1
Ὡς οὖν ἔγνω ὁ ⸀Ἰησοῦς ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης—
When therefore Jesus knew that the Pharisees had heard that he was making and baptising more disciples than John —
2
καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλ’ οἱ μαθηταὶ αὐτοῦ—
although Jesus himself was not baptising, but his disciples were —
3
ἀφῆκεν τὴν Ἰουδαίαν καὶ ἀπῆλθεν ⸀πάλιν εἰς τὴν Γαλιλαίαν.
he left Judea and went away again into Galilee.
4
ἔδει δὲ αὐτὸν διέρχεσθαι διὰ τῆς Σαμαρείας.
And he had to pass through Samaria.
5
ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην Συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ ⸀τῷ Ἰωσὴφ τῷ υἱῷ αὐτοῦ·
So he comes to a town of Samaria called Sychar, near the plot of ground that Jacob gave to Joseph his son.
6
ἦν δὲ ἐκεῖ πηγὴ τοῦ Ἰακώβ. ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ· ὥρα ἦν ⸀ὡς ἕκτη.
And Jacob’s spring was there. Jesus therefore, worn out from the journey, was sitting just so at the spring. It was about the sixth hour.
Why this rendering
John.4.6 Hypothesis
Syntactic observation
Two words name the same well. The narrator uses πηγή twice in v.6 and Jesus uses πηγή in v.14. The woman uses φρέαρ in vv.11 and 12. The φρέαρ of v.12 is what “Jacob gave us”, so it is the πηγὴ τοῦ Ἰακώβ of v.6 — the same object. The two words have different roots. The verse closes with ὥρα ἦν ὡς ἕκτη, the clock use, not the ἡ ὥρα μου of 2:4. Both uses occur in this chapter — vv.6, 52 and 53 read a clock, while vv.21 and 23 have ἔρχεται ὥρα. SBLGNT marks a variant (⸀) at ὡς.
Rendering options · 2
Jacob's well … the well is deep
Basis Collapses both into one word.
Rejected The woman's word and Jesus' word become one. Her “it is deep” then reads as a flat statement of fact, and the move by which Jesus takes πηγή back up in v.14 disappears.
Adopted There was Jacob's spring there … (v.11) the well is deep
Basis πηγή is water that rises; φρέαρ is a shaft dug down. Keeping them apart leaves in the text the mismatch between the woman speaking of a dug well and Jesus of a rising spring. The Vulgate already does this with fontem / puteus, Elberfelder with Quelle / Brunnen.
Lost in translation
the πηγή / φρέαρ distinction One object, two words, and the word changes with who is speaking. Most versions render both as “well” and the alternation goes. Only the Vulgate and Elberfelder use different words at v.6 and v.11.
Survives in · VULG / ELB
7
Ἔρχεται γυνὴ ἐκ τῆς Σαμαρείας ἀντλῆσαι ὕδωρ. λέγει αὐτῇ ὁ Ἰησοῦς· Δός μοι πεῖν·
A woman of Samaria comes to draw water. Jesus says to her, “Give me a drink.”
8
οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν.
For his disciples had gone away into the town to buy food.
9
λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρῖτις· Πῶς σὺ Ἰουδαῖος ὢν παρ’ ἐμοῦ πεῖν αἰτεῖς ⸂γυναικὸς Σαμαρίτιδος οὔσης⸃; οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις.
The Samaritan woman therefore says to him, “How is it that you, being a Jew, ask a drink of me, a Samaritan woman?” For Jews do not use vessels together with Samaritans.
Why this rendering
John.4.9 Hypothesis
Syntactic observation
συγχρῶνται is συγχράομαι and occurs only here in John. It is σύν, together, joined to χράομαι, to use. The sentence just before it is a request for a drink, and drinking requires sharing a vessel. SBLGNT marks a variant (⸂ ⸃) at γυναικὸς Σαμαρίτιδος οὔσης.
Rendering options · 2
for Jews have no dealings with Samaritans
Basis Widens the compound to social association in general.
Rejected The “use” in χράομαι disappears. The preceding sentence asks for a vessel, so the narrower reading meshes with the scene. The wider rendering turns her question into “why speak with me at all” and blurs the concrete problem of the cup.
Adopted for Jews do not use vessels together with Samaritans
Basis Keeps “use together” from σύν + χράομαι so that it matches the scene. NET reads it as “use nothing in common”, the Vulgate as coutuntur.
Lost in translation
the “use” in σύν + χράομαι The second half of the compound is “use”, but most versions render it as association in general. The concrete vessel then drops out of the sentence. Only NET and the Vulgate keep “use together”.
Survives in · NET / VULG
10
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ· Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι· Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.
Jesus answered and said to her, “If you knew the gift of God, and who it is that says to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.”
Why this rendering
John.4.10 Hypothesis
Syntactic observation
ὕδωρ ζῶν is a noun with a present participle. ζάω occurs five times in this chapter (vv.10, 11, 50, 51, 53), and the last three mean that the official's son is alive. The woman's reply shows how she heard the phrase: at v.11 she answers that he has no bucket and the φρέαρ is deep. She is thinking of water to be drawn up. The misunderstanding is written into the text, not inferred by a translator.
Rendering options · 2
living water
Basis Uses the settled rendering.
Rejected In Korean 생수 has settled into a commercial name for drinking water and carries neither sense. ὕδωρ ζῶν also names water that runs rather than stands, which is why the woman can answer as she does at v.11; without that layer her reply looks like a non sequitur.
Adopted living water
Basis Renders the participle of ζάω plainly so that it stays the same word used from v.50 on, where the son is alive. The layer of running water cannot be carried and is recorded below.
Lost in translation
the two layers of ὕδωρ ζῶν The Greek phrase holds both “running water” and “water that gives life”, and the dialogue turns on the pair. Korean and English can carry only one, so it is not visible why v.11 answers as it does. No version escapes this.
ζάω across the chapter The living water of vv.10–11 and the boy who lives at vv.50, 51 and 53 are the same verb. Fixing the first as a set phrase hides the echo at the end of the chapter.
Survives in · YLT / VULG / JPNICT
11
λέγει αὐτῷ ⸂ἡ γυνή⸃· Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν;
The woman says to him, “Sir, you have nothing to draw with and the well is deep. Where then do you get that living water?
12
μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ;
Are you greater than our father Jacob, who gave us the well and drank from it himself, and his sons, and his livestock?”
13
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ· Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν·
Jesus answered and said to her, “Everyone drinking of this water will thirst again;
14
ὃς δ’ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ ⸀διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.
but whoever drinks of the water that I will give him will never thirst to the age. Rather, the water I will give him will become in him a spring of water leaping up to life eternal.”
15
λέγει πρὸς αὐτὸν ἡ γυνή· Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ ⸀διέρχωμαι ἐνθάδε ἀντλεῖν.
The woman says toward him, “Sir, give me this water, so that I may not thirst nor come here to draw.”
16
Λέγει ⸀αὐτῇ· Ὕπαγε φώνησον ⸂τὸν ἄνδρα σου⸃ καὶ ἐλθὲ ἐνθάδε.
He says to her, “Go, call your husband and come here.”
17
ἀπεκρίθη ἡ γυνὴ καὶ εἶπεν ⸀αὐτῷ· Οὐκ ἔχω ἄνδρα. λέγει αὐτῇ ὁ Ἰησοῦς· Καλῶς εἶπας ὅτι Ἄνδρα οὐκ ἔχω·
The woman answered and said to him, “I have no husband.” Jesus says to her, “You have spoken well in saying, I have no husband;
18
πέντε γὰρ ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστιν σου ἀνήρ· τοῦτο ἀληθὲς εἴρηκας.
for you have had five husbands, and the one you have now is not your husband. This you have said truly.”
19
λέγει αὐτῷ ἡ γυνή· Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ.
The woman says to him, “Sir, I see that you are a prophet.
20
οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἱεροσολύμοις ἐστὶν ὁ τόπος ὅπου ⸂προσκυνεῖν δεῖ⸃.
Our fathers worshipped on this mountain, and you say that the place where one must worship is in Jerusalem.”
21
λέγει αὐτῇ ὁ Ἰησοῦς· ⸂Πίστευέ μοι, γύναι⸃, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἱεροσολύμοις προσκυνήσετε τῷ πατρί.
Jesus says to her, “Believe me, woman, that an hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.
22
ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν·
You worship what you do not know; we worship what we know, for salvation is from the Jews.
23
ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστιν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν·
But an hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth; for the Father is seeking such as these to worship him.
24
πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
God is spirit, and those worshipping him must worship in spirit and truth.”
Why this rendering
John.4.24 Observation
Syntactic observation
πνεῦμα ὁ θεός has no verb. The predicate πνεῦμα is anarthrous and the subject ὁ θεός carries the article. This is the construction of 1:1c, θεὸς ἦν ὁ λόγος — anarthrous predicate first, articular subject after. How to treat it was settled in chapter 1 (GLOSSARY, “anarthrous predicate nominative”), and that decision applies here unchanged. προσκυνέω runs five times from v.20 to v.24, twice in this verse alone.
Rendering options · 2
God is a Spirit
Basis Takes the anarthrous predicate as indefinite — “a Spirit.”
Rejected This was already set aside at 1:1c. Reading the anarthrous predicate as indefinite makes God one spirit among others, turning a statement of quality into a statement of class. The Chinese Union Version prints 神是個靈 and adds the note 或無個字, marking on its own that a single article is at stake.
Adopted God is spirit, and those worshipping him must worship in spirit and truth.
Basis Same construction as 1:1c, so GLOSSARY's qualitative reading applies — neither an indefinite nor a definite article is supplied. The following ἐν πνεύματι is the same word and takes the same rendering.
Lost in translation
the anarthrous predicate nominative Neither Korean nor English can carry the presence and absence of the article. The loss of 1:1c returns here in the same grammar. That the Chinese Union Version flags the spot with the note 或無個字 is evidence of it.
πνεῦμα repeated The predicate πνεῦμα and ἐν πνεύματι are one word. Splitting them breaks the link. 개역한글 renders the second as 신령과 진정 and so makes them two.
Survives in · NASB / ESV / NET / VULG / SYNOD / JPNICT
25
λέγει αὐτῷ ἡ γυνή· Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ⸀ἅπαντα.
The woman says to him, “I know that Messiah is coming, the one called Christ. When he comes, he will announce all things to us.”
26
λέγει αὐτῇ ὁ Ἰησοῦς· Ἐγώ εἰμι, ὁ λαλῶν σοι.
Jesus says to her, “I am — the one speaking to you.”
Why this rendering
John.4.26 Observation
Syntactic observation
Nothing follows Ἐγώ εἰμι as a predicate. The phrase after it, ὁ λαλῶν σοι, is an articular participle standing in apposition to Ἐγώ. So it reads “I am — the one speaking to you”, not “I am he.” There is no word for “he” in the Greek. This is the first place in John where Ἐγώ εἰμι stands without a predicate.
Rendering options · 2
I who speak to you am he
Basis Rearranges the clause and supplies “he” so that it answers about the Messiah.
Rejected It supplies a pronoun the text does not have. In Greek the clause breaks after Ἐγώ εἰμι and the participle follows; rearranging removes that break and severs the link to the bare Ἐγώ εἰμι that recurs later in John.
Adopted Jesus says to her, “I am — the one speaking to you.”
Basis Leaves the break unfilled. The Vulgate already does this with Ego sum, qui loquor tecum.
Lost in translation
the bare Ἐγώ εἰμι Most versions supply “he” and fill the predicate. The line then reads as ordinary self-identification and no longer connects to the same phrase as John repeats it later. Only the Vulgate leaves the predicate empty.
Survives in · VULG
27
Καὶ ἐπὶ τούτῳ ἦλθαν οἱ μαθηταὶ αὐτοῦ, καὶ ⸀ἐθαύμαζον ὅτι μετὰ γυναικὸς ἐλάλει· οὐδεὶς μέντοι εἶπεν· Τί ζητεῖς; ἢ τί λαλεῖς μετ’ αὐτῆς;
And upon this his disciples came, and they were marvelling that he was speaking with a woman; yet no one said, “What are you seeking?” or, “Why are you speaking with her?”
28
ἀφῆκεν οὖν τὴν ὑδρίαν αὐτῆς ἡ γυνὴ καὶ ἀπῆλθεν εἰς τὴν πόλιν καὶ λέγει τοῖς ἀνθρώποις·
So the woman left her water jar and went away into the town, and says to the people,
29
Δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ⸀ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός;
“Come, see a man who told me everything I have done. Can this be the Christ?”
30
ἐξῆλθον ἐκ τῆς πόλεως καὶ ἤρχοντο πρὸς αὐτόν.
They went out of the town and were coming toward him.
31
⸀Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες· Ῥαββί, φάγε.
In the meantime the disciples were asking him, saying, “Rabbi, eat.”
32
ὁ δὲ εἶπεν αὐτοῖς· Ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε.
But he said to them, “I have food to eat that you do not know of.”
33
ἔλεγον οὖν οἱ μαθηταὶ πρὸς ἀλλήλους· Μή τις ἤνεγκεν αὐτῷ φαγεῖν;
So the disciples were saying to one another, “Has anyone brought him something to eat?”
34
λέγει αὐτοῖς ὁ Ἰησοῦς· Ἐμὸν βρῶμά ἐστιν ἵνα ⸀ποιήσω τὸ θέλημα τοῦ πέμψαντός με καὶ τελειώσω αὐτοῦ τὸ ἔργον.
Jesus says to them, “My food is that I do the will of the one who sent me and complete his work.
35
οὐχ ὑμεῖς λέγετε ὅτι Ἔτι τετράμηνός ἐστιν καὶ ὁ θερισμὸς ἔρχεται; ἰδοὺ λέγω ὑμῖν, ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε τὰς χώρας ὅτι λευκαί εἰσιν πρὸς θερισμόν· ἤδη
Do you not say, ‘Four months more and the harvest comes’? Look, I say to you, lift up your eyes and see the fields — they are white for harvest already.
36
⸀ὁ θερίζων μισθὸν λαμβάνει καὶ συνάγει καρπὸν εἰς ζωὴν αἰώνιον, ⸀ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων.
The one reaping receives wages and gathers fruit for life eternal, so that the one sowing and the one reaping may rejoice together.
37
ἐν γὰρ τούτῳ ὁ λόγος ⸀ἐστὶν ἀληθινὸς ὅτι Ἄλλος ἐστὶν ὁ σπείρων καὶ ἄλλος ὁ θερίζων·
For in this the saying is true, that one sows and another reaps.
38
ἐγὼ ἀπέστειλα ὑμᾶς θερίζειν ὃ οὐχ ὑμεῖς κεκοπιάκατε· ἄλλοι κεκοπιάκασιν, καὶ ὑμεῖς εἰς τὸν κόπον αὐτῶν εἰσεληλύθατε.
I sent you to reap what you have not laboured for; others have laboured, and you have entered into their labour.”
39
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαριτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι Εἶπέν μοι πάντα ⸀ἃ ἐποίησα.
And many of the Samaritans from that town believed in him because of the word of the woman who bore witness, “He told me everything I have done.”
40
ὡς οὖν ἦλθον πρὸς αὐτὸν οἱ Σαμαρῖται, ἠρώτων αὐτὸν μεῖναι παρ’ αὐτοῖς· καὶ ἔμεινεν ἐκεῖ δύο ἡμέρας.
So when the Samaritans came toward him, they asked him to stay with them; and he stayed there two days.
41
καὶ πολλῷ πλείους ἐπίστευσαν διὰ τὸν λόγον αὐτοῦ,
And many more believed because of his word,
42
τῇ τε γυναικὶ ἔλεγον ὅτι Οὐκέτι διὰ τὴν σὴν λαλιὰν πιστεύομεν· αὐτοὶ γὰρ ἀκηκόαμεν, καὶ οἴδαμεν ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ ⸀κόσμου.
and they said to the woman, “It is no longer because of your speaking that we believe; for we ourselves have heard, and we know that this is truly the Saviour of the world.”
43
Μετὰ δὲ τὰς δύο ἡμέρας ἐξῆλθεν ⸀ἐκεῖθεν εἰς τὴν Γαλιλαίαν·
And after the two days he went out from there into Galilee.
44
αὐτὸς ⸀γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει.
For Jesus himself bore witness that a prophet has no honour in his own homeland.
45
ὅτε οὖν ἦλθεν εἰς τὴν Γαλιλαίαν, ἐδέξαντο αὐτὸν οἱ Γαλιλαῖοι, πάντα ἑωρακότες ⸀ὅσα ἐποίησεν ἐν Ἱεροσολύμοις ἐν τῇ ἑορτῇ, καὶ αὐτοὶ γὰρ ἦλθον εἰς τὴν ἑορτήν.
So when he came into Galilee, the Galileans welcomed him, having seen all he did in Jerusalem at the feast, for they too had gone to the feast.
46
Ἦλθεν οὖν ⸀πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ.
So he came again to Cana of Galilee, where he had made the water wine. And there was a certain royal official whose son was ill in Capernaum.
47
οὗτος ἀκούσας ὅτι Ἰησοῦς ἥκει ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν ἀπῆλθεν πρὸς αὐτὸν καὶ ⸀ἠρώτα ἵνα καταβῇ καὶ ἰάσηται αὐτοῦ τὸν υἱόν, ἤμελλεν γὰρ ἀποθνῄσκειν.
This man, hearing that Jesus had come from Judea into Galilee, went away to him and was asking that he come down and heal his son, for he was about to die.
48
εἶπεν οὖν ὁ Ἰησοῦς πρὸς αὐτόν· Ἐὰν μὴ σημεῖα καὶ τέρατα ἴδητε, οὐ μὴ πιστεύσητε.
So Jesus said toward him, “Unless you see signs and wonders, you will never believe.”
49
λέγει πρὸς αὐτὸν ὁ βασιλικός· Κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου.
The royal official says toward him, “Sir, come down before my child dies.”
50
λέγει αὐτῷ ὁ Ἰησοῦς· Πορεύου· ὁ υἱός σου ζῇ. ⸀ἐπίστευσεν ὁ ἄνθρωπος τῷ λόγῳ ⸀ὃν εἶπεν αὐτῷ ὁ Ἰησοῦς καὶ ἐπορεύετο.
Jesus says to him, “Go; your son lives.” The man believed the word that Jesus said to him, and he was going.
51
ἤδη δὲ αὐτοῦ καταβαίνοντος οἱ δοῦλοι αὐτοῦ ⸀ὑπήντησαν ⸀αὐτῷ λέγοντες ὅτι ὁ παῖς ⸀αὐτοῦ ζῇ.
And as he was already going down, his servants met him, saying that his boy lives.
52
ἐπύθετο οὖν ⸂τὴν ὥραν παρ’ αὐτῶν⸃ ἐν ᾗ κομψότερον ἔσχεν· ⸂εἶπαν οὖν⸃ αὐτῷ ὅτι ⸀Ἐχθὲς ὥραν ἑβδόμην ἀφῆκεν αὐτὸν ὁ πυρετός.
So he inquired of them the hour at which he had begun to mend. They said to him, “Yesterday at the seventh hour the fever left him.”
53
ἔγνω οὖν ὁ πατὴρ ⸀ὅτι ἐκείνῃ τῇ ὥρᾳ ἐν ᾗ εἶπεν αὐτῷ ὁ ⸀Ἰησοῦς· Ὁ υἱός σου ζῇ, καὶ ἐπίστευσεν αὐτὸς καὶ ἡ οἰκία αὐτοῦ ὅλη.
So the father knew that it was at that hour in which Jesus said to him, “Your son lives.” And he himself believed, and his whole household.
54
τοῦτο ⸀δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν.
This again was a second sign that Jesus did, having come from Judea into Galilee.