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Jesus here explicitly acknowledges this title (4:26)

63. For the Christian communities of the first century, however, the promise of an anointed son of David becomes an essential and basic interpretative key. Although the Old Testament and the intertestamental literature can still speak of an eschatology without a Messiah in the context of the vast movement of eschatological expectation, the New Testament itself clearly recognises in Jesus of Nazareth the promised Messiah, awaited by Israel (and by the whole of humanity): it is he, therefore, who fulfils the promise. Hence, the concern for emphasising his Davidic descent, 284 and even his superiority to his royal ancestor, who calls him “Lord” (Mk -37 and par.).

siach transliterated in Greek as messias is only found twice, and is followed by its Greek translation christos, which means “anointed”. 285 In Jn 1:41 the context points to royal messianism (cf. 1:49: “King of Israel”), in 4:25 to a prophetic Messiah, in accordance with Samaritan beliefs: “He will tell you everything”. 286 The title christos is reserved to Jesus except in texts that denounce false messiahs. 287 Together with Kyrios, “Lord”, it is the most frequently used title to identify who Jesus is. It sums up his mystery. He is the object of many confessions of faith in the New Testament. 288

Elsewhere, the New Testament expresses the idea of Messiah by the word christos, but at times also by the expression “he who is to come”

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