The Meaning of John 4:13 Explained

John 4:13

KJV: Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again:

YLT: Jesus answered and said to her, 'Every one who is drinking of this water shall thirst again;

Darby: Jesus answered and said to her, Every one who drinks of this water shall thirst again;

ASV: Jesus answered and said unto her, Every one that drinketh of this water shall thirst again:

KJV Reverse Interlinear

Jesus  answered  and  said  unto her,  Whosoever  drinketh  of  this  water  shall thirst  again: 

What does John 4:13 Mean?

Context Summary

John 4:1-14 - Satisfying An Eternal Thirst
Our Lord had no wish to precipitate the conflict with the Pharisee party, until He had finished His ministry to the people. He was the last and greatest of the prophets, as well as the world's Redeemer. He therefore withdrew from the metropolis. Here is another must, John 4:4. There were three in the previous chapter and there are two in this. It was not necessary for Jesus to go through Samaria except for the purpose of mercy to one soul. Jacob's well is still visible, at the entrance of the green valley up which Sychar lay. Thus, that is, as a tired man would sit. It was noon. The time when women usually drew water was in the evening, but there were special reasons why this woman came by herself. The love of God overleaps narrow restrictions of sex, and sect, and nationality. Two conditions, John 4:10, precede our reception of God's best gifts: we must know, and we must ask.
The living water is not a stagnant pond or well, but leaps up from a hidden spring. The woman keeps referring to the well, Jesus to the spring in the well. That alone can satisfy. Not the word, but the spirit in the word. Not the rite, but the grace it symbolizes. John 4:13 might serve as the inscription on all places of worldly amusement. Ponder that word become, John 4:14. You first drink for your own need, then you help to meet the need of others. [source]

Chapter Summary: John 4

1  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

Greek Commentary for John 4:13

Every one that drinketh [πας ο πινων]
Present active articular participle with πας — pas parallel to the indefinite relative with the second aorist active subjunctive Note εκ — ek and the ablative both times, out of the water. Jesus pointed to the well (“this water”). [source]
Whosoever drinketh [πᾶς ὁ πίῃ]
Literally, every one that drinketh. So Rev. [source]

Reverse Greek Commentary Search for John 4:13

John 16:30 By this [ἐν τούτῳ]
Literally, in this. Compare 1 John 2:3, 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:9, 1 John 4:10, 1 John 4:13, 1 John 4:17; 1 John 5:2. [source]
1 John 2:3 Hereby [ἐν τούτῳ]
Lit., in this. Characteristic of John. See John 8:35; John 15:8; John 16:30; 1 John 2:5; 1 John 3:24; 1 John 4:13; 1 John 5:2; 1 John 3:16; 1 John 3:19; 1 John 4:2. The expression points to what follows, “if we keep His commandments,” yet with a covert reference to that idea as generally implied in the previous words concerning fellowship with God and walking in the light. [source]
1 John 2:3 Hereby [εν τουτωι]
See this phrase also in 1 John 2:5; 1 John 3:16, 1 John 3:19, 1 John 3:24; 1 John 4:2, 1 John 4:13; 1 John 5:2. That is explained by the εαν — ean clause, “if we keep his commandments” (εαν τηρωμεν — ean tērōmen condition of the third class, εαν — ean with present active subjunctive, “if we keep on keeping”), the clause itself in apposition with τουτωι — toutōi (locative case). [source]
1 John 4:2 Hereby know ye [εν τουτωι γινωσκετε]
Either present active indicative or imperative. The test of “the Spirit of God” (το πνευμα του τεου — to pneuma tou theou) here alone in this Epistle, save 1 John 4:13. With the clamour of voices then and now this is important. The test (εν τουτωι — en toutōi as in 1 John 3:19) follows. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

Revelation 2:7 To eat [παγειν]
Second aorist active infinitive of εστιω — esthiō the tree of life Note εκ — ek with the ablative with παγειν — phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.). [source]
Revelation 2:7 The spirit [το πνευμα]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι — tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω — nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι — didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν — phagein). Second aorist active infinitive of εστιω — esthiō the tree of life (εκ του χυλου της ζωης — ek tou xulou tēs zōēs). Note εκ — ek with the ablative with παγειν — phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον — xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου — en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
Revelation 2:7 I will give [δωσω]
Future active of διδωμι — didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν — phagein). Second aorist active infinitive of εστιω — esthiō the tree of life (εκ του χυλου της ζωης — ek tou xulou tēs zōēs). Note εκ — ek with the ablative with παγειν — phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον — xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου — en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]

What do the individual words in John 4:13 mean?

Answered Jesus and said to her Everyone - drinking of the water this will thirst again
Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῇ  to  her 
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Πᾶς  Everyone 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
πίνων  drinking 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: πίνω  
Sense: to drink.
ὕδατος  water 
Parse: Noun, Genitive Neuter Singular
Root: ὕδωρ  
Sense: water.
τούτου  this 
Parse: Demonstrative Pronoun, Genitive Neuter Singular
Root: οὗτος  
Sense: this.
διψήσει  will  thirst 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: διψάω  
Sense: to suffer thirst, suffer from thirst.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.

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