726
a“ 35 Gen. xxvi. καὶ ἔδωκεν ἄν σοι Ἱ ὕδωρ Lav. οὔτε ἄντλημα ἔχεις, καὶ τὸ φρέαρ ἐστὶ βαθύ: πόθεν οὖν ἔχεις τὸ
19, ὕδωρ τὸ Cav;
r vv. 13, 14. Mt. xxvi.
27. καὶ τὰ θρέµµατα αὐτοῦ; ”
II. Λέγει αὐτῷ ἡ yuvh, “ Κύριε,
fi a ~ 12. μὴ σὺ μείζων et τοῦ πατρὸς ἡμῶν ᾿Ιακὼβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ, καὶ αὐτὸς " ἐξ αὐτοῦ ἔπιε, καὶ οἱ υἱοὶ αὐτοῦ, 13. ᾽Απεκρίθη 6 ἸΙησοῦς καὶ εἶπεν αὐτῇ,
“Mas ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν: 14. ὃς δ ἂν
min ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ 1 eis τὸν αἰῶνα :
ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἆλλο-
8 Ver. 16. ; 4 x ee ορ Six times µένου εἰς ζωὴν αἰώνιον. in Lk. and
15. Λέγει πρὸς αὐτὸν ἡ γυνὴ, “ Κύριε,
nowhere else.
1 διψησει in NABDL. 2 Stepxwpar in Tisch., W.H., R.V.
was the bearer of God’s free gift to men, she would have asked of Him. σὺ ἂν ἤτησας αὐτόν, od is emphatic. You would have anticipated my τε- quest by a request on your own behalf, And instead of creating difficulties I would have given thee living water.— ὕδωρ fav, by which the woman under- stood that He meant spring water. What He did mean appears imme- diately. Ver. 11. λέγει αὐτῷ .. . τὸ fav; She addresses Him with κύριε, perhaps fancying from His saying, “ If you had known who it is that says to you,” that He was some great person in disguise. But her answer breathes incredulity: οὔτε ἄντλημα ἔχεις. She began her sentence meaning to say, “You neither have a bucket, nor is the well shallow enough for you to reach the water without one,” but she alters its construction and puts the second statement in a positive form. The depth
of the well is variously given, Conder found it 75 feet.—wd@ev . . . She is mystified. μὴ σὺ μείζων ... θρέµµατα
αὐτοῦ. Jesus had spoken as if inde- pendently of the well He could procure living water: but even Jacob (claimed by the Samaritans as their father, and whose bones lay in their midst), great as he was, used this well.—@peppara. “What is nourished.” Kypke adduces several instances in which it is used of “domestics”. Plato, Laws, 953 E, uses it of ‘‘nurslings of the Nile,” the Egyp- tians. But Wetstein adduces many in- stances ofits use in the sense of “ cattle’’. Theophylact thinks this points to the abundant supply of water.—Vv. 13, 14. Jesus in reply, though He does not quite
16. Λέγει αὐτῇ ὁ ᾿Ιησοῦς, ““Yaaye, φώνησον τὸν ἄνδρα σου, καὶ
break through the veil of figure, leads her on to think of a more satisfying gift than even Jacob had given in this weil. --πᾶς 6 πίνων ... ζωὴν αἰώνιον. He contrasts the water of the well with the water He can give; and the two char- acteristic qualities of His living water are suggested by this contrast. The water of Jacob’s well had two defects: it quenched thirst only for a time, and it lay outside the town a weary distance, and subject to various accidents. Christ offers water which will quench thirst lastingly, and which will be “in” the person drinking, ἐν αὐτῷ πηγὴἡ ὕδατος ἀλλομένου εἰς ζωὴν αἰώνιον. For this figure put to another though similar use, see Marcus Aurelius, vii. 59, and viii. 51, with Gataker’s notes. The living water lastingly quenches human crav- ings and .is within the man, inseparable from him, and always energetically and afresh shooting up.—Ver. 15. The woman, with her mind still running on actual water, says Κύριε .. . ἀντλεῖν. She is attracted by the two qualities of the water, and asks it (1) ἵνα μὴ dupe, (2) μηδὲ ἔρχωμαι ἐνθάδε ἀντλεῖν.---Ψετ. 16. Το this request Jesus replies Ὕπαγε, Φώνησον . . . ἐνθάε. His purpose in this has been much debated, Calvin thinks He meant to rebuke her scurrility in mockingly asking for the water. This does not show Calvin’s usual penetration. Westcott says that in the woman’s request ‘she confessed by implication that even the greatest gift was not complete unless it was shared by those to whom she was bound. If they thirsted, though she might not thirst, her toilsome labour must be con-