John Chapter 4 verse 21 Holy Bible

ASV John 4:21

Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father.
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BBE John 4:21

Jesus said to her, Woman, take my word for this; the time is coming when you will not give worship to the Father on this mountain or in Jerusalem.
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DARBY John 4:21

Jesus says to her, Woman, believe me, [the] hour is coming when ye shall neither in this mountain nor in Jerusalem worship the Father.
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KJV John 4:21

Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
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WBT John 4:21


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WEB John 4:21

Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father.
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YLT John 4:21

Jesus saith to her, `Woman, believe me, that there doth come an hour, when neither in this mountain, nor in Jerusalem, shall ye worship the Father;
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John 4 : 21 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerses 21-24. - (d) The spiritual nature of God and his worship. Verse 21. - Jesus saith unto her, Woman, believe me - a unique expression of Jesus, answering to the Ἀμὴν ἀμὴν, of many other passages, where the acknowledgment of his Divine commission had been virtually ceded; this expression is peculiarly suitable to the occasion - that an hour is coming. He does not add, as in ver. 23, "and now is." The Divine order which links the events of God's providence together, has not made it possible as yet in its fulness, as it will do when the revelation is complete, but the hour is drawing near, when neither in this mountain, nor in Jerusalem, will ye worship the Father. Christ did not say that either Samaritans or Jews were exclusively right in their preference for one local shrine or place of sacrificial worship; but he declared the sublime truth that the worship of the Father would soon prove itself to be independent of both alike and of all the limitations of place and ceremony. Every place would be as sacred and as hallowed as these notable shrines, when the full character and real nature of the object of worship became fully known. The Father was a name for God not unknown to Jew or Gentile; but so overlaid, suspected, defamed, forgotten, that the emphasis which Jesus laid upon it came with the force of a new revelation of God's relation to man. Man is born in the image of God, and partakes of the nature and essence of the Supreme Being, and it is in God's true nature and veritable relations with men that he will be eventually adored. When Christ speaks of "my Father" he refers to the specialty of revelation of the fatherhood in his own incarnation. The Father was only partially known in and by all the dispensations of nature and grace, but he was especially revealed in the whole of the prolonged series of facts and symbols and prophetic teachings which constituted the religion of Israel; and Christ will not allow this great revelation of the Father to pass unaccredited or to be ignored by one whom he essays to teach.

Ellicott's Commentary

Ellicott's Commentary for English Readers(21) Woman (comp. Note on John 2:4), believe me, the hour cometh.--Better, there cometh an hour. The Authorised version of the latter clause gives the correct sense, if it is punctuated as follows: "When ye shall, neither in this mountain nor yet in Jerusalem, worship the Father;" "when ye shall worship, but without the limitation of holy places; when ye shall worship the Father of mankind, before whom Jew, and Samaritan, and Gentile are brethren." Both these thoughts are suggested by her words. She had referred in the past tense to the worship on Gerizim, when for more than a century and a half the temple had been in ruins, but she refers in the present to the temple at Jerusalem, where the form of worship was every day gone through. From that temple He had just come. The ruins of the one are before Him, the ruins of the other are present to His thoughts (John 2:18-22). Both centres of local worship are to cease. She had referred more than once to the claim which arose from direct descent from the patriarch (John 4:12-20). But the Father is God, and the hour coming, and then present (John 4:23), in Christ's mission, had the Fatherhood of God and the sonship of humanity as its message to the world.In this mountain.--Sychar was between Ebal and Gerizim, and she would point out the holy mountain with the ruins of the temple then in sight.The contrast between "our fathers" and the emphatic "ye" carries back the thoughts to the rival temple and worship on Mount Gerizim from the time of Nehemiah. The enmity took its rise in the refusal to accept the help of the Samaritans in the restoration of the temple at Jerusalem (Ezra 4:2; comp. 2Kings 17:24 et seq.). The next step is recorded in Nehemiah 13:28. Manasseh, the son of Joiada, the son of Eliashib the high priest, had married a daughter of Sanballat, and was chased from Jerusalem. Sanballat thereupon supported his son-in-law in establishing a rival worship, but it is not clear that the temple was built until a century later, in the time of Alexander the Great. The authority for the details of the history is Josephus (Ant. xi. 8, ? 2), but he seems to confuse Sanballat the Persian satrap, with Sanballat the Horonite. In any case, from the erection of the temple on Mount Gerizim, the schism was complete. The temple was destroyed by John Hyrcanus, about B.C. 129 (Ant. xiii. 9, ? 1), but the mountain on which it stood continued to be, and is to this day, the holy place of the Samaritans. All travellers in the Holy Land describe their Passover, still eaten on this mountain in accordance with the ritual of the Pentateuch. They claimed that this mountain, and not Jerusalem, was the true scene of the sacrifice of Isaac, and Gentile tradition marked it out as the meeting-place with Melchizedek (Euseb. Pr?p. Evang. ix. 22). In accordance with their claim, they had changed in every instance the reading of the Pentateuch, "God will choose a spot" (Deuteronomy 12:14; Deuteronomy 18:6, &c.), into "He has chosen," i.e., Gerizim. "Ebal," in Deuteronomy 27:5, had become "Gerizim," and the Ten Commandments in Exodus and Deuteronomy are followed by an interpolated command to erect an altar in Mount Gerizim. Jerusalem, on the other hand, had never once been named in the Pentateuch, which was the only part of the Jewish canon which they accepted. It was but a modern city in comparison with the claim that Gerizin was a holy place from the time of Abraham downwards. . . .