came to draw water
The act of drawing water was a daily necessity and often a communal activity for women of that time. The Greek word "ἀντλέω" (antleō) means to draw or to fetch, indicating a routine task. However, the timing of this event, likely at noon (as suggested by the context in John 4:6), is unusual since women typically drew water in the cooler parts of the day. This detail may suggest the woman's social isolation or personal shame, setting the stage for a transformative encounter with Jesus.

Jesus said to her
The direct interaction initiated by Jesus is profound. In the cultural context, Jewish men, especially rabbis, would not typically speak to women in public, let alone a Samaritan woman. The Greek verb "λέγω" (legō) means to say or to speak, but it also implies a purposeful communication. Jesus' willingness to speak to her demonstrates His breaking of social barriers and His mission to reach all people, regardless of societal divisions.

Give Me a drink
This request, "Give Me a drink," is simple yet profound. The Greek word "δίδωμι" (didōmi) means to give or to offer. Jesus, the source of living water, humbles Himself to ask for a drink from a Samaritan woman, symbolizing His identification with human need and His breaking down of ethnic and gender barriers. This request opens the door to a deeper spiritual conversation about the living water He offers, which leads to eternal life. It is a powerful reminder of Jesus' approachability and His desire to engage with individuals on a personal level, regardless of their background or status.

Give me to drink is the almost always asked and almost never refused favour as the traveller meets the native by the well-side. He was wearied by the heat of the journey, and seeks the ordinary refreshment.

(2) The revelations and misunderstandings comprised in the interview with the Samaritaness. Verses 7-9. -

(a) The Giver of all asks alms, submitting to conditions of humanity. Verse 7. - There cometh a woman of Samaria to draw water. The ἐκ τῆς Σαμαρείας undoubtedly qualifies the word γυνή, and not ἔρχεται; therefore the country, not the city, of Samaria is referred to. Besides, that city was at much too great a distance to be the home of this Samaritaness. There were other springs still nearer to the city of Sychar, which the women of the place would frequent. We need not, with Hengstenberg, suppose that, from a religious motive, one of reverence for the well of Jacob, this woman had chosen the longer walk and greater exertion, in the heat of the day. No hint of the kind occurs. The simple supposition that her home was hard by the well is sufficient to explain the somewhat unusual circumstance that she should have come alone and at midday. No longer, as in ancient times, did women of social position perform this duty (Genesis 24:15; Exodus 2:16). She by her action proclaimed her humble station in life. Hard work is performed by women at the present day in the East and South. Jesus saith to her, Give me to drink. This form of expression is not uncommon. The Lord was not only weary, but veritably thirsty. He had taken upon himself all our innocent desires and cravings. "He would know all, that he might succour all," and was intent upon conferring a blessing by asking a favour. He put it into her power to do him a kindness, just as when God evermore says, "Give me thy heart," when he is yearning to give himself to us. "It is more blessed to give than to receive." He will at once confer on this poor "waif and stray" the unspeakable privilege of bestowing the cup of cold water on the Lord of all. It is not that in the first instant he implied that he was thirsting for her salvation; that interpretation would almost lift the narrative into the purely symbolic region, greatly to its injury, and to the damage of the entire Gospel.

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