### Core Meaning & Semantic Range
The Greek word Σαμαρεῖτις (Samareîtis), `{{G4542}}`, is a feminine noun derived directly from Σαμαρείτης (Samareítēs), `{{G4541}}`, which denotes a Samaritan man. Consequently, Σαμαρεῖτις precisely means "a Samaritess," or "a woman of Samaria." This term inherently carries geographical and ethnic connotations, referring to a female inhabitant of the region of Samaria, which lay between Judea and Galilee. Within the biblical context, particularly the New Testament, "Samaritan" is not merely a geographical identifier but also a socio-religious one, pointing to a people group with a distinct heritage and religious practices that diverged significantly from normative Judaism. The use of the feminine form specifically highlights the gender of the individual in question, which is crucial for understanding the social dynamics of the encounters in which the word appears.
### Biblical Occurrences & Contextual Analysis
The word Σαμαρεῖτις (Samareîtis), `{{G4542}}`, appears only once in the New Testament, but its singular occurrence is central to one of the most profound and illustrative narratives in the Gospels: the encounter between Jesus and the woman at Jacob's well in John 4.
* **[[John 4:9]]**: "Then the woman of Samaria said to Him, 'How is it that You, being a Jew, ask a drink from me, a Samaritess?' For Jews have no dealings with Samaritans."
This verse is the sole explicit usage of `{{G4542}}`. While the woman is introduced earlier as "a woman of Samaria" (γυνὴ ἐκ τῆς Σαμαρείας) in [[John 4:7]], the explicit designation as ἡ Σαμαρεῖτις in [[John 4:9]] emphasizes her identity as a "Samaritan woman," highlighting the ethnic and social barriers that Jesus deliberately transcends. The context of this encounter is rich with significance:
1. **Ethnic and Religious Divide**: The woman's immediate question in [[John 4:9]] underscores the deep-seated animosity and lack of interaction between Jews and Samaritans. This animosity stemmed from historical conflicts, differing views on proper worship (Jerusalem vs. Mount Gerizim), and the Samaritans' mixed Israelite and foreign heritage.
2. **Gender Barriers**: Jesus, a Jewish man, engaging in a public conversation with a Samaritan woman, was scandalous by the societal norms of the time. Rabbis typically avoided public discourse with women, especially those of questionable reputation or different ethnic groups.
3. **Social Stigma**: Beyond her identity as a Samaritess, the woman's personal history (five husbands and living with a man who was not her husband, [[John 4:18]]) likely made her an outcast even within her own community. Jesus' willingness to engage with her, knowing her past, demonstrates radical grace and acceptance.
The word Σαμαρεῖτις, therefore, serves as a crucial linguistic marker that sets the stage for Jesus' revolutionary actions and teachings, immediately signaling to the reader the multiple layers of prejudice and separation that Jesus dismantles through His interaction.
### Related Words & Concepts
The term Σαμαρεῖτις (Samareîtis) is intrinsically linked to several other significant biblical terms and concepts:
* **Σαμαρείτης (Samareítēs) `{{G4541}}`**: The masculine form, "Samaritan," from which Σαμαρεῖτις is derived. This broader term appears more frequently in the New Testament, notably in the parable of the Good Samaritan ([[Luke 10:33]]), further illustrating the complex perception of Samaritans.
* **Σαμάρεια (Samáreia) `{{G4540}}`**: The geographical region and its capital city, Samaria, from which the people derived their name. The historical and spiritual significance of this region is paramount to understanding the identity of the Samaritans (cf. [[2 Kings 17]]).
* **Ἰουδαῖος (Ioudaios) `{{G2453}}`**: "Jew." This term often stands in implicit or explicit contrast to "Samaritan" in the Gospels, highlighting the ethnic and religious divide that Jesus bridges.
* **Mount Gerizim**: The Samaritan holy site where they worshipped God, in opposition to the Jewish temple in Jerusalem. This theological divergence is directly addressed in Jesus' conversation with the Samaritess ([[John 4:20-24]]).
* **Mixed Heritage**: The Samaritans were considered by Jews to be a people of mixed heritage, having intermarried with foreign peoples resettled in the region by the Assyrians after the fall of the Northern Kingdom of Israel (c. 722 BC). This historical background contributed significantly to the Jewish disdain for them.
* **Living Water**: A central metaphor in the dialogue with the Samaritess ([[John 4:10-14]]), representing the eternal life and spiritual sustenance offered by Christ, available to all who believe, regardless of their background.
### Theological Significance
The encounter with the Samaritess, identified by the unique term Σαμαρεῖτις, carries profound theological implications:
1. **Breaking Down Barriers**: Jesus' interaction with the Samaritess is a powerful demonstration of His mission to transcend all human-made divisions—ethnic, gender, and social. He actively seeks out and engages with those marginalized and despised by society, embodying divine impartiality.
2. **Universal Scope of Salvation**: The willingness of Jesus to minister to a Samaritess, and the subsequent belief of many Samaritans ([[John 4:39-42]]), foreshadows the universal reach of the Gospel message. Salvation is not exclusive to any one ethnic group but is offered to all who believe, fulfilling prophecies of Gentile inclusion.
3. **True Worship**: The dialogue concerning worship on Mount Gerizim versus Jerusalem culminates in Jesus' revolutionary declaration that true worship is "in spirit and truth" ([[John 4:23-24]]), transcending physical location and ritualistic adherence. The Samaritess becomes a recipient and a witness to this profound spiritual reality.
4. **Divine Revelation and Transformation**: Jesus reveals Himself as the Messiah to the Samaritess ([[John 4:26]]), a revelation that transforms her from an outcast to a powerful evangelist. Her testimony brings many from her city to faith, highlighting the transformative power of encountering Christ and the potential for anyone, regardless of their past, to become a witness for Him.
5. **Evangelism to the "Other"**: The Samaritess serves as a paradigm for cross-cultural evangelism and the breaking of social taboos in the pursuit of the lost. Her story underscores the imperative to share the Gospel with those considered "outsiders" or "enemies."
### Summary
The Greek word Σαμαρεῖτις (Samareîtis), `{{G4542}}`, though appearing only once in the New Testament, is profoundly significant. It precisely identifies "a woman of Samaria," serving as the linguistic anchor for the pivotal encounter between Jesus and the woman at Jacob's well in [[John 4:9]]. This single usage encapsulates a multifaceted theological narrative. The term immediately signals the deep ethnic and social chasm between Jews and Samaritans, a divide that Jesus deliberately bridges through His compassionate and revelatory engagement. The "Samaritess" represents not only an ethnic outsider but also a socially marginalized individual, whose encounter with Jesus demonstrates His radical inclusivity, His offer of "living water" (eternal life), and His revelation of true worship in "spirit and truth." Her subsequent transformation into an eager and effective evangelist to her own people underscores the universal scope of the Gospel and the boundless power of divine grace to redeem and empower any individual, regardless of their background or past. Thus, Σαμαρεῖτις is more than a mere descriptor; it is a word that points to a foundational moment in biblical history, illustrating the breaking down of barriers and the expansive reach of God's redemptive love.
TRV