Bible Commentaries

When therefore (ως ουν — Hōs oun). Reference to John 3:22. the work of the Baptist and the jealousy of his disciples. Ουν — Oun is very common in John‘s Gospel in such transitions.

The Lord (ο Κυριος — ho Kurios). So the best manuscripts (Neutral Alexandrian), though the Western class has ο Ιησους — ho Iēsous Mark usually has ο Ιησους — ho Iēsous and Luke often ο Κυριος — ho Kurios In the narrative portion of John we have usually ο Ιησους — ho Iēsous but ο Κυριος — ho Kurios in five passages (John 4:1; John 6:23; John 11:2; John 20:20; John 21:12). There is no reason why John should not apply ο Κυριος — ho Kurios to Jesus in the narrative sections as well as Luke. Bernard argues that these are “explanatory glosses,” not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Κυριος — Kurios (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism.

Knew (εγνω — egnō). Second aorist active indicative of γινωσκω — ginōskō The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (John 2:24). Already the Pharisees are suspicious of Jesus.

How that (οτι — hoti). Declarative οτι — hoti (indirect assertion).

Was making and baptizing more disciples than John (πλειονας ματητας ποιει και βαπτιζει η Ιωανης — pleionas mathētas poiei kai baptizei ē Iōanēs). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John‘s early ministry (Mark 1:5; Matthew 3:5; Luke 3:7, Luke 3:15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke 3:19.). Josephus (Ant. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would “raise a rebellion,” probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

Although Jesus himself baptized not, but his disciples (καιτοιγε Ιησους αυτος ουκ εβαπτιζεν αλλ οι ματηται αυτου — kaitoige Iēsous autos ouk ebaptizen all' hoi mathētai autou). Parenthetical explanation that applies also to John 3:22. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of καιτοιγε — kaitoige (and yet indeed), compound conjunction (καιτοι — kaitoi in Acts 14:17; Hebrews 4:3) with intensive particle γε — ge added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Matthew 28:19). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

Left Judea (απηκεν την Ιουδαιαν — aphēken tēn Ioudaian). Unusual use of απιημι — aphiēmi First (Καππα — Kappa) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in John 16:28. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. So he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John 5:1-47; 7:14-10:21; 10:22-42; 11:17-53).

Again into Galilee (παλιν εις την Γαλιλαιαν — palin eis tēn Galilaian). Reference to John 2:1-12. The Synoptics tell nothing of this early work in Perea (John 1:19-51), Galilee, or Judea (2:13-4:2). John supplements their records purposely.

He must needs pass through Samaria (Εδει δε αυτον διερχεσται δια της Σαμαριας — Edei de auton dierchesthai dia tēs Samarias). Imperfect indicative of the impersonal verb δει — dei with subject infinitive (διερχεσται — dierchesthai) and accusative of general reference (αυτον — auton). Note repetition of δια — dia It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke 9:51-56).

So he cometh (ερχεται ουν — erchetai oun). Vivid present middle indicative and transitional ουν — oun

Sychar (Συχαρ — Suchar). There is a dispute whether this is just a variation of Shechem as meaning “drunken-town” (Isaiah 28:1) or “lying-town” (Habakkuk 2:18) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of πολιν — polin (city) does not mean that it was a large town. Mark and John use it freely for small places.

Parcel of ground (χωριου — chōriou). Old use of this diminutive of χωρος — chōros or χωρα — chōra a piece of ground.

That Jacob gave to his son Joseph (ο εδωκεν Ιακωβ τωι Ιωσηπ τωι υιωι αυτου — ho edōken Iakōb tōi Iōsēph tōi huiōi autou). See Genesis 33:19; Genesis 48:22. Relative ο — ho is not attracted to case of χωριου — chōriou First aorist active indicative εδωκεν — edōken f0).

Jacob‘s well (πηγη του Ιακωβ — pēgē tou Iakōb). “A spring of Jacob” (here and John 4:14), but πρεαρ — phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19).

Wearied (κεκοπιακως — kekopiakōs). Perfect active participle of κοπιαω — kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28).

With his journey (εκ της οδοιποριας — ek tēs hodoiporias). As a result (εκ — ek) of the journey. Old compound word from οδοπορος — hodoporos (wayfarer), in N.T. only here and 2 Corinthians 11:26.

Sat (εκατεζετο — ekathezeto). Imperfect (descriptive) middle of κατεζομαι — kathezomai “was sitting.”

Thus (ουτως — houtōs). Probably “thus wearied,” graphic picture.

By the well (επι τηι πηγηι — epi tēi pēgēi). Literally, “upon the curbstone of the well.”

Sixth hour (ως εκτη — hōs hektē). Roman time, about 6 p.m., the usual time for drawing water.

There cometh (ερχεται — erchetai). Vivid historical present as in John 4:5.

A woman of Samaria (γυνη εκ της Σαμαριας — gunē ek tēs Samarias). The country, not the city which was two hours away.

To draw water (αντλησαι υδωρ — antlēsai hudōr). First aorist active infinitive of purpose of αντλεω — antleō for which see John 2:8. Cf. Rebecca in Genesis 24:11, Genesis 24:17.

Give me to drink (δος μοι πειν — dos moi pein). Second aorist active imperative of διδωμι — didōmi and second aorist active infinitive (object of δος — dos) of πινω — pinō shortened form of πιειν — piein A polite request.

For (γαρ — gar). Explanation of the reason for asking her.

Were gone away (απεληλυτεισαν — apelēlutheisan). Past perfect of απερχομαι — aperchomai to go off. They had already gone before she came. To Sychar (John 4:5 and John 4:39).

To buy food (ινα τροπας αγορασωσιν — hina trophas agorasōsin). ινα — Hina in purpose clause with first aorist active subjunctive of αγοραζω — agorazō old verb from αγορα — agora (marketplace). See Matthew 21:12. Τροπη — Trophē (nourishment) is old word from τρεπω — trephō to nourish (Matthew 3:4). “Victuals” (plural).

The Samaritan woman (η γυνη η Σαμαρειτις — hē gunē hē Samareitis). Different idiom from that in John 4:7, “the woman the Samaritan.” The Samaritans were a mixture by intermarriage of the Jews left in the land (2 Chronicles 30:6, 2 Chronicles 30:10; 2 Chronicles 34:9) with colonists from Babylon and other regions sent by Shalmaneser. They had had a temple of their own on Mt. Gerizim and still worshipped there.

Thou being a Jew (συ Ιουδαιος ων — su Ioudaios ōn). Race antipathy was all the keener because the Samaritans were half Jews.

Drink (πειν — pein). Same infinitive form as in John 4:7 and the object of αιτεις — aiteis (askest).

Of me (παρ εμου — par' emou). “From me,” ablative case with παρα — para

For Jews have no dealings with Samaritans (ου γαρ συνχρωνται Ιουδαιοι Σαμαρειταις — ou gar sunchrōntai Ioudaioi Samareitais). Explanatory (γαρ — gar) parenthesis of the woman‘s astonishment. Associative instrumental case with συνχρωνται — sunchrōntai (present middle indicative of συνχραομαι — sunchraomai compound in literary Koiné, here only in N.T.). The woman‘s astonishment is ironical according to Bernard. At any rate the disciples had to buy food in a Samaritan village and they were travelling through Samaria. Perhaps she was surprised that Jesus would drink out of her waterpot. The Western class omit this explanatory parenthesis of the author.

Answered and said (απεκριτη και ειπεν — apekrithē kai eipen). As often (redundant) in John. The first aorist passive (απεκριτη — apekrithē) is deponent, no longer passive in sense.

If thou knewest (ει ηιδεις — ei ēideis). Condition of second class, determined as unfulfilled, ει — ei and past perfect ηιδεις — ēideis (used as imperfect) in condition and αν — an and aorist active indicative in conclusion (αν ηιτησας και αν εδωκεν — an ēitēsas kai an edōken note repetition of αν — an not always done).

The gift of God (την δωρεαν του τεου — tēn dōrean tou theou). Naturally the gift mentioned in John 3:16 (Westcott), the inexpressible gift (2 Corinthians 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to John 3:16. See Ephesians 4:7 for Paul‘s use of both χαρις — charis and δωρεα — dōrea (from διδωμι — didōmi to give).

Who it is (τις εστιν — tis estin). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also.

Living water (υδωρ ζων — hudōr zōn). Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1.

Sir (Κυριε — Kurie). So it has to mean here in the mouth of the Samaritan woman, not Lord.

Thou hast nothing to draw with and the well is deep (ουτε αντλημα εχεις και το πρεαρ εστιν βατυ — oute antlēma echeis kai to phrear estin bathu). This broken construction of ουτεκαι — oute -Αντλημα — kai (neither - and) occurs in N.T. elsewhere only in 3 John 1:10. αντλεω — Antlēma (from πρεαρ — antleō to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well (το υδωρ το ζων — phrear) is 100 feet deep and Jesus had no rope. The bucket of skin (“with three cross sticks at the mouth to keep it open,” Vincent) was kept at the well to be let down by a goat‘s hair rope.

That living water (to hudōr to zōn). “The water the living,” with the article referring to the language of Jesus in John 4:10. She is still thinking only of literal water.

Art thou (Μη συ ει — Mē su ei). Expecting a negative answer.

Greater than our father Jacob (μειζων ει του πατρος ημων Ιακωβ — meizōn ei tou patros hēmōn Iakōb). Ablative case πατρος — patros after the comparative adjective μειζων — meizōn (positive μεγας — megas). The Samaritans claimed descent from Jacob through Joseph (tribes of Ephraim and Manasseh).

Cattle (τρεμματα — thremmata). Old word from τρεπω — trephō to nourish, nursling, child, flock, cattle. Only here in N.T.

Every one that drinketh (πας ο πινων — pas ho pinōn). Present active articular participle with πας — pas parallel to the indefinite relative with the second aorist active subjunctive (ος αν πιηι — hos an piēi) in John 4:14. With this difference in the tenses used (πινων — pinōn keep on drinking, πιηι — piēi once for all). Note εκ — ek and the ablative both times, out of the water. Jesus pointed to the well (“this water”).

That I shall give him (ου εγω δωσω αυτωι — hou egō dōsō autōi). Relative ου — hou attracted to the case (genitive) of the antecedent (υδατος — hudatos). Future active indicative of διδωμι — didōmi

Shall never thirst (ου μη διπσησει εις τον αιονα — ou mē dipsēsei eis ton aiona). The double negative ου μη — ou mē is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions (ου μη πεινασηι — ou mē peinasēi and ου με διπσησει — ou me dipsēsei) in John 6:35. Jesus has not answered the woman‘s question save by the necessary implication here that he is superior to Jacob.

A well of water springing up unto eternal life (πηγη υδατος αλλομενου εις ζωην αιωνιον — pēgē hudatos hallomenou eis zōēn aiōnion). “Spring (or fountain) of water leaping (bubbling up) unto life eternal.” Present middle participle of αλλομαι — hallomai old verb, in N.T. only here and Acts 3:8; Acts 14:10. The woman‘s curiosity is keenly excited about this new kind of water.

Sir (Κυριε — Kurie). Not yet “Lord” for her. See John 4:11.

This water (τουτο το υδωρ — touto to hudōr). This peculiar kind of water. She did not grasp the last phrase “unto life eternal,” and speaks half ironically of “this water.”

That I thirst not (ινα μη διπσω — hina mē dipsō). Final clause with ινα — hina alluding to the words of Jesus, water that will prevent thirst.

Neither come (μηδε διερχωμαι — mēde dierchōmai). Carrying on the negative purpose with present middle subjunctive, “nor keep on coming” as she has to do once or twice every day. She is evidently puzzled and yet attracted.

Go, call thy husband (υπαγε πωνησον σου τον ανδρα — Hupage phōnēson sou ton andra). Two imperatives (present active, first aorist active). Had she started to leave after her perplexed reply? Her frequent trips to the well were partly for her husband. We may not have all the conversation preserved, but clearly Jesus by this sudden sharp turn gives the woman a conviction of sin and guilt without which she cannot understand his use of water as a metaphor for eternal life.

I have no husband (ουκ εχω ανδρα — ouk echō andra). The Greek ανηρ — anēr means either “man” or “husband.” She had her “man,” but he was not a legal “husband.” Her language veils her deceit.

Thou saidst well (καλως ειπες — kalōs eipes). Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (John 1:48; John 2:24.; John 5:20).

For thou hast had five husbands (πεντε γαρ ανδρας εσχες — pente gar andras esches). “For thou didst have five men.” Second aorist (constative) active indicative of εχω — echō

Is not thy husband (ουκ εστιν σου ανηρ — ouk estin sou anēr). In the full and legal sense of ανηρ — anēr not a mere “man.”

This hast thou said truly (τουτο αλητες ειρηκας — touto alēthes eirēkas). “This a true thing thou hast said.” Note absence of article with αλητες — alēthes (predicate accusative). Perfect active indicative ειρηκας — eirēkas here, not aorist ειπες — eipes (John 4:17).

Sir (Κυριε — Kurie). So still.

I perceive (τεωρω — theōrō). “I am beginning to perceive” from what you say, your knowledge of my private life (John 4:29). See John 2:23 for τεωρεω — theōreō which John‘s Gospel has 23 times, of bodily sight (John 20:6, John 20:14), of mental contemplation (John 12:45; John 14:17). See both τεωρεω — theōreō and οπτομαι — optomai in John 1:51; John 16:16.

That thou art a prophet (οτι προπητης ει συ — hoti prophētēs ei su). “That a prophet art thou” (emphasis on “thou”). She felt that this was the explanation of his knowledge of her life and she wanted to change the subject at once to the outstanding theological dispute.

In this mountain (εν τωι ορει τουτωι — en tōi orei toutōi). Jacob‘s Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus b.c. 129. Abraham (Genesis 12:7) and Jacob (Genesis 33:20) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in Deut 28. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deuteronomy 27:4). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still.

And ye say (και υμεις λεγετε — kai humeis legete). Emphasis on υμεις — humeis (ye). Ye Jews.

Ought to worship (προσκυνειν δει — proskunein dei). “Must worship,” as of necessity (δει — dei). The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. Προσκυνεω — Proskuneō in John is always worship, not just respect.

Believe me (πιστευε μοι — pisteue moi). Correct text. Present active imperative. Unique phrase in place of the common αμην αμην — amēn amēn (verily, verily).

The hour cometh (ερχεται ωρα — erchetai hōra). “There is coming an hour.” The same idiom occurs also in John 4:34; John 5:25, John 5:28; John 16:2, John 16:25, John 16:32.

Neither in this mountain nor in Jerusalem (ουτε εν τωι ορει τουτωι ουτε εν Ιεροσολυμοις — oute en tōi orei toutōi oute en Ierosolumois). The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the “necessity” (δει — dei). “These ancient rivalries will disappear when the spirituality of true religion is fully realized.” Jesus told this sinful woman one of his greatest truths.

That which ye know not (ο ουκ οιδατε — ho ouk oidate). Cf. Acts 17:23. “You know whom to worship, but you do not know him” (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God.

We (ημεις — hēmeis). We Jews. Jesus is a Jew as he fully recognizes (Matthew 15:24).

That which we know (ο οιδαμεν — ho oidamen). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalm 147:19.; Romans 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (John 1:11, John 1:26; John 7:28).

For salvation is from the Jews (οτι η σωτηρια εκ των Ιουδαιων εστιν — hoti hē sōtēria ek tōn Ioudaiōn estin). “The salvation,” the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke 1:69, Luke 1:71, Luke 1:77; Acts 13:26, Acts 13:47). It was for the whole world (John 3:17), but it comes “out of” (εκ — ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God‘s Son, was a Jew.

And now is (και νυν εστιν — kai nun estin). See this same phrase in John 5:25. This item could not be added in John 4:21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast John 5:25, John 5:28; John 16:25, John 16:32.

The true worshippers (οι αλητινοι προσκυνηται — hoi alēthinoi proskunētai). See John 1:9 for αλητινος — alēthinos (genuine). Προσκυνητης — Proskunētēs is a late word from προσκυνεω — proskuneō to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, Light, etc., p. 101) and in one of the 3rd century a.d. (Moulton & Milligan, Vocabulary).

In spirit and truth (εν πνευματι και αλητειαι — en pneumati kai alētheiāi). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans 8:5) who is the Spirit of truth (John 16:13). Here Jesus has said the final word on worship, one needed today.

Seeketh (ζητει — zētei). The Father has revealed himself in the Son who is the truth (John 14:6, John 14:9). It does matter whether we have a true conception of God whom we worship.

To be his worshippers (τους προσκυνουντας αυτον — tous proskunountas auton). Rather, “seeks such as those who worship him” (predicate accusative articular participle in apposition with τοιουτους — toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (John 3:16; John 6:44; John 15:16; 1 John 4:10).

God is a Spirit (πνευμα ο τεος — pneuma ho theos). More precisely, “God is Spirit” as “God is Light” (1 John 1:5), “God is Love” (1 John 4:8). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time.

Must (δει — dei). Here is the real necessity (δει — dei), not the one used by the woman about the right place of worship (John 4:20).

Messiah cometh (Μεσσιας ερχεται — Messias erchetai). Hebrew word in N.T. only here and John 1:41 and explained by Χριστος — Christos in both places. The Samaritans looked for a Messiah, a prophet like Moses (Deuteronomy 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Acts 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, Ant. XVIII. iv. 1).

When he is come (οταν ελτηι εκεινος — hotan elthēi ekeinos). “Whenever that one comes.” Indefinite temporal clause with οταν — hotan (οτε — hote αν — an) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange “prophet.”

He will declare unto us all things (αναγγελει ημιν απαντα — anaggelei hēmin hapanta). Future active indicative of αναγγελλω — anaggellō old and common verb to announce fully (ανα — ana up and down). See also John 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.

I that speak unto thee am he (Εγω ειμι ο λαλων σοι — Egō eimi ho lalōn soi). “I am he, the one speaking to thee.” In plain language Jesus now declares that he is the Messiah as he does to the blind man (John 9:37).

Upon this (επι τουτωι — epi toutōi). This idiom only here in N.T. At this juncture. Apparently the woman left at once when the disciples came.

They marvelled (εταυμαζον — ethaumazon). Imperfect active describing the astonishment of the disciples as they watched Jesus talking with a woman.

Was speaking (ελαλει — elalei). As in John 2:25, so here the tense is changed in indirect discourse from λαλει — lalei to ελαλει — elalei an unusual idiom in Greek. However, οτι — hoti here may be “because” and then the imperfect is regular. It is not “with the woman” (μετα της γυναικος — meta tēs gunaikos), but simply “with a woman” (μετα γυναικος — meta gunaikos). There was a rabbinical precept: “Let no one talk with a woman in the street, no, not with his own wife” (Lightfoot, Hor, Hebr. iii. 287). The disciples held Jesus to be a rabbi and felt that he was acting in a way beneath his dignity.

Yet no man said (ουδεις μεντοι ειπεν — oudeis mentoi eipen). John remembers through the years their amazement and also their reverence for Jesus and unwillingness to reflect upon him.

Left her waterpot (απηκεν την υδριαν — aphēken tēn hudrian). First aorist active indicative of απιημι — aphiēmi ingressive aorist, in her excitement and embarrassment. It was too large for speed anyhow (John 2:6). And says (και λεγει — kai legei). Graphic historic present indicative again.

All things that ever I did (παντα α εποιησα — panta ha epoiēsa).

Ha, not οσα — hosa (as many as), no “ever” in the Greek. But a guilty conscience (John 4:18.) led her to exaggerate a bit.

Can this be the Christ? (μητι ουτος εστιν ο Χριστοσ — mēti houtos estin ho Christos). She is already convinced herself (John 4:26.), but she puts the question in a hesitant form to avoid arousing opposition. With a woman‘s intuition she avoided ουκ — ouk and uses μητι — mēti She does not take sides, but piques their curiosity.

They went out (εχηλτον — exēlthon). Second aorist (effective) indicative of εχερχομαι — exerchomai at once and in a rush.

And were coming to him (και ηρχοντο προς αυτον — kai ērchonto pros auton). Imperfect middle, graphically picturing the long procession as they approached Jesus.

In the meanwhile (εν τωι μεταχυ — en tōi metaxu). Supply καιροι — kairoi or χρονοι — chronoi See το μεταχυ Σαββατον — to metaxu Sabbaton “the next Sabbath” (Acts 13:42) and εν τωι μεταχυ — en tōi metaxu (Luke 8:1). Μεταχυ — Metaxu means between.

Prayed him (ηρωτων αυτον — ērōtōn auton). Imperfect active, “kept beseeching him.” For this late (Koiné) use of ερωταω — erōtaō to beseech, instead of the usual sense to question see also John 4:40, John 4:47. Their concern for the comfort of Jesus overcame their surprise about the woman.

Meat (βρωσιν — brōsin). Originally the act of eating (Romans 14:17) from βιβρωσκω — bibrōskō but soon and commonly as that which is eaten like βρωμα — brōma once in John (John 4:34). So here and John 6:27, John 6:55. Cf. vernacular English “good eating,” “good eats.”

I … ye (εγω υμεις — egō … humeis). Emphatic contrast. Spiritual food Jesus had.

Hath any man brought him aught to eat? (Μη τις ηνεγκεν αυτωι παγειν — Mē tis ēnegken autōi phagein). Negative answer expected (μη — mē). “Did any one bring him (something) to eat?” During our absence, they mean. Second aorist active indicative of περω — pherō (ηνεγκεν — ēnegken) and second aorist active infinitive of εστιω — esthiō (παγειν — phagein), defective verbs both of them. See John 4:7 for like infinitive construction (δος πειν — dos pein).

To do the will (ινα ποιησω το τελημα — hina poiēsō to thelēma). Non-final use of ινα — hina and the first aorist active subjunctive as subject or predicate nominative as in John 6:29; John 15:8; John 17:3. The Messianic consciousness of Jesus is clear and steady (John 5:30; John 6:38). He never doubted that the Father sent him.

And to accomplish his work (και τελειωσω αυτου το εργον — kai teleiōsō autou to ergon). ινα — Hina understood with τελειωσω — teleiōsō in like idiom, first aorist active subjunctive of τελειοω — teleioō (from τελειος — teleios), to bring to an end. See John 5:36. In John 17:4 (the Intercessory Prayer) he will say that he has done (τελειωσας — teleiōsas) this task which the Father gave him to do. On the Cross Jesus will cry Τετελεσται — Tetelestai (It is finished). He will carry through the Father‘s programme (John 3:16). That is his “food.” He had been doing that in winning the woman to God.

Say not ye? (Ουχ υμεις λεγετε — Ouch humeis legete). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke.

There are yet four months (ετι τετραμηνος εστιν — eti tetramēnos estin). The use of ετι — eti (yet) and the fact that the space between seedtime and harvest is longer than four months (τετρα — tetra Aeolic for τεσσαρα — tessara and μην — mēn month) argue against the proverb idea.

And then cometh the harvest (και ο τερισμος ερχεται — kai ho therismos erchetai). “And the harvest (τερισμος — therismos from τεριζω — therizō rare in Greek writers) comes.” The possible Iambic verse here is purely accidental as in John 5:14.

Lift up your eyes (επαρατε τους οπταλμους υμων — eparate tous ophthalmous humōn). First aorist active imperative of επαιρω — epairō Deliberate looking as in John 6:5 where τεαομαι — theaomai also is used as here.

Fields (χωρας — chōras). Cultivated or ploughed ground as in Luke 21:21.

White (λευκαι — leukai). Ripened grain like grey hair (Matthew 5:36).

Already unto harvest (προς τερισμον ηδη — pros therismon ēdē). Probably ηδη — ēdē (already) goes with John 4:36. The Samaritans could already be seen approaching and they were the field “white for harvest.” This is the meaning of Christ‘s parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in Matt 13.

Already he that reapeth receiveth wages (ηδη ο τεριζων μιστον λαμβανει — ēdē ho therizōn misthon lambanei). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke 10:7; 2 Timothy 2:6). John does not use μιστος — misthos (reward) again, but καρπος — karpos (John 15:2-16), “fruit for life eternal” (cf. John 4:14).

That he that soweth and he that reapeth may rejoice together (ινα ο σπειρων ομου χαιρηι και ο τεριζων — hina ho speirōn homou chairēi kai ho therizōn). Final use of ινα — hina with present active subjunctive of χαιρω — chairō to rejoice, in the singular with ο σπειρων — ho speirōn (the sower) and to be repeated with ο τεριζων — ho therizōn (the reaper). The adverb ομου — homou (together) elsewhere in N.T. only John 20:4; John 21:2; Acts 2:1. Usually considerable time passes between the sowing and the reaping as in John 4:35. Amos (Amos 9:13) spoke of the time when “the ploughman shall overtake the reaper” and that has happened here with the joy of the harvest time (Isaiah 9:3). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

For herein (εν γαρ τουτωι — en gar toutōi). In this relation between the sower and the reaper.

The saying (ο λογος — ho logos). Like 1 Timothy 1:15; 1 Timothy 3:1, etc. Probably a proverb that is particularly true (αλητινος — alēthinos for which see John 1:9) in the spiritual realm.

One soweth, and another reapeth (αλλος εστιν ο σπειρων και αλλος ο τεριζων — allos estin ho speirōn kai allos ho therizōn). “One is the sower and another the reaper.” It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Psalm 126:5.). This may be the punishment for sin (Deuteronomy 28:30; Micah 6:15). Sometimes one reaps where he has not sown (Deuteronomy 6:11; Joshua 24:13). It is the prerogative of the Master to reap (Matthew 25:26.), but Jesus here lets the disciples share his joy.

I sent (εγω απεστειλα — egō apesteila). Emphatic use of εγω — egō and first aorist active indicative of αποστελλω — apostellō common in John for to send.

Whereon ye have not laboured (ο ουχ υμεις κεκοπιακατε — ho ouch humeis kekopiakate). Perfect active indicative of κοπιαω — kopiaō for which see John 4:6. So also κεκοπιακασιν — kekopiakasin in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman.

Others (αλλοι — alloi Jesus, the Baptist, the prophets).

And ye (και υμεις — kai humeis). Emphatic contrast.

Have entered (εισεληλυτατε — eiselēluthate). Perfect active indicative of εισερχομαι — eiserchomai

Into their labour (εις τον κοπον αυτων — eis ton kopon autōn). Into the fruit and blessed results of their toil (κοπος — kopos). This is always true as seen in Acts 8:5-7, Acts 8:14.

Because of the saying of the woman who testified (δια τον λογον της γυναικος μαρτυρουσης — dia ton logon tēs gunaikos marturousēs). She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ‘s rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour.

Two days (δυο ημερας — duo hēmeras). Accusative of extent of time. They wanted to cultivate the acquaintance of Jesus. So he remained in Sychar in a continuous revival, a most unexpected experience when one recalls the feeling between the Jews and the Samaritans (John 4:9). The reaping went on gloriously.

Many more (πολλωι πλειους — pollōi pleious). “More by much” (instrumental case πολλωι — pollōi) in comparison with just “many” (πολλοι — polloi) of John 4:39. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many “believed” (επιστευσαν — episteusan really believed).

Not because of thy speaking (ουκετι δια την σην λαλιαν — ouketi dia tēn sēn lalian). “No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43).

We have heard (ακηκοαμεν — akēkoamen). Perfect active indicative of ακουω — akouō their abiding experience.

For ourselves (αυτοι — autoi). Just “ourselves.”

The Saviour of the world (ο σωτηρ του κοσμου — ho sōtēr tou kosmou). See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world.

After the two days (Μετα τας δυο ημερας — Meta tas duo hēmeras). Those in John 4:40.

Into Galilee (εις την Γαλιλαιαν — eis tēn Galilaian). As he had started to do (John 4:3) before the interruption at Sychar.

For Jesus himself testified (αυτος γαρ Ιησους εμαρτυρησεν — autos gar Iēsous emarturēsen). John‘s explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark 6:4; Matthew 13:57; Luke 4:24 in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca.

A prophet hath no honour in his own country (προπητης εν τηι ιδιαι πατριδι τιμην ουκ εχει — prophētēs en tēi idiāi patridi timēn ouk echei). What is meant by πατριδι — patridi In the Synoptics (Luke 4:24; Mark 6:4; Matthew 13:57) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by “his own country”? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (John 4:1-3). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (John 4:45). But even so this is probably John‘s meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

So when (οτε ουν — hote oun). Transitional use of ουν — oun sequence, not consequence.

Received him (εδεχαντο αυτον — edexanto auton). First aorist middle of δεχομαι — dechomai “welcomed him.” Jesus had evidently anticipated a quiet arrival.

Having seen (εωρακοτες — heōrakotes). Perfect active participle of οραω — horaō Note τεωρουντες — theōrountes in John 2:23 about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir.

For they also went (και αυτοι γαρ ηλτον — kai autoi gar ēlthon). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.

Again (παλιν — palin). A second time.

Unto Cana (εις την Κανα — eis tēn Kana). Note article, “the Cana of Galilee” already mentioned in John 2:1.

Where he made the water wine (οπου εποιησεν το υδωρ οινον — hopou epoiēsen to hudōr oinon). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there.

Nobleman (βασιλικος — basilikos). One connected with the king (βασιλευς — basileus), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Luke 8:3), Manaen (Acts 13:1), or some one else. Some of the manuscripts used βασιλισκος — basiliskos a petty king, a diminutive of βασιλευς — basileus

Was sick (ηστενει — ēsthenei). Imperfect active of αστενεω — astheneō (α — a privative and στενος — sthenos without strength, Matthew 25:36), continued sick.

At Capernaum (εν Καπαρναουμ — en Kapharnaoum). Some miles from Cana near where the Jordan enters the Sea of Galilee.

When he heard (ακουσας — akousas). First aorist active participle of ακουω — akouō The news spread rapidly about Jesus.

Was come (ηκει — hēkei). Present active indicative of ηκω — hēkō one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana.

Went and besought (απηλτεν και ηρωτα — apēlthen kai ērōta). Ingressive aorist indicative (went off at once) and imperfect active (ηρωτα — ērōta began to beg and kept it up).

That he would come down (ινα καταβηι — hina katabēi ινα — hina and second aorist active subjunctive of καταβαινω — katabainō come down at once) and heal his son (και ιασηται αυτου τον υιον — kai iasētai autou ton huion ινα — hina construction, sub-final use or object clause, with first aorist middle subjunctive of ιαομαι — iaomai completely heal).

For he was at the point of death (ημελλεν γαρ αποτνησκειν — ēmellen gar apothnēskein). Reason (γαρ — gar) for the urgency. Imperfect active of μελλω — mellō with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation 13:16), or the future infinitive (Acts 11:28). The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32).

Except ye see (εαν μη ιδητε — ean mē idēte). Condition of the third class (εαν μη — ean mē negative, with second aorist active subjunctive of οραω — horaō). Jesus is not discounting his “signs and wonders” (σημεια και τερατα — sēmeia kai terata both words together here only in John, though common in N.T. as in Matthew 24:24; Mark 13:22; Acts 2:19, Acts 2:22, Acts 2:43; 2 Thessalonians 2:9; Hebrews 2:4), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker.

Ye will in no wise believe (ου μη πιστευσητε — ou mē pisteusēte). Strong double negative with aorist active subjunctive of πιστευω — pisteuō picturing the stubborn refusal of people to believe in Christ without miracles.

Sir (Κυριε — Kurie). See John 1:38.

Come down (καταβητι — katabēthi). Second aorist active imperative, tense and tone of urgency. Ερε μψ χιλδ διε — Ere my child die (πριν αποτανειν το παιδιον μου — prin apothanein to paidion mou). Regular idiom with πριν — prin in positive clause, second aorist active infinitive of αποτνησκω — apothnēskō and accusative of general reference, “before dying as to my child.” Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (John 11:21, John 11:32). But the father‘s heart goes out to Jesus.

Thy son liveth (ο υιος σου ζηι — ho huios sou zēi). “Thy son is living,” and will not now die, Jesus means. Words too good and gracious to be true. His son is healed without Jesus even going to Capernaum, “absent treatment” so to speak, but without the cure being absent.

Believed the word (επιστευσεν τωι λογωι — episteusen tōi logōi). Instantaneous faith (aorist active indicative), trusted the word (dative case λογωι — logōi).

Went his way (επορευετο — eporeueto). Inchoative imperfect middle, “started on his way,” acted on his faith.

As he was now going down (ηδη αυτου καταβαινοντος — ēdē autou katabainontos). Genitive absolute inspite of the fact that αυτωι — autōi (associative instrumental case with υπηντησαν — hupēntēsan aorist active indicative of υπανταω — hupantaō) is near.

That his son lived (οτι ο παις αυτου ζηι — hoti ho pais autou zēi). Present active indicative preserved in indirect discourse (cf. the words of Jesus in John 4:50). Note παις — pais here (only example in John), υιος — huios in John 4:50, παιδιον — paidion (diminutive of tenderness) in John 4:49.

Inquired (επυτετο — eputheto). Second aorist middle indicative of πυντανομαι — punthanomai

Began to mend (κομπσοτερον εσχεν — kompsoteron eschen). Second aorist ingressive active indicative of εχω — echō (took a turn, got better) and comparative of adverb κομπσως — kompsōs Arrian (Epictetus iii. 10.13) has κομπσως εχεις — kompsōs echeis from a physician, “Thou hast it fine,” “Thou art doing finely.” The papyri give several similar examples. Κομπσως — Kompsōs (neat) is from κομεω — komeō to take care of.

At the seventh hour (ωραν εβδομην — hōran hebdomēn). The accusative case without a preposition as in Revelation 3:3, though we have περι ωραν ενατην — peri hōran enatēn (about the ninth hour) in Acts 10:3. See the accusative also in Exodus 9:18 ταυτην την ωραν αυριον — tautēn tēn hōran aurion (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here “during the seventh hour.” In John 4:53 the locative is more exact, “at that hour” (εν εκεινηι τηι ωραι — en ekeinēi tēi hōrāi). The seventh hour would be (Roman time) seven p.m.

So the father knew (εγνω ουν ο πατηρ — egnō oun ho patēr). Second aorist active indicative of γινωσκω — ginōskō Inferential use of ουν — oun

Himself believed (επιστευσεν αυτος — episteusen autos). Not just the word of Jesus (John 4:50), but complete faith in Jesus himself as the Messiah, absolute use of πιστευω — pisteuō as in John 1:7.

And his whole house (και η οικια αυτου — kai hē oikia autou). All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts 18:8).

The second sign that (δευτερον σημειον — deuteron sēmeion). No article, simply predicate accusative, “This again a second sign did Jesus having come out of Judea into Galilee.” The first one was also in Cana (John 2:1.), but many were wrought in Jerusalem also (John 2:23).