I have no husband
The phrase "I have no husband" is a direct response from the Samaritan woman to Jesus' inquiry. In the Greek, the word for "husband" is "ἀνήρ" (anēr), which can mean man or husband, depending on the context. This admission is significant because it reveals the woman's current state and sets the stage for Jesus to reveal His knowledge of her life. Historically, Samaritans and Jews had strained relations, and a Jewish man speaking to a Samaritan woman was culturally unexpected. This interaction highlights Jesus' breaking of social norms to reach individuals with His message of truth and grace.

the woman replied
The phrase "the woman replied" indicates her active participation in the dialogue with Jesus. In the cultural context of the time, women often had a subordinate role in society, and their voices were not always heard or valued. However, Jesus engages her in meaningful conversation, demonstrating His respect for her as an individual. This interaction underscores the inclusive nature of Jesus' ministry, where He reaches out to those marginalized by society.

Jesus said to her
"Jesus said to her" marks the transition to Jesus' response, which is filled with divine insight. The Greek verb "λέγει" (legei) is in the present tense, suggesting an ongoing conversation. Jesus' words are not just casual remarks but are filled with purpose and intention. His engagement with the woman is a reflection of His mission to seek and save the lost, regardless of their background or social standing.

You are correct to say that you have no husband
In this statement, Jesus acknowledges the truthfulness of the woman's words. The Greek word for "correct" is "καλῶς" (kalōs), which can also mean rightly or well. Jesus affirms her honesty, which is a crucial step in their conversation. This affirmation is not just about her marital status but also about the deeper truths of her life that Jesus is about to reveal. It sets the stage for a transformative encounter, where the woman's past is brought into the light, not for condemnation, but for redemption and healing. Jesus' knowledge of her life demonstrates His omniscience and His ability to see beyond the surface to the heart of the matter.

(17) I have no husband.--The stroke has left its mark. It lays bare to her own consciousness the past and present life, but she does not know that it is laid bare to His. The reply is no longer prefaced by the half-sarcastic "Thou, being a Jew," or the reverential "Sir." The tone has passed from vivacity to earnestness, and from earnestness to sadness. That one word--what a history it has revealed! But she will hide it from Him and from herself. "I have no husband" (or, according to the Sinaitic MS., more emphatically still, A husband I have not).

Verses 17, 18. - The woman answered, and said to him, I have no husband. Jesus saith unto her, Thou said correctly, Husband have I none: for thou hast had five husbands; and he whom thou now hast is not thy husband. This true thing hast thou spoken. The woman resists the description which Jesus assumes that she bears to the man with whom she stands in illegal relations. Convinced, brought to bay, she cannot lie to Jesus. She says, in penitence and shame, "I have no husband." There is no concealment of the fact; she must need the cleansing of the life-giving stream. Jesus, not without a tone of solemn remonstrance, accuses her of a life of loose morals. It is implied that the first five husbands were conventionally allowable; but the suggestion is that, either by divorce or wanton rushing to further nuptials if the former had been ruptured by death, her character had been ever deteriorating until, under present circumstances, she was committing an overt act of illegality and impurity. "In saying thou hast no husband, thou hast spoken to the point, and for the reasons I recite thou hast made a true statement." As the woman in ver. 27 tells her friends "He told me all things that ever I did," we may easily believe that she felt, under his searching glance, that no folly, no weakness, no rebellious deed, no damning compromise, was hidden from him. How much more he said we can only conjecture. The revelation thus recorded is akin to other events in our Lord's life, which we cannot account for by the supposition that information concerning her had been conveyed by some rumour which thus he flashed upon her. This would suffer from the intolerable supposition that his claim to have prophetic light was a self-conscious fraud, and that by such a subterfuge the entire Samaritan mission had been characterized and controlled. Lunge thought that the definite traces of the five marriages were in some mysterious fashion hieroglyphed upon her face. This is a great extravagance of the working of natural law, to avoid the supernatural perception which our Lord exercised whenever he chose to draw upon the inexhaustible resources and powers at his disposal. Hengstenberg ('Contributions to Genuineness of the Pentateuch,' and in his 'Commentary'), while he recognizes the historical fact here mentioned and penetrated by our Lord, considered that there was a twofold meaning in our Lord's reply. Thou hast had five husbands; i.e. there were five gods - those of Cuthah, Babylon, Ava, Hamath, and Sepharvaim (Josephus, 'Ant.,' 9:14, 3; 2 Kings 17:24), whose worship by spiritual adultery the Samaritan people (of which you are a representative) have tolerated, and HE, Jehovah, whom thou now hast by surreptitious claim, is not thy covenanted Lord. Unfortunately, this too ingenious interpretation fails, first of all in this, that to the five nations seven gods are reckoned (2 Kings 17:30, 31). Again, it is inconceivable that the worship of Jehovah should be represented as on a par with these idolatries, and that Jehovah himself should be set forth as the sixth and worst of the theocratic husbands of the Samaritan state. Nor can we suppose that Christ, who said such wondrous things about the spirituality and the love of God to man, and was in the same breath about to utter one of the grandest of them, should thus have poured contumely on the Samaritan worship of Jehovah. Thoma practically adopts Hengstenberg's speculative interpretation. Strauss (1st and 2nd edit. 'Leb. Jes.') made use of Hengstenberg's admission to find in the whole narrative a mythical fiction; and Keim has only made matters worse by ascribing the entire narrative to the unknown author of the Fourth Gospel. Christ's own Divine penetration revealed the woman to herself, and she knew how hateful her life must have been in his sight. She made no attempt at denial, or concealment, or self-justification. The events referred to had burnt themselves on her memory, and her only refuge is in a bold admission of the right of the unknown Stranger to teach. She concedes his claim to solve perplexities, and penetrate other mysteries as well as the depths of her own heart.

Parallel Commentaries ...


“I have
ἔχω (echō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

no
Οὐκ (Ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

husband,”
ἄνδρα (andra)
Noun - Accusative Masculine Singular
Strong's 435: A male human being; a man, husband. A primary word; a man.

the
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

woman
γυνὴ (gynē)
Noun - Nominative Feminine Singular
Strong's 1135: A woman, wife, my lady. Probably from the base of ginomai; a woman; specially, a wife.

replied.
Ἀπεκρίθη (Apekrithē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 611: From apo and krino; to conclude for oneself, i.e. to respond; by Hebraism to begin to speak.

Jesus
Ἰησοῦς (Iēsous)
Noun - Nominative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

said
Λέγει (Legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to her,
αὐτῇ (autē)
Personal / Possessive Pronoun - Dative Feminine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“You are
εἶπας (eipas)
Verb - Aorist Indicative Active - 2nd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

correct {to say}
Καλῶς (Kalōs)
Adverb
Strong's 2573: Well, nobly, honorably, rightly. Adverb from kalos; well.

that
ὅτι (hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

you have
ἔχω (echō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

no
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

husband.
Ἄνδρα (Andra)
Noun - Accusative Masculine Singular
Strong's 435: A male human being; a man, husband. A primary word; a man.


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NT Gospels: John 4:17 The woman answered I have no husband (Jhn Jo Jn)