,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἐμὸν (Mine) βρῶμά (a-consuming-to) ἐστιν (it-be) ἵνα (so) ποιήσω (I-might-have-done-unto) τὸ (to-the-one) θέλημα (to-a-determining-to) τοῦ (of-the-one) πέμψαντός (of-having-dispatched) με (to-me) καὶ (and) τελειώσω (I-might-have-en-finish-belonged) αὐτοῦ (of-it) τὸ (to-the-one) ἔργον. (to-a-work)
4:34. dicit eis Iesus meus cibus est ut faciam voluntatem eius qui misit me ut perficiam opus eiusJesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work.
34. Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his work.
4:34. Jesus said to them: “My food is to do the will of the One who sent me, so that I may perfect his work.
4:34. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work:

34: Иисус говорит им: Моя пища есть творить волю Пославшего Меня и совершить дело Его.
4:34  λέγει αὐτοῖς ὁ ἰησοῦς, ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον.
4:34. dicit eis Iesus meus cibus est ut faciam voluntatem eius qui misit me ut perficiam opus eius
Jesus saith to them: My meat is to do the will of him that sent me, that I may perfect his work.
4:34. Jesus said to them: “My food is to do the will of the One who sent me, so that I may perfect his work.
4:34. Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:34: My meat is to do the will of him that sent me - In these words, our blessed Lord teaches a lesson of zeal and earnestness to his apostles, and to all their successors in the Christian ministry. Let the salvation of souls lie nearer your heart than life itself. Let eating and drinking, labor and rest, reading, thinking, study, prayer, and all things, be directed to the accomplishment of this great work. Ministers of Jesus! imitate your Lord! Souls are perishing for lack of knowledge - God has given you the key of the kingdom, the knowledge of his word - O open unto them the gate of life! They are dropping by thousands into hell! O pluck the brands out of the burning!
Albert Barnes: Notes on the Bible - 1834
4:34: My meat ... - Jesus here explains what he said in Joh 4:32. His great object - the great design of his life - was to do the will of God. He came to that place weary and thirsty, and at the usual time of meals, probably hungry; yet an opportunity of doing good presented itself, and he forgot his fatigue and hunger, and found comfort and joy in doing good - in seeking to save a soul. This one great object absorbed all his powers, and made him forget his weariness and the wants of nature. The mind may be so absorbed in doing the will of God as to forget all other things. Intent on this, we may rise above fatigue, and hardship, and want, and bear all with pleasure in seeing the work of God advance. See Job 23:12; "I have esteemed the words of his mouth more than my necesary food." We may learn, also, that the main business of life is not to avoid fatigue or to seek the supply of our temporal wants, but to do the will of God. The mere supply of our temporal necessities, though most people make it an object of their chief solicitude, is a small consideration in the sight of him who has just views of the great design of human life.
The will of him that sent me - The will of God in regard to the salvation of men. See Joh 6:38.
To finish his work - To "complete" or fully to do the work which he has commanded in regard to the salvation of men. It is his work to provide salvation, and his to redeem, and his to apply the salvation to the heart. Jesus came to do it by teaching, by his example, and by his death as an expiation for sin. And he shows us that "we" should be diligent. If he was so diligent for our welfare, if he bore fatigue and want to benefit us, then we should be diligent, also, in regard to our own salvation, and also in seeking the salvation of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:34: My meat: Joh 4:32, Joh 6:33, Joh 6:38; Job 23:12; Psa 40:8; Isa 61:1-3; Luk 15:4-6, Luk 15:10, Luk 19:10; Act 20:35
and: Joh 5:36, Joh 17:4, Joh 19:30; Heb 12:2
John Gill
4:34 Jesus saith unto them,.... His disciples:
my meat is to do the will of him that sent me. The Ethiopic version reads, "of my Father that sent me", and who is undoubtedly intended. Now as food is pleasant, and delightful, and refreshing to the body of man, so doing the will of God was as delightful and refreshing to the soul of Christ: he took as much pleasure in it, as an hungry man does in eating and drinking. One part of the will of God was to assume human nature; this he had done, and with delight and pleasure: another part of it was to fulfil the law; and this was in his heart, and was his delight, and he was now doing it: and another branch of it was to suffer and die, in the room and stead of his people; and as disagreeable as this was in itself to the human nature, yet he cheerfully agreed to it; and was sometimes, as it were, impatient till it was accomplished; and he voluntarily became obedient to it: no man could, with greater eagerness, fall to eating, when hungry, than Christ went about his Father's will and work, even that which was most ungrateful to him, as man.
And to finish his work; one part of which was to preach the Gospel, and for, which he was anointed and sent; and which he did with great assiduity and constancy: and another part of it was the conversion of sinners by it, whom he was sent to call, and with whom he delighted to be; and was the work he was now about, and took the pleasure in, the text expresses: and beside these miracles were works his Father gave him to finish; such as healing diseases, and dispossessing of devils, and which he went about doing continually, with great delight: but the chief, work of all is, that of redemption and salvation of his chosen ones: this was a work his Father called him to, and sent him into this world to perform, which he gave unto him, and Christ accepted of, and agreed to do; and though it was a very toilsome and laborious one, there being a righteous law to be fulfilled, justice to be satisfied, the sins of all his people to bear, as well as the wrath of God, and the curse of the law, and numerous enemies to grapple with, and an accursed death to undergo; yet with pleasure he performed this: for the joy of his Father's will, accomplishing his counsels and covenant, and his own engagements, and procuring the salvation of his people, he endured the cross patiently, and despised the shame of it. The whole of the and work of God was done by him, just as the Lord commanded it; exactly, according to the pattern given him, with all faithfulness and integrity; with the most consummate wisdom and prudence; with all application, diligence, and constancy, and so as to finish it, and that without the help of any other; and in such a manner that nothing can be added to it to make it more perfect, or that it can be undone again by men or devils: and that the doing and finishing of this were his meat, or as delightful and refreshing to him as meat is to the body, appears from his ready and cheerful engaging in it in eternity; from his early and industrious entrance on it in time; from his constancy in it, when he had begun, insomuch that nothing could deter him from it; nor did he sink and fail under it, nor left it till he had finished it.
John Wesley
4:34 My meat - That which satisfies the strongest appetite of my soul.
Robert Jamieson, A. R. Fausset and David Brown
4:34 My meat is, &c.--"A Servant here to fulfil a prescribed work, to do and to finish, that is 'meat' to Me; and of this, while you were away, I have had My fill." And of what does He speak thus? Of the condescension, pity, patience, wisdom He had been laying out upon one soul--a very humble woman, and in some respects repulsive too! But He had gained her, and through her was going to gain more, and lay perhaps the foundations of a great work in the country of Samaria; and this filled His whole soul and raised Him above the sense of natural hunger (Mt 4:4).
4:354:35: Ո՞չ դուք ասէք՝ եթէ ա՛յլ եւս չո՛րք ամիսք են՝ եւ հո՛ւնձք գան. ահաւասիկ ես՝ ասե՛մ ձեզ. Ամբարձէք զա՛չս ձեր, եւ տեսէ՛ք զարտորայն, զի սպիտակացեա՛լ են՝ եւ ՚ի հո՛ւնձս հասեալ[1662]։ [1662] Ոմանք. Եւ տեսէ՛ք զարտորայսն, զի։
35. Չէ՞ որ դուք էք ասում, թէ չորս ամիս եւս կայ, որ հունձը գայ. ահա ես ձեզ ասում եմ. բարձրացրէ՛ք ձեր աչքերը եւ տեսէ՛ք արտերը, որ սպիտակել են եւ հասել հնձի համար:
35 Չէ՞ որ դուք կ’ըսէք թէ տակաւին չորս ամիս կայ հունձքի։ Ահա ես ձեզի կ’ըսեմ. ‘Աչքերնիդ վերցուցէ՛ք ու արտերուն նայեցէ՛ք։ Արդէն ճերմկած ու հնձուելու պատրաստ են’։
Ո՞չ դուք ասէք եթէ` Այլ եւս չորք ամիսք են, եւ հունձք գան. ահաւասիկ ես ասեմ ձեզ. Ամբարձէք զաչս ձեր եւ տեսէք զարտորայսն, զի սպիտակացեալ են եւ ի հունձս հասեալ:

4:35: Ո՞չ դուք ասէք՝ եթէ ա՛յլ եւս չո՛րք ամիսք են՝ եւ հո՛ւնձք գան. ահաւասիկ ես՝ ասե՛մ ձեզ. Ամբարձէք զա՛չս ձեր, եւ տեսէ՛ք զարտորայն, զի սպիտակացեա՛լ են՝ եւ ՚ի հո՛ւնձս հասեալ[1662]։
[1662] Ոմանք. Եւ տեսէ՛ք զարտորայսն, զի։
35. Չէ՞ որ դուք էք ասում, թէ չորս ամիս եւս կայ, որ հունձը գայ. ահա ես ձեզ ասում եմ. բարձրացրէ՛ք ձեր աչքերը եւ տեսէ՛ք արտերը, որ սպիտակել են եւ հասել հնձի համար:
35 Չէ՞ որ դուք կ’ըսէք թէ տակաւին չորս ամիս կայ հունձքի։ Ահա ես ձեզի կ’ըսեմ. ‘Աչքերնիդ վերցուցէ՛ք ու արտերուն նայեցէ՛ք։ Արդէն ճերմկած ու հնձուելու պատրաստ են’։
zohrab-1805▾ eastern-1994▾ western am▾
4:3535: Не говорите ли вы, что еще четыре месяца, и наступит жатва? А Я говорю вам: возведите очи ваши и посмотрите на нивы, как они побелели и поспели к жатве.
4:35  οὐχ ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμόν. ἤδη
4:35. οὐχ (Not) ὑμεῖς (ye) λέγετε (ye-forth) ὅτι (to-which-a-one,"Ἔτι (If-to-a-one) τετράμηνός (four-monthed) ἐστιν (it-be) καὶ (and) ὁ (the-one) θερισμὸς (a-summering-of) ἔρχεται ; ( it-cometh ?" ἰδοὺ ( Thou-should-have-had-seen ,"λέγω (I-forth) ὑμῖν, (unto-ye,"ἐπάρατε (ye-should-have-lifted-upon) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) ὑμῶν (of-ye) καὶ (and) θεάσασθε ( ye-should-have-perceived-unto ) τὰς (to-the-ones) χώρας (to-spaces) ὅτι (to-which-a-one) λευκαί ( white ) εἰσιν (they-be) πρὸς (toward) θερισμόν: (to-a-summering-of) ἤδη (which-then)
4:35. nonne vos dicitis quod adhuc quattuor menses sunt et messis venit ecce dico vobis levate oculos vestros et videte regiones quia albae sunt iam ad messemDo not you say: There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries. For they are white already to harvest.
35. Say not ye, There are yet four months, and cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest.
4:35. Do you not say, ‘There are still four months, and then the harvest arrives?’ Behold, I say to you: Lift up your eyes and look at the countryside; for it is already ripe for the harvest.
4:35. Say 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.
Say 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:

35: Не говорите ли вы, что еще четыре месяца, и наступит жатва? А Я говорю вам: возведите очи ваши и посмотрите на нивы, как они побелели и поспели к жатве.
4:35  οὐχ ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμόν. ἤδη
4:35. nonne vos dicitis quod adhuc quattuor menses sunt et messis venit ecce dico vobis levate oculos vestros et videte regiones quia albae sunt iam ad messem
Do not you say: There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries. For they are white already to harvest.
4:35. Do you not say, ‘There are still four months, and then the harvest arrives?’ Behold, I say to you: Lift up your eyes and look at the countryside; for it is already ripe for the harvest.
4:35. Say 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Христос хочет внушить и ученикам Своим большую скромность в понимании своего назначения. Он и делает это в образной форме. Так как разговор шел о пище и, в частности, о хлебе, который, конечно, принесли с собою из города ученики, то Христос естественно обращается мыслью к полям, на которых вырос хлеб. Колодец, около которого сидел Христос, находился на некоторой возвышенности, откуда были видны поля, принадлежавшие жителям Сихаря. "Вы говорите - так можно передать образное изречение Христа - что до жатвы остается еще целых четыре месяца, и это совершенно правильно. Но есть другая жатва, для нас более важная - это обращение душ, и вот эта жатва здесь, в Самарии, должна начаться сейчас, потому что нивы уже побелели - хлеб духовный уже поспел". От видимого Христос обращает взоры учеников Своих к невидимому. Впрочем, можно предполагать, что уже тогда из города стали направляться к колодцу, руководимые самарянкой, ее сограждане (ср. ст. 30) и на них-то Христос мог показывать ученикам Своим, говоря: "возведите очи ваши".

Заметить нужно, что на основании этого стиха можно приблизительно определить время общественной деятельности Христа в границах Иудеи. Христос говорит, что до жатвы остается еще четыре месяца, а жатва в Палестине начиналась обыкновенно с 16-го Нисана и продолжалась до праздника 50-цы, т. е. до месяца Сивана (по нашему с 1-го апреля до 20-го мая). Жатва пшеницы, в частности, начиналась двумя неделями позже, т. е. 15-го апреля. Если поля самарян были засеяны пшеницей, что очень вероятно, то ясно, что Христос был в Самарии в начале января или даже в конце декабря, до этого же с Пасхи прошло восемь месяцев слишком. Весь этот период времени в восемь с лишком месяцев Христос и провел в Иудее.
Adam Clarke: Commentary on the Bible - 1831
4:35: There are yet four months, and then cometh harvest? - In Palestine, the harvest did not begin till after the passover, which was fixed on the 14th of the month Nisan, which answers to our March, and sometimes extends into April. The barley harvest was the first; after that the wheat; and both were finished by Pentecost. For, in the feast of Pentecost, the first fruits of all the harvest were carried to the temple, and waved before the Lord. See Lev 23:11. The four months, of which our Lord speaks here, must be computed, according to M. Toynard, from Shebat, which was the eleventh month of the sacred year, and which commenced that year on the 13th of January: from that, till the beginning of the wheat harvest, which began about a month after the passover, there were exactly four months. The passover was that year on the 15th of Nisan, or March 28; and Pentecost took place on the 17th of May. We may therefore suppose that it was about the 13th of January, or beginning of the month Shebat, that John the Baptist was cast into prison, and that Christ retired into Galilee. The fixing of this epoch is of considerable importance. See Calmet's Com. on this place.
The following method of dividing the seasons among the Jews is thus stated in Bava Metsia, fol. 106. "Half Tisri, all Marheshvan, and half Cisleu, is זרע zera. Seed-Time. Half Cisleu, whole Tebeth, and half Shebat, is חורף choreph, Winter. Half Shebat, whole Adar, and half Nisan, is קור kor, the Winter Solstice. Half Nisan, all Ijar, and half Sivan, is קציר katsir, Harvest. Half Sivan, all Tammuz, and half Ab, is קייץ kyits, Summer. Half Ab, all Elul, and half Tisri, is חום chum, the great Heat." The Jews sowed wheat and spelt in Tisri and Marheshvan; and barley in Shebat and Adar. Now let us reckon τετραμηνον, the four months, backwards, from the beginning of the barley harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the beginning of our December, whence it will be easy to conjecture what feast that was, mentioned Joh 5:1, viz. the passover. See Lightfoot; and see the note on Joh 5:1.
After all that learned men have said on this passage, it does not appear that our Lord meant any thing by it more than an illustration of his present subject. Though there were ordinarily four months from seed-time to harvest, and that a man, after he had sowed his seed, must wait patiently till the regular and natural harvest came, yet it was not the case now: the seed of life which he had sown but a few hours ago had already brought forth much fruit; therefore he says, Lift up your eyes, and look on the fields, over which it is likely the Samaritans were then coming in troops, guided by the woman who had already received the light of the Gospel of peace.
The fields - are white already to harvest - Multitudes of Samaritans are coming to believe on me, and to be saved unto eternal life. Probably they had a kind of white raiment.
Albert Barnes: Notes on the Bible - 1834
4:35: Say not ye - This seems to have been a proverb. Ye say - that is, men say.
Four months and ... - The common time from sowing the seed to the harvest, in Judea, was about "four months." The meaning of this passage may be thus expressed: "The husbandman, when he sows his seed, is compelled to wait a considerable period before it produces a crop. He is encouraged in sowing it; he expects fruit; his labor is lightened by that expectation; but it is not "immediate" - it is remote. But it is not so with my preaching. The seed has already sprung up. Scarce was it sown before it produced an abundant harvest. The gospel was just preached to a woman, and see how many of the Samaritans come to hear it also. There is therefore more encouragement to labor in this field than the farmer has to sow his grain."
Lift up your eyes - See the Samaritans coming to hear the gospel.
They are white - Grain, when ripe, turns from a green to a yellow or light color, indicating that it is time to reap it. So here were indications that the gospel was effectual, and that the harvest was to be gathered in. Hence, we may learn:
1. that there is as much encouragement to attempt to save souls as the farmer has to raise a crop.
2. that the gospel is fitted to make an immediate impression on the minds of men. We are to expect that it will. We are not to wait to some future period, as if we could not expect immediate results. This wicked and ignorant people - little likely, apparently, to be affected - turned to God, heard the voice of the Saviour, and came in multitudes to him.
3. We are to expect Rev_ivals of religion. Here was one instance of it under the Saviour's own preaching. Multitudes were excited, moved, and came to learn the way of life.
4. We know not how much good may be done by conversation with even a single individual. This conversation with a woman resulted in a deep interest felt throughout the city, and in the conversion of many of them to God. So, a single individual may often be the means, in the hand of God, of leading many to the cross of Jesus.
5. What evils may follow from neglecting to do our duty! How easily might Jesus have alleged, if he had been like many of his professed disciples, that he was weary, that he was hungry, that it was esteemed improper to converse with a woman alone, that she was an abandoned character, and there could be little hope of doing her good! How many consciences of ministers and Christians would have been satisfied with reasoning like this? Yet Jesus, in spite of his fatigue and thirst, and all the difficulties of the case, seriously set about seeking the conversion of this woman. And behold what a glorious result! The city was moved, and a great harvest was found ready to be gathered in! "Let us not be weary in well-doing, for in due season we shall reap if we faint not."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:35: for: Joh 4:30; Mat 9:37, Mat 9:38; Luk 10:3
Geneva 1599
4:35 (5) Say 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.
(5) When the spiritual corn is ripe, we must not linger, for so the children of this world would condemn us.
John Gill
4:35 Say not ye, there are yet four months,.... Our Lord had been in Jerusalem and Judea, about eight months from the last passover, and there remained four more to the next passover:
and then cometh harvest? barley harvest, which began at that time. Now as the passover was in the middle of the month Nisan, which was about the latter end of our March; reckoning four months back from thence shows, that it was about the latter end of our November, or beginning of December, that Christ was in Samaria, and at Jacob's well. Some think, that this does not refer to the then present time, as if there were so many months from thence to the next harvest, but to a common way of speaking, that there were four months from seed time to harvest; during which time there was a comfortable hope, and longing expectation of it: but this will, by no means, agree either with the wheat or barley harvest. The wheat was sown before this time, and the barley a good while after.
"Half Tisri, Marcheshvan, and half Cisleu, were, seed time (w)''
The earliest they sowed their wheat was in Tisri, which answers to our September and October; i.e. to half one, and half the other. The month of Marcheshvan, which answers to October and November, was the principal month for sowing it (x): hence that paraphrase on Eccles 11:2,
"give a good part of thy seed to thy field in Tisri, and do not refrain from sowing even in Cisleu.''
As for the barley, that was sown in the months of Shebet and Adar, and usually in the latter (y); the former of which answers to January and February, and the latter to February and March. And we read (z) of their sowing seventy days before the passover, which was within six weeks of the beginning of barley harvest.
Behold, I say unto you, lift up your eyes, and look on the fields: pointing to the lands which lay near the city of Sychar:
for they are white already to harvest; alluding to the corn fields, which, when ripe, and near harvest, look white: hence we read (a) of , "the white field": which the Jews say is a field sown with wheat or barley, and so called to distinguish it from a field planted with trees; though it may be rather, that it is so called from its white look when ripe. So the three Targums paraphrase Gen 49:12,
"his hills (his valleys, or fields, as Onkelos) "are white" with corn, and flocks of sheep.''
Christ here speaks not literally; for the fields could not be white at such a distance from harvest; but spiritually, of a harvest of souls; and has regard to the large number of Samaritans that were just now coming out of the city, and were within sight, and covered the adjacent fields: and these he calls upon his disciples to lift up their eyes and behold; and suggests to them, that it was not a time for eating and drinking, but for working, since here was such a number of souls to be gathered in: and thus as from corporeal food he proceeded to treat of spiritual food; so from a literal harvest he goes on to speak of a spiritual one, and encourages his disciples to labour in it, by the following arguments.
(w) T. Bab. Bava Metzia, fol. 106. 2. (x) Gloss in T. Bab. Roshhashana, fol. 16. 1. (y) Gloss in Bava Metzia & in Roshhashana ib. (z) Misn. Menachot, c. 8. sect. 2. (a) Misn. Sheviith, c. 2. sect. 1. & Moed Katon, c. 1. sect. 4.
John Wesley
4:35 The fields are white already - As if he had said, The spiritual harvest is ripe already. The Samaritans, ripe for the Gospel, covered the ground round about them.
Robert Jamieson, A. R. Fausset and David Brown
4:35 yet four months, and then harvest--that is, "In current speech, ye say thus at this season; but lift up your eyes and look upon those fields in the light of another husbandry, for lo! in that sense, they are even now white to harvest, ready for the sickle." The simple beauty of this language is only surpassed by the glow of holy emotion in the Redeemer's own soul which it expresses. It refers to the ripeness of these Sycharites for accession to Him, and the joy of this great Lord of the reapers over the anticipated ingathering. Oh, could we but so, "lift up our eyes and look" upon many fields abroad and at home, which to dull sense appear unpromising, as He beheld those of Samaria, what movements, as yet scarce in embryo, and accessions to Christ, as yet seemingly far distant, might we not discern as quite near at hand, and thus, amidst difficulties and discouragements too much for nature to sustain, be cheered--as our Lord Himself was in circumstances far more overwhelming--with "songs in the night!"
4:364:36: Եւ որ հնձէն՝ վա՛րձս առնու, եւ ժողովէ զպտուղ ՚ի կեանսն յաւիտենականս. զի որ սերմանէն՝ եւ որ հնձէ, հասարակա՛ց ցնծասցեն[1663]։ [1663] Բազումք. Հասարակ ցնծասցեն։ Ուր օրինակ մի. Հաւասար ցնծ՛՛։
36. Եւ ով հնձում է, վարձ է ստանում ու յաւիտենական կեանքի համար պտուղ է կուտակում, որպէսզի սերմանողն ու հնձողը հաւասարապէս ցնծան:
36 Ան որ կը հնձէ՝ վարձք կ’առնէ ու յաւիտենական կեանքի համար պտուղ կը ժողվէ, որպէս զի սերմանողը ու հնձողը մէկտեղ ուրախանան։
Եւ որ հնձէն` վարձս առնու, եւ ժողովէ զպտուղ ի կեանսն յաւիտենականս. զի որ սերմանէն եւ որ հնձէ` հասարակ ցնծասցեն:

4:36: Եւ որ հնձէն՝ վա՛րձս առնու, եւ ժողովէ զպտուղ ՚ի կեանսն յաւիտենականս. զի որ սերմանէն՝ եւ որ հնձէ, հասարակա՛ց ցնծասցեն[1663]։
[1663] Բազումք. Հասարակ ցնծասցեն։ Ուր օրինակ մի. Հաւասար ցնծ՛՛։
36. Եւ ով հնձում է, վարձ է ստանում ու յաւիտենական կեանքի համար պտուղ է կուտակում, որպէսզի սերմանողն ու հնձողը հաւասարապէս ցնծան:
36 Ան որ կը հնձէ՝ վարձք կ’առնէ ու յաւիտենական կեանքի համար պտուղ կը ժողվէ, որպէս զի սերմանողը ու հնձողը մէկտեղ ուրախանան։
zohrab-1805▾ eastern-1994▾ western am▾
4:3636: Жнущий получает награду и собирает плод в жизнь вечную, так что и сеющий и жнущий вместе радоваться будут,
4:36  ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.
4:36. ὁ (the-one) θερίζων (summering-to) μισθὸν (to-a-pay) λαμβάνει (it-taketh) καὶ (and) συνάγει (it-leadeth-together) καρπὸν (to-a-fruit) εἰς (into) ζωὴν (to-a-lifing) αἰώνιον, (to-aged-belonged,"ἵνα (so) ὁ (the-one) σπείρων (whorling) ὁμοῦ (of-alonged) χαίρῃ (it-might-joy) καὶ (and) ὁ (the-one) θερίζων. (summering-to)
4:36. et qui metit mercedem accipit et congregat fructum in vitam aeternam ut et qui seminat simul gaudeat et qui metitAnd he that reapeth receiveth wages and gathereth fruit unto life everlasting: that both he that soweth and he that reapeth may rejoice together.
36. He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together.
4:36. For he who reaps, receives wages and gathers fruit unto eternal life, so that both he who sows and he who reaps may rejoice together.
4:36. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together:

36: Жнущий получает награду и собирает плод в жизнь вечную, так что и сеющий и жнущий вместе радоваться будут,
4:36  ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.
4:36. et qui metit mercedem accipit et congregat fructum in vitam aeternam ut et qui seminat simul gaudeat et qui metit
And he that reapeth receiveth wages and gathereth fruit unto life everlasting: that both he that soweth and he that reapeth may rejoice together.
4:36. For he who reaps, receives wages and gathers fruit unto eternal life, so that both he who sows and he who reaps may rejoice together.
4:36. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Между тем как ученики Христа в лучшем случае могли сравнить религиозное состояние самарян только с зелеными еще нивами, которым еще долго оставалось до жатвы, Христос говорит им, что уже теперь (частица hdh, оставшаяся без перевода в русском тексте и неправильно отнесенная в славянском переводе к концу 35-го стиха, должна стоять в начале стиха 36-го см. Тишендорфа 8-е изд.), - а не через четыре месяца или спустя столетия - жнущий получает награду и собирает плод в вечную жизнь, а это ведет к тому, что сеющий и жнущий радуются вместе. "Жизнь вечная" здесь представляется областью, куда поступает духовная жатва - все эти спасаемые Христом души. Так сжинаемый хлеб поступает в житницу (ср. Мф. 3:12). Ученики Христа должны понять, что жители Сихаря являются уже вполне поспевшею пшеницею, которую теперь надо жать. Самая эта жатва есть награда тому, кто жил, потому что он получает ее не только по мере своих собственных трудов, но и как результат трудов того, кто сеял эту пшеницу. В этой духовной жатве, однако, есть нечто непохожее на то, что бывает при жатве обыкновенной. Радуется не только духовный жнец, но и духовный сеятель.
Adam Clarke: Commentary on the Bible - 1831
4:36: And he that reapeth receiveth wages - Or, And already the reaper receiveth wages. By making the word ηδη, already, the beginning of this verse, on the authority of some excellent MSS. and versions, a more consistent sense is obtained than from the common arrangement, where ηδη terminates the preceding verse.
Already the heavenly sower, Jesus Christ, becomes the reaper of the produce of the seed which he had so lately sown; and receives the wages which he desired, the high gratification of saving immortal souls; and gathers in his fruit unto eternal life. So the sower and the reaper, who are here one and the same person, rejoiced together, having seen the seed time and the harvest take place on the same day. The sower had not time to leave the field which he had sown, till it was full time to gather in the harvest!
Albert Barnes: Notes on the Bible - 1834
4:36: He that reapeth - He that gathers the harvest, or he who so preaches that souls are converted to Christ.
Receiveth wages - The laborer in the harvest receives his hire. Jesus says it shall be thus with those who labor in the ministry - he will not suffer them to go unrewarded. See Dan 12:3; Mat 19:28.
Gathereth fruit unto life eternal - Converts souls, who shall inherit eternal life. The harvest is not temporary, like gathering grain, but shall result in eternal life.
That both he that soweth ... - It is a united work. It matters little whether we sow the seed or whether we reap the harvest. It is part of the same work, and whatever part we may do, we should rejoice. God gives the increase, while Paul may plant and Apollos water. The teacher in the Sunday school, who sows the seed in early life, shall rejoice with the minister of the gospel who may gather in the harvest, and both join in giving all the praise to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:36: he that reapeth receiveth: Pro 11:30; Dan 12:3; Rom 1:13, Rom 6:22; Co1 9:19-23; Phi 2:15, Phi 2:16; Th1 2:19; Ti1 4:16; Ti2 4:7, Ti2 4:8; Jam 5:19, Jam 5:20
both he that: Co1 3:5-9
Geneva 1599
4:36 (6) And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together.
(6) The doctrine of the prophets was as it were a sowing time, and the doctrine of the gospel, as the harvest: and there is an excellent agreement between them both, and the ministers of them both.
John Gill
4:36 And he that reapeth receiveth wages,.... Angels are sometimes called reapers, and so are ministers of the Gospel here. The works and ministry of the apostles are here expressed by "reaping": for as in reaping, when the corn is ripe, the sickle is put in, and the corn is cut down, and laid to the ground, and then bound in sheaves, and gathered into the barn; so when things are ripe in providence, and God's set time is come to convert any of his people, he makes use of his ministers for the cutting them down, laying low the loftiness and haughtiness of man, stripping him of all his goodliness, and taking him off of a dependence on his own righteousness and works, and for the gathering them into his churches, which is done with a great deal of joy and pleasure: and such as are so employed, and in this way made useful, shall "receive wages", shall not only be taken care of in providence, and have a sufficient and comfortable maintenance, the labourer being worthy of his hire; but shall have pleasure, delight, and satisfaction in their work, that being blessed for the good of souls, and the glory of Christ, and they having the presence God in it; and also shall hereafter receive the crown of righteousness, when they have finished their course, and shall shine like the stars for ever and ever.
And gathereth fruit unto life eternal: by fruit are meant sinners converted and turned from the error of their ways which are the fruit of a Gospel ministry, of the efficacy and power of divine grace accompanying it; see Jn 15:16; and these are gathered, by the preaching of the Gospel, out from among the rest of mankind, unto Christ, the Shiloh, or peace maker, and into his churches, and remain, abide, and persevere to the end; that grace, which is implanted in their souls, being a well of living water, springing up to everlasting life; so that they are at last gathered into Christ's garner, into heaven, where they shall live with him for ever:
that both he that soweth, and he that reapeth, may rejoice together. The sowers are the prophets of the Old Testament, who sowed that seed in the prophecies, which sprung up in Gospel times, and laid the foundation therein of the great success of the apostles of Christ in preaching the word; for they so clearly described the Messiah, and pointed out Christ, his offices, and his work, in so distinct a manner, that when he was come he was readily known, and cheerfully embraced; they greatly facilitated the work of the apostles, who had nothing to do but to preach Christ, as come in the flesh: and hence they reaped and gathered a vast harvest of souls every where. John the Baptist also was one that sowed; he prepared the way of the Lord, and made straight his paths: and our Lord himself was a sower, that went forth to sow, and who sowed good seed in the field; all which succeeded well, and were ripening apace for a general harvest, which began on the day of Pentecost, after our Lord's ascension to heaven. This was in Judea; and in the Gentile world there was a sowing in providence, which contributed to make the work of the disciples more easy there, and to bring on, in time, a large harvest. The books of the Old Testament were translated into the Greek language; and the Jews were scattered in the several parts of the world; and the Greek tongue, in which the New Testament was to be written, was every where generally spoken; and these providences were ripening apace to bring on a great work there. And now, as before observed, the apostles were the reapers; they were remarkably successful in the gathering in of souls, even more than the prophets, than John the Baptist, or Christ himself; never was such a harvest of souls, either in Judea, or in the Gentile world, before or since; of which the conversion of these Samaritans was a pledge or earnest. Now when the whole harvest is gathered in, at the end of the world, all these will rejoice together, the "patriarchs" and prophets, the forerunner of Christ, and Christ himself, and all his apostles and ministers; the different parts they have had in this work all concurring and agreeing together, and issuing in the glory of God, and the good of souls.
John Wesley
4:36 He that reapeth - Whoever saves souls, receiveth wages - A peculiar blessing to himself, and gathereth fruit - Many souls: that he that soweth - Christ the great sower of the seed, and he that reapeth may rejoice together - In heaven.
Robert Jamieson, A. R. Fausset and David Brown
4:36 he that reapeth, &c.--As our Lord could not mean that the reaper only, and not the sower, received "wages," in the sense of personal reward for his work, the "wages" here can be no other than the joy of having such a harvest to gather in--the joy of "gathering fruit unto life eternal."
rejoice together--The blessed issue of the whole ingathering is the interest alike of the sower as of the reaper; it is no more the fruit of the last operation than of the first; and just as there can be no reaping without previous sowing, so have those servants of Christ, to whom is assigned the pleasant task of merely reaping the spiritual harvest, no work to do, and no joy to taste, that has not been prepared to their hand by the toilsome and often thankless work of their predecessors in the field. The joy, therefore, of the great harvest festivity will be the common joy of all who have taken any part in the work from the first operation to the last. (See Deut 16:11, Deut 16:14; Ps 126:6; Is 9:3). What encouragement is here for those "fishers of men" who "have toiled all the night" of their official life, and, to human appearance, "have taken nothing!"
4:374:37: Յա՛յսմ իսկ է բանն ճշմարիտ. զի ա՛յլ է որ սերմանէ, եւ ա՛յլ է որ հնձէ[1664]։ [1664] Ոմանք. Յայսմիկ է բանն ճշ՛՛... որ սերմանէն։
37. Հէնց սրանով է ճշմարիտ այն խօսքը, թէ՝ ա՛յլ է սերմանողը եւ ա՛յլ՝ հնձողը:
37 Վասն զի ճշմարիտ է այն խօսքը թէ՝ ‘Ուրիշը կը սերմանէ եւ ուրիշը կը հնձէ’։
Յայսմ իսկ է բանն ճշմարիտ, զի` Այլ է որ սերմանէ եւ այլ է որ հնձէ:

4:37: Յա՛յսմ իսկ է բանն ճշմարիտ. զի ա՛յլ է որ սերմանէ, եւ ա՛յլ է որ հնձէ[1664]։
[1664] Ոմանք. Յայսմիկ է բանն ճշ՛՛... որ սերմանէն։
37. Հէնց սրանով է ճշմարիտ այն խօսքը, թէ՝ ա՛յլ է սերմանողը եւ ա՛յլ՝ հնձողը:
37 Վասն զի ճշմարիտ է այն խօսքը թէ՝ ‘Ուրիշը կը սերմանէ եւ ուրիշը կը հնձէ’։
zohrab-1805▾ eastern-1994▾ western am▾
4:3737: ибо в этом случае справедливо изречение: один сеет, а другой жнет.
4:37  ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων.
4:37. ἐν (In) γὰρ (therefore) τούτῳ (unto-the-one-this) ὁ (the-one) λόγος (a-forthee) ἐστὶν (it-be) ἀληθινὸς (un-secluded-belonged-to) ὅτι (to-which-a-one) ἄλλος (other) ἐστὶν (it-be) ὁ (the-one) σπείρων (whorling) καὶ (and) ἄλλος (other) ὁ (the-one) θερίζων: (summering-to)
4:37. in hoc enim est verbum verum quia alius est qui seminat et alius est qui metitFor in this is the saying true: That it is one man that soweth, and it is another that reapeth.
37. For herein is the saying true, One soweth, and another reapeth.
4:37. For in this the word is true: that it is one who sows, and it is another who reaps.
4:37. And herein is that saying true, One soweth, and another reapeth.
And herein is that saying true, One soweth, and another reapeth:

37: ибо в этом случае справедливо изречение: один сеет, а другой жнет.
4:37  ἐν γὰρ τούτῳ ὁ λόγος ἐστὶν ἀληθινὸς ὅτι ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων.
4:37. in hoc enim est verbum verum quia alius est qui seminat et alius est qui metit
For in this is the saying true: That it is one man that soweth, and it is another that reapeth.
4:37. For in this the word is true: that it is one who sows, and it is another who reaps.
4:37. And herein is that saying true, One soweth, and another reapeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: - 38: В отношении к духовной жатве находит свое совершенное исполнение поговорка: "один сеет, другой жнет". Если при обыкновенной жатве собирателем хлеба обыкновенно является тот, кто сеял этот хлеб, то при жатве духовной всегда бывает иное. Бог сеет (ср. ст. 34), а Христос и после Него апостолы будут собирать этот божественный духовный посев, когда он вырастет и созреет. В самом деле, ни Христос, ни апостолы не занимались доселе обращением жителей Сихаря, а сихаряне уже готовы принять евангельское учение. Сам Бог приготовил их к этому обращению, может быть, посредством книг Моисеевых, какие приняли самаряне от иудеев, может быть, и некоторыми иными способами. Поэтому апостолы не должны гордиться своими успехами, как бы результатом только их собственных трудов: эти успехи прежде всего есть результат деятельности Бога в мире, а их работа, главным образом, есть работа жнецов. С другой стороны Христос этим и успокаивает апостолов относительно результатов их деятельности: пусть они смело идут в мир - там для них уже приготовлена жатва Самим Богом.

Я послал.. . Христос, несомненно, уже ранее говорил ученикам Своим о том, для чего Он их призывает, и они могли совершать крещение, только как посланные для этого Христом (4:2).

Другие трудились.. . Здесь Христос мог иметь в виду иудейских священников, учивших самарян закону Моисееву (4Цар. 17:28: и сл.), а также и Иоанна Крестителя, деятельность которого едва ли могла пройти бесследно для самарян.
Adam Clarke: Commentary on the Bible - 1831
4:37: Herein is that saying true, One soweth, and another reapeth - Or, One is the sower, and another is the reaper. In what respects you, of this business, this proverb is true - One is the sower, etc., for I have sent you to reap, to preach my Gospel, and gain converts, where ye have not labored - have not sown the first seeds of eternal life. Others have labored - the patriarchs and prophets, and ye are entered into the fruits of their labors. They announced the Messiah who was to come, and the expectation of the people was excited, and they longed for his appearance; but they were gathered to their fathers before they could see the fruit of their labor. You are come to tell the people that the kingdom of God is among them, and that God has visited his people.
The proverb which our Lord mentions above was taken from what ordinarily happens in the course of the Divine providence, where one takes a great deal of pains to procure that of which another reaps the benefit. See instances of this proverb, Lev 26:16 : Ye shall sow your seed in vain, for your enemies shall eat it. Mic 6:15 : Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but not anoint thee with the oil. See also Hos 7:9. The Greeks had the same proverb: Αλλοι μεν σπερουσι, αλλοι δ'αν αμησονται. So had the Latins: Aliis leporem excitasti. You have beat the bush, and another has found the hare. See the famous verses of Virgil beginning with, Sic vos non vobis, in which the fowls, the sheep, the bees, and the oxen, are elegantly brought in as illustrations of the propriety of the proverb.
Sic vos non vobis nidificatis aves.
Sic vos non vobis vellera fertis oves.
Sic vos non vobis mellificatis apes.
Sic vos non vobis fertis aratra boves.
So you, ye birds, of wondrous skill possest,
Not for yourselves construct the curious nest.
So you, ye sheep, who roam the verdant field,
Not for yourselves your snowy fleeces yield,
So you, ye bees, who every flower explore,
Not for yourselves amass the honied store.
So you, ye patient kine, inured to toil,
Not for yourselves subdue the stubborn soil!
Bishop Pearce gives this text a remarkable turn. The verse he translates thus: I sent you away, that ye might reap that whereon ye bestowed no labor; i.e. I did not send you to the city (Joh 4:8) for this purpose only, that ye might buy meat; but I sent you away chiefly with this intent, that there might be a harvest for you to reap upon your return; though you sowed no seed, and bestowed no labor for that purpose. While you were gone, I sowed spiritual seed in the heart of a Samaritan woman; and she is gone, and is about to return with many of her city, whom she has brought to believe, (Joh 4:39-42.) These, and the many more which will believe upon hearing my doctrine, (Joh 4:41), will all be a harvest arising out of the seed which I sowed in your absence, and on which, therefore, ye bestowed no labor. He farther adds, that the Greek θεριζειν, stands for του θεριζειν, and such expressions are often used to signify, not the end and design, but the event only. Pearce's Comment.
Albert Barnes: Notes on the Bible - 1834
4:37: That saying - That proverb. This proverb is found in some of the Greek writers (Grotius). Similar proverbs were in use among the Jews. See Isa 65:21-22; Lev 26:16; Mic 6:15.
One soweth ... - One man may preach the gospel, and with little apparent effect; another, succeeding him, may be crowned with eminent success. The seed, long buried, may spring up in an abundant harvest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:37: One: Jdg 6:3; Mic 6:15; Luk 19:21
Geneva 1599
4:37 And herein is that (i) saying true, One soweth, and another reapeth.
(i) That proverb.
John Gill
4:37 And herein is that saying true,.... This verifies that proverbial expression so much in use, and which may be applied to different persons and cases:
one soweth, and another reapeth; the prophets sowed, and the apostles reaped.
John Wesley
4:37 That saying - A common proverb; One soweth - The prophets and Christ; another reapeth - The apostles and succeeding ministers.
4:384:38: Ես առաքեցի զձեզ հնձել՝ զոր ո՛չ դուք սերմանեցէք. այլք վաստակեցին, եւ դուք ՚ի վաստա՛կս նոցա մտէք[1665]։ [1665] Բազումք. Հնձել՝ զոր ո՛չ դուք վաստակեցէք։
38. Ես ուղարկեցի ձեզ հնձելու այն, որի վրայ աշխատանք չէիք թափել. ուրիշներ աշխատանք թափեցին, իսկ դուք նրանց վաստակի մէջ մտաք»:
38 Ես ձեզ ղրկեցի հնձելու այն որուն համար չաշխատեցաք. ուրիշները աշխատեցան ու դուք անոնց աշխատանքէն օգտուեցաք»։
Ես առաքեցի զձեզ հնձել զոր ոչ դուք վաստակեցէք. այլք վաստակեցին եւ դուք ի վաստակս նոցա մտէք:

4:38: Ես առաքեցի զձեզ հնձել՝ զոր ո՛չ դուք սերմանեցէք. այլք վաստակեցին, եւ դուք ՚ի վաստա՛կս նոցա մտէք[1665]։
[1665] Բազումք. Հնձել՝ զոր ո՛չ դուք վաստակեցէք։
38. Ես ուղարկեցի ձեզ հնձելու այն, որի վրայ աշխատանք չէիք թափել. ուրիշներ աշխատանք թափեցին, իսկ դուք նրանց վաստակի մէջ մտաք»:
38 Ես ձեզ ղրկեցի հնձելու այն որուն համար չաշխատեցաք. ուրիշները աշխատեցան ու դուք անոնց աշխատանքէն օգտուեցաք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:3838: Я послал вас жать то, над чем вы не трудились: другие трудились, а вы вошли в труд их.
4:38  ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε.
4:38. ἐγὼ (I) ἀπέστειλα (I-set-off) ὑμᾶς (to-ye) θερίζειν (to-summer-to) ὃ (to-which) οὐχ (not) ὑμεῖς (ye) κεκοπιάκατε: (ye-had-come-to-fell-belong-unto) ἄλλοι ( other ) κεκοπιάκασιν, (they-had-come-to-fell-belong-unto,"καὶ (and) ὑμεῖς (ye) εἰς (into) τὸν (to-the-one) κόπον (to-a-fell) αὐτῶν (of-them) εἰσεληλύθατε. (ye-hath-had-come-to-come-into)
4:38. ego misi vos metere quod vos non laborastis alii laboraverunt et vos in laborem eorum introistisI have sent you to reap that in which you did not labour. Others have laboured: and you have entered into their labours.
38. I sent you to reap that whereon ye have not laboured: others have laboured, and ye are entered into their labour.
4:38. I have sent you to reap that for which you did not labor. Others have labored, and you have entered into their labors.”
4:38. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.
I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours:

38: Я послал вас жать то, над чем вы не трудились: другие трудились, а вы вошли в труд их.
4:38  ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε.
4:38. ego misi vos metere quod vos non laborastis alii laboraverunt et vos in laborem eorum introistis
I have sent you to reap that in which you did not labour. Others have laboured: and you have entered into their labours.
4:38. I have sent you to reap that for which you did not labor. Others have labored, and you have entered into their labors.”
4:38. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours.
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Albert Barnes: Notes on the Bible - 1834
4:38: I sent you - In the commission given you to preach the gospel. You have not labored or toiled in preparing the way for the great harvest which is now to be gathered in.
Other men laboured -
(1) The prophets, who long labored to prepare the way for the coming of the Messiah.
(2) the teachers among the Jews, who have read and explained the law and taught the people.
(3) John the Baptist, who came to prepare the way. And,
(4) The Saviour himself, who by his personal ministry taught the people, and prepared them for the success which was to attend the preaching of the apostles.
Especially did Jesus lay the foundation for the rapid and extensive spread of the gospel. "He" saw comparatively little fruit of his ministry. He confined his labors to Judea, and even there he was occupied in sowing seed which chiefly sprang up after his death. From this we may learn:
1. That the man who is crowned with eminent success has no cause of "boasting" over others, any more than the man who reaps a field of grain should boast over the man who sowed it. The labor of both is equally necessary, and the labor of both would be useless if God did not give the increase. Compare Co1 3:6.
2. We should not be discouraged if we do not meet with immediate success. The man that sows is not disheartened because he does not see the harvest "immediately" spring up. We are to sow our seed in the morning, and in the evening we are not to withhold our hand, for we know not whether shall prosper, this or that; and we are to go forth bearing precious seed, though "weeping," knowing that we shall come again rejoicing, bearing our sheaves with us, Ecc 11:4; Psa 126:6.
3. Every part of the work of the ministry and of teaching men is needful, and we should rejoice that we are permitted to bear any part, however humble, in bringing sinners to the knowledge of our Lord and Saviour Jesus Christ, Co1 12:21-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:38: sent: Act 2:41, Act 4:4, Act 4:32, Act 5:14, Act 6:7, Act 8:4-8, Act 8:14-17
other: Joh 1:7; Ch2 36:15; Jer 44:4; Mat 3:1-6, Mat 4:23, Mat 11:8-13; Act 10:37, Act 10:38, Act 10:42, Act 10:43; Pe1 1:11, Pe1 1:12
John Gill
4:38 I sent you to reap,.... To preach the Gospel, and gather in souls by your ministry; referring to the mission of them in Mt 10:6;
that whereon ye bestowed no labour; being sent to the Jews, who had the writings of the prophets, and were versed in them; and had learned from them that the Messiah was to come, and were now in general expectation of him; so that they had nothing more to do, than to declare to those persons who were cultivated by the prophets, and were like to ground tilled and manured, that the Messiah was come, and the kingdom of heaven was at hand.
Other men laboured; the prophets, and John the Baptist:
and ye are entered into their labours; to finish the work they had begun, and which was almost done to their hands.
John Wesley
4:38 I - he Lord of the whole harvest, have sent you - He had employed them already in baptizing, Jn 4:2.
Robert Jamieson, A. R. Fausset and David Brown
4:38 I sent you, &c.--The I is emphatic--I, the Lord of the whole harvest: "sent you," points to their past appointment to the apostleship, though it has reference only to their future discharge of it, for they had nothing to do with the present ingathering of the Sycharites.
ye bestowed no labour--meaning that much of their future success would arise from the preparation already made for them. (See on Jn 4:42).
others laboured--Referring to the Old Testament laborers, the Baptist, and by implication Himself, though He studiously keeps this in the background, that the line of distinction between Himself and all His servants might not be lost sight of. "Christ represents Himself as the Husbandman [rather the Lord of the laborers], who has the direction both of the sowing and of the harvest, who commissions all the agents--those of the Old Testament as well as of the New--and therefore does not stand on a level with either the sowers or the reapers" [OLSHAUSEN].
4:394:39: Եւ ՚ի քաղաքէն յայնմանէ Սամարացւոց՝ բազո՛ւմք հաւատացին ՚ի նա, վասն բանի կնոջն վկայելոյ՝ եթէ ասա՛ց ինձ զամենայն, որ ինչ իմ գործեալ էր[1666]։ [1666] Ոմանք. Իմ գործեալ է։
39. Եւ սամարացիների այդ քաղաքից շատեր հաւատացին նրան այն կնոջ խօսքի համար, որ վկայեց, թէ՝ ինձ ասաց այն բոլորը, ինչ ես արել էի:
39 Այն քաղաքէն շատ Սամարացիներ իրեն հաւատացին այն կնոջ խօսքին համար, որ վկայեց, ըսելով թէ՝ «Ինչ որ ես գործեր էի՝ բոլորը ինծի ըսաւ»։
Եւ ի քաղաքէն յայնմանէ Սամարացւոց բազումք հաւատացին ի նա վասն բանի կնոջն վկայելոյ, եթէ` Ասաց ինձ զամենայն որ ինչ իմ գործեալ էր:

4:39: Եւ ՚ի քաղաքէն յայնմանէ Սամարացւոց՝ բազո՛ւմք հաւատացին ՚ի նա, վասն բանի կնոջն վկայելոյ՝ եթէ ասա՛ց ինձ զամենայն, որ ինչ իմ գործեալ էր[1666]։
[1666] Ոմանք. Իմ գործեալ է։
39. Եւ սամարացիների այդ քաղաքից շատեր հաւատացին նրան այն կնոջ խօսքի համար, որ վկայեց, թէ՝ ինձ ասաց այն բոլորը, ինչ ես արել էի:
39 Այն քաղաքէն շատ Սամարացիներ իրեն հաւատացին այն կնոջ խօսքին համար, որ վկայեց, ըսելով թէ՝ «Ինչ որ ես գործեր էի՝ բոլորը ինծի ըսաւ»։
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4:3939: И многие Самаряне из города того уверовали в Него по слову женщины, свидетельствовавшей, что Он сказал ей все, что она сделала.
4:39  ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπέν μοι πάντα ἃ ἐποίησα.
4:39. Ἐκ (Out) δὲ (moreover) τῆς (of-the-one) πόλεως (of-a-city) ἐκείνης (of-the-one-thither) πολλοὶ ( much ) ἐπίστευσαν (they-trusted-of) εἰς (into) αὐτὸν (to-it) τῶν (of-the-ones) Σαμαρειτῶν (of-Samareitans) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) γυναικὸς (of-a-women) μαρτυρούσης (of-witnessing-unto) ὅτι (to-which-a-one,"Εἶπέν (It-had-said) μοι (unto-me) πάντα ( to-all ) ἃ ( to-which ) ἐποίησα. (I-did-unto)
4:39. ex civitate autem illa multi crediderunt in eum Samaritanorum propter verbum mulieris testimonium perhibentis quia dixit mihi omnia quaecumque feciNow of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done.
39. And from that city many of the Samaritans believed on him because of the word of the woman, who testified, He told me all things that I did.
4:39. Now many of the Samaritans from that city believed in him, because of the word of the woman who was offering testimony: “For he told me all the things that I have done.”
4:39. And 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.
And 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:

39: И многие Самаряне из города того уверовали в Него по слову женщины, свидетельствовавшей, что Он сказал ей все, что она сделала.
4:39  ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι εἶπέν μοι πάντα ἃ ἐποίησα.
4:39. ex civitate autem illa multi crediderunt in eum Samaritanorum propter verbum mulieris testimonium perhibentis quia dixit mihi omnia quaecumque feci
Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: He told me all things whatsoever I have done.
4:39. Now many of the Samaritans from that city believed in him, because of the word of the woman who was offering testimony: “For he told me all the things that I have done.”
4:39. And 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39: - 42: Кроме тех самарян, которые пришли ко Христу и уверовали в Него по слову женщины, многие уверовали в Него в течение тех двух дней, какие Христос провел в Сихаре по просьбе жителей этого города. Замечательно, что самаряне верили только одному учению Христа, не прося у Него чудесных удостоверений в истинности Его божественного посланничества, и этим показали себя лучшими иудеев, которые, если и веровали Христу, то только потому, что видели совершавшиеся Христом чудесные знамения (2:23). И первые, обратившиеся ко Христу на основании показаний женщины, сами из беседы со Христом вынесли твердую уверенность в том, что Он есть действительно Спаситель мира. К этому, конечно, приведены были они тем, что учение Христа о Своем Царстве вполне совпало с теми ожиданиями, какие возлагали самаряне на своего Тагеба или Искупителя иудеев и язычников (см. ст. 25: и 26). На вопрос: почему Христос остался в Самарии только два дня, Луязи отвечает: "Иисус не остается на том месте, где Его признали Спасителем мира, потому что не было в рамках Промышления, чтобы слава воплотившегося Слова была признаваема всеми прежде Его смерти" (с. 368).
Adam Clarke: Commentary on the Bible - 1831
4:39: Many of the Samaritans - believed on him for the saying of the woman - This woman was the first apostle of Christ in Samaria! She went and told her fellow citizens that the Messiah was come; and gave for proof, that he had told her the most secret things she had ever done: see on Joh 4:29 (note). This word, which is twice repeated, in Joh 4:29 and here, strongly intimates that a more particular conversation had taken place, between our Lord and the Samaritan woman, than what is here related.
Albert Barnes: Notes on the Bible - 1834
4:39: And many of the Samaritans of that city believed on him, ... - There is seldom an instance of so remarkable success as this. From a single conversation, in circumstances, in a place, and with an individual little likely to be attended with such results, many sinners were converted; many believed on the testimony of the woman; many more came to hear, and believed because they heard him themselves. We should never despair of doing good in the most unpromising circumstances, and we should seize upon every opportunity to converse with sinners on the great subject of their souls' salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:39: many: Joh 10:41, Joh 10:42, Joh 11:45
for: Joh 4:29, Joh 4:42
Geneva 1599
4:39 (7) And 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.
(7) The Samaritans most joyfully embrace that which the Jews most stubbornly rejected.
John Gill
4:39 And many of the Samaritans of that city,.... Of Sychar, which was a city of Samaria;
believed on him; that he was the true Messiah he had told the woman he was; and she put it to them whether he was or not: before they saw him, or had any conversation with him themselves, they believed in him; see Jn 20:29;
for the saying of the woman which testified, he told me all that ever I did: the account she gave was so plain, and honest, and disinterested, that they could not but give credit to it; and since the person was an utter stranger to her, and yet had laid before her the whole series of her past life and conversation, they concluded he could be no other than the Messiah, who should tell all things; and being of quick understanding or smell, was able to disclose the secrets of men.
Robert Jamieson, A. R. Fausset and David Brown
4:39 many . . . believed, &c.--The truth of Jn 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Jn 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [ALFORD]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [OLSHAUSEN].
4:404:40: Իսկ իբրեւ եկի՛ն առ նա Սամարացիքն, աղաչէին զնա լինե՛լ առ նոսա. եւ եղեւ անդ աւո՛ւրս երկուս։
40. Իսկ երբ սամարացիները նրա մօտ եկան, աղաչում էին, որ իրենց մօտ մնայ. եւ նա այնտեղ մնաց երկու օր:
40 Երբ Սամարացիներն անոր եկան, կ’աղաչէին անոր որ իրենց քով կենայ։ Երկու օր հոն կեցաւ։
Իսկ իբրեւ եկին առ նա Սամարացիքն, աղաչէին զնա լինել առ նոսա. եւ եղեւ անդ աւուրս երկուս:

4:40: Իսկ իբրեւ եկի՛ն առ նա Սամարացիքն, աղաչէին զնա լինե՛լ առ նոսա. եւ եղեւ անդ աւո՛ւրս երկուս։
40. Իսկ երբ սամարացիները նրա մօտ եկան, աղաչում էին, որ իրենց մօտ մնայ. եւ նա այնտեղ մնաց երկու օր:
40 Երբ Սամարացիներն անոր եկան, կ’աղաչէին անոր որ իրենց քով կենայ։ Երկու օր հոն կեցաւ։
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4:4040: И потому, когда пришли к Нему Самаряне, то просили Его побыть у них; и Он пробыл там два дня.
4:40  ὡς οὗν ἦλθον πρὸς αὐτὸν οἱ σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾽ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας.
4:40. ὡς (As) οὖν (accordingly) ἦλθον (they-had-came) πρὸς (toward) αὐτὸν (to-it,"οἱ (the-ones) Σαμαρεῖται, (Samareitans,"ἠρώτων (they-were-entreating-unto) αὐτὸν (to-it) μεῖναι (to-have-stayed) παρ' (beside) αὐτοῖς: (unto-them) καὶ (and) ἔμεινεν (it-stayed) ἐκεῖ (thither) δύο (to-two) ἡμέρας. (to-days)
4:40. cum venissent ergo ad illum Samaritani rogaverunt eum ut ibi maneret et mansit ibi duos diesSo when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days.
40. So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days.
4:40. Therefore, when the Samaritans had come to him, they petitioned him to lodge there. And he lodged there for two days.
4:40. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days:

40: И потому, когда пришли к Нему Самаряне, то просили Его побыть у них; и Он пробыл там два дня.
4:40  ὡς οὗν ἦλθον πρὸς αὐτὸν οἱ σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ᾽ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας.
4:40. cum venissent ergo ad illum Samaritani rogaverunt eum ut ibi maneret et mansit ibi duos dies
So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days.
4:40. Therefore, when the Samaritans had come to him, they petitioned him to lodge there. And he lodged there for two days.
4:40. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days.
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Adam Clarke: Commentary on the Bible - 1831
4:40: He abode there two days - We are not told that he wrought any miracles among them; this does not appear to have been necessary: they were a simple-hearted, teachable people, and they credited him on the evidence of his own eternal truth. Why are not miracles wrought now? Miracles were only for the establishment of the doctrines of Christianity, where they were first preached; we profess to believe these doctrines; therefore, to us, miracles would be useless. Where the doctrine is credited, no miracle is necessary: the Samaritans believed, and no miracle was wrought among them; for the simple reason, it was not necessary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:40: they: Gen 32:26; Pro 4:13; Sol 3:4; Jer 14:8; Luk 8:38, Luk 10:39, Luk 24:29; Act 16:15
he abode: Luk 19:5-10; Co2 6:1, Co2 6:2; Rev 3:20
John Gill
4:40 So when the Samaritans were come unto him,.... The Ethiopic version reads, all the Samaritans; they came to him at Jacob's well, upon the woman's solicitations, and the account she gave of this extraordinary person: and after they had conversed with him, and heard him themselves, they were taken with his divine discourses, and being thoroughly persuaded that he was the Messiah,
they besought him that he would tarry with them; they were not like the Gergesenes, who besought him to depart out of their coasts as soon he was in them: but these men were delighted with his company; and notwithstanding his being a Jew, desired a conversation with him, and entreated that he would go along with them to their city, and stay with them:
and he abode there two days; he went with them to Sychar. He would not deny their request, lest they should be discouraged; and yet would not make any long stay with them, that he might give no umbrage to the Jews; though it is very likely from this short stay in Samaria, they afterwards reproached him as a Samaritan, Jn 8:48. Our Lord's direction to his disciples not to enter into any of the cities of the Samaritans, was not a rule to himself, or binding upon him, and was only a rule to them "pro tempore".
Robert Jamieson, A. R. Fausset and David Brown
4:40 abode two days--Two precious days, surely, to the Redeemer Himself! Unsought, He had come to His own, yet His own received Him not: now those who were not His own had come to Him, been won by Him, and invited Him to their town that others might share with them in the benefit of His wonderful ministry. Here, then, would He solace His already wounded spirit and have in this outfield village triumph of His grace, a sublime foretaste of the inbringing of the whole Gentile world into the Church.
4:414:41: Եւ եւս բազումք հաւատացին ՚ի նա վասն բանի՛ն նորա։
41. Ուրիշ շատեր էլ նրան հաւատացին՝ իր խօսքի համար.
41 Շատերը իրեն հաւատացին իր խօսքին համար։
Եւ եւս բազումք հաւատացին ի նա վասն բանին նորա:

4:41: Եւ եւս բազումք հաւատացին ՚ի նա վասն բանի՛ն նորա։
41. Ուրիշ շատեր էլ նրան հաւատացին՝ իր խօսքի համար.
41 Շատերը իրեն հաւատացին իր խօսքին համար։
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4:4141: И еще большее число уверовали по Его слову.
4:41  καὶ πολλῶ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ,
4:41. καὶ (And) πολλῷ (unto-much) πλείους ( beyond ) ἐπίστευσαν (they-trusted-of) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) αὐτοῦ, (of-it,"
4:41. et multo plures crediderunt propter sermonem eiusAnd many more believed in him, because of his own word.
41. And many more believed because of his word;
4:41. And many more believed in him, because of his own word.
4:41. And many more believed because of his own word;
And many more believed because of his own word:

41: И еще большее число уверовали по Его слову.
4:41  καὶ πολλῶ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ,
4:41. et multo plures crediderunt propter sermonem eius
And many more believed in him, because of his own word.
4:41. And many more believed in him, because of his own word.
4:41. And many more believed because of his own word;
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:41: many: Gen 49:10; Act 1:8, Act 8:12, Act 8:25, Act 15:3
because: Joh 6:63, Joh 7:46; Mat 7:28, Mat 7:29; Luk 4:32; Co1 2:4, Co1 2:5; Heb 4:13
John Gill
4:41 And many more believed,.... The Vulgate Latin, and all the Oriental versions add, "on him": when he was come into the city, and had preached to the inhabitants in general, a larger multitude than before believed in him as the Messiah, and professed him, and became followers of him.
Because of his own word; which came to them, not in word only, but in power, and was the power of God unto salvation to them; and was received by them, not as the word of man, but as the word of God; and it wrought effectually in them, and was an hammer to break their rocky hearts in pieces, and to bring them into subjection to himself, his Gospel and ordinances: whether his word or doctrine was accompanied with miracles is not certain; this shows, that their faith in him was founded on his own word, which fell with great weight upon them. It seems to have an emphasis laid upon it, his own word, in distinction from the woman's saying.
4:424:42: Եւ ասէին ցկինն թէ ոչ այսուհետեւ վասն քո խօսիցդ հաւատամք. զի մեզէ՛ն իսկ լուաք ՚ի դմանէ. եւ գիտեմք եթէ դա՛ է ճշմարտիւ Փրկիչ աշխարհաց։ գզ
42. եւ կնոջն ասում էին. «Այսուհետեւ քո խօսքերի համար չէ, որ հաւատում ենք, որովհետեւ մենք ինքներս լսեցինք նրանից եւ գիտենք, թէ նա՛ է ճշմարտապէս Փրկիչն աշխարհի»:
42 Ու կ’ըսէին կնոջը. «Ասկէ ետք ո՛չ թէ քու խօսքիդ համար կը հաւատանք, այլ մենք անձամբ լսեցինք եւ գիտենք թէ անիկա է ճշմարտապէս աշխարհի Փրկիչը՝ Քրիստոս»։
Եւ ասէին ցկինն թէ` Ոչ այսուհետեւ վասն քո խօսիցդ հաւատամք, զի մեզէն իսկ լուաք ի դմանէ, եւ գիտեմք եթէ դա է ճշմարտիւ Փրկիչ [12]աշխարհաց:

4:42: Եւ ասէին ցկինն թէ ոչ այսուհետեւ վասն քո խօսիցդ հաւատամք. զի մեզէ՛ն իսկ լուաք ՚ի դմանէ. եւ գիտեմք եթէ դա՛ է ճշմարտիւ Փրկիչ աշխարհաց։ գզ
42. եւ կնոջն ասում էին. «Այսուհետեւ քո խօսքերի համար չէ, որ հաւատում ենք, որովհետեւ մենք ինքներս լսեցինք նրանից եւ գիտենք, թէ նա՛ է ճշմարտապէս Փրկիչն աշխարհի»:
42 Ու կ’ըսէին կնոջը. «Ասկէ ետք ո՛չ թէ քու խօսքիդ համար կը հաւատանք, այլ մենք անձամբ լսեցինք եւ գիտենք թէ անիկա է ճշմարտապէս աշխարհի Փրկիչը՝ Քրիստոս»։
zohrab-1805▾ eastern-1994▾ western am▾
4:4242: А женщине той говорили: уже не по твоим речам веруем, ибо сами слышали и узнали, что Он истинно Спаситель мира, Христос.
4:42  τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὖτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.
4:42. τῇ (unto-the-one) τε (also) γυναικὶ (unto-a-woman) ἔλεγον (they-were-forthing) [ὅτι] (to-which-a-one,"Οὐκέτι (Not-if-to-a-one) διὰ (through) τὴν (to-the-one) σὴν (to-thine) λαλιὰν (to-a-speaking-unto) πιστεύομεν: (we-trust-of) αὐτοὶ (them) γὰρ (therefore) ἀκηκόαμεν, (we-hath-had-come-to-hear,"καὶ (and) οἴδαμεν (we-had-come-to-see) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ἀληθῶς (unto-un-secluded) ὁ (the-one) σωτὴρ (a-savior) τοῦ (of-the-one) κόσμου. (of-a-configuration)
4:42. et mulieri dicebant quia iam non propter tuam loquellam credimus ipsi enim audivimus et scimus quia hic est vere salvator mundiAnd they said to the woman: We now believe, not for thy saying: for we ourselves have heard him and know that this is indeed the Saviour of the world.
42. and they said to the woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world.
4:42. And they said to the woman: “Now we believe, not because of your speech, but because we ourselves have heard him, and so we know that he is truly the Savior of the world.”
4:42. And 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.
And 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:

42: А женщине той говорили: уже не по твоим речам веруем, ибо сами слышали и узнали, что Он истинно Спаситель мира, Христос.
4:42  τῇ τε γυναικὶ ἔλεγον ὅτι οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὖτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου.
4:42. et mulieri dicebant quia iam non propter tuam loquellam credimus ipsi enim audivimus et scimus quia hic est vere salvator mundi
And they said to the woman: We now believe, not for thy saying: for we ourselves have heard him and know that this is indeed the Saviour of the world.
4:42. And they said to the woman: “Now we believe, not because of your speech, but because we ourselves have heard him, and so we know that he is truly the Savior of the world.”
4:42. And 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.
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Adam Clarke: Commentary on the Bible - 1831
4:42: We have heard him ourselves - On seeing and hearing our Lord, the faith of those who had already believed on the woman's testimony was abundantly confirmed; and, besides those, may others believed who had not heard the woman speak.
This is indeed the Christ - The promised Messiah.
The Savior of the world - Not of the Jews only, but of the Samaritans, and of the whole Gentile world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:42: for: Joh 1:45-49, Joh 17:8; Act 17:11, Act 17:12
and know: Joh 4:29, Joh 1:29, Joh 3:14-18, Joh 6:68, Joh 6:69, Joh 11:17; Isa 45:22, Isa 52:10; Luk 2:10, Luk 2:11, Luk 2:32; Act 4:12; Rom 10:11-13; Co2 5:19; Jo1 4:14
John Gill
4:42 And said unto the woman,.... Who, it appears, kept hearing Christ, attending on him, and conversing with him; for having tasted of his grace, she could not leave him:
now we believe, not because of thy saying; not on account of that only: it should seem that these were the same persons that believed upon her word before they went out of the city; and who, when come to Christ, invited him into it; and now, having heard his excellent discourses, were confirmed in the faith of him:
for we have heard him ourselves; not only externally with their bodily ears, but internally, having ears given them to hear, so as to understand what he said; to mix it with faith, and receive it in love; to feel the power of it in their hearts, and taste the sweetness of it, and be nourished by it; and so as to distinguish his voice from another's, as Christ's true sheep are capable of.
And know that this is indeed the Christ; the true Messiah, and not a false one; the Messiah spoken of by Moses, whose books the Samaritans received, as the seed of the woman, the Shiloh, and prophet, like to Moses; the Christ of God, who is anointed to be prophet, priest, and King. The Vulgate Latin and Ethiopic versions leave out the word "Christ", and only read what follows,
the Saviour of the world: they knew him to be the Saviour, he who was spoken of as such; for his work to bruise the serpent's head implies it, and his name Shiloh imports as much: and besides, he is called by Jacob God's salvation, Gen 49:18. God appointed him as a Saviour; he sent him, and he came as such, and is become the author of salvation; and his name is called Jesus, on this account: and a great Saviour he is; both able, and willing; and he is suitable to the case of sinners; and is a complete, and an only one: and these Samaritans knew him to be "the Saviour of the world"; not of every individual person in it, for all are not saved by him; nor of the Jewish world, for many of them died in their sins; but of the Gentiles, in distinction from the Jews; see Jn 3:16; even of all God's elect, whether among Jews or Gentiles; of all that believe in him, of whatsoever nation, and in whatsoever state and condition: so that their knowledge of him, and faith in him, were beyond that of the Jews, who looked upon the Messiah only as a Saviour of their nation; and that the Gentiles would have no manner of benefit and advantage by him: though the Jews (b) do call the angel in Ex 23:20 , "the Saviour", or "Redeemer of" the world. And this the Samaritans might know from the writings of Moses, as from Gen 22:18 their present knowledge of Christ was not a mere notional, speculative, and general one, but was special, spiritual, and saving, which they had from the spirit of wisdom and revelation in the knowledge of Christ; they approved of him as their Saviour; they trusted in him as such; they had an experimental acquaintance with him, and practically owned him; and which they attained to by hearing him.
(b) Zohar in Gen. fol. 124. 4.
John Wesley
4:42 We know that this is the Saviour of the world - And not of the Jews only.
4:434:43: Եւ յետ երկուց աւուրց ե՛լ անտի եւ գնա՛ց ՚ի Գալիլեա։
43. Եւ երկու օր յետոյ նա ելաւ այնտեղից եւ գնաց Գալիլիա.
43 Երկու օրէն յետոյ ելաւ անկէ եւ Գալիլիա գնաց,
Եւ յետ երկուց աւուրց ել անտի եւ գնաց ի Գալիլեա:

4:43: Եւ յետ երկուց աւուրց ե՛լ անտի եւ գնա՛ց ՚ի Գալիլեա։
43. Եւ երկու օր յետոյ նա ելաւ այնտեղից եւ գնաց Գալիլիա.
43 Երկու օրէն յետոյ ելաւ անկէ եւ Գալիլիա գնաց,
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4:4343: По прошествии же двух дней Он вышел оттуда и пошел в Галилею,
4:43  μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν εἰς τὴν γαλιλαίαν·
4:43. Μετὰ (With) δὲ (moreover) τας (to-the-ones) δύο (to-two) ἡμέρας (to-days) ἐξῆλθεν (it-had-came-out) ἐκεῖθεν (thither-from) εἰς (into) τὴν (to-the-one) Γαλιλαίαν: (to-a-Galilaia)
4:43. post duos autem dies exiit inde et abiit in GalilaeamNow after two days, he departed thence and went into Galilee.
43. And after the two days he went forth from thence into Galilee.
4:43. Then, after two days, he departed from there, and he traveled into Galilee.
4:43. Now after two days he departed thence, and went into Galilee.
Now after two days he departed thence, and went into Galilee:

43: По прошествии же двух дней Он вышел оттуда и пошел в Галилею,
4:43  μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ἐκεῖθεν εἰς τὴν γαλιλαίαν·
4:43. post duos autem dies exiit inde et abiit in Galilaeam
Now after two days, he departed thence and went into Galilee.
4:43. Then, after two days, he departed from there, and he traveled into Galilee.
4:43. Now after two days he departed thence, and went into Galilee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: - 44: Причину того, почему Христос на сей раз удаляется в Галилею, евангелист видит в том, что пророк не имеет чести в Своем отечестве, о чем, по замечанию евангелиста, свидетельствовал когда-то и Сам Христос. Что же понимает евангелист здесь под отечеством Христа? Галилею не мог он иметь в виду потому, что Христос в настоящий раз идет именно в Галилею. Не мог он понимать здесь и действительно оказавшийся негостеприимным по отношению ко Христу город Назарет (Лк. 4:22, 24), потому что в Евангелии везде Назарет входит в состав Галилеи, и, значит, евангелист не мог противопоставить Назарет, в который Христос не пошел, Галилее, в которую Он пошел. Это было бы так же нельзя сказать, как нельзя сказать, напр., о себе русскому человеку: "я поехал в Россию, потому что не хочу ехать в Москву". Единственно правильным толкованием поэтому следует признать то, по которому под отечеством Христа понимал действительное отечество Христа, как потомка Давидова по плоти, Иудею, в противоположность Самарии и Галилее. Здесь, в Иудее, Христос, действительно, не встретил Себе почета, как это видно было из отношения к Нему фарисеев (4:1-3). Этому не противоречит и то, что, по синоптикам, Его отечеством является Назарет (Лк. 4:23) и вообще Галилея (Мф. 26:69). Синоптики говорят только о народном представлении, какое сложилось о происхождении Христа, Иоанн же - о действительном.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43 Now after two days he departed thence, and went into Galilee. 44 For Jesus himself testified, that a prophet hath no honour in his own country. 45 Then when he was come into Galilee, the Galilæans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. 46 So 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. 47 When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. 48 Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus 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. 51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth. 52 Then 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. 53 So 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. 54 This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee.

In these verses we have,

I. Christ's coming into Galilee, v. 43. Though he was as welcome among the Samaritans as he could be any where, and had better success, yet after two days he left them, not so much because they were Samaritans, and he would not confirm those in their prejudices against him who said, He is a Samaritan (ch. viii. 48), but because he must preach to other cities, Luke iv. 43. He went into Galilee, for there he spent much of his time. Now see here,

1. Whither Christ went; into Galilee, into the country of Galilee, but not to Nazareth, which was strictly his own country. He went among the villages, but declined going to Nazareth, the head city, for a reason here given, which Jesus himself testified, who knew the temper of his countrymen, the hearts of all men, and the experiences of all prophets, and it is this, That a prophet has no honour in his own country. Note, (1.) Prophets ought to have honour, because God has put honour upon them and we do or may receive benefit by them. (2.) The honour due to the Lord's prophets has very often been denied them, and contempt put upon them. (3.) This due honour is more frequently denied them in their own country; see Luke iv. 24; Matt. xiii. 57. Not that it is universally true (no rule but has some exceptions), but it holds for the most part. Joseph, when he began to be a prophet, was most hated by his brethren; David was disdained by his brother (1 Sam. xvii. 28); Jeremiah was maligned by the men of Anathoth (Jer. xi. 21), Paul by his countrymen the Jews; and Christ's near kinsmen spoke most slightly of him, ch. vii. 5. Men's pride and envy make them scorn to be instructed by those who once were their school-fellows and play-fellows. Desire of novelty, and of that which is far-fetched and dear-bought, and seems to drop out of the sky to them, makes them despise those persons and things which they have been long used to and know the rise of. (4.) It is a great discouragement to a minister to go among a people who have no value for him or his labours. Christ would not go to Nazareth, because he knew how little respect he should have there. (5.) It is just with God to deny his gospel to those that despise the ministers of it. They that mock the messengers forfeit the benefit of the message. Matt. xxi. 35, 41.

2. What entertainment he met with among the Galileans in the country (v. 45): They received him, bade him welcome, and cheerfully attended on his doctrine. Christ and his gospel are not sent in vain; if they have not honour with some, they shall have with others. Now the reason given why these Galileans were so ready to receive Christ is because they had seen the miracles he did at Jerusalem, v. 45. Observe, (1.) They went up to Jerusalem at the feast, the feast of the passover. The Galileans lay very remote from Jerusalem, and their way thither lay through the country of the Samaritans, which was troublesome for a Jew to pass through, worse than Baca's valley of old; yet, in obedience to God's command, they went up to the feast, and there they became acquainted with Christ. Note, They that are diligent and constant in attending on public ordinances some time or other meet with more spiritual benefit than they expect. (2.) At Jerusalem they saw Christ's miracles, which recommended him and his doctrine very much to their faith and affections. The miracles were wrought for the benefit of those at Jerusalem; yet the Galileans who were accidentally there got more advantage by them than they did for whom they were chiefly designed. Thus the word preached to a mixed multitude may perhaps edify occasional hearers more than the constant auditory.

3. What city he went to. When he would go to a city, he chose to go to Cana of Galilee, where he had made the water wine (v. 46); thither he went, to see if there were any good fruits of that miracle remaining; and, if there were, to confirm their faith, and water what he had planted. The evangelist mentions this miracle here to teach us to keep in remembrance what we have seen of the works of Christ.

II. His curing the nobleman's son that was sick of a fever. This story is not recorded by any other of the evangelists; it comes in Matt. iv. 23.

Observe, 1. Who the petitioner was, and who the patient: the petitioner was a nobleman; the patient was his son: There was a certain nobleman. Regulus (so the Latin), a little king; so called, either for the largeness of his estate, or the extent of his power, or the royalties that belonged to his manor. Some understand it as denoting his preferment--he was a courtier in some office about the king; others as denoting his party--he was an Herodian, a royalist, a prerogative-man, one that espoused the interests of the Herods, father and son; perhaps it was Chuza, Herod's steward (Luke viii. 3), or Manæn, Herod's foster-brother, Acts xiii. 1. There were saints in Cæsar's household. The father a nobleman, and yet the son sick; for dignities and titles of honour will be no security to persons and families from the assaults of sickness and death. It was fifteen miles from Capernaum where this nobleman lived to Cana, where Christ now was; yet this affliction in his family sent him so far to Christ.

2. How the petitioner made his application to the physician. Having heard that Jesus was come out of Judea to Galilee, and finding that he did not come towards Capernaum, but turned off towards the other side of the country, he went to him himself, and besought him to come and heal his son, v. 47. See here, (1.) His tender affection to his son, that when he was sick he would spare no pains to get help for him. (2.) His great respect to our Lord Jesus, that he would come himself to wait upon him, when he might have sent a servant; and that he besought him, when, as a man in authority, some would think he might have ordered his attendance. The greatest men, when they come to God, must become beggars, and sue sub forma pauperis--as paupers. As to the errand he came upon, we may observe a mixture in his faith. [1.] There was sincerity in it; he did believe that Christ could heal his son, though his disease was dangerous. It is probable he had physicians to him, who had given him over; but he believed that Christ could cure him when the case seemed deplorable. [2.] Yet there was infirmity in his faith; he believed that Christ could heal his son, but, as it should seem, he thought he could not heal him at a distance, and therefore he besought him that he would come down and heal him, expecting, as Naaman did, that he would come and strike his hand over the patient, as if he could not cure him but by a physical contact. Thus we are apt to limit the Holy One of Israel, and to stint him to our forms. The centurion, a Gentile, a soldier, was so strong in faith as to say, Lord, I am not worthy that thou shouldest come under my roof, Matt. viii. 8. This nobleman, a Jew, must have Christ to come down, though it was a good day's journey, and despairs of a cure unless he come down, as if he must teach Christ how to work. We are encouraged to pray, but we are not allowed to prescribe: Lord, heal me; but, whether with a word or a touch, thy will be done.

3. The gentle rebuke he met with in this address (v. 48): Jesus said to him, "I see how it is; except you see signs and wonders, you will not believe, as the Samaritans did, though they saw no signs and wonders, and therefore I must work miracles among you." Though he was a nobleman, and now in grief about his son, and had shown great respect to Christ in coming so far to him, yet Christ gives him a reproof. Men's dignity in the world shall not exempt them from the rebukes of the word or providence; for Christ reproves not after the hearing of his ears, but with equity, Isa. xi. 3, 4. Observe, Christ first shows him his sin and weakness, to prepare him for mercy, and then grants his request. Those whom Christ intends to honour with his favours he first humbles with his frowns. The Comforter shall first convince. Herod longed to see some miracle (Luke xxiii. 8), and this courtier was of the same mind, and the generality of the people too. Now that which is blamed is, (1.) That, whereas they had heard by credible and incontestable report of the miracles he had wrought in other places, they would not believe except they saw them with their own eyes, Luke iv. 23. They must be honoured, and they must be humoured, or they will not be convinced. Their country must be graced, and their curiosity gratified, with signs and wonders, or else, though the doctrine of Christ be sufficiently proved by miracles wrought elsewhere, they will not believe. Like Thomas, they will yield to no method of conviction but what they shall prescribe. (2.) That, whereas they had seen divers miracles, the evidence of which they could not gainsay, but which sufficiently proved Christ to be a teacher come from God, and should now have applied themselves to him for instruction in his doctrine, which by its native excellency would have gently led them on, in believing, to a spiritual perfection, instead of this they would go no further in believing than they were driven by signs and wonders. The spiritual power of the word did not affect them, did not attract them, but only the sensible power of miracles, which were for those who believe not, while prophesying was for those that believe, 1 Cor. xiv. 22. Those that admire miracles only, and despise prophesying, rank themselves with unbelievers.

4. His continued importunity in his address (v. 49): Sir, come down ere my child die. Kyrie--Lord; so it should be rendered. In this reply of his we have, (1.) Something that was commendable: he took the reproof patiently; he spoke to Christ respectfully. Though he was one of those that wore soft clothing, yet he could bear reproof. It is none of the privileges of peerage to be above the reproofs of the word of Christ; but it is a sign of a good temper and disposition in men, especially in great men, when they can be told of their faults and not be angry. And, as he did not take the reproof for an affront, so he did not take it for a denial, but still prosecuted his request, and continued to wrestle till he prevailed. Nay, he might argue thus: "If Christ heal my soul, surely he will heal my son; if he cure my unbelief, he will cure his fever." This is the method Christ takes, first to work upon us, and then to work for us; and there is hope if we find him entering upon this method. (2.) Something that was blameworthy, that was his infirmity; for, [1.] He seems to take no notice of the reproof Christ gave him, says nothing to it, by way either of confession or of excuse, for he is so wholly taken up with concern about his child that he can mind nothing else. Note, The sorrow of the world is a great prejudice to our profiting by the word of Christ. Inordinate care and grief are thorns that choke the good seed; see Exod. vi. 9. [2.] He still discovered the weakness of his faith in the power of Christ. First, He must have Christ to come down, thinking that else he could do the child no kindness. It is hard to persuade ourselves that distance of time and place are no obstructions to the knowledge and power of our Lord Jesus; yet so it is: he sees afar off, for his word, the word of his power, runs very swiftly. Secondly, He believes that Christ could heal a sick child, but not that he could raise a dead child, and therefore, "O come down, ere my child die," as if then it would be too late; whereas Christ has the same power over death that he has over bodily diseases. He forgot that Elijah and Elisha had raised dead children; and is Christ's power inferior to theirs? Observe what haste he is in: Come down, ere my child die; as if there were danger of Christ's slipping his time. He that believeth does not make haste, but refers himself to Christ. "Lord, what and when and how thou pleasest."

5. The answer of peace which Christ gave to his request at last (v. 50): Go thy way, thy son liveth. Christ here gives us an instance, (1.) Of his power, that he not only could heal, but could heal with so much ease, without the trouble of a visit. Here is nothing said, nothing done, nothing ordered to be done, and yet the cure wrought: Thy son liveth. The healing beams of the Sun of righteousness dispense benign influences from one end of heaven to another, and there is nothing hid from the heat thereof. Though Christ is now in heaven, and his church on earth, he can send from above. This nobleman would have Christ come down and heal his son; Christ will heal his son, and not come down. And thus the cure is the sooner wrought, the nobleman's mistake rectified, and his faith confirmed; so that the thing was better done in Christ's way. When he denies what we ask, he gives what is much more to our advantage; we ask for ease, he gives patience. Observe, His power was exerted by his word. In saying, Thy son lives, he showed that he has life in himself, and power to quicken whom he will. Christ's saying, Thy soul lives, makes it alive. (2.) Of his pity; he observed the nobleman to be in pain about his son, and his natural affection discovered itself in that word, Ere my child, my dear child, die; and therefore Christ dropped the reproof, and gave him assurance of the recovery of his child; for he knows how a father pities his children.

6. The nobleman's belief of the word of Christ: He believed, and went away. Though Christ did not gratify him so far as to go down with him, he is satisfied with the method Christ took, and reckons he has gained his point. How quickly, how easily, is that which is lacking in our faith perfected by the word and power of Christ. Now he sees no sign or wonder, and yet believes the wonder done. (1.) Christ said, Thy son liveth, and the man believed him; not only believed the omniscience of Christ, that he knew the child had recovered, but the omnipotence of Christ, that the cure was effected by his word. He left him dying; yet, when Christ said, He lives, like the father of the faithful, against hope he believed in hope, and staggered not through unbelief. (2.) Christ said, Go thy way; and, as an evidence of the sincerity of his faith, he went his way, and gave neither Christ nor himself any further disturbance. He did not press Christ to come down, did not say, "If he do recover, yet a visit will be acceptable;" no, he seems no further solicitous, but, like Hannah, he goes his way, and his countenance is no more sad. As one entirely satisfied, he made no great haste home; did not hurry home that night, but returned leisurely, as one that was perfectly easy in his own mind.

7. The further confirmation of his faith, by comparing notes with his servants at his return. (1.) His servants met him with the agreeable news of the child's recovery, v. 51. Probably they met him not far from his own house, and, knowing what their master's cares were, they were willing as soon as they could to make him easy. David's servants were loth to tell him when the child was dead. Christ said, Thy son liveth; and now the servants say the same. Good news will meet those that hope in God's word. (2.) He enquired what hour the child began to recover (v. 52); not as if he doubted the influence of Christ's word upon the child's recovery, but he was desirous to have his faith confirmed, that he might be able to satisfy any to whom he should mention the miracle; for it was a material circumstance. Note, [1.] It is good to furnish ourselves with all the corroborating proofs and evidences that may be, to strengthen our faith in the word of Christ, that it may grow up to a full assurance. Show me a token for good. [2.] The diligent comparison of the works of Christ with his word will be of great use to us for the confirming of our faith. This was the course the nobleman took: He enquired of the servants the hour when he began to amend; and they told him, Yesterday at the seventh hour (at one o'clock in the afternoon, or, as some think this evangelist reckons, at seven o'clock at night) the fever left him; not only he began to amend, but he was perfectly well on a sudden; so the father knew that it was at the same hour when Jesus said to him, Thy son liveth. As the word of God, well-studied, will help us to understand his providences, so the providence of God, well observed, will help us to understand his word; for God is every day fulfilling the scripture. Two things would help to confirm his faith:--First, That the child's recovery was sudden and not gradual. They name the precise time to an hour: Yesterday, not about, but at the seventh hour, the fever left him; not it abated, or began to decrease, but it left him in an instant. The word of Christ did not work like physic, which must have time to operate, and produce the effect, and perhaps cures by expectation only; no, with Christ it was dictum factum--he spoke and it was done; not, He spoke and it was set a doing. Secondly, That it was just at the same time that Christ spoke to him: at that very hour. The synchronisms and coincidents of events add very much to the beauty and harmony of Providence. Observe the time, and the thing itself will be more illustrious, for every thing is beautiful in its time; at the very time when it is promised, as Israel's deliverance (Exod. xii. 41); at the very time when it is prayed for, as Peter's deliverance, Acts xii. 12. In men's works, distance of place is the delay of time and the retarding of business; but it is not so in the works of Christ. The pardon, and peace, and comfort, and spiritual healing, which he speaks in heaven, are, if he pleases, at the same time effected and wrought in the souls of believers; and, when these two come to be compared in the great day, Christ will be glorified in his saints, and admired in all them that believe.

8. The happy effect and issue of this. The bringing of the cure to the family brought salvation to it. (1.) The nobleman himself believed. He had before believed the word of Christ, with reference to this particular occasion; but now he believed in Christ as the Messiah promised, and became one of his disciples. Thus the particular experience of the power and efficacy of one word of Christ may be a happy means to introduce and settle the whole authority of Christ's dominion in the soul. Christ has many ways of gaining the heart, and by the grant of a temporal mercy may make way for better things. (2.) His whole house believed likewise. [1.] Because of the interest they all had in the miracle, which preserved the blossom and hopes of the family; this affected them all, and endeared Christ to them, and recommended him to their best thoughts. [2.] Because of the influence the master of the family had upon them all. A master of a family cannot give faith to those under his charge, nor force them to believe, but he may be instrumental to remove external prejudices, which obstruct the operation of the evidence, and then the work is more than half done. Abraham was famous for this (Gen. xviii. 19), and Joshua, ch. xxiv. 15. This was a nobleman, and probably he had a great household; but, when he comes into Christ's school, he brings them all along with him. What a blessed change was here in this house, occasioned by the sickness of the child! This should reconcile us to afflictions; we know not what good may follow from them. Probably, the conversion of this nobleman and his family at Capernaum might induce Christ to come afterwards, and settle at Capernaum, as his head-quarters in Galilee. When great men receive the gospel, they may be instrumental to bring it to the places where they live.

9. Here is the evangelist's remark upon this cure (v. 54); This is the second miracle, referring to ch. ii. 11, where the turning of water into wine is said to be the first; that was soon after his first return out of Judea, this soon after his second. In Judea he had wrought many miracles, ch. iii. 2; iv. 45. They had the first offer; but, being driven thence, he wrought miracles in Galilee. Somewhere or other Christ will find a welcome. People may, if they please, shut the sun out of their own houses, but they cannot shut it out of the world. This is noted to be the second miracle, 1. To remind us of the first, wrought in the same place some months before. Fresh mercies should revive the remembrance of former mercies, as former mercies should encourage our hopes of further mercies. Christ keeps account of his favours, whether we do or no. 2. To let us know that this cure was before those many cures which the other evangelists mention to be wrought in Galilee, Matt. iv. 23; Mark i. 34; Luke iv. 40. Probably, the patient being a person of quality, the cure was the more talked of and sent him crowds of patients; when this nobleman applied himself to Christ, multitudes followed. What abundance of good may great men do, if they be good men!
Adam Clarke: Commentary on the Bible - 1831
4:43: Went into Galilee - Bishop Pearce thinks that some words have been lost from the end of this verse, which may be supplied thus: Went into Galilee, but not to Nazareth; for Jesus himself had declared, etc. In Mat 13:57; Mar 6:4, and Luk 4:24, which are the only texts where Jesus is said to have declared this, he always spake of Nazareth only, and not of Galilee in general, a country where he lived for the most part, and wrought the greatest number of his miracles, and made the most converts.
Albert Barnes: Notes on the Bible - 1834
4:43: Into Galilee - Into some of the parts of Galilee, though evidently not into Nazareth, but probably direct to Cana, Joh 4:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:43: two: Mat 15:21-24; Mar 7:27, Mar 7:28; Rom 15:8
and: Joh 4:46, Joh 1:42; Mat 4:13
Geneva 1599
4:43 (8) Now after two days he departed thence, and went into (k) Galilee.
(8) The despisers of Christ deprive themselves of his benefit: yet Christ prepares a place for himself.
(k) Into the towns and villages of Galilee, for he would not live in his country of Nazareth, because they despised him, and where (as the other evangelists write) the efficacy of his benefits was hindered because of their being incredibly stiffnecked.
John Gill
4:43 Now after two days he departed thence,.... When he had stayed two days at Sychar conversing with, and discoursing to the Samaritans, which were the means of the conversion of many of them; he departed out of that country, and passed on his way:
and went into Galilee; as he first intended; see Jn 4:3.
John Wesley
4:43 He went into Galilee - That is, into the country of Galilee: but not to Nazareth. It was at that town only that he had no honour. Therefore he went to other towns.
Robert Jamieson, A. R. Fausset and David Brown
4:43 SECOND GALILEAN MIRACLE--HEALING OF THE COURTIER'S SON. (Jn 4:43-54)
after two days--literally, the two days of His stay at Sychar.
4:444:44: Զի ինքն իսկ Յիսուս վկայեաց, եթէ մարգարէ յիւրում գաւառի պատիւ ո՛չ ունի։
44. քանի որ Յիսուս ինքն իսկ վկայել էր, թէ մարգարէն իր գաւառում պատիւ չունի:
44 Վասն զի Յիսուս ինք վկայեց թէ ‘Մարգարէ մը իր գաւառին մէջ պատիւ չ’ունենար’։
Զի ինքն իսկ Յիսուս վկայեաց եթէ` Մարգարէ յիւրում գաւառի պատիւ ոչ ունի:

4:44: Զի ինքն իսկ Յիսուս վկայեաց, եթէ մարգարէ յիւրում գաւառի պատիւ ո՛չ ունի։
44. քանի որ Յիսուս ինքն իսկ վկայել էր, թէ մարգարէն իր գաւառում պատիւ չունի:
44 Վասն զի Յիսուս ինք վկայեց թէ ‘Մարգարէ մը իր գաւառին մէջ պատիւ չ’ունենար’։
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4:4444: ибо Сам Иисус свидетельствовал, что пророк не имеет чести в своем отечестве.
4:44  αὐτὸς γὰρ ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.
4:44. αὐτὸς (it) γὰρ (therefore) Ἰησοῦς (an-Iesous) ἐμαρτύρησεν (it-witnessed-unto) ὅτι (to-which-a-one) προφήτης (a-declarer-before) ἐν (in) τῇ (unto-the-one) ἰδίᾳ (unto-private-belonged) πατρίδι (unto-a-fathering) τιμὴν (to-a-valuation) οὐκ (not) ἔχει. (it-holdeth)
4:44. ipse enim Iesus testimonium perhibuit quia propheta in sua patria honorem non habetFor Jesus himself gave testimony that a prophet hath no honour in his own country.
44. For Jesus himself testified, that a prophet hath no honour in his own country.
4:44. For Jesus himself offered testimony that a Prophet has no honor in his own country.
4:44. For Jesus himself testified, that a prophet hath no honour in his own country.
For Jesus himself testified, that a prophet hath no honour in his own country:

44: ибо Сам Иисус свидетельствовал, что пророк не имеет чести в своем отечестве.
4:44  αὐτὸς γὰρ ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.
4:44. ipse enim Iesus testimonium perhibuit quia propheta in sua patria honorem non habet
For Jesus himself gave testimony that a prophet hath no honour in his own country.
4:44. For Jesus himself offered testimony that a Prophet has no honor in his own country.
4:44. For Jesus himself testified, that a prophet hath no honour in his own country.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:44: Jesus himself testified - He bore testimony to the general truth of the following proverb. See on Mat 13:57 (note).
Albert Barnes: Notes on the Bible - 1834
4:44: For Jesus himself testified ... - See the notes at Mat 13:57. The connection of this verse with the preceding may be thus explained: "Jesus went to Galilee, but not to Nazareth, for he testified," etc. Or, "Jesus went to Galilee, 'although' he had said that a prophet had no honor in his own country; yet, because he foreknew that the Galileans would many of them believe on him, he went at this time."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:44: that: Mat 13:57; Mar 6:4; Luk 4:24
John Gill
4:44 For Jesus himself testified,.... Mt 13:57;
that a prophet hath no honour in his own country: all the Oriental versions read, "in his own city"; that is, Nazareth: for these words must not be understood as a reason why Christ left Judea, and went into Galilee, because he had no honour in Judea, in which was Bethlehem, the place of his nativity; but are a reason why, when he came into Galilee, he did not go to Nazareth, his own city, where he was educated, and had been brought up, and had lived the greatest part of his life, because they treated him with great disrespect and contempt; See Gill on Mt 13:57.
John Wesley
4:44 Mt 13:57.
Robert Jamieson, A. R. Fausset and David Brown
4:44 For Jesus testified, &c.--This verse had occasioned much discussion. For it seems strange, if "His own country" here means Nazareth, which was in Galilee, that it should be said He came to Galilee because in one of its towns He expected no good reception. But all will be simple and natural if we fill up the statement thus: "He went into the region of Galilee, but not, as might have been expected, to that part of it called 'His own country,' Nazareth (see Mk 6:4; Lk 4:24), for He acted on the maxim which He oft repeated, that 'a prophet,'" &c.
4:454:45: Այլ յորժամ եկն նա ՚ի Գալիլեա, ընկալա՛ն զնա Գալիլեացիքն. զի տեսեալ եւս էր զամենայն նշանսն զոր արար յԵրուսաղէմ ՚ի տօնին. քանզի եւ նոքա՛ եկեալ էին ՚ի տօնն։
45. Սակայն, երբ նա Գալիլիա եկաւ, գալիլիացիները նրան ընդունեցին, որովհետեւ նրանք եւս տեսել էին այն բոլոր նշանները, որ նա արեց Երուսաղէմում՝ տօնի ժամանակ, քանի որ նրանք էլ էին եկել տօնին:
45 Երբ Գալիլիա հասաւ, Գալիլիացիները զինք ընդունեցին, քանզի տեսած էին այն բոլոր հրաշքները, որոնք ինք ըրաւ տօնին ատենը՝ Երուսաղէմի մէջ. վասն զի իրենք ալ այն տօնին գացեր էին։
Այլ յորժամ եկն նա ի Գալիլեա, ընկալան զնա Գալիլեացիքն. զի տեսեալ եւս էր զամենայն նշանսն զոր արար յԵրուսաղէմ ի տօնին. քանզի եւ նոքա եկեալ էին ի տօնն:

4:45: Այլ յորժամ եկն նա ՚ի Գալիլեա, ընկալա՛ն զնա Գալիլեացիքն. զի տեսեալ եւս էր զամենայն նշանսն զոր արար յԵրուսաղէմ ՚ի տօնին. քանզի եւ նոքա՛ եկեալ էին ՚ի տօնն։
45. Սակայն, երբ նա Գալիլիա եկաւ, գալիլիացիները նրան ընդունեցին, որովհետեւ նրանք եւս տեսել էին այն բոլոր նշանները, որ նա արեց Երուսաղէմում՝ տօնի ժամանակ, քանի որ նրանք էլ էին եկել տօնին:
45 Երբ Գալիլիա հասաւ, Գալիլիացիները զինք ընդունեցին, քանզի տեսած էին այն բոլոր հրաշքները, որոնք ինք ըրաւ տօնին ատենը՝ Երուսաղէմի մէջ. վասն զի իրենք ալ այն տօնին գացեր էին։
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4:4545: Когда пришел Он в Галилею, то Галилеяне приняли Его, видев все, что Он сделал в Иерусалиме в праздник, --ибо и они ходили на праздник.
4:45  ὅτε οὗν ἦλθεν εἰς τὴν γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ γαλιλαῖοι, πάντα ἑωρακότες ὅσα ἐποίησεν ἐν ἱεροσολύμοις ἐν τῇ ἑορτῇ, καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.
4:45. ὅτε (Which-also) οὖν (accordingly) ἦλθεν (it-had-came) εἰς (into) τὴν (to-the-one) Γαλιλαίαν, (to-a-Galilaia," ἐδέξαντο ( they-received ) αὐτὸν (to-it,"οἱ (the-ones) Γαλιλαῖοι , ( Galilaia-belonged ," πάντα ( to-all ) ἑωρακότες ( having-had-come-to-discern-unto ) ὅσα ( to-which-a-which ) ἐποίησεν (it-did-unto) ἐν (in) Ἰεροσολύμοις (unto-Hierosoluma') ἐν (in) τῇ (unto-the-one) ἑορτῇ, (unto-a-festival,"καὶ (and) αὐτοὶ (them) γὰρ (therefore) ἦλθον (they-had-came) εἰς (into) τὴν (to-the-one) ἑορτήν. (to-a-festival)
4:45. cum ergo venisset in Galilaeam exceperunt eum Galilaei cum omnia vidissent quae fecerat Hierosolymis in die festo et ipsi enim venerant in diem festumAnd when he was come into Galilee, the Galileans received him, having seen all the things he had done at Jerusalem on the festival day: for they also went to the festival day.
45. So when he came into Galilee, the Galilaeans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast.
4:45. And so, when he had arrived in Galilee, the Galileans received him, because they had seen all that he had done at Jerusalem, in the day of the feast. For they also went to the feast day.
4:45. Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast:

45: Когда пришел Он в Галилею, то Галилеяне приняли Его, видев все, что Он сделал в Иерусалиме в праздник, --ибо и они ходили на праздник.
4:45  ὅτε οὗν ἦλθεν εἰς τὴν γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ γαλιλαῖοι, πάντα ἑωρακότες ὅσα ἐποίησεν ἐν ἱεροσολύμοις ἐν τῇ ἑορτῇ, καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.
4:45. cum ergo venisset in Galilaeam exceperunt eum Galilaei cum omnia vidissent quae fecerat Hierosolymis in die festo et ipsi enim venerant in diem festum
And when he was come into Galilee, the Galileans received him, having seen all the things he had done at Jerusalem on the festival day: for they also went to the festival day.
4:45. And so, when he had arrived in Galilee, the Galileans received him, because they had seen all that he had done at Jerusalem, in the day of the feast. For they also went to the feast day.
4:45. Then when he was come into Galilee, the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: Галилеяне приняли Христа гораздо лучше, чем жители Иудеи. Евангелист объясняет это влиянием на них всего, что Христос совершил в Иерусалиме. Они, следовательно, поняли смысл выступления Христа в храме Иерусалимском и, видя чудеса Его, совершенные на Пасхе, стали уже склоняться к признанию Его Мессианского достоинства.
Adam Clarke: Commentary on the Bible - 1831
4:45: The Galileans received him - They received him as the promised Messiah, because of the miracles which they had seen him perform at Jerusalem, at the Passover. See Joh 2:23.
Albert Barnes: Notes on the Bible - 1834
4:45: Received him - Received him kindly, or as a messenger of God. They had seen his miracles, and believed on him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:45: the Galilaeans: Mat 4:23, Mat 4:24; Luk 8:40
having: Joh 2:13-16, Joh 2:23, Joh 3:2
for: Deu 16:16; Luk 2:42-44, Luk 9:53
John Gill
4:45 Then when he was come into Galilee,.... That part of it in which Cana lay, as appears by what follows:
the Galilaeans received him; willingly, readily, and cheerfully, with much delight and pleasure, and with marks of great esteem and respect: they received him into their houses, and entertained him, and provided for him and his disciples:
having seen all the things that he did at Jerusalem, at the feast of the passover; the miracles he wrought there, see Jn 2:23;
for they also went unto the feast; as well as Jesus and his disciples: they kept the feast of the passover, and went yearly to Jerusalem on that account: so Josephus speaks of the Galilaeans going to the Jewish festivals at Jerusalem, when he says (c);
"it was the custom, or usual with the Galilaeans, when they went to the holy city at the festivals, to go through the country of the Samaritans;''
which was the way that Christ now came from thence to them.
(c) Antiqu. Jud. l. 20. c. 5.
Robert Jamieson, A. R. Fausset and David Brown
4:45 received--welcomed Him.
having seen . . . at the feast--proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least worthy of respectful investigation. Even this our Lord did not despise, for saving conversion often begins in less than this (so Zaccheus, Lk 19:3-10).
for they also went--that is, it was their practice to go up to the feast.
4:464:46: Ե՛կն դարձեալ ՚ի Կանա Գալիլեացւոց՝ ուր արար զջուրն գինի. եւ ա՛նդ էր։ Թագաւորա՛զն մի, որոյ որդի նորա հիւա՛նդ կայր ՚ի Կափառնաում[1667]։[1667] Ոմանք միահետ ընթեռնուն. Եւ անդ էր թագաւորազն մի. այլ բազումք համաձայն մերումս զատանեն։ Ուր եւ ոմանք. թագաւորազն միոյ որդի նորա հիւանդ։
46. Յիսուս դարձեալ եկաւ Գալիլիայի Կանա քաղաքը, ուր ջուրը գինու էր վերածել: Պալատական մի պաշտօնատար կար, որի որդին հիւանդ էր Կափառնայումում:
46 Յիսուս նորէն եկաւ Գալիլիացիներուն Կանա քաղաքը, ուր ջուրը գինիի փոխած էր։ Հոն ազնուական մը կար, որուն որդին հիւանդ էր՝ Կափառնայումի մէջ։
Եկն [13]դարձեալ ի Կանա Գալիլեացւոց ուր արար զջուրն գինի. եւ անդ էր թագաւորազն մի, որոյ որդի նորա հիւանդ կայր ի Կափառնայում:

4:46: Ե՛կն դարձեալ ՚ի Կանա Գալիլեացւոց՝ ուր արար զջուրն գինի. եւ ա՛նդ էր։ Թագաւորա՛զն մի, որոյ որդի նորա հիւա՛նդ կայր ՚ի Կափառնաում[1667]։
[1667] Ոմանք միահետ ընթեռնուն. Եւ անդ էր թագաւորազն մի. այլ բազումք համաձայն մերումս զատանեն։ Ուր եւ ոմանք. թագաւորազն միոյ որդի նորա հիւանդ։
46. Յիսուս դարձեալ եկաւ Գալիլիայի Կանա քաղաքը, ուր ջուրը գինու էր վերածել: Պալատական մի պաշտօնատար կար, որի որդին հիւանդ էր Կափառնայումում:
46 Յիսուս նորէն եկաւ Գալիլիացիներուն Կանա քաղաքը, ուր ջուրը գինիի փոխած էր։ Հոն ազնուական մը կար, որուն որդին հիւանդ էր՝ Կափառնայումի մէջ։
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4:4646: Итак Иисус опять пришел в Кану Галилейскую, где претворил воду в вино. В Капернауме был некоторый царедворец, у которого сын был болен.
4:46  ἦλθεν οὗν πάλιν εἰς τὴν κανὰ τῆς γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. καὶ ἦν τις βασιλικὸς οὖ ὁ υἱὸς ἠσθένει ἐν καφαρναούμ·
4:46. Ἦλθεν (It-had-came) οὖν (accordingly) πάλιν (unto-furthered) εἰς (into) τὴν (to-the-one) Κανὰ (to-a-Kana) τῆς (of-the-one) Γαλιλαίας, (of-a-Galilaia,"ὅπου (to-which-of-whither) ἐποίησεν (it-did-unto) τὸ (to-the-one) ὕδωρ (to-a-water) οἶνον. (to-a-wine) Καὶ (And) ἦν (it-was) τις (a-one) βασιλικὸς (ruler-belonged-of) οὗ (of-which) ὁ (the-one) υἱὸς (a-son) ἠσθένει (it-was-un-vigoring-unto) ἐν (in) Καφαρναούμ: (unto-a-Kafarnaoum)
4:46. venit ergo iterum in Cana Galilaeae ubi fecit aquam vinum et erat quidam regulus cuius filius infirmabatur CapharnaumHe came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum.
46. He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.
4:46. Then he went again into Cana of Galilee, where he made water into wine. And there was a certain ruler, whose son was sick at Capernaum.
4:46. So 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.
So 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:

46: Итак Иисус опять пришел в Кану Галилейскую, где претворил воду в вино. В Капернауме был некоторый царедворец, у которого сын был болен.
4:46  ἦλθεν οὗν πάλιν εἰς τὴν κανὰ τῆς γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. καὶ ἦν τις βασιλικὸς οὖ ὁ υἱὸς ἠσθένει ἐν καφαρναούμ·
4:46. venit ergo iterum in Cana Galilaeae ubi fecit aquam vinum et erat quidam regulus cuius filius infirmabatur Capharnaum
He came again therefore into Cana of Galilee, where he made the water wine. And there was a certain ruler, whose son was sick at Capharnaum.
4:46. Then he went again into Cana of Galilee, where he made water into wine. And there was a certain ruler, whose son was sick at Capernaum.
4:46. So 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: - 47: Не заходя в Назарет, Христос идет в Кану Галилейскую, - вероятно потому, что население этого города, где Христос совершил свое первое знамение, было более склонно принять Христа с подобающею Ему честью. Через некоторое время в Кану явился из Капернаума царедворец Ирода Антипы, т. е., вероятно, какой-нибудь светский человек, служивший при дворе. У этого человека был болен сын, и поэтому он пришел просить Христа, чтобы Тот пришел к нему в Капернаум и вылечил больного. Не видно, чтобы царедворец имел веру в Христа как в Мессию: дальнейший упрек, какой обращает к нему Христос (ст. 48), показывает, что такой веры в нем еще не было. Но во всяком случае он видел во Христе чудотворца, который от Бога послан, великого раввина, каким Христа представлял, себе, напр., Никодим (3:2).
Adam Clarke: Commentary on the Bible - 1831
4:46: Where he made the water wine - See the notes on Joh 2:1, etc. Cana was on the road from Nazareth to Capernaum and the Sea of Tiberias.
A certain nobleman - An officer of the king's court: for this is the meaning of the original word, βασιλικος, which the Vulgate translates regulus, a little king. This officer belonged to Herod Antipas, who was then tetrarch of Galilee. Jerome calls him Palatinus, and says he was an officer of the king's palace. Others think it was Chuza, mentioned Luk 8:3; and others think it was Manaen, spoken of Act 13:1. One of these opinions may be true, but all solid proof is wanting. This officer, whoever he was, appears to have had his ordinary abode at Capernaum, and hearing that Christ was at Cana, he came express from Capernaum thither, to entreat him to heal his child.
Albert Barnes: Notes on the Bible - 1834
4:46: A certain nobleman - One who was of the royal family, connected by birth with Herod Antipas; or one of the officers of the court, whether by birth allied to him or not. It seems that his ordinary residence was at Capernaum. Capernaum was about a day's journey from Cana, where Jesus then was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:46: Cana: "It is worthy of remark," says Dr. E. D. Clarke, who visited Cana a few years ago, "that, walking among the ruins of a church, we saw large massy pots, answering the description given of the ancient vessels of the country; not preserved, but lying about, disregarded by the present inhabitants, as antiquities with whose original use they were unacquainted. From their appearance, and the number of them, it was quite evident that a practice of keeping water in large pots, each holding from eighteen to twenty-seven gallons, was once common in the country." (Compare the account of the water pots, Joh 2:6.) Joh 2:1-11, Joh 21:2; Jos 19:28
nobleman: or, courtier, or, ruler
whose: Psa 50:15, Psa 78:34; Hos 5:15; Mat 9:18, Mat 15:22, Mat 17:14, Mat 17:15; Luk 7:2, Luk 8:42
Geneva 1599
4:46 (9) So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain (l) nobleman, whose son was sick at Capernaum.
(9) Although Christ is absent in body, yet he works mightily in the believers by his word.
(l) Some of Herod's royal attendants, for though Herod was not a king, but a Tetrarch, yet he was a king in all respects (or at least the people called him a king) except that he lacked the title of king.
John Gill
4:46 So Jesus came again unto Cana of Galilee,.... Where he had been once before; see Jn 2:1. The Syriac version here, as there, calls it "Kotne" of Galilee; and the Persic version, "Catneh" of Galilee:
where he made the water wine; see Jn 2:9;
there was a certain nobleman; the Vulgate Latin renders it, "a petty king"; the Arabic version, and Nonnus, call him, "a royal man"; and the Syriac version renders it, "a king's servant"; with which agrees the Ethiopic, calling him "a minister, a steward, the king's domestic". The Persic version makes it to be his name, reading it, "there was a great man, whose name was Abdolmelic", which signifies a king's servant: from the whole he seems to be one that belonged to the palace of Herod Antipas, and was one of his courtiers; who, though he was but tetrarch of Galilee, yet is sometimes called a king, Mk 6:14;
whose son was sick at Capernaum; some versions, as the Syriac, Arabic, and Persic, read the phrase, "in Capernaum", with the former clause, "there was a nobleman in Capernaum": and others, as we do with this; and both may be true; for he might be an inhabitant of Capernaum, and his house be there where his son lay sick. Some think this nobleman was either Chuza, Herod's steward, Lk 8:3, or Manaen, who had been brought up with Herod, Acts 13:1.
Robert Jamieson, A. R. Fausset and David Brown
4:46 nobleman--courtier, king's servant, or one connected with a royal household; such as Chuza (Lk 8:3), or Manaen (Acts 13:1).
heard that Jesus was come out of Judea--"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Jn 4:45), [BENGEL].
come down--for Capernaum was down on the northwest shore of the Sea of Galilee.
4:474:47: Նա՝ իբրեւ լուաւ, եթէ Յիսուս եկեալ է ՚ի Հրէաստանէ ՚ի Գալիլեա, ե՛կն առ նա, եւ աղաչէր զի իջցէ եւ բժշկեսցէ՛ զորդի նորա. քանզի մե՛րձ էր ՚ի մեռանել[1668]։ [1668] Ոմանք. Եւ աղաչէր զնա. զի։
47. Երբ նա լսեց, թէ Յիսուս Հրէաստանից Գալիլիա է եկել, եկաւ նրա մօտ եւ աղաչում էր, որ Կափառնայում իջնի ու իր որդուն բժշկի, քանի որ մերձիմահ էր:
47 Ասիկա լսելով, որ Յիսուս Հրէաստանէն Գալիլիա եկեր է, եկաւ անոր ու կ’աղաչէր, որ երթայ եւ իր որդին բժշկէ, վասն զի մեռնելու վրայ է։
Նա իբրեւ լուաւ եթէ Յիսուս եկեալ է ի Հրէաստանէ ի Գալիլեա, եկն առ նա եւ աղաչէր զի իջցէ եւ բժշկեսցէ զորդի նորա, քանզի մերձ էր ի մեռանել:

4:47: Նա՝ իբրեւ լուաւ, եթէ Յիսուս եկեալ է ՚ի Հրէաստանէ ՚ի Գալիլեա, ե՛կն առ նա, եւ աղաչէր զի իջցէ եւ բժշկեսցէ՛ զորդի նորա. քանզի մե՛րձ էր ՚ի մեռանել[1668]։
[1668] Ոմանք. Եւ աղաչէր զնա. զի։
47. Երբ նա լսեց, թէ Յիսուս Հրէաստանից Գալիլիա է եկել, եկաւ նրա մօտ եւ աղաչում էր, որ Կափառնայում իջնի ու իր որդուն բժշկի, քանի որ մերձիմահ էր:
47 Ասիկա լսելով, որ Յիսուս Հրէաստանէն Գալիլիա եկեր է, եկաւ անոր ու կ’աղաչէր, որ երթայ եւ իր որդին բժշկէ, վասն զի մեռնելու վրայ է։
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4:4747: Он, услышав, что Иисус пришел из Иудеи в Галилею, пришел к Нему и просил Его придти и исцелить сына его, который был при смерти.
4:47  οὖτος ἀκούσας ὅτι ἰησοῦς ἥκει ἐκ τῆς ἰουδαίας εἰς τὴν γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνῄσκειν.
4:47. οὗτος (The-one-this) ἀκούσας (having-heard) ὅτι (to-which-a-one) Ἰησοῦς (an-Iesous) ἥκει (it-arriveth) ἐκ (out) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) εἰς (into) τὴν (to-the-one) Γαλιλαίαν (to-a-Galilaia) ἀπῆλθεν (it-had-came-off) πρὸς (toward) αὐτὸν (to-it) καὶ (and) ἠρώτα (it-was-entreating-unto) ἵνα (so) καταβῇ (it-might-have-had-stepped-down) καὶ (and) ἰάσηται ( it-might-have-cured-unto ) αὐτοῦ (of-it) τὸν (to-the-one) υἱόν, (to-a-son) ἤμελλεν (it-was-impending) γὰρ (therefore) ἀποθνήσκειν. (to-die-off)
4:47. hic cum audisset quia Iesus adveniret a Iudaea in Galilaeam abiit ad eum et rogabat eum ut descenderet et sanaret filium eius incipiebat enim moriHe having heard that Jesus was come from Judea into Galilee, sent to him and prayed him to come down and heal his son: for he was at the point of death.
47. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought that he would come down, and heal his son; for he was at the point of death.
4:47. Since he had heard that Jesus came to Galilee from Judea, he sent to him and begged him to come down and heal his son. For he was beginning to die.
4:47. When he heard that Jesus was come out of Judaea 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.
When he heard that Jesus was come out of Judaea 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:

47: Он, услышав, что Иисус пришел из Иудеи в Галилею, пришел к Нему и просил Его придти и исцелить сына его, который был при смерти.
4:47  οὖτος ἀκούσας ὅτι ἰησοῦς ἥκει ἐκ τῆς ἰουδαίας εἰς τὴν γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνῄσκειν.
4:47. hic cum audisset quia Iesus adveniret a Iudaea in Galilaeam abiit ad eum et rogabat eum ut descenderet et sanaret filium eius incipiebat enim mori
He having heard that Jesus was come from Judea into Galilee, sent to him and prayed him to come down and heal his son: for he was at the point of death.
4:47. Since he had heard that Jesus came to Galilee from Judea, he sent to him and begged him to come down and heal his son. For he was beginning to die.
4:47. When he heard that Jesus was come out of Judaea 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
4:47: He went unto him - Though high in office, yet he did not refuse to go personally to Jesus to ask his aid. He felt as a father; and believing, after all that Jesus had done, that he could cure his son, he traveled to meet him. If men receive benefits of Christ, they must come in the same manner. The rich and the poor, the high and the low, must come personally as humble suppliants, and must be willing to bear all the reproach that may be cast on them for thus coming to him. This man showed strong faith in being willing thus to go to Jesus, but he erred in supposing that Jesus could heal only by his being present with his son.
Would come down - It is probable that the miracles of Jesus heretofore had been performed only on those who were present with him, and this nobleman seems to have thought that this was necessary. One design of Jesus in working this miracle was to show him that this was not necessary. Hence he did not go down to Capernaum, but healed him where he was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:47: he heard: Mar 2:1-3, Mar 6:55, Mar 6:56, Mar 10:47
that he: Joh 11:21, Joh 11:32; Psa 46:1; Luk 7:6-8, Luk 8:41; Act 9:38
John Gill
4:47 When he heard that Jesus was come out of Judea,.... For the fame of Christ, for his doctrine and miracles, was spread every where; so that it was known, and talked of, in most places, where he was, and what course he was steering: and this nobleman understanding that he had left Judea, and was come
into Galilee; and having inquired in what parts of Galilee he was,
he went unto him; though it was many miles from Capernaum, where Jesus was, at least a day's journey; since, when the servants met their master, the child had been healed at one o'clock the day before; see Jn 4:52. Some reckon it about fifteen miles, but one would think it should be more:
and besought him, that he would come down; for Capernaum, though it was built on a hill, lay lower down in the country of Galilee than Cana did, near the sea of Tiberias: a like way of speaking is used in Jn 2:12;
and heal his son. The nobleman believed that Christ had power to do it, by what he had heard concerning him, but thought his corporeal presence was absolutely necessary to it:
for he was at the point of death; or "would die": he was very near it; there was no likelihood of his recovery; the physicians had given him over; and when he left him, he seemed to be near his death, and must die for any human help that could be obtained, or natural means that could be used.
John Wesley
4:47 To come down - For Cana stood much higher than Capernaum.
4:484:48: Ասէ ցնա Յիսուս. Եթէ ոչ նշանս ինչ եւ արուեստս տեսանէք, ո՛չ հաւատայք։
48. Յիսուս նրան ասաց. «Եթէ նշաններ եւ զարմանալի գործեր չտեսնէք, չէք հաւատում»:
48 Այն ատեն Յիսուս ըսաւ անոր. «Եթէ նշաններ ու հրաշքներ չտեսնէք, բնաւ պիտի չհաւատաք»։
Ասէ ցնա Յիսուս. Եթէ ոչ նշանս ինչ եւ արուեստս տեսանէք, ոչ հաւատայք:

4:48: Ասէ ցնա Յիսուս. Եթէ ոչ նշանս ինչ եւ արուեստս տեսանէք, ո՛չ հաւատայք։
48. Յիսուս նրան ասաց. «Եթէ նշաններ եւ զարմանալի գործեր չտեսնէք, չէք հաւատում»:
48 Այն ատեն Յիսուս ըսաւ անոր. «Եթէ նշաններ ու հրաշքներ չտեսնէք, բնաւ պիտի չհաւատաք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:4848: Иисус сказал ему: вы не уверуете, если не увидите знамений и чудес.
4:48  εἶπεν οὗν ὁ ἰησοῦς πρὸς αὐτόν, ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε.
4:48. εἶπεν (It-had-said) οὖν (accordingly,"ὁ (the-one) Ἰησοῦς (an-Iesous,"πρὸς (toward) αὐτόν (to-it,"Ἐὰν (If-ever) μὴ (lest) σημεῖα (to-signlets-of) καὶ (and) τέρατα (to-anomalies) ἴδητε, (ye-might-have-had-seen,"οὐ (not) μὴ (lest) πιστεύσητε. (ye-might-have-trusted-of)
4:48. dixit ergo Iesus ad eum nisi signa et prodigia videritis non creditisJesus therefore said to him: Unless you see signs and wonders, you believe not.
48. Jesus therefore said unto him, Except ye see signs and wonders, ye will in no wise believe.
4:48. Therefore, Jesus said to him, “Unless you have seen signs and wonders, you do not believe.”
4:48. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.
Then said Jesus unto him, Except ye see signs and wonders, ye will not believe:

48: Иисус сказал ему: вы не уверуете, если не увидите знамений и чудес.
4:48  εἶπεν οὗν ὁ ἰησοῦς πρὸς αὐτόν, ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε.
4:48. dixit ergo Iesus ad eum nisi signa et prodigia videritis non creditis
Jesus therefore said to him: Unless you see signs and wonders, you believe not.
4:48. Therefore, Jesus said to him, “Unless you have seen signs and wonders, you do not believe.”
4:48. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: Христос причисляет царедворца к тем людям, которые, для своего уверенья в истинности божественного посланничества Христа, нуждаются в знамениях и чудесах. Но этим упреком Он не отнимает у царедворца надежды на то, что его просьба будет удовлетворена (ср. 2:4).
Adam Clarke: Commentary on the Bible - 1831
4:48: Except ye see signs and wonders, etc. - Our Lord does not tell this man that he had no faith, but that he had not enough. If he had had none, he would not have come from Capernaum to Cana, to beg him to heal his son. If he had had enough, he would have been contented with recommending his son to our Lord, without entreating him to go to Capernaum to heal him; which intimates that he did not believe our Lord could do it at a distance. But the words are not addressed to the nobleman alone, but to all the Galilean Jews in general; for our Lord uses the plural number, which he never does when addressing an individual. These people differed widely from the people of Sychar: they had neither a love of the truth, nor simplicity of heart; and would not believe any thing from heaven, unless forced on their minds by the most striking miracles. They were favored with the ministry of John Baptist; but, as that was not accompanied with miracles, it was not generally credited. They require the miracles of Christ, in order that they may credit the advent of the Messiah. There are many like these Galileans still in the world: they deny that God can have any influence among men; and as to the operations of the Holy Spirit, they, in the genuine Galilean spirit, boldly assert that they will not credit any man who professes to be made a partaker of them, unless he work a miracle in proof of his pretensions! These persons should know that the grace of working miracles was very different from that by which a man is saved; and that the former might exist, even in the most astonishing measure, where the latter did not. See Co1 13:2.
Albert Barnes: Notes on the Bible - 1834
4:48: Except ye see signs ... - This was spoken not to the nobleman only, but to the Galileans generally. The Samaritans had believed without any miracle. The Galileans, he said, were less disposed to believe him than even they were; and though he had performed miracles enough to convince them, yet, unless they continually saw them, they would not believe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:48: Except: Joh 4:41, Joh 4:42, Joh 2:18, Joh 12:37, Joh 15:24, Joh 20:29; Num 14:11; Mat 16:1, Mat 27:42; Luk 10:18; Luk 16:31; Act 2:22; Co1 1:22
John Gill
4:48 Then said Jesus unto him,.... With some degree of roughness in his speech, and severity in his countenance, in a way of reproof for his unbelief, as if he could not heal his son without going down to Capernaum along with him:
except ye see signs and wonders ye will not believe. This was the cast of the Jews every where, both in Judea and Galilee; they required signs and miracles to be wrought, in confirmation of Christ's being the Messiah, and which indeed was but right; and Christ did perform them for that purpose: but their sin of unbelief lay in this, that they wanted still more and more signs; they could not be contented with what they had seen, but required more, being sluggish and backward to believe. Our Lord seems to say this chiefly for the sake of the Galilaeans, that were about him; who, though they might be acquainted with his former miracles, when among them, of turning water into wine, and had seen his wondrous works at the feast at Jerusalem, yet were very desirous of seeing more, and perhaps very pressing for this cure.
John Wesley
4:48 Unless ye see signs and wonders - Although the Samaritans believed without them.
Robert Jamieson, A. R. Fausset and David Brown
4:48 Except ye see signs, &c.--He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.
4:494:49: Ասէ ցնա թագաւորազն. Տէր՝ է՛ջ մինչչեւ՛ մեռեալ իցէ մանուկն իմ[1669]։ [1669] Ոմանք. Թագաւորազնն։
49. Պաշտօնատարը նրան ասաց. «Տէ՛ր, իջի՛ր, քանի դեռ իմ որդին չի մեռել»:
49 Ազնուականը ըսաւ անոր. «Տէ՛ր, եկուր, քանի իմ տղաս մեռած չէ»։
Ասէ ցնա թագաւորազնն. Տէր, էջ մինչչեւ մեռեալ իցէ մանուկն իմ:

4:49: Ասէ ցնա թագաւորազն. Տէր՝ է՛ջ մինչչեւ՛ մեռեալ իցէ մանուկն իմ[1669]։
[1669] Ոմանք. Թագաւորազնն։
49. Պաշտօնատարը նրան ասաց. «Տէ՛ր, իջի՛ր, քանի դեռ իմ որդին չի մեռել»:
49 Ազնուականը ըսաւ անոր. «Տէ՛ր, եկուր, քանի իմ տղաս մեռած չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:4949: Царедворец говорит Ему: Господи! приди, пока не умер сын мой.
4:49  λέγει πρὸς αὐτὸν ὁ βασιλικός, κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.
4:49. λέγει (It-fortheth) πρὸς (toward) αὐτὸν (to-it,"ὁ (the-one) βασιλικός (ruler-belonged-of,"Κύριε, (Authority-belonged,"κατάβηθι (thou-should-have-had-stepped-down) πρὶν (ere) ἀποθανεῖν (to-have-had-died-off) τὸ (to-the-one) παιδίον (to-a-childlet) μου. (of-me)
4:49. dicit ad eum regulus Domine descende priusquam moriatur filius meusThe ruler saith to him: Lord, come down before that my son die.
49. The nobleman saith unto him, Sir, come down ere my child die.
4:49. The ruler said to him, “Lord, come down before my son dies.”
4:49. The nobleman saith unto him, Sir, come down ere my child die.
The nobleman saith unto him, Sir, come down ere my child die:

49: Царедворец говорит Ему: Господи! приди, пока не умер сын мой.
4:49  λέγει πρὸς αὐτὸν ὁ βασιλικός, κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.
4:49. dicit ad eum regulus Domine descende priusquam moriatur filius meus
The ruler saith to him: Lord, come down before that my son die.
4:49. The ruler said to him, “Lord, come down before my son dies.”
4:49. The nobleman saith unto him, Sir, come down ere my child die.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49: Царедворец не противоречит Христу, но вместе с тем и не оставляет начатого им дела. Он просит Христа пойти в Капернаум поскорее, чтобы застать в живых его сына. Не надеясь на то, что Христос может воротить жизнь уже умершему, он уверен однако в том, что молитва Христа, как человека Божия, может исцелить больного. Последними своими словами царедворец выражает ту мысль, что Христос все равно пойдет в Капернаум, который был с некоторого времени местом постоянного пребывания Его и Его семейства (2:12). Пусть же Он поспешит.
Adam Clarke: Commentary on the Bible - 1831
4:49: Sir, come down, etc. - He did not think our Lord could cure him without being present, and seems here to feel himself hurt, because our Lord did not come at his first entreaty. It is difficult for a proud man, or a man in office, to humble himself, or to treat even God Almighty with proper respect. The spirit of this man seems not much unlike to that of Naaman the Syrian, Kg2 5:11.
Albert Barnes: Notes on the Bible - 1834
4:49: Come down ... - The earnestness of the nobleman evinces the deep and tender anxiety of a father. So anxious was he for his son that he was not willing that Jesus should delay a moment - not even to address the people. He still seems to have supposed that Jesus had no power to heal his son except he was present with him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:49: come: Psa 40:17, Psa 88:10-12; Mar 5:23, Mar 5:35, Mar 5:36
John Gill
4:49 The nobleman saith unto him, Sir,.... Notwithstanding this reproof, and seeming denial, he presses him again, and addressing him in a handsome and courteous manner, importunately entreats him, saying:
come down ere my son die; here was faith with a mixture of unbelief; he believed that Christ was able to heal his son, but he still thought that his going down with him was necessary; that he must be corporeally present, and must lay his hands on him, or touch him, or speak, and command the distemper off, or something of this kind, and which must be done before he died; for otherwise, should he die first, all hope was then gone; he had no notion of Christ being able to raise him from the dead.
Robert Jamieson, A. R. Fausset and David Brown
4:49 come down ere my child die--"While we talk, the case is at its crisis, and if Thou come not instantly, all is over." This was faith, but partial, and our Lord would perfect it. The man cannot believe the cure could be wrought without the Physician coming to the patient--the thought of such a thing evidently never occurred to him. But Jesus will in a moment bring him up to this.
4:504:50: Ասէ ցնա Յիսուս. Ե՛րթ, որդին քո կենդանի՛ է։ Եւ հաւատա՛ց այրն բանին զոր ասաց նմա Յիսուս, եւ գնա՛ց։
50. Յիսուս նրան ասաց. «Գնա՛, քո որդին կենդանի է»: Եւ մարդը հաւատաց Յիսուսի ասած խօսքին ու գնաց:
50 Յիսուս ըսաւ անոր. «Գնա՛, քու որդիդ ողջ է»։ Մարդն ալ հաւատաց այն խօսքին, որ Յիսուս իրեն ըսաւ ու գնաց։
Ասէ ցնա Յիսուս. Երթ, որդին քո կենդանի է: Եւ հաւատաց այրն բանին զոր ասաց նմա Յիսուս, եւ գնաց:

4:50: Ասէ ցնա Յիսուս. Ե՛րթ, որդին քո կենդանի՛ է։ Եւ հաւատա՛ց այրն բանին զոր ասաց նմա Յիսուս, եւ գնա՛ց։
50. Յիսուս նրան ասաց. «Գնա՛, քո որդին կենդանի է»: Եւ մարդը հաւատաց Յիսուսի ասած խօսքին ու գնաց:
50 Յիսուս ըսաւ անոր. «Գնա՛, քու որդիդ ողջ է»։ Մարդն ալ հաւատաց այն խօսքին, որ Յիսուս իրեն ըսաւ ու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
4:5050: Иисус говорит ему: пойди, сын твой здоров. Он поверил слову, которое сказал ему Иисус, и пошел.
4:50  λέγει αὐτῶ ὁ ἰησοῦς, πορεύου· ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῶ λόγῳ ὃν εἶπεν αὐτῶ ὁ ἰησοῦς καὶ ἐπορεύετο.
4:50. λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous," Πορεύου : ( Thou-should-traverse-of ,"ὁ (the-one) υἱός (a-son) σου (of-thee) ζῇ. (it-lifeth-unto) ἐπίστευσεν (It-trusted-of,"ὁ (the-one) ἄνθρωπος (a-mankind,"τῷ (unto-the-one) λόγῳ (unto-a-forthee) ὃν (to-which) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) ἐπορεύετο . ( it-was-traversing-of )
4:50. dicit ei Iesus vade filius tuus vivit credidit homo sermoni quem dixit ei Iesus et ibatJesus saith to him: Go thy way. Thy son liveth. The man believed the word which Jesus said to him and went his way.
50. Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went his way.
4:50. Jesus said to him, “Go, your son lives.” The man believed the word that Jesus spoke to him, and so he went away.
4:50. Jesus 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.
Jesus 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:

50: Иисус говорит ему: пойди, сын твой здоров. Он поверил слову, которое сказал ему Иисус, и пошел.
4:50  λέγει αὐτῶ ὁ ἰησοῦς, πορεύου· ὁ υἱός σου ζῇ. ἐπίστευσεν ὁ ἄνθρωπος τῶ λόγῳ ὃν εἶπεν αὐτῶ ὁ ἰησοῦς καὶ ἐπορεύετο.
4:50. dicit ei Iesus vade filius tuus vivit credidit homo sermoni quem dixit ei Iesus et ibat
Jesus saith to him: Go thy way. Thy son liveth. The man believed the word which Jesus said to him and went his way.
4:50. Jesus said to him, “Go, your son lives.” The man believed the word that Jesus spoke to him, and so he went away.
4:50. Jesus 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50: У царедворца вера во Христа, хотя и несовершенная, несомненно была, и Христос, чтобы эту веру возвысить, говорит ему, чтобы он спокойно шел домой, так как сын его уже благополучно пережил кризис и в настоящий момент находится уже на пути к выздоровлению. Замечательно, что царедворец поверил этому слову Христа, еще не видя его исполнения: ясно, что вера его стала вдруг сильною уверенностью в невидимом как бы в видимом, в желаемом и ожидаемом как бы настоящем (Евр. 11:1). Сына Христос, таким образом, исцелил от телесной болезни, а отца от духовной - от слабости веры.
Adam Clarke: Commentary on the Bible - 1831
4:50: Go thy way; thy son liveth - Had our Lord gone with him, as he wished, his unbelief could not have been fully removed; as he would have still thought that our Lord's power could not reach from Cana to Capernaum: in order to destroy his unbelief at once, and bring him into the fullness of the faith of his supreme power, he cures him, being apparently absent, by that energy through which he fills both the heavens and the earth. Here it may be observed, our blessed Lord did what this man requested him to do, but not in the way in which he wished it to be done. God will save all to the uttermost who call upon him, but not in the way in which they may desire. Eternal life is the free gift of God, and he has a right to give it as he pleases; and he always gives his gifts in that way in which his glory is best promoted, and our eternal interest secured.
The man believed the word - And yet it appears that he had suspended his faith upon a certain condition: "If I find on my return that my son is healed, I will believe that Jesus is the Messiah."
Albert Barnes: Notes on the Bible - 1834
4:50: Go thy way - This was a kind and tender address. It was designed to convince him that he could word a miracle though not personally present.
Thy son liveth - Thy son shall recover; or he shall be restored to health, according to thy request.
The man believed - The manner in which Jesus spoke it, and the assurance which he gave, convinced the man that he could heal him there as well as to go to Capernaum to do it. This is an instance of the power of Jesus to convince the mind, to soothe doubts, to confirm faith, and to meet our desires. He blesses not always in the manner in which we ask, but he grants us our main wish. The father wished his son healed by Jesus "going down" to Capernaum. Jesus healed him, but not in the way in which he asked it to be done. God will hear our prayers and grant our requests, but often not in the precise manner in which we ask it. It is his to judge of the best way of doing us good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:50: Go: Joh 11:40; Kg1 17:13-15; Mat 8:13; Mar 7:29, Mar 7:30, Mar 9:23, Mar 9:24; Luk 17:14; Act 14:9, Act 14:10; Rom 4:20, Rom 4:21; Heb 11:19
John Gill
4:50 Jesus saith unto him, go thy way,.... Return home in peace, be not over much troubled and distressed about this matter; leave it with me, I will take care of it; all will be well: so the Persic version reads, "be not anxious, and go thy way"; do not be solicitous for my presence, or urge me to go with thee; depart alone, there is no necessity for my being upon the spot:
thy son liveth; he is now recovered of his disease, and is well, and in perfect health, and lives, and will live:
and the man believed the word that Jesus had spoken to him; such power went along with the words of Christ, as not only cured the son at that distance, who lay at the point of death, but also the father of his unbelief; and he no more insisted on his going down with him, but firmly believed that his son was alive, and well, as Christ had said he was:
and he went his way; he took his leave of Christ, and set out for Capernaum; very probably, not the same day, it being now in the afternoon of the day; but the next morning, as it should seem from what follows.
Robert Jamieson, A. R. Fausset and David Brown
4:50 Go thy way; thy son liveth--Both effects instantaneously followed:--"The man believed the word," and the cure, shooting quicker than lightning from Cana to Capernaum, was felt by the dying youth. In token of faith, the father takes his leave of Christ--in the circumstances this evidenced full faith. The servants hasten to convey the joyful tidings to the anxious parents, whose faith now only wants one confirmation. "When began he to amend? . . . Yesterday, at the seventh hour, the fever left him"--the very hour in which was uttered that great word, "Thy son liveth!" So "himself believed and his whole house." He had believed before this, first very imperfectly; then with assured confidence of Christ's word; but now with a faith crowned by "sight." And the wave rolled from the head to the members of his household. "To-day is salvation come to this house" (Lk 19:9); and no mean house this!
second miracle Jesus did--that is, in Cana; done "after He came out of Judea," as the former before.
4:514:51: Եւ մինչդեռ իջանէր, ընդ առա՛ջ եղեն նմա ծառայքն նորա. աւետի՛ս ետուն՝ եւ ասեն, թէ մանուկն նորա կենդանի՛ է[1670]։ [1670] Ոմանք. Եթէ մանուկ նորա։
51. Եւ մինչդեռ նա իջնում էր, նրա ծառաները ընդառաջ ելան նրան, աւետիս տուեցին եւ ասացին, թէ նրա տղան կենդանի է:
51 Երբ կ’երթար, իր ծառաները դիմաւորեցին զինք եւ աւետիս տուին ըսելով. «Քու տղադ ողջ է»։
Եւ մինչդեռ իջանէր, ընդ առաջ եղեն նմա ծառայքն նորա, աւետիս ետուն եւ ասեն թէ մանուկն նորա կենդանի է:

4:51: Եւ մինչդեռ իջանէր, ընդ առա՛ջ եղեն նմա ծառայքն նորա. աւետի՛ս ետուն՝ եւ ասեն, թէ մանուկն նորա կենդանի՛ է[1670]։
[1670] Ոմանք. Եթէ մանուկ նորա։
51. Եւ մինչդեռ նա իջնում էր, նրա ծառաները ընդառաջ ելան նրան, աւետիս տուեցին եւ ասացին, թէ նրա տղան կենդանի է:
51 Երբ կ’երթար, իր ծառաները դիմաւորեցին զինք եւ աւետիս տուին ըսելով. «Քու տղադ ողջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:5151: На дороге встретили его слуги его и сказали: сын твой здоров.
4:51  ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῶ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ.
4:51. ἤδη (Which-then) δὲ (moreover) αὐτοῦ (of-it) καταβαίνοντος (of-stepping-down,"οἱ (the-ones) δοῦλοι (bondees) αὐτοῦ (of-it) ὑπήντησαν (they-under-ever-a-oned-unto) αὐτῷ (unto-it) λέγοντες ( forthing ) ὅτι (to-which-a-one) ὁ (the-one) παῖς (a-child) αὐτοῦ (of-it) ζῇ. (it-lifeth-unto)
4:51. iam autem eo descendente servi occurrerunt ei et nuntiaverunt dicentes quia filius eius viveretAnd as he was going down, his servants met him: and they brought word, saying, that his son lived.
51. And as he was now going down, his servants met him, saying, that his son lived.
4:51. Then, as he was going down, his servants met him. And they reported to him, saying that his son was alive.
4:51. And as he was now going down, his servants met him, and told [him], saying, Thy son liveth.
And as he was now going down, his servants met him, and told [him], saying, Thy son liveth:

51: На дороге встретили его слуги его и сказали: сын твой здоров.
4:51  ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ὑπήντησαν αὐτῶ λέγοντες ὅτι ὁ παῖς αὐτοῦ ζῇ.
4:51. iam autem eo descendente servi occurrerunt ei et nuntiaverunt dicentes quia filius eius viveret
And as he was going down, his servants met him: and they brought word, saying, that his son lived.
4:51. Then, as he was going down, his servants met him. And they reported to him, saying that his son was alive.
4:51. And as he was now going down, his servants met him, and told [him], saying, Thy son liveth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51: - 53: Царедворец, по-видимому, отправился в путь только к вечеру и затем всю ночь провел в путешествии (между Каной и Капернаумом считалось около 25-ти миль). Утром его встретили на дороге его слуги, поспешившие доложить своему господину о том, что его сын благополучно перенес кризис болезни. Оказалось, что этот кризис совершился именно в 7-м часу или в первом часу пополудни, когда и Христос сказал царедворцу, что его сын выздоровел.

И уверовал сам.. . Хотя царедворец и ранее уже с верою принял слово Христа (ст. 50), но теперь он уверовал во Христа как в истинного Мессию, вступил в число Его последователей вместе со всем своим домом.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:51: Thy: Joh 4:50, Joh 4:53; Kg1 17:23
John Gill
4:51 And as he was now going down,.... From Cana to Capernaum, the day after he had been with Christ:
his servants met him, and told him, saying, thy son liveth; as soon as this cure was wrought, though it was not known in the family how, and by whom it was done, immediately some of the servants were dispatched to carry the news to their master, that his sorrow might be removed; and he give himself no further trouble in seeking for a cure: these meeting him on the road, with an air of pleasure, at once address him with the joyful news, that his son was thoroughly recovered of his disorder, and was alive, and well; news which he was acquainted with, and believed before; though it must give him an additional, pleasure to have it confirmed.
4:524:52: Հարցանէ՛ր ցնոսա վասն ժամուն՝ յորում ապաքինեաց. եւ ասեն ցնա. Երէ՛կ յեւթներո՛րդ ժամու եթող զնա ջերմն։
52. Նա հարցրեց նրանց, թէ ո՞ր ժամին ապաքինուեց: Նրան ասացին. «Երէկ, յետմիջօրէի ժամը մէկին ջերմը նրան թողեց»:
52 Այն ատեն հարցուց անոնց թէ ‘ո՞ր ժամուն սկսաւ աղէկի դառնալ’։ Ըսին իրեն. «Երէկ ժամը եօթին տենդը թողուց զանիկա»։
Հարցանէր ցնոսա վասն ժամուն յորում ապաքինեաց. եւ ասեն ցնա. Երէկ յեւթներորդ ժամու եթող զնա ջերմն:

4:52: Հարցանէ՛ր ցնոսա վասն ժամուն՝ յորում ապաքինեաց. եւ ասեն ցնա. Երէ՛կ յեւթներո՛րդ ժամու եթող զնա ջերմն։
52. Նա հարցրեց նրանց, թէ ո՞ր ժամին ապաքինուեց: Նրան ասացին. «Երէկ, յետմիջօրէի ժամը մէկին ջերմը նրան թողեց»:
52 Այն ատեն հարցուց անոնց թէ ‘ո՞ր ժամուն սկսաւ աղէկի դառնալ’։ Ըսին իրեն. «Երէկ ժամը եօթին տենդը թողուց զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
4:5252: Он спросил у них: в котором часу стало ему легче? Ему сказали: вчера в седьмом часу горячка оставила его.
4:52  ἐπύθετο οὗν τὴν ὥραν παρ᾽ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὗν αὐτῶ ὅτι ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός.
4:52. ἐπύθετο ( It-had-ascertained ) οὖν (accordingly) τὴν (to-the-one) ὥραν (to-an-hour) παρ' (beside) αὐτῶν (of-them) ἐν (in) ᾗ (unto-which) κομψότερον (to-more-fine) ἔσχεν: (it-had-held?"εἶπαν (They-said) οὖν (accordingly) αὐτῷ (unto-it) ὅτι (to-which-a-one,"Ἐχθὲς (Yester) ὥραν (to-an-hour) ἑβδόμην (to-seventh) ἀφῆκεν (it-sent-off) αὐτὸν (to-it,"ὁ (the-one) πυρετός. (a-fever)
4:52. interrogabat ergo horam ab eis in qua melius habuerit et dixerunt ei quia heri hora septima reliquit eum febrisHe asked therefore of them the hour wherein he grew better. And they said to him: Yesterday at the seventh hour, the fever left him.
52. So he inquired of them the hour when he began to amend. They said therefore unto him, Yesterday at the seventh hour the fever left him.
4:52. Therefore, he asked them at which hour he had become better. And they said to him, “Yesterday, at the seventh hour, the fever left him.”
4:52. Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.
Then 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:

52: Он спросил у них: в котором часу стало ему легче? Ему сказали: вчера в седьмом часу горячка оставила его.
4:52  ἐπύθετο οὗν τὴν ὥραν παρ᾽ αὐτῶν ἐν ᾗ κομψότερον ἔσχεν· εἶπαν οὗν αὐτῶ ὅτι ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός.
4:52. interrogabat ergo horam ab eis in qua melius habuerit et dixerunt ei quia heri hora septima reliquit eum febris
He asked therefore of them the hour wherein he grew better. And they said to him: Yesterday at the seventh hour, the fever left him.
4:52. Therefore, he asked them at which hour he had become better. And they said to him, “Yesterday, at the seventh hour, the fever left him.”
4:52. Then inquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:52: Then inquired he of them the hour - The servants, overjoyed to find their master's son so suddenly restored, set off to meet him, that they might impart to him tidings which they knew would be so very agreeable; and he, intent on having his faith settled, began immediately to inquire what time it was when the fever left him, to see whether his cure was the effect of some natural cause, or whether it was done by the power of Christ.
Yesterday at the seventh hour - At the time we would call one o'clock. Dr. Macknight thinks the Roman hour is intended; i.e. seven o'clock in the evening; and this he thinks is the reason why our Lord did not accompany the nobleman: for, as Cana was a day's journey from Capernaum, had our Lord gone at that hour he must have traveled in the night, from which it might have been inferred that he could not cure the child without being personally present. Harmony, vol. i. p. 52.
Albert Barnes: Notes on the Bible - 1834
4:52: The seventh hour - About one o'clock in the afternoon.
The same hour - The very time when Jesus spoke.
The fever left him - It seems that it left him suddenly and entirely; so much so that his friends went to inform the father, and to comfort him, and also, doubtless, to apprise him that it was not necessary to ask aid from Jesus. From this miracle we may learn,
1. That Jesus has an intimate knowledge of all things. He knew the case of this son - the extent of his disease where he was and thus had power to heal him.
2. That Jesus has almighty power. Nothing else could have healed this child. Nor could it be pretended that he did it by any natural means. He was far away from him, and the child knew not the source of the power that healed him. It could not be pretended that there was any collusion or jugglery. The father came in deep anxiety. The servants saw the cure. Jesus was at a distance. Everything in the case bears the mark of being the simple energy of God - put forth with equal ease to heal, whether far or near. Thus, he can save the sinner.
3. We see the benevolence of Jesus. Ever ready to aid, to heal, or to save, he may be called on at all times, and will never be called on in vain.
John Gill
4:52 Then inquired he of them the hour,.... He did not at all hesitate about the truth of it, or was in any surprise upon it; but that he might compare things together, he asked the exact time,
when he began to amend; or grow better; for he seemed to think, that his recovery might be gradual, and not all at once, as it was:
and they said unto him, yesterday at the seventh hour; which was one o'clock in the afternoon:
the fever left him; entirely at once, so that he was perfectly well immediately.
John Wesley
4:52 He asked the hour when he amended - The more exactly the works of God are considered, the more faith is increased.
4:534:53: Գիտա՛ց հայրն նորա՝ թէ յայնմ ժամու՝ յորում ասացն ցնա Յիսուս՝ թէ որդին քո կենդանի է. եւ հաւատա՛ց ինքն եւ ամենայն տուն իւր[1671]։ [1671] Ոմանք. Եւ ամենայն տունն իւր։
53. Հայրը գիտակցեց, որ այդ ժամին էր, երբ Յիսուս նրան ասաց՝ քո որդին կենդանի է: Եւ հաւատաց ինքը, ու իր ամբողջ ընտանիքը:
53 Այն ատեն գիտցաւ անոր հայրը թէ այն ժամն էր երբ Յիսուս իրեն ըսաւ թէ ‘Քու որդիդ ողջ է’ ու հաւատաց ինք եւ իր բոլոր տունը։
Գիտաց հայրն նորա եթէ յայնմ ժամու յորում ասացն ցնա Յիսուս թէ` Որդին քո կենդանի է. եւ հաւատաց ինքն եւ ամենայն տուն իւր:

4:53: Գիտա՛ց հայրն նորա՝ թէ յայնմ ժամու՝ յորում ասացն ցնա Յիսուս՝ թէ որդին քո կենդանի է. եւ հաւատա՛ց ինքն եւ ամենայն տուն իւր[1671]։
[1671] Ոմանք. Եւ ամենայն տունն իւր։
53. Հայրը գիտակցեց, որ այդ ժամին էր, երբ Յիսուս նրան ասաց՝ քո որդին կենդանի է: Եւ հաւատաց ինքը, ու իր ամբողջ ընտանիքը:
53 Այն ատեն գիտցաւ անոր հայրը թէ այն ժամն էր երբ Յիսուս իրեն ըսաւ թէ ‘Քու որդիդ ողջ է’ ու հաւատաց ինք եւ իր բոլոր տունը։
zohrab-1805▾ eastern-1994▾ western am▾
4:5353: Из этого отец узнал, что это был тот час, в который Иисус сказал ему: сын твой здоров, и уверовал сам и весь дом его.
4:53  ἔγνω οὗν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῶ ὁ ἰησοῦς, ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.
4:53. ἔγνω (It-had-acquainted) οὖν (accordingly,"ὁ (the-one) πατὴρ (a-father,"ὅτι (to-which-a-one) ἐκείνῃ (unto-the-one-thither) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) ἐν (in) ᾗ (unto-which) εἶπεν (it-had-said) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ὁ (The-one) υἱός (a-son) σου (of-thee) ζῇ, (it-lifeth-unto,"καὶ (and) ἐπίστευσεν (it-trusted-of,"αὐτὸς (it) καὶ (and) ἡ (the-one) οἰκία (a-housing-unto) αὐτοῦ (of-it) ὅλη. (whole)
4:53. cognovit ergo pater quia illa hora erat in qua dixit ei Iesus filius tuus vivit et credidit ipse et domus eius totaThe father therefore knew that it was at the same hour that Jesus said to him: Thy son liveth. And himself believed, and his whole house.
53. So the father knew that at that hour in which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.
4:53. Then the father realized that it was at the same hour that Jesus said to him, “Your son lives.” And both he and his entire household believed.
4:53. So 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.
So 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:

53: Из этого отец узнал, что это был тот час, в который Иисус сказал ему: сын твой здоров, и уверовал сам и весь дом его.
4:53  ἔγνω οὗν ὁ πατὴρ ὅτι [ἐν] ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῶ ὁ ἰησοῦς, ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.
4:53. cognovit ergo pater quia illa hora erat in qua dixit ei Iesus filius tuus vivit et credidit ipse et domus eius tota
The father therefore knew that it was at the same hour that Jesus said to him: Thy son liveth. And himself believed, and his whole house.
4:53. Then the father realized that it was at the same hour that Jesus said to him, “Your son lives.” And both he and his entire household believed.
4:53. So 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.
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Adam Clarke: Commentary on the Bible - 1831
4:53: So the father knew - He had the fullest proof that his son's cure was supernatural, and that it was wrought by the Lord Jesus.
Himself believed, and his whole house - He and his whole family became true converts to the doctrine of the manifested Messiah. The whole family, impressed with the great kindness of God in sending health to the child, were the more easily led to believe in the Lord Jesus. The sickness of the child became the mean of salvation to all the household. They, no doubt, thought at first that God was dealing hardly with them, when threatening to remove the child; but now they see that in very faithfulness God had afflicted them. Let us learn never to murmur against God, or think that he does not act kindly towards us. His wisdom cannot permit him to err; his goodness will not suffer him to do any thing to his creatures but what may be subservient to their best interests. By providential occurrences, apparently the most adverse, he may be securing our eternal salvation.
There is an account in Beracoth, fol. 34, very similar to this of the evangelist, and very possibly stolen from this holy source. "When the son of Rab. Gamaliel fell sick, he sent two of his disciples to R. Chanina, that he would pray to God for him. When he had seen them, he went on the roof of his house and prayed for him. He then came down and said to them, His fever has departed from him. They said unto him, Art thou a prophet? He answered, I am neither a prophet, nor the son of a prophet; but when I can recite my prayers readily, I know I shall be heard. They then wrote down the hour; and, when they returned to R. Gamaliel, he said to them, Ye have fulfilled your ministry - in respect to my son, all is complete. In that hour the fever (חמה chomah, ὁ πυρετος) left him, and he desired water to drink." Schoettgen very properly remarks, Ovum ovo non magis simile est, atque haec fabula narrationi evangelicae. "One egg is not more like to another, than this fable to the evangelical narration."
Albert Barnes: Notes on the Bible - 1834
4:53: Himself believed - This miracle removed all his doubts, and he became a real disciple and friend of Jesus.
His whole house - His whole family. We may learn from this,
1. That sickness or any deep affliction is often the means of great good. Here the sickness of the son resulted in the faith of all the family. God often takes away earthly blessings that he may impart rich spiritual mercies.
2. The father of a family may be the means of the salvation of his children. Here the effort of a parent resulted in their conversion to Christ.
3. There is great beauty and propriety when sickness thus results in piety. For that it is sent. God does not willingly grieve or afflict the children of men; and when afflictions thus terminate, it will be cause of eternal joy, of ceaseless praise.
4. There is a special charm when piety thus comes into the families of the rich. and the noble. It is so unusual: their example and influence go so far; it overcomes so many temptations, and affords opportunities of doing so much good, that there is no wonder that the evangelist selected this instance as one of the effects of the power and of the preaching of the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:53: at the: Psa 33:9, Psa 107:20; Mat 8:8, Mat 8:9, Mat 8:13
and himself: Luk 19:9; Act 2:39, Act 16:15, Act 16:34, Act 18:8
John Gill
4:53 So the father knew that it was at the same hour,.... Precisely;
in that which Jesus said to him, thy son liveth: he had observed what time of day it was, in which he conversed with Jesus; and particularly, when he told him his son was alive and well, and when he took his leave of him; and by comparing the account of his servants, with that, found that things entirely agreed, and that the cure was wrought exactly at the time, that Jesus spoke the words:
and himself believed, and his whole house; when he came home, he related the whole affair to his family, and he and they all believed, that Jesus was the Messiah, and became his disciples and followers: if this nobleman was Chuza, Herod's steward, we have an account of his wife, whose name was Joanna, that she followed Christ, and ministered to him of her substance, with other women, Lk 8:3. There is a story, told by the Jews, and which seems somewhat like to this (d);
"it is reported concerning R. Chanina ben Dosa, that when he prayed for the sick, he used to say, , "this liveth", and this dies; it was said to him, whence knowest thou this? he replied, if my prayer be ready in my mouth, I know that he is accepted (of God, i.e. the sick man for whom he prayed); but if not, I know that he will be snatched away (by the disease):''
upon which the Gemarists give the following relation (e);
"it happened that the son of Rabban Gamaliel (the Apostle Paul's master) was sick, he sent two disciples to R. Chanina ben Dosa, to ask mercy for him; when he saw them, he went up to a chamber, and sought mercy for him; and when he came down, he said unto them, , "go your way, for the fever has left him"; they said unto him, art thou a prophet? he replied, I am not a prophet, nor the son of a prophet; but so I have received, that if my prayer is ready in my mouth, I know that he is accepted; and if not, I know that he shall be snatched away; and they sat and wrote and observed "the very hour"; and when they came to Rabban Gamaliel, he said unto them, this service ye have not been wanting in, nor abounded in; but so the thing was, that in that hour the fever left him, and he asked of us water to drink.''
Which story perhaps is told, to vie with this miracle of Christ, and to obscure the glory of it.
(d) Misn. Beracot, c. 5. sect. 5. (e) T. Bab. Beracot, fol. 34. 2.
4:544:54: Զայս դարձեալ՝ երկրո՛րդ նշա՛ն արար Յիսուս՝ եկեալ ՚ի Հրէաստանէ ՚ի Գալիլեա[1672]։[1672] Ոմանք. Երկրորդ նշանս ա՛՛... ՚ի Գալիլիէ։
54. Այս դարձեալ երկրորդ նշանն է, որ արեց Յիսուս՝ Հրէաստանից Գալիլիա գալուց յետոյ:
54 Այս երկրորդ հրաշքն էր որ Յիսուս ըրաւ, երբ Հրէաստանէն Գալիլիա եկաւ։
Զայս դարձեալ երկրորդ նշան արար Յիսուս` եկեալ ի Հրէաստանէ ի Գալիլեա:

4:54: Զայս դարձեալ՝ երկրո՛րդ նշա՛ն արար Յիսուս՝ եկեալ ՚ի Հրէաստանէ ՚ի Գալիլեա[1672]։
[1672] Ոմանք. Երկրորդ նշանս ա՛՛... ՚ի Գալիլիէ։
54. Այս դարձեալ երկրորդ նշանն է, որ արեց Յիսուս՝ Հրէաստանից Գալիլիա գալուց յետոյ:
54 Այս երկրորդ հրաշքն էր որ Յիսուս ըրաւ, երբ Հրէաստանէն Գալիլիա եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:5454: Это второе чудо сотворил Иисус, возвратившись из Иудеи в Галилею.
4:54  τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ἰησοῦς ἐλθὼν ἐκ τῆς ἰουδαίας εἰς τὴν γαλιλαίαν.
4:54. Τοῦτο (To-the-one-this) [δὲ] "[moreover]"πάλιν (unto-furthered) δεύτερον (to-second) σημεῖον (to-a-signlet-of) ἐποίησεν (it-did-unto,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ἐλθὼν (having-had-came) ἐκ (out) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia)
4:54. hoc iterum secundum signum fecit Iesus cum venisset a Iudaea in GalilaeamThis is again the second miracle that Jesus did, when he was come out of Judea. into Galilee.
54. This is again the second sign that Jesus did, having come out of Judaea into Galilee.
4:54. This next sign was the second that Jesus accomplished, after he had arrived in Galilee from Judea.
4:54. This [is] again the second miracle [that] Jesus did, when he was come out of Judaea into Galilee.
This [is] again the second miracle [that] Jesus did, when he was come out of Judaea into Galilee:

54: Это второе чудо сотворил Иисус, возвратившись из Иудеи в Галилею.
4:54  τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ ἰησοῦς ἐλθὼν ἐκ τῆς ἰουδαίας εἰς τὴν γαλιλαίαν.
4:54. hoc iterum secundum signum fecit Iesus cum venisset a Iudaea in Galilaeam
This is again the second miracle that Jesus did, when he was come out of Judea. into Galilee.
4:54. This next sign was the second that Jesus accomplished, after he had arrived in Galilee from Judea.
4:54. This [is] again the second miracle [that] Jesus did, when he was come out of Judaea into Galilee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54: Это чудо было вторым знамением после чуда претворения воды в вино, совершенного месяцев девять назад. И после этого чуда Иоанн не сообщает ни о каком другом, которое бы совершил Христос в это время в Галилее. Очевидно, что Христос еще не хотел выступать в Галилее как учитель и проповедник, - Он до сих пор еще не призвал и учеников Своих к постоянному следованию за собою. Только с 6: гл. 2-го ст. Иоанн начинает изображение последовательной деятельности Христа в Галилее. Можно полагать, что Христос первоначально хотел еще раз пройти по Своему "отечеству" - Иудее, чтобы ему первому возвестить слово спасения.

Чудотворение, описываемое здесь Иоанном, не одно и то же с чудотворением, о котором сообщают Матфей (8:5-13) и Лука (7:1-10). Прежде всего, не одинаково время того и другого события. У синоптиков речь идет о событии, которое падает на время великой галилейской деятельности Христа, которая началась по взятии под стражу Иоанна Крестителя (Мф. 4:12), а здесь - о событии, случившемся тогда, когда Креститель был еще на свободе (3:24). Затем, то чудо совершено было в Капернауме, а это - в Кане. Там выступает сотник - язычник, а здесь чиновник - еврей: последнего Христос прямо причисляет к тем галилеянам, которые ждали от Него чудес (ст. 48). Больной у синоптиков - слуга, а здесь - сын, который притом был болен горячкой, тогда как слуга лежал в расслаблении. Наконец, там сотник является образцом усердной веры: по его убеждению, Христос и одним словом Своим может исцелить больного, а царедворца Христос обличает в слабости веры: по представлению царедворца, в самом деле, Христу нужно для совершения исцеления пойти и навестить больного.
Adam Clarke: Commentary on the Bible - 1831
4:54: This - second miracle - The first miracle which Christ performed was in this same city of Cana, just after his baptism; and this second took place after his arrival here from Jerusalem, whence, we have seen, he was driven by the persecution raised against him by the scribes and Pharisees. By construing the word παλιν, again, with ελθων, he came, that confusion which is evident in the common version is entirely removed.
Bishop Pearce says: "It seems probable to me that John, when he wrote this verse, either joined the word παλιν to ελθων, as he had done in Joh 4:46, or meant that it should be so joined in the construction." John does not mention here the miracles which our Lord did at Capernaum on his first journey, Joh 2:11, nor those which he did at Jerusalem on the feast of the passover. See Joh 2:12; Luk 4:23.
There are several particulars in the preceding history of the Samaritan woman which confirm the doctrine of a particular providence, and show how God manages the most common occurrences in order to accomplish the designs of his mercy and love.
The Gospel must be preached to the Samaritans: this is God's purpose; and in this case, the wrath of man is caused to praise him.
1. Christ finds it necessary to quit Judea because of the persecution raised up against him by the scribes and Pharisees, Joh 4:1-3. How worthy of admiration is that Divine providence that presses every thing into the accomplishment of its own designs! The doctors of Jerusalem oblige the Savior to leave their city; and a simple woman persuades all the inhabitants of a Samaritan city to open their gates and their hearts, and entreat the Redeemer of the world to enter in.
2. Christ must pass through Samaria, Joh 4:4. He was so situated in Judea that he could not reach Galilee except through Samaria, without taking a large circuit, which the necessities of the present case could not admit. Thus, while he appears to fly only from the fury of his persecutors, he is in reality seeking the lost, and fully accomplishing the work he came into the world to perform.
3. Christ being weary finds it necessary to sit down to rest himself by Jacob's well, Joh 4:5, Joh 4:6, spent with fatigue and hunger. How energetic was this fatigue? how active was this rest! Nothing can happen to Christ in vain - nothing can turn him out of the way of his mercy - his great work he continues to carry on, without the smallest interruption, where we would have thought it must have been necessarily suspended.
4. The disciples are obliged to go to the city to buy victuals, Joh 4:8, and Jesus was left alone. Even this circumstance was not only favorable to the conversion of the Samaritan woman, but even essentially necessary, as, without it, she could not have had that opportunity of conversing freely with our Lord; nor would it have been proper for him to have made that discovery of himself, in their presence, which we find he did during their absence. See the note on Joh 4:26.
5. The Samaritan woman is induced at that very time to go and draw water. Even so small a circumstance as this becomes a necessary part in the economy of her salvation. There is not a circumstance in our life not an occurrence in our business, but God will make it subservient to our salvation, if we have a simple heart and a teachable spirit. The steps of a good man especially are ordered of the Lord; and, while he acknowledges his Maker in all his ways, he will direct all his steps. A proper consideration of this great truth will produce both confidence and humility.
6. But this blessed doctrine may be abused; for some may suppose that God always acts according to a fixed necessity, through which, whatsoever was, is, or will be, has had its existence, mode of being, operation, and direction, according to predetermined irrevocable laws. This system makes God himself the necessary agent of eternal fate, as it supposes him to be constantly employed in doing what eternal necessity obliges him to perform; and thus his infinite freedom is bounded or acted upon by uncontrollable necessity. Perdition is not farther from glory than necessitating decrees are from a particular and gracious providence, by which the means of salvation are placed within the reach of every human being.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:54: Joh 2:1-11
John Gill
4:54 This is again the second miracle that Jesus did,.... That is, in that place, in Cana of Galilee; for otherwise, in Jerusalem and Judea, he had done many miracles, between the former and this; see Jn 2:23; and so the following words explain it:
when he was come out of Judea into Galilee; this was the first he wrought, after his coming out of Judea into Galilee, this time, and was the second that he wrought in Cana of Galilee; see Jn 2:11.