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Woman at the well mentioned in the bible

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In this excerpt, Fr. Walshe takes a look at the Gospel reading from this past weekend, the third Sunday in Lent One of the most remarkable conversions that Jesus brought about in his lifetime was the conversion of a Samaritan woman in John chapter 4. And through her, he prepared the way of conversion for many Samaritans. Man teaches through external words and signs, but God is able to instruct and enlighten from within. This conversation relates how the divinity and the humanity of our Savior cooperate in marvelous fashion to bring about the conversion of a Samaritan woman.

SEE VIDEO BY TOPIC: John 4: Jesus and Samaritan Woman

SEE VIDEO BY TOPIC: The Woman at the Well I Animated Bible Story - HolyTales Bible Stories

The Samaritan Woman of Sychar (John 4)

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Jacob Traditions and the Interpretation of John Weston School of Theology. Important contributions, of course, have been made to the understanding of John 4 which have sometimes been allegorical in nature [1] or symbolic. Since John's text is explicit about Jacob at this point ,6 and pointedly asks if Jesus is "greater than Jacob" , a systematic inquiry into the Jewish materials concerning Jacob seems warranted.

The very question of the woman presupposes that Jacob is a well-known person, such that the points of comparison between Jesus and Jacob would be evident to the audience, both from its knowledge of the biblical text and from interpretations of that text found in sources such as targum and midrash.

It is pre- cisely this material which I propose to investigate: what is presupposed by the author to make "greater than Jacob" an intelligible statement and what importance does this comparison have for the understanding of the passage? Although many of the sources of information about Jacob come from writings transcribed considerably later than John's Gospel, it will be shown that many of the Jacob traditions in them are presupposed by the argument in John 4, which fact presents evidence that these traditions certainly existed prior to John.

John's text, therefore, may prove to be an important relay station in the development of certain Jacob traditions even as it witnesses to a frequency which will soon bear greater traffic of legendary expansion. The question asked in John , "Are you greater than our father Jacob? Jesus is the true vine, the true light ; ; ; he is contrasted with the old or false. Even in the use of the "I am" formulae, Jesus is linked in an exclusive manner with certain events or elements. Jacob's Well and Jacob the Supplanter The trend of some traditions was not to associate Jacob with any particular well, but to link him with the traveling well tradition see 1 Cor : "Jacob was seventy-seven years old when he went forth from his father's house, and the well went with him.

Numbers And from thence was given them the living well, the well concerning which the Lord said to Moses, assemble the people and give them water. Then, behold, Israel sang the thanksgiving of this song, at the time that the well which had been hidden was restored to them through the spirit of Miriam: Spring up, 0 well, spring up, 0 well!

It is presumably this very well which was said to have been one of the ten things created before the world's founding. The well in John 4: 12 might be called Jacob's well simply because it lies in Jacob country, at Shechem.

A second item in the discourse seems to presuppose more specific knowledge of Jacob legends. Jesus remarked that the woman should ask him for water , to which she replied, "You don't have a bucket and the well is deep; how do you get this living water? In the legends about Jacob mention is made of a miracle whereby water would automatically surge to the top of Jacob's well and overflow, a phenomenon well- attested in the targums of Genesis 28 and in other midrashic accounts: "Five miracles were wrought for our father Jacob at the time that he went forth from Beersheba The fourth sign: the well overflowed, and the water rose to the edge of it, and continued to overflow all the time he was in Haran.

Without a bucket, the only alternate way to get the water would be to perform a miracle like Jacob's. Jacob's miraculous drawing of water, therefore, seems to be presupposed in the dialogue in A third item in the discourse that might allude to Jacob material is the remark by Jesus in If only the woman knew "the gift of God and who it is that speaks to you," then she would ask and he would "give you living water.

The text of Num indicates that when the Israelites arrived at Beer, God promised Moses, "I will give them water. The point is that the place name, Mattanah, is interpreted in targumic expansions according to its perceived root ntn as "gift.

Whereas the MT on Num c reads "And from the wilderness they went on to Mattanah," it was changed in the LXX to kai apo phreatos eis Manthanain; and finally in the targums to Num , "Mattanah" is read, not as a place name, but as "gift. This reading is also found in a midrash on this passage as well: "And from the Wilderness at Mattanah. This implies that it was given nittena to them in the wilderness to serve their needs.

The midrashic interpretation of the place name as "gift" is still more evident in the targumic reworkings of Num Thus the miraculous well was interpreted as "gift of God. Now when Jesus told the woman, "if only you knew the gift of God," on one level the "gift" might be the general recognition of the true well of Israel 's history which God gave the people see Num But Jesus qualifies the statement so that the allusion is not simply to the well but to himself: "If only you knew the gift of God and who it is who says to you 'Give me a drink.

Jesus' giving of special waters is developed later in the gospel see ; Thus far the comparison of Jesus and Jacob seems to presuppose knowledge of two items: a miraculous welling up of water and designation of the well as a gift. Everyone who drinks of this water will thirst again,. The form of the response is significant because it represents a pattern of antithetical statements that characterizes Jesus' mode of discourse in the Gospel and that claims superiority for him or asserts his absolute importance.

The response of Jesus in 4: claims that he is not just a latter-day Jacob or even that Jacob was a type of Christ. The woman's question in seems to contain a pun, implying that Jesus is supplanting Jacob, the Supplanter, thus doing to Jacob what he did to Esau. According to Gen , Jacob's name means "to grab by the heel" or "to supplant"; Jacob is so proficient at being "jacob," that he supplants Esau in birth , birthright , and blessing In one sense, he is just one more example of the traditional experience in Israel of the younger son supplanting the elder, a pattern found in the case of Isaac-Ishmael, Jacob-Esau, Joseph-his brethren, Ephraim-Menasseh, David-his brethren and Solomon-other siblings, and which is later applied by Paul to Gentile Christians vis-a-vis the Jews Rom 11 If Jesus is supplanting Jacob, in what does the replacement consist?

Since the thrust of the dialogue is to assert that absolute quality of Jesus and his gift, the comparison with Jacob is not simply to suggest that Jesus does greater miracles than Jacob, nor to have Jesus give a better well. Jacob's Courtship at the Well Is there an allusion to Jacob in 4: ?

The OT background suggests a parallel between the courtship meetings at a well of Abraham's servant and Rebekah Gen ff. In Josephus' account of these well encounters, only the Jacob-Rachel story contains a story of a tender and elaborate courtship Ant. Justin was quick to see Jacob's marriages as types of what Christ was to accomplish: Leah was the synagogue who was replaced by Rachel, the Church Dial.

Any matrimonial allusions in John 4: , therefore, would seem to cast Jesus in the role of groom and the woman Samaritan church? If there is a Jacob allusion operating here, it would be primarily in terms of courtship at a well.

Such implications are realistic options here. In the language of the Gospel, John the Baptizer has already acknowledged that Jesus, who has the bride, is the bridegroom Jesus, moreover, has attended a marriage feast where he replaced the waters of purification with his own superb wine.

Thus in matrimonial imagery Jesus has been proclaimed as winning the allegiance of new followers and as supplanting previous persons and rituals in Jewish religion. The woman's response in reflects a shift in the dialogue: "Sir, I perceive that you are a prophet. Our fathers worshiped on this mountain; and you say that in Jerusalem is the place where people ought to worship.

Jesus' remark to the woman about her many husbands indicates that he is indeed knowledgeable enough to warrant the title' 'Prophet," that is, one who perhaps has access to knowledge, especially about the right place of worship. But does the second half of the dialogue vv allude to or presuppose allusions to Jacob? If not to specific Jacob legends, then might Jesus continue to "supplant" older traditions, i. In acclaiming Jesus as "a prophet," the woman expects him to settle a theological issue: she poses the question of the right place of worship, an obvious difference between Samaritans and Jews.

Northern and Samaritan traditions did not accept Jerusalem as "the place where I will put my name. The deuteronomic redactor was likewise reluctant to localize God in anyone place, especially Jerusalem see Deut ,11,14,18,21,26 , a polemic which is found also in the redaction of 1 Kgs ff.

Besides this general orientation of non-Judah tribes, [33] there are passages in the Jacob stories which could be read in support of an alternate site to Jerusalem as the legitimate place of worship. Jacob experienced a vision of a ladder stretching from heaven to earth; when he awoke he designated the spot of the vision as "the place": "Surely the Lord is in this place; and I did not know it This is none other than the house of God and the gate of heaven" Gen Samaritan traditions which supported worship on Mt.

Gerizim interpreted Jacob's vision as occurring on that mountain. Thus Jacob is certainly a factor in a northern and Samaritan tradition which asserted that Mt. Gerizim is the legitimate place of worship.

Recent archaeological research on Mt. Gerizim has uncovered a massive building under a Roman temple to Zeus, a building which has subsequently been identified as the Samaritan temple. Collins has shown that in the first century there was strong expectation that an eschatological prophet would recover the hidden vessels on Mt. Gerizim and thus restore true worship there as the rightful place.

Beyond general acceptance of Jacob as part of the legitimation of Samaritan traditions of Mt. Gerizim as the place of worship, Jacob's vision Gen was alternately used in Jewish sources as validation of their own claims for Mt. I Gen explicitly connects Jacob's site with Jerusalem: "This place is not profane but the holy house of the name of the Lord, the proper spot for prayer, set forth before the gate of heaven, founded beneath the throne of Glory.

Gen Proof of this claim comes from a passage in Jubilees which, dealing with Jacob's vision of the ladder, emphatically restrains him from consecrating Bethel as the legitimate place of worship.

The insistence that the dream sit e is "not the place". Do not build this place. Do not make it an eternal sanctuary; Do not dwell here;.

Thus Jacob traditions were generally operative in the scheme of locating the place of worship. But as "greater than Jacob," Jesus is hailed as a prophet with special knowledge, one aspect of which prophetic knowledge was to settle the disputed location of Jacob's vision vis-a-vis the legitimate place of worship.

Hence Jesus' knowledge may be said to be greater at this point than Jacob's vision. Just as Jacob was linked to a specific place of worship in virtue of Gen , he is likewise treated as a visionary according to midrashic developments of several other Jacob texts in Genesis. The passage from Jubilees, which we just examined, expands the vision of Jacob's ladder in the direction of his receiving heavenly secrets about the future of Israel.

Gen tells only of a vision of a ladder and of the Lord promising to establish a covenant on the land with Jacob and sons, but the retelling of this vision in Jub supplements the divine oracle with a messenger angel bringing seven tablets of heavenly secrets for Jacob to read: "And he read them and knew that all that was written therein which would befall him and his sons throughout the ages" v And the text continues with the angel commanding Jacob to record his special revelations: "do thou write down everything as thou hast seen and read" v Thus in virtue of Gen , Jacob was considered privy to heavenly revelations and the purveyor of them as well see Jub Another Jacob text Genesis 49 also became the occasion for claiming that Jacob possesses special heavenly knowledge.

The MT of Gen describes the dying Jacob gathering his sons together "that I may tell you what shall befall you in the days to come. This verse became the locus of considerable expansion in targum and midrash [41] as Jacob was credited with visions of the eschatological future, typical of which expansion is Tg.

Allegro published a text from Qumran 4QpGn 49 which contains Jacob's visionary blessing of Judah Gen 10 interpreted as a messianic prophecy.

Other Jacob texts link him with special revelations, especially knowledge concerning the future place of worship. Attached to Isaac's blessing of Jacob Gen we find the following midrash:.

This verse teaches that the Holy One, blessed be He, showed him Jacob the Temple built, destroyed, and rebuilt. Thus: See the smell of my son is an allusion to the Temple built, as in the verse, "a sweet smell unto Me shall ye observe" Num

Who were the Samaritan woman’s five husbands?

Jesus Christ was the master teacher of all times. He taught in such a variety of ways. While he frequently spoke to the multitudes, he also spent considerable time in one-on-one situations. He gave kindly attention to the individual.

Throughout the gospels in the New Testament, there are many stories about encounters between Jesus and seemingly random people. I often study these scriptures and sometimes, commentaries in an attempt to extract meaning from these brief exchanges. One of the encounters is between Jesus and a Samaritan woman, who is often referred to as the woman at the well.

When Jesus was traveling from Judea to Galilee, he took an unusual route. He went through Samaria. Samaritans and Jews were not on friendly terms and most Jews tried to avoid that route. The Samaritan woman is surprised at his request because Jews use nothing in common with Samaritans.

Woman at the Well: A Story of a Loving God

By Rev. John Trigilio, Jr. Kenneth Brighenti. The Samaritan woman at the well is no angel. Mixed up with a wrong crowd, this poor woman from Samaria has quite a reputation. The story also shows that a well of grace is ready to refresh the soul parched by sin and suffering and that Jesus comes to save the sick and to serve those who still need both physical and spiritual healing — not only the converted. In some Christian religions, including Catholicism and Orthodox, seeking forgiveness is the basis for the sacrament of Reconciliation confession. Every faith has a teaching and belief that God forgives sin and that repentance is always possible.

Q. Why Is The Story Of The Woman At The Well Only In John’s Gospel?

Please check the reference to make sure it is correct. The Samaritan Woman. Jesus, tired from his journey, sat down there at the well. It was about noon.

Jacob Traditions and the Interpretation of John

Start free trial. It was about noon. How can you ask me for a drink? Where can you get this living water?

4 Amazing Things We Can Learn from the Woman at the Well

Jump to navigation. We used the reading from Year A since we have six people entering the church. Other parishes may have used the Year C Gospel, Luke

SEE VIDEO BY TOPIC: Woman At The Well - Billy Graham

Watercolour and ink portrait of Photini by Sarah Beth Baca. Used with permission of the artist. All rights reserved. Prints of this portrait and of other Bible women can be purchased here. It seems to me that people have been too quick to cast aspersions on some women of the Bible.

Samaritan woman at the well

Why does the incident of the Samaritan woman at the well only appear in the Gospel of John? John Do you have articles on Bible. Thanks for your questions. There are many articles on Bible. So let me try to address it. John NASB. Luke NASB. The Bible claims that the Holy Spirit directed each writer in the Bible, so that the outcome was the Word of God, accurate, authoritative, and without error in the original manuscripts:.

So he came to a town in Samaria called Sychar, near the plot of ground Jacob had given to his son Joseph. 6 Jacob's well was there, and Jesus, tired as he was.

What does the Bible say about? And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. Jacob's well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.

Jesus and the Samaritan Woman

The Samaritan woman at the well is a figure from the Gospel of John , in John — The woman appears in John 4 :4—42, However below is John — But he had to go through Samaria. So he came to a Samaritan city called Sychar , near the plot of ground that Jacob had given to his son Joseph.

When Jesus speaks with the Samaritan woman in John , is the passage about her husbands literal, or symbolic of the five different tribes that were settled in her town? The Samaritan woman, unlike other individuals who speak with Jesus in the Gospel of John, is never named. Some interpreters have taken this anonymity as an invitation to view her as an abstraction, a symbol of Samaria itself. If she is a symbol, the thinking goes, then surely her five husbands could represent the five locations in Samaria that settlers are supposed to have been brought according to 2Kings

The story of the woman at the well is one of the most well known in the Bible; many Christians can easily tell a summary of it. On its surface, the story chronicles ethnic prejudice and a woman shunned by her community.

Question: "What can we learn from the woman at the well? This was an extraordinary woman. She was a Samaritan , a race of people that the Jews utterly despised as having no claim on their God, and she was an outcast and looked down upon by her own people. However, this woman was ostracized and marked as immoral, an unmarried woman living openly with the sixth in a series of men. The story of the woman at the well teaches us that God loves us in spite of our bankrupt lives.



Comments: 3
  1. Shakakazahn

    Do not give to me minute?

  2. Bazil

    The interesting moment

  3. Grokasa

    What words... super, remarkable idea

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