John 4:1–9

Footnotes

1. 1 Several early and important witnesses, along with the majority of later ones (𝔓66c, 75 A B C L Ws Ψ 083 f13 33 𝔐 sa), have κύριος (kurios, “Lord”) here instead of Ἰησοῦς (Iēsous, “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of Ἰησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading Ἰησοῦς is not without decent support, though admittedly not as strong as that for κύριος (𝔓66* א D Θ 086 f1 565 1241 lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring Ἰησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to Ἰησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see ). But without evidence to this effect coupled with the harder reading Ἰησοῦς, this conjecture must remain doubtful. All in all, it is best to regard Ἰησοῦς as the original reading here.
2. 2 See the note on Pharisees in .
3. 3 Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
4. 4 Grk “was making.”
5. 5 This is a parenthetical note by the author.
6. 6 The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).
7. 7 Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).
8. 8 Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.
9. 9 Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
10. 10 Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
11. 11 Perhaps referred to in Gen 48:22.
12. 12 Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of 𝔓66 (“on the ground”) may be correct.
13. 13 Grk “the sixth hour.” It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”
14. 14 Grk “a woman from Samaria.” According to Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”
15. 15 The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
16. 16 Grk “buy food.”
17. 17 This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).
18. 18 Or “a Judean.” Here Ἰουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19–26), the translation “Jew” has been retained here and in v. 22.
19. 19 “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
20. 20 D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” 69 [1950]: 137–47) suggests this meaning. The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.
21. 21 This is a parenthetical note by the author.