THE GOOD NEWS OF JESUS, THE CHRIST AND THE SON OF GOD, ACCORDING TO JOHN. Manfred Diefenbach

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СКАЧАТЬ 7d (“give me to drink”), she requests Him “the Lord” (cf. vv. 11b, 15b, 19b), in her literal misunderstanding³²¹ of His (spiritual/divine) “living water” (cf., for example, Psalm 42:1; Jeremiah 17:13: drinking in vv. 7d, 9c, 10c, f, 11d, 12c–d, 13b–15e], and food [vv. 8b, 31c, 32b–34b]) to “give” her this “special” water in the sense of “running water” now, so that it is practical for her: She “will not get thirsty” and will not “scoop/draw water” (v. 7b) again.

      # Part II: The Samaritan Woman and Her Men (vv. 16–19)

      v. 16: Jesus changed the topic with an invitation in the form of an order – three imperatives:

      “Go, call³²² (your) man/husband ( ) and come back”.

      v. 17: She briefly answered Him: “( ) I have (no) man/husband” (v. 17b, e).

      vv. 18–19: The result of Jesus’ prophetical knowledge (cf. John 1:42, 47–48) of her private situation with “five men” (cf. vv. 17e–18d³²³) was that she confessed Him as “Lord” – note the vocative in verses 11b, 15b, 19b – and as a (Mosaic) “prophet” (v. 19c – cf. John 1:21; 6:14; 7:40; 9:17; Luke 7:39) in consideration of Deuteronomy 18:15–18. Four possibilities regarding her five husbands are discussed by the scholars:

      - “The woman’s past would be considered sinful”³²⁴ (cf. John 7:53–8:11)

      - That she married five men in the context of the so-called levirate marriage³²⁵ legislation according to Deuteronomy 25:5

      - The “five men” have been interpreted symbolically as the five gods of the five foreign nations the Assyrians brought to inhabit Samaria (cf. 2 Kings 17:24–41; Flavius Josephus, Antiquities of the Jews IX 288)

      - “The five books of Moses” are “the only part of the Jewish Scriptures the Samaritans acknowledged”³²⁶.

      # Part III: The Worship of God in Jerusalem and on Mount Gerizim (vv. 20–26)

      v. 20: The woman confesses Jesus as a “prophet” (v. 19c) and she introduces the theological issue of the correct place of the true “worship” (in Greek “proskunéo” in vv. 20a, d, 21d, 22a, c, 23b, c, 24c and John 9:38; 12:20 and “worshiper” in Greek “proskunetés” in v. 23b – cf. 1 Kings 17:29–33): in the temple on “Mount” Gerizim in the Samaritan “fathers’” respectively ancestors’ tradition (cf. John 6:31, 49, 58; 7:22) or the temple on “Mount” Zion “in Jerusalem” (v. 21) in the Jewish tradition (cf. Deuteronomy 11:29; 12:4–7; 27:12–16; Judges 9:7–15 or Flavius Josephus, Antiquities of the Jews XVIII 85–87)?

      v. 21: Jesus answered her that the physical/geographical location is not decisive – “neither this mountain” Gerizim “nor” Mount Zion “in Jerusalem” (cf. Acts 17.23) –, but the attitude of the worshipers³²⁷ – here and now (cf. Romans 12:1; 1 Corinthians 3:16) – in the “coming hour” (vv. 21c, 23a – cf. John 5:25, 28; 7:30; 8:20; 12:23; 13:1; 16:2, 4, 21, 25, 32; 17:1) in the present-eschatological sense of the end of time.

      v. 22: For Jesus it is very important that all “Jewish” including³²⁸ Samaritan people should worship God YHWH together because of their covenant as the basis/foundation of the Jewish tradition and their “salvation”³²⁹ (cf. Psalm 14:7; Isaiah 2:3; 59:20). The Pontifical Biblical Commission (2001) writes that “the relationship between salvation and the Jewish people becomes an explicit object of theological reflection in John: ‘Salvation comes from the Jews’ (Jn 4:22). This saying of Jesus is found in a context of opposition between Jewish and Samaritan cults that will become obsolete with the introduction of adoration ‘in spirit and truth’ (4:23)”³³⁰.

      vv. 23–24: Therefore Jesus emphasizes that “God is Spirit” (v. 24a and 2 Corinthians 3:17–18), the “Father” (v. 23d) “in spirit and truth” (vv. 23d, 24b and John 14:6) now.

      v. 25: She confessed Him (cf. v. 19: “Prophet”) now as a “Messiah”³³¹ (in Hebrew – cf. 1:41 or in Greek “Chrɩstós” in vv. 25d, 29d), which means the “anointed one”.

      v. 26: As in John 9:37, Jesus confirmed her confession with a typical Johannine phrase “I am” (cf., for example, 6:20; 8:18, 24, 28, 58; 13:19; 18:5–6, 8) as an allusion to God’s proclamation of His name in Exodus 3:14: “I am who I am” (cf. Deuteronomy 32:39; Isaiah 41:4).

      + The Second Dialogue (vv. 27–38)

      # A Scenic-Dialogical Intermezzo (vv. 27–30)

      v. 27: His “disciples” “came” – note the verbum simplex “érchomaı” (v. 27a) – back from their shopping (cf. v. 8) from the town “Sychar” (v. 5a), the city of the Samaritan woman, and were “wondering”/“surprised” (in Greek “thaumázo” in v. 27b and in John 3:7; 5:20, 28; 7:15, 21; 1 John 3:13) in the negative sense that Jesus – a “Jew” (v. 9b) – “(talked) with ( )” a Samaritan “woman” “in public” (cf. John 7:13). The Evangelist comments that “nobody” asked her (“What do you want”?) or Him (“What do you speak with her”?).

      v. 28: However, she “ran”/“went back” – note the verbum compositum “ap-érchomaı” (v. 28b – cf. vv. 3b, 8a) into her town without her “water pot/jar” (v. 7 – cf. 2:6–7), knowing herself the moral Jewish tradition. Her main aim was to draw water, but after her talk with Jesus she became an “ambassador” who had to inform/proclaim/call the citizen of Sychar that

      v. 29: Jesus is the “Christ” (cf. v. 25c, d) – therefore “come” and “see” (cf. 1:39) this prophetical (vv. 17d–18d, 19c) “man” (cf. vv. 39–42).

      v. 30: The Fourth Evangelist describes their reaction that they “went out” – note the verbum compositum “ex-érchomaı” in verses 30a, 43a – “of the town” Sychar and “came to” (met) Jesus (cf. v. 40) – note the verb “érchomaı” in verse 30b as in verse 27a.

      # The Dialogue between Jesus and His Disciples (vv. 31–38)

      v. 31: “In the meantime/meanwhile”, that means between their walk from Sychar to the well of Jacob, Jesus’ disciples (cf. v. 8) speaks with His disciples because of their order – note the imperative “eat” in verse 31b₂.

      v. 32: Jesus (cf. vv. 32b–c, 34b–38d), the “rabbi”³³² (v. 31b₁), reflected on the “eating” of “food” (in Greek “brõsɩs” in v. 32b and 6:27, 55 or “brõma” in v. 34b) on earth (cf. vv. 31b, 33b) and the (heavenly) “food” (vv. 32b–c, 34b – cf. 6:27, 55) and the harvest of the “fruits” in the form of an agricultural example of the growing of “seeds” and the reaping of “fruits” (cf. vv. 35b–36c), a proverb СКАЧАТЬ