Do It Again I Heard a Story About the Woman at the Well

Figure in the Gospel of John

The Samaritan woman at the well is a figure from the Gospel of John, in John four:iv–26. In Eastern Orthodox and Eastern Catholic traditions, she is venerated as a saint with the name Photine ( Φωτεινή ), meaning "luminous [one]".^[a]

Biblical account [edit]

Eastern Orthodox icon of Saint Photine coming together Christ

The adult female appears in John 4:4–42; here is John 4:4–26:

Simply he had to go through Samaria. So he came to a Samaritan city chosen Sychar, near the plot of basis that Jacob had given to his son Joseph. Jacob'due south well was there, and Jesus, tired out past his journey, was sitting by the well. It was about apex.

A Samaritan woman came to draw water, and Jesus said to her, "Give me a drink." (His disciples had gone to the city to buy food.) The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a adult female of Samaria?" (Jews exercise not share things in common with Samaritans.) Jesus answered her, "If yous knew the gift of God, and who it is that is proverb to y'all, 'Give me a drink', you would have asked him, and he would accept given yous living water." The woman said to him, "Sir, you have no bucket, and the well is deep. Where do y'all become that living water? Are you greater than our antecedent Jacob, who gave united states the well, and with his sons and his flocks drank from it?" Jesus said to her, "Everyone who drinks of this water will be thirsty once more, merely those who drink of the water that I volition give them volition never be thirsty. The h2o that I volition give will get in them a spring of water gushing upwardly to eternal life." The adult female said to him, "Sir, requite me this water, so that I may never exist thirsty or have to keep coming here to draw h2o."

Jesus said to her, "Go, telephone call your hubby, and come up back." The woman answered him, "I take no hubby." Jesus said to her, "You are right in proverb, 'I accept no husband'; for you have had five husbands, and the man yous are now living with is not your hubby. What you lot accept said is true!" The adult female said to him, "Sir, I see that you lot are a prophet. Our ancestors worshipped on this mount, but you say that the place where people must worship is in Jerusalem." Jesus said to her, "Adult female, believe me, the hr is coming when you will worship the Begetter neither on this mount nor in Jerusalem. You worship what you lot do not know; nosotros worship what nosotros know, for salvation is from the Jews. Just the hour is coming, and is now here, when the true worshippers will worship the Begetter in spirit and truth, for the Father seeks such as these 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" (who is chosen Christ). "When he comes, he will proclaim all things to us." Jesus said to her, "I am he, the 1 who is speaking to yous."

This episode takes identify before the render of Jesus to Galilee.^[iii] Some Jews regarded the Samaritans as foreigners and their mental attitude was often hostile, although they shared most beliefs, while many other Jews accustomed Samaritans as either fellow Jews or equally Samaritan Israelites.^{[4] [5] [vi]} The two communities seem to have drifted apart in the post-exilic period.^[7] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mountain at Mount Gerizim rather than at Mountain Zion, as this incident acknowledges at John 4:20.

The Gospel of John, like the Gospel of Luke, is favourable to the Samaritans throughout, and, while the Matthaean Gospel quotes Jesus at one early phase in his ministry telling his followers to not at that time evangelize any of the cities of the Samaritans,^[8] this restriction had clearly been reversed later past the time of Matthew 28:19. Scholars differ equally to whether the Samaritan references in the New Attestation are historical. One view is that the historical Jesus had no contact with Samaritans; another is that the accounts go dorsum to Jesus himself. In Acts 1:8, Jesus promises the apostles that they will be witnesses to the Samaritans.^[ix]

Interpretations [edit]

Scholars have noted that this story appears to be modelled on a standard betrothal 'type scene' from Hebrew scripture, peculiarly that of Jacob in Genesis 29.^[10] This convention, which would have been familiar to Jewish readers, following on from an earlier scene in which John the Baptist compares his human relationship to Jesus with that of the friend of a benedict.^[3] Jo-Ann A. Brant, for example, concludes that there is "near consensus among literary critics that the scene at Jacob'south well follows conventions of the betrothal blazon-scene institute in Hebrew narrative."^[11] Other scholars note significant differences between John 4 and betrothal type-scenes in the Hebrew Bible.^[12] For example, Dorothy A. Lee lists several discrepancies between Hebrew betrothal scenes and John 4: "the Samaritan woman is non a immature Jewish virgin and no betrothal takes place; the well is not concerned with sexual fertility but is an prototype of salvation (run into Isa. 12:three); Jesus is presented not as a bridegroom merely as giver of living water."^[thirteen]

This Gospel episode is referred to equally "a prototype for our appointment with truth", in the Roman Curia book A Christian reflection on the New Age, every bit the dialogue says: "You worship what you practice not know; nosotros worship what we know" and offers an case of "Jesus Christ the bearer of the water of life".^[fourteen] The passages that contain John 4:10–26 are sometimes referred to as the H2o of Life Discourse, which forms a complement to the Bread of Life Discourse.^[fifteen]

In Eastern Christian tradition, the woman's name at the time of her meeting Jesus is unknown, though she was afterward baptized "Photine". She is celebrated as a saint of renown. As farther recounted in John 4:28–30 and John four:39–42, she was quick to spread the news of her meeting with Jesus, and through this many came to believe in him. Her continuing witness is said to have brought then many to the Christian faith that she is described every bit "equal to the apostles". Eventually, having drawn the attention of Emperor Nero, she was brought before him to respond for her faith, suffering many tortures and dying a martyr afterwards beingness thrown downward a dry well. She is remembered on the Sunday four weeks later Pascha, which is known as "the Sunday of the Samaritan Adult female".^[xvi]

In Oaxaca, Oaxaca, Mexico, a celebration of the Samaritan woman takes place on the fourth Friday of Lent. The custom of the solar day involves churches, schools, and businesses giving abroad fruit drinks to passers-by.^[17]

Photini, The Samaritan Woman is honored with a Lesser Feast on the liturgical agenda of the Episcopal Church in the U.s.a. of America^[18] on Feb 26.^[nineteen]

Cultural references [edit]

In visual art [edit]

• Jesus and the Samaritan Woman at the Well

• 

  Samaritan woman at the well 1651 by Gervais Drouet

• 

  Jesus and the Samaritan Adult female at the Well, by Guercino

In music [edit]

• Jesus Met the Adult female at the Well, a gospel vocal dating from 1949 or before (earliest known recording by The Fairfield Four)
• Elevator Him Upwards That's All, a gospel song dating from 1927 or earlier (earliest known recording past Washington Phillips)
• The Woman of Samaria, a sacred cantata of 1867 past the English classical composer William Sterndale Bennett
• The Maid and the Palmer also known equally The Well Below The Valley (Roud 2335, Child carol 21)^[20]
• "Woman at the Well", by Olivia Lane
• "Jesus gave me Water", 1951 by The Soul Stirrers

In motion picture and television [edit]

The Samaritan woman is played by Vanessa DeSilvio in the multi-flavour show on the life of Christ, The Called.^[21] Her coming together with Jesus concludes the first flavour. In the commencement of season 2, she is seen once more, eagerly telling anybody effectually her about Jesus.

Meet also [edit]

• Asian feminist theology
• Domnina (daughter of Nero)
• Jesus' interactions with women
• List of names for the biblical nameless
• Parable of the Good Samaritan
• Living Water

References [edit]

Notes [edit]

1. ^ Pronounced Fotini in Modern Greek, also Photinā in Doric Greek and some mod dialects,^[1] meaning "the luminous ane" from φῶς , "light").^[2] Diminutives in Modren Greek include Φωτούλα, Φωτεινούλα, Φώρη, Φώφη, Φώτο, Φαίη (Fotoula, Foteinoula, Fori, Fofi, Foto, Faye).

Citations [edit]

1. ^ Fraser, P.M.; Matthews, E., eds. (1987). "Φωτίνα". Dictionary of Greek Personal Names. Vol. one The Aegean Islands. Cyprus. Cyrenaica. Oxford Academy Press.
2. ^ φωτεινός . Liddell, Henry George; Scott, Robert; A Greek–English language Lexicon at the Perseus Project
3. ^ ^{a b} Lincoln 2005, p. 170-171.
4. ^ Samkutty 2006, p. 81.
5. ^ Crown, Davey & Sixdenier 1995, p. 134.
6. ^ Bourgel 2018.
7. ^ Ferguson 2003, p. 534.
8. ^ Samkutty 2006, p. 85.
9. ^ Samkutty 2006, pp. 100–101.
10. ^ Quast 1991, p. 29.
11. ^ Brant 1996.
12. ^ Okure 1988, pp. 88–89.
13. ^ Lee 1994, p. 67, n. 3.
14. ^ Pontifical Council for Civilization; Pontifical Council for Interreligious Dialogue (ii March 2003). Jesus Christ the Bearer of the Water of Life: A Christian reflection on the "New Historic period". Vatican City: Net Function of the Holy See.
15. ^ Barrett 1978, p. 12.
16. ^ "Sunday of the Samaritan Woman". Greek Orthodox Archdiocese of North America. Retrieved February 3, 2020.
17. ^ "La Samaritana 2011 en Oaxaca" (in Castilian). Vive Oaxaca. Retrieved iii June 2013.
18. ^ "Lesser Feasts and Fasts 2018". {{cite web}}: CS1 maint: url-status (link)
19. ^ "Photini". satucket.com . Retrieved 2021-05-07 .
20. ^ Francis James Child, English and Scottish Pop Ballads "The Maid and the Palmer"
21. ^ ""The Chosen" on IMDB". IMDB . Retrieved April 9, 2021. {{cite web}}: CS1 maint: url-status (link)

Sources [edit]

• Barrett, C. Thousand. (1978). The Gospel According to St. John: An Introduction with Commentary and Notes on the Greek Text (2nd ed.). Westminster John Knox Press. ISBN978-0-664-22180-5.
• Bourgel, Jonathan (2018). "John four:4–42: Defining A Modus Vivendi Between Jews And The Samaritans". The Periodical of Theological Studies. 69 (ane): 39–65. doi:ten.1093/jts/flx215. ISSN 0022-5185.
• Brant, Jo-Ann A. (1996). "Husband Hunting: Characterization and Narrative Art in the Gospel of John". Biblical Interpretation. iv (2): 205–223. doi:ten.1163/156851596X00194. ISSN 0927-2569.
• Crown, Alan David; Davey, Lucy; Sixdenier, Guy Dominique, eds. (1995), "Essays in accolade of GD Sexdenier: New Samaritan studies of the Société d'études samaritaines", Studies in Judaica 5, Sydney: Mandelbaum / University of Sydney
• Ferguson, Everett (2003). Backgrounds of Early on Christianity. Wm. B. Eerdmans. ISBN978-0-8028-2221-5.
• Lee, Dorothy A. (1994). The Symbolic Narratives of the Fourth Gospel: The Interplay of Form and Meaning. Sheffield: Sheffield Academic Press. ISBN978-one-85075-468-viii.
• Lincoln, Andrew T. (2005). The Gospel According to Saint John. Hendrickson Publishers. ISBN978-1-56563-401-five. OCLC 61129929.
• Okure, Teresa (1988). The Johannine approach to mission: a contextual study of John 4:one-42. Tübingen: J. C. B. Mohr. ISBN978-three-16-145049-5.
• Quast, Kevin (1991). Reading the Gospel of John: An Introduction. Paulist Press. ISBN978-0-8091-3297-3.
• Samkutty, V. J. (2006). The Samaritan Mission in Acts. A&C Blackness. ISBN978-0-567-04464-8.

Farther reading [edit]

• Friedrich Justus Knecht (1910). "Jesus at the Well of Jacob". A Practical Commentary on Holy Scripture. B. Herder.

External links [edit]

• Photine of Samaria at orthodoxwiki.org
• Media related to Samaritan woman at the well at Wikimedia Eatables

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Source: https://en.wikipedia.org/wiki/Samaritan_woman_at_the_well

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