Movatterモバイル変換

Jesus and the Samaritan Woman
…4Now He had to pass through Samaria.5SoHe cametoa townof SamariacalledSychar,neartheplot of groundthatJacobhad giventohissonJoseph.6Since Jacob’s well was there, Jesus, weary from His journey, sat down by the well. It was about the sixth hour.…

Treasury of Scripture

Then comes he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

the parcel.

Genesis 33:19
And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.

Genesis 48:22
Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

Joshua 24:32
And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.

BitCityFieldGroundJacobJosephParcelPiecePlotSamariaSamar'iaBitCityFieldGroundJacobJosephParcelPiecePlotSamariaSamar'ia1.Jesus talks with a woman of Samaria, and reveals his identity to her.
27.His disciples marvel.
31.He declares to them his zeal for God's glory.
39.Many Samaritans believe on him.
43.He departs into Galilee, and heals the ruler's son that lay sick at Capernaum.

So He came to a town of Samaria called Sychar
Sychar is believed to be the modern-day village of Askar, located near the ancient city of Shechem. This area is significant in biblical history, as it was a central location in the land of Samaria, which was often at odds with Judea. The Samaritans were a mixed race, resulting from the Assyrian conquest and resettlement, and they had their own version of the Pentateuch and worship practices, which caused tension with the Jews. Jesus' decision to travel through Samaria and engage with its people was countercultural and demonstrated His mission to reach all people, breaking down ethnic and religious barriers.

near the plot of ground that Jacob had given to his son Joseph
This plot of ground is historically significant, as it is associated with Jacob, one of the patriarchs of Israel. According toGenesis 33:19 andJoshua 24:32, Jacob purchased this land and later bequeathed it to Joseph, whose bones were eventually buried there. This connection to Jacob and Joseph highlights the deep historical and spiritual roots of the location, emphasizing the continuity of God's promises to the patriarchs. The reference to Jacob and Joseph also foreshadows Jesus as the fulfillment of God's covenant, as He brings a new covenant that transcends the old.

1.Jesus
The central figure of the New Testament, the Son of God, who is traveling through Samaria.

2.Sychar
A town in Samaria, significant for its historical and religious context, as it is near Jacob's well.

3.Samaria
A region between Judea and Galilee, often avoided by Jews due to historical enmity and religious differences.

4.Jacob
A patriarch in the Hebrew Bible, who had given this plot of land to his son Joseph, establishing a deep historical connection.

5.Joseph
Jacob's son, whose inheritance of the land ties the account to the promises and history of the Israelites.Historical Significance
Understanding the historical and cultural context of Sychar and Samaria enriches our comprehension of Jesus' ministry and the barriers He broke.

Breaking Barriers
Jesus' journey through Samaria and His interaction with the Samaritan woman demonstrate His mission to reach all people, regardless of societal divisions.

Living Water
The setting of Jacob's well introduces the theme of living water, symbolizing the spiritual life and satisfaction found in Christ alone.

Heritage and Promise
The reference to Jacob and Joseph connects Jesus' ministry to the fulfillment of God's promises to the patriarchs, emphasizing continuity in God's redemptive plan.

Witness and Evangelism
Jesus' presence in Samaria foreshadows the spread of the Gospel beyond Jewish boundaries, encouraging believers to share the message of Christ with all nations.Top 10 Lessons from John 4

What is the significance of Jacob's Well?

What are all the names in the Bible?

What evidence supports that a Jewish rabbi would openly converse with a Samaritan woman, considering the strong cultural barriers in John 4:9?

Where is the archaeological or historical corroboration for Jacob purchasing land and setting up an altar at Shechem in Genesis 33:18–20?(5) The "Samaria" of this chapter is the province into which the older kingdom had degenerated, and which took its name from the capital city. This was the Shom?ron built by Omri, on a hill purchased from Shemer (1Kings 16:23-24). The city was given by Augustus to Herod the Great, who rebuilt it, and called it after the Emperor, Sebaste, a name which survives in the modern villageSebustieh.

Sychar involves questions of greater uncertainty. The reading may be regarded as beyond doubt, the attempts to substitute "Sychem," or "Sichem" being obviously made to avoid the topographical difficulty. The older geographers, followed by many modern commentators, suppose the word to be an intentional variation of the word Sychem, by which the Jews expressed their contempt for the city of the Samaritans, the sound being very nearly that of the Hebrew words for "lie" and "drunken." Others suppose the change of termination is a natural dialectic variation. (Comp.Ben, the Hebrew for son, as inBenjamin,Genesis 35:18, which in the later language becameBar, as in SimonBar-Jona,Matthew 16:17.) These explanations assume that Sychar is the same place as Shechem; but it is very improbable that St. John would have spoken of a city so well known as Shechem with the prefix "which is called," or would have thought it necessary to define it as "near to the parcel of ground. . . ." The only other places with the same prefix are Ephraim (John 11:54), the Pavement (John 19:13), and Golgotha (John 19:17), but in the latter instances, as in the mention of Thomas called Didymus (John 11:16;John 20:24), the words do not imply a soubriquet (comp. Farrar,Life of Christ, i. 206, note, and Grove in Smith'sDictionary of Bible, "Sychar"), but are a citation of the names in Hebrew and Greek, for the benefit of Greek readers. To assert that Sychar is meant to convey a double meaning is to imply that this would be understood by readers for whom it is necessary to translate Gabbatha and Golgotha, Thomas and Cephas (John 1:42), for whom Messias has been rendered in Greek inJohn 1:41, and is to be again in this very discourse (John 4:25). Shechem, moreover, was then known by the Greek name Neapolis, which has become the presentNapl-s (see Ewaldin loc., and comp. Jos.Wars, iv.), and this name would have been as natural in this Gospel as,e.g., Tiberias, which is found in it only (John 6:1;John 6:23;John 21:1). Nor can it be said that Shechem was near to Jacob's well, for admitting that the old city extended considerably "farther eastward than at present," it must still have been more than a mile distant. . . .

Verse 5. -He cometh therefore to a city of Samaria, called Sychar (Συχάρ, with all the principal uncials; notΣιχάρ, as read by the Elzevir edition of Stephens, with one cursive, 69); not "the city" Shechem - theΣυχέμ ofActs 7:16, orΣίκιμα of Josephus (Genesis 33:18;Joshua 20:7;Judges 9:7) - not Sebaste (Samaria), but "a city," one of the cities requiring special designation beyond its mere name, which would hardly have been necessary, if so renowned a spot as the metropolis of the ancient kingdom, or the ancient patriarchal city of Shechem or Sychem, had been thought cf. The similarity of the names Sychar and Sichem led many to suppose that John confounded either the names or the places. Those who were anxious to undervalue the accuracy of the author have attributed it to mistake. Schenkel still sees the error of a Gentile Christian. Others have supposed that the word meaning "town of drunkards" (Isaiah 28:1,שֵׁכָר), or "town of liars"Habakkuk 2:18,שֶׁקֶר), was intentionally applied by John toShechem, or that some provincial pronunciation of the name of the old city had thus been commemorated. Hengstenberg suggested that Sychar was a suburb of Siehem or Shechem, and Robinson placed the latter much nearer to Jacob's welt than the presentNablous. Tholuck gave a philosophical solution - thatm andr in the two words, beingliquids, were interchanged; and Meyer at one time held that John simply applied the vulgar name. Jerome ('Quaest. Web. inGenesis 48.') said it was a corruption of the name Sichem. But Eusebius discriminated Shechem from Sychar in his 'Onomasticon,'sub voce; and a place calledSochar orSichra is mentioned, and also its "well," in the Talmud. Delitzsch ('Zeitsehrift flit Luth. Theol.,' 1856) has quoted seven passages which refer to the place as the birthplace of rabbis, and as having been alternately occupied by Jews and Samaritans. Moreover, in late years, Palestine explorers have found, withinhalf a mile of Jacob's well, a village,El 'Askar, preserving to the present day the old name. Nor has the name been in late years drawn from this narrative and given to this insignificant village, for a Samaritan chronicle, dating from the twelfth century, preserves the name asIskar. A priori it is far more probable that a woman of Sychar, than one of Shechem, should have come to draw water, in consequence of the nearer proximity of the former "city" than of the latter to Jacob's well. It is further characterizedas near to the parcel of groundwhich Jacob gave to his son Joseph. InGenesis 33:19;Genesis 34:25;Genesis 48:22 (LXX.);Joshua 24:32, we see that Jacob's treaty with the sons of Humor, and the summary violence of his sons in punishment of Dinah's dishonour, were treated by him as giving him special possession in Shechem (the LXX., inGenesis 48:22, have translated the word for "portion,"שְׁכֶם asΣίκιμα, erroneously supposing that the word was a proper name, instead of an allusive play on the word "Shechem"), and he solemnly bequeathed it to Joseph. InJoshua 24:32 we find the bones of Joseph were deposited there. (Knobel translatesGenesis 48:22 as the portion which he, Jacob, (by his sons)would win (not had won) with sword and bow.) Geiger, 'Urschrift.,' p. 80 (referred to by Edersheim, i.e., 1:404), shows that St. John's interpretation of Genesis is perfectly in harmony with rabbinic tradition.

Parallel Commentaries ...


So
οὖν(oun)
Conjunction
Strong's 3767:Therefore, then. Apparently a primary word; certainly, or accordingly.

He came
ἔρχεται(erchetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2064:To come, go.

to
εἰς(eis)
Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

a town
πόλιν(polin)
Noun - Accusative Feminine Singular
Strong's 4172:A city, the inhabitants of a city. Probably from the same as polemos, or perhaps from polus; a town.

of Samaria
Σαμαρείας(Samareias)
Noun - Genitive Feminine Singular
Strong's 4540:Of Hebrew origin; Samaria, a city and region of Palestine.

called
λεγομένην(legomenēn)
Verb - Present Participle Middle or Passive - Accusative Feminine Singular
Strong's 3004:(a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

Sychar,
Συχὰρ(Sychar)
Noun - Accusative Feminine Singular
Strong's 4965:Sychar, a city of Samaria. Of Hebrew origin; Sychar, a place in Palestine.

near
πλησίον(plēsion)
Preposition
Strong's 4139:Near, nearby, a neighbor. Neuter of a derivative of pelas; close by; as noun, a neighbor, i.e. Fellow.

the
τοῦ(tou)
Article - Genitive Neuter Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

plot of ground
χωρίου(chōriou)
Noun - Genitive Neuter Singular
Strong's 5564:A place, piece of land, field, property, estate. Diminutive of chora; a spot or plot of ground.

Jacob
Ἰακὼβ(Iakōb)
Noun - Nominative Masculine Singular
Strong's 2384:Of Hebrew origin; Jacob, the progenitor of the Israelites.

had given
ἔδωκεν(edōken)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1325:To offer, give; I put, place. A prolonged form of a primary verb; to give.

to
τῷ(tō)
Article - Dative Masculine Singular
Strong's 3588:The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

his
αὐτοῦ(autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846:He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

son
υἱῷ(huiō)
Noun - Dative Masculine Singular
Strong's 5207:A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

Joseph.
Ἰωσὴφ(Iōsēph)
Noun - Dative Masculine Singular
Strong's 2501:Joseph, a proper name. Of Hebrew origin; Joseph, the name of seven Israelites.


John 4:5 NIV
John 4:5 NLT
John 4:5 ESV
John 4:5 NASB
John 4:5 KJV

John 4:5 BibleApps.com
John 4:5 Biblia Paralela
John 4:5 Chinese Bible
John 4:5 French Bible
John 4:5 Catholic Bible

NT Gospels: John 4:5 So he came to a city (Jhn Jo Jn)