2. Jn 4^^ dfprJKep oZv ttjv vSpiav airTJs i] yvvr). The waterpot of the woman of Samaria was one of those
t"ars of sun-dried clay which are still in use in the Cast, and which are carried upon the head or on the shoulder (Evnjr. Bibl. i. 887, iii. 3818 ; Land and Book, 576 ; Lane, Mod. Egyptians^, i. 187- 188, who calls attention to the word garrah or jarrah for a water-pitcher, from which our word
* Dr. Giles of Emmanuel College, Cambridge, has favoured the writer with the following note on the use of «vtA£7v. ' I do not know of any example in Attic Greek of ccvrXuv in the sense of ' draw wine ' (for which apC-ru or a.^u(T<i-u (in poetry) would be expected) except the following from a fragment of Pherecrates, the comic poet, xopoti . . . TXripn? xCXtXM? o'tvou ^iXetvoi aiv6off-/:^iov rivrXovv Jia x'^"'* Ta'iiri i36u>.ou,ivoi; Tiiiv (Meineke, Frag. ii. 300). Though the comic poets have so much to say of \vine, this, apparently, is the sole instance. It was possibly slang, and the verb is certainly used by the Alexandrian writers as a slang word, as in the recently discovered Herodas, iv. 14, oi yxp ti ^oWiiv oui' iTeifj.iv a»TXoS/ASv (like our 'raking in the shekels'). The use for wine had also continued, because in Theocritus X. 13 occurs the proverb Ix T/rt* ivrXii? (like our 'going it'). Something nearer NT times would be useful, but I cannot discover that it occurs in the Papyri.'
'jar' is derived). Her leaving her waterpot was not, as some say, because her faith in Christ made her forget the purpose for which she had originally come, but because it impelled her to announce her discovery of Him to others without delay ; and in her haste to return to Sychar with the news, she did not choose to be encumbered with her heavy waterpot, which could be fetched at any time.
Literature.— Westcott, Characteristics of the Gosp. Miracles, and Com. on St. John ; Edersheim, LT ; Dods, EGT ; Dic- tionaries of the Bible ; Lane, Modern Egyptians.
James Donald. WAY.— The term ' way ' is used in the OT and NT in a great variety of .senses, physical (see art. Roads) and moral. Any good concordance will show the frequency of the word and the range of its application. Jesus calls Himself 'the Way.' ' I am the way, the truth, and the life ; no man Cometh unto the Father, but by me' (Jn 14«). In the remarkable interview in which this passage occurs, the subject of conver.«ation was the goal of life, the ultimate destiny of the little company. ' I go to prepare a place for you.' The declaration was an enigma. Thomas and Philip gave expres- sion to the perplexity of the rest. ' We know not whither thou goest, and how can we know the way ? ' The u-hither is (1) union with God, (2) the lather's home, and as a corollary, (3) holiness. But the way to the end — what is it ? 'I am the way.' As if He said, ' Through me, through what I have done, through what I have been teaching, through what I am about to do.' They had for- gotten, or not understood, that He was the In- carnate Word, that He and the Father were one, and that He was laying down His life for them ; but when they did understand these things then they would knoAv the way. In He 10'^- ^'^ the blood of Christ seems to be the way : ' Having there- fore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he hath consecrated for us.' Those who believe in Christ are ' of the Way ' (Ac 9^ W 22^). Saul ' desired of the high priest letters to Damascus to the synagogues, that if he found any that were of the Way, he might bring them bound unto Jerusalem.' The name served as a convenient term by which to describe the disciples in the early Church. Among the orthodox Jews it was a term of contempt ; among the disciples of honour : for had not Jesus claimed to be the Way? A way leads to somewhere. Christ the new and living way leads to holiness, and heaven, and God.
LiTERATDRB. — The Lcxicons of Cremer and Grimm-Thayer, s.v. ihe; ; Expositor, iv. x. [1894] 450 ff. ; Paget, Christ the Way (1902). R. LEGGAT.
WAYSIDE. — Two blind men sat by the wayside begging, as Jesus left Jericho on His way to Jeru- salem (Mt 20^^°). They had probably taken their station at a spot near the city where several paths met, and which may have been planted with trees. Again, in the parable of the Sower, some of the seed fell 'by the wayside' (Mt 13'*), i.e. along the road (Trapa Trjv 6d6v}, where the ground was so hard as to be impenetrable by it. Jesus gave His own interpretation of the parable. (1) Owing to their hardness of heart men do not understand the word. They hear but do not heed. It falls like seed on a drumhead ; and tlien (2) the fowls of the air come and devour it. Hearts worn hard by selfishness and worldliness do not give entrance to the Divine truth, and the truth lying there is either trampled and destroyed by cares and anxieties, or snatched away by the host of passing thoughts. R. Leggat.