Tas
* Ads µοι mety.”2 8. οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν eis τὴν 1 Gen. xxiv. , 9 m yas , \d 5 2 ας 7 43- h πόλιν, ἵνα '' τροφὰς ἀγοράσωσι. ο. Λέγει οὖν αὐτῷ ἡ γυνὴ Lapa- m Pi. here
α ” A A A a »
ρεῖτις, “™MGs σὺ ᾿Ιουδαῖος ὢν ° wap ἐμοῦ πιεῖν αἰτεῖ, οὔσης a“ , Xi, 2
ov γὰρ συγχρῶνται Ιουδαῖοι Zapapetrats.” n viii. 48.
γυναικὸς Lapapettidos ; ~
10. ᾽Απεκρίθη ᾿Ιησοῦς καὶ εἶπεν αὐτῇ, “Ei ῄδεις τὴν > δωρεὰν τοῦ
only; cp. 2 Chron. fees Ezra iv. 9. 2 Sings XVii. 24.
A a ον >, Θεοῦ, καὶ τίς ἐστιν 6 λέγων σοι, Ads por πιεῖν, σὺ ἂν ῄτησας αὐτὸν, ο Only in
ix, 2. Jas. i. 5.
{1 Jo. v. 15.
Mt. xx. 2ο.] p Here only in Gospp.
1 πειν in Tisch., W.H.; πιν in Lachmann. 3 This clause, a supposed gloss, omitted in $g*D, found in 4eABCL 3
First, that apparently there was no intention of halting here for the night, as there would have been had it ‘een evening. And, second, while it is truly urged that evening is the common time for drawing water, it is obvious that only one woman had come “i this time, and accordingly the prcvability is it was not evening. See 2iso Josephus, Ant., ii, 11, 1, where he describes Moses sitting at the weil σὲ midday wearied with his journey, aud the women coming to water their flocks.—Ver. 7. €pxetar . . . ὕδωρ, apparently this clause is prepared for by the preceding, ‘“‘ There comes a woman of Samaria,” that is, a Samaritan woman, not, of course, ‘‘ from the city Samaria,” which is two hours distant from the well, ἀντλῆσαι ὕδωρ, infinitive and aorist, both classical; cf. Rebecca in Gen. xxiv. II, etc., having her ὑδρία on her shoulder or on her head, ἄγγος ἐπὶ τῇ κεφαλῇ ἔχουσα, Herod., v. 12; and Ovid’s ‘“ Ponitur e summa fictilis urna coma”. [Elsner] ἄντλος is the hold of a ship where the bilge settles: ἀντλέω, to bale a ship; hence, to draw water. To her Jesus says, Δός µοι πιεῖν, the usual for- mula; cf. δώσω πιεῖν, Pherecrates, Frag., 67, and Aristoph., Pax, 49.—Ver. 8. οἱ yap μαθηταὶ . . . ἀγοράσωσι. This gives the reason for the request. Had the disciples been present they would have made the request: an indication of the relations already subsisting between the disciples and the Lord. Probably the five first called were still with Him. That the disciples had gone to buy in Sychar, shows either that the law allowed trading with Samaritans, or that Jesus and His disciples ignored the law. But the woman is surprised at the request of Jesus.—Ver. 9. πῶς σὺ ᾿Ιουδαῖος av. How did she know He was a Jew? Probably there were slight differences in dress, feature and accent. Edersheim says ‘‘the fringes on the Tallith of the Samaritans are blue, while those worn by the Jews are white”. He also ex-
poses the mistake of some commentators regarding the words uttered by Jesus: “Teni li lishtoth’’. The reason of the woman’s surprise is given by the Evange- list in the words οὐ yap συγχρῶνται Ιουδαίοι Σαμαρείταις. ‘‘ For Jews have no dealings with Samaritans.” Zuvyxpa- σθαι literally signifies ‘‘to use together with,’’ so that the sense here might be that the woman was surprised that Jesus should use the same vessel she used ; rather it has the secondary meaning ‘‘to have intercourse’’ or ‘‘ dealings with”; simi- larly to the Latin utor, see Hor., Ef., i. xii. 22, ‘‘utere Pompeio Grospho,’’ and xvii. 13, ‘‘regibus uti,” to make a friend of, or “be on terms of intimacy with’’. The classical phrase is otow οὐκ ἐπισ- τροφαί, Eurip., Helena, 440. The later tradition said: ‘‘Samaritanis panem comedere aut vinum bibere prohibitum est’’. . Of course the hostile feeling ran back to the days of Nehemiah. And see Ecclus. |. 25, 26. | ‘‘ With two nations is my soul vexed, and the third is no nation: they that sit upon Mount Seir and the Philistines, and that foolish people that dwelleth in Sichem.” For the origin of the Samaritans see 2 Kings xvii., and cf. Farrar’s Life of Christ in loc, Tristram, Land of Israel, 134.—Ver. 10. ᾿Απεκρίθη ... ὕδωρ ζῶν. ‘If thou knewest ;” the pathos of the situation strikes Jesus. The woman stands on the brink of the greatest possibilities, but is utterly un- conscious of them. Two things she did not know: (1) τὴν δωρεὰν τοῦ θεοῦ, the free gift of God. This is explained in the last words of the verse to be ‘‘ living water’’; but in its first occurrence it is indefinite: ‘‘ If thou knewest the freeness of God’s giving, and that to each of His children He has a purpose of good”’. But in God’s direction the woman cherished no hope. (2) She did not know τίς ἐστιν 6 λέγων σοι, Ads por πιεῖν. So long as she thought Him an ordinary Jew she could expect nothing from Him. Had she known that Jesus