John 4:4–26

Footnotes

1. 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).
2. 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.
3. 9 Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
4. 10 Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
5. 11 Perhaps referred to in Gen 48:22.
6. 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.
7. 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.”
8. 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.”
9. 15 The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
10. 16 Grk “buy food.”
11. 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).
12. 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.
13. 19 “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
14. 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.
15. 21 This is a parenthetical note by the author.
16. 22 Grk “answered and said to her.”
17. 23 Or “if you knew.”
18. 24 The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
19. 25 This is a second class conditional sentence in Greek. The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
20. 26 Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).
21. 27 Two early and important Greek along with two versional witnesses (𝔓75 B sys ac2) lack ἡ γυνή (hē gunē, “the woman”) here; א* has ἐκείνη (ekeinē, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of 𝔓75 א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (𝔓66 א2 A C D L Ws Θ Ψ 050 083 086 f1, 13 𝔐 latt syc,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.
22. 28 The word for “well” has now shifted to φρέαρ (phrear, “cistern”); earlier in the passage it was πηγή (pēgē).
23. 29 The anaphoric article has been translated “this.”
24. 30 Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38–39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.
25. 31 Or “our forefather”; Grk “our father.”
26. 32 Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
27. 33 Grk “answered and said to her.”
28. 34 Grk “will thirst.”
29. 35 Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
30. 36 Or “well.” “Fountain” is used as the translation for πηγή (pēgē) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
31. 37 The verb ἁλλομένου (hallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 10:2, 10 (= 1 Sam 10:6, 10 ); and Isa 35:6 (note context).
32. 38 Grk “or come here to draw.”
33. 39 The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
34. 40 Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 𝔐 lat) or without (א* A Θ f1, 13 ), while several important and early witnesses lack the name (𝔓66, 75 B C* 33vid ). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the note on “woman” in ).
35. 41 Grk “come here” (“back” is implied).
36. 42 Grk “answered and said to him.”
37. 43 Grk “Well have you said.”
38. 44 The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.
39. 45 Grk “the one you have.”
40. 46 Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
41. 47 This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
42. 48 The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.
43. 49 For location see ; ; ; ; ; ; ; ; .
44. 50 Woman was a polite form of address (see γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
45. 51 Grk “an hour.”
46. 52 The verb is plural.
47. 53 The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.
48. 54 Or “from the Judeans.” See the note on “Jew” in v. .
49. 55 Grk “an hour.”
50. 56 “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
51. 57 See also John 4:27.
52. 58 Or “as.” The object-complement construction implies either “as” or “to be.”
53. 59 This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunountas) as the complement. The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
54. 60 Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (theos) is the subject.
55. 61 Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.” The one called Christ. This is a parenthetical statement by the author. See the note on Christ in .
56. 62 Grk “that one.”
57. 63 Or “he will announce to us.”
58. 64 Grk “all things.”