540 Lars Kierspel (a) The Samaritan’s question about her mountain or Jerusalem as the proper center for worship (4,20) recalls the previous cleansing of the temple and Jesus’ replacement of it. The reference to “Jerusalem” immediately preceding 4,20 is found in 2,13 and 2,23, thus framing the account of the temple cleansing and forming a terminological link between both stories. The reader, prepared by a sequential reading of the Gospel, immediately identifies the woman’s lack of knowledge since the raising of Jesus’ body, announced earlier in 2,19, renders her alleged alternatives between Jerusalem or Samaria as outdated. (b) Both stories date the upcoming shift of worship to the same time. While the account of the first miracle makes only a negative comment about the “hour” that has not arrived yet (2,4), Jesus mentions after the temple cleansing that the raising of his body constitutes the new temple in Jerusalem (2,19.21). And while the Samaritans’ confession of Jesus as “Savior of the world” (4,42) already realizes the new worship in spirit and truth (see also 4,23), the reference to “the hour” in 4,21 points to Jesus’ departure from this world (13,1) in the cross and resurrection as the moment in which Jesus is lifted up and thus glorified (17,1) to receive the worship of his disciples (64). (c) Both stories center on a replacement motif as part of Jesus’ cultic criticism and temple Christology (see already 1,14.51). Worship takes place neither in Jerusalem nor in Samaria, but Jesus’ body is the new dwelling place of God (2,20-21). The “living water” motif in 4,10, 11 sets up an explicit contrast to Jacob’s well (4,6)/Israel’s religion from which the woman draws her water as a Samaritan syncretist. While various nuances of meaning can be connected with the motif of “living water” (65), the quest within the context for the true place of worship reminds of OT promises (Ezek 47,1-2; Joel 4,18; Zech 14,8) that “combine the life-promoting water with the eschatological (64) J. DENNIS, Jesus’ Death and the Gathering of True Israel. The Johannine Appropriation of Restoration Theology in the Light of John 11.47-52 (WUNT 2.217; Tübingen 2006) 179 discusses 4,4-26 right after 2,13-22 and concludes that the “essential theme then of 2,13-22 has been resumed in 4,23-24”. (65) DENNIS (Jesus’ Death, 178) lists associations of “living water” in Jewish texts with God’s revelatory word (Isa 11,9; 55,1-11; Amos 8,11; Hab 2,14; Jer 51,16), wisdom (Prov 13,14; 16,22; 18,4), wisdom of the Torah (Sir 24,23-25; CD 6,4; 19,34), the eschatological Temple (Ezek 47,1-12; Joel 3,18; Zech 14,8; 1 Enoch 26,1-6; 11Q18 frag. 24.1), the purification of the Spirit in the day of Israel’s restoration (Ezek 36,25-27; 1QS 3,6-9; 4,20-22).