Jesus Preached Salvation to the Woman Art the Well

Figure in the Gospel of John

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

Biblical account [edit]

Eastern Orthodox icon of Saint Photine meeting Christ

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

But he had to become through Samaria. So he came to a Samaritan metropolis chosen Sychar, most the plot of ground that Jacob had given to his son Joseph. Jacob's well was at that place, and Jesus, tired out past his journey, was sitting by the well. It was most noon.

A Samaritan woman came to describe water, and Jesus said to her, "Give me a drinkable." (His disciples had gone to the urban center to buy nutrient.) The Samaritan woman said to him, "How is it that y'all, a Jew, ask a drink of me, a woman of Samaria?" (Jews do not share things in common with Samaritans.) Jesus answered her, "If y'all knew the gift of God, and who it is that is saying to y'all, 'Give me a drinkable', yous would have asked him, and he would take given you living water." The woman said to him, "Sir, you have no bucket, and the well is deep. Where practice you go that living h2o? 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 exist thirsty once again, only those who drink of the h2o that I volition give them will never exist thirsty. The h2o that I will give volition go in them a bound of water gushing upwardly to eternal life." The adult female said to him, "Sir, give me this h2o, and then that I may never exist thirsty or have to keep coming here to depict water."

Jesus said to her, "Go, telephone call your husband, and come up back." The woman answered him, "I have no married man." Jesus said to her, "Yous are right in saying, 'I have no husband'; for you have had five husbands, and the man you are now living with is not your married man. What you have said is truthful!" The adult female said to him, "Sir, I see that you are a prophet. Our ancestors worshipped on this mountain, but you say that the place where people must worship is in Jerusalem." Jesus said to her, "Woman, believe me, the hour is coming when y'all will worship the Father neither on this mount nor in Jerusalem. Y'all worship what you exercise not know; nosotros worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the truthful worshippers will worship the Father in spirit and truth, for the Father seeks such every bit these to worship him. God is spirit, and those who worship him must worship in spirit and truth." The adult female said to him, "I know that Messiah is coming" (who is chosen Christ). "When he comes, he volition proclaim all things to united states." Jesus said to her, "I am he, the one who is speaking to you."

This episode takes place earlier the render of Jesus to Galilee.^[iii] Some Jews regarded the Samaritans as foreigners and their attitude was often hostile, although they shared most beliefs, while many other Jews accepted Samaritans as either swain Jews or equally Samaritan Israelites.^{[four] [5] [six]} The two communities seem to have drifted apart in the postal service-exilic period.^[seven] Both communities share the Pentateuch, although crucially the Samaritan Pentateuch locates the holy mount at Mountain Gerizim rather than at Mount Zion, as this incident acknowledges at John 4:xx.

The Gospel of John, like the Gospel of Luke, is favourable to the Samaritans throughout, and, while the Matthaean Gospel quotes Jesus at ane early phase in his ministry telling his followers to non at that fourth dimension evangelize any of the cities of the Samaritans,^[8] this brake had clearly been reversed later by the fourth dimension of Matthew 28:19. Scholars differ as to whether the Samaritan references in the New Testament are historical. I view is that the historical Jesus had no contact with Samaritans; another is that the accounts go back to Jesus himself. In Acts 1:8, Jesus promises the apostles that they volition be witnesses to the Samaritans.^[9]

Interpretations [edit]

Scholars accept noted that this story appears to be modelled on a standard betrothal 'type scene' from Hebrew scripture, peculiarly 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 human relationship to Jesus with that of the friend of a bridegroom.^[iii] Jo-Ann A. Brant, for example, concludes that there is "nearly consensus among literary critics that the scene at Jacob's well follows conventions of the betrothal type-scene found in Hebrew narrative."^[11] Other scholars notation pregnant differences between John 4 and betrothal type-scenes in the Hebrew Bible.^[12] For instance, Dorothy A. Lee lists several discrepancies between Hebrew betrothal scenes and John 4: "the Samaritan woman is not a immature Jewish virgin and no betrothal takes place; the well is not concerned with sexual fertility but is an prototype of salvation (see Isa. 12:3); Jesus is presented not as a benedict but as giver of living water."^[13]

This Gospel episode is referred to equally "a prototype for our engagement with truth", in the Roman Curia book A Christian reflection on the New Age, every bit the dialogue says: "You lot worship what yous do not know; we worship what nosotros know" and offers an case of "Jesus Christ the bearer of the water of life".^[xiv] The passages that incorporate John 4:10–26 are sometimes referred to equally the Water of Life Discourse, which forms a complement to the Staff of life of Life Discourse.^[fifteen]

In Eastern Christian tradition, the woman's name at the time of her meeting Jesus is unknown, though she was later on baptized "Photine". She is historic equally 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 attention of Emperor Nero, she was brought before him to respond for her faith, suffering many tortures and dying a martyr after being thrown downwardly a dry well. She is remembered on the Lord's day four weeks afterwards Pascha, which is known as "the Sun of the Samaritan Woman".^[16]

In Oaxaca, Oaxaca, Mexico, a celebration of the Samaritan woman takes identify on the quaternary Fri of Lent. The custom of the day involves churches, schools, and businesses giving away fruit drinks to passers-by.^[17]

Photini, The Samaritan Woman is honored with a Lesser Feast on the liturgical calendar of the Episcopal Church in the U.s. of America^[xviii] on February 26.^[19]

Cultural references [edit]

In visual 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, by Guercino

In music [edit]

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

In picture show and television [edit]

The Samaritan woman is played by Vanessa DeSilvio in the multi-flavour bear witness on the life of Christ, The Chosen.^[21] Her meeting with Jesus concludes the first season. In the beginning of season 2, she is seen once more, eagerly telling everyone effectually her about Jesus.

Encounter also [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]

1. ^ Pronounced Fotini in Modern Greek, also Photinā in Doric Greek and some modernistic dialects,^[1] pregnant "the luminous ane" from φῶς , "light").^[2] Diminutives in Modren Greek include Φωτούλα, Φωτεινούλα, Φώρη, Φώφη, Φώτο, Φαίη (Fotoula, Foteinoula, Fori, Fofi, Foto, Faye).

Citations [edit]

1. ^ Fraser, P.M.; Matthews, East., eds. (1987). "Φωτίνα". Lexicon of Greek Personal Names. Vol. i The Aegean Islands. Cyprus. Cyrenaica. Oxford University Press.
2. ^ φωτεινός . Liddell, Henry George; Scott, Robert; A Greek–English language Lexicon at the Perseus Project
3. ^ ^{a b} Lincoln 2005, p. 170-171.
4. ^ Samkutty 2006, p. 81.
5. ^ Crown, Davey & Sixdenier 1995, p. 134.
6. ^ Bourgel 2018.
7. ^ Ferguson 2003, p. 534.
8. ^ Samkutty 2006, p. 85.
9. ^ Samkutty 2006, pp. 100–101.
10. ^ Quast 1991, p. 29.
11. ^ Brant 1996.
12. ^ Okure 1988, pp. 88–89.
13. ^ Lee 1994, p. 67, n. 3.
14. ^ Pontifical Council for Civilisation; Pontifical Council for Interreligious Dialogue (2 March 2003). Jesus Christ the Bearer of the Water of Life: A Christian reflection on the "New Age". Vatican Metropolis: Internet Office of the Holy See.
15. ^ Barrett 1978, p. 12.
16. ^ "Sunday of the Samaritan Woman". Greek Orthodox Archdiocese of North America. Retrieved February 3, 2020.
17. ^ "La Samaritana 2011 en Oaxaca" (in Spanish). Vive Oaxaca. Retrieved 3 June 2013.
18. ^ "Lesser Feasts and Fasts 2018". {{cite spider web}}: CS1 maint: url-status (link)
19. ^ "Photini". satucket.com . Retrieved 2021-05-07 .
20. ^ Francis James Child, English and Scottish Popular Ballads "The Maid and the Palmer"
21. ^ ""The Chosen" on IMDB". IMDB . Retrieved April 9, 2021. {{cite web}}: CS1 maint: url-condition (link)

Sources [edit]

• Barrett, C. Chiliad. (1978). The Gospel Co-ordinate to St. John: An Introduction with Commentary and Notes on the Greek Text (2nd ed.). Westminster John Knox Printing. ISBN978-0-664-22180-5.
• Bourgel, Jonathan (2018). "John 4:4–42: Defining A Modus Vivendi Betwixt 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: Label and Narrative Art in the Gospel of John". Biblical Estimation. iv (2): 205–223. doi:10.1163/156851596X00194. ISSN 0927-2569.
• Crown, Alan David; Davey, Lucy; Sixdenier, Guy Dominique, eds. (1995), "Essays in accolade of GD Sexdenier: New Samaritan studies of the Société d'études samaritaines", Studies in Judaica 5, Sydney: Mandelbaum / University of Sydney
• Ferguson, Everett (2003). Backgrounds of Early Christianity. Wm. B. Eerdmans. ISBN978-0-8028-2221-v.
• Lee, Dorothy A. (1994). The Symbolic Narratives of the Fourth Gospel: The Interplay of Form and Meaning. Sheffield: Sheffield Academic Press. ISBN978-one-85075-468-8.
• Lincoln, Andrew T. (2005). The Gospel According to Saint John. Hendrickson Publishers. ISBN978-one-56563-401-5. OCLC 61129929.
• Okure, Teresa (1988). The Johannine approach to mission: a contextual study of John 4:1-42. Tübingen: J. C. B. Mohr. ISBN978-3-sixteen-145049-5.
• Quast, Kevin (1991). Reading the Gospel of John: An Introduction. Paulist Press. ISBN978-0-8091-3297-three.
• Samkutty, Five. J. (2006). The Samaritan Mission in Acts. A&C Black. ISBN978-0-567-04464-8.

Further reading [edit]

• Friedrich Justus Knecht (1910). "Jesus at the Well of Jacob". A Practical 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

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

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