When faced with the hard truth that we have held a false belief sacred, are we willing to turn our backs on that long held belief in order to follow the True King Messiah Yeshua? 27 At this point His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) came, and they were amazed, perplexed (thaumazo[G], yitmehu[H]) that He had been speaking with a woman (gune[G], ishah [wife]), yet no one said, “What do You seek, crave, [what are your intentions] (zeteo[G], tish’al[H])?” or, “Why do You speak with her?”
The disciples were perplexed by the fact that Yeshua was with a woman alone at the well. The Judaism of the first century CE (and indeed numerous Jewish sects to this day) frowned upon this type of male female interaction. This finds its origin in passages from the Torah appropriate courting protocol, marital conduct etc. However, rabbinical law added parameters outside of the Torah requirements in an attempt to guard further against impropriety. The rabbis of the Talmudic period wrote: "do not multiply discourse with a woman, with his wife they say, much less with his neighbour's wife: hence the wise men say, at whatsoever time a man multiplies discourse with a woman, he is the cause of evil to himself, and ceases from the words of the law, and at last shall go down into hell.” -Pirke Abot, c. 1. sect. 5. Abot R, Nathan, c. 7. fol. 3. 3. & Derech Eretz, fol. 17. 3. "let not a man talk with a woman in the streets, even with his wife; and there is no need to say with another man's wife.'' -Bemidbar Rabba, sect 10. fol. 200. 2. A religious leader, scholar, rabbi is not "to talk with a woman in the street" -T. Bab. Beracot, fol. 43. 2. And from a later period these words: "let him (religious leader, scholar, rabbi) not talk with a woman in the street, though she is his wife, or his sister, or his daughter.'' - Maimon. Hilch. Dayot, c. 5. sect. 7. The common theme is that of appropriate behaviour with regard to the opposite sex. In most cases the rule was intended to protect both individuals from being placed in a compromising or tempting position regarding sexuality. However, some of these laws were nothing more than an attempt at human Patriarchal domination rather than Biblical order. To some degree these became a practices of pretence and in that case were hypocritical and or unnecessarily over cautious, resulting in foolish conjecture and mindless gossip on the part of the religious community. Therefore, Yeshua is resisting social norms in an effort to make the truth of God’s redemptive purposes paramount. In addition to these Jewish cultural laws the disciples would have been surprised by the fact that Yeshua was talking with a woman of the despised Samaritan sect. The disciples were witnessing a new kind of ministry from a new kind of Rabbi, a ministry of reconciliation and qualified inclusion rather than the traditional ministry of exclusion and self-preservation practised by the majority of the religious leaders and rabbis of the first century CE, including the spiritual leaders of the Samaritan sect. 28 So the woman (gune[G], ishah[H] [wife]) left her water vessel (hudria[G], kadah[H]), and went into the city, township (polis[G], iyrah[H]) and said to the men (anthropos[G], ha-anashiym[H]) “So the woman left her water vessel” This detail is important because it is unusual. The water vessel was vital to existence in this climate and to leave it with a relative stranger would have been foolish unless one trusted that person. Therefore, the woman left the water vessel so that Yeshua could satiate His physical thirst according to His initial request. This is an act of kindness on the part of the woman and is evidence of a shift in her spirit toward repentance. It is also possible that she was so overawed by Yeshua’s testimony that she left in a hurry and forgot to take the water vessel. This seems less likely though, given that the text does not indicate a hurried exit. “went into the township and said to the men (anthropos[G], ha-anashiym[H])” The town is Sychar (modern Nablus), near Biblical Shechem, approximately 20 minutes’ walk from Jacob’s well. The key to understanding this verse in light of the woman’s social standing (a promiscuous adulterous), is the fact that both the Greek and Hebrew texts say “to the men”. While these plural forms can refer to men and women together, the context of this passage denotes the men or elders of the gate of the town. This view is further supported by the fact that when the writer of this Gospel speaks of men and women from Sychar together he uses the corporate ethno-religious plural noun Shomroniym (Samaritans). Therefore, the woman did not go to speak to all the villagers but specifically to the men (probably the leading men) of the gate. This is because it was the men who had allowed her to continue her lifestyle in the village. She could not go to the women because she had burned her bridges with them socially by living a promiscuous lifestyle. Those who argue that the woman couldn’t have been a social outcast because she told the whole village about Yeshua and they listened to her, are left with the contradictory nature of the text which shows clearly that she did not initially speak to the entire village but to the men alone, and those likely being the leading men of the city gate. Nothing was passed to the entire village in first century Israel unless it was first presented to the elders (leading men) at the city gate. This is exactly what is happening here. It is from these leading men that the wider community will eventually hear of the woman’s news and by extension will come to engage directly with Yeshua Himself. 29 “Come, see, perceive (eido[G], ureu[H]) a man (anthropos[G]) who told me (epo[G], higiyd[H]) all (hosos[G], kol[H]) the things that I have done, made (poieo[G], asiytiy[H] [made from that which already exists]); this is not the Messiah [Christ] (ho-Christos[G] [Anointed One], Ha-Mashiach[H]Taheb[A]), is it?” 30 They went out of the city (ho-polis[G]), and were coming to Him. The deciding factor that perked the interest of the leading men of Sychar seems to be the news that the stranger (Yeshua) had accurately described the woman’s lifestyle without having been familiar with the woman or her village, and that the woman had suggested the possibility that He was the promised Messiah, the Taheb (Restorer, Returner [Aramaic]). Therefore, they went out of the town and headed to Jacob’s well to meet this mysterious stranger Who might be the Taheb (Messiah) they had been waiting for (along with all Israel). The meaning of the Samaritan word for Messiah “Taheb” The Aramaic root word Taheb means to restore or return. In accordance with Samaritan theology and culture there are essentially two primary meanings to this word. First, the ‘Taheb’ is the return of the tribes back to Israel, and to religious devotion to God and what the Samaritans considered the true word of the Torah (That is, their version of the Torah Scroll). Second, ‘Taheb’ (as a noun) is a coming Restorer, a prophet like Moses (Deuteronomy 18:15, 18). This Restorer will carry the rod of Moses working signs as proof of his mission. He will not be a priest but a prophet. His name is not known but he will be of the tribe of Joseph, that is Ephraim (according to Samaritan theological thought). He will reunite Ephraim (a name the Samaritans make synonymous with Israel for the obvious reason that Ephraim and Manasseh were part of the remnant of the 10 tribes who mixed with the Assyrian/Babylonian immigrants in south Israel [722 BCE; 2 Kings 17:24-41], thus creating the ethnic Samaritan people, who became the ethno-religious Samaritan people) and Judah and return all Israel to what the Samaritans believe is the initial and ongoing place of worship on Mount Gerizim. He will restore all that was lost through the years from the Torah (again, a Samaritan belief). He will discover and erect the Tabernacle with its vessels that were buried in a cave beneath the mountain of Gerizim (buried 261 years after Moses’ death according to Samaritan teaching) along with the Omer of Mahn (portion of mana kept in the Holy Ark as a memorial). He will place the Ark of the Testimony in its proper place (The Samaritan place of worship). The Priests will again serve in the Tabernacle where the offerings will continue to be made. The High Priest will make atonement for himself and the congregation (on Mt Gerizim). The Taheb’s reign is compared to that of Joseph in Egypt and will be a time without suffering or toil (according to Samaritan teaching). This servant of our Creator will bring final and irrevocable salvation to the whole of ethnic religious Israel for all time. The following excerpt explains further the Samaritan perspective: “The people will repent and renew their part of the covenant to its proper status. The promise given to the ancient Hebrews will finally be kept forever. In accomplishing his designed task he will die and be buried among the ‘Pure-Ones’ at the foot of Mount Gerizim. It must also be noted that the word ‘taheb’ when not used as a proper name means, ‘repentant.’ This word “Taheb” in the proper name signifies the glory of “The return to God.” May we be prepared in the days to come! -From the Samaritan book, Marqah, Memar 4.7, 12: A Restorer [Taheb] will come in peace; he will rule the places of the perfect and reveal the Truth. Heed and hear! Stand in Truth! Clear your arguments! "For YHWH will judge his people" (Deut 32:36a): The "people" of YHWH is Jacob, the branches and the chief root, and the branches from fathers to sons; from Noah, the root, even to the Restorer, the branch... The word of Truth will penetrate and illumine the world, in which he will come to dwell. How great is the hour when one comes to hear the voice of God walking throughout the world; and all creatures shall be in order and bow their heads; their hearts will shiver and their eyes droop and their limbs shake from fear on the day of Judgment. And the mouth of Deity will speak: "Now see that I, I am he [ani ani hu]!" (Deut 32:39a) Those who rest and know this will then be saved. "See, I have taught you rules and judgments" (Deut 4:5). "Only be on your guard" (Deut 4:9)! I, I (am) he who stands above creation and above Mount Sinai! I, I (am) he who is and there is none beside me! I, I (am) he who is without time and without place! I, I (am) he who is the life of the world [chayyei 'olam]! I, I (am) he who suspended and split by my power! I, I (am) he who planted the Garden and uprooted Sodom! I, I (am) he who uprooted and stripped away! I, I (am) he to whom all belongs and to whom (all) return! I, I (am) he who puts all the living to death and makes all the dead live! I, I (am) he who encircles my foes with vengeance! And now it is good for us to rely on the Truth and to tremble because of his might! Perhaps we will find the way of prosperity!” -By Shomron http://members.tripod.com/~osher_2/html_articles/taheb1.htm Understanding the long held Samaritan view helps us understand why Yeshua said “You people worship what you do not know”. In fact, they were also awaiting a part (false) Messiah. The Samaritan Taheb, like the twin Messiah’s of post first century rabbinic Judaism (Mashiach Ben Yosef & Mashiach Ben David), was only a part Messiah and not the true whole person described in the Torah, Prophets and Writings of God’s word. Therefore, Yeshua, a Jew and not an Ephraimite of Joseph’s line as the Samaritans believed the Taheb would be, is seeking to shatter the delusion held by the Samaritans and offer them redemption through the true Messiah of all Israel (Yeshua Himself). 31 Meanwhile the disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were urging, pleading with (erotao[G], bikshu[H]) Him, saying, “Rabbi (Rhabi[G], Rabbi[H], Adoniy[H] [My great one]) eat (phago[G], ochel[H]).” 32 But He said to them, “I have (kingdom) food (brosin[G], yesh-liy ochel[H], makultha[A]) to eat (phagein[G], le’echol[H]) that you do not know about, have understanding of (oidate[G], yedatem[H]).” The harvest imagery that follows is directly related to Yeshua’s teaching and proclaiming of the Kingdom of Elohim (God) ref. Matt. 9:35-38; 21:28-32 etc. We note that although there are a number of different Aramaic words meaning “food”, the Aramaic text of verse 32 employs the word makultha (food). It seems the Aramaic text is implying a connection to malkutha (Kingdom) by way of wordplay. We notice that Yeshua says “I have (kingdom) food to eat that you do not know about…” Thus, like the Samaritans, the Jewish disciples are also observing Yeshua’s ministry without “knowing” or understanding what He is truly about. If the Samaritan woman had been speaking Aramaic, which is likely, and Yeshua continued to converse with His disciples using Aramaic, which is one of the possible languages He would have used, Hebrew being the primary language when speaking with other Jews, then His disciples could have perceived the wordplay between makultha (food) and malkutha (kingdom), however, based on their response it seems they were to focused on the things of this world at that time, and were therefore oblivious to Yeshua’s remez (hint). 33 Therefore, the disciples were saying to one another, “Did a man (iysh[H]) bring Him something to eat (le’echol[H])?” Notice, “Did a man bring Him something to eat?” This is an indication of the fact that they presumed Yeshua neither touched nor received sustenance from the woman they had seen Him with. This is consistent with the Jewish and Samaritan religious culture of the time regarding contact with the opposite sex. 34 The (ho[G]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to them, “My kosher food (broma[G], ma’acholiy[H]) is to do, make, construct, act out, cause (poieso[G]), la’asot[H]) the will, desire (thelema[G], et-retzon[H]) of the One (tou[G]) Who sent Me (sholchiy[H] [the Sender of Me]) and to accomplish, make perfect, complete, consummate (teleioso[G], ulhashliym[H]) His (autou[G]) work, action, task (ho-ergon[G], et-pa’alo[H] [the tasks of Him]). The Greek broma from bibrosko denotes the ceremonially permitted food of Jewish law (according to Torah dietary law). Yeshua’s description of the spiritual food of the Father’s work and will is specific and related to the holy, clean, set apart, distinct food of the Jewish diet. This is important because it shows a clear distinction between the Holy and the mundane, between the Jewish people’s call to be a light to the nations and the idolatry of the unclean nations. We note that the food Yeshua speaks of is both supplied and engaged in by the Spirit of God at work through Yeshua’s own actions in order to “consummate” God’s relationship with a future redeemed humanity. This marriage bed inference is a remez (hint) linking the Jewish wedding chamber to the cosmic wedding between God and ethnic Israel and between God and all humanity through Yeshua the King Messiah, Who is the Groom of the collected body of believers. In the same way that the work God requires of the disciples is simply to “Believe in the One Whom He has sent” (John 6:28-29), the food of the Messiah is simply to enact the will of God. Thus, the testimony of His food at work feeds and strengthens those who follow Him. Quite literally, the reconciliatory conversation that Yeshua had with the Samaritan woman was food to Him. I understand this in my daily life when I am sharing the truth of Yeshua with per-Messianic Jewish brothers and sisters and sense the Spirit filling my spiritual belly with sustenance and energy. In these times I feel most alive, truly living in the transcendent world of God’s present and coming Kingdom. The spiritual food I receive overflows and provides spiritual calories to those who receive it. 35 Do you not say, ‘There are yet four months, and then comes the harvest, reaping, crop (therismos[G], ha-katziyr[H])’? Behold, look upon, experience, discern, beware (idou[G], Hineih[H]), I say to you, lift up your eyes (eiyneiychem[H]) and look, contemplate, see (theasasthe[G], ureu[H]) on the fields, region, country (choras[G], et hasadot[H]), because they are white, radiant, brilliant (leukai[G], levaniym[H]) for harvest, reaping (therismon[G]) now, already (ede[G]) [alt. Gr. “now after all this waiting”]. Heb. Alt. [heim uv’sheiliym lakatziyr: “they are ripe for harvesting”] “Behold” The Hebrew text rightly translates Hineih, the common revelatory word of the Tanakh (OT) meaning, be prepared, alert, pay attention, accept, contemplate, consider, this is important, stop, listen, pay attention! “There are yet four months until harvest” is a very specific phrase and is not intended to be read as a colloquial saying but as a measure of the time from the stating of it until the harvest comes. Therefore, given that the barley begins to ripen for harvest in the month of Nisan [March/April] (also the month when Pesach [Passover] occurs), and given that the grain harvest culminates at Shavuot (Pentecost) in the month of Sivan (June); in order to determine when these events were taking place we can use the Biblical Hebrew calendar and count back four months from the first harvest festival (Shavuot/Pentecost) to the Jewish month of 1 Adar (January) [there were 2 months of Adar in 29 CE because it was a lunar leap year in the Jewish calendar]. It is worth noting that this is a relatively cold time of year, though temperatures can fluctuate to reach the mid-teens Celsius. At the time of Yeshua saying these things the barley harvest was still at least four months away. This was confusing to the disciples, who, like Nakdimon and the Samaritan women, tended to take Yeshua’s words literally. However, in this case the absence of any possible harvest at the time would have been an effective clue pointing the disciples toward the spiritual lesson in Yeshua’s drash (comparative teaching). The counting of the omer begins on Yom ha-Bikuriym the day of first fruit following the Shabbat (High Shabbat or Weekly Shabbat, or both) of Passover when the barley crop begins to ripen. The omer counts toward Shavuot (seven sevens plus one [Pentecost]) the first of Israel’s harvest festivals at the beginning of the wheat harvest. This holds a spiritual lesson of its own in regard to the early or first harvest of souls and the latter or second harvest of souls at the end of the age (Sukkot/Shelters), symbolized by the fruit harvest. Therefore, the seemingly small detail of the “four months until harvest” sets up the chronology of chapters 5 and 6 of Yochanan’s Gospel, which deal specifically with events that happened during Purim and Pesach (Passover) in the second year of Yeshua’s public ministry (between 29 and 33 CE approx.). “because they are white, radiant, brilliant for harvest” This may refer specifically to the first harvest of the barley crop due to the fact that barely when ripe has a gleaming almost white reflective sheen in both sunlight and at night when illuminated by torch light. 36 (Ho[G]) The one reaping (therizon[G], ha-kotzeir[H]) is receiving, taking hold of (lambanei[G], mekabeil[H]) a reward, wages (misthon[G]) and is gathering, assembling, collecting, receiving (sunago[G]) fruit (karpos[G], pe’riy[H]) for, reaching, entering, into, toward life, living (zoen[G], lechayeiy[H]) into the unbroken age, eternity, the world eternal (aionion[G], olam[H]); In order that (kedeiy[H]) the one (ho[G]) who is sowing (speiron[G]) and the one (ho[G]) who is reaping (therizon[G]) may rejoice (chairo[G]), sheyismechu[H]) together, at the same place and time (homou[G], yachdayv[H]). “The one reaping is receiving, taking hold of a reward, wages and is gathering, assembling, collecting, receiving fruit for, reaching, entering, into, toward life, living into the unbroken age, eternity, the world eternal;” The language is in a present and continuing tense. The one reaping now is already receiving the wages that he will continue to receive unto everlasting living, into the Olam Haba (world to come). “gathering fruit for eternal living” is an allusion to the second of Israel’s harvest festivals Sukkot (Shelters), which occurs in autumn during the Hebrew month of Tishrei (September/October) after the barley and wheat harvest and at the end of the fruit harvest, in particular the harvest of grapes. This is prophetic of Yeshua’s gathering of His own people Israel (ethnic, religious, chosen, empirical) at the end of the age following the fullness of the Gentiles (Romans 11:24-27), and of that time when He will drink again of the fruit of the vine (grapes) with all who belong in Him. “In order that the one who is sowing and the one who is reaping may rejoice together, at the same place and time.” Yeshua is applying this to Himself and to all who will be born of His continuing ministry of redemption. These are the reapers who will rejoice with the sowers of the past. The sowers of the past are the prophets of Israel (ethnic, religious, empirical, chosen), of whom Yeshua is the greatest and the culmination of their word, which is His word seeded before creation. Therefore, He speaks of a harvest celebration when all of the faithful of Israel past, will join with the followers of Yeshua both Jew and Gentile at the end of the age, both groups rejoicing (transcendent joy) in the harvest of souls unto eternal living. 37 For in this (bazeh[H]) the saying, word (logos[G]), mitametet haimrah[H] [memra[A]] alt Heb. davar[H] ) exists, I am, is (eimi[G]) true (alethinos[G]), ‘One is sowing (speiron[G]), zeh zoreia[H]) and another is reaping (therizon[G], zeh kotzeir[H]).’ The truth of this saying is in “Ha-Davar” The Word (Yeshua). Notice the phrasing “For in this the Word (essence, mater) exists, I am, it is true, ‘One is sowing, and another is reaping.” Notice again the present and continuing tense. The sowing and reaping continues until the end of the age and the age to come it continues in its rejoicing over the harvest. Therefore, the Kingdom of God is the now and coming Kingdom made manifest in time and space through Yeshua the representation of God with us in the flesh, fully man, fully God. 38 I sent (apesteila[G], shalachtiy[H]) you to reap (therizein[G], liketzor[H]) that for which you have not toiled, laboured over (kekopiakate[G], amal’tem[H]); others (alloi[G]), acheiriym[H]) have toiled, laboured together (kekopiakasin[G], amlu[H]) and you have entered into (eiserchomai[G], higa’tem[H]) the fruit (el periy[H]) of their labour, trouble, fatigue, weariness (kopos autos[G], amalam[H]).” “I sent you (disciples) to continue reaping…” This refers specifically to the ministry of the disciples among the Jews (Israel, ethnic, religious, empirical, chosen, locational, first century). “5 These twelve Yeshua sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel. 7 And as you go, proclaim, saying, ‘The kingdom of the heavens is at hand.’” -Matthew 10:5-7 “for which you have not toiled, laboured over; others have toiled, laboured together and you have entered into the fruit of their labour, trouble, fatigue, weariness.” The disciples had not seeded or toiled over the spiritual crop planted by God through Israel’s prophets and faithful devout ones from the time of righteous Abel up to the first century CE and the ministry of the King Messiah (Which in reality was begun before the creation of the world). Therefore, the disciples, through Yeshua, have entered into the harvest of the fruit of those who had gone before. We should also not overlook the fact that the disciples had entered into the fruit of the suffering, toil, fatigue and weariness of the souls of those who have give up their own lives for the sake of the Life Giver and everlasting reward. 39 From that city, town (polis[G]) many (rabiym[H]) of the Samaritans (Shomroniym[H] [guardians]) believed, had faith, trusted (pisteuo[G], he’emiynu[H]) in Him because of the word (logos[G], ha-davar[H]) of the woman (gune[G], ishah[H]) who testified (martureo[G]), “He told me all the things (pas[G], kol mah[H]) that I have done, constructed, enacted, made from what exists (poieo[G], sheasiytiy[H]).” Having temporarily left the story of the woman and the Samaritan men from Sychar going to meet Yeshua (in order to give an interlude concerning the conversation Yeshua had with His disciples), the author now returns to the meta-narrative and the account of the Samaritan villagers. As a result of Samaritan woman’s testimony to the leading men of Sychar word spread and many Samaritans, both men and women, trusted in Him, the woman’s testimony concerning Him being the catalyst for the dispersing and redeeming effect of Yeshua’s message. 40 So when the Samaritans (Shomroniym[H] [guardians]) came to Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), they were asking Him to stay with them; and He stayed there two days. 41 Many more believed (pisteuo[G], he’emiynu[H]) in the telling (bigelal) His word (logos autos[G], devaru[H]); Now, rather than say “Anashiym[H], Anthropos[G]” (men), the text says Shomroniym (Samaritans), meaning men and women together. Therefore, following the meeting between Yeshua and the leading men, a group of Samaritan men, women and children from the village, having heard the Good News, came out to ask the King Messiah, the true Taheb (Mashiach) of God, King of the Jews (Yehudiym), to stay with them in Sychar. Part of the redemptive process for the Samaritans was their admitting that they had a wrong understanding of the Taheb (Messiah) and needed to come into line with the greater nature of the King Messiah and His descent from the line of King David, a Son of Yehudah (Judah) and not of Ephraim (10 tribes). The same repentance is needed today in the case of the modern Samaritans. Likewise today, those Arab, Egyptian, Persian (Palestinian) Christians who understand Issa (Arabic form of Yeshua [Jesus]) as being a Palestinian, Pan Arabic, or Universal Messiah, rather than the Jewish Messiah prophesied by Scripture, need to repent of their sin and accept Him as the Messiah of Israel, a Jew, and Saviour to the world, lest they too perish along with all who have accepted a false idea of Messiah (sadly this includes many western Christians). Yeshua had compassion on these lost sons and daughters of Israel and stayed with them. In some ways this was a concession, in other ways it was part of His wider mandate “I was sent only for the lost sheep of the house of Israel (ethnic, religious, empirical, chosen, locational)” [Matt. 15:24]. 42 and they were saying to the woman (ho-gune[G], ha-ishah[H]), “It is no longer because of the telling (bigelal[H]) of your words (lalia[G], devareich[H]) that we believe (pisteuo[G], ma’amiyniym[H]), for we have heard, received, listened for ourselves (akouo[G], shama’nu[H]) and know, behold, consider (eido[G], veyodeiym[H]) that this One (shezehu[H]) is indeed, in truth (alethos[G], be’emet[H]) Messiah of the world (ho-soter ho kosmos[G], Mashiach haolam[H]) [Aramaic alt. mashiyacha machyaneh d’alma ‘Messiah the life-giver of the world’].” 43 After the two days He went forth (yatza[H]) from there into Galilee (ha-galiyl[H], ha-kinneret[H]). “It is no longer because of your testimony that we believe, for we have heard for ourselves and know that this One is, in truth, Messiah of the world.” We note that the initial belief of the Samaritan community of Sychar was a belief in the possibility that the man Whom the woman had spoken of was the promised Taheb (Messiah). Now they had come to a place of trust in the man Himself according to what they had heard directly from Him. This infers that Yeshua ministered to them corporately and that as a result of a personal encounter with Him each one came to faith in Him. This is consistent with the meta-narrative of Scripture and the wealth of teaching in the Brit Ha-Chadashah (NT). The Samaritans clearly understood the Taheb to be the Messiah not only of the Samaritans but also of all Israel collectively and those among the nations who would receive Him. Some have suggested that first century Jews only saw Messiah as Redeemer of Israel (The Jews, ethnic, religious, empirical chosen) alone. This is simply not true. The Scriptures of Israel (Jews) were understood to teach the redemption of Israel and the nations through the Servant King Messiah. First century Jews certainly placed an emphasis on Messiah delivering them from Roman oppression but this did not negate their belief that as a result of the Messianic Kingdom all the world would benefit. While the Jewish understanding differed from the Samaritan understanding, it was nonetheless a correct understanding according to the Messiah’s own words “We worship Who we know, for Salvation (Himself) comes from the Jews (plural).” [John 4:22] In Jewish tradition the Zohar calls Messiah (The Angel of the Lord/of the Presence/Metatron) “The Redeemer of the world” in commenting on Exodus 23:20 -Zohar in Gen. fol. 124. 4. Ultimately the Samaritans of Sychar had chosen to put aside their limited and even false understanding of the Taheb for a fuller understanding of Israel’s Messiah, and in repentance had come to accept Yeshua as the promised Messiah of Israel, born of Yehudah (Judah), Redeemer of Israel, the Samaritans and all who would believe. By accepting Yeshua the Jew of the tribe of Judah as the Messiah the Samaritans of Sychar were turning their backs on their previously held view that the Taheb would be from the lineage of Joseph via Ephraim. Their willingness to change a long held and sacred belief is evidence of the power of God present in the Person of the Son, and bears witness to their repentant hearts. This is a great example to us all. When faced with the hard truth that we have held a false belief sacred, are we willing to turn our backs on that long held belief in order to follow the True King Messiah Yeshua? 44 Because Yeshua[H, A] Himself testified (martureo[G]) that a prophet (prophetes[G]) has no value, price, honour, glory (timen[G], kavod[H]) in his own father’s land, native land (patris[G]). This is referenced by the writer of John’s Gospel as the reason for Yeshua journeying to minister in the region of the Galilee rather than in His childhood home town (father’s native land) of Nazareth. The qualification for this is found in Matthew’s Gospel: “And they took offense at him. But Jesus said to them, “A prophet is not without honour except in his hometown and in his own household.” -Matthew 13:57 45 Therefore, when He came to Galilee (ha-galiyl[H], ha-kinneret[H]), the Galileans (Galilaios[G]) received, accepted Him (dechomai[G]), having seen, experienced (horao[G]) all the great (hosos[G]) things (pas[G]) that He did, made, created from that which exists (poieo[G], asah[H]) in Jerusalem (Yerushalayim[H]) in the days of (biymeiy[H]) the festival (ho-heorte[G], hechag[H] [Passover]); for they themselves also went to feast (lachog[H]) at the festival (ho-heorte[G] [Passover]). It was now over eight months after Yeshua had attended the Passover in Jerusalem where He had performed many miracles and many had believed (John 2:23). The following events occur at the end of Kislev (November-December) approaching Tevet (December-January). “Therefore, when He came to Galilee, the Galileans received, accepted Him” Therefore means because the people of His own hometown Nazareth had rejected Him, Yeshua came to Galilee, and unlike the people of His hometown, the Galileans accepted Him based on their witnessing His miracles during the Passover festival months before. Calling the festival of Passover (Pesach) “The Festival” in both Greek and Hebrew, the Gospel writer places paramount importance on this festival and indicates that the first century Jews considered Passover of greater import even than Yom Kippur (the festival which is perhaps most venerated today by orthodox Jews, although Passover still has great significance in modern observance). The importance of the festivals of Passover and Yom Kippur to modern Jews is similar to the importance placed on Christmas and Easter by modern Christians. Meaning, these are the two festivals when even the nominal turn up to Synagogue or Church respectively). Passover, the Festival of the Judeans, as it is called elsewhere, was obviously observed by Jews from throughout Israel and was not specific to the tribe of Judah but was linked to Judea due to the Torah requirement for the Passover Lamb to be sacrificed at the Temple in Jerusalem (The God ordained capital of Judah and all Israel). Therefore, in the case of Passover, “festival of the Judeans” means “festival in Judea observed by all Jews (Israel)”. "it was the custom, or usual practice with the Galileans, when they went to the holy city at the festivals, to go through the country of the Samaritans;'' -Josephus, Antiqu. Jud. l. 20. c. 5. 46 Therefore Yeshua[H, A] came again to Canah[H] (Kana[G]: reeds) of Galilee (ha-galiyl[H], ha-kinneret[H]) to the place (el-mekom[H]) where He had made (poieo[G]) the water (ho-hudor[G], ha-mayim[H]) wine (oinos[G], le’yiyn[H]). And there was a certain (tis[G]) officer (servant) of the king (basilikos[G], meiavdeiy ha-melekh[H]) whose son was sick at K’far Nachum (Kapernaoum[G], Capernaum: village of comfort). “Therefore Yeshua came again to Cana” Cana was the town in which Yeshua was based for His adult life and in particular His public ministry years. Hence, He “came again” (ref. John 2). “to the place where He had made the water wine” Those Jews and Samaritans living elsewhere in Israel would need reminding of the location of Yeshua’s first miraculous sign. Knowing his initial audience to be Jews and Samaritans of the land of Israel, the writer of John’s Gospel seeks to consolidate their understanding of the locational aspects of Yeshua’s public miracles. “there was a certain officer (servant) of the king” The king in question is Herod Antipas, tetrarch of Galilee 4 BCE -39 CE. (ref. Mark 6:14). The ethnicity and religion of this officer of king Herod Antipas is unknown, he may or may not have been Jewish. It is possible that he was either Chuza, Herod's steward (Luke 8:3), or Manaen, who had been brought up with Herod (Acts 13:1). He was either a resident of Capernaum or had a house there. Regardless, this man’s son was extremely ill and near the point of death, and was lying in the family home in the village of comfort (v.47). 47 When he heard that Yeshua[H, A] had come out of the region of Yehudah[H] (Ioudaia[G], Judea: praise) into Galilee (ha-galiyl[H], ha-kinneret[H]), he went to Him and was beseeching (erotao[G]) Him to come down (katabaino[G]) and heal (iaomai[G], lerafei[H]) his son; for he was about to die (apothnesko[G], lamut[H]). The officer of the king had obviously heard of Yeshua’s miracles or had personally witnessed the signs Yeshua had performed in Jerusalem at the Passover months prior. If the latter is the case this may indicate that the officer of the king was a practicing Jew who had been in Jerusalem for the Passover festival. “beseeching Him to come down” Means that the officer of the king was pleading with Yeshua to come down (literally downhill) to Capernaum (about a day’s walk from Cana) to heal his infant/toddler who was on his death bed. 48 Therefore, Yeshua[H, A] said to him, “Unless you all (horao[G] PL) see signs, miracles, tokens (semeion[G], otot[H]) and wonders, portents, proof (teras[G], moftiym[H]), you will not believe, have faith, trust (pisteuo[G], ta’amiynu[H]).” 49 The officer of the king (basilikos[G]) said to Him, “My Lord, Master, Sir (kurios[G], Adoniy[H]), come down (katabaino[G]) before my little child, infant (paidion[G]) dies (apothnesko[G], yamut[H]).” The inference is that the officer of the king, and indeed the majority of the people required visible proof of Yeshua’s power to perform miraculous signs and therefore, prove Himself to be the promised Messiah. Yeshua uses the man’s request as an example to all present. Belief in Him must surpass personal circumstances and temporary healing. If one’s faith remains only so long as Yeshua heals the body, it is a worthless faith with no eternal value. Following Yeshua’s rebuke the officer of the king calls Him “Adoniy (My lord)”, perhaps by way of concession to Yeshua’s incredulity concerning the shallow belief of the people. His words become desperate “before the child dies” in an attempt to appeal to Yeshua’s mercy. 50 Yeshua[H, A] said to him, “Go, travel to him (poreuomai[G]); your son (huios[G], bincha[H]) lives (zao[G], chay[H]).” The man (ha-iysh[H]) believed, had faith in, trusted (pisteuo[G], he-emiyn[H]) the word (ho-logos[G], la’davar[H]) that Yeshua[H, A] spoke (deber[H]) to him and went on his way (poreuomai[G]). Yeshua essentially says “Go back to your son, he is already recovering.” Yeshua had already healed the boy, even as He sent the father back to him. Thus, the father could travel back with the knowledge that his son was safe. This shows great faith in Messiah on the part of the officer of the king, who had believed without seeing the sign immediately manifest before his eyes. Like the Roman ruler (Luke 7:1-10), the officer of the king took Yeshua at His word. The healing of young children is a sign connected to the prophets Elijah and Elisha (1 Kings 17:23 & 2 Kings 8:9). Many Jews of the first century believed that when the Messiah came He would perform miracles like those of the prophet Elijah. 51 Already then (ede de[G]) as he was now going down (katabaino[G]), his servants (doulos[G], avodayv[H]) met him, saying that his boy (pais[G], beno[H]) was living (zao[G], chay[H]). 52 Therefore, he inquired (punthanomai[G]) of them the hour when his health began to improve. Then they said to him, “Yesterday at the seventh hour the fever left him.” 53 Therefore, the father knew, realised (ginosko[G]) that it was at that hour in which Yeshua[H, A] said to him, “Your son (binecha[H]) lives (zao[G], chay[H])”; and he himself believed, had faith in, trusted (pisteuo[G]) and his whole (vechol[H]) household (oikia[G], beiyto[H]). Based on the timeline of events present in the text the officer of the king must have left Cana the day following Yeshua’s statement of healing over his son. The servants of the officer of the king must have set out to meet him the following morning and the two parties would have met at some point between the two locations. The importance of the seventh hour (1pm) is the significance it has to those who live bound by time and space. From Yeshua’s perspective the child was destined for healing but from the perspective of the child’s father and community time was a factor. Therefore, for the sake of the peoples’ potential faith, Yeshua showed them that He had been given authority over all things and that in the moment He commanded something it happened regardless of His location. The reality is that Yeshua is both the creating Word essence of God and the healing balm of the sin affected, suffering creation. We note that the officer of the king first believed in Yeshua’s ability to heal (v.50) and secondly came to believe in Yeshua as Messiah Himself based on the confirmation of the promised healing. If Chuza Herod’s steward is indeed the officer of the king, then this miracle is perhaps the catalyst that connected Joanna his wife to Yeshua’s ongoing ministry (ref. Luke 8:3). 54 This is sign, miracle, token (semeion[G], ha-ot[H]) the second (ha-sheiniy[H]) that Yeshua[H, A] performed when He had come out of Yehudah[H] (Ioudaia[G], Judea: praise) into Galilee (ha-galiyl[H], ha-kinneret[H]). Specifically, this was the second major sign given in the town of Cana in the region of Galilee. After all, He had performed many miracles other than this since His first public sign in Cana. Therefore, this was the first miracle He performed after coming out of Judea into Galilee “again” (v.46), and was the second that He had performed in Cana of Galilee (John 2:11). Copyright 2020 Yaakov Brown Sefer Yochanan (Gospel According to John) Chapter 4 Pt.1 Shomroniyt Woman at the Well (John 4:1-26)7/2/2020
Yeshua proves Himself a prophet in her eyes, not because He foretold the future but because He revealed the present. 1Since (hos[G]) therefore, it had come to pass (ou [G], vayhiy[H]) the Lord (ho kurios[G], la-Adon[H]) knew (ginosko[G], noda[H]) that the Pharisees (Pharisaios[G], Perushiym[H], chaste, abstinent ones) had heard that Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) was making, forming, fashioning, preparing, authoring (poieo[G]) and immersing, facilitating tevilah [baptizing] (Baptizo[G], Tebiyl[H]) gaining a great number more (pleion[G], harbeih[H]) disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) than (or “from” alt. Heb. m’yochanan) Yochanan[H] (Ioannes [G], YHVH is gracious, John) 2 {although Yeshua Himself (autos[G], hu[H]) was not immersing, facilitating tevilah [baptizing] (Baptizo[G], Tebiyl[H]), but His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) were}, [alt. Heb. kiy iym-talmiydayv: because the immersions were with the disciples]
We note that it is because of Yeshua’s foreknowledge and His spiritual discernment that He was aware of the dislike that many of the Pharisees already had for John, and for Yeshua Himself, largely in part due to the number of disciples that John and Yeshua were amassing. Both the Greek ginosko and the Hebrew noda (from yodata) can denote intimate knowledge, in other words, Yeshua knew the intimate thoughts of the Pharisees, and knew that, at this stage the majority were against His ministry. His knowledge of their thoughts in spite of the fact that they were not present to witness His actions is evidence of His Divine nature. We also see that Yeshua is called “Ho Kurios” meaning “The Lord” (Heb. La-Adon). The writer of John’s Gospel is further illuminating his Spirit given understanding concerning the Messiah’s deity (John 1). To call Yeshua “the Lord of…” would have been an acceptable usage in reference to any Jewish religious leader of the time, but to call Him “The Lord” would have been considered blasphemy by the majority of religious leaders and even by many of His disciples, until such a time as they had come to understand as John the disciple had, that Yeshua is the Imanu-El of Whom Isaiah the prophet spoke: that is, God with us, the Servant King Messiah (Isa. 7:14; 8:8). We note that the Pharisees had “heard” of what was happening, meaning that the majority had not witnessed the immersions associated with Yeshua’s ministry. Although they had witnessed the immersion ministry of John the Immerser (Baptist) [see John 1-3]. With regard to the increase in disciples who had decided to follow Yeshua it is interesting to consider the Greek word “poieo” meaning, “forming, fashioning, preparing, authoring”. Yeshua’s disciples were being formed by His ministry, they were not yet fully formed. They were being prepared for something yet future. They were being authored into a new story by the Author of all things and fashioned by the Creator Himself. At this point the Ruach Ha-Kodesh (Holy Spirit) had not yet been poured out on the disciples. Therefore, the immersion being performed was one of teshuva, returning and devotion to God and to His promised King Messiah (Though some, if not all were yet to understand what “Mashiach” truly meant). It is poignant therefore that the author of John’s Gospel makes it clear that Yeshua did not facilitate tevilah (immersion) but that it was performed and facilitated by His disciples. Yeshua would facilitate the immersion of all who believe once He was seated at the right hand of HaShem the Father after Yeshua’s death and resurrection. Thus, He instructed His disciples to “Go therefore (because all authority has been given to you…), making talmidim of all nations, immersing them in the Name of Ha Av (The Father) and of Ha-Ben (The Son), and of Ruach Ha-Kodesh (The Holy Spirit)” [Matt. 28:19]. 3 And He left, turned away (aphiemi[G], va-yeitzei[H], v’shavkah[A]) from the territory, the land (mei-eretz[H]) of Yehudah[H] (Judea, ho Ioudaia[G][Praise]) and went away again, anew (palin[G]) into, toward, for, among (eis[G]) the region of the (Galilee, Galilaia[G] ha-Galiylah[H] [Circuit, perpetual turning, going round] or Ha-Kinneret[H] [Harp]). 4 And it was necessary that (dei[G]) He Himself (autos[G]) pass through, go toward (la’avor[H]) make way (dierchomai[G], derek[H]) in the land/territory (eretz[H]) of Shomron[H] ([place of guardians, watch mountain, watch tower] Samaria, ho-Samareia[G] [guardianship]). The Samaritans (Shomroniym) are mixed race descendants of the remnant of the ten tribes of northern Israel who were left in the land when the northern kingdom fell to Assyria in 722 BCE, and colonists from Babylonia and Media brought by the Assyrian conquerors of Shomron (Samaria) [2 Kings 17:24-41]. Technically speaking their descendants are not idolaters, however, they see their version of the Torah (Pentateuch), written in an ancient Hebrew script (popularly referred to as “Paleo Hebrew”), as the only inspired word of God. Their version of the Torah differs slightly in some places but is generally equivalent to the Hebrew and Greek versions of the Torah/Pentateuch. Therefore, the Samaritans do not accept the writings of the prophets of the TaNaKH (OT) as inspired Scripture. In this respect they shared some beliefs and practices in common with the Sadducees of the first century CE. While the root of the divide between the Jews (Yehudah and Benyamin) and the Samaritans/(10 tribes) began during the division of Israel into two kingdoms following the death of king Solomon (931 BCE; 1 Kings 11-12), it was solidified following the intermarriage between the remnant of the 10 tribes left in the land and the Babylonian and Median colonists of 722 BCE. The 10 tribes (of Israel, not Samaritans) had practiced apostate worship in the north, while the Jews (Yehudah and Benyamin) had worshipped according to the Torah in Jerusalem at the Temple Mount. However, upon the return of the Jews (Yehudah, Benyamin, and the integrated exiled 10 tribes of Israel) from the Babylonian exile, the Samaritan sect fiercely opposed the rebuilding of the Temple in Jerusalem (539 BCE; Ezra 4:6-24). They had established their own apostate form of worship associated to Mt Gerizim and therefore resisted the reestablishment of the Jerusalem Temple and its rites (even though the Samaritan Pentateuch reads as the Torah does concerning the placing of God’s Name on Mt Moriah, the Temple Mount in Jerusalem). I consider it important to note that “It was necessary for Yeshua Himself to pass through Shomron.” The witness of His disciples alone was insufficient. The people of Shomron, the Samaritans (Shomronym), who practiced an apostate derivative of the Jewish religion and were a diluted bloodline attached to the Jewish people, needed to meet the Messiah in person in order to be reconciled to Israel’s greater purpose and indeed, to God through the Messiah Yeshua. In one sense Yeshua was offering the Samaritan sect an opportunity to re-join Israel (ethnic, religious, empirical, chosen) in accordance with the Torah and Prophets and put away their apostate worship which centred its sacrificial system around Mt Gerizim rather than the Torah commanded Mt Moriah (Temple Mount). It is interesting to note that the rabbinic Judaism of the modern state of Israel has in the last few decades made serious attempts to bring the Samaritan sect back into the fold of greater Judaism. In some rare cases rabbinical Jews have married into the Samaritan sect and vice versa. Although, devout adherents on both sides continue to detest the idea of merging the two groups. Shomron (Samaria) is derived from the Hebrew “shomer” meaning to keep, guard, protect etc. The Aramaic “shavkah” is similar to the Hebrew “shuv” meaning to turn. Therefore I’ve added the possible translation “turned away”. The Greek “dierchomai” seems to be an example of transliteration converging with a composite Greek word and representing the Hebrew “derek” meaning “way, path, direction” etc. This is yet another, albeit subtle indication of the possibility of an original Hebrew manuscript of Yochanan’s Gospel. At very least it is another indication of the writer’s initial audience, that being Judeans, Jews (The collected tribes post exile), Samaritans, Israelis of the first century CE. 5 So He came to (va’yavo[H]), into, toward, for, among (eis[G]) a city (polis[G]) of the land/territory of Shomron[H] ([place of guardians, watch mountain, watch tower] Samaria, ho-Samareia[G] [guardianship]) called Suchar[H] (Sychar, Suchar[G] [drunken]), neighbouring (plesion[G]) the field (chorion[G]) that Yaakov[H] (Iakob[G], Jacob [grasps the heel, follower]) gave (natan[H]) to his son Yosef[H] (Joseph, Ioseph[G] [YHVH adds, double blessing]); 6 and Yaakov’s spring, well (pege[G], be’eir[H]) was there. Therefore (oun[G]) [because Yaakov’s well was there] Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua), being wearied from the way, journey (min-ha-derek [H]) sat by, on, before, at (epi[G], al[H]) the spring, well (pege[G] be’eir[H]). It was about 12pm midday (the sixth hour of the Jewish day, counted from sunrise [approx. 6am]). The walk from Jerusalem (Judea region) to the Galilee (Capernaum) is approximately 40 hours (4 days of 10 hours walking per day) 209 km. Jacob’s well is about a third of the way between Jerusalem and Galilee (Capernaum). Some have suggested that “the sixth hour” refers to the Roman method of time keeping and should be interpreted as referring to 6pm in the evening. In support of this supposition they refer to the singular instance of Genesis 24:11 and the fact that the women came out to draw water in the evening. However, there are a number of reasons why this cannot be the case in the context of John 4:6. I do not believe this meeting took place at 6pm. The author is a Jew telling Jewish time to a Jewish audience using the Greek language, and is therefore using the Jewish method of time keeping. Furthermore, if we accept the argument that women drew water in the evening or late afternoon, we must also admit that the women (plural) of the entire village or community did so together. Therefore, in the present instance Yeshua would have been speaking to a group of women, whereas the text indicates a solitary woman and a conversation that would have been considered too intimate to be had in the hearing of others. The text does not tell us when Yeshua left Judea, nor does it tell us how long it took Him to reach Jacob’s well. At most it would have been a one and a half day walk consisting of eight to ten hours travel per day during the cool parts of the day and breaking to camp in between (at noon when the day was hottest). If Yeshua had arrived along with His disciples at 6pm in the evening they would not have had time to purchase goods at the market, which would have been near closing, nor would there have been time for all the other events associated to this meeting to have taken place prior to nightfall (v.27-54). Finally, the writer of John’s Gospel clearly uses the hours of the Jewish day elsewhere in his Gospel, (John 1:39 “tenth hour referring to 4pm”; John 11:9 “twelve hours in a day” referring to the 12 daylight hours of the Jewish day; John 19:14 “sixth hour” midday during Pilate’s declaration concerning Yeshua prior to His crucifixion). It would be inconsistent of him to swing from one method of time recording to another. Nor is it even remotely likely that he would do this for a single event while maintaining a Jewish time recording method for all other instances in his Gospel. Therefore, it seems extremely unlikely that the writer of John is referring to the sixth hour according to Roman time. This meeting took place at 12pm according to Jewish time counted from the first hour following sunrise (approx. 6am). This means that the woman had made a solo journey to the well at an unusual time. One of the reasons for this may have been her adulterous lifestyle which was as abhorrent to the first century Samaritan religion and culture as it was to the Jews. Thus, she was collecting her water at midday in order to avoid verbal and physical abuse levelled at her by the other women of her village (region), some of whom may well have been victims of her promiscuous lifestyle. Biblical Sychar is thought to have been situated in the vicinity of modern Nablus in the Israeli territory of Shomron. We note that the Greek for Sychar is a direct transliteration of the Hebrew Suchar. Once again, Jewish audience, Hebrew place names. Interestingly the modern Hebrew sucar (sugar) is spelled the same way. We note that Jacob’s well is situated not far from the base of Mt Gerizim and close to modern day Nablus. This is important given the dialogue that follows regarding which of the two mountains, Mt Gerizim or Mt Moriah (Temple Mount), is the correct place upon which to offer sacrifices and worship before Hashem (YHVH). The references to Shechem and Yaakov’s well are found in Gen. 33:19; 48:22; Josh. 24:32. We note that Yeshua was physically weary and thirsty, although He is God with us He took on the frailty of human existence for our sake (Phil. 2:6-11; Heb. 4:15). There is a beautiful irony here, Yeshua (God with us) allows Himself to become physically thirsty in order to satiate the spiritual thirst of the human soul. The physical thirst of Yeshua is mentioned only once more in the Gospel of John, at the same time of day (12pm, sixth hour) during His crucifixion (19:28). 7 There came a woman (ishah [wife]), a shomroniyt {of the land/territory of Shomron[H] ([place of guardians, watch mountain, watch tower] a Samaritan)} to draw (antleo[G], lishav[H]) water (hudor[G], mayim[H]). The (ho[G]) Yeshua[H, A] (Iesous[G], YHVH Saves, Jesus, Joshua) said to her, “Give (didomi[G], taniy-na[H]) Me (moi[G], liy[H]) a drink.” 8 For His disciples (mathetes[G] [pupils], talmidim[H] [religious students, followers]) had gone away into the city to buy food (ochel[H]) in the market (agorazo[G], shuk[H]). We see that both the Greek “gune” and the Hebrew “ishah” meaning woman, can also mean wife. This is an intentional ambiguity as pretext to the conversation that follows regarding the woman’s many sexual partners. The departure of Yeshua’s disciples may be intended to explain the lack of anyone else to serve Him water. It also emphasises the solitude of the situation. The text infers that there were no other people present at the well. 9 Therefore the Samaritan (ha-shomroniyt: of the land/territory of Shomron[H] [place of guardians, watch mountain, watch tower]) woman (ha-ishah [the wife]) said to Him, “How is it that You, being Yehudiy[H] (a Jew [of Israel], a religious Jew, an ethnic Jew, a Judean, Ioudaios[G]), ask me for a drink since I am a Samaritan woman?” (For ha-Yehudiym [the Judeans, Jews] have no dealings, do not associate with, participate with [sugchraomai[G]do things jointly or in unison] with Ha-Shomroniym Samaritans.) In the context of this meeting the Greek Ioudaios is qualified by the Samaritan woman’s view. The Samaritan sect used the term Yehudiym, Ioudaios to refer not only to the religious and region specific Judeans but also to all the tribes of ethnic, religious Israel. Therefore, it is correct to translate Ioudaios in the more general form “Jews” in this instance. NB: It is important to keep in mind that the Jews of the first century CE were the collected body of the returned tribes of Israel gathered together following the exile in the region of Judea and were therefore collectively called Yehudiym. By the first century CE this title was not used exclusively to describe the tribes of Judah and Benjamin (Southern Kingdom). The popular theory of the so called “Lost Tribes” is untenable when tested against the history of the Jewish people. This myth has been used by many to develop such anti-Semitic teachings as “Replacement Theology”, “British Israel” etc. It is also used by some modern Christian scholars to support the lie that the modern Jewish people are not related to the Biblical Jewish people. There is an important pretext here in the use of the Greek sugchraomai, meaning “use jointly”. The religious Jews of the first century CE did not share in the apostate practises of the Samaritans. Nor did they dine with Samaritans or Gentiles except in rare circumstances. Primarily this was in order to keep themselves set apart unto God. It may have become a practise of hubris, but it had started from a pure motive. After all, to participate in the sacrifice of an animal on Mt Gerizim for example, to share its meat etc. would have been in direct violation of the Torah. From the perspective of the Samaritan woman (a sinful woman who clearly did not keep even the laws of her own Samaritan sect) Yeshua’s request is an opportunity to debate what she may see as the arrogant religious position of Jews such as Yeshua. Her reference to the Jewish practise of setting themselves apart may be an attempt to deny water to Yeshua. After all, we must remember that historically, culturally and contextually, Yeshua is an enemy from the Samaritan woman’s point of view. Those religious Jews who travelled through Samaria at this time in history did so primarily because it was the most direct route to the Galilee, enabling them to avoid the Gentile cities of the Decapolis. They travelled through Samaria but generally avoided contact with the villages and people of Samaria. However, the Jewish sages had varied views concerning the Samaritans, who the rabbinical rabbis called “Cuthites”, a name derived from one of the locations in Babylon that the non Jewish forebears of the Samaritans had come from (2 Kings 17:24). "a roasted egg of the Cuthites (or Samaritans), lo, this is lawful: says R. Jacob bar Acha, in the name of R. Lazar, the boiled victuals of the Cuthites (Samaritans), lo, these are free; this he says concerning boiled food, because it is not their custom to put wine and vinegar into it,'' - T. Hieros. Avoda Zara, fol. 44. 4. "the unleavened bread of the Cuthites (or Samaritans), is lawful, and that a man is allowed the use of it at the passover.'' - T. Bab. Gittin, fol. 10. 1. & Cholin, fol. 4. 1. & Kiddushin, fol. 76. 1. "he that buys wine of the Cuthites (Samaritans), says, the two logs that I shall separate, lo, they are first fruits, &c.'' - Misn. Demai, c. 7. sect. 4. Vid. Bartenora in ib. "that, he that eats the bread of the Cuthites (or Samaritans), is as if he eat flesh; to when (who reported this) says (R. Akiba) be silent, I will not tell you what R. Eliezer thinks concerning it.'' - Misna Sheviith, c. 8. sect. 10. Pirke Eliezer, c. 38. "because the Cuthites (or Samaritans) ate at his table, it was the reason why his children went into captivity-and further add, that whoever invites a Cuthite (or Samaritan) into his house, and ministers to him, is the cause of captivity to his children.'' -T. Bab. Sanhedrin, fol. 104. 1. "three days before the feasts of idolaters (for such they reckoned the Samaritans, as well as others), it is forbidden to have any commerce with them, to borrow of them, or lend to them - T. Bab. Becorot, fol. 7. 2. Piske Toseph. ib. art. 4. & in Megilla, art 102. Misna Avoda Zara, c. 1. sect. 1. Yeshua’s view concerning the Samaritans seems to have been one of reconciliation and inclusion in the greater body of the Jewish people (Luke 9:52), and their spiritual redemption through Him. However, it would require their repentance. FYI: Today Jews who live in Shomron and Judea need not fear the Samaritans (descendants of the Shomroniym of the first century) but are constantly under attack from Palestinian extremists and are regularly taunted and verbally abused by so called Christian organisations such as the EAPPI (Ecumenical Accompaniment Programme in Palestine and Israel) who are funded by the WCC (World Council of Churches), whose 350 members include denominations such as Anglican, Baptist, Methodist, Mennonite, Pentecostal, Eastern Orthodox, Quakers, Lutheran and many more. Circa 2020 10 Yeshua[H, A] answered and said to her, “If you perceived, (eido, yada’at[H]) knew the gift (ho-dorea, et-matan[H]) of the God (ho-Theos[G], ha-Elohim[H]), and Who it is Who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water (mayim chayim[H], hudor-zao[G]).” Note that the unity of God is alluded to in the person of Yeshua and in His insistence that the woman needs to ask the question of God in order to receive the gift which is manifest in the woman’s presence. Therefore, Messiah is both the gift of God and God with us Who gives the gift of eternal living, represented here using the figure of living water: water that comes from an untouched spring of the earth rather than from a manmade cistern (Num. 19:17). It is also known for its refreshing application (Jer. 2:14; 17:13). Living water is moving water that is undefiled and finds its origin and flow in God alone. In short, living water comes from above and renews the sin affected earth. 11“Has a nation changed gods When they were not gods? But My people have changed their glory For that which does not profit. 12 “Be appalled, O heavens, at this, And shudder, be very desolate,” declares the Lord. 13 “For My people have committed two evils: They have forsaken Me, The fountain of living waters, To hew for themselves cisterns, Broken cisterns That can hold no water. -Jeremiah 2:11-13 (NASB) 11 She said to Him, “My Lord, Master (kurios[G], adoniy[H]), You have nothing to draw with and the well, pit, abyss (phrear[G]) is deep; from what place (pothen[G]) then do You hold, wear, possess (echo[G]) the (ho[G]) living water (mayim chayim[H], hudor-zao[G])? 12 You are not greater (meizon[G]ha-gadol[H]) than our father (ho-pater[G], aviynu[H]) Yaakov[H], are You, who gave (didomi[G], natan-lanu[H]) us the well (ho-phrear[G], et ha-beir[H]), and for himself drew out to drink of it himself and his sons and his cattle?” We note that like Nakdimon (Nicodemus) the Samaritan woman fails to understand the full spiritual meaning of Yeshua’s figurative speech. Therefore, she answers in response to what she understands as a literal offer of water from the well of Jacob. Another beautiful irony, in that the water Yeshua offers does come through Jacob from God in the form of the descendant of Jacob and Person of God’s only begotten Son. Yeshua’s words and countenance had clearly sparked a fire of transformation in the woman, who now calls Him “My Lord (Master)” rather than referring to Him as part of the collective of the Jewish people as she had before. The use of the Greek “phrear” can refer to the abyss or netherworld and infers at least in part that the woman had begun to sense that this was a spiritual conversation. “Phrear” is a word that denotes bottomless depth and is probably employed here to indicate that the well of Jacob is in fact quite literally a well from a natural underground spring of flowing water and is therefore a physical representation of the figurative application of the Hebrew mayim-chayim (living waters). 13 Yeshua[H, A] answered and said to her, “Everyone, all who drink (pino[G], kol-hashoteh[H]) of, from this water (hudor[G], min-ha-mayim[H]) will suffer thirst, return to thirst (dipsao[G], yashuv veyitzma[H]) again; 14 but whoever drinks (pino[G], yishteh[H]) of, from the water (hudor[G], min-ha-mayim yishteh[H) that I will give (notein[H]) him shall never suffer thirst (dipsao[G], yitzma[H]) into the unbroken age, eternity, the world (eis ho aion[G], le’olam[H]); because (kiy[H]) the water (hudor[G], ha-mayim[H]) that I am giving (didomi[G], eten-lo[H]) him will become, arise, close to the source (ginomai[G], vekirbo lim’kor[H]) in him a well, spring (pege[G]) of water (hudatos[G], mayim[H]) springing, leaping, gushing up (hallomai[G]) into, toward, among life, living (zoe[G], lechayeiy[H], L’chaye[A]Pl.) without end, in the eternal world (aionios[G], ha-olam[H]).” This living water is the Spirit of God. The Holy Spirit is poured out on every believer beginning at Shavuot (Pentecost) approx. 33 CE (Acts 2), as a result of Yeshua’s death, resurrection, ascension and authority at God’s right hand. Rain, water, living water, are all symbolic of the moving and life giving Spirit of the Living God. The context of this passage denotes spiritual renewal and points to a relationship of worship that can only be participated in by those who dwell in the Spirit of God and the Truth of His Son (v.24). We know that the water Yeshua is speaking of is the Ruach Ha-Kodesh (Holy Spirit) because Yeshua Himself says so: “37 Now on the last day, the great day of the feast (Sukkot), Yeshua stood and cried out, saying, “[g]If anyone is thirsty, [h]let him come to Me and drink. 38 He who believes in Me, as the Scripture said, ‘From [i]his innermost being will flow rivers of living water.’” 39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Yeshua was not yet glorified.” -Yochanan (John) 7:37-39 “‘For I will pour out water on [a]the thirsty land And streams on the dry ground; I will pour out My Spirit on your offspring And My blessing on your descendants;” -Isaiah 43:3 (NASB) ““Ho! Every one who thirsts, come to the waters; And you who have no [a]money come, buy and eat. Come, buy wine and milk Without money and without cost.” -Isaiah 55:1 (NASB) “And the Lord will continually guide you, And satisfy your [a]desire in scorched places, And give strength to your bones; And you will be like a watered garden, And like a spring of water whose waters do not [b]fail.” -Isaiah 58:11 (NASB) 15 Speaking (lego[G]) to Him the woman (gune[G], ha-ishah[H] [wife]) said, “Lord, Master (kurios[G], adoniy[H]), give (didomi[G], tenah[H]) me this (touto[G]) the (ho[G]) water (hudor[G], ha-mayim[H]), so I will never suffer thirst (dipsao[G], lo etzma[H]) nor walk (dierchomai[G]) here [Heb. Alt. od velo osiyf labo “continually adding by coming”] to draw water over and over again (antleo[G]).” 16 Yeshua[H, A] said to her, “Go, and call (phoneo[G], vekiriy[H]) your husband (aner[G], leiysheich[H]) and come here.” The request of the Samaritan woman comes from her sin seeded brokenness and her desire to find a life that has meaning beyond that of sensual pleasure, temporary physical gratification and empty promises. However, she still interprets Yeshua’s words literally, referring to the well’s location and her desire to no longer have to revisit it. Note that Yeshua did not give her the water He had spoken of straight away in response to her request. Rather He began by pointing out her sin with the view to lead her to repentance so that she might receive the water He had spoken of following His resurrection. The unrepentant cannot receive the water of living (the promised Holy Spirit) because without turning toward God, no one can engage in relationship with Him, nor be sustained by His Spirit. To deny sin and its fruit is to deny a self-inflicted wound. 17 The woman (gune[G], ha-ishah[H] [wife]) answered and said, “I have no husband (aner[G], iysh[H][man]).” Yeshua[H, A] said to her, “Yes (ken[H]) you spoke correctly when you (kalos[G],) said, ‘I have no husband (aner[G , iysh[H][man])’; 18 In fact you have had five (chamishah[H]) husbands (aner[G], bealiym[H][husbands, masters, rulers]), and at the present time (nun[G]) the one whom you now have is not your husband (aner[G], ba’leikh[H][your husband, master, ruler]); this you have said truly (alethes[G], emet[H]).” The woman intended to hide her sin with her answer but Yeshua exposed that which she had attempted to hide by illuminating the truth of her situation. Something only those who knew the woman could have known. Thus, He proves Himself a prophet in her eyes, not because He foretold the future but because He revealed the present. The prophets of Israel were primarily tasked with exposing sin and calling Israel to repentance. Yeshua plays the same role in this encounter. The Hebrew text better conveys the nuance of Yeshua’s response. When Yeshua repeats the woman’s answer back to her He uses her words “I have no man/husband (iysh)”, but when He exposes her half-truth (a lie) He says “In fact you have had five husbands/masters (bealiym)” using the Hebrew “ba’al” which refers specifically to a husband rather than the generic term “iysh” which can mean husband or man. Ba’aliym was the title used to describe the false gods worshipped by Israel’s forebears, thus, Yeshua makes a drash of this idolatry in order to expose the woman’s true spiritual state. Not only is Yeshua exposing the woman’s words and spiritual condition, He is also clearly defining for her the nature and extent of her sin. Put simply, “You spoke well saying that you have no husband, in fact you have had five sexual partners and married four of them officially, while the one you are with at present you have not married officially.” The historical, religious context here is of paramount importance. It explains the depth of sin of the woman, the sin of the male leaders in her village, the reason she was at the well at an unusual time of day and it partly qualifies the religious Jewish avoidance of the Samaritan region and people. The religious Samaritan’s of the first century CE adhered to their slightly corrupted version of the Torah with great devotion. They would have frowned upon adultery and the defiling of the marriage bed through premarital sexual relations. However, it seems from Yeshua’s words that the woman had been married by religious ceremony four times. This means that either all three of her first husbands had died or committed adultery against her leaving her free to marry under Torah law, or that the religious leaders of her village had allowed her marriages to take place outside of the requirements of the Torah. Based on the text it appears that the latter is the more likely. The fifth man is not her husband, meaning that she is either cheating on her fourth husband or is in an illicit premarital affair, or is in an illicit sexual relationship with another woman’s husband. In any case she would have been a woman despised by the other woman of her village (many of whom had been victims of her sin), a woman with few friends and many male admirers. It is likely that she survived because the men of her village enjoyed her and advocated for her promiscuous lifestyle. The hypocrisy of the religious was not limited to certain Jewish religious leaders, it was also clearly prevalent in the Samaritan sect. 19 The woman (gune[G], ha-ishah[H] [wife]) said to Him, “Lord, Master (kurios[G], adoniy[H]), I perceive, see (theoreo[G], roah[H]) that You are a prophet (prophetes[G], naviy[H]). 20 Our fathers (avoteiynu[H]) worshiped, bowed down, kissed (proskuneo[G], hishtachau[H], saghed[A]) in/on this mountain (bahar[H]), and you (ve’atem[H]) say (omriym[H][Pl]) Jerusalem (Yerushalayim[H] [Flood of Peace]) she (hiy[H]) is the place (ha-makum[H]) where men ought to worship, bow down (proskuneo[G], lehishtachot[H], saghed[A]).” As stated previously, she perceived that Yeshua was a prophet not because He foretold the future but because He exposed the present. The use of the Hebrew “Ha-Makum” in the woman’s response is significant. Ha-makum is a name for the Temple Mount and literally means “The Place”. It is used in reference to the place where Jacob lay his head and saw the dream of Jacob’s ladder (Gen.28:10-19). This story was of great importance to both Jews and Samaritans and as a result the location of “The Place” was contested. The Samaritans believed (incorrectly) that Mt Gerizim (near modern Nablus [Biblical Shechem/Sychar] in the Shomron region) was Ha-Makum (the Place) while the Jews correctly understood that Mt Moriah (The Temple Mount in Jerusalem) is Ha-Makum (The Place). Something that Yeshua affirms in the following verses. NB: Gerizim means “cuttings” a plural of garaz “cut off”. Moriah translates literally as “from the sight of YHVH” meaning “YHVH has seen and chosen” (me-ra’ah-YHVH). Eyval (Ebal) means “Stone” or “Bare Mountain”. Both mountains are mentioned in the proclaiming blessing and curse over Israel as they approached the promised land (Deut. 11:29; 27, 28). We note that the woman recognises Yeshua as a prophet and includes Him in her general reference to the Jewish people as a whole. Notice that the name Jerusalem means “Flood or Downpour of Peace” and refers to the Spirit of God and the Son being poured out over the inhabitants of the city, something which took place at Shavuot (Pentecost approx.. 33 CE) and will take place again at the reconciliation of all Israel (ethnic, religious, empirical, chosen). 21 Yeshua[H, A] said to her, “Dear woman (gune[G], ishah[H] [wife]), believe, trust in, have the faith in Me (ha’amiyniy[H]), because (kiy[H]) a certain definite time, an hour (hora[G], sha’ah[H]) is coming when neither in this mountain nor in Jerusalem will you (all) worship (proskuneo[G], tishtachau[H], saghed[A]) the Father (ho pater[G], la’Av[H]). 22 You all (humeis[G], atem [H]) worship (proskuneo[G], mishtachaviym[H],saghed[A]) what you can’t see, do not know (eido[G], yedatem[H]); we worship (proskuneo[G], mishtachaviym[H]) Who (ho[G]) we see, know (eido[G], yadednu[H]), because (hoti[G], kiy[H]) the (ho[G]) salvation (ha-yeshuah[H]), deliverance, preservation, safety (soteria[G]) is out of, by, from (ex[G], min[H]) the Jewish people (Ioudaios[G], ha-yehudiym hiy[H]) [Aramaic alt. d’chaye men yihudaye, “living is from the Jews”]. Notice that the woman had placed emphasis on the location of worship whereas Yeshua places the emphasis on The Father. Therefore, it is not upon mountains that we are to rely but upon the Creator of mountains. “We know Who we worship” is an allusion to the fact that God had revealed Himself to the people of Israel (ethnic, religious, empirical, chosen) from Abraham and through the generations of Isaac, Jacob and their children’s children. God chose Israel to receive His Torah and His prophets and had appointed her to be a light of His redemptive purpose to all humanity. Although Israel had failed in this task corporately, she none the less had always had among her those who were devout toward God and knew Whom they worshipped. Therefore, Yeshua is not ashamed to include Himself in the collective voice of Israel (ethnic, religious, chosen, empirical), saying “We know Who we worship…” Salvation (Himself: Yeshua) comes from the Jews (plural), that is, from the Jewish bloodline. Yeshua has essentially challenged the woman to examine her sinful state and consider repentance, then accept that the promised Messiah is of the Jewish people and accept His saving work in order to receive the water He has spoken of. This will also result in her re-inclusion back into the tribal body of Israel (The Jews of the first century). The Aramaic text is interesting because it makes “chaye” (Aramaic plural meaning living) synonymous with “yeshuah” (Hebrew feminine form for Salvation). 23 A certain definite time, an hour (hora[G], sha’ah[H]) is coming, [Heb. Alt. Olam tavo sha’ah “A world is coming in time”] and now is, when the true (alethinos[G], ha-amitiym[H]) worshipers (proskunetes[G], yishtachau[H]) will worship (proskuneo[G]) the Father (ho pater[G], la’Av[H]) in spirit (pneuma[G], beruach[H]) and in truth (aletheia[G], uve’emet[H]); for such people the Father seeks (zeteo[G]) to be His worshipers (proskuneo[G]). [Heb. Alt. kiy bemishtachaviym koeileh chapeitz ha-Av “Because it is in worshippers who worship as a whole that the Father reveals the objective”] This revelation connects the individual to the collective and emphasises corporate worship. The text does not say, “The true worshipper” but “the true worshippers”. Yeshua points the woman to her inclusion in Israel and away from individual and tribal rivalries. 24 God is (Theos[G], Elohim[H]) spirit (pneuma[G], ruach[H]), and those who worship (proskuneo[G], vehamishtachaviym[H]) Him must (tzeriychiym[H] [Pl]) worship in spirit (pneuma[G], beruach[H]) and in truth (aletheia[G], uve’emet[H]).” In the Spirit of God Who is the nearest subject of “Spirit”, and in the Truth of His Living Word (Yeshua) Who is the speaker. Again the language is plural, “those” not “the one”. In one sense our personal experience of God’s Spirit and Truth is reliant on the corporate experience of God’s Spirit and Truth. One cannot exist without the other. 25 The woman (gune[G], ha-ishah[H] [wife]) said to Him, “I know, see, perceive (eido[G], yadatiy[G]) that Messiah (Messias[G], Mashiach[H]) is coming, (He who is called Christos[G] [Anointed One]); when He comes, He will announce, make known, declare, tell (anaggello[G], veyagiyd[H]) all things to us (hapas[G], et kol[H]).” 26 Yeshua[H, A] said to her, “I (Ani[H]) who speak (ha-medabeir ) to you I am He (Ani Hu[H]).” [Heb. Lit. “I Am the One speaking to you, I Am He”]. The woman professes her belief that the promised Messiah is coming. Her confession is no different from many Jews and most Samaritans today, who believe in the coming of a Messiah but do not accept that the Messiah has already come or that Yeshua is the promised Messiah. Although the woman has concluded that Yeshua is a prophet and therefore a man of God, she has not put two and two together. Therefore, Yeshua speaks plainly to her, “I AM the One (Messiah) speaking to you”. The Hebrew text reads “Ani Ha-medabeir eilayikh Ani hu”, “I Am the One speaking to you, I Am He.” This statement reflects the Self-existent proclamation of HaShem [YHVH] (Exodus 3:14). Yeshua uses this “I AM” identifier nine times in the Gospel according to Yochanan (John) [4:26; 6:20; 8:24, 28, 58; 13:9; 18:5, 6, 8)[cf. Mark 14:61-62]. By His use of this statement of Self-revelation Yeshua implies that He is more than just a man, He is the promised Imanu-El (God with us), the manifestly present God, come to redeem His chosen people and all among humanity who will receive Him. Even if one could disassociate Yeshua’s use of “I Am” from the Self-existing statement of YHVH (Exodus 3:14) in eight out of its nine uses within John’s Gospel, none can refute its clear meaning in John 8:58: “Yeshua said to them, “In Truth, in truth, be’emet, be’emet, I say to you, before Abraham was born, I AM.” In His response to the Samaritan woman at the well, Yeshua is quite literally quoting Isaiah 52:6 “Therefore My people shall know My name; therefore in that day I am the one who is speaking, ‘Here I am.” NB: Isaiah 52:6 is pretext to the latter part of Isaiah 52 and the entire chapter of Isaiah 53 which explains the coming Messiah’s sacrificial death. Yeshua is either the Messiah and God with us or He is an apostate heretic, a liar and a fraud. There is absolutely no room for the foolish notion that Yeshua was simply a good Rabbi but not the Messiah, nor for the false doctrine that He is the Messiah but is not God with us. The Scripture demands that we make a choice. Face to face with the King Messiah the Samaritan woman at the well was presented with that same choice. She chose well, will you? Copyright 2020 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
|