"... The anonymous Samaritan woman with an ambiguous past enters in the unfolding narrative after the named, privileged man in Jewish religious life, Nicodemus (3:1-21). As indicated previously, the narrative follows the lines of a well-established biblical type. The bridegroom-to-be or his representative sojourns to a distant territory, meets a woman or a cluster of womenpeople at a well, drawing some water. A drink is either sought or offered to the travelling party, and the woman returns to her household with information about the stranger and an invitation to hospitality is then issued and offered by her kinspeople. In these terms, what unfolds next is a celebratory meal followed by a betrothal. Now the PR who is familiar with the biblical narratives immediately recalls similar scenes like those of servant of Abraham who was sent by him to seek out a potential spouse for his son Isaac, and encountering Rebekah at the well of Nahor; similarly, Jacob seeing and falling in love with Rachel at the well of Haran and later, Moses encountering the daughters of Reuel (Jethro) when they were harassed by shepherds at the well of Midian and subsequently married one of his daughters, namely Zipporah (Genesis 24:15-67; 29:9-14; Exodus 2:15-22). The significance of these encounters, leading to matchmaking, betrothal and marriage, must be seen against the background of the continuation of the line of descendants who inherit the divine promise to Abraham. As such, these people are the agents of the divine plan of continuing salvation ..."