Woman at the Well Never Thirst Again

Figure in the Gospel of John

The Samaritan adult female at the well is a figure from the Gospel of John, in John 4:4–26. In Eastern Orthodox and Eastern Catholic traditions, she is venerated as a saint with the proper name Photine ( Φωτεινή ), meaning "luminous [1]".^[a]

Biblical business relationship [edit]

Eastern Orthodox icon of Saint Photine meeting Christ

The woman appears in John iv:four–42; here is John 4:four–26:

But he had to go through Samaria. So he came to a Samaritan city called Sychar, virtually the plot of ground that Jacob had given to his son Joseph. Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well. Information technology was about noon.

A Samaritan woman came to draw water, and Jesus said to her, "Give me a drink." (His disciples had gone to the metropolis to buy food.) The Samaritan adult female said to him, "How is it that yous, a Jew, ask a drink of me, a woman of Samaria?" (Jews do not share things in common with Samaritans.) Jesus answered her, "If yous knew the gift of God, and who it is that is saying to you, 'Give me a drink', yous would have asked him, and he would have given you lot living water." The woman said to him, "Sir, you have no bucket, and the well is deep. Where do you become that living water? Are y'all greater than our ancestor Jacob, who gave us 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 again, but those who beverage of the h2o that I will give them volition never be thirsty. The water that I will give will get in them a spring of h2o gushing upwardly to eternal life." The adult female said to him, "Sir, give me this h2o, so that I may never exist thirsty or take to keep coming hither to draw h2o."

Jesus said to her, "Go, call your married man, and come back." The woman answered him, "I have no husband." Jesus said to her, "You are right in saying, 'I accept no hubby'; for you take had 5 husbands, and the man yous are at present living with is not your husband. What y'all take said is true!" The adult female said to him, "Sir, I see that you are a prophet. Our ancestors worshipped on this mountain, merely you lot say that the place where people must worship is in Jerusalem." Jesus said to her, "Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what yous practice non know; we worship what nosotros know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshippers will worship the Father 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 called Christ). "When he comes, he volition proclaim all things to us." Jesus said to her, "I am he, the one who is speaking to you."

This episode takes place before the return of Jesus to Galilee.^[three] Some Jews regarded the Samaritans equally foreigners and their mental attitude was often hostile, although they shared near beliefs, while many other Jews accepted Samaritans as either fellow Jews or equally Samaritan Israelites.^[four] ^[five] ^[6] The two communities seem to have drifted apart in the post-exilic menstruation.^[vii] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mountain at Mount Gerizim rather than at Mount Zion, as this incident acknowledges at John 4:twenty.

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 stage in his ministry building telling his followers to non at that time evangelize any of the cities of the Samaritans,^[viii] this restriction had clearly been reversed later past the time of Matthew 28:19. Scholars differ as 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 get dorsum to Jesus himself. In Acts i:8, Jesus promises the apostles that they volition 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, particularly that of Jacob in Genesis 29.^[ten] This convention, which would have been familiar to Jewish readers, following on from an earlier scene in which John the Baptist compares his relationship to Jesus with that of the friend of a benedict.^[iii] Jo-Ann A. Brant, for example, concludes that there is "near consensus among literary critics that the scene at Jacob's well follows conventions of the betrothal type-scene found in Hebrew narrative."^[xi] 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 four: "the Samaritan woman is not a young Jewish virgin and no betrothal takes place; the well is non concerned with sexual fertility merely is an epitome of salvation (see Isa. 12:iii); Jesus is presented not as a bridegroom but as giver of living h2o."^[xiii]

This Gospel episode is referred to as "a paradigm for our engagement with truth", in the Roman Curia book A Christian reflection on the New Historic period, as the dialogue says: "You worship what y'all do not know; we worship what we know" and offers an example of "Jesus Christ the bearer of the h2o of life".^[14] The passages that contain John 4:10–26 are sometimes referred to equally the Water of Life Discourse, which forms a complement to the Breadstuff of Life Discourse.^[15]

In Eastern Christian tradition, the woman's name at the fourth dimension of her meeting Jesus is unknown, though she was later baptized "Photine". She is celebrated as a saint of renown. As further recounted in John 4:28–30 and John 4:39–42, 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 so many to the Christian faith that she is described as "equal to the apostles". Eventually, having drawn the attending of Emperor Nero, she was brought earlier him to respond for her faith, suffering many tortures and dying a martyr after being thrown down a dry well. She is remembered on the Sunday four weeks subsequently Pascha, which is known as "the Sunday of the Samaritan Woman".^[16]

In Oaxaca, Oaxaca, Mexico, a celebration of the Samaritan adult female takes place on the quaternary Fri 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 Bottom Feast on the liturgical calendar of the Episcopal Church in the U.s. of America^[18] on Feb 26.^[19]

Cultural references [edit]

In visual fine art [edit]

Jesus and the Samaritan Woman at the Well
Samaritan woman at the well 1651 by Gervais Drouet
Jesus and the Samaritan Woman at the Well, past Guercino

In music [edit]

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

In film and tv set [edit]

The Samaritan woman is played by Vanessa DeSilvio in the multi-season show on the life of Christ, The Called.^[21] Her meeting with Jesus concludes the start season. In the kickoff of season 2, she is seen again, eagerly telling anybody around her well-nigh Jesus.

See as well [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 H2o

References [edit]

Notes [edit]

^ Pronounced Fotini in Modernistic Greek, also Photinā in Doric Greek and some modern dialects,^[i] meaning "the luminous one" from φῶς , "light").^[ii] Diminutives in Modren Greek include Φωτούλα, Φωτεινούλα, Φώρη, Φώφη, Φώτο, Φαίη (Fotoula, Foteinoula, Fori, Fofi, Foto, Faye).

Citations [edit]

^ Fraser, P.K.; Matthews, Due east., eds. (1987). "Φωτίνα". Lexicon of Greek Personal Names. Vol. 1 The Aegean Islands. Cyprus. Cyrenaica. Oxford University Printing.
^ φωτεινός . Liddell, Henry George; Scott, Robert; A Greek–English language Lexicon at the Perseus Projection
^ ^a ^b Lincoln 2005, p. 170-171.
^ Samkutty 2006, p. 81.
^ Crown, Davey & Sixdenier 1995, p. 134.
^ Bourgel 2018.
^ Ferguson 2003, p. 534.
^ Samkutty 2006, p. 85.
^ Samkutty 2006, pp. 100–101.
^ Quast 1991, p. 29.
^ Brant 1996.
^ Okure 1988, pp. 88–89.
^ Lee 1994, p. 67, n. 3.
^ Pontifical Council for Civilisation; Pontifical Quango for Interreligious Dialogue (2 March 2003). Jesus Christ the Bearer of the H2o of Life: A Christian reflection on the "New Historic period". Vatican City: Cyberspace Office of state of the vatican city.
^ Barrett 1978, p. 12.
^ "Sunday of the Samaritan Woman". Greek Orthodox Archdiocese of Due north America. Retrieved Feb 3, 2020.
^ "La Samaritana 2011 en Oaxaca" (in Castilian). Vive Oaxaca. Retrieved 3 June 2013.
^ "Lesser Feasts and Fasts 2018". {{cite web}}: CS1 maint: url-condition (link)
^ "Photini". satucket.com . Retrieved 2021-05-07 .
^ Francis James Child, English and Scottish Popular Ballads "The Maid and the Palmer"
^ ""The Called" on IMDB". IMDB . Retrieved April 9, 2021. {{cite spider web}}: CS1 maint: url-condition (link)

Sources [edit]

Barrett, C. K. (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 4:four–42: Defining A Modus Vivendi Between Jews And The Samaritans". The Journal of Theological Studies. 69 (1): 39–65. doi:10.1093/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 award of GD Sexdenier: New Samaritan studies of the Société d'études samaritaines", Studies in Judaica five, Sydney: Mandelbaum / University of Sydney
Ferguson, Everett (2003). Backgrounds of Early Christianity. Wm. B. Eerdmans. ISBN978-0-8028-2221-5.
Lee, Dorothy A. (1994). The Symbolic Narratives of the Fourth Gospel: The Coaction of Form and Meaning. Sheffield: Sheffield Academic Press. ISBN978-1-85075-468-eight.
Lincoln, Andrew T. (2005). The Gospel Co-ordinate to Saint John. Hendrickson Publishers. ISBN978-1-56563-401-5. OCLC 61129929.
Okure, Teresa (1988). The Johannine approach to mission: a contextual study of John iv:1-42. Tübingen: J. C. B. Mohr. ISBN978-iii-16-145049-5.
Quast, Kevin (1991). Reading the Gospel of John: An Introduction. Paulist Press. ISBN978-0-8091-3297-three.
Samkutty, V. J. (2006). The Samaritan Mission in Acts. A&C Black. ISBN978-0-567-04464-viii.

Farther reading [edit]

Friedrich Justus Knecht (1910). "Jesus at the Well of Jacob". A Applied 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 Commons

suarezwashate.blogspot.com

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