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  • PARALLEL BIBLE - John 4:26

    CHAPTERS: John 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54




    King James Bible - John 4:26

    Jesus saith unto her, I that speak unto thee am he.

    World English Bible

    Jesus said to her, "I am he, the one who speaks to you."

    Douay-Rheims - John 4:26

    Jesus saith to her: I am he, who am speaking with thee.

    Webster's Bible Translation

    Jesus saith to her, I that speak to thee am he.

    Greek Textus Receptus

    3004 5719 V-PAI-3S αυτη 846 P-DSF ο 3588 T-NSM ιησους 2424 N-NSM εγω 1473 P-1NS ειμι 1510 5748 V-PXI-1S ο 3588 T-NSM λαλων 2980 5723 V-PAP-NSM σοι 4671 P-2DS

    Treasury of Scriptural Knowledge

    VERSE (26) -
    Joh 9:37 Mt 16:20; 20:15; 26:63,64 Mr 14:61,62 Lu 13:30 Ro 10:20,21

    SEV Biblia, Chapter 4:26

    Le dice Jess: Yo Soy, que hablo contigo.

    Clarke's Bible Commentary - John 4:26

    Verse 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.

    John Gill's Bible Commentary

    Ver. 26.
    Jesus saith unto her , etc.] 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 Isaiah 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.

    Matthew Henry Commentary

    Verses 4-26 - There was great
    hatred between the Samaritans and the Jews. Christ' road from Judea to Galilee lay through Samaria. We should not go int places of temptation but when we needs must; and then must not dwell in them, but hasten through them. We have here our Lord Jesus under the common fatigue of travellers. Thus we see that he was truly a man. Toi came in with sin; therefore Christ, having made himself a curse for us submitted to it. Also, he was a poor man, and went all his journeys of foot. Being wearied, he sat thus on the well; he had no couch to res upon. He sat thus, as people wearied with travelling sit. Surely, we ought readily to submit to be like the Son of God in such things a these. Christ asked a woman for water. She was surprised because he di not show the anger of his own nation against the Samaritans. Moderat men of all sides are men wondered at. Christ took the occasion to teac her Divine things: he converted this woman, by showing her ignoranc and sinfulness, and her need of a Saviour. By this living water i meant the Spirit. Under this comparison the blessing of the Messiah ha been promised in the Old Testament. The graces of the Spirit, and his comforts, satisfy the thirsting soul, that knows its own nature an necessity. What Jesus spake figuratively, she took literally. Chris shows that the water of Jacob's well yielded a very short satisfaction Of whatever waters of comfort we drink, we shall thirst again. But whoever partakes of the Spirit of grace, and the comforts of the gospel, shall never want that which will abundantly satisfy his soul Carnal hearts look no higher than carnal ends. Give it me, saith she not that I may have everlasting life, which Christ proposed, but that come not hither to draw. The carnal mind is very ingenious in shiftin off convictions, and keeping them from fastening. But how closely ou Lord Jesus brings home the conviction to her conscience! He severel reproved her present state of life. The woman acknowledged Christ to be a prophet. The power of his word in searching the heart, and convincin the conscience of secret things, is a proof of Divine authority. I should cool our contests, to think that the things we are strivin about are passing away. The object of worship will continue still the same, God, as a Father; but an end shall be put to all difference about the place of worship. Reason teaches us to consult decency an convenience in the places of our worship; but religion gives n preference to one place above another, in respect of holiness an approval with God. The Jews were certainly in the right. Those who by the Scriptures have obtained some knowledge of God, know whom the worship. The word of salvation was of the Jews. It came to othe nations through them. Christ justly preferred the Jewish worship befor the Samaritan, yet here he speaks of the former as soon to be don away. God was about to be revealed as the Father of all believers in every nation. The spirit or the soul of man, as influenced by the Holy Spirit, must worship God, and have communion with him. Spiritual affections, as shown in fervent prayers, supplications, an thanksgivings, form the worship of an upright heart, in which God delights and is glorified. The woman was disposed to leave the matte undecided, till the coming of the Messiah. But Christ told her, I tha speak to thee, am He. She was an alien and a hostile Samaritan, merel speaking to her was thought to disgrace our Lord Jesus. Yet to thi woman did our Lord reveal himself more fully than as yet he had done to any of his disciples. No past sins can bar our acceptance with him, i we humble ourselves before him, believing in him as the Christ, the Saviour of the world.

    Greek Textus Receptus

    3004 5719 V-PAI-3S αυτη 846 P-DSF ο 3588 T-NSM ιησους 2424 N-NSM εγω 1473 P-1NS ειμι 1510 5748 V-PXI-1S ο 3588 T-NSM λαλων 2980 5723 V-PAP-NSM σοι 4671 P-2DS

    Vincent's NT Word Studies

    26. I - am He (eimi). Literally, I am. The less
    political conception of the Samaritan Messiah made it possible for Jesus to announce Himself to the woman without fear of being misunderstood as He was by the Jews.

    Compare Matt. viii. 4; xvi. 20.

    This incident furnishes a notable illustration of our Lord's love for human souls, and of His skill, tact, and firmness in dealing with moral degradation and ignorant bigotry. He conciliates the woman by asking a favor. Her hesitation arises less from prejudice of race than from surprise at being asked for drink by a Jew (compare the story of Zacchaeus). He seizes upon a near and familiar object as the key-note of His great lesson. He does not overwhelm her with new knowledge, but stimulates question and thought. He treats her sin frankly, but not harshly. He is content with letting her see that He is aware of it, knowing that through Him, as the Discerner, she will by and by reach Him as the Forgiver. Even from her ignorance and coarse superstition He does not withhold the sublimest truth. He knows her imperfect understanding, but He assumes the germinative power of the truth itself. He is not deterred from the effort to plant His truth and to rescue a soul, either by His own weariness or by the conventional sentiment which frowned upon His conversation with a woman in a public place. Godet contrasts Jesus' method in this case with that employed in the interview with Nicodemus. "With Nicodemus He started from the idea which filled every Pharisee's heart, that of the kingdom of God, and deduced therefrom the most rigorous practical consequences. He knew that He had to do with a man accustomed to the discipline of the law. Then He unveiled to him the most elevated truths of the kingdom of heaven, by connecting them with a striking Old Testament type, and contrasting them with the corresponding features of the Pharisaic programme. Here, on the contrary, with a woman destitute of all scriptural training, He takes His point of departure from the commonest thing imaginable, the water of the well. He suddenly exalts it, by a bold antithesis, to the idea of that eternal life which quenches forever the thirst of the human heart. Spiritual aspiration thus awakened in her becomes the internal prophecy to which He attaches His new revelations, and thus reaches that teaching on true worship which corresponds as directly to the peculiar prepossessions of the woman, as the revelation of heavenly things corresponded to the inmost thoughts of Nicodemus. Before the latter He unveils Himself as the only-begotten Son, but this while avoiding the title of "Christ." With the woman He boldly uses this term; but he does not dream of initiating into the mysteries of incarnation and redemption a soul which is yet only at the first elements of religious life and knowledge" ("Commentary on the Gospel of John").

    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54


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