03000
 \\For John had not yet been cast into prison\\ (\\oup gar n\\
 \\beblmenos eis tn phulakn Ians\\). Periphrastic past perfect
 indicative of \\ball\\ explaining (\\gar\\) why John was still
 baptizing, the reason for the imprisonment having been given by
 Luke
 # Lu 3:19

03001
 \\A questioning\\ (\\ztsis\\). Old word from \\zte\\. See
 # Ac 15:2
 for the word where also \\ztma\\ (question) occurs. \\Ztsis\\
 (process of inquiry) means a meticulous dispute
 # 1Ti 6:4
 \\With a Jew\\ (\\meta Ioudaiou\\). So correct text, not \\Ioudain\\ (Jews).
 Probably some Jew resented John's baptism of Jesus as implying
 impurity or that they were like Gentiles (cf. proselyte baptism).
 \\About purifying\\ (\\peri katharismou\\). See
 # 2:6
 for the word. The committee from the Sanhedrin had challenged
 John's right to baptize
 # 1:25
 The Jews had various kinds of baptisms or dippings
 # Heb 6:2
 "baptisms of cups and pots and brazen vessels"
 # Mr 6:4
 The disciples of John came to him with the dispute (the first
 known baptismal controversy, on the meaning of the ceremony) and
 with a complaint.

03002
 \\Rabbi\\ (\\Rabbei\\). Greeting John just like Jesus
 # 1:38; 3:2
 \\Beyond Jordan\\ (\\peran tou Iordanou\\). Evident reference to John's
 witness to Jesus told in
 # 1:29-34
 \\To whom thou hast borne witness\\ (\\hi su memarturkas\\). Note
 avoidance of calling the name of Jesus. Perfect active indicative
 of \\marture\\ so common in John
 # 1:7
 etc.). These disciples of John are clearly jealous of Jesus as a
 rival of John and they distinctly blame John for his endorsement
 of one who is already eclipsing him in popularity. \\The same\\
 \\baptizeth\\ (\\houtos baptizei\\). "This one is baptizing." Not
 personally
 # 4:2
 as John did, but through his six disciples. \\And all men come to\\
 \\him\\ (\\kai pantes erchontai pros auton\\). Linear present middle
 indicative, "are coming." The sight of the growing crowds with
 Jesus and the dwindling crowds with John stirred John's followers
 to keenest jealousy. What a life-like picture of ministerial
 jealousy in all ages.

03003
 \\Except it have been given him from heaven\\ (\\ean m i dedomenon\\
 \\auti ek tou ouranou\\). See the same idiom in
 # Joh 6:65
 (cf.
 # 19:11
 Condition of third class, undetermined with prospect of
 determination, \\ean m\\ with the periphrastic perfect passive
 subjunctive of \\didmi\\. The perfect tense is rare in the
 subjunctive and an exact rendering into English is awkward,
 "unless it be granted him from heaven." See
 # 1Co 4:7
 where Paul says the same thing.

03004
 \\I said\\ (\\eipon\\). As in
 # 1:20,23
 He had always put Jesus ahead of him as the Messiah
 # 1:15
 \\Before him\\ (\\emprosthen ekeinou\\). "Before that one" (Jesus) as his
 forerunner simply. \\I am sent\\ (\\apestalmenos eimi\\). Periphrastic
 perfect passive indicative of \\apostell\\.

03005
 \\The bridegroom\\ (\\numphios\\). Predicate nominative without article.
 Both \\numph\\ (bride) and \\numphios\\ are old and common words. Jesus
 will use this metaphor of himself as the Bridegroom
 # Mr 2:19
 and Paul develops it
 # 2Co 11:2; Eph 5:23-32
 and so in Revelation
 # 19:7; 21:2
 John is only like the _paranymph_ (\\paranumphios\\) or "the friend
 of the bridegroom." His office is to bring groom and bride
 together. So he stands expectant (\\hestks\\, second perfect active
 participle of \\histmi\\) and listens (\\akoun\\, present active
 participle of \\akou\\) with joy (\\rejoiceth greatly\\, \\chari chairei\\,
 "with joy rejoices") to the music of the bridegroom's voice. \\This\\
 \\my joy therefore is fulfilled\\ (\\haut oun h chara peplrtai\\).
 Perfect passive indicative of \\plro\\, stands filled like a cup to
 the brim with joy.

03006
 \\Must\\ (\\dei\\). It has to be (see
 # 3:14
 He is to go on growing (present active infinitive \\auxanein\\) while
 I go on decreasing (present passive infinitive \\elattousthai\\, from
 comparative \\elattn\\, less). These are the last words that we have
 from John till the despondent message from the dungeon in
 Machaerus whether Jesus is after all the Messiah
 # Mt 11:2; Lu 7:19
 He went on to imprisonment, suspense, martyrdom, while Jesus grew
 in popular favour till he had his _via dolorosa_. "These last
 words of St. John are the fulness of religious sacrifice and
 fitly close his work" (Westcott).

03007
 \\Is above all\\ (\\epan pantn\\). Ablative case with the compound
 preposition \\epan\\. See the same idea in
 # Ro 9:5
 Here we have the comments of Evangelist (John) concerning the
 last words of John in verse
 # 30
 which place Jesus above himself. He is above all men, not alone
 above the Baptist. Bernard follows those who treat verses
 # 31-36
 as dislocated and put them after verse
 # 21
 (the interview with Nicodemus), but they suit better here. \\Of the\\
 \\earth\\ (\\ek ts gs\\). John is fond of this use of \\ek\\ for origin and
 source of character as in
 # 1:46; 1Jo 4:5
 Jesus is the one that comes out of heaven (\\ho ek tou ouranou\\
 \\erchomenos\\) as he has shown in
 # 1:1-18
 Hence he is "above all."

03008
 \\What he hath seen and heard\\ (\\ho heraken kai kousen\\). Perfect
 active indicative followed by aorist active indicative, because,
 as Westcott shows, the first belongs to the very existence of the
 Son and the latter to his mission. There is no confusion of
 tenses here. \\No man\\ (\\oudeis\\). There were crowds coming to Jesus,
 but they do not really accept him as Saviour and Lord
 # 1:11; 2:24
 It is superficial as time will show. But "no one" is not to be
 pressed too far, for it is the rhetorical use.

03009
 \\Hath set his seal\\ (\\esphragisen\\). First aorist active indicative
 of \\sphragiz\\ for which verb see
 # Mt 27:66
 The metaphor of sealing is a common one for giving attestation as
 in
 # 6:27
 The one who accepts the witness of Jesus attests that Jesus
 speaks the message of God.

03010
 \\The words of God\\ (\\ta rmata tou theou\\). God sent his Son
 # 3:17
 and he speaks God's words. \\By measure\\ (\\ek metrou\\). That is God
 has put no limit to the Spirit's relation to the Son. God has
 given the Holy Spirit in his fulness to Christ and to no one else
 in that sense.

03011
 \\Hath given all things into his hand\\ (\\panta dedken en ti cheiri\\
 \\autou\\). John makes the same statement about Jesus in
 # 13:3
 (using \\eis tas cheiras\\ instead of \\en ti cheiri\\). Jesus makes the
 same claim in
 # 5:19-30; Mt 11:27; 28:18

03012
 \\Hath eternal life\\ (\\echei zn ainion\\). Has it here and now and
 for eternity. \\That obeyeth not\\ (\\ho apeithn\\). "He that is
 disobedient to the Son." Jesus is the test of human life as
 Simeon said he would be
 # Lu 2:34
 This verb does not occur again in John's Gospel.

03013
 \\When therefore\\ (\\Hs oun\\). Reference to
 # 3:22
 the work of the Baptist and the jealousy of his disciples. \\Oun\\ is
 very common in John's Gospel in such transitions. \\The Lord\\ (\\ho\\
 \\Kurios\\). So the best manuscripts (Neutral Alexandrian), though
 the Western class has \\ho Isous\\. Mark usually has \\ho Isous\\ and
 Luke often \\ho Kurios\\. In the narrative portion of John we have
 usually \\ho Isous\\, but \\ho Kurios\\ in five passages
 # 4:1; 6:23; 11:2; 20:20; 21:12
 There is no reason why John should not apply \\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 \\Kurios\\ (Lord) as Luke did earlier when he wrote both
 Gospel and Acts This is hypercriticism. \\Knew\\ (\\egn\\). Second
 aorist active indicative of \\ginsk\\. The Pharisees knew this
 obvious fact. It was easy for Jesus to know the attitude of the
 Pharisees about it
 # 2:24
 Already the Pharisees are suspicious of Jesus. \\How that\\ (\\hoti\\).
 Declarative \\hoti\\ (indirect assertion). \\Was making and baptizing\\
 \\more disciples than John\\ (\\pleionas mathtas poiei kai baptizei \\
 \\Ians\\). Present active indicative in both verbs retained in
 indirect discourse. Recall the tremendous success of John's early
 ministry
 # Mr 1:5; Mt 3:5; Lu 3:7,15
 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
 # Lu 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
 # Joh 3:24
 before Jesus left for Galilee. The Pharisees, with John out of
 the way, turn to Jesus with envy and hate.

03014
 \\Although Jesus himself baptized not, but his disciples\\ (\\kaitoige\\
 \\Isous autos ouk ebaptizen all' hoi mathtai autou\\).
 Parenthetical explanation that applies also to
 # 3:22
 Imperfect tense means that it was not the habit of Jesus. This is
 the only N.T. instance of \\kaitoige\\ (and yet indeed), compound
 conjunction (\\kaitoi\\ in
 # Ac 14:17; Heb 4:3
 with intensive particle \\ge\\ added. This is the last mention of
 baptism under the direction of Jesus till the Great Commission
 # Mt 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.

03015
 \\Left Judea\\ (\\aphken tn Ioudaian\\). Unusual use of \\aphimi\\. First
 (\\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
 # 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
 # Joh 5:1-47; 7:14-10:21; 10:22-42; 11:17-53
 \\Again into Galilee\\ (\\palin eis tn Galilaian\\). Reference to
 # 2:1-12
 The Synoptics tell nothing of this early work in Perea
 # Joh 1:19-51
 Galilee, or Judea
 # 2:13-4:2
 John supplements their records purposely.

03016
 \\He must needs pass through Samaria\\ (\\Edei de auton dierchesthai\\
 \\dia ts Samarias\\). Imperfect indicative of the impersonal verb
 \\dei\\ with subject infinitive (\\dierchesthai\\) and accusative of
 general reference (\\auton\\). Note repetition of \\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
 # Lu 9:51-56

03017
 \\So he cometh\\ (\\erchetai oun\\). Vivid present middle indicative and
 transitional \\oun\\. \\Sychar\\ (\\Suchar\\). There is a dispute whether
 this is just a variation of Shechem as meaning "drunken-town"
 # Isa 28:1
 or "lying-town"
 # Hab 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 \\polin\\ (city)
 does not mean that it was a large town. Mark and John use it
 freely for small places. \\Parcel of ground\\ (\\chriou\\). Old use of
 this diminutive of \\chros\\ or \\chra\\, a piece of ground. \\That Jacob\\
 \\gave to his son Joseph\\ (\\ho edken Iakb ti Isph ti huii\\
 \\autou\\). See
 # Ge 33:19; 48:22
 Relative \\ho\\ is not attracted to case of \\chriou\\. First aorist
 active indicative \\edken\\.

03018
 \\Jacob's well\\ (\\pg tou Iakb\\). "A spring of Jacob" (here and
 verse
 # 14
 but \\phrear\\ (well, pit, cistern) in verses
 # 11,12
 It is really a cistern 100 feet deep dug by a stranger apparently
 in a land of abundant springs
 # Ge 26:19
 \\Wearied\\ (\\kekopiaks\\). Perfect active participle of \\kopia\\, a
 state of weariness. The verb means to toil excessively
 # Lu 5:5
 John emphasizes the human emotions of Jesus
 # 1:14; 11:3,33,35,38,41; 12:27; 13:21; 19:28
 \\With his journey\\ (\\ek ts hodoiporias\\). As a result (\\ek\\) of the
 journey. Old compound word from \\hodoporos\\ (wayfarer), in N.T.
 only here and
 # 2Co 11:26
 \\Sat\\ (\\ekathezeto\\). Imperfect (descriptive) middle of \\kathezomai\\,
 "was sitting." \\Thus\\ (\\houts\\). Probably "thus wearied," graphic
 picture. \\By the well\\ (\\epi ti pgi\\). Literally, "upon the
 curbstone of the well." \\Sixth hour\\ (\\hs hekt\\). Roman time, about
 6 P.M., the usual time for drawing water.

03019
 \\There cometh\\ (\\erchetai\\). Vivid historical present as in verse
 # 5
 \\A woman of Samaria\\ (\\gun ek ts Samarias\\). The country, not the
 city which was two hours away. \\To draw water\\ (\\antlsai hudr\\).
 First aorist active infinitive of purpose of \\antle\\ for which see
 # 2:8
 Cf. Rebecca in
 # Ge 24:11,17
 \\Give me to drink\\ (\\dos moi pein\\). Second aorist active imperative
 of \\didmi\\ and second aorist active infinitive (object of \\dos\\) of
 \\pin\\, shortened form of \\piein\\. A polite request.

03020
 \\For\\ (\\gar\\). Explanation of the reason for asking her. \\Were gone\\
 \\away\\ (\\apellutheisan\\). Past perfect of \\aperchomai\\, to go off.
 They had already gone before she came. To Sychar
 # 5,39
 \\To buy food\\ (\\hina trophas agorassin\\). \\Hina\\ in purpose clause
 with first aorist active subjunctive of \\agoraz\\, old verb from
 \\agora\\ (marketplace). See
 # Mt 21:12
 \\Troph\\ (nourishment) is old word from \\treph\\, to nourish
 # Mt 3:4
 "Victuals" (plural).

03021
 \\The Samaritan woman\\ (\\h gun h Samareitis\\). Different idiom from
 that in
 # 7
 "the woman the Samaritan." The Samaritans were a mixture by
 intermarriage of the Jews left in the land
 # 2Ch 30:6,10; 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\\ (\\su Ioudaios n\\).
 Race antipathy was all the keener because the Samaritans were
 half Jews. \\Drink\\ (\\pein\\). Same infinitive form as in
 # 7
 and the object of \\aiteis\\ (askest). \\Of me\\ (\\par' emou\\). "From me,"
 ablative case with \\para\\. \\For Jews have no dealings with\\
 \\Samaritans\\ (\\ou gar sunchrntai Ioudaioi Samareitais\\). Explanatory
 (\\gar\\) parenthesis of the woman's astonishment. Associative
 instrumental case with \\sunchrntai\\ (present middle indicative of
 \\sunchraomai\\, compound in literary _Koin_, 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.

03022
 \\Answered and said\\ (\\apekrith kai eipen\\). As often (redundant) in
 John. The first aorist passive (\\apekrith\\) is deponent, no longer
 passive in sense. \\If thou knewest\\ (\\ei ideis\\). Condition of
 second class, determined as unfulfilled, \\ei\\ and past perfect
 \\ideis\\ (used as imperfect) in condition and \\an\\ and aorist active
 indicative in conclusion (\\an itsas kai an edken\\, note
 repetition of \\an\\, not always done). \\The gift of God\\ (\\tn drean\\
 \\tou theou\\). Naturally the gift mentioned in
 # 3:16
 (Westcott), the inexpressible gift
 # 2Co 9:15
 Some take it to refer to the living water below, but that is
 another allusion (metaphor) to
 # 3:16
 See
 # Eph 4:7
 for Paul's use of both \\charis\\ and \\drea\\ (from \\didmi\\, to give).
 \\Who it is\\ (\\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\\ (\\hudr zn\\). 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
 # Ge 26:19; Le 14:5; Nu 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
 # 6:51
 The phrase "the fountain of life" occurs in
 # Pr 13:14
 Jesus supplies the water of life
 # Joh 7:39
 Cf.
 # Re 7:17; 22:1

03023
 \\Sir\\ (\\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\\ (\\oute antlma echeis kai to phrear estin bathu\\). This broken
 construction of \\oute-kai\\ (neither--and) occurs in N.T. elsewhere
 only in
 # 3Jo 1:10
 \\Antlma\\ (from \\antle\\, 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 (\\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\\
 \\hudr to zn\\). "The water the living," with the article referring
 to the language of Jesus in verse
 # 10
 She is still thinking only of literal water.

03024
 \\Art thou\\ (\\M su ei\\). Expecting a negative answer. \\Greater than\\
 \\our father Jacob\\ (\\meizn ei tou patros hmn Iakb\\). Ablative
 case \\patros\\ after the comparative adjective \\meizn\\ (positive
 \\megas\\). The Samaritans claimed descent from Jacob through Joseph
 (tribes of Ephraim and Manasseh). \\Cattle\\ (\\thremmata\\). Old word
 from \\treph\\, to nourish, nursling, child, flock, cattle. Only
 here in N.T.

03025
 \\Every one that drinketh\\ (\\pas ho pinn\\). Present active articular
 participle with \\pas\\, parallel to the indefinite relative with the
 second aorist active subjunctive (\\hos an pii\\) in verse
 # 14
 With this difference in the tenses used (\\pinn\\, keep on drinking,
 \\pii\\, once for all). Note \\ek\\ and the ablative both times, out of
 the water. Jesus pointed to the well ("this water").

03026
 \\That I shall give him\\ (\\hou eg ds auti\\). Relative \\hou\\
 attracted to the case (genitive) of the antecedent (\\hudatos\\).
 Future active indicative of \\didmi\\. \\Shall never thirst\\ (\\ou m\\
 \\dipssei eis ton aiona\\). The double negative \\ou m\\ is used with
 either the future indicative as here or the aorist subjunctive,
 the strongest possible negative. See both constructions (\\ou m\\
 \\peinasi\\ and \\ou me dipssei\\) in
 # Joh 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\\ (\\pg hudatos hallomenou eis zn\\
 \\ainion\\). "Spring (or fountain) of water leaping (bubbling up)
 unto life eternal." Present middle participle of \\hallomai\\, old
 verb, in N.T. only here and
 # Ac 3:8; 14:10
 The woman's curiosity is keenly excited about this new kind of
 water.

03027
 \\Sir\\ (\\Kurie\\). Not yet "Lord" for her. See verse
 # 11
 \\This water\\ (\\touto to hudr\\). 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\\ (\\hina m dips\\).
 Final clause with \\hina\\, alluding to the words of Jesus, water
 that will prevent thirst. \\Neither come\\ (\\mde dierchmai\\).
 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.

03028
 \\Go, call thy husband\\ (\\Hupage phnson 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.

03029
 \\I have no husband\\ (\\ouk ech andra\\). The Greek \\anr\\ means either
 "man" or "husband." She had her "man," but he was not a legal
 "husband." Her language veils her deceit. \\Thou saidst well\\ (\\kals\\
 \\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
 # 1:48; 2:24; 5:20
 \\For thou hast had five husbands\\ (\\pente gar andras esches\\). "For
 thou didst have five men." Second aorist (constative) active
 indicative of \\ech\\. \\Is not thy husband\\ (\\ouk estin sou anr\\). In
 the full and legal sense of \\anr\\, not a mere "man." \\This hast\\
 \\thou said truly\\ (\\touto althes eirkas\\). "This a true thing thou
 hast said." Note absence of article with \\althes\\ (predicate
 accusative). Perfect active indicative \\eirkas\\ here, not aorist
 \\eipes\\ (verse
 # 17

03030
03031
 \\Sir\\ (\\Kurie\\). So still. \\I perceive\\ (\\ther\\). "I am beginning to
 perceive" from what you say, your knowledge of my private life
 (verse
 # 29
 See
 # 2:23
 for \\there\\ which John's Gospel has 23 times, of bodily sight
 # 20:6,14
 of mental contemplation
 # 12:45; 14:17
 See both \\there\\ and \\optomai\\ in
 # 1:51; 16:16
 \\That thou art a prophet\\ (\\hoti prophts 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.

03032
 \\In this mountain\\ (\\en ti orei touti\\). 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
 # Ge 12:7
 and Jacob
 # Ge 33:20
 set up altars at Shechem. On Gerizim were proclaimed the
 blessings recorded in
 # De 28
 The Samaritan Pentateuch records an altar set up on Gerizim that
 is on Ebal (over 200 feet higher than Gerizim) in the Hebrew
 # De 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\\ (\\kai humeis legete\\). Emphasis on \\humeis\\
 (ye). Ye Jews. \\Ought to worship\\ (\\proskunein dei\\). "Must worship,"
 as of necessity (\\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. \\Proskune\\ in John is always worship, not just
 respect.

03033
 \\Believe me\\ (\\pisteue moi\\). Correct text. Present active
 imperative. Unique phrase in place of the common \\amn amn\\
 (verily, verily). \\The hour cometh\\ (\\erchetai hra\\). "There is
 coming an hour." The same idiom occurs also in John
 # 4:34; 5:25,28; 16:2,25,32
 \\Neither in this mountain nor in Jerusalem\\ (\\oute en ti orei\\
 \\touti oute en Ierosolumois\\). The worship of God will be
 emancipated from bondage to place. Both Jews and Samaritans are
 wrong as to the "necessity" (\\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.

03034
 \\That which ye know not\\ (\\ho ouk oidate\\). Cf.
 # Ac 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\\ (\\hmeis\\). We
 Jews. Jesus is a Jew as he fully recognizes
 # Mt 15:24
 \\That which we know\\ (\\ho oidamen\\). Neuter singular relative as
 before. The Jews, as the chosen people, had fuller revelations of
 God
 # Ps 147:19; Ro 9:3-5
 But even so the Jews as a whole failed to recognize God in Christ
 # 1:11,26; 7:28
 \\For salvation is from the Jews\\ (\\hoti h stria ek tn Ioudain\\
 \\estin\\). "The salvation," the Messianic salvation which had long
 been the hope and guiding star of the chosen people
 # Lu 1:69,71,77; Ac 13:26,47
 It was for the whole world
 # Joh 3:17
 but it comes "out of" (\\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.

03035
 \\And now is\\ (\\kai nun estin\\). See this same phrase in
 # 5:25
 This item could not be added in verse
 # 21
 for local worship was not abolished, but spiritual independence
 of place was called for at once. So contrast
 # 5:25,28; 16:25,32
 \\The true worshippers\\ (\\hoi althinoi proskuntai\\). See
 # 1:9
 for \\althinos\\ (genuine). \\Proskunts\\ is a late word from
 \\proskune\\, 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\\ (\\en\\
 \\pneumati kai altheii\\). 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
 # Ro 8:5
 who is the Spirit of truth
 # Joh 16:13
 Here Jesus has said the final word on worship, one needed today.
 \\Seeketh\\ (\\ztei\\). The Father has revealed himself in the Son who
 is the truth
 # Joh 14:6,9
 It does matter whether we have a true conception of God whom we
 worship. \\To be his worshippers\\ (\\tous proskunountas auton\\).
 Rather, "seeks such as those who worship him" (predicate
 accusative articular participle in apposition with \\toioutous\\
 (such). John pictures the Father as seeking worshippers, a
 doctrine running all through the Gospel
 # 3:16; 6:44; 15:16; 1Jo 4:10

03036
 \\God is a Spirit\\ (\\pneuma ho theos\\). More precisely, "God is
 Spirit" as "God is Light"
 # 1Jo 1:5
 "God is Love"
 # 1Jo 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\\ (\\dei\\). Here is the real necessity (\\dei\\), not the
 one used by the woman about the right place of worship (verse
 # 20

03037
 \\Messiah cometh\\ (\\Messias erchetai\\). Hebrew word in N.T. only here
 and
 # 1:41
 and explained by \\Christos\\ in both places. The Samaritans looked
 for a Messiah, a prophet like Moses
 # De 18:18
 Simon Magus gave himself out in Samaria as some great one and had
 a large following
 # Ac 8:9
 Pilate quelled an uprising in Samaria over a fanatical Messianic
 claimant (Josephus, _Ant_. XVIII. iv. 1). \\When he is come\\ (\\hotan\\
 \\elthi ekeinos\\). "Whenever that one comes." Indefinite temporal
 clause with \\hotan\\ (\\hote\\, \\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\\ (\\anaggelei hmin hapanta\\). Future active indicative of
 \\anaggell\\, old and common verb to announce fully (\\ana\\, up and
 down). See also
 # 16:13
 Perhaps here is light on the knowledge of her life by Jesus as
 well as about the way to worship God.

03038
 \\I that speak unto thee am he\\ (\\Eg eimi ho laln 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
 # Joh 9:37

03039
 \\Upon this\\ (\\epi touti\\). This idiom only here in N.T. At this
 juncture. Apparently the woman left at once when the disciples
 came. \\They marvelled\\ (\\ethaumazon\\). Imperfect active describing
 the astonishment of the disciples as they watched Jesus talking
 with a woman. \\Was speaking\\ (\\elalei\\). As in
 # 2:25
 so here the tense is changed in indirect discourse from \\lalei\\ to
 \\elalei\\, an unusual idiom in Greek. However, \\hoti\\ here may be
 "because" and then the imperfect is regular. It is not "with the
 woman" (\\meta ts gunaikos\\), but simply "with a woman" (\\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\\ (\\oudeis mentoi eipen\\). John remembers through the years
 their amazement and also their reverence for Jesus and
 unwillingness to reflect upon him.

03040
 \\Left her waterpot\\ (\\aphken tn hudrian\\). First aorist active
 indicative of \\aphimi\\, ingressive aorist, in her excitement and
 embarrassment. It was too large for speed anyhow
 # 2:6
 And says (\\kai legei\\). Graphic historic present indicative again.

03041
 \\All things that ever I did\\ (\\panta ha epoisa\\). \\Ha\\, not \\hosa\\ (as
 many as), no "ever" in the Greek. But a guilty conscience (verse
 # 18
 led her to exaggerate a bit. \\Can this be the Christ?\\ (\\mti houtos\\
 \\estin ho Christos;\\). She is already convinced herself (verses
 # 26
 but she puts the question in a hesitant form to avoid arousing
 opposition. With a woman's intuition she avoided \\ouk\\ and uses
 \\mti\\. She does not take sides, but piques their curiosity.

03042
 \\They went out\\ (\\exlthon\\). Second aorist (effective) indicative of
 \\exerchomai\\, at once and in a rush. \\And were coming to him\\ (\\kai\\
 \\rchonto pros auton\\). Imperfect middle, graphically picturing the
 long procession as they approached Jesus.

03043
 \\In the meanwhile\\ (\\en ti metaxu\\). Supply \\kairoi\\ or \\chronoi\\.
 See \\to metaxu Sabbaton\\, "the next Sabbath"
 # Ac 13:42
 and \\en ti metaxu\\
 # Lu 8:1
 \\Metaxu\\ means between. \\Prayed him\\ (\\rtn auton\\). Imperfect
 active, "kept beseeching him." For this late (_Koin_) use of
 \\erta\\, to beseech, instead of the usual sense to question see
 also verses
 # 40,47
 Their concern for the comfort of Jesus overcame their surprise
 about the woman.

03044
 \\Meat\\ (\\brsin\\). Originally the act of eating
 # Ro 14:17
 from \\bibrsk\\, but soon and commonly as that which is eaten like
 \\brma\\ once in John (verse
 # 34
 So here and
 # 6:27,55
 Cf. vernacular English "good eating," "good eats." \\I ... ye\\ (\\eg\\
 \\... humeis\\). Emphatic contrast. Spiritual food Jesus had.

03045
 \\Hath any man brought him aught to eat?\\ (\\M tis negken auti\\
 \\phagein;\\). Negative answer expected (\\m\\). "Did any one bring him
 (something) to eat?" During our absence, they mean. Second aorist
 active indicative of \\pher\\ (\\negken\\) and second aorist active
 infinitive of \\esthi\\ (\\phagein\\), defective verbs both of them. See
 # 4:7
 for like infinitive construction (\\dos pein\\).

03046
 \\To do the will\\ (\\hina pois to thelma\\). Non-final use of \\hina\\
 and the first aorist active subjunctive as subject or predicate
 nominative as in
 # 6:29; 15:8; 17:3
 The Messianic consciousness of Jesus is clear and steady
 # 5:30; 6:38
 He never doubted that the Father sent him. \\And to accomplish his\\
 \\work\\ (\\kai teleis autou to ergon\\). \\Hina\\ understood with
 \\teleis\\ in like idiom, first aorist active subjunctive of
 \\teleio\\ (from \\teleios\\), to bring to an end. See
 # 5:36
 In
 # 17:4
 (the Intercessory Prayer) he will say that he has done
 (\\teleisas\\) this task which the Father gave him to do. On the
 Cross Jesus will cry \\Tetelestai\\ (It is finished). He will carry
 through the Father's programme
 # Joh 3:16
 That is his "food." He had been doing that in winning the woman
 to God.

03047
 \\Say not ye?\\ (\\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\\ (\\eti\\
 \\tetramnos estin\\). The use of \\eti\\ (yet) and the fact that the
 space between seedtime and harvest is longer than four months
 (\\tetra\\, Aeolic for \\tessara\\, and \\mn\\, month) argue against the
 proverb idea. \\And then cometh the harvest\\ (\\kai ho therismos\\
 \\erchetai\\). "And the harvest (\\therismos\\, from \\theriz\\, rare in
 Greek writers) comes." The possible Iambic verse here is purely
 accidental as in
 # 5:14
 \\Lift up your eyes\\ (\\eparate tous ophthalmous humn\\). First aorist
 active imperative of \\epair\\. Deliberate looking as in
 # Joh 6:5
 where \\theaomai\\ also is used as here. \\Fields\\ (\\chras\\). Cultivated
 or ploughed ground as in
 # Lu 21:21
 \\White\\ (\\leukai\\). Ripened grain like grey hair
 # Mt 5:36
 \\Already unto harvest\\ (\\pros therismon d\\). Probably \\d\\ (already)
 goes with verse
 # 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
 # Mt 13

03048
 \\Already he that reapeth receiveth wages\\ (\\d ho therizn 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
 # Lu 10:7; 2Ti 2:6
 John does not use \\misthos\\ (reward) again, but \\karpos\\
 # 15:2-16
 "fruit for life eternal" (cf.
 # 4:14
 \\That he that soweth and he that reapeth may rejoice together\\
 (\\hina ho speirn homou chairi kai ho therizn\\). Final use of
 \\hina\\ with present active subjunctive of \\chair\\, to rejoice, in
 the singular with \\ho speirn\\ (the sower) and to be repeated with
 \\ho therizn\\ (the reaper). The adverb \\homou\\ (together) elsewhere
 in N.T. only
 # 20:4; 21:2; Ac 2:1
 Usually considerable time passes between the sowing and the
 reaping as in verse
 # 35
 Amos
 # Am 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
 # Isa 9:3
 Jesus the Sower and the disciples as the reapers are here
 rejoicing simultaneously.

03049
 \\For herein\\ (\\en gar touti\\). In this relation between the sower
 and the reaper. \\The saying\\ (\\ho logos\\). Like
 # 1Ti 1:15; 3:1
 etc. Probably a proverb that is particularly true (\\althinos\\ for
 which see
 # 1:9
 in the spiritual realm. \\One soweth, and another reapeth\\ (\\allos\\
 \\estin ho speirn kai allos ho therizn\\). "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
 # Ps 126:5
 This may be the punishment for sin
 # De 28:30; Mic 6:15
 Sometimes one reaps where he has not sown
 # De 6:11; Jos 24:13
 It is the prerogative of the Master to reap
 # Mt 25:26
 but Jesus here lets the disciples share his joy.
