|New International Version (©2011)|
Just then his disciples returned and were surprised to find him talking with a woman. But no one asked, "What do you want?" or "Why are you talking with her?"
New Living Translation (©2007)
Just then his disciples came back. They were shocked to find him talking to a woman, but none of them had the nerve to ask, "What do you want with her?" or "Why are you talking to her?"
English Standard Version (©2001)
Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?”
New American Standard Bible (©1995)
At this point His disciples came, and they were amazed that He had been speaking with a woman, yet no one said, "What do You seek?" or, "Why do You speak with her?"
King James Bible (Cambridge Ed.)
And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?
Holman Christian Standard Bible (©2009)
Just then His disciples arrived, and they were amazed that He was talking with a woman. Yet no one said, "What do You want?" or "Why are You talking with her?"
International Standard Version (©2012)
At this point his disciples arrived, and they were astonished that he was talking to a woman. Yet no one said, "What do you want from her?" or, "Why are you talking to her?"
NET Bible (©2006)
Now at that very moment his disciples came back. They were shocked because he was speaking with a woman. However, no one said, "What do you want?" or "Why are you speaking with her?"
Aramaic Bible in Plain English (©2010)
And while he was speaking, his disciples came and they were amazed that he was speaking with the woman, but no man said, “What are you seeking?, or, “Why are you speaking with her?”
GOD'S WORD® Translation (©1995)
At that time his disciples returned. They were surprised that he was talking to a woman. But none of them asked him, "What do you want from her?" or "Why are you talking to her?"
King James 2000 Bible (©2003)
And upon this came his disciples, and marveled that he talked with the woman: yet no man said, What seek you? or, Why talk you with her?
American King James Version
And on this came his disciples, and marveled that he talked with the woman: yet no man said, What seek you? or, Why talk you with her?
American Standard Version
And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her?
And immediately his disciples came; and they wondered that he talked with the woman. Yet no man said: What seekest thou? or, why talkest thou with her?
Darby Bible Translation
And upon this came his disciples, and wondered that he spoke with a woman; yet no one said, What seekest thou? or, Why speakest thou with her?
English Revised Version
And upon this came his disciples; and they marveled that he was speaking with a woman; yet no man said, What seekest thou? or, Why speakest thou with her?
Webster's Bible Translation
And upon this came his disciples, and marveled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her?
Weymouth New Testament
Just then His disciples came, and were surprised to find Him talking with a woman. Yet not one of them asked Him, "What is your wish?" or "Why are you talking with her?"
World English Bible
At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her?"
Young's Literal Translation
And upon this came his disciples, and were wondering that with a woman he was speaking, no one, however, said, 'What seekest thou?' or 'Why speakest thou with her?'
|Matthew Henry's Concise Commentary|
4:27-42 The disciples wondered that Christ talked thus with a Samaritan. Yet they knew it was for some good reason, and for some good end. Thus when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves that all is well that Jesus Christ says and does. Two things affected the woman. The extent of his knowledge. Christ knows all the thoughts, words, and actions, of all the children of men. And the power of his word. He told her secret sins with power. She fastened upon that part of Christ's discourse, many would think she would have been most shy of repeating; but the knowledge of Christ, into which we are led by conviction of sin, is most likely to be sound and saving. They came to him: those who would know Christ, must meet him where he records his name. Our Master has left us an example, that we may learn to do the will of God as he did; with diligence, as those that make a business of it; with delight and pleasure in it. Christ compares his work to harvest-work. The harvest is appointed and looked for before it comes; so was the gospel. Harvest-time is busy time; all must be then at work. Harvest-time is a short time, and harvest-work must be done then, or not at all; so the time of the gospel is a season, which if once past, cannot be recalled. God sometimes uses very weak and unlikely instruments for beginning and carrying on a good work. Our Saviour, by teaching one poor woman, spread knowledge to a whole town. Blessed are those who are not offended at Christ. Those taught of God, are truly desirous to learn more. It adds much to the praise of our love to Christ and his word, if it conquers prejudices. Their faith grew. In the matter of it: they believed him to be the Saviour, not only of the Jews but of the world. In the certainty of it: we know that this is indeed the Christ. And in the ground of it, for we have heard him ourselves.
Verses 27-38. -
(3) Revelation and misunderstanding involved in the conduct of the disciples. The next paragraph records the effects of this conversation upon the disciples, upon the woman herself, and upon her friends. Verse 27. - Hereupon his disciples came; they returned, i.e. those of them who had gone to Sychar, bringing their provisions and their ἄντλημα with them, and they marvelled that he was talking with a woman. Such a proceeding was contrary to the etiquette of a rabbi, who contended that "a man should not salute a woman in a public place, not even his own wife" (cf. Lightfoot, Edersheim, Wettstein). One of the daily thanksgivings was, "Blessed art thou, O Lord... who hast not made me a woman" (Westcott). Yet (adds the eyewitness, one intimately acquainted with the innermost sentiments of the disciples) no one said, What seekest thou? Why talkest thou with her? They looked on with awe and reverence as well as wonder. They wondered whether he lacked aught which they could not supply. They marvelled (or, if we take the R.T., they kept marvelling) at the unwonted scene, that One so great as their Rabbi and Master should condescend to teach or converse with a woman at all; but they held their peace, with the conviction that what he did must be gracious, holy, and wise. One of the miracles of the Lord's ministry was to break down the wretched rabbinical prejudice against the spiritual capacities of woman, and the Oriental folly which supposed that she contaminated their sanctity. He lifted woman to her true position by the side of man. Women were his most faithful disciples. They ministered unto him of their substance. They shared his miraculous healing, feeding, and teaching. They anointed his feet, they wept over his agony, they followed him to the cross, they were early at the sepulchre. They greeted him as the risen Lord. They received the baptism of the Spirit. In Christ there is neither male nor female. Both are one in him.
Gill's Exposition of the Entire Bible
And upon this came his disciples,.... Just as he was saying the above words, and making himself known in this full manner, his disciples, who had been into the city to buy food, came up to them:
and marvelled that he talked with the woman; or with a woman; for, according to the Jewish canons, it was not judged decent, right, and proper, nor indeed lawful, to enter into a conversation, or hold any long discourse with a woman. Their rule is this,
"do not multiply discourse with a woman, with his wife they say, much less with his neighbour's wife: hence the wise men say, at whatsoever time a man multiplies discourse with a woman, he is the cause of evil to himself, and ceases from the words of the law, and at last shall go down into hell (q).''
And especially this was thought to be very unseemly in any public place, as in an inn, or in the street: hence that direction (r),
"let not a man talk with a woman in the streets, even with his wife; and there is no need to say with another man's wife.''
And particularly it was thought very unbecoming a religious man, a doctor, or scholar, or a disciple of a wise man so to do. This is one of the six things which are a reproach to a scholar, "to talk with a woman in the street" (s). And it is even said (t),
"let him not talk with a woman in the street, though she is his wife, or his sister, or his daughter.''
And besides, the disciples might marvel, not only that he talked with a woman, but that he should talk with that woman, who was a Samaritan; since the Jews had no familiar conversation with Samaritans, men or women: and the woman was as much astonished that Christ should have anything to say to her, and especially to ask a favour of her; for though they might, and did converse in a way of trade and business, yet did they not multiply discourse, or enter into a free conversation with one another: and it may be, that the disciples might overhear what he said to the woman, just as they came up; so that their astonishment was not merely at his talking with a woman, and with a Samaritan woman, but at what he said unto her, that he should so plainly tell her that he was the Messiah, when he so strictly charged them to tell no man.
Yet no man said; no, not Peter, as Nonnus observes, who was bold and forward to put and ask questions: "what seekest thou?" or inquirest of her about? is it food, or drink, or what? "or why talkest thou with her?" when it is not customary, seemly, and lawful. It may be considered, whether or no these two questions may not relate separately, the one to the woman, the other to Christ; as, the first,
what seekest thou? to the woman; and the sense be, that no man said to her, what do you want with our master? what are you inquiring about of him? what would you have of him? or what do you seek for from him? and the latter,
why talkest thou with her? peculiarly to Christ. The Arabic, Persic, and Ethiopic versions, and Beza's ancient copy indeed read, "no man said to him"; which confines both the questions to Christ. Now this shows the reverence the disciples had for Christ, and the great opinion they entertained of him, that whatever he did was well, and wisely done, though it might seem strange to them, and they could not account for it: however, they did not think that he, who was their Lord and master, was accountable to them for what he did; and they doubted not but he had good reasons for his conduct.
(q) Pirke Abot, c. 1. sect. 5. Abot R, Nathan, c. 7. fol. 3. 3. & Derech Eretz, fol. 17. 3.((r) Bemidbar Rabba, sect 10. fol. 200. 2.((s) T. Bab. Beracot, fol. 43. 2.((t) Maimon. Hilch. Dayot, c. 5. sect. 7.
Jamieson-Fausset-Brown Bible Commentary
27. marvelled that he talked with the woman—It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!
no man said … What? … Why?—awed by the spectacle, and thinking there must be something under it.
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