532 Lars Kierspel that he believed. While his function as a witness certainly implies personal and complete faith, the actual dialogue with his disciples (3,25-30) centers on a testimony to Jesus as the messianic bridegroom followed by a christological monologue with a prophetic warning (3,31-36). e) The Samaritan woman In the same way, it is never mentioned that the Samaritan woman “believed”. As with John the Baptist, her faith is implied in her explicit “witness” to her villagers (4,39.28-29). Similar to Moloney’s emphasis of Mary’s alleged faith in 2,5 at the expense of the disciples’ faith in 2,11, it is the Samaritans’ faith that is stressed (ejpivsteusan, 4,41), not that of the woman. She herself is presented as a paragon of a worker in the harvest as taught and expected from the male disciples (4,35-38) (27) and the Samaritans are the model example of faith based on verbal testimony as opposed to visible signs. In sum, Moloney finds faith where none is reported (Mary, John the Baptist, Samaritan woman) and postulates unbelief where the text is quiet (the Jews, Samaritan woman, 4,1-15) while underrating explicit references to the faith of the disciples (2,11.22). That ought to call for caution regarding his overall structure for John 2–4. II. Inverted Parallelism: Proposal for Reading John 2–4 In the following we suggest an inverted arrangement of John 2–4, what has often been called the Cana-to-Cana cycle. 1. From Cana to Cana (2,1-12+4,43-54) After the cosmic (1,1-18) and historical opening (1,19-51) of the Gospel, the first miracle (Wedding in Cana) in chapter 2 and the second miracle at the end of chapter 4 (healing of the official’s son) form an inclusio that delimit the next textual unit. Before establishing the case, we will first discuss alternative proposals. (27) The Samaritans believe dia; to;n lovgon th'" gunaikov" (4,39). The combination of pisteuvein + diav + object is elsewhere in the Gospel used only of John the Baptist and his witness (1,7) and in Jesus’ prayer for “those also who believe in Me through their word (dia; tou' lovgou aujtw'n eij" ejmev)”. The Samaritan woman is thus characterized as a model of a witness for Christ.