John 4:11

4:11 “Sir,” ¹  the woman ²  said to him, “you have no bucket and the well ³  is deep; where then do you get this ⁴  living water? ⁵ 

John 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ⁶  water.” ⁷ 

John 4:17

4:17 The woman replied, ⁸  “I have no husband.” Jesus said to her, “Right you are when you said, ⁹  ‘I have no husband,’ ¹⁰ 

John 4:21

4:21 Jesus said to her, “Believe me, woman, ¹¹  a time ¹²  is coming when you will worship ¹³  the Father neither on this mountain nor in Jerusalem.

John 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹⁴  “whenever he ¹⁵  comes, he will tell ¹⁶  us everything.” ¹⁷ 

John 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ¹⁸  “He told me everything I ever did.”

John 8:3

8:3 The experts in the law ¹⁹  and the Pharisees ²⁰  brought a woman who had been caught committing adultery. They made her stand in front of them

John 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ²¹  look, here is your son!”

John 20:13

20:13 They said ²²  to her, “Woman, ²³  why are you weeping?” Mary replied, ²⁴  “They have taken my Lord away, and I do not know where they have put him!”

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¹ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

² tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

³ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

⁴ tn The anaphoric article has been translated “this.”

⁵ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

⁶ tn Grk “or come here to draw.”

⁷ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

⁸ tn Grk “answered and said to him.”

⁹ tn Grk “Well have you said.”

¹⁰ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

¹¹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

¹² tn Grk “an hour.”

¹³ tn The verb is plural.

¹⁴ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

¹⁵ tn Grk “that one.”

¹⁶ tn Or “he will announce to us.”

¹⁷ tn Grk “all things.”

¹⁸ tn Grk “when she testified.”

¹⁹ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

²⁰ sn See the note on Pharisees in 1:24.

²¹ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

²² tn The conjunction καί (kai, “and”) has not been translated here.

²³ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

²⁴ tn Grk “She said to them.”