Ἰωάννην 4:9

Greek Modern Translation

Λεγει λοιπον προς αυτον η γυνη η Σαμαρειτις· Πως συ, Ιουδαιος ων, ζητεις να πιης παρ' εμου, ητις ειμαι γυνη Σαμαρειτις; Διοτι δεν συγκοινωνουσιν οι Ιουδαιοι με τους Σαμαρειτας.

Parallel Translations

SBL Greek New Testament (2010)
λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρῖτις· Πῶς σὺ Ἰουδαῖος ὢν παρ ἐμοῦ πεῖν αἰτεῖς ⸂γυναικὸς Σαμαρίτιδος οὔσης⸃; οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις.

Tischendorf 8th Edition
λέγει αὐτῷ ἡ γυνὴ ἡ Σαμαρῖτις· πῶς σὺ Ἰουδαῖος ὢν παρ’ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρίτιδος οὔσης;

Textus Receptus (1550/1894)
λεγει ουν αυτω η γυνη η σαμαρειτις πως συ ιουδαιος ων πας εμου πιειν αιτεις ουσης γυναικος σαμαρειτιδος ου γας συγχρωνται ιουδαιοι σαμαρειταις

Westcott/Hort UBS4 (1881)
λεγει ουν αυτω η γυνη η σαμαριτις πως συ ιουδαιος ων παρ εμου πειν αιτεις γυναικος σαμαριτιδος ουσης υ γαρ συγχρωνται ιουδαιοι σαμαριταις

Byzantine/Majority Text
λεγει ουν αυτω η γυνη η σαμαρειτις πως συ ιουδαιος ων πας εμου πιειν αιτεις ουσης γυναικος σαμαρειτιδος ου γας συγχρωνται ιουδαιοι σαμαρειταις

Bible Verse Review
  from Treasury of Scripure Knowledge

askest: John 4:27, John 8:48, Luke 10:33, Luke 17:16-19

for: 2 Kings 17:24-41, Ezra 4:1-24, Nehemiah 4:1, Nehemiah 4:2, Luke 9:52-56, Acts 1:8, Acts 10:28

Reciprocal: Genesis 24:17 - Let Ezekiel 3:14 - General Matthew 10:5 - of the Samaritans Luke 9:53 - General Revelation 9:6 - shall men

Gill's Notes on the Bible

Then saith the woman of Samaria unto him,.... In a scoffing, jeering way,

how is it, that thou being a Jew; which she might know, by his language and his dress:

askest drink of me, which am a woman of Samaria? not that the waters of Samaria were unlawful for a Jew to drink of; for as

"the land of the Cuthites (or Samaritans), was pure, or clean, so, מקותיה, "their collections of water", and their habitations, and their ways were clean m,''

and might be used; but because the Jews used no familiarity with the Samaritans, nor would they receive any courtesy or kindness from them, as follows:

for the Jews have no dealings with the Samaritans: some take these to be the words of the evangelist, commenting upon, and explaining the words of the woman; but they seem rather to be her own words, giving a reason why she returned such an answer; and which must be understood, not in the strictest sense, as if they had no dealings at all with them: indeed in some things they had no dealings with them, and at some certain times; hence that discourse of the Samaritans with a Jewish Rabbi n.

"The Cuthites (or Samaritans) inquired of R. Abhu, your fathers, היו מסתפקין, "used to deal with us" (or minister to us, or supply us with necessaries), wherefore do not ye deal with us? (or take a supply from us;) he replied unto them, your fathers did not corrupt their works, you have corrupted your works.''

They might not use their wine and vinegar, nor admit them to their tables; they say of a man o,

"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.''

And they forbid a man to enter into partnership with a Cuthite (or Samaritan p): and particularly,

"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 q c.''

But then at other times, and in other respects, they had dealings with them they might go into their cities and buy food of them, as the disciples did, John 4:8; they might send their wheat to a Samaritan miller, to be ground r; and as it appears from the above citations, their houses and habitations were clean, and might be lodged in, with which compare Luke 9:52; the poor of the Samaritans were maintained with the poor of Israel s; wherefore the sense is, as Dr. Lightfoot observes, that the Jews refused to receive the least favour or kindness at the hand of a Samaritan; and therefore the woman might justly wonder, that Christ should ask so small a favour of her, as a little water. The reason of this distance and aversion, was religion; and so the Ethiopic version, rather paraphrasing than translating, renders the words, "the Jews do not agree in religion, nor do they communicate with the Samaritans, nor mix together": and this was of long standing, and had been occasioned and increased by various incidents; for when the ten tribes revolted in Jeroboam's time, the calves were set up in Dan and Bethel, in order to draw off the people from worship at Jerusalem, which gave great umbrage to the tribes of Judah and Benjamin; and when the ten tribes were carried away captive by the king of Assyria, he planted the cities of Samaria with colonies in their room, consisting of Heathenish and idolatrous persons, brought from Babylon, and other places; to whom he sent a priest, to instruct them in the manner of the God of the land; but with these instructions, they still retained their idols, and their idolatrous practices; see 2 Kings 17:24, which must render them odious to the Jews: and these were the principal adversaries of the Jews, after their return from captivity; and discouraged them, and weakened their hands, in the building of the second temple: but what latest, and most of all had fixed this aversion and enmity, was this; Manasseh, brother to Jaddua the high priest, having married Sanballat's daughter, governor of Samaria, was for it removed from the priesthood; who applying to his father-in-law, he proposed building for him a temple on Mount Gerizim, and making him an high priest; for which he obtained leave of Alexander the Great, and accordingly built one, and made his son-in-law high priest; which drew a great many profligate Jews over to him, who mixing with the Samaritans, set up a worship, religion, and priesthood, in distinction from the Jews; and this was ever after a matter of contention and quarrel between these people, and the reason why they would have no dealings with them.

m T. Hieros. Avoda Zara, fol. 44. 4. n Ib. o T. Bab. Sanhedrin, fol. 104. 1. p T. Bab. Becorot, fol. 7. 2. Piske Toseph. ib. art. 4. & in Megilla, art 102. q Misna Avoda Zara, c. 1. sect. 1. r Misua Demai, c. 3. sect. 4. s Piske Tosephot Yoma, art. 63.

Barnes' Notes on the Bible

No dealings with the Samaritans - For an account of the Samaritans, and of the differences between them and the Jews, see the notes at Matthew 10:5.

Clarke's Notes on the Bible

Verse John 4:9. That thou, being a Jew — Probably the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ: but it is likely that our Lord spoke the Galilean dialect, by which we find, from Mark 14:70, a Jew of that district might easily be known.

The Jews have no dealings with the Samaritans. — Perhaps better, Jews have no communion with Samaritans. These words appear to be added by the evangelist himself, in explanation of the woman's question. The original word, συγχρωνται, has been variously translated and understood. It comes from συν, together, and χραομαι, I use, or borrow: hence it has been understood to mean, the Jews will be under no kind of obligation to the Samaritans-will borrow nothing from them-will not drink out of the same cup or well with them-will not sit down to meals with them, nor eat out of the same vessel-will have no religious connection, no commercial dealings with them. The word communion, I think, fully expresses the sense of the original; and, being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be accursed. Their most merciful wish to the Samaritans was, that they might have no part in the resurrection; or, in other words, that they might be annihilated.