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For example, Dorothy A. Lee lists several discrepancies between Hebrew betrothal scenes and John 4: "the Samaritan woman is not a young Jewish virgin and no betrothal takes place; the well is not concerned with sexual fertility but is an image of salvation (see Isa. 12:3); Jesus is presented not as a bridegroom but as giver of living water." [12]
John 4 is the fourth chapter of the Gospel of John in the New Testament of the Christian Bible. The eternality of Jesus. The major part of this chapter (verses 1-42) recalls Jesus' conversation with the Samaritan woman at the well in Sychar. In verses 43-54, he returns to Galilee, where he heals a royal official's son.
The Sunday of the Samaritan Woman [6] is the Fifth Sunday of Pascha, commemorating the Woman by the well, (traditionally known as Photina in Greek or Svetlana in Russian), as recounted in the Gospel reading for the day, John 4:5-42.
John 4:1–42. Orthodox icon of Photina, the Samaritan woman, meeting Jesus by the well. The in-depth account about Jesus and the Samaritan Woman at the Well is highly significant for understanding Jesus in several relationships: Samaritans, women, and sinners. By talking openly with this woman, Jesus crossed a number of barriers which normally ...
The story of the Samaritan woman is told in the Gospel of John. A woman leans eagerly forward in conversation with Jesus, in contrast to the typical portrayal of the time which showed the woman sitting passively listening to a monologue. [1] It is one of the few works by Gentileschi with a full landscape. [2]
Jesus Met the Woman at the Well" is a traditional gospel song. It relates the story of the meeting between Jesus and the Samaritan Woman , found in the Gospel of John at 4:4-26 . One of the earliest recordings, by The Pilgrim Travelers (1950), credits the song as "Traditional, arranged by J. W. Alexander ".
Christ and the Samaritan Woman (1593-1594) Christ and the Samaritan Woman or The Woman at the Well is a 1593-1594 oil on canvas painting by Annibale Carracci, painted as part of the same scheme as the Palazzo Sampieri frescoes. Several years later he also produced a much smaller autograph copy with variations, now in the Museum of Fine Arts ...
Michael Licona suggests that John has redacted Jesus' authentic statements as recorded in Matthew, Mark and Luke. Where Matthew and Mark have Jesus quote Psalm 22:1, John records that "in order that the Scripture may be fulfilled, Jesus said, 'I am thirsty'." Jesus' final words as recorded in Luke are simplified in John into "It is finished." [12]