The Meaning of John 4:5 Explained

John 4:5

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

YLT: He cometh, therefore, to a city of Samaria, called Sychar, near to the place that Jacob gave to Joseph his son;

Darby: He comes therefore to a city of Samaria called Sychar, near to the land which Jacob gave to his son Joseph.

ASV: So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph:

KJV Reverse Interlinear

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

What does John 4:5 Mean?

Verse Meaning

The site of Sychar is fairly certain because of unbroken tradition and the presence of a water source ( John 4:6). It was very near Old Testament Shechem, Joseph"s burial site, near the base of Mounts Ebal and Gerizim (cf. Genesis 33:19; Genesis 48:22; Joshua 24:32). Today the modern town of Nablus stands nearby. Nablus is the modern form of the name that the site later received in honor of the Roman imperial family, Flavia Neapolis.

Context Summary

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

Chapter Summary: John 4

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

Greek Commentary for John 4:5

So he cometh [ερχεται ουν]
Vivid present middle indicative and transitional ουν — oun Sychar There is a dispute whether this is just a variation of Shechem as meaning “drunken-town” (Isaiah 28:1) or “lying-town” (Habakkuk 2:18) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of πολιν — polin (city) does not mean that it was a large town. Mark and John use it freely for small places. Parcel of ground Old use of this diminutive of χωρος — chōros or χωρα — chōra a piece of ground. That Jacob gave to his son Joseph See Genesis 33:19; Genesis 48:22. Relative ο — ho is not attracted to case of χωριου — chōriou First aorist active indicative εδωκεν — edōken f0). [source]
Then [οὖν]
Not a particle of time, but of logical connection. Therefore, going by this route, He must needs, etc. [source]
City []
Not implying a place of great size or importance. Compare John 11:54; Matthew 2:23. [source]
Sychar []
Commonly identified with Schechem, the modern Nablous, and regarded as a corruption of Sichem. Some modern authorities, however, argue that a place so famous as Schechem would not be referred to under another name, and identify the site with Askar, about two miles east of Nablous. The name Sychar means drunken-town or lying-town. [source]
Parcel of ground [χωρίου]
A diminutive from χώρα aregion. [source]

Reverse Greek Commentary Search for John 4:5

Luke 3:3 Remission [ἄφεσιν]
See on James 5:15. The word occurs in Luke more frequently than in all the other New Testament writers combined. Used in medical language of the relaxation of disease. Both Luke and John use the kindred verb ἀφίημι , in the same sense. Luke 4:39; John 4:52. [source]
John 14:2 House [οἰκίᾳ]
The dwelling-place. Used primarily of the edifice (Matthew 7:24; Matthew 8:14; Matthew 9:10; Acts 4:34). Of the family or all the persons inhabiting the house (Matthew 12:25; John 4:53; 1 Corinthians 16:15; Matthew 10:13). Of property (Matthew 23:14; Mark 12:40). Here meaning heaven. [source]
John 3:31 Is above all [επανω παντων]
Ablative case with the compound preposition επανω — epanō See the same idea in Romans 9:5. Here we have the comments of Evangelist (John) concerning the last words of John in John 3:30 which place Jesus above himself. He is above all men, not alone above the Baptist. Bernard follows those who treat John 3:31-36 as dislocated and put them after John 3:21 (the interview with Nicodemus), but they suit better here. Of the earth John is fond of this use of εκ — ek for origin and source of character as in John 1:46; 1 John 4:5. Jesus is the one that comes out of heaven (ο εκ του ουρανου ερχομενος — ho ek tou ouranou erchomenos) as he has shown in 1:1-18. Hence he is “above all.” [source]
John 4:7 There cometh [ερχεται]
Vivid historical present as in John 4:5. A woman of Samaria The country, not the city which was two hours away. To draw water First aorist active infinitive of purpose of αντλεω — antleō for which see John 2:8. Cf. Rebecca in Genesis 24:11, Genesis 24:17. Give me to drink Second aorist active imperative of διδωμι — didōmi and second aorist active infinitive (object of δος — dos) of πινω — pinō shortened form of πιειν — piein A polite request. [source]
John 4:8 For [γαρ]
Explanation of the reason for asking her. Were gone away Past perfect of απερχομαι — aperchomai to go off. They had already gone before she came. To Sychar (John 4:5 and John 4:39). To buy food ινα — Hina in purpose clause with first aorist active subjunctive of αγοραζω — agorazō old verb from αγορα — agora (marketplace). See Matthew 21:12. Τροπη — Trophē (nourishment) is old word from τρεπω — trephō to nourish (Matthew 3:4). “Victuals” (plural). [source]
John 4:51 As he was now going down [ηδη αυτου καταβαινοντος]
Genitive absolute inspite of the fact that αυτωι — autōi (associative instrumental case with υπηντησαν — hupēntēsan aorist active indicative of υπανταω — hupantaō) is near. That his son lived Present active indicative preserved in indirect discourse (cf. the words of Jesus in John 4:50). Note παις — pais here (only example in John), υιος — huios in John 4:50, παιδιον — paidion (diminutive of tenderness) in John 4:49. [source]
John 4:52 Inquired [επυτετο]
Second aorist middle indicative of πυντανομαι — punthanomai Began to mend Second aorist ingressive active indicative of εχω — echō (took a turn, got better) and comparative of adverb κομπσως — kompsōs Arrian (Epictetus iii. 10.13) has κομπσως εχεις — kompsōs echeis from a physician, “Thou hast it fine,” “Thou art doing finely.” The papyri give several similar examples. Κομπσως — Kompsōs (neat) is from κομεω — komeō to take care of. At the seventh hour The accusative case without a preposition as in Revelation 3:3, though we have περι ωραν ενατην — peri hōran enatēn (about the ninth hour) in Acts 10:3. See the accusative also in Exodus 9:18 ταυτην την ωραν αυριον — tautēn tēn hōran aurion (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here “during the seventh hour.” In John 4:53 the locative is more exact, “at that hour” The seventh hour would be (Roman time) seven p.m. [source]
John 4:53 So the father knew [εγνω ουν ο πατηρ]
Second aorist active indicative of γινωσκω — ginōskō Inferential use of ουν — oun Himself believed Not just the word of Jesus (John 4:50), but complete faith in Jesus himself as the Messiah, absolute use of πιστευω — pisteuō as in John 1:7. And his whole house All his family, the first example of a whole family believing in Jesus like the later case of Crispus (Acts 18:8). [source]
Hebrews 13:8 Jesus Christ is the same yesterday and today, yea and forever [Ιησους Χριστος εχτες και σημερον ο αυτος και εις τους αιωνας]
There is no copula in the Greek. Vincent insists that εστιν — estin be supplied between Ιησους — Iēsous and Χριστος — Christos “Jesus is Christ,” but it more naturally comes after Χριστος — Christos as the Revised Version has it. The old adverb εχτες — echthes is rare in the N.T. (John 4:52; Acts 7:28; Hebrews 13:8). Here it refers to the days of Christ‘s flesh (Hebrews 2:3; Hebrews 5:7) and to the recent work of the leaders (Hebrews 13:7). “Today” Hence the peril of apostasy from the only hope of man. [source]
1 John 1:5 Declare [ἀναγγέλλομεν]
Compare the simple verb ἀγγέλλειν tobring tidings, John 20:18, and only there. Ἀναγγέλλειν is to bring the tidings up to ( ἀνά ) or back to him who receives them. Ἀπαγέλλειν is to announce tidings as coming from ( ἀπό ) some one, see Matthew 2:8; John 4:51. Καταγγέλλειν is to proclaim with authority, so as to spread the tidings down among ( κατά ) those who hear. See Acts 17:23. Found only in the Acts and in Paul. [source]
Revelation 3:3 I will come [ηχω]
Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 Thou shalt not know [ου μη γνωις]
Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 Therefore [ουν]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας — eilēphas). Perfect active indicative of λαμβανω — lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 Didst hear [ηκουσας]
First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 And repent [και μετανοησον]
First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]

What do the individual words in John 4:5 mean?

He comes therefore to a city - of Samaria called Sychar near the plot of ground that had given Jacob to Joseph the son of him
ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρείας λεγομένην Συχὰρ πλησίον τοῦ χωρίου ἔδωκεν Ἰακὼβ ‹τῷ› Ἰωσὴφ τῷ υἱῷ αὐτοῦ

ἔρχεται  He  comes 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
πόλιν  a  city 
Parse: Noun, Accusative Feminine Singular
Root: πόλις  
Sense: a city.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Σαμαρείας  of  Samaria 
Parse: Noun, Genitive Feminine Singular
Root: Σαμάρεια 
Sense: a territory in Palestine, which had Samaria as its capital.
λεγομένην  called 
Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular
Root: λέγω 
Sense: to say, to speak.
Συχὰρ  Sychar 
Parse: Noun, Accusative Feminine Singular
Root: Σιχάρ 
Sense: probably another name for the town of Shechem, a town in Samaria, near the well of Jacob.
πλησίον  near 
Parse: Preposition
Root: πλησίον  
Sense: a neighbour.
χωρίου  plot  of  ground 
Parse: Noun, Genitive Neuter Singular
Root: χωρίον  
Sense: a space, a place, a region, a district.
  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
ἔδωκεν  had  given 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: διδῶ 
Sense: to give.
Ἰακὼβ  Jacob 
Parse: Noun, Nominative Masculine Singular
Root: Ἰακώβ  
Sense: was the second son of Isaac.
Ἰωσὴφ  Joseph 
Parse: Noun, Dative Masculine Singular
Root: Ἰωσήφ 
Sense: the patriarch, the eleventh son of Jacob.
υἱῷ  son 
Parse: Noun, Dative Masculine Singular
Root: υἱός  
Sense: a son.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.

What are the major concepts related to John 4:5?

Loading Information...