Jesus and the Samaritan Woman at the Well
John 4:1-26
John.4.1 - Details
Original Text
Morphology
- Ως: CONJ
- ουν: CONJ
- εγνω: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- οτι: CONJ
- ηκουσαν: VERB,aor,act,ind,3,pl
- οι: ART,nom,pl,m
- Φαρισαιοι: NOUN,nom,pl,m
- οτι: CONJ
- Ιησους: NOUN,nom,sg,m
- πλειονας: ADJ,acc,pl,m
- μαθητας: NOUN,acc,pl,m
- ποιει: VERB,pres,act,ind,3,sg
- και: CONJ
- βαπτιζει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- Ιωαννης: NOUN,nom,sg,m
Parallels
- John 3:22 (structural): Places Jesus and his disciples in Judea where baptizing activity is occurring—establishes the same setting and ongoing ministry of baptism referenced in John 4:1.
- John 3:26 (quotation): Reports John's disciples saying that the man who was with you across the Jordan is baptizing and 'all are going to him'—directly parallels the report that many were being made disciples and baptized by Jesus.
- John 4:2 (verbal): Immediate contextual clarification to John 4:1: although people associated baptism with Jesus' ministry, the evangelist specifies that Jesus himself did not perform the baptisms but his disciples did.
- John 1:35-37 (thematic): Describes the transfer of allegiance from John to Jesus (two of John's disciples begin following Jesus), reflecting the broader movement of discipleship that John 4:1 indicates.
- John 1:33-34 (thematic): John the Baptist's testimony that Jesus is the one who will baptize with the Spirit and his identification of Jesus as the chosen one helps explain why people left John's circle for Jesus—background to the situation in John 4:1.
Alternative generated candidates
- Now when the Lord learned that the Pharisees had heard that Jesus was gaining and baptizing more disciples than John—
- When therefore the Lord learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John,
John.4.2 - Details
Original Text
Morphology
- καιτοιγε: CONJ+PART
- Ιησους: NOUN,nom,sg,m
- αυτος: PRON,nom,sg,3,m
- ουκ: PART,neg
- εβαπτιζεν: VERB,impf,act,ind,3,sg
- αλλ᾽οι: CONJ
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- John 4:1 (structural): Immediate literary context: the preceding verse reports the Pharisees’ concern that Jesus was baptizing—John 4:2 then qualifies who actually performed baptisms.
- John 3:22 (verbal): Similar wording about Jesus and his disciples baptizing; John 4:2 functions to clarify the activities attributed to Jesus in John 3:22 (and manuscript variation on whether Jesus himself baptized).
- John 3:23 (thematic): Reports John the Baptist actively baptizing (and the location Aenon); parallels the broader Johannine concern with who is performing baptisms in this period.
- 1 Corinthians 1:14-17 (verbal): Paul insists he baptized only a few and that Christ did not send him to baptize but to preach—a polemical/functional parallel about the role of baptism and who performs it among leaders.
- Acts 2:41 (thematic): Describes large-scale baptisms carried out by the apostles’ preaching after Pentecost; parallels the New Testament pattern of disciples/apostles administering baptism rather than Jesus personally.
Alternative generated candidates
- (though Jesus himself did not baptize, but his disciples)—
- (although Jesus himself did not baptize, but his disciples)
John.4.3 - Details
Original Text
Morphology
- αφηκεν: VERB,aor,act,ind,3,sg
- την: ART,acc,sg,f
- Ιουδαιαν: NOUN,acc,sg,f
- και: CONJ
- απηλθεν: VERB,aor,act,ind,3,sg
- παλιν: ADV
- εις: PREP
- την: ART,acc,sg,f
- Γαλιλαιαν: NOUN,acc,sg,f
Parallels
- John 4:43 (verbal): Immediate parallel in the same narrative: repeats that after leaving the Samaritan woman's town Jesus departed and went into Galilee (almost identical statement).
- John 7:1 (thematic): Explains Jesus' movements between Judea and Galilee and gives motive — he stayed in Galilee because Jews in Judea sought to kill him.
- John 2:12 (structural): Describes Jesus' travel to Capernaum in Galilee after earlier Judean activity, paralleling the theme of movement from Judea back to Galilee.
- Luke 4:14 (thematic): Reports Jesus returning to Galilee and beginning a ministry there with growing fame, echoing the geographical and ministerial shift.
- Mark 1:14 (thematic): After John’s arrest Jesus comes into Galilee to proclaim the gospel, paralleling the Gospel accounts' emphasis on Galilee as the locus of his public ministry.
Alternative generated candidates
- he left Judea and went away again to Galilee.
- he left Judea and departed again into Galilee.
John.4.4 - Details
Original Text
Morphology
- εδει: VERB,impf,act,ind,3,sg
- δε: CONJ
- αυτον: PRON,acc,sg,m
- διερχεσθαι: VERB,pres,mid/pass,inf
- δια: PREP
- της: ART,gen,sg,f
- Σαμαρειας: NOUN,gen,sg,f
Parallels
- Luke 17:11 (structural): Explicitly places Jesus 'on the way' between Samaria and Galilee — a similar travel-through-Samaria setting as John 4:4.
- Luke 9:51 (verbal): Uses necessity/compulsion language about Jesus' journey ('set his face' / 'must go'), paralleling John’s 'he had to go' motif of directed movement.
- Acts 1:8 (thematic): Declares Samaria as the next stage of mission ('Jerusalem, Judea, Samaria...'), thematically linking John’s passage through Samaria to the mission to the Samaritans.
- Matthew 10:5-6 (thematic): Jesus’ earlier injunction to avoid Samaritan towns provides a contrast to John 4:4, highlighting a shift/expansion in outreach when Jesus himself goes through Samaria.
- John 4:39-42 (structural): Immediate narrative consequence of Jesus' presence in Samaria: many Samaritans believe — shows the purpose/results of the journey mentioned in 4:4.
Alternative generated candidates
- He had to pass through Samaria.
- He had to pass through Samaria.
John.4.5 - Details
Original Text
Morphology
- ερχεται: VERB,pres,mid,ind,3,sg
- ουν: CONJ
- εις: PREP
- πολιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- Σαμαρειας: NOUN,gen,sg,f
- λεγομενην: VERB,pres,mid/pass,ptc,acc,sg,f
- Συχαρ: NOUN,acc,sg,f
- πλησιον: NOUN,acc,sg,m
- του: ART,gen,sg,n
- χωριου: NOUN,gen,sg,n
- ο: ART,nom,sg,m
- εδωκεν: VERB,aor,act,ind,3,sg
- Ιακωβ: NOUN,nom,sg,m
- τω: ART,dat,sg,m
- Ιωσηφ: NOUN,dat,sg,m
- τω: ART,dat,sg,m
- υιω: NOUN,dat,sg,m
- αυτου·: PRON,gen,sg,3
Parallels
- Genesis 33:18-19 (verbal): Jacob comes to Shechem (Shalem) and buys a parcel of ground from the sons of Hamor—background to the land/parcel near which Sychar is located in John 4:5.
- Joshua 24:32 (verbal): Reports that the bones of Joseph were buried in Shechem in the parcel of ground that Jacob bought—links the parcel associated with Jacob/Joseph to Shechem/Sychar.
- Genesis 48:22 (allusion): Jacob’s bequest to Joseph—John’s phrase 'which Jacob gave to Joseph his son' echoes the tradition of Jacob granting Joseph a special inheritance.
- Acts 7:16 (thematic): Stephen’s speech refers to ancestral purchases of land at Shechem (burial sites), reflecting the same tradition of bought parcels in the Shechem/Sychar area cited in John 4:5.
Alternative generated candidates
- So he came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph.
- So he came to a city of Samaria called Sychar, near the parcel of ground that Jacob had given to his son Joseph.
John.4.6 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- εκει: ADV
- πηγη: NOUN,nom,sg,f
- του: ART,gen,sg,n
- Ιακωβ: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- ουν: CONJ
- Ιησους: NOUN,nom,sg,m
- κεκοπιακως: PART,perf,pass,nom,sg,m
- εκ: PREP
- της: ART,gen,sg,f
- οδοιποριας: NOUN,gen,sg,f
- εκαθεζετο: VERB,impf,mid,ind,3,sg
- ουτως: ADV
- επι: PREP
- τη: ART,dat,sg,f
- πηγη·ωρα: NOUN,dat,sg,f + NOUN,nom,sg,f
- ην: VERB,impf,act,ind,3,sg
- ως: ADV
- εκτη: ADJ,nom,sg,f
Parallels
- Genesis 29:2-12 (structural): Jacob at the well meeting Rachel — the narrative identifies the site as 'Jacob's well' and the episode echoes the tradition of significant encounters occurring at that well.
- Genesis 24:11-27 (thematic): Abraham's servant meets Rebekah at a well — uses the well as a providential meeting place and covenantal matchmaking motif, thematically parallel to Jesus' encounter at the well.
- Jeremiah 2:13 (allusion): God condemned Israel for forsaking 'the fountain of living waters' — well/water imagery here provides background for the 'living water' theme that Jesus will introduce at Jacob's well.
- John 4:10 (verbal): Immediate Johannine parallel — Jesus' offer of the 'living water' follows directly from the setting at Jacob's well and interprets the significance of the location and encounter.
- John 7:37-39 (thematic): Jesus' later proclamation about 'living water' (those who believe will have rivers of living water) develops the same water imagery and salvific symbolism introduced in the Samaritan-woman scene.
Alternative generated candidates
- Jacob's well was there. Jesus, wearied from the journey, sat down beside the well. It was about the sixth hour.
- Now Jacob’s well was there. Jesus, wearied from the journey, sat thus by the well; it was about the sixth hour.
John.4.7 - Details
Original Text
Morphology
- Ερχεται: VERB,pres,act,ind,3,sg
- γυνη: NOUN,nom,sg,f
- εκ: PREP
- της: ART,gen,sg,f
- Σαμαρειας: NOUN,gen,sg,f
- αντλησαι: VERB,aor,act,inf
- υδωρ: NOUN,acc,sg,n
- λεγει: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Δος: NOUN,nom,sg,m;VERB,aor,act,imp,2,sg
- μοι: PRON,dat,sg,1
- πειν·: VERB,pres,act,inf
Parallels
- Genesis 24:11-21 (thematic): Rebekah at a well draws water for a stranger (Abraham’s servant) and so initiates a pivotal encounter leading to marriage—paralleling the woman-at-the-well motif and an unexpected meeting that changes relationships.
- Genesis 29:9-11 (thematic): Rachel meets Jacob at a well when she comes to draw water; a similar scene of a woman drawing water that becomes the occasion for a life-changing encounter between a traveler and a local woman.
- Exodus 2:15-21 (thematic): Moses meets the daughters of Jethro at a well when they come to draw water; the well functions as the setting for an important introduction between male traveler and local women, echoing John’s opening scene.
- John 4:26-30 (structural): The continuation of the same episode (the Samaritan woman’s dialogue and subsequent testimony) shows the narrative purpose of the initial request for a drink—Jesus’ opening line launches the theological conversation and the woman’s witness to the townspeople.
Alternative generated candidates
- A woman of Samaria came to draw water. Jesus said to her, "Give me a drink."
- A woman of Samaria came to draw water. Jesus said to her, 'Give me a drink.'
John.4.8 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- γαρ: PART
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- απεληλυθεισαν: VERB,perf,act,ind,3,pl
- εις: PREP
- την: ART,acc,sg,f
- πολιν: NOUN,acc,sg,f
- ινα: CONJ
- τροφας: NOUN,acc,pl,f
- αγορασωσιν: VERB,aor,act,sub,3,pl
Parallels
- John 4:27 (structural): Immediate narrative parallel: this verse explains why the disciples are absent from the scene—v.27 reports their return from the city, linking the trip to buy food with the ensuing interaction.
- John 6:7 (verbal): Verbal parallel: disciples discuss buying bread (Greek ἀγοράζειν/ἀγορασωσιν) when faced with feeding needs—same verb and concern for procuring food.
- Mark 6:37 (thematic): Thematic parallel: disciples propose buying bread for the crowd ('Shall we go and buy bread for them?'), echoing the practical action of seeking food in an outdoor ministry setting.
- Matthew 14:16–17 (thematic): Thematic parallel: in the feeding of the 5,000 the disciples raise the question of where to obtain bread for the crowd, reflecting the recurring motif of disciples concerned with provision and purchasing food.
Alternative generated candidates
- (For his disciples had gone away into the city to buy food.)
- (For his disciples had gone away into the city to buy food.)
John.4.9 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- ουν: CONJ
- αυτω: PRON,dat,sg,m
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- η: ART,nom,sg,f
- Σαμαριτις·Πως: NOUN,nom,sg,f
- συ: PRON,nom,sg,2
- Ιουδαιος: ADJ,nom,sg,m
- ων: PRON,gen,pl,m
- παρ᾽εμου: PREP
- πειν: VERB,pres,act,inf
- αιτεις: VERB,pres,act,ind,2,sg
- γυναικος: NOUN,gen,sg,f
- Σαμαριτιδος: NOUN,gen,sg,f
- ουσης: VERB,pres,act,part,gen,sg,f
- ου: PART,neg
- γαρ: PART
- συγχρωνται: VERB,pres,mid,ind,3,pl
- Ιουδαιοι: NOUN,nom,pl,m
- Σαμαριταις: NOUN,dat,pl,m
Parallels
- 2 Kings 17:24-41 (thematic): Explains the historical origin and distinct religious practices of the Samaritans, providing background for Jewish–Samaritan social separation reflected in John 4:9.
- Matthew 10:5-6 (structural): Jesus instructs the Twelve not to enter Samaritan towns on their initial mission, reflecting an established boundary between Jews and Samaritans that underlies the woman’s surprise.
- Luke 9:52-56 (thematic): An incident where a Samaritan village refuses Jesus and the disciples react angrily, illustrating mutual hostility and expectations of non-association between Jews and Samaritans.
- John 8:48 (verbal): Some Jews insultingly call Jesus a 'Samaritan,' showing the term’s use as a stigmatizing label and the charged Jewish–Samaritan relations also apparent in John 4:9.
- Luke 10:30-37 (thematic): The Parable of the Good Samaritan intentionally reverses expectations of Samaritan–Jewish enmity, highlighting the social assumptions about Samaritans that make Jesus’ interaction with the Samaritan woman striking.
Alternative generated candidates
- The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a Samaritan woman? For Jews have no dealings with Samaritans."
- The Samaritan woman said to him, 'How is it that you, a Jew, ask a drink of me, a woman of Samaria?' (For Jews have no dealings with Samaritans.)
John.4.10 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Ει: PRON,nom,sg,f
- ηδεις: VERB,plup,act,ind,2,sg
- την: ART,acc,sg,f
- δωρεαν: NOUN,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- και: CONJ
- τις: PRON,nom,sg,?
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- λεγων: VERB,pres,act,part,nom,m,sg
- σοι·Δος: VERB,aor,act,imp,2,sg
- μοι: PRON,dat,sg,1
- πειν: VERB,pres,act,inf
- συ: PRON,nom,sg,2
- αν: PART
- ητησας: VERB,aor,act,ptcp,nom,sg,m
- αυτον: PRON,acc,sg,m
- και: CONJ
- εδωκεν: VERB,aor,act,ind,3,sg
- αν: PART
- σοι: PRON,dat,sg,2
- υδωρ: NOUN,acc,sg,n
- ζων: VERB,pres,act,ptc,m,sg
Parallels
- John 7:37-39 (verbal): Same 'living water' language and offer to the thirsty; both passages present Jesus as the source of living water and link the gift to receiving the Spirit.
- Revelation 22:17 (verbal): Invites the thirsty to 'take the water of life'—an explicit echo of the living-water motif and the offer of salvation as a freely given gift.
- Jeremiah 2:13 (allusion): God accused of being forsaken as 'the fountain of living waters'—background Old Testament imagery behind Jesus' claim to give living water.
- Isaiah 55:1 (thematic): Universal invitation to 'come to the waters' for the thirsty parallels Jesus' offer of the divine gift and the promise of satisfying spiritual thirst.
- Ezekiel 47:1-12 (thematic): Vision of life-giving waters flowing from God’s presence that heal and renew provides prophetic precedent for the living-water imagery Jesus uses.
Alternative generated candidates
- Jesus answered 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."
- Jesus answered her, 'If you knew the gift of God and who it is who says to you, Give me a drink, you would have asked him, and he would have given you living water.'
John.4.11 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- η: ART,nom,sg,f
- γυνη·Κυριε: NOUN,nom,sg,f+NOUN,voc,sg,m
- ουτε: CONJ
- αντλημα: NOUN,acc,sg,n
- εχεις: VERB,pres,act,ind,2,sg
- και: CONJ
- το: ART,acc,sg,n
- φρεαρ: NOUN,acc,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- βαθυ·ποθεν: ADJ,nom,sg,n+ADV
- ουν: CONJ
- εχεις: VERB,pres,act,ind,2,sg
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- το: ART,acc,sg,n
- ζων: VERB,pres,act,ptc,m,sg
Parallels
- John 7:38 (verbal): Jesus elsewhere uses the phrase 'living water'/'rivers of living water' (John 7:38), linking the Samaritan woman's question about 'living water' to Jesus' wider self‑presentation as the source of life.
- Isaiah 55:1 (allusion): Isaiah invites the thirsty to 'come to the waters' and drink; the prophetic image of divine provision for the thirsty undergirds the New Testament motif of 'living water'.
- Jeremiah 2:13 (thematic): Jeremiah contrasts God as a spring of living water with Israel's 'broken cisterns that hold no water'—a thematic background for the contrast between 'living water' and ordinary wells or inadequate sources.
- Psalm 36:9 (thematic): The psalm speaks of God as the 'fountain of life,' echoing the same life‑giving water imagery Jesus offers in response to the woman's question.
- Genesis 29:9–10 (structural): The patriarchal 'meeting at the well' scene (Jacob and Rachel) provides a structural and narrative precedent for significant revelatory encounters at wells, paralleling Jesus' encounter with the Samaritan woman.
Alternative generated candidates
- The woman said to him, "Sir, you have nothing to draw with, and the well is deep. Where do you get that living water?
- The woman said to him, 'Sir, you have nothing to draw with, and the well is deep. Where then do you get that living water? Are you greater than our father Jacob, who gave us the well and drank from it himself and his sons and his cattle?'
John.4.12 - Details
Original Text
Morphology
- μη: PART
- συ: PRON,nom,sg,2
- μειζων: ADJ,comp,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- ημων: PRON,gen,pl,1
- Ιακωβ: NOUN,nom,sg,m
- ος: PRON,nom,sg,m
- εδωκεν: VERB,aor,act,ind,3,sg
- ημιν: PRON,dat,pl,1
- το: ART,acc,sg,n
- φρεαρ: NOUN,acc,sg,n
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- εξ: PREP
- αυτου: PRON,gen,sg,m
- επιεν: VERB,impf,act,ind,3,sg
- και: CONJ
- οι: ART,nom,pl,m
- υιοι: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
- και: CONJ
- τα: ART,acc,pl,n
- θρεμματα: NOUN,nom,pl,n
- αυτου: PRON,gen,sg,m
Parallels
- John 4:11 (verbal): The woman explicitly identifies the well as 'Jacob's well,' repeating the same claim that Jacob gave them the well (verbal echo within the immediate pericope).
- John 4:5-6 (structural): Contextual setting: Jesus and the disciples arrive at the well at Sychar and Jesus sits by the well—establishes the narrative background for the woman's reference to Jacob and the well.
- Genesis 29:1-14 (allusion): Jacob's encounter at a well (meeting Rachel) is the primary Old Testament precedent for Jacob's association with a well; the Samaritan woman's reference alludes to Jacobic well traditions.
- Genesis 33:18-20 (allusion): Jacob's settling near Shechem and actions in that territory provide a geographical/traditional link to Sychar/Shechem, supporting the woman’s claim that Jacob gave them the well.
- John 8:53 (verbal): Similar rhetorical challenge by opponents—'Are you greater than our father Abraham?'—parallels the woman's skeptical question about Jesus being greater than their patriarch Jacob.
Alternative generated candidates
- Are you greater than our father Jacob, who gave us this well and drank from it himself and his sons and his cattle?"
- Jesus answered, 'Everyone who drinks of this water will thirst again,
John.4.13 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτη·Πας: PRON,dat,sg,3,f + ADJ,nom,sg,m
- ο: ART,nom,sg,m
- πινων: VERB,pres,act,part,nom,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- υδατος: NOUN,gen,sg,n
- τουτου: DEM,gen,sg,m
- διψησει: VERB,fut,act,ind,3,sg
- παλιν·: ADV
Parallels
- John 4:14 (structural): Direct continuation/contrast in the same dialogue — Jesus contrasts temporary thirst (v.13) with the enduring 'living water' he gives, which 'will never thirst.'
- John 7:37-39 (verbal): Jesus again invites the thirsty to 'come to me and drink' and links drinking to receiving 'living water' (the Spirit), echoing the language and imagery of John 4.
- John 6:35 (thematic): Jesus' claim to satisfy spiritual need—'I am the bread of life... never hunger'—parallels the Samaritan discourse's contrast between temporary and lasting spiritual satisfaction.
- Isaiah 55:1 (allusion): The prophetic summons 'Ho, everyone who thirsts, come to the waters' provides the Old Testament backdrop for Jesus' offer of water that truly satisfies.
- Revelation 22:17 (allusion): The invitation 'Let the one who thirsts come; let the one who desires take the water of life' echoes Johannine 'thirst' and 'living water' motifs and their eschatological fulfillment.
Alternative generated candidates
- Jesus said to her, "Everyone who drinks of this water will be thirsty again,
- but whoever drinks of the water that I will give him shall never thirst; indeed the water that I will give him will become in him a spring of water welling up to eternal life.'
John.4.14 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- δ᾽αν: PART,δε+αν
- πιη: VERB,pres,act,subj,3,sg
- εκ: PREP
- του: ART,gen,sg,n
- υδατος: NOUN,gen,sg,n
- ου: PART,neg
- εγω: PRON,nom,sg,1
- δωσω: VERB,fut,act,ind,1,sg
- αυτω: PRON,dat,sg,m
- ου: PART,neg
- μη: PART
- διψησει: VERB,fut,act,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα: NOUN,acc,sg,m
- αλλα: CONJ
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- δωσω: VERB,fut,act,ind,1,sg
- αυτω: PRON,dat,sg,m
- γενησεται: VERB,fut,mid,ind,3,sg
- εν: PREP
- αυτω: PRON,dat,sg,m
- πηγη: NOUN,nom,sg,f
- υδατος: NOUN,gen,sg,n
- αλλομενου: PARTCP,pres,mid,gen,sg,f
- εις: PREP
- ζωην: NOUN,acc,sg,f
- αιωνιον: ADJ,acc,sg,f
Parallels
- John 7:37-39 (verbal): Jesus again offers 'living water' to the thirsty; the Johannine commentary identifies this gift with the Spirit, closely echoing John 4's promise that the water becomes a spring within leading to eternal life.
- Revelation 22:1-2 (thematic): Eschatological image of a 'river of the water of life' flowing from God's throne, paralleling John 4's life‑giving, perpetual water that issues in eternal life.
- Ezekiel 47:1-12 (thematic): Prophetic vision of water flowing from the temple that brings life and fruitfulness along its banks; a close Old Testament analogue for the life‑giving, restorative water Jesus promises.
- Isaiah 55:1 (thematic): An open invitation to 'come to the waters' for life and satisfaction without cost; thematically parallels Jesus' offer of water that satisfies spiritual thirst.
- Psalm 36:9 (verbal): Describes God as the 'fountain of life,' resonating with John's phrase of a spring or fountain of water within that yields eternal life.
Alternative generated candidates
- but whoever drinks of the water that I will give him will never be thirsty; the water that I will give him will become in him a spring of water welling up to eternal life."
- The woman said to him, 'Sir, give me this water, so that I will not be thirsty nor have to come here to draw.'
John.4.15 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- προς: PREP
- αυτον: PRON,acc,sg,m
- η: ART,nom,sg,f
- γυνη·Κυριε: NOUN,nom,sg,f
- δος: VERB,aor,act,imp,2,sg
- μοι: PRON,dat,sg,1
- τουτο: PRON,nom,sg,n
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- ινα: CONJ
- μη: PART
- διψω: VERB,pres,act,subj,1,sg
- μηδε: CONJ
- διερχωμαι: VERB,pres,mid/pass,subj,1,sg
- ενθαδε: ADV
- αντλειν: VERB,pres,act,inf
Parallels
- John 4:14 (verbal): Immediate Johannine parallel: Jesus had just promised 'the water I give will become in him a spring of water welling up to eternal life,' which directly motivates the woman's request for 'this water.'
- John 7:37-39 (thematic): Jesus publicly offers 'living water' at the feast; the same living-water motif explains the salvific, spirit‑giving significance behind the woman's desire not to thirst or draw again.
- John 6:35 (thematic): Jesus' claim 'I am the bread of life; whoever comes to me shall not hunger' parallels the idea of coming to Christ for ultimate satisfaction—here expressed as no longer thirsting.
- Isaiah 55:1 (allusion): Isaiah's invitation 'Come, all who are thirsty, come to the waters' supplies the prophetic background for the New Testament's water imagery and the motif of God as the source who satisfies thirst.
- Revelation 22:17 (allusion): The invitation 'Let the one who is thirsty come; let the one who desires take the water of life' echoes the Johannine promise of freely given life‑giving water and frames the woman's request in eschatological terms.
Alternative generated candidates
- The woman said to him, "Sir, give me this water, that I may not be thirsty or come here to draw."
- Jesus said to her, 'Go, call your husband, and come here.'
John.4.16 - Details
Original Text
Morphology
- Λεγει: VERB,pres,act,ind,3,sg
- αυτη·Υπαγε: PRON,dat,sg,f; VERB,pres,act,imp,2,sg
- φωνησον: VERB,aor,act,imp,2,sg
- τον: ART,acc,sg,m
- ανδρα: NOUN,acc,sg,m
- σου: PRON,gen,sg,2
- και: CONJ
- ελθε: VERB,aor,act,imp,2,sg
- ενθαδε: ADV
Parallels
- John 4:17-18 (structural): Immediate narrative continuation: the woman answers she has no husband, and Jesus reveals knowledge of her past five husbands and current living arrangement—directly linked to his command to call her husband.
- John 4:26 (structural): Later in the same pericope Jesus' self-revelation ('I who speak to you am he') follows the exchange about her husband, showing how the personal disclosure precipitates messianic revelation.
- John 8:3-11 (thematic): Another Johannine episode where Jesus deals with a woman's sexual/marital situation in a public encounter, exposing sin and extending mercy—parallel themes of judgment, knowledge of private life, and offer of new life.
- Genesis 2:24 (thematic): Foundational Old Testament statement about husband and wife (one flesh); provides background for understanding the social and covenantal significance of the woman's marital status in Jesus' question.
- Hosea 3:1 (allusion): Hosea's marriage and God's command to reclaim an unfaithful wife use marital imagery of unfaithfulness and restoration—resonant background to Jesus' engagement with the woman's marital history and the theme of restoration.
Alternative generated candidates
- He said to her, "Go, call your husband and come here."
- The woman answered, 'I have no husband.' Jesus said to her, 'You have well said, I have no husband;
John.4.17 - Details
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- η: ART,nom,sg,f
- γυνη: NOUN,nom,sg,f
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Ουκ: PRON,dat,sg,m
- εχω: VERB,pres,act,ind,1,sg
- ανδρα: NOUN,acc,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Καλως: NOUN,nom,sg,m
- ειπας: VERB,aor,act,ind,2,sg
- οτι: CONJ
- Ανδρα: NOUN,acc,sg,m
- ουκ: PART,neg
- εχω·: VERB,pres,act,ind,1,sg
Parallels
- John 4:16-18 (verbal): Immediate context: Jesus instructs her to call her husband and then reveals her marital history (five husbands and the current one not her husband), which directly explains her statement that she has no husband.
- John 2:24-25 (thematic): John's evangelistic theme that Jesus 'knew what was in man' parallels Jesus' ability here to discern the woman's private marital situation without being told.
- Luke 8:43-48 (thematic): Like the Samaritan woman scene, Jesus perceives an intimate personal reality (the woman who touched him) and publicly reveals it, showing his insight into individuals' private circumstances.
- Psalm 139:1-4 (allusion): The psalmist's depiction of God’s intimate knowledge of a person’s inner life provides an OT background for understanding Jesus’ uncanny awareness of the woman's marital status as a mark of divine-like knowledge.
Alternative generated candidates
- The woman answered, "I have no husband." Jesus said to her, "You are right in saying, 'I have no husband.'
- for you have had five husbands, and the one you now have is not your husband. That you have said truly.'
John.4.18 - Details
Original Text
Morphology
- πεντε: NUM,acc,pl,m
- γαρ: PART
- ανδρας: NOUN,acc,pl,m
- εσχες: VERB,aor,act,ind,2,sg
- και: CONJ
- νυν: ADV
- ον: PART,pres,act,nom,sg,m
- εχεις: VERB,pres,act,ind,2,sg
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- σου: PRON,gen,sg,2
- ανηρ·τουτο: NOUN,nom,sg,m+PRON,nom,sg,n
- αληθες: ADJ,nom,sg,n
- ειρηκας: VERB,perf,act,ind,2,sg
Parallels
- John 4:16 (structural): Immediate context of the exchange — Jesus first tells the woman to call her husband, prompting her reply and enabling his revealing statement about her five husbands.
- John 1:47-48 (verbal): Jesus demonstrates supernatural knowledge of a person's private life (seeing Nathanael under the fig tree), a pattern echoed in his disclosure of the Samaritan woman's marital history to elicit recognition of his insight.
- John 8:3-11 (thematic): Another Johannine scene focusing on a woman's sexual conduct and Jesus' response—themes of sin, social judgment, and Jesus' merciful/authoritative handling of sexual morality are shared.
- Hosea 1–3 (esp. Hos. 3:1) (allusion): The prophetic marriage of Hosea to the unfaithful Gomer uses marital infidelity as a symbol of covenant unfaithfulness; the language of multiple marriages/adultery in John 4 resonates with this Israelite motif of marital sexual unfaithfulness as moral/communal indictment.
Alternative generated candidates
- For you have had five husbands, and the one you now have is not your husband. What you have said is true."
- The woman said to him, 'Sir, I perceive that you are a prophet.'
John.4.19 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- η: ART,nom,sg,f
- γυνη·Κυριε: NOUN,nom,sg,f+NOUN,voc,sg,m
- θεωρω: VERB,pres,act,ind,1,sg
- οτι: CONJ
- προφητης: NOUN,nom,sg,m
- ει: VERB,pres,act,ind,2,sg
- συ: PRON,nom,sg,2
Parallels
- Deuteronomy 18:15 (allusion): Old Testament promise of 'a prophet like Moses' that shapes Jewish expectation behind recognizing a teacher as 'a prophet.'
- John 6:14 (verbal): After the feeding miracle the crowd declares, 'This is truly the Prophet who is to come into the world,' using the same prophetic title as the Samaritan woman.
- Matthew 21:11 (thematic): Crowds in Jerusalem identify Jesus as 'the prophet' (and more), a similar popular recognition of Jesus' prophetic status.
- Mark 6:15 (thematic): People speculate that Jesus is Elijah or 'a prophet,' reflecting the common identification of Jesus by his contemporaries as a prophetic figure.
- Acts 3:22 (quotation): Peter cites Deut 18:15 ('a prophet like you') to interpret Jesus' role—explicitly linking Jesus to the prophetic expectation invoked by calls of 'prophet.'
Alternative generated candidates
- The woman said to him, "Sir, I perceive that you are a prophet.
- 'Our fathers worshipped on this mountain, and you say that in Jerusalem is the place where people ought to worship.'
John.4.20 - Details
Original Text
Morphology
- οι: ART,nom,pl,m
- πατερες: NOUN,nom,pl,m
- ημων: PRON,gen,pl,1
- εν: PREP
- τω: ART,dat,sg,m
- ορει: NOUN,dat,sg,n
- τουτω: DEM,dat,sg,m
- προσεκυνησαν·και: VERB,aor,act,ind,3,pl
- υμεις: PRON,nom,pl,2
- λεγετε: VERB,pres,act,ind,2,pl
- οτι: CONJ
- εν: PREP
- Ιεροσολυμοις: NOUN,dat,pl,n
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- τοπος: NOUN,nom,sg,m
- οπου: ADV,rel
- προσκυνειν: VERB,pres,act,inf
- δει: VERB,pres,act,ind,3,sg
Parallels
- John 4:21 (structural): Immediate continuation: Jesus responds that an hour is coming when people will neither worship on this mountain nor in Jerusalem, directly addressing the Samaritan–Jewish dispute about the proper place to worship.
- John 4:23 (thematic): Develops Jesus' point that true worship is in spirit and truth rather than tied to a particular geographic location, resolving the woman's question about worshiping on the mountain or in Jerusalem.
- Deuteronomy 11:29 (allusion): Torah instruction about blessings on Mount Gerizim (and curses on Mount Ebal) underlies the Samaritans' claim that Gerizim is the legitimate place of worship.
- 1 Kings 12:26-33 (thematic): Account of Jeroboam setting up rival shrines at Bethel and Dan to prevent travel to Jerusalem—an example of competing cultic centers parallel to Samaritan–Jewish disputes over worship sites.
- 2 Kings 17:29-33 (thematic): Describes the Samaritans' establishment of local high-place worship and syncretistic cultic practices after the northern kingdom's fall, reflecting the historical background for worship on Mount Gerizim.
Alternative generated candidates
- Our fathers worshiped on this mountain, and you say that in Jerusalem is the place where people ought to worship."
- Jesus said to her, 'Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.
John.4.21 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Πιστευε: NOUN,nom,sg,m
- μοι: PRON,dat,sg,1
- γυναι: NOUN,voc,sg,f
- οτι: CONJ
- ερχεται: VERB,pres,mid,ind,3,sg
- ωρα: NOUN,nom,sg,f
- οτε: CONJ
- ουτε: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- ορει: NOUN,dat,sg,n
- τουτω: DEM,dat,sg,m
- ουτε: CONJ
- εν: PREP
- Ιεροσολυμοις: NOUN,dat,pl,n
- προσκυνησετε: VERB,fut,act,ind,2,pl
- τω: ART,dat,sg,m
- πατρι: NOUN,dat,sg,m
Parallels
- John 4:20 (structural): Immediate context — the Samaritan woman asks whether the proper place of worship is on this mountain (Mount Gerizim) or in Jerusalem, prompting Jesus' statement about a coming time when worship won't be tied to either place.
- John 4:23-24 (thematic): Direct continuation — Jesus explains that the coming hour will make true worshipers worship the Father in spirit and truth rather than at a particular location.
- John 2:19-21 (allusion): Jesus' later claim that his body is the temple shifts the locus of worship from the Jerusalem Temple to himself and thus anticipates worship not confined to a specific holy site.
- Acts 17:24-25 (thematic): Paul's declaration that God 'does not live in temples made with hands' echoes the idea that God's proper worship is not limited to particular buildings or places.
- Deuteronomy 12:5-14 (thematic): OT regulation about a centralized place of worship (the place the Lord will choose) provides background for the controversy over proper worship locations and highlights how Jesus' claim transforms earlier localization of worship.
Alternative generated candidates
- Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.
- You worship what you do not know; we worship what we know, for salvation is from the Jews.
John.4.22 - Details
Original Text
Morphology
- υμεις: PRON,nom,pl,2
- προσκυνειτε: VERB,pres,act,ind,2,pl
- ο: ART,nom,sg,m
- ουκ: PART,neg
- οιδατε: VERB,perf,act,ind,2,pl
- ημεις: PRON,nom,pl,1
- προσκυνουμεν: VERB,pres,act,ind,1,pl
- ο: ART,nom,sg,m
- οιδαμεν: VERB,perf,act,ind,1,pl
- οτι: CONJ
- η: ART,nom,sg,f
- σωτηρια: NOUN,nom,sg,f
- εκ: PREP
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- εστιν·: VERB,pres,act,ind,3,sg
Parallels
- John 4:23-24 (structural): Immediate context: Jesus expands v.22 by defining 'true' worship of the Father in spirit and truth, explaining the contrast between Samaritan ignorance and Jewish knowledge.
- Matthew 15:24 (thematic): Jesus declares his mission 'to the lost sheep of Israel,' reflecting the idea that God's saving work begins with Israel (i.e., 'salvation is from the Jews').
- Romans 9:4-5 (thematic): Paul lists Israel's unique privileges and states 'from them is the Christ,' affirming that the root and origin of salvation lie in the Jewish people.
- Genesis 12:3 (allusion): God's promise to Abraham that 'all peoples on earth will be blessed through you' provides the patriarchal/ covenantal basis for salvation coming through the Jewish line.
- Acts 3:25-26 (thematic): Peter tells Israel that God's promise was first made to their ancestors and that blessing comes 'to you first,' underscoring Israel's priority in the fulfillment of salvation history.
Alternative generated candidates
- You worship what you do not know; we worship what we know, for salvation is from the Jews.
- But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father seeks such to worship him.
John.4.23 - Details
Original Text
Morphology
- αλλα: CONJ
- ερχεται: VERB,pres,mid,ind,3,sg
- ωρα: NOUN,nom,sg,f
- και: CONJ
- νυν: ADV
- εστιν: VERB,pres,act,ind,3,sg
- οτε: CONJ
- οι: ART,nom,pl,m
- αληθινοι: ADJ,nom,pl,m
- προσκυνηται: NOUN,nom,pl,m
- προσκυνησουσιν: VERB,fut,act,ind,3,pl
- τω: ART,dat,sg,m
- πατρι: NOUN,dat,sg,m
- εν: PREP
- πνευματι: NOUN,dat,sg,n
- και: CONJ
- αληθεια: NOUN,nom,sg,f
- και: CONJ
- γαρ: PART
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- τοιουτους: ADJ,acc,pl,m
- ζητει: VERB,pres,act,ind,3,sg
- τους: ART,acc,pl,m
- προσκυνουντας: VERB,pres,act,ptc,acc,pl,m
- αυτον·: PRON,acc,sg,m
Parallels
- John 4:24 (structural): Immediate continuation of v.23: explains 'in spirit and truth' by stating that 'God is spirit,' linking true worship to the nature of God.
- Philippians 3:3 (verbal): Paul speaks of worship 'by the Spirit of God' (Greek: pneumati), echoing John's language of worshiping 'in spirit' and contrasting spiritual worship with mere external rites.
- 1 Corinthians 14:15 (thematic): Paul's formula 'I will pray with the spirit, and I will pray with the understanding also' parallels the combined emphasis on spiritual experience and intelligible/true worship implied by 'spirit and truth.'
- Matthew 15:8-9 (quoting Isaiah 29:13) (quotation): Jesus cites Isaiah to condemn ritual/lip service: 'These people honor me with their lips, but their hearts are far from me,' contrasting false outward worship with the genuine, heart‑directed worship John calls for.
- Jeremiah 29:13 (thematic): 'You will seek me and find me when you seek me with all your heart' resonates with the idea that the Father 'seeks' true worshipers—those who sincerely seek God in spirit and truth.
Alternative generated candidates
- But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and in truth; for the Father seeks such to worship him.
- God is spirit, and those who worship him must worship in spirit and truth.'
John.4.24 - Details
Original Text
Morphology
- πνευμα: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- και: CONJ
- τους: ART,acc,pl,m
- προσκυνουντας: VERB,pres,act,part,acc,pl,m
- αυτον: PRON,acc,sg,m
- εν: PREP
- πνευματι: NOUN,dat,sg,n
- και: CONJ
- αληθεια: NOUN,nom,sg,f
- δει: VERB,pres,act,ind,3,sg
- προσκυνειν: VERB,pres,act,inf
Parallels
- John 4:23 (verbal): Immediate context: Jesus says true worshipers will worship the Father 'in spirit and truth,' directly parallel phrasing and teaching to 4:24.
- 2 Corinthians 3:17 (verbal): Paul: 'Now the Lord is the Spirit' echoes John’s statement that God is spirit and links divine spiritual reality to the life/freedom of worship.
- Matthew 15:8-9 (cf. Isaiah 29:13) (thematic): Jesus (quoting Isaiah) condemns outward, lip-service worship—contrasts with John’s call for worship that is inward, sincere ('in spirit and truth').
- John 1:18 (allusion): John’s prologue stresses that God is invisible and known through revelation in the Son—supports 4:24’s claim that God’s spiritual nature requires non-physical (spiritual/truthful) worship.
- Romans 8:5-9 (thematic): Paul contrasts mind set on the flesh vs. the Spirit and insists believers belong to Christ only if they have the Spirit—parallels the idea that authentic worship arises from the Spirit within, not external form.
Alternative generated candidates
- God is spirit, and those who worship him must worship in spirit and truth."
- The woman said to him, 'I know that Messiah is coming (he who is called Christ). When he comes he will tell us all things.'
John.4.25 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- η: ART,nom,sg,f
- γυνη·Οιδα: NOUN,f,sg,nom+VERB,pres,act,ind,1,sg
- οτι: CONJ
- Μεσσιας: NOUN,nom,sg,m
- ερχεται: VERB,pres,mid,ind,3,sg
- ο: ART,nom,sg,m
- λεγομενος: PART,pres,pass,nom,sg,m
- χριστος·οταν: NOUN,nom,sg,m+CONJ
- ελθη: VERB,aor,act,subj,3,sg
- εκεινος: PRON,nom,sg,m
- αναγγελει: VERB,pres,act,ind,3,sg
- ημιν: PRON,dat,pl,1
- απαντα: ADJ,acc,pl,n
Parallels
- John 4:26 (verbal): Immediate literary parallel: Jesus directly responds to the woman's expectation by openly identifying himself as the Messiah ('I who speak to you am he'), fulfilling her statement that the Messiah will tell them all things.
- John 4:29 (thematic): The Samaritan woman's testimony to others—'Come, see a man who told me all that I ever did'—echoes her belief in a revelatory Messianic figure who discloses hidden truth.
- John 1:41 (thematic): Andrew's declaration 'We have found the Messiah' parallels the recognition theme: individuals identifying Jesus as the promised Anointed One based on encounter or testimony.
- Luke 7:18-23 (structural): John the Baptist's inquiry 'Are you the one who is to come?' and Jesus' response (pointing to works that fulfill prophecy) parallels the motif of questioning and confirming Jesus' messianic identity by revealed signs.
- John 16:13 (allusion): Jesus' promise that the Spirit 'will guide you into all the truth' resonates with the expectation that the Messiah will disclose truth and 'tell us all things,' linking messianic revelation with divine disclosure.
Alternative generated candidates
- The woman said to him, "I know that the Messiah is coming (he who is called Christ). When he comes he will tell us all things."
- Jesus said to her, 'I who speak to you am he.'
John.4.26 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- αυτη: PRON,dat,sg,f
- ο: ART,nom,sg,m
- Ιησους·Εγω: NOUN,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- ο: ART,nom,sg,m
- λαλων: VERB,pres,act,ptc,nom,sg,m
- σοι: PRON,dat,sg,2
Parallels
- Exodus 3:14 (allusion): God’s self‑designation “I AM” (Heb. ’ehyeh) — Jesus’ use of ἐγώ εἰμι in John functions as an allusion to the divine name, claiming divine identity.
- John 8:58 (verbal): Jesus’ statement Ἐγὼ εἰμι (’Before Abraham was, I am’) uses the same formula to assert pre‑existence and divine status, paralleling the self‑identification in 4:26.
- John 18:5‑6 (verbal): At Jesus’ arrest he answers “I am” (Ἐγώ εἰμι), a terse self‑identification with dramatic effect — the same phraseology as 4:26 used to reveal his identity.
- John 4:39‑42 (thematic): The Samaritan villagers’ response (they come to believe Jesus is the Christ/Savior) is the immediate narrative parallel: 4:26 is the turning point where Jesus explicitly reveals himself as the Messiah.
- Matthew 16:16 (thematic): Peter’s confession “You are the Christ, the Son of the living God” is a parallel instance of Jesus’ messianic identity being recognized and confessed by others, like the Samaritan woman’s revelation in John 4:26.
Alternative generated candidates
- Jesus said to her, "I who speak to you am he."
When the Pharisees heard that Jesus was gaining and baptizing more disciples than John,
though Jesus himself did not baptize but his disciples,
he left Judea and went again to Galilee.
He had to pass through Samaria. So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph.
Jacob's well was there. Jesus, wearied from the journey, sat down beside the well. It was about noon.
A woman of Samaria came to draw water. Jesus said to her, "Give me a drink."
(His disciples had gone into the city to buy food.)
The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria?" (For Jews do not associate with Samaritans.)
Jesus answered 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."
The woman said to him, "Sir, you have nothing to draw with, and the well is deep. Where do you get that living water?
Are you greater than our father Jacob, who gave us the well and drank from it himself, with his sons and his livestock?"
Jesus said to her, "Everyone who drinks this water will be thirsty again,
but whoever drinks the water that I will give him will never thirst; the water that I will give him will become in him a spring of water welling up to eternal life."
The woman said to him, "Sir, give me this water, so that I will not be thirsty and will not have to come here to draw."
Jesus said to her, "Go, call your husband, and come here."
The woman answered, "I have no husband." Jesus said to her, "You are right in saying, 'I have no husband.'"
"For you have had five husbands, and the one you now have is not your husband; in that you spoke truly."
The woman said to him, "Sir, I perceive that you are a prophet.
Our fathers worshiped on this mountain, and you say that in Jerusalem is the place where people ought to worship."
Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.
You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming—and now is—when true worshippers will worship the Father in spirit and truth, for the Father seeks such to worship him.
God is spirit, and those who worship him must worship in spirit and truth."
The woman said to him, "I know that Messiah is coming (called Christ). When he comes he will tell us all things."
Jesus said to her, "I who speak to you am he."