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  • PARALLEL BIBLE - John 4:9


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

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    King James Bible - John 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.

    World English Bible

    The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.)

    Douay-Rheims - John 4:9

    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.

    Webster's Bible Translation

    Then saith the woman of Samaria to him, How is it that thou, being a Jew, askest drink of me, who am a woman of Samaria? for the Jews have no dealings with the Samaritans.

    Greek Textus Receptus


    λεγει
    3004 5719 V-PAI-3S ουν 3767 CONJ αυτω 846 P-DSM η 3588 T-NSF γυνη 1135 N-NSF η 3588 T-NSF σαμαρειτις 4542 N-NSF πως 4459 ADV-I συ 4771 P-2NS ιουδαιος 2453 A-NSM ων 5607 5752 V-PXP-NSM παρ 3844 PREP εμου 1700 P-1GS πιειν 4095 5629 V-2AAN αιτεις 154 5719 V-PAI-2S ουσης 5607 5752 V-PXP-GSF γυναικος 1135 N-GSF σαμαρειτιδος 4542 N-GSF ου 3756 PRT-N γαρ 1063 CONJ συγχρωνται 4798 5736 V-PNI-3P ιουδαιοι 2453 A-NPM σαμαρειταις 4541 N-DPM

    Treasury of Scriptural Knowledge

    VERSE (9) -
    :27; 8:48 Lu 10:33; 17:16-19

    SEV Biblia, Chapter 4:9

    Y la mujer samaritana le dice: ¿Cmo t, siendo judío, me pides a mí de beber, que soy mujer samaritana? Porque los judíos no se tratan con los samaritanos.

    Clarke's Bible Commentary - John 4:9

    Verse 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 Mark xiv. 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, sugcrwntai, has been variously translated and understood.

    It comes from sun, together, and craomai, 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.


    John Gill's Bible Commentary

    Ver. 9. Then saith the woman of Samaria unto him , etc.] 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, hytwqm , their collections of water, and their habitations, and their ways were clean f178 , 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 f179 . The Cuthites (or Samaritans) inquired of R. Abhu, your fathers, yqptsm wyh , 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 180 , 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 f181 ): 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 etc.

    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, ( John 4:8); they might send their wheat to a Samaritan miller, to be ground f183 ; and as it appears from the above citations, their houses and habitations were clean, and might be lodged in, with which compare ( Luke 9:52); the poor of the Samaritans were maintained with the poor of Israel f184 ; 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 Jeroboams 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 2 Kings 17:24-41), 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 Sanballats 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 sonin- 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.


    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


    λεγει
    3004 5719 V-PAI-3S ουν 3767 CONJ αυτω 846 P-DSM η 3588 T-NSF γυνη 1135 N-NSF η 3588 T-NSF σαμαρειτις 4542 N-NSF πως 4459 ADV-I συ 4771 P-2NS ιουδαιος 2453 A-NSM ων 5607 5752 V-PXP-NSM παρ 3844 PREP εμου 1700 P-1GS πιειν 4095 5629 V-2AAN αιτεις 154 5719 V-PAI-2S ουσης 5607 5752 V-PXP-GSF γυναικος 1135 N-GSF σαμαρειτιδος 4542 N-GSF ου 3756 PRT-N γαρ 1063 CONJ συγχρωνται 4798 5736 V-PNI-3P ιουδαιοι 2453 A-NPM σαμαρειταις 4541 N-DPM

    Vincent's NT Word Studies

    9. The
    woman of Samaria (h gunh h Samareitiv). Differently expressed from the same phrase in the preceding verse. Literally, the woman the Samaritan. Here the distinctive character of the woman, as indicated by the race, is emphasized.

    Askest (aiteiv). See on Matt. xv. 23.

    Have no dealings (ou sugcrwntai). Have no familiar or friendly intercourse with. That they had dealings of some kind is shown by the disciples going into the city to buy provisions. Some authorities omit for the Jews have no dealings with the Samaritans. The Jews treated the Samaritans with every mark of contempt, and accused them of falsehood, folly, and irreligion. The Samaritans sold Jews into slavery when they had them in their power, lighted spurious signals for the beacon-fires kindled to announce the beginnings of months, and waylaid and killed pilgrims on their road to Jerusalem.



    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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