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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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John Глава 4 서론

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Matthew Henry's Complete Commentary

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It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), 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, Joh 4:1-3. II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria, Joh 4:4-6. 2. His discourse with the Samaritan woman at a well, Joh 4:7-26. 3. The notice which the woman gave of him to the city, Joh 4:27-30. 4. Christ's talk with his disciples in the meantime, Joh 4:31-38. 5. The good effect of this among the Samaritans, Joh 4:39-42. III. We find him residing for some time in Galilee (Joh 4:43-46), and his curing a nobleman's son there, that was at death's door, Joh 4:46-54.

Adam Clarke's Commentary and Critical Notes on the Bible

John 4 Introduction

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Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, John 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, John 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, John 4:25-30. His discourse with his disciples in her absence, John 4:31-38. Many of the Samaritans believe on him, John 4:39-42; He stays two days with them, and goes into Galilee, John 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, John 4:46-54.

Ellicott's Commentary for English Readers

John 4 Introduction

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IV.

[(3) JESUS MANIFESTS HIMSELF PUBLICLY (continued):

(d)In Samaria (John 4:1-42). The woman of Samaria, and the living water (John 4:1-16). The people of Samaria, and the fields white unto harvest (John 4:17-42);

(e)In Galilee (John 4:43-54). Received by the people. The courtier’s faith.]

Cambridge Bible for Schools and Colleges

John 4 Introduction

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Chap. John 4:1-42. The Work among Samaritans

The Expositor's Greek Testament

John 4 Introduction

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CHAPTER 4.

Jesus leaves Salim and the south for Galilee, and is received by the Samaritans on His way.

Meyer's Critical and Exegetical Commentary on the New Testament

John 4 Introduction

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CHAPTER 4

John 4:3. πάλιν] wanting in A. and many other Uncials and Cursives, Syr. p. Pers. p. Or. Chrys. It is found, indeed, in B. (in the margin) C. D. L. M. Tb. א., but was probably added to denote the return.

John 4:5. οὗ] Elz. Tisch. ὅ, against C.* D. L. M. S. Curss. Chrys., an inelegant correction.

John 4:6. ὡσεί] Lach. Tisch. read ὡς, for which the testimonies are decisive.

John 4:7-10. For πιεῖν, Tisch. foll. B.* C.* D. א.* reads πεῖν, for which also πῖν occurs. πεῖν is to be adopted on account of the preponderating testimony.

John 4:14. The words οὐ μὴ

δώσω αὐτῷ are wanting in C.* Curss. and some Verss. and Fathers, even Or.; bracketed by Lach. The testimonies are too weak to warrant our striking them out, and how easily might their omission have occurred through ὁμοιοτελεύτ.!

For διψήσῃ Lach. and Tisch. read διψήσει, following preponderating evidence. But the Future seems to be connected with an early omission of μή (which we still find in D.).

John 4:15. ἔρχωμαι] the Indicative ἔρχομαι or διέρχομαι (so Tisch.) is bad Gk., and has witnesses enough against it (A. C. D. U. V. Δ.; even א.*, which has διέρχωμαι) to be regarded as a transcriber’s error; comp. John 17:3.

John 4:16. ὁ Ἰησοῦς is wanting in B. C.* Heracl. Or.; an addition. The position σου τὸν ἄνδρα (Tisch.) is too weakly attested by B. Curss. Or. (three times) Chrys.

John 4:21. γύναι, πίστευσόνμοι] Lach.: γ. πίστευέ μ.; Tisch.: πίστευέ μ. γ. Amid manifold diversities of testimony the last must be adopted as the best authenticated, by B. C.* L. א. 4 :Sahid. Heracl. Or. Ath. Cyr. Chrys. Hilar.

John 4:27. For ἐθαύμαζον Elz. has ἐθαύμασαν, against decisive testimony.

John 4:30. After ἐξῆλθον Elz. has οὖν, against decisive testimony. Added for the purpose of connection, instead of which δὲ also occurs, and C. D. Verss. have καὶ before ἐξῆλθον, and accordingly Lachm. puts this καὶ in brackets.

John 4:34. ποιῶ] B. C. D. K. L. Tb. Π. Cursives, Clem. Heracl. Or. Cyr. Chrys.: ποιήσω; recommended by Griesb., adopted by Lachm.; a co-ordination with what follows.

John 4:35. For τετράμηνος Elz. has τετράμηνον, against almost all the Uncials. A clumsy emendation. Comp. Hebrews 11:23.

John 4:36. Before ὁ θερίζ. Elz. has καὶ (bracketed by Lachm., deleted by Tisch.), condemned by B. C.* D. L. Tb. א. Cursives, Verss. and Fathers. Through the very ancient variation, which joins ἤδη either with what follows (A. C. D. Cyr.) or with what precedes (Or.), the insertion of καὶ is the result of the latter mode of connection. If καὶ were genuine, neither of the two constructions would have prompted its omission.

John 4:42. After κόσμου Elz. has ὁ Χριστός, which Lachm. Tisch., following important witnesses, have deleted as an exegetical addition.

John 4:43. καὶ ἀπῆλθεν] wanting in B. C. D. Tb. א. Cursives, Codd. It. Copt. Or. Cyr. Bracketed by Lachm., deleted by Tisch.; supplementing addition after John 4:3, not in keeping with John’s mode of expression.

John 4:45. Instead of ἅ we must adopt ὅσα, with Lachm. Tisch., following A. B. C. L. Cursives, Or. Cyr. Chrys. As the conception expressed by ὅσα is already in πάντα, ἅ would seem more appropriate, which therefore we find in John 4:29; John 4:39, in Codd.

John 4:46. After οὖν Elz. has ὁ Ἰησοῦς, which is altogether wanting in important witnesses, and in others stands after αὐτόν (so Scholz). A common addition.

John 4:47. αὐτὸν after ἠρ. is wanting in B. C. D. L. Tb. א. Cursives, Verss. Or. Aug. Bracketed by Lachm., deleted by Tisch. Supplementary.

John 4:50. ᾧ] Lachm. Tisch., following A. B. C. L. א.**, read ὅν. An unskilful emendation.

John 4:51. ἀπήντησαν] B. C. D. K. L. א. Cursives: ὑπήντησαν. So Lachm. and Tisch.; rightly, for John elsewhere always has ὑπαντ. (John 11:20; John 11:30, John 12:18).

ὁ παῖς σου] Lachm. Tisch.: ὁ π. αὐτοῦ, upon such weighty evidence that the received reading must be regarded as a mechanical alteration in imitation of John 4:50.

John 4:52. Instead of χθές, we must, with Lachm. and Tisch., following the majority of Codd., adopt ἐχθές.

The People's New Testament

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John Глава 4 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Joh 4:1-42.

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Joh 4:1-42.

CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR.

1-4. the Lord knew--not by report, but in the sense of

Joh 2:25,

for which reason He is here styled "the Lord."