^4:35Don’t you say,⁸² ‘There are four more months and then comes the harvest?’ I tell you, look up⁸³ and see that the fields are already white⁸⁴ for harvest! ^4:36The one who reaps receives pay⁸⁵ and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. ^4:37For in this instance the saying is true,⁸⁶ ‘One sows and another reaps.’ ^4:38I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

The Samaritans Respond

^4:39Now many Samaritans from that town believed in him because of the report of the woman who testified,⁸⁷ “He told me everything I ever did.” ^4:40So when the Samaritans came to him, they began asking⁸⁸ him to stay with them.⁸⁹ He stayed there two days, ^4:41and because of his word many more⁹⁰ believed. ^4:42They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one⁹¹ really is the Savior of the world.”⁹²

Onward to Galilee

^4:43After the two days he departed from there to Galilee. ^4:44(For Jesus himself had testified that a prophet has no honor in his own country.)⁹³^4:45So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem⁹⁴ at the feast⁹⁵ (for they themselves had gone to the feast).⁹⁶

Healing the Royal Official’s Son

^4:46Now he came again to Cana⁹⁷ in Galilee where he had made the water wine.⁹⁸ In⁹⁹ Capernaum¹⁰⁰ there was a certain royal official¹⁰¹ whose son was sick. ^4:47When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him¹⁰² to come down and heal his son, who was about to die. ^4:48So Jesus said to him, “Unless you people¹⁰³ see signs and wonders you will never believe!”¹⁰⁴^4:49“Sir,” the official said to him, “come down before my child dies.” ^4:50Jesus told him, “Go home;¹⁰⁵ your son will live.” The man believed the word that Jesus spoke to him, and set off for home.¹⁰⁶

^4:51While he was on his way down,¹⁰⁷ his slaves¹⁰⁸ met him and told him that his son was going to live. ^4:52So he asked them the time¹⁰⁹ when his condition began to improve,¹¹⁰ and¹¹¹ they told him, “Yesterday at one o’clock in the afternoon¹¹² the fever left him.” ^4:53Then the father realized that it was the very time¹¹³ Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. ^4:54Jesus did this as his second miraculous sign¹¹⁴ when he returned from Judea to Galilee.

Read in Logos

John 4:50: Jesus said to him, “Go; your son will live.” The man believed the word that Jesus spoke to him and went on his way.

Footnotes

82 The recitative ὅτι (hoti) after λέγετε (legete) has not been translated.
83 Grk “lift up your eyes” (an idiom). ἐπαίρω 1 has “look up” here.
84 That is, “ripe.”
85 Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
86 The recitative ὅτι (hoti) after ἀληθινός (alēthinos) has not been translated.
87 Grk “when she testified.”
88 Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
89 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.
90 Or “and they believed much more.”
91 Or “this.” The Greek pronoun can mean either “this one” or “this” ( οὖτος 1).
92 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.
93 This is a parenthetical note by the author.
94 All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23. For location see ; ; ; ; ; ; ; ; .
96 John 4:44–45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
97 For location see ; ; .
99 Grk “And in.”
100 Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. For location see ; ; .
101 Although βασιλικός (basilikos) has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14–29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
102 The direct object of ἠρώτα (ērōta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
103 The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
104 Or “you never believe.” The verb πιστεύσητε (pisteusēte) is aorist subjunctive and may have either nuance.
105 Grk “Go”; the word “home” is not in the Greek text, but is implied.
106 Grk “and left.” The words “for home” are implied by the following verse.
107 While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
108 Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. notes that “ ‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times … in normal usage at the present time the two words are carefully distinguished” ( ). The most accurate translation is “bondservant” (sometimes found in the for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
109 Grk “the hour.”
110 κομψότερον translates the idiom κομψότερον ἔχειν (kompsoteron echein) as “begin to improve.”
111 The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
112 Grk “at the seventh hour.”
113 Grk “at that hour.”
114 This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.

Cross references

95 See John 2:23–25.
98 See John 2:1–11.