Yohanes 4:25-26

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹  “whenever he ²  comes, he will tell ³  us everything.” ⁴  4:26 Jesus said to her, “I, the one speaking to you, am he.”

Yohanes 4:28-30

4:28 Then the woman left her water jar, went off into the town and said to the people, ⁵  4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁶  can he?” ⁷  4:30 So ⁸  they left the town and began coming ⁹  to him.

Yohanes 4:39-42

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ¹⁰  “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking ¹¹  him to stay with them. ¹²  He stayed there two days, 4:41 and because of his word many more ¹³  believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ¹⁴  really is the Savior of the world.” ¹⁵ 

[4:25]  ¹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ² tn Grk “that one.”

[4:25]  ³ tn Or “he will announce to us.”

[4:25]  ⁴ tn Grk “all things.”

[4:28]  ⁵ tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[4:29]  ⁶ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ⁷ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[4:30]  ⁸ tn “So” is supplied for transitional smoothness in English.

[4:30]  ⁹ sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.

[4:39]  ¹⁰ tn Grk “when she testified.”

[4:40]  ¹¹ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ¹² tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:41]  ¹³ tn Or “and they believed much more.”

[4:42]  ¹⁴ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ¹⁵ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.