KJV: The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water?
YLT: The woman saith to him, 'Sir, thou hast not even a vessel to draw with, and the well is deep; whence, then, hast thou the living water?
Darby: The woman says to him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou the living water?
ASV: The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou that living water?
Λέγει | Says |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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αὐτῷ | to Him |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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γυνή› | woman |
Parse: Noun, Nominative Feminine Singular Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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Κύριε | Sir |
Parse: Noun, Vocative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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οὔτε | nothing |
Parse: Conjunction Root: οὔτε Sense: neither, and not. |
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ἄντλημα | to draw with |
Parse: Noun, Accusative Neuter Singular Root: ἄντλημα Sense: what is drawn. |
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ἔχεις | You have |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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φρέαρ | well |
Parse: Noun, Nominative Neuter Singular Root: φρέαρ Sense: a well. |
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βαθύ | deep |
Parse: Adjective, Nominative Neuter Singular Root: βαθύς Sense: deep. |
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πόθεν | from where |
Parse: Adverb Root: πόθεν Sense: of place: from where, from what condition. |
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ἔχεις | have You |
Parse: Verb, Present Indicative Active, 2nd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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ὕδωρ | water |
Parse: Noun, Accusative Neuter Singular Root: ὕδωρ Sense: water. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ζῶν | living |
Parse: Verb, Present Participle Active, Accusative Neuter Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
Greek Commentary for John 4:11
So it has to mean here in the mouth of the Samaritan woman, not Lord. Thou hast nothing to draw with and the well is deep This broken construction of ουτεκαι oute -Αντλημα kai (neither - and) occurs in N.T. elsewhere only in 3 John 1:10. αντλεω Antlēma (from πρεαρ antleō to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well “The water the living,” with the article referring to the language of Jesus in John 4:10. She is still thinking only of literal water. [source]
The noun means what is drawn, the act of drawing, and the thing to draw with. Here the bucket, of skin, with three cross sticks at the mouth to keep it open, and let down by a goat's-hair rope. Not to be confounded with the water-pot ( ὑδρία ) of John 4:28. The word is found only here in the New Testament. [source]
See on John 4:6. It may have been fed by living springs ( πηγαὶ ). [source]
Literally, the water the living. [source]
Reverse Greek Commentary Search for John 4:11
Strictly, spring. The word for cistern or well is φρέαρ , which John uses at John 4:11, John 4:12. Elsewhere in the New Testament always of a pit. See Luke 14:5; Revelation 9:1, Revelation 9:2. There is no mention of Jacob's Well in the Old Testament. The traditional well still remains. “At the mouth of the valley of Schechem two slight breaks are visible in the midst of the vast plain of corn - one a white Mussulman chapel; the other a few fragments of stone. The first of these covers the alleged tomb of Joseph, … the second marks the undisputed site of the well, now neglected and choked up by the ruins which have fallen into it; but still with every claim to be considered the original well” (Stanley, “Sinai and Palestine”). Dr. Thomson says: “I could see nothing like a well - nothing but a low, modern wall, much broken down, and never, apparently, more than ten feet high. The area enclosed by it is fifty-six paces from east to west, and sixty-five from north to south. The surface is covered by a confused mass of shapeless rubbish, overgrown with weeds and nettles … . The well is near the southeastern corner of the area, and, to reach the mouth of it, one must let himself down, with some risk, about ten feet into a low vault” (“Land and Book”). Dr. Thomson also remarks upon the great discrepancy in the measurements of the well by different tourists, owing to the accumulations of stones and debris from the ruins of the buildings which formerly covered it. “All confirm the saying of the Samaritan woman that 'the well is deep.'” Maundrell, in 1697, makes the depth one hundred and five feet, with fifteen feet of water. Mr. Calhoun, in 1838, found nearly the same depth of water. Dr. Wilson, in 1841, found the depth only seventy-five feet, which is confirmed by the later measurements of Captain Anderson in 1866, and of Lieutenant Conder in 1875. [source]
The verb means to owe. It occurs several times in John's Epistles (1 John 2:6; 1 John 3:16; 1 John 4:11; 3 John 1:8). In the Gospel only here and John 19:7. Compare Luke 17:10. In Matthew's version of the Lord's prayer occur the two kindred words ὀφείλνμα , debt, and ὀφειλέτης , debtor. Jesus here puts the obligation to ministry as a debt under which His disciples are laid by His ministry to them. The word ought is the past tense of owe. Δεῖ , ought or must (see John 3:7, John 3:14, John 3:30, etc.) expresses an obligation in the nature of things; ὀφείλειν , a special, personal obligation. [source]
The best texts add οὖν , therefore. So Rev. This connecting particle is found in John's Gospel as often as in the other three combined, and most commonly in narrative, marking the transition from one thing to another, and serving to connect the several parts of the narrative. See John 1:22; John 2:18; John 3:25; John 4:28, John 4:30, etc. Much more frequently thus than in the discourses, where it would be used to mark a sequence of thought. Still such instances occur, as John 4:21, John 4:25; John 3:29; John 8:5; John 4:11. [source]
Second aorist passive participle of στρεπω strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι theaomai (John 1:32). Both participles here express antecedent action to λεγει legei (saith). Following Present active participle of ακολουτεω akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε Kurie in John 6:68. In the end the disciples usually say Κυριε Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω methermēneuō late compound of μετα meta and ερμηνευω hermēneuō to explain (John 1:42), old word from ερμες Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
Not yet “Lord” for her. See John 4:11. This water This peculiar kind of water. She did not grasp the last phrase “unto life eternal,” and speaks half ironically of “this water.” That I thirst not Final clause with ινα hina alluding to the words of Jesus, water that will prevent thirst. Neither come Carrying on the negative purpose with present middle subjunctive, “nor keep on coming” as she has to do once or twice every day. She is evidently puzzled and yet attracted. [source]
“A spring of Jacob” (here and John 4:14), but πρεαρ phrear (well, pit, cistern) in John 4:11 and John 4:12. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis 26:19). Wearied Perfect active participle of κοπιαω kopiaō a state of weariness. The verb means to toil excessively (Luke 5:5). John emphasizes the human emotions of Jesus (John 1:14; John 11:3, John 11:33, John 11:35, John 11:38, John 11:41.; John 12:27; John 13:21; John 19:28). With his journey As a result Imperfect (descriptive) middle of κατεζομαι kathezomai “was sitting.” Thus Probably “thus wearied,” graphic picture. By the well Literally, “upon the curbstone of the well.” Sixth hour Roman time, about 6 p.m., the usual time for drawing water. [source]
An obligation, put as a debt. See Luke 17:10, and on debts, Matthew 6:12. The word expresses a special, personal obligation, and not as δεῖ mustan obligation in the nature of things. See John 20:9, and compare 1 John 3:16; 1 John 4:11; 3 John 1:8. [source]
Three times in this chapter (1 John 4:1, 1 John 4:7, 1 John 4:11) we have this tender address on love. [source]
Compare the plural, 1 John 3:2, 1 John 3:21; 1 John 4:1, 1 John 4:7, 1 John 4:11. [source]
See for this word 1 John 2:6; 1 John 3:16; 1 John 4:11. [source]
Perfect active participle of πιπτω piptō already down. In Luke 10:18 note πεσοντα pesonta (constative aorist active, like a flash of lightning) after ετεωρουν etheōroun and in Revelation 7:2 note αναβαινοντα anabainonta (present active and linear, coming up, picturing the process) after ειδον eidon the pit of the abyss Αβυσσος Abussos is an old adjective (alpha privative and βυτος buthos depth, without depth), but η αβυσσος hē abussos (supply χωρα chōra place), the bottomless place. It occurs in Romans 10:7 for the common receptacle of the dead for Hades (Sheol), but in Luke 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. Πρεαρ Phrear is an old word for well or cistern (Luke 14:5; John 4:11.) and it occurs in Revelation 9:1. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it. [source]