4:1 {When therefore} (H“s oun). Reference to 3:22f. the work of the Baptist and the jealousy of his disciples. Oun is very common in John's Gospel in such transitions.
{The Lord} (ho Kurios). So the best manuscripts (Neutral Alexandrian), though the Western class has ho Iˆsous. Mark usually has ho Iˆsous and Luke often ho Kurios. In the narrative portion of John we have usually ho Iˆsous, but ho Kurios in five passages (4:1; 6:23; 11:2; 20:20; 21:12). There is no reason why John should not apply ho Kurios to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be Kurios (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism.
{Knew} (egn“). Second aorist active indicative of gin“sk“. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24). Already the Pharisees are suspicious of Jesus.
{How that} (hoti). Declarative hoti (indirect assertion).
{Was making and baptizing more disciples than John} (pleionas mathˆtas poiei kai baptizei ˆ I“anˆs). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mr 1:5; Mt 3:5; Lu 3:7,15) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Lu 3:19f.). Josephus ("Ant". XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (Joh 3:24), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

4:2 {Although Jesus himself baptized not, but his disciples} (kaitoige Iˆsous autos ouk ebaptizen all' hoi mathˆtai autou). Parenthetical explanation that applies also to 3:22. Imperfect tense means that it was not the habit of Jesus. This is the only N.T. instance of kaitoige (and yet indeed), compound conjunction (kaitoi in Ac 14:17; Heb 4:3) with intensive particle ge added. This is the last mention of baptism under the direction of Jesus till the Great Commission (Mt 28:19). It is possible that Jesus stopped the baptizing because of the excitement and the issue raised about his Messianic claims till after his resurrection when he enjoined it upon his disciples as a rite of public enlistment in his service.

4:3 {Left Judea} (aphˆken tˆn Ioudaian). Unusual use of aphiˆmi. First (Kappa) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in 16:28. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. So he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (Joh 5:1-47; 7:14-10:21; 10:22-42; 11:17-53).
{Again into Galilee} (palin eis tˆn Galilaian). Reference to 2:1-12. The Synoptics tell nothing of this early work in Perea (Joh 1:19-51), Galilee, or Judea (2:13-4:2). John supplements their records purposely.

4:4 {He must needs pass through Samaria} (Edei de auton dierchesthai dia tˆs Samarias). Imperfect indicative of the impersonal verb dei with subject infinitive (dierchesthai) and accusative of general reference (auton). Note repetition of dia. It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Lu 9:51-56).

4:5 {So he cometh} (erchetai oun). Vivid present middle indicative and transitional oun.
{Sychar} (Suchar). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isa 28:1) or "lying-town" (Hab 2:18) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of polin (city) does not mean that it was a large town. Mark and John use it freely for small places.
{Parcel of ground} (ch“riou). Old use of this diminutive of ch“ros or ch“ra, a piece of ground.
{That Jacob gave to his son Joseph} (ho ed“ken Iak“b t“i I“sˆph t“i hui“i autou). See Ge 33:19; 48:22. Relative ho is not attracted to case of ch“riou. First aorist active indicative ed“ken.

4:6 {Jacob's well} (pˆgˆ tou Iak“b). "A spring of Jacob" (here and verse 14), but phrear (well, pit, cistern) in verses 11,12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Ge 26:19).
{Wearied} (kekopiak“s). Perfect active participle of kopia“, a state of weariness. The verb means to toil excessively (Lu 5:5). John emphasizes the human emotions of Jesus (1:14; 11:3,33,35,38,41f.; 12:27; 13:21; 19:28).
{With his journey} (ek tˆs hodoiporias). As a result (ek) of the journey. Old compound word from hodoporos (wayfarer), in N.T. only here and 2Co 11:26.
{Sat} (ekathezeto). Imperfect (descriptive) middle of kathezomai, "was sitting."
{Thus} (hout“s). Probably "thus wearied," graphic picture.
{By the well} (epi tˆi pˆgˆi). Literally, "upon the curbstone of the well."
{Sixth hour} (h“s hektˆ). Roman time, about 6 P.M., the usual time for drawing water.

4:7 {There cometh} (erchetai). Vivid historical present as in verse 5.
{A woman of Samaria} (gunˆ ek tˆs Samarias). The country, not the city which was two hours away.
{To draw water} (antlˆsai hud“r). First aorist active infinitive of purpose of antle“ for which see 2:8f. Cf. Rebecca in Ge 24:11,17. {Give me to drink} (dos moi pein). Second aorist active imperative of did“mi and second aorist active infinitive (object of dos) of pin“, shortened form of piein. A polite request.

4:8 {For} (gar). Explanation of the reason for asking her. {Were gone away} (apelˆlutheisan). Past perfect of aperchomai, to go off. They had already gone before she came. To Sychar (5,39).
{To buy food} (hina trophas agoras“sin). Hina in purpose clause with first aorist active subjunctive of agoraz“, old verb from agora (marketplace). See Mt 21:12. Trophˆ (nourishment) is old word from treph“, to nourish (Mt 3:4). "Victuals" (plural).

4:9 {The Samaritan woman} (hˆ gunˆ hˆ Samareitis). Different idiom from that in 7, "the woman the Samaritan." The Samaritans were a mixture by intermarriage of the Jews left in the land (2Ch 30:6,10; 34:9) with colonists from Babylon and other regions sent by Shalmaneser. They had had a temple of their own on Mt. Gerizim and still worshipped there.
{Thou being a Jew} (su Ioudaios “n). Race antipathy was all the keener because the Samaritans were half Jews.
{Drink} (pein). Same infinitive form as in 7 and the object of aiteis (askest).
{Of me} (par' emou). "From me," ablative case with para.
{For Jews have no dealings with Samaritans} (ou gar sunchr“ntai Ioudaioi Samareitais). Explanatory (gar) parenthesis of the woman's astonishment. Associative instrumental case with sunchr“ntai (present middle indicative of sunchraomai, compound in literary "Koin‚", here only in N.T.). The woman's astonishment is ironical according to Bernard. At any rate the disciples had to buy food in a Samaritan village and they were travelling through Samaria. Perhaps she was surprised that Jesus would drink out of her waterpot. The Western class omit this explanatory parenthesis of the author.

4:10 {Answered and said} (apekrithˆ kai eipen). As often (redundant) in John. The first aorist passive (apekrithˆ) is deponent, no longer passive in sense.
{If thou knewest} (ei ˆideis). Condition of second class, determined as unfulfilled, ei and past perfect ˆideis (used as imperfect) in condition and an and aorist active indicative in conclusion (an ˆitˆsas kai an ed“ken, note repetition of an, not always done).
{The gift of God} (tˆn d“rean tou theou). Naturally the gift mentioned in 3:16 (Westcott), the inexpressible gift (2Co 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to 3:16. See Eph 4:7 for Paul's use of both charis and d“rea (from did“mi, to give). {Who it is} (tis estin). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also.
{Living water} (hud“r z“n). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Ge 26:19; Le 14:5; Nu 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (6:51). The phrase "the fountain of life" occurs in Pr 13:14. Jesus supplies the water of life (Joh 7:39). Cf. Re 7:17; 22:1.

4:11 {Sir} (Kurie). So it has to mean here in the mouth of the Samaritan woman, not Lord.
{Thou hast nothing to draw with and the well is deep} (oute antlˆma echeis kai to phrear estin bathu). This broken construction of oute-kai (neither--and) occurs in N.T. elsewhere only in 3Jo 1:10. Antlˆma (from antle“, to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well (phrear) is 100 feet deep and Jesus had no rope. The bucket of skin ("with three cross sticks at the mouth to keep it open," Vincent) was kept at the well to be let down by a goat's hair rope.
{That living water} (to hud“r to z“n). "The water the living," with the article referring to the language of Jesus in verse 10. She is still thinking only of literal water.

4:12 {Art thou} (Mˆ su ei). Expecting a negative answer. {Greater than our father Jacob} (meiz“n ei tou patros hˆm“n Iak“b). Ablative case patros after the comparative adjective meiz“n (positive megas). The Samaritans claimed descent from Jacob through Joseph (tribes of Ephraim and Manasseh).
{Cattle} (thremmata). Old word from treph“, to nourish, nursling, child, flock, cattle. Only here in N.T.

4:13 {Every one that drinketh} (pas ho pin“n). Present active articular participle with pas, parallel to the indefinite relative with the second aorist active subjunctive (hos an piˆi) in verse 14. With this difference in the tenses used (pin“n, keep on drinking, piˆi, once for all). Note ek and the ablative both times, out of the water. Jesus pointed to the well ("this water").

4:14 {That I shall give him} (hou eg“ d“s“ aut“i). Relative hou attracted to the case (genitive) of the antecedent (hudatos). Future active indicative of did“mi.
{Shall never thirst} (ou mˆ dipsˆsei eis ton aiona). The double negative ou mˆ is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions (ou mˆ peinasˆi and ou me dipsˆsei) in Joh 6:35. Jesus has not answered the woman's question save by the necessary implication here that he is superior to Jacob.
{A well of water springing up unto eternal life} (pˆgˆ hudatos hallomenou eis z“ˆn ai“nion). "Spring (or fountain) of water leaping (bubbling up) unto life eternal." Present middle participle of hallomai, old verb, in N.T. only here and Ac 3:8; 14:10. The woman's curiosity is keenly excited about this new kind of water.

4:15 {Sir} (Kurie). Not yet "Lord" for her. See verse 11. {This water} (touto to hud“r). This peculiar kind of water. She did not grasp the last phrase "unto life eternal," and speaks half ironically of "this water."
{That I thirst not} (hina mˆ dips“). Final clause with hina, alluding to the words of Jesus, water that will prevent thirst.
{Neither come} (mˆde dierch“mai). Carrying on the negative purpose with present middle subjunctive, "nor keep on coming" as she has to do once or twice every day. She is evidently puzzled and yet attracted.

4:16 {Go, call thy husband} (Hupage ph“nˆson sou ton andra). Two imperatives (present active, first aorist active). Had she started to leave after her perplexed reply? Her frequent trips to the well were partly for her husband. We may not have all the conversation preserved, but clearly Jesus by this sudden sharp turn gives the woman a conviction of sin and guilt without which she cannot understand his use of water as a metaphor for eternal life.

4:17 {I have no husband} (ouk ech“ andra). The Greek anˆr means either "man" or "husband." She had her "man," but he was not a legal "husband." Her language veils her deceit.
{Thou saidst well} (kal“s eipes). Jesus saw through the double sense of her language and read her heart as he only can do, a supernatural gift of which John often speaks (1:48; 2:24f.; 5:20).
{For thou hast had five husbands} (pente gar andras esches). "For thou didst have five men." Second aorist (constative) active indicative of ech“.
{Is not thy husband} (ouk estin sou anˆr). In the full and legal sense of anˆr, not a mere "man."
{This hast thou said truly} (touto alˆthes eirˆkas). "This a true thing thou hast said." Note absence of article with alˆthes (predicate accusative). Perfect active indicative eirˆkas here, not aorist eipes (verse 17).

4:19 {Sir} (Kurie). So still.
{I perceive} (the“r“). "I am beginning to perceive" from what you say, your knowledge of my private life (verse 29). See 2:23 for the“re“ which John's Gospel has 23 times, of bodily sight (20:6,14), of mental contemplation (12:45; 14:17). See both the“re“ and optomai in 1:51; 16:16.
{That thou art a prophet} (hoti prophˆtˆs ei su). "That a prophet art thou" (emphasis on "thou"). She felt that this was the explanation of his knowledge of her life and she wanted to change the subject at once to the outstanding theological dispute.

4:20 {In this mountain} (en t“i orei tout“i). Jacob's Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus B.C. 129. Abraham (Ge 12:7) and Jacob (Ge 33:20) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in De 28. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (De 27:4). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still.
{And ye say} (kai humeis legete). Emphasis on humeis (ye). Ye Jews.
{Ought to worship} (proskunein dei). "Must worship," as of necessity (dei). The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. Proskune“ in John is always worship, not just respect.

4:21 {Believe me} (pisteue moi). Correct text. Present active imperative. Unique phrase in place of the common amˆn amˆn (verily, verily).
{The hour cometh} (erchetai h“ra). "There is coming an hour." The same idiom occurs also in John 4:34; 5:25,28; 16:2,25,32.
{Neither in this mountain nor in Jerusalem} (oute en t“i orei tout“i oute en Ierosolumois). The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the "necessity" (dei). "These ancient rivalries will disappear when the spirituality of true religion is fully realized." Jesus told this sinful woman one of his greatest truths.

4:22 {That which ye know not} (ho ouk oidate). Cf. Ac 17:23. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God.
{We} (hˆmeis). We Jews. Jesus is a Jew as he fully recognizes (Mt 15:24). {That which we know} (ho oidamen). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Ps 147:19f.; Ro 9:3-5). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; 7:28).
{For salvation is from the Jews} (hoti hˆ s“tˆria ek t“n Ioudai“n estin). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Lu 1:69,71,77; Ac 13:26,47). It was for the whole world (Joh 3:17), but it comes "out of" (ek) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

4:23 {And now is} (kai nun estin). See this same phrase in 5:25. This item could not be added in verse 21 for local worship was not abolished, but spiritual independence of place was called for at once. So contrast 5:25,28; 16:25,32.
{The true worshippers} (hoi alˆthinoi proskunˆtai). See 1:9 for alˆthinos (genuine). Proskunˆtˆs is a late word from proskune“, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, "Light", etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, "Vocabulary").
{In spirit and truth} (en pneumati kai alˆtheiƒi). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Ro 8:5) who is the Spirit of truth (Joh 16:13). Here Jesus has said the final word on worship, one needed today.
{Seeketh} (zˆtei). The Father has revealed himself in the Son who is the truth (Joh 14:6,9). It does matter whether we have a true conception of God whom we worship.
{To be his worshippers} (tous proskunountas auton). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with toioutous (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; 6:44; 15:16; 1Jo 4:10).

4:24 {God is a Spirit} (pneuma ho theos). More precisely, "God is Spirit" as "God is Light" (1Jo 1:5), "God is Love" (1Jo 4:8). In neither case can we read Spirit is God, Light is God, Love is God. The non-corporeality of God is clearly stated and the personality of God also. All this is put in three words for the first time.
{Must} (dei). Here is the real necessity (dei), not the one used by the woman about the right place of worship (verse 20).

4:25 {Messiah cometh} (Messias erchetai). Hebrew word in N.T. only here and 1:41 and explained by Christos in both places. The Samaritans looked for a Messiah, a prophet like Moses (De 18:18). Simon Magus gave himself out in Samaria as some great one and had a large following (Ac 8:9). Pilate quelled an uprising in Samaria over a fanatical Messianic claimant (Josephus, "Ant". XVIII. iv. 1).
{When he is come} (hotan elthˆi ekeinos). "Whenever that one comes." Indefinite temporal clause with hotan (hote, an) and the second aorist active subjunctive. Wistfully she turns to this dim hope as a bare possibility about this strange "prophet."
{He will declare unto us all things} (anaggelei hˆmin hapanta). Future active indicative of anaggell“, old and common verb to announce fully (ana, up and down). See also 16:13. Perhaps here is light on the knowledge of her life by Jesus as well as about the way to worship God.

4:26 {I that speak unto thee am he} (Eg“ eimi ho lal“n soi). "I am he, the one speaking to thee." In plain language Jesus now declares that he is the Messiah as he does to the blind man (Joh 9:37).

4:27 {Upon this} (epi tout“i). This idiom only here in N.T. At this juncture. Apparently the woman left at once when the disciples came.
{They marvelled} (ethaumazon). Imperfect active describing the astonishment of the disciples as they watched Jesus talking with a woman.
{Was speaking} (elalei). As in 2:25, so here the tense is changed in indirect discourse from lalei to elalei, an unusual idiom in Greek. However, hoti here may be "because" and then the imperfect is regular. It is not "with the woman" (meta tˆs gunaikos), but simply "with a woman" (meta gunaikos). There was a rabbinical precept: "Let no one talk with a woman in the street, no, not with his own wife" (Lightfoot, "Hor, Hebr". iii. 287). The disciples held Jesus to be a rabbi and felt that he was acting in a way beneath his dignity.
{Yet no man said} (oudeis mentoi eipen). John remembers through the years their amazement and also their reverence for Jesus and unwillingness to reflect upon him.

4:28 {Left her waterpot} (aphˆken tˆn hudrian). First aorist active indicative of aphiˆmi, ingressive aorist, in her excitement and embarrassment. It was too large for speed anyhow (2:6). And says (kai legei). Graphic historic present indicative again.

4:29 {All things that ever I did} (panta ha epoiˆsa).
{Ha}, not hosa (as many as), no "ever" in the Greek. But a guilty conscience (verse 18f.) led her to exaggerate a bit.
{Can this be the Christ?} (mˆti houtos estin ho Christos;). She is already convinced herself (verses 26f.), but she puts the question in a hesitant form to avoid arousing opposition. With a woman's intuition she avoided ouk and uses mˆti. She does not take sides, but piques their curiosity.

4:30 {They went out} (exˆlthon). Second aorist (effective) indicative of exerchomai, at once and in a rush.
{And were coming to him} (kai ˆrchonto pros auton). Imperfect middle, graphically picturing the long procession as they approached Jesus.

4:31 {In the meanwhile} (en t“i metaxu). Supply kairoi or chronoi. See to metaxu Sabbaton, "the next Sabbath" (Ac 13:42) and en t“i metaxu (Lu 8:1). Metaxu means between. {Prayed him} (ˆr“t“n auton). Imperfect active, "kept beseeching him." For this late ("Koin‚") use of er“ta“, to beseech, instead of the usual sense to question see also verses 40,47. Their concern for the comfort of Jesus overcame their surprise about the woman.

4:32 {Meat} (br“sin). Originally the act of eating (Ro 14:17) from bibr“sk“, but soon and commonly as that which is eaten like br“ma once in John (verse 34). So here and 6:27,55. Cf. vernacular English "good eating," "good eats."
{I ... ye} (eg“ ... humeis). Emphatic contrast. Spiritual food Jesus had.

4:33 {Hath any man brought him aught to eat?} (Mˆ tis ˆnegken aut“i phagein;). Negative answer expected (mˆ). "Did any one bring him (something) to eat?" During our absence, they mean. Second aorist active indicative of pher“ (ˆnegken) and second aorist active infinitive of esthi“ (phagein), defective verbs both of them. See 4:7 for like infinitive construction (dos pein).

4:34 {To do the will} (hina poiˆs“ to thelˆma). Non-final use of hina and the first aorist active subjunctive as subject or predicate nominative as in 6:29; 15:8; 17:3. The Messianic consciousness of Jesus is clear and steady (5:30; 6:38). He never doubted that the Father sent him.
{And to accomplish his work} (kai telei“s“ autou to ergon). Hina understood with telei“s“ in like idiom, first aorist active subjunctive of teleio“ (from teleios), to bring to an end. See 5:36. In 17:4 (the Intercessory Prayer) he will say that he has done (telei“sas) this task which the Father gave him to do. On the Cross Jesus will cry Tetelestai (It is finished). He will carry through the Father's programme (Joh 3:16). That is his "food." He had been doing that in winning the woman to God.

4:35 {Say not ye?} (Ouch humeis legete;). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke.
{There are yet four months} (eti tetramˆnos estin). The use of eti (yet) and the fact that the space between seedtime and harvest is longer than four months (tetra, Aeolic for tessara, and mˆn, month) argue against the proverb idea.
{And then cometh the harvest} (kai ho therismos erchetai). "And the harvest (therismos, from theriz“, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in 5:14.
{Lift up your eyes} (eparate tous ophthalmous hum“n). First aorist active imperative of epair“. Deliberate looking as in Joh 6:5 where theaomai also is used as here.
{Fields} (ch“ras). Cultivated or ploughed ground as in Lu 21:21.
{White} (leukai). Ripened grain like grey hair (Mt 5:36).
{Already unto harvest} (pros therismon ˆdˆ). Probably ˆdˆ (already) goes with verse 36. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in Mt 13.

4:36 {Already he that reapeth receiveth wages} (ˆdˆ ho theriz“n misthon lambanei). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Lu 10:7; 2Ti 2:6). John does not use misthos (reward) again, but karpos (15:2-16), "fruit for life eternal" (cf. 4:14).
{That he that soweth and he that reapeth may rejoice together} (hina ho speir“n homou chairˆi kai ho theriz“n). Final use of hina with present active subjunctive of chair“, to rejoice, in the singular with ho speir“n (the sower) and to be repeated with ho theriz“n (the reaper). The adverb homou (together) elsewhere in N.T. only 20:4; 21:2; Ac 2:1. Usually considerable time passes between the sowing and the reaping as in verse 35. Amos (Am 9:13) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isa 9:3). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

4:37 {For herein} (en gar tout“i). In this relation between the sower and the reaper.
{The saying} (ho logos). Like 1Ti 1:15; 3:1, etc. Probably a proverb that is particularly true (alˆthinos for which see 1:9) in the spiritual realm.
{One soweth, and another reapeth} (allos estin ho speir“n kai allos ho theriz“n). "One is the sower and another the reaper." It is sad when the sower misses the joy of reaping (Job 31:8) and has only the sowing in tears (Ps 126:5f.). This may be the punishment for sin (De 28:30; Mic 6:15). Sometimes one reaps where he has not sown (De 6:11; Jos 24:13). It is the prerogative of the Master to reap (Mt 25:26f.), but Jesus here lets the disciples share his joy.

4:38 {I sent} (eg“ apesteila). Emphatic use of eg“ and first aorist active indicative of apostell“ common in John for to send.
{Whereon ye have not laboured} (ho ouch humeis kekopiakate). Perfect active indicative of kopia“ for which see 4:6. So also kekopiakasin in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman.
{Others} (alloi: Jesus, the Baptist, the prophets).
{And ye} (kai humeis). Emphatic contrast.
{Have entered} (eiselˆluthate). Perfect active indicative of eiserchomai.
{Into their labour} (eis ton kopon aut“n). Into the fruit and blessed results of their toil (kopos). This is always true as seen in Ac 8:5-7,14f.

4:39 {Because of the saying of the woman who testified} (dia ton logon tˆs gunaikos marturousˆs). She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ's rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour.

4:40 {Two days} (duo hˆmeras). Accusative of extent of time. They wanted to cultivate the acquaintance of Jesus. So he remained in Sychar in a continuous revival, a most unexpected experience when one recalls the feeling between the Jews and the Samaritans (4:9). The reaping went on gloriously.

4:41 {Many more} (poll“i pleious). "More by much" (instrumental case poll“i) in comparison with just "many" (polloi) of verse 39. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many "believed" (episteusan, really believed).

4:42 {Not because of thy speaking} (ouketi dia tˆn sˆn lalian). "No longer because of thy talk," good and effective as that was. Lalia (cf. lale“) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (Joh 8:43). {We have heard} (akˆkoamen). Perfect active indicative of akou“, their abiding experience.
{For ourselves} (autoi). Just "ourselves."
{The Saviour of the world} (ho s“tˆr tou kosmou). See Mt 1:21 for s“sei used of Jesus by the angel Gabriel. John applies the term s“tˆr to Jesus again in 1Jo 4:14. Jesus had said to the woman that salvation is of the Jews (verse 22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on Joh 4:42: "That in the first century Messiah was given the title s“tˆr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, "Light", etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Lu 2:11; Joh 4:42; Ac 5:31; 3:23; Php 3:20; Eph 5:23; Tit 1:4; 2:13; 3:6; 2Ti 1:10; 2Pe 1:1,11; 2:20; 3:2,18). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.

4:43 {After the two days} (Meta tas duo hˆmeras). Those in verse 40.
{Into Galilee} (eis tˆn Galilaian). As he had started to do (verse 3) before the interruption at Sychar.

4:44 {For Jesus himself testified} (autos gar Iˆsous emarturˆsen). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mr 6:4; Mt 13:57; Lu 4:24 in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca.
{A prophet hath no honour in his own country} (prophˆtˆs en tˆi idiƒi patridi timˆn ouk echei). What is meant by patridi? In the Synoptics (Lu 4:24; Mr 6:4; Mt 13:57) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

4:45 {So when} (hote oun). Transitional use of oun, sequence, not consequence.
{Received him} (edexanto auton). First aorist middle of dechomai, "welcomed him." Jesus had evidently anticipated a quiet arrival.
{Having seen} (he“rakotes). Perfect active participle of hora“. Note the“rountes in 2:23 about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir.
{For they also went} (kai autoi gar ˆlthon). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.

4:46 {Again} (palin). A second time.
{Unto Cana} (eis tˆn Kana). Note article, "the Cana of Galilee" already mentioned in 2:1.
{Where he made the water wine} (hopou epoiˆsen to hud“r oinon). That outstanding first miracle would still be remembered in Cana and would indicate that Jesus had some friends there. {Nobleman} (basilikos). One connected with the king (basileus), whether by blood or by office. Probably here it is one of the courtiers of Herod the tetrarch of Galilee, Chuzas (Lu 8:3), Manaen (Ac 13:1), or some one else. Some of the manuscripts used basiliskos, a petty king, a diminutive of basileus.
{Was sick} (ˆsthenei). Imperfect active of asthene“ (a privative and sthenos, without strength, Mt 25:36), continued sick.
{At Capernaum} (en Kapharnaoum). Some miles from Cana near where the Jordan enters the Sea of Galilee.

4:47 {When he heard} (akousas). First aorist active participle of akou“. The news spread rapidly about Jesus.
{Was come} (hˆkei). Present active indicative of hˆk“, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana.
{Went and besought} (apˆlthen kai ˆr“ta). Ingressive aorist indicative (went off at once) and imperfect active (ˆr“ta, began to beg and kept it up).
{That he would come down} (hina katabˆi, hina and second aorist active subjunctive of katabain“, come down at once) {and heal his son} (kai iasˆtai autou ton huion, hina construction, sub-final use or object clause, with first aorist middle subjunctive of iaomai, completely heal).
{For he was at the point of death} (ˆmellen gar apothnˆskein). Reason (gar) for the urgency. Imperfect active of mell“ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Re 13:16), or the future infinitive (Ac 11:28). The idiom is used of the impending death of Jesus (Joh 11:51; 12:33; 18:32).

4:48 {Except ye see} (ean mˆ idˆte). Condition of the third class (ean mˆ, negative, with second aorist active subjunctive of hora“). Jesus is not discounting his "signs and wonders" (sˆmeia kai terata, both words together here only in John, though common in N.T. as in Mt 24:24; Mr 13:22; Ac 2:19,22,43; 2Th 2:9; Heb 2:4), though he does seem disappointed that he is in Galilee regarded as a mere miracle worker.
{Ye will in no wise believe} (ou mˆ pisteusˆte). Strong double negative with aorist active subjunctive of pisteu“, picturing the stubborn refusal of people to believe in Christ without miracles.

4:49 {Sir} (Kurie). See 1:38.
{Come down} (katabˆthi). Second aorist active imperative, tense and tone of urgency. Ere my child die (prin apothanein to paidion mou). Regular idiom with prin in positive clause, second aorist active infinitive of apothnˆsk“ and accusative of general reference, "before dying as to my child." Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (11:21,32). But the father's heart goes out to Jesus.

4:50 {Thy son liveth} (ho huios sou zˆi). "Thy son is living," and will not now die, Jesus means. Words too good and gracious to be true. His son is healed without Jesus even going to Capernaum, "absent treatment" so to speak, but without the cure being absent.
{Believed the word} (episteusen t“i log“i). Instantaneous faith (aorist active indicative), trusted the word (dative case log“i).
{Went his way} (eporeueto). Inchoative imperfect middle, "started on his way," acted on his faith.

4:51 {As he was now going down} (ˆdˆ autou katabainontos). Genitive absolute in-spite of the fact that aut“i (associative instrumental case with hupˆntˆsan aorist active indicative of hupanta“) is near.
{That his son lived} (hoti ho pais autou zˆi). Present active indicative preserved in indirect discourse (cf. the words of Jesus in verse 50). Note pais here (only example in John), huios in 50, paidion (diminutive of tenderness) in 49.

4:52 {Inquired} (eputheto). Second aorist middle indicative of punthanomai.
{Began to mend} (kompsoteron eschen). Second aorist ingressive active indicative of ech“ (took a turn, got better) and comparative of adverb komps“s. Arrian ("Epictetus iii. 10.13) has komps“s echeis from a physician, "Thou hast it fine," "Thou art doing finely." The papyri give several similar examples. Komps“s (neat) is from kome“, to take care of.
{At the seventh hour} (h“ran hebdomˆn). The accusative case without a preposition as in Re 3:3, though we have peri h“ran enatˆn (about the ninth hour) in Ac 10:3. See the accusative also in Ex 9:18 tautˆn tˆn h“ran aurion (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here "during the seventh hour." In verse 53 the locative is more exact, "at that hour" (en ekeinˆi tˆi h“rƒi). The seventh hour would be (Roman time) seven P.M.

4:53 {So the father knew} (egn“ oun ho patˆr). Second aorist active indicative of gin“sk“. Inferential use of oun. {Himself believed} (episteusen autos). Not just the word of Jesus (verse 50), but complete faith in Jesus himself as the Messiah, absolute use of pisteu“ as in 1:7.
{And his whole house} (kai hˆ oikia autou). All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Ac 18:8).

4:54 {The second sign that} (deuteron sˆmeion). No article, simply predicate accusative, "This again a second sign did Jesus having come out of Judea into Galilee." The first one was also in Cana (2:1ff.), but many were wrought in Jerusalem also (2:23).