# commentaries

text:
Twice in the week. The law required only one fast in the year, that on the great day of Atonement (<a href='B:30 16:29'>Lev 16:29</a>; <a href='B:40 29:7'>Num 29:7</a> ); though public memorial fasts were added, during the Captivity, on the anniversaries of national calamities. The Pharisees fasted every Monday and Thursday during the weeks between the Passover and Pentecost, and again between the Feast of Tabernacles and that of the Dedication of the Temple.<p/>I give tithes [&#945; &#960; &#959; &#948; &#949; &#954; &#945; &#964; &#969;]. See on <a href='B:470 23:23'>Mat 23:23</a>.<p/>Possess [&#954; &#964; &#969; &#956; &#945; &#953;]. Wrong. The Israelite did not pay tithes of his possessions, but only of his gains - his annual increase. See <a href='B:10 28:22'>Gen 28:22</a>; <a href='B:50 14:22'>Deu 14:22</a>. Besides, the verb, in the present tense, does not mean to possess, but to acquire; the meaning possess being confined to the perfect and pluperfect. Rev., get. Compare <a href='B:470 10:9'>Mat 10:9</a> (Rev.); <a href='B:510 22:28'>Act 22:28</a>; <a href='B:490 21:19'>Luk 21:19</a> (on which see note); <a href='B:590 4:4'>1Th 4:4</a> (Rev.).


text:
Standing [&#949; &#963; &#964; &#969; &#962;]. In a timid attitude : merely standing, not posturing as the Pharisee. See on ver. 11.<p/>Afar off. Some explain, from the sanctuary; others, from the Pharisee. Lift up his eyes. As worshippers ordinarily.<p/>Be merciful [&#953; &#955; &#945; &#963; &#952; &#951; &#964; &#953;]. Lit., be propitiated.<p/>A sinner [&#964; &#969; &#945; &#956; &#945; &#961; &#964; &#969; &#955; &#969;]. With the definite article, "the sinner." " He thinks about no other man " (Bengel).<p/>15 - 17. Compare <a href='B:470 19:13-15'>Mat 19:13-15</a>; <a href='B:480 10:13-16'>Mar 10:13-16</a>.


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Infants [&#964; &#945; &#946; &#961; &#949; &#966; &#951;]. See on <a href='B:670 2:2'>1Pe 2:2</a>.<p/>Touch. So Mark. Matthew has lay his hands on them and pray.


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Suffer. See on <a href='B:470 19:14'>Mat 19:14</a>. Only Mark notes the taking in his arms.<p/>18 - 30. Compare <a href='B:470 19:16-30'>Mat 19:16-30</a>; <a href='B:490 20:1-16'>Luk 20:1-16</a>; <a href='B:480 10:17-31'>Mar 10:17-31</a>.


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Why callest thou me good? See on <a href='B:470 19:17'>Mat 19:17</a>.<p/>Do not commit adultery, etc. Compare the different arrangement of the commandments by the three synoptists.


text:
Yet lackest thou one thing [&#949; &#964; &#953; &#949; &#957; &#963; &#959; &#953; &#955; &#949; &#953; &#960; &#949; &#953;]. Lit., still one thing is lacking to thee. Mark alone adds that Jesus, looking upon him, loved him.<p/>Come [&#948; &#949; &#965; &#961; &#959;]. Lit., hither.


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He was very sorrowful. Rev., more correctly renders ejgenhqh, he became. See on <a href='B:480 10:22'>Mar 10:22</a>.<p/>Very rich. The Greek order forms a climax : "rich exceedingly."


text:
Camel. See on <a href='B:470 19:24'>Mat 19:24</a>.<p/>To go through the eye of a needle [&#948; &#953; &#945; &#964; &#961; &#951; &#956; &#945; &#964; &#959; &#962; &#946; &#949; &#955; &#959; &#957; &#951; &#962; &#949; &#953; &#963; &#949; &#955; &#952; &#949; &#953; &#957;]. Rev., more literally, to enter in through a needle's eye. Both Matthew and Mark use another word for needle [&#961; &#945; &#966; &#953; &#962;]; see on <a href='B:480 10:25'>Mar 10:25</a>. Luke alone has belonh, which, besides being an older term, is the peculiar word for the surgical needle. The other word is condemned by the Greek grammatrians as barbarous.


text:
All [&#960; &#945; &#957; &#964; &#945;]. The best texts read ta idia, our own. So Rev.<p/>31 - 34. Compare <a href='B:470 20:17-19'>Mat 20:17-19</a>; <a href='B:480 10:32-34'>Mar 10:32-34</a>.


text:
Saying [&#961; &#951; &#956; &#945;]. See on ch. <a href='B:490 1:37'>Luk 1:37</a>.<p/>Were said [&#955; &#949; &#947; &#959; &#956; &#949; &#957; &#945;]. Or, more correctly, which were being said to them at the moment.<p/>35 - 43.; <a href='B:490 19:1'>Luk 19:1</a>. Compare <a href='B:470 20:29-34'>Mat 20:29-34</a>; <a href='B:480 10:46-52'>Mar 10:46-52</a>.


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Cried [&#949; &#954; &#961; &#945; &#950; &#949; &#957;]. A stronger word than ejbohsen, cried, in the previous verse, which is merely to cry or shout, while this is to cry clamorously; to scream or shriek. Compare <a href='B:470 14:23'>Mat 14:23</a>; <a href='B:480 5:5'>Mar 5:5</a>; <a href='B:510 19:28-34'>Act 19:28-34</a>.<p/>To be brought unto [&#945; &#967; &#952; &#951; &#957; &#945; &#953; &#960; &#961; &#959; &#962;]. Used by Luke alone in the sense of bringing the sick to Christ. He also uses the compound verb prsoagw, which was a common medical term for bringing the sick to a physician, both in that and in other senses. See ch. <a href='B:490 9:41'>Luk 9:41</a>; <a href='B:510 16:20'>Act 16:20</a>; <a href='B:510 27:27'>Act 27:27</a>. :<a href='B:490 19'>Luk 19:0</a><p/>CHAPTER XIX<p/>THE STORY OF ZACCHAEUS.<p/>Peculiar to Luke. 1 - 10.


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Jericho. The city was close to the fords of the Jordan, on the frontier of Peraea, and on the richest plain of Palestine, abounding most in the choicest productions, especially balsam; and was, therefore, an appropriate seat for an officer of superior rank to preside over the collection of revenues. See on <a href='B:470 9:9'>Mat 9:9</a>; <a href='B:490 3:12'>Luk 3:12</a>.


text:
Named [&#959; &#957; &#959; &#956; &#945; &#964; &#953; &#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Lit., called by name. Compare ch. 1 61.<p/>Zacchaeus. Saccai, "the just."


text:
He sought [&#949; &#950; &#951; &#964; &#949; &#953;]. Imperfect. He was busy seeking as Jesus passed. Who he was. Lit., is. No to see what kind of a person, but which one of the crowd he was.<p/>Stature [&#951; &#955; &#953; &#954; &#953; &#945;]. See on ch. <a href='B:490 12:25'>Luk 12:25</a>.


text:
Sycamore [&#963; &#965; &#954; &#959; &#956; &#959; &#961; &#949; &#945; &#957;]. From sukh, fig - tree, and moron, the mulberry. The fig - mulberry, resembling the fig in its fruit, and the mulberry in its leaves. Some old writers derived it from mwrov, foolish, because it produced worthless figs. Dr. Thomson says that it bears several crops yearly, which grow on short stems along the trunk and the large branches. They are very insipid, and none but the poorer classes eat them. Hence Amos expresses the fact that he belongs to the humblest class of the community, by calling himself a gatherer of sycamore fruit (<a href='B:370 7:14'>Amo 7:14</a> ). It grows with its large branches low down and wide open, so that Zacchaeus could easily have climbed into it. It is a favorite and pleasant conceit with old commentators that Zacchaeus' sycamore that day bore precious fruit.


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I must abide. "Adopting the royal style which was familiar to him, and which commends the loyalty of a vassal in the most delicate manner by freely exacting his services" (" Ecce Homo ").


text:
To be guest [&#954; &#945; &#964; &#945; &#955; &#965; &#963; &#945; &#953;]. More correctly, Rev., lodge. See on ch. <a href='B:490 9:12'>Luk 9:12</a>.<p/>A sinner. See on ch. <a href='B:490 3:12'>Luk 3:12</a>.


text:
Stood [&#963; &#964; &#945; &#952; &#949; &#953; &#962;]. See on ch. <a href='B:490 18:11'>Luk 18:11</a>. Describing a formal act, as of one who is about to make a solemn declaration. He was like the Pharisee in attitude, but not in spirit. The more formal word for standing, applied to the Pharisee in the temple, is here used of the publican.<p/>I give. Not, It is my practice to give. Zacchaeus' statement is not a vindication, but a vow. "I now give by way of restoration."<p/>If I have taken anything by false accusation [&#949; &#953; &#964; &#953; &#949; &#963; &#965; &#954; &#959; &#966; &#945; &#957; &#964; &#951; &#963; &#945;]. If - anything does not state a merely possible case, as if Zacchaeus were unconscious of any such extortion; but is a milder way of saying "Whatever I have taken." See on ch. <a href='B:490 3:14'>Luk 3:14</a>. It is an odd coincidence, nothing more, that the fig - mulberry (sycamore) should occur in connection with the fig - shewer (sycophant). It was common for the publicans to put a fictitious value on property or income, or to advance the tax to those unable to pay, and then to charge usurious interest on the private debt. On the harsh exaction of such debts, see <a href='B:470 18:28'>Mat 18:28</a>; <a href='B:490 12:58'>Luk 12:58</a>.<p/>Fourfold. The restoration required of a thief (<a href='B:20 22:1'>Exo 22:1</a> ).


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Appear [&#945; &#957; &#945; &#966; &#945; &#953; &#957; &#949; &#963; &#952; &#945; &#953;]. Only here and <a href='B:510 21:3'>Act 21:3</a>. It means to be brought to light; shown forth. The common phrase show up [&#945; &#957; &#945;] represents it.


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His ten servants [&#948; &#949; &#954; &#945; &#948; &#959; &#965; &#955; &#959; &#965; &#962; &#949; &#945; &#965; &#964; &#959; &#965;]. Rev., rightly, changes to ten servants of his, since the his is emphatic; lit., his own. Moreover, it would be absurd to suppose that this nobleman, of consequence enough to be raised to a loyal dignity, had but ten servants. The number of slaves in a Roman household was enormous, sometimes reaching hundreds. Toward the end of the Republic, it was considered reprehensible not to have a slave for every sort of work.<p/>Pounds [&#956; &#957; &#945; &#962;]. Minas. Between sixteen and eighteen dollars apiece. Meyer very aptly remarks : "The small sum astonishes us. Compare, on the other hand, the talents (<a href='B:470 25'>Mat 25:0</a> ). But in Matthew, the Lord transfers to his servant his whole property; here he has only devoted a definite sum of money to the purpose of putting his servants to the proof therewith; and the smallness of the amount corresponds to what is so carefully emphasized in our parable, viz., the relation of faithfulness in the least to its great recompense (ver. 17); which relation is less regarded in the parable in Matthew" (" Commentary on Luke ").<p/>Occupy [&#960; &#961; &#945; &#947; &#956; &#945; &#964; &#949; &#965; &#963; &#945; &#963; &#952; &#949;]. The word occupy has lost the sense which it conveyed to the makers of the A. V. - that of using or laying out what is possessed. An occupier formerly meant a trader. Occupy, in the sense of to use, occurs <a href='B:720 1:16'>Jud 1:16</a> :11 : "new ropes that never were occupied;" which Rev. changes to wherewith no work hath been done. Compare the Prayer - Book version of the Psalter, <a href='B:230 107:23'>Psa 107:23</a> : "occupy that occupieth usury." Rev., trade ye. Wyc., merchandise ye. Tynd., buy and sell. See on traded, <a href='B:470 25:16'>Mat 25:16</a>.<p/>Till I come [&#949; &#969; &#962; &#949; &#961; &#967; &#959; &#956; &#945; &#953;]. It is strange that the Rev. follows this reading without comment, while the Reviser's text takes no notice whatever of the reading of four of the leading manuscripts, which is adopted by both Tischendorf and Westcott and Hort; ejn w= ercomai, "while I come," a condensed form of expression for while I go and return.


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Had gained by trading [&#948; &#953; &#949; &#960; &#961; &#945; &#947; &#956; &#945; &#964; &#949; &#965; &#963; &#945; &#964; &#959;]. Only here in New Testament. See on ver. 13.


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Hath gained [&#960; &#961; &#959; &#963; &#951; &#961; &#947; &#945; &#963; &#945; &#964; &#959;]. Only here in New Testament. Lit., hath worked besides [&#960; &#961; &#959; &#962;] the original sum. Rev., made.<p/>Have thou authority [&#953; &#963; &#952; &#953; &#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957; &#949; &#967; &#969; &#957;]. Lit., Be thou having authority.<p/>Cities. "A city for a pound, yet not even a cottage could be bought for a pound" (Bengel).


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Made [&#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957;]. See on <a href='B:470 25:16'>Mat 25:16</a>.


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I kept [&#949; &#953; &#967; &#959; &#957;]. The imperfect. I was keeping while thou wert absent. Napkin [&#963; &#959; &#965; &#948; &#945; &#961; &#953; &#969;]. The Latin sudarium, from sudor, perspiration : a cloth for wiping off the sweat. Trench notes that the napkin which the idle servant does not need for its proper use (<a href='B:10 3:19'>Gen 3:19</a> ) he uses for the wrapping up of his pound.


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Austere [&#945; &#965; &#963; &#964; &#951; &#961; &#959; &#962;]. From auw, to dry. Dry, and thence hard. See on hard, <a href='B:470 25:24'>Mat 25:24</a>.<p/>Sow [&#949; &#963; &#960; &#949; &#953; &#961; &#945; &#962;]. See on strawed, <a href='B:470 25:24'>Mat 25:24</a>.


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Thou knewest. To be read interrogatively. "Didst thou know that? Then, for that reason, thou shouldst have been the more faithful."


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Bank [&#964; &#961; &#945; &#960; &#949; &#950; &#945; &#957;]. Lit., the table of the money - changer. Wyc., board. See on exchangers, <a href='B:470 25:27'>Mat 25:27</a>.<p/>Usury [&#964; &#959; &#954; &#969;]. Better interest, as Rev. See on usury, <a href='B:470 25:27'>Mat 25:27</a>.


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But [&#960; &#955; &#951; &#957;]. Rev., howbeit. However it may be with the unfaithful servant.<p/>Slay [&#954; &#945; &#964; &#945; &#963; &#966; &#945; &#958; &#945; &#964; &#949;]. Only here in New Testament. A strong word : slaughter; cut them down [&#954; &#945; &#964; &#945;].<p/>29 - 44. Compare <a href='B:470 21:1-11'>Mat 21:1-11</a>; <a href='B:480 11:1-11'>Mar 11:1-11</a>.


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Their garments. More strictly, their own garments [&#949; &#945; &#965; &#964; &#969; &#957;], in their reverence and love for their Lord. See on <a href='B:470 25:7'>Mat 25:7</a>.


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Spread [&#965; &#960; &#949; &#963; &#964; &#961; &#969; &#957; &#957; &#965; &#959; &#957;]. Only here in New Testament.


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The descent. Two distinct sights of Jerusalem are caught on this route, an inequality of ground hiding it for a time after one has first seen it. Verse 37 marks the first sight, verse 41 the second and nearer view (see Introduction, on Luke's topographical accuracy). "At this point (the former) the first view is caught of the southeastern corner of the city. The temple and the more northern portions are hid by the slope of Olivet on the right : what is seen is only Mount Zion, now, for the most part, a rough field, crowned with the mosque of David, and the angle of the western walls, but then covered with houses to its base, and surmounted by the castle of Herod, on the supposed site of the palace of David.... It was at this point that the shout of triumph burst forth from the multitude" (Stanley, " Sinai and Palestine ").


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He drew nigh. "Again the procession advanced. The road descends a slight declivity, and the glimpse of the city is again withdrawn behind the intervening ridge of Olivet. A few moments, and the path mounts again; it climbs a rugged ascent, it reaches a ledge of smooth rock, and in an instant the whole city bursts into view.... It is hardly possible to doubt that this rise and turn of the road was the exact point where the multitude paused again, and He, when he beheld the city, wept over it" (Stanley).


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A trench [&#967; &#945; &#961; &#945; &#954; &#945;]. Rev., correctly, as Tynd., a bank. Only here in New Testament. The word literally means a pointed stake, used in fortifying the intrenchments of a camp, and thence the palisade itself. In fortifying a camp or besieging a city, a ditch was dug round the entire circuit, and the earth from it thrown up into a wall, upon which sharp stakes were fixed. Every Roman soldier carried three or four of these stakes on the march. Wyc., with pale.<p/>Keep thee in [&#963; &#965; &#957; &#949; &#958; &#959; &#965; &#963; &#953; &#957;]. See on ch. <a href='B:490 4:38'>Luk 4:38</a>.


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Lay thee even with the ground (ejdafiousin). Only here in New Testament. Primarily, to beat level, like a threshing - floor or pavement. The Septuagint uses it in the sense of dashing down to the ground (<a href='B:230 137:9'>Psa 137:9</a>, and elsewhere). So Rev., from the succeeding reference to the children, and in allusion to the Psalm.<p/>Visitation. See on <a href='B:670 2:12'>1Pe 2:12</a>.<p/>45 - 48. Compare <a href='B:470 21:12-19'>Mat 21:12-19</a>; <a href='B:480 11:12-19'>Mar 11:12-19</a>.


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Thieves [&#955; &#951; &#963; &#964; &#969; &#957;]. See on <a href='B:470 26:55'>Mat 26:55</a>; <a href='B:490 10:30'>Luk 10:30</a>; <a href='B:480 11:17'>Mar 11:17</a>.


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Were very attentive [&#949; &#958; &#949; &#954; &#961; &#949; &#956; &#945; &#964; &#959;]. Only here in New Testament.<p/>Lit., as Rev., hung upon him. Tynd., stuck by him. :<a href='B:490 20'>Luk 20:0</a><p/>CHAPTER XX<p/>1 - 8. Compare <a href='B:470 21:23-32'>Mat 21:23-32</a>; <a href='B:480 11:27-33'>Mar 11:27-33</a>.


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They reasoned [&#963; &#965; &#957; &#949; &#955; &#959; &#947; &#953; &#963; &#945; &#957; &#964; &#959;]. Only here in New Testament. The preposition, sun, together, and the additional with themselves, denote a very close conference.


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Will stone [&#954; &#945; &#964; &#945; &#955; &#953; &#952; &#945; &#963; &#949; &#953;]. Only here in New Testament. "Stone us down" [&#954; &#945; &#964; &#945;]; i e., stone us to death.<p/>They be persuaded [&#960; &#949; &#960; &#949; &#953; &#963; &#956; &#949; &#957; &#959; &#962; &#949; &#963; &#964; &#953; &#957;]. Lit., It (the people collectively) is having been persuaded. Demoting a long - standing and settled persuasion.<p/>9 - 19. Compare <a href='B:470 21:33-46'>Mat 21:33-46</a>; <a href='B:480 12:1-12'>Mar 12:1-12</a>.


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Let it out. See on <a href='B:470 21:33'>Mat 21:33</a>.<p/>Went into a far country. Not necessarily far, but as Rev., another country. See on <a href='B:480 13:34'>Mar 13:34</a>.<p/>A long time [&#953; &#954; &#945; &#957; &#959; &#965; &#962;]. See on ch. <a href='B:490 7:6'>Luk 7:6</a>.


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He sent yet [&#960; &#961; &#959; &#963; &#949; &#952; &#949; &#964; &#959; &#960; &#949; &#956; &#968; &#945; &#953;]. Lit., he added to send. A Hebrew form of expression.


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Wounded [&#964; &#961; &#945; &#965; &#956; &#945; &#964; &#953; &#963; &#945; &#957; &#964; &#949; &#962;]. Only here and <a href='B:510 19:16'>Act 19:16</a>.


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It may be [&#953; &#963; &#969; &#962;]. Only here in New Testament. The adverb of isov, equal. It expresses more than perhaps, implying rather a strong probability. Compare the phrase, it is an even chance that.<p/>Reverence. See on <a href='B:470 21:37'>Mat 21:37</a>.


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Destroy. See on <a href='B:470 21:41'>Mat 21:41</a>.<p/>God forbid [&#956; &#951; &#947; &#949; &#957; &#959; &#953; &#964; &#959;]. Lit., may it not be.


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Shall be broken [&#963; &#965; &#957; &#952; &#955; &#945; &#963; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Rev., rightly, broken to pieces. See on <a href='B:470 21:44'>Mat 21:44</a>.<p/>Grind him to powder [&#955; &#953; &#954; &#956; &#951; &#963; &#949; &#953;]. See on <a href='B:470 21:44'>Mat 21:44</a>.<p/>20 - 26. Compare <a href='B:470 22:15-22'>Mat 22:15-22</a>; <a href='B:480 12:13-17'>Mar 12:13-17</a>.


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Watched. See on <a href='B:480 3:2'>Mar 3:2</a>.<p/>Spies [&#949; &#947; &#954; &#945; &#952; &#949; &#964; &#959; &#965; &#962;]. Only here in New Testament. From ejgkaqihmi, to send in, as a garrison into a city. Hence of persons sent in for the purpose of espionage.<p/>Which should feign [&#965; &#960; &#959; &#954; &#961; &#953; &#957; &#959; &#956; &#949; &#957; &#959; &#965; &#962;]. Lit., feigning. Rev., which feigned. Only here in New Testament. See on hypocrites, <a href='B:470 23:13'>Mat 23:13</a>. The power and authority [&#964; &#951; &#945; &#961; &#967; &#951; &#954; &#945; &#953; &#964; &#951; &#949; &#958; &#959; &#965; &#963; &#953; &#945;]. The former, the Roman power in general; the latter, the specific authority of the official.


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Tribute [&#966; &#959; &#961; &#959; &#957;]. From ferw, to bring. Something, therefore, which is brought in by way of payment. Luke uses the Greek word instead of the Latin khnson, census, in Matthew and Mark.


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Perceived. See on considerest, <a href='B:470 7:3'>Mat 7:3</a>.<p/>Craftiness [&#960; &#945; &#957; &#959; &#965; &#961; &#947; &#953; &#945; &#957;]. From pan, every, and ergon, deed. Readiness for every and any deed. Hence unscrupulousness, and so, generally, knavery.


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Penny. See on <a href='B:470 20:2'>Mat 20:2</a>.<p/>Image and superscription. See on <a href='B:470 22:20'>Mat 22:20</a>.


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His words [&#961; &#951; &#956; &#945; &#964; &#959; &#962;]. Singular number. Rev., properly, saying. See on ch. <a href='B:490 1:37'>Luk 1:37</a>.<p/>27 - 40. Compare <a href='B:470 22:23-33'>Mat 22:23-33</a>; <a href='B:480 12:18-27'>Mar 12:18-27</a>.


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Equal unto the angels [&#953; &#963; &#945; &#947; &#947; &#949; &#955; &#959; &#953;]. Only here in New Testament.


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Shewed [&#949; &#956; &#951; &#957; &#965; &#963; &#949; &#957;]. Originally to disclose something secret. Hence, generally, to make known.<p/>At the bush [&#949; &#960; &#953; &#964; &#951; &#962; &#946; &#945; &#964; &#959; &#965;]. Wrong. Render as Rev., in the place concerning the bush. See on <a href='B:480 12:26'>Mar 12:26</a>.<p/>41 - 44. Compare <a href='B:470 22:41-46'>Mat 22:41-46</a>; <a href='B:480 12:35-37'>Mar 12:35-37</a>.


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Of thy feet [&#964; &#969; &#957; &#960; &#959; &#948; &#969; &#957; &#963; &#959; &#965;]. A. V. omits.


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Widows ' houses. See on <a href='B:480 12:40'>Mar 12:40</a>. :<a href='B:490 21'>Luk 21:0</a><p/>CHAPTER XXI<p/>1 - 4. Compare <a href='B:480 12:41-44'>Mar 12:41-44</a>.


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Treasury. See on <a href='B:480 12:41'>Mar 12:41</a>.<p/>Rich. Standing last and emphatically in the sentence, "Saw them that were casting, etc. - rich men." Not the rich only were casting in. Compare <a href='B:480 12:41'>Mar 12:41</a>.


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Offerings of God. The best texts omit of God. Rev., more simply, unto the gifts.<p/>Penury [&#965; &#963; &#964; &#949; &#961; &#951; &#956; &#945; &#964; &#959; &#962;]. Lit., lack. Rev., neatly, of her want.<p/>5 - 19. Compare <a href='B:470 24:1-14'>Mat 24:1-14</a>; <a href='B:480 13:1-13'>Mar 13:1-13</a>.


text:
Stones. See on <a href='B:480 13:1'>Mar 13:1</a>.<p/>Offerings [&#945; &#957; &#945; &#952; &#951; &#956; &#945; &#963; &#953; &#957;]. Only here in New Testament. From ajnatiqhmi, to set up. Hence of something set up in the temple as a votive offering. Such were the golden vines presented by Herod the Great, with bunches of grapes as large as a man, and mounted above the entrance to the holy place. The magnificent porch of the temple was adorned with many such dedicated gifts, such as a golden wreath which Sosius offered after he had taken Jerusalem in conjunction with Herod; and rich flagons which Augustus and his wife had given to the sanctuary. Gifts were bestowed by princes friendly to Israel, both on the temple and on provincial synagogues. The word ajnaqema, (<a href='B:550 1:8'>Gal 1:8</a>, Rev.), is the same word, something devoted, and so devoted to evil and accursed. Luke uses the classical form. The other is the common or Hellenistic form. The two forms develop gradually a divergence in meaning; the one signifying devoted in a good, the other in a bad sense. The same process may be observed in other languages. Thus knave, lad, becomes a rascal villian, a farmer, becomes a scoundrel : cunning, skilful, becomes crafty.


text:
Behold [&#952; &#949; &#969; &#961; &#949; &#953; &#964; &#949;]. See on ch. <a href='B:490 10:18'>Luk 10:18</a>.<p/>Thrown down. See on <a href='B:480 13:2'>Mar 13:2</a>.


text:
Deceived. Rev., rightly, led astray. See on <a href='B:470 24:4'>Mat 24:4</a>.<p/>In my name. See on <a href='B:470 18:5'>Mat 18:5</a>.


text:
Commotions [&#945; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#963; &#953; &#945; &#962;]. From aj, not, and kaqisthmi, to establish. Hence disestablishments; unsettlements. Rev., tumults.<p/>Be not terrified [&#956; &#951; &#960; &#964; &#959; &#951; &#952; &#951; &#964; &#949;]. Only here and ch. 24 37.<p/>By and by [&#949; &#965; &#952; &#949; &#969; &#962;]. Better as Rev. immediately.


text:
Earthquakes. See on <a href='B:470 13:8'>Mat 13:8</a>.<p/>Famines and pestilences [&#955; &#953; &#956; &#959; &#953; &#954; &#945; &#953; &#955; &#959; &#953; &#956; &#959; &#953;]. Some texts reverse the order of the words. A paronomasia or combination of like - sounding words : limoi, loimoi. Especially common in Paul's epistles.<p/>Fearful sights [&#966; &#959; &#946; &#951; &#964; &#961; &#945;]. Only here in New Testament, and rare in classical Greek. In Septuagint, <a href='B:290 19:17'>Isa 19:17</a>. Not confined to sights, but fearful things. Rev., better, terrors. Used in medical language by Hippocrates, of fearful objects imagined by the sick.


text:
It shall turn [&#945; &#960; &#959; &#946; &#951; &#963; &#949; &#964; &#945; &#953;]. Lit., turn out; issue.


text:
Possess ye [&#954; &#964; &#951; &#963; &#949; &#963; &#952; &#949;]. Wrong. See on ch. <a href='B:490 18:12'>Luk 18:12</a>. Rev. rightly, ye shall win.<p/>20 - 36. Compare <a href='B:470 24:15-42'>Mat 24:15-42</a>.<a href='B:480 13:14-37'>Mar 13:14-37</a>.


text:
Vengeance [&#949; &#954; &#948; &#953; &#954; &#951; &#963; &#949; &#969; &#962;]. Of rendering full justice, or satisfaction. See on avenge, ch. 18 3.


text:
Distress [&#945; &#957; &#945; &#947; &#954; &#951;]. Originally constraint, necessity; thence force or violence, and in the classical poets, distress, anguish.


text:
Edge [&#963; &#964; &#959; &#956; &#945; &#964; &#953;]. Lit., the mouth. So Wyc. Either in the sense of the foremost part, or picturing the sword as a devouring monster. In <a href='B:650 11:33'>Heb 11:33</a>; <a href='B:650 11:34'>Heb 11:34</a>, the word is used in both senses : "the mouths of lions;" " the edge of the sword. "<p/>Led away captive. See on captives, ch. 4 18.<p/>Trodden down. Denoting the oppression and contempt which shall follow conquest.


text:
Signs [&#963; &#951; &#956; &#949; &#953; &#945;]. See on <a href='B:470 24:24'>Mat 24:24</a>.<p/>Distress [&#963; &#965; &#957; &#959; &#967; &#951;]. Only here and <a href='B:540 2:4'>2Co 2:4</a>. Kindred with sunecomenh, taken (ch. 4 38), on which see note. The original idea of the word is being held in a tight grasp.<p/>With perplexity, the sea and the waves roaring. The A. V. follows the reading hjcoushv, the participle, roaring. The proper reading is hjcouv, the noun, the roaring. Render perplexity for the roaring of the sea, etc. 'Hcw, roaring, is properly a returned sound, an echo. Generally a ringing sound, as of the blows on an anvil.<p/>Waves [&#963; &#945; &#955; &#959; &#965;]. Only here in New Testament. The radical notion of the word is unsteady motion, especially the rolling swell of the sea. Rev., better, billows.


text:
Failing [&#945; &#960; &#959; &#968; &#965; &#967; &#959; &#957; &#964; &#969; &#957;]. Only here in New Testament. The word originally means to leave off breathing; to swoon. Thus Homer, when Laertes recognizes Ulysses :<p/>"He threw Round his dear son his arms. The hardy chief, Ulysses, drew him fainting [&#945; &#960; &#959; &#968; &#965; &#967; &#959; &#957; &#964; &#945;] to his heart." Odyssey, 24, 346.<p/>So also Sophocles, of Hector dragged behind Achilles' chariot :<p/>" He breathed out his life [&#945; &#960; &#949; &#968; &#965; &#958; &#949; &#957; &#946; &#953; &#959; &#957;].<p/>Ajax, 1031.<p/>Matthew alone uses the simple verb, yucw, to breathe, or blow. See on wax cold, <a href='B:470 24:12'>Mat 24:12</a>. Luke uses four compounds of this simple verb, all of which are peculiar to him. Compare cool, ch. 16 24; refreshing, <a href='B:510 3:19'>Act 3:19</a>; gave up the ghost, <a href='B:510 5:5'>Act 5:5</a>; <a href='B:510 5:10'>Act 5:10</a>.<p/>Expectation [&#960; &#961; &#959; &#963; &#948; &#959; &#954; &#953; &#945; &#962;]. Only here and <a href='B:510 12:11'>Act 12:11</a>.<p/>The world. See on ch. <a href='B:490 2:1'>Luk 2:1</a>.<p/>Shall be shaken [&#963; &#945; &#955; &#949; &#965; &#952; &#951; &#963; &#959; &#957; &#964; &#945; &#953;]. Compare <a href='B:470 11:7'>Mat 11:7</a>; <a href='B:490 6:38'>Luk 6:38</a>; <a href='B:510 4:31'>Act 4:31</a>; <a href='B:650 12:26'>Heb 12:26</a>; <a href='B:650 12:27'>Heb 12:27</a>. The root of the verb is the same as that of billows, ver 25.


text:
Look up. See on ch. <a href='B:490 13:11'>Luk 13:11</a>. Graphic, as implying being previously bowed down with sorrow.<p/>Redemption [&#945; &#960; &#959; &#955; &#965; &#964; &#961; &#969; &#963; &#953; &#962;]. See on lettest depart, ch. 2 29.


text:
Ye see [&#946; &#955; &#949; &#960; &#959; &#957; &#964; &#949; &#962;]. Lit., "looking, ye know," etc. Implying careful observation, with a view to determine the progress of the season.<p/>Know [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#964; &#949;]. Perceive would be better.


text:
Come to pass [&#947; &#953; &#957; &#959; &#956; &#949; &#957; &#945;]. The present participle. Rev., more correctly, "coming to pass :" in process of fulfilment. Compare <a href='B:480 13:29'>Mar 13:29</a>.


text:
Overcharged (barhqwsin). Weighed down. Compare ch. 9 32; <a href='B:540 5:4'>2Co 5:4</a>.<p/>Surfeiting [&#954; &#961; &#945; &#953; &#960; &#945; &#955; &#951;]. Only here in New Testament. Derivation uncertain : akin to the Latin crapula, intoxication. Trench finds an equivalent in fulsomeness, in its original sense of fulness. In the medical writings it is used of drunken nausea or headache.<p/>Drunkenness [&#956; &#949; &#952; &#951;]. Compare are well drunk, <a href='B:500 2:10'>Joh 2:10</a>. This and kindred words in the New Testament always refer to intoxication, or that which intoxicates. See note on <a href='B:500 2:10'>Joh 2:10</a>.<p/>Cares [&#956; &#949; &#961; &#953; &#956; &#957; &#945; &#953; &#962;]. See on <a href='B:470 6:25'>Mat 6:25</a>.<p/>Of this life [&#946; &#953; &#969; &#964; &#953; &#954; &#945; &#953; &#962;]. The rendering is too general; though it might be difficult to give a better. Biov, life, means life considered either as to its duration (<a href='B:670 4:3'>1Pe 4:3</a> ); the means of support (<a href='B:480 12:44'>Mar 12:44</a>; <a href='B:490 8:43'>Luk 8:43</a>; <a href='B:490 21:4'>Luk 21:4</a>; <a href='B:690 3:17'>1Jn 3:17</a> ); or the manner of leading it (<a href='B:610 2:2'>1Ti 2:2</a> ). The meaning here is pertaining to the support or luxury of life; and so in the only other passages where it occurs, <a href='B:530 6:3'>1Co 6:3</a>; <a href='B:530 6:4'>1Co 6:4</a>. The parallel is <a href='B:470 6:31'>Mat 6:31</a>. Wyc., business of this life.<p/>Suddenly [&#945; &#953; &#966; &#957; &#953; &#948; &#953; &#959; &#962;]. Only here and <a href='B:590 5:3'>1Th 5:3</a>.


text:
As a snare. Join with the previous sentence : "come suddenly as a snare." Compare entangle, <a href='B:470 22:15'>Mat 22:15</a>.


text:
Abode [&#951; &#965; &#955; &#953; &#950; &#949; &#964; &#959;]. Only here and <a href='B:470 21:17'>Mat 21:17</a>.


text:
Came early in the morning [&#969; &#961; &#952; &#961; &#953; &#950; &#949; &#957;]. Only here in New Testament. :<a href='B:490 22'>Luk 22:0</a><p/>CHAPTER XXII<p/>1 - 6. Compare <a href='B:470 26:17-19'>Mat 26:17-19</a>; <a href='B:480 14:12-16'>Mar 14:12-16</a>.


text:
Feast [&#949; &#959; &#961; &#964; &#951;]. Properly festival. See on <a href='B:480 14:1'>Mar 14:1</a>.<p/>Drew nigh. Imperfect : "was drawing nigh."


text:
Sought. Imperfect, were seeking, contemporaneously with the approach of the feast.<p/>Kill [&#945; &#957; &#949; &#955; &#969; &#963; &#953; &#957;]. Lit., to take up and carry off, and so to make way with.


text:
Satan. See on ch. <a href='B:490 13:16'>Luk 13:16</a>.<p/>Iscariot. See on <a href='B:470 10:5'>Mat 10:5</a>.


text:
Captains [&#963; &#964; &#961; &#945; &#964; &#951; &#947; &#959; &#953; &#962;]. The leaders of the temple - guards. Compare <a href='B:510 4:1'>Act 4:1</a>.


text:
Promised [&#949; &#958; &#969; &#956; &#959; &#955; &#959; &#947; &#951; &#963; &#949; &#957;]. See on <a href='B:470 3:6'>Mat 3:6</a>; <a href='B:470 11:25'>Mat 11:25</a>. The idea is that of an open and fair consent or pledge.


text:
And he [&#954; &#945; &#954; &#949; &#953; &#957; &#959; &#962;]. See on <a href='B:480 14:15'>Mar 14:15</a>.<p/>Furnished. See on <a href='B:480 14:15'>Mar 14:15</a>. Wyc., strewed.<p/>14 - 18; 24 - 30. Compare <a href='B:470 26:20'>Mat 26:20</a>; <a href='B:480 14:17'>Mar 14:17</a>.


text:
With desire I have desired. Expressing intense desire. Compare <a href='B:500 3:29'>Joh 3:29</a>, rejoiceth with joy; <a href='B:510 4:17'>Act 4:17</a>, threaten with threatening.<p/>19 - 20. Compare <a href='B:470 26:26-29'>Mat 26:26-29</a>; <a href='B:480 14:22-25'>Mar 14:22-25</a>; <a href='B:530 11:23-25'>1Co 11:23-25</a>.


text:
The cup. See on <a href='B:480 14:23'>Mar 14:23</a>.<p/>Testament [&#948; &#953; &#945; &#952; &#951; &#954; &#951;] - shed. See on <a href='B:470 26:28'>Mat 26:28</a>.


text:
Betrayeth [&#960; &#945; &#961; &#945; &#948; &#953; &#948; &#959; &#957; &#964; &#959; &#962;]. The present participle : is now engaged in betraying.<p/>With me. "He does not say with you : thus separating the traitor from the rest of the disciples, and showing that now he alone has to do with that wretch, as with an enemy" (Bengel).


text:
A strife [&#966; &#953; &#955; &#959; &#957; &#949; &#953; &#954; &#953; &#945;]. Properly, "an eager contention." Only here in New Testament.<p/>Greatest. Strictly, greater.


text:
Continued [&#948; &#953; &#945; &#956; &#949; &#956; &#949; &#957; &#951; &#954; &#959; &#964; &#949; &#962;]. Lit., "have remained through" [&#948; &#953; &#945;].


text:
I appoint [&#948; &#953; &#945; &#964; &#953; &#952; &#949; &#956; &#945; &#953;]. Implying allotment : assigning in the course of distribution [&#948; &#953; &#945;]. Wyc., dispose. Luke is especially fond of compounds with dia.


text:
Hath desired [&#949; &#958; &#951; &#964; &#951; &#963; &#945; &#964; &#959;]. Only here in New Testament. It sometimes means to obtain by asking, or to beg off. So Xenophon, "Anabasis," 1, 1, 3. The mother of Cyrus, who is charged with an attempt to kill his brother, begged him off [&#949; &#958; &#945; &#953; &#964; &#951; &#963; &#945; &#956; &#949; &#957; &#951;]. Rev., in margin, obtained you by asking. The result proved that Satan had obtained him for the time.<p/>Sift [&#963; &#953; &#957; &#953; &#945; &#963; &#945; &#953;]. Only here in New Testament.<p/>Wheat [&#963; &#953; &#964; &#959; &#957;]. A general term, grain.


text:
Prayed [&#949; &#948; &#949; &#951; &#952; &#951; &#957;]. See on prayers, ch. 5 33.<p/>Art converted [&#949; &#960; &#953; &#963; &#964; &#961; &#949; &#968; &#945; &#962;]. Converted is simply the Latinized rendering of the word to turn round [&#967; &#959; &#957; &#962; &#949; &#961; &#964; &#949; &#961; &#949;]. Rev. renders the aorist participle, denoting a definite act, by once : "when once thou hast turned again."<p/>Strengthen [&#963; &#964; &#951; &#961; &#953; &#963; &#959; &#957;]. See on ch. <a href='B:490 16:25'>Luk 16:25</a>, and <a href='B:670 5:10'>1Pe 5:10</a>. Rev., stablish, which is much better. Strengthen may denote only a temporary effect. The word implies fixedness.


text:
Peter. The only instance of Christ's directly addressing him as Peter. He refers to him by that name, <a href='B:480 16:7'>Mar 16:7</a>.<p/>The cock. See on <a href='B:470 26:34'>Mat 26:34</a>.<p/>Deny. See on <a href='B:480 14:30'>Mar 14:30</a>.


text:
He that hath no sword, etc. But sword is not governed by hath. It is too far off in the sentence. The meaning is, he that hath not a purse or scrip (and is therefore penniless), let him sell his garment and buy a sword. So Wyc.


text:
Have an end [&#964; &#949; &#955; &#959; &#962; &#949; &#967; &#949; &#953;]. The phrase is synonymous with be accomplished telesqhnai, Rev., fulfilled). In classical Greek this latter word is often used of the fulfilment of an oracle : also of things which are settled beyond controversy. The two expressions here give the two meanings. The prophecy is fulfilled; the things concerning me are finally settled.<p/>39 - 46. Compare <a href='B:470 26:30'>Mat 26:30</a>; <a href='B:470 26:36-46'>Mat 26:36-46</a>; <a href='B:480 14:26'>Mar 14:26</a>; <a href='B:480 14:32-42'>Mar 14:32-42</a>.


text:
Was withdrawn [&#945; &#960; &#949; &#963; &#960; &#945; &#963; &#952; &#951;]. The Vulgate has avulsus est, "he was torn away," as by an inward urgency. Godet adopts this view, and so, apparently, Wyc., he was taken away. Meyer inclines to it; De Wette decidedly rejects it. Compare <a href='B:510 21:1'>Act 21:1</a>.<p/>Prayed. Imperfect, began to pray.


text:
There appeared [&#969; &#966; &#952; &#951;]. The word most commonly used in the New Testament of seeing visions. See <a href='B:470 17:3'>Mat 17:3</a>; <a href='B:480 9:4'>Mar 9:4</a>; <a href='B:490 1:11'>Luk 1:11</a>; <a href='B:490 22:43'>Luk 22:43</a>; <a href='B:510 2:17'>Act 2:17</a>; <a href='B:510 7:35'>Act 7:35</a>. The kindred noun ojptasia, wherever it occurs in the New Testament, means a vision. See <a href='B:490 1:22'>Luk 1:22</a>; <a href='B:490 24:23'>Luk 24:23</a>, etc.<p/>Strengthening [&#949; &#957; &#953; &#963; &#967; &#965; &#969; &#957;]. Only here and <a href='B:510 9:19'>Act 9:19</a>. See on was not able, ch. 14 30; and cannot, ch. 16 3. Commonly intransitive; to prevail in or among. Used transitively only by Hippocrates and Luke.


text:
Being in an agony [&#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962; &#949; &#957; &#945; &#947; &#969; &#957; &#953; &#945;]. There is in the aorist participle a suggestion of a growing intensity in the struggle, which is not conveyed by the simple being. Literally, though very awkwardly, it is, having become in an agony : having progressed from the first prayer (began to pray, ver. 41) into an intense struggle of prayer and sorrow. Wycliffe's rendering hints at this : and he, made in agony, prayed. Agony occurs only here. It is used by medical writers, and the fact of a sweat accompanying an agony is also mentioned by them.<p/>More earnestly [&#949; &#954; &#964; &#949; &#957; &#949; &#963; &#964; &#949; &#961; &#959; &#957;]. See on fervently, <a href='B:670 1:22'>1Pe 1:22</a>. Was [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. More correctly, as Rev., became. See on genomenov, being, above.<p/>Great drops [&#952; &#961; &#959; &#956; &#946; &#959; &#953;]. Only here in New Testament : gouts or clots. Very common in medical language. Aristotle mentions a bloody sweat arising from the blood being in poor condition; and Theophrastus mentions a physician who compared a species of sweat to blood.


text:
For sorrow. The mention of the cause of the drowsiness is characteristic.<p/>47 - 53. Compare <a href='B:470 27:47-56'>Mat 27:47-56</a>; <a href='B:480 14:43-52'>Mar 14:43-52</a>.


text:
Multitude - one of the twelve. See on <a href='B:470 26:47'>Mat 26:47</a>.<p/>To kiss. See on <a href='B:470 26:47'>Mat 26:47</a>.


text:
The servant. See on <a href='B:470 26:51'>Mat 26:51</a>.<p/>His right ear. Lit., his ear, the right one. See on <a href='B:470 26:51'>Mat 26:51</a>; and compare <a href='B:480 14:47'>Mar 14:47</a>. Both Matthew and Mark use diminutives.


text:
Suffer ye thus far. This is variously interpreted. I think the text requires that the words should be addressed to the disciples, and taken as the answer to the question, shall we smite, etc. The meaning then is, permit them to go so far as to seize me. The expression thus corresponds with <a href='B:470 26:52'>Mat 26:52</a>.<p/>Ear [&#969; &#964; &#953; &#959; &#965;]. This time Luke uses the diminutive. Wyc., little ear.<p/>Healed. Only Luke records the healing.


text:
Thief [&#955; &#951; &#963; &#964; &#951; &#957;]. See on <a href='B:470 26:55'>Mat 26:55</a>; <a href='B:490 10:30'>Luk 10:30</a>; <a href='B:480 11:17'>Mar 11:17</a>.<p/>54 - 62. Compare <a href='B:470 26:57'>Mat 26:57</a>; <a href='B:470 26:58'>Mat 26:58</a>; <a href='B:470 26:69-75'>Mat 26:69-75</a>; <a href='B:480 14:53'>Mar 14:53</a>; <a href='B:480 14:54'>Mar 14:54</a>; <a href='B:480 14:66-72'>Mar 14:66-72</a>.


text:
Kindled [&#960; &#949; &#961; &#953; &#945; &#968; &#945; &#957; &#964; &#969; &#957;]. Lit., kindled all round [&#960; &#949; &#961; &#953;] : set in full blaze.<p/>Hall. Or court. See on <a href='B:480 14:54'>Mar 14:54</a>.


text:
By the fire [&#960; &#961; &#959; &#962; &#964; &#959; &#966; &#969; &#962;]. See on <a href='B:480 14:54'>Mar 14:54</a>.


text:
Smote [&#948; &#949; &#961; &#959; &#957; &#964; &#949; &#962;]. Originally to flay; thence to cudgel. Compare our vulgarism, to tan or hide.


text:
The elders [&#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#953; &#959; &#957;]. More correctly, the assembly of the elders. So Rev. :<a href='B:490 23'>Luk 23:0</a><p/>CHAPTER XXIII<p/>1 - 5. Compare <a href='B:470 27:1'>Mat 27:1</a>; <a href='B:470 27:2'>Mat 27:2</a>; <a href='B:470 11:14'>Mat 11:14</a>; <a href='B:480 14:1-5'>Mar 14:1-5</a>.


text:
Were the more fierce [&#949; &#960; &#953; &#963; &#967; &#965; &#959; &#957;]. Only here in New Testament. The verb means, literally, to grow strong. See on ch. <a href='B:490 14:30'>Luk 14:30</a>; <a href='B:490 16:3'>Luk 16:3</a>. Here the sense is, they were more energetic and emphatic. Rev., urgent. Wyc., waxed stronger.<p/>Stirreth up [&#945; &#957; &#945; &#963; &#949; &#953; &#949; &#953;]. See on <a href='B:480 14:11'>Mar 14:11</a>. The increased urgency is shown by the use of a stronger word than perverteth (ver. 2).


text:
Sent [&#945; &#957; &#949; &#960; &#949; &#956; &#968; &#949; &#957;]. Lit., sent him up [&#945; &#957; &#945;]. Used of sending up to a higher court. Compare <a href='B:510 25:21'>Act 25:21</a>, of sending Paul to Caesar. It also means to send back, as in ver. 11, and <a href='B:570 1:11'>Phi 1:11</a>.


text:
Of a long time [&#949; &#958; &#953; &#954; &#945; &#957; &#959; &#965;]. See on ch. <a href='B:490 7:6'>Luk 7:6</a>.<p/>Hoped [&#951; &#955; &#960; &#953; &#950; &#949; &#957;]. Imperfect; was hoping - all this long time.<p/>Miracle [&#963; &#951; &#956; &#949; &#953; &#959; &#957;]. See on <a href='B:470 11:20'>Mat 11:20</a>; and compare <a href='B:510 2:22'>Act 2:22</a>, Rev.


text:
Vehemently [&#949; &#965; &#964; &#959; &#957; &#969; &#962;]. Only here and <a href='B:510 18:28'>Act 18:28</a>, of the preaching of Apollos. Originally the word means well - strung; hence, in medical language, of a well - toned body.


text:
Gorgeous [&#955; &#945; &#956; &#960; &#961; &#945; &#957;]. Lit., bright or brilliant. Compare <a href='B:510 10:30'>Act 10:30</a>; <a href='B:730 14:6'>Rev 14:6</a>. Wyc. and Tynd., white. Mark has purple (porfuran), and Matthew scarlet [&#954; &#959; &#954; &#954; &#953; &#957; &#951; &#957;].<p/>Apparel [&#949; &#948; &#952; &#951; &#964; &#945;]. The general term for raiment. Matthew specifies the garment (xxvii. 28). Mark has simply purple (xv. 17).<p/>13 - 25. Compare <a href='B:470 27:15-26'>Mat 27:15-26</a>; <a href='B:480 14:6-15'>Mar 14:6-15</a>.


text:
Perverteth [&#945; &#960; &#959; &#963; &#964; &#961; &#949; &#966; &#959; &#957; &#964; &#945;]. Another compound of strefw, to turn; diastrefonta is rendered by the same word in ver. 2. Probably the words are used without any intentional distinction of meaning.<p/>Diastrefonta implies more of the idea of distraction (compare Wyc., turning upside down); turning different ways; while ajpostrefonta emphasizes the turning away [&#945; &#960; &#959;] of the people from their civil and religious allegiance. So Wyc., turning away.<p/>Examined [&#945; &#957; &#945; &#954; &#961; &#953; &#957; &#945; &#962;]. Originally implying a thorough examination; ajna, up, from bottom to top. Technically, of a legal examination.


text:
Chastise [&#960; &#945; &#953; &#948; &#949; &#965; &#963; &#945; &#962;]. Originally to bring up a child [&#960; &#945; &#953; &#962;]. Hence, to instruct, so <a href='B:510 7:22'>Act 7:22</a>, of Moses instructed in the wisdom of the Egyptians; and <a href='B:510 22:3'>Act 22:3</a>, of Paul instructed in the law. To discipline or correct, as <a href='B:650 12:6'>Heb 12:6</a>; <a href='B:650 12:7'>Heb 12:7</a>. The word is not synonymous with punish, since it always implies an infliction which contemplates the subject's amendment; and hence answers to chastise or chasten. So <a href='B:650 12:10'>Heb 12:10</a>; <a href='B:730 3:19'>Rev 3:19</a>. In popular speech chastise or punish are often confounded. Chasten is from the Latin castus, "pure," " chaste; " and to chasten is, properly, to purify. This meaning underlies even the use of the word by Pilate, who was not likely to be nice in his choice of words. Instead of punishing him with death, he will chastise him, in order to teach him better. So Wyc., I shall deliver him amended.


text:
All together [&#960; &#945; &#956; &#960; &#955; &#951; &#952; &#949; &#953;]. The whole multitude [&#964; &#955; &#951; &#952; &#959; &#962;] of them. Only here in New Testament.<p/>Away [&#945; &#953; &#961; &#949;]. Lit., take away. Compare <a href='B:510 21:36'>Act 21:36</a>; <a href='B:510 22:22'>Act 22:22</a>.


text:
Who [&#959; &#963; &#964; &#953; &#962;]. Classifying him. One of such a kind as that he had been imprisoned, etc.


text:
Spake [&#960; &#961; &#959; &#963; &#949; &#966; &#969; &#957; &#951; &#963; &#949; &#957;]. Addressed. Compare <a href='B:510 21:40'>Act 21:40</a>; <a href='B:510 22:2'>Act 22:2</a>. Always in the New Testament in the sense of to accost, whether an individual or a crowd.


text:
Shouted [&#949; &#960; &#949; &#966; &#969; &#957; &#959; &#965; &#957;]. Imperfect. Kept shouting. Used by Luke only. Compare <a href='B:510 12:22'>Act 12:22</a>; <a href='B:510 22:24'>Act 22:24</a>.


text:
Said [&#949; &#953; &#960; &#949; &#957;]. Dropping the speech - making tone, and simply asking a question.


text:
They were instant [&#949; &#960; &#949; &#954; &#949; &#953; &#957; &#964; &#959;]. Instant, in the sense of urgent, pressing. See on ch. <a href='B:490 7:4'>Luk 7:4</a>. Compare <a href='B:520 12:12'>Rom 12:12</a>; <a href='B:620 4:2'>2Ti 4:2</a>; <a href='B:490 7:4'>Luk 7:4</a>; <a href='B:510 26:7'>Act 26:7</a>. The verb means to lie upon, and answers to our vulgarism, to lay one's self down to work. Compare Aristophanes, "Knights," 253 : kajpikeimenov boa, roar with all your might. Lit., roar, lying down to it.<p/>Their voices. Omit of the chief priests.<p/>Prevailed [&#954; &#945; &#964; &#953; &#963; &#967; &#965; &#959; &#957;]. Had power [&#953; &#963; &#967; &#965; &#962;] to bear down [&#954; &#945; &#964; &#945;] the remonstrances of Pilate. Only here and <a href='B:470 16:18'>Mat 16:18</a>.


text:
Gave sentence [&#949; &#960; &#949; &#954; &#961; &#953; &#957; &#949; &#957;]. Pronounced the final sentence. Only here in New Testament.<p/>26 - 33. Compare <a href='B:470 27:31-34'>Mat 27:31-34</a>; <a href='B:480 14:20-23'>Mar 14:20-23</a>.


text:
Laid hold on [&#949; &#960; &#953; &#955; &#945; &#946; &#959; &#956; &#949; &#957; &#959; &#953;]. Compare the peculiar word used by Matthew and Mark. See on <a href='B:470 5:41'>Mat 5:41</a>.<p/>27 - 32. Peculiar to Luke. See Introduction, on the gospel of womanhood.


text:
Tree [&#958; &#965; &#955; &#969;]. Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, <a href='B:510 5:30'>Act 5:30</a>; <a href='B:510 10:39'>Act 10:39</a>; and <a href='B:670 2:24'>1Pe 2:24</a>. Compare <a href='B:550 3:13'>Gal 3:13</a>.


text:
Two other. The possible omission of a comma before malefactors in the A. V. might make a very awkward and unpleasant statement. Better Rev., two others, malefactors.<p/>Put to death [&#945; &#957; &#945; &#953; &#961; &#949; &#952; &#951; &#957; &#945; &#953;]. Lit., to take up and carry away; so that the Greek idiom answers to our taken off. So Shakespeare :<p/>"The deep damnation of his taking off." MacBeth, 1, 7.<p/>"Let her who would be rid of him, devise His speedy taking off." Lear, 5, 1.


text:
Calvary [&#954; &#961; &#945; &#957; &#953; &#959; &#957;]. The Greek word is the translation of the Hebrew Golgotha. See on <a href='B:470 27:33'>Mat 27:33</a>.<p/>35 - 43. Compare <a href='B:470 27:39-44'>Mat 27:39-44</a>; <a href='B:480 14:29-32'>Mar 14:29-32</a>.


text:
Beholding. See on ch. <a href='B:490 10:18'>Luk 10:18</a>.<p/>Scoffed. See on ch. <a href='B:490 16:14'>Luk 16:14</a>.<p/>If he. The A. V. does not give the contemptuous emphasis on ou=tov, this fellow.


text:
Coming to him. Coming up close to the cross.<p/>Vinegar. See on <a href='B:470 27:34'>Mat 27:34</a>.


text:
Railed [&#949; &#946; &#955; &#945; &#963; &#966; &#951; &#956; &#949; &#953;]. Imperfect : kept up a railing.


text:
Receive. Are receiving would be better.<p/>Amiss [&#945; &#964; &#959; &#960; &#959; &#957;]. Lit., out of place, and so strange, eccentric, perverse; as in <a href='B:600 3:2'>2Th 3:2</a>, where it is rendered unreasonable. The expression here answers nearly to our familiar phrase, "has done nothing out of the way." Compare <a href='B:510 28:6'>Act 28:6</a>; no harm.


text:
Into thy kingdom. Some texts read eijv, into, ejn, in. So Rev. In that case we must understand, "in thy kingly glory."


text:
In Paradise [&#960; &#945; &#961; &#945; &#948; &#949; &#953; &#963; &#969;]. Originally an enclosed park, or pleasure - ground. Xenophon uses it of the parks of the Persian kings and nobles. "There (at Celaenae) Cyrus had a palace and a great park [&#960; &#945; &#961; &#945; &#948; &#949; &#953; &#963; &#959; &#962;], full of wild animals, which he hunted on horseback.... Through the midst of the park flows the river Maeander (" Anabasis," 1, 2, 7). And again : "The Greeks encamped near a great and beautiful park, thickly grown with all kinds of trees" (ii. 4, 14.) In the Septuagint, <a href='B:10 2:8'>Gen 2:8</a>, of the garden of Eden. In the Jewish theology, the department of Hades where the blessed souls await the resurrection; and therefore equivalent to Abraham's bosom (ch. 16 22, 23). It occurs three times in the New Testament : here; <a href='B:540 12:4'>2Co 12:4</a>; <a href='B:730 2:7'>Rev 2:7</a>; and always of the abode of the blessed.<p/>" Where'er thou roam'st, one happy soul, we know, See at thy side in woe, Waits on thy triumph - even as all the blest With him and Thee shall rest.<p/>Each on his cross, by Thee we hang awhile, Watching thy patient smile, Till we have learn 'd to say, "Tis justly done, Only in glory, Lord, thy sinful servant own. '" KEBLE, Christian Year.<p/>44 - 46. Compare <a href='B:470 27:45-50'>Mat 27:45-50</a>; <a href='B:480 14:33-37'>Mar 14:33-37</a>.


text:
I commend [&#960; &#945; &#961; &#945; &#964; &#953; &#952; &#949; &#956; &#945; &#953;]. See on ch. <a href='B:490 9:16'>Luk 9:16</a>.<p/>Gave up the ghost [&#949; &#958; &#949; &#960; &#957; &#949; &#965; &#963; &#949; &#957;]. Lit., breathed out (his life). Wyc., sent out the spirit. See on <a href='B:470 27:50'>Mat 27:50</a>.<p/>47 - 49. Compare <a href='B:470 27:51-56'>Mat 27:51-56</a>; <a href='B:480 14:38-41'>Mar 14:38-41</a>.


text:
That followed [&#963; &#965; &#957; &#945; &#954; &#959; &#955; &#965; &#952; &#959; &#965; &#963; &#945; &#953;]. Lit., followed with [&#963; &#965; &#957;]. So Rev. See on <a href='B:470 27:55'>Mat 27:55</a>.


text:
Councillor. See on <a href='B:480 14:43'>Mar 14:43</a>. Matt. calls him rich; Mark, honorable; Luke, good and just.


text:
Consented [&#963; &#965; &#947; &#954; &#945; &#964; &#945; &#964; &#949; &#952; &#949; &#953; &#956; &#949; &#957; &#959; &#962;]. Only here in New Testament.<p/>Another of Luke's numerous compounds. the Greek student will be struck with the array of compounds, from ver. 49 to 56, inclusive. The verb means to put [&#964; &#953; &#952; &#951; &#956; &#953;], down [&#954; &#945; &#964; &#945;], along with [&#963; &#965; &#957;]. Hence to put down the same vote or opinion with another : to agree with or assent to.


text:
Linen [&#963; &#953; &#957; &#948; &#959; &#957; &#953;]. See on <a href='B:480 14:51'>Mar 14:51</a>; and compare <a href='B:490 16:19'>Luk 16:19</a>. Hewn in stone [&#955; &#945; &#958; &#949; &#965; &#964; &#969;]. Only here in New Testament, and not at all in classical Greek.


text:
Returned [&#965; &#960; &#959; &#963; &#964; &#961; &#949; &#968; &#945; &#963; &#945; &#953;]. This word occurs thirty - two times in Luke, and only three times in the rest of the New Testament. It is a significant fact that, reckoning the aggregate space occupied by the four Gospels, nearly one - sixth of the whole amount is occupied with the account of the twenty - four hours beginning with the last supper and ending with the burial of Jesus. There is no day in all Bible history narrated with the fulness of that day. If we possessed the whole life of Christ, written with the same detail, the record would occupy one hundred and eighty volumes as large as the whole Bible. :<a href='B:490 24'>Luk 24:0</a><p/>CHAPTER XXIV<p/>1 - 3. Compare <a href='B:470 28:1'>Mat 28:1</a>; <a href='B:480 16:2-4'>Mar 16:2-4</a>.


text:
Very early in the morning [&#959; &#961; &#952; &#961; &#959; &#965; &#946; &#945; &#952; &#949; &#969; &#962;]. Lit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find baquv, deep, used of time; as deep or late evening. Plutarch says of Alexander, that he supped "at deep evening;" i e., late at night. Philo says that the Hebrews crossed the Red Sea "about deep dawn (as here), while others were yet in bed." So Socrates, in prison, asks Crito the time of day. He replies, orqrov baquv, the dawn is deep, i e. breaking (Plato, "Crito," 43).<p/>4 - 8. Compare <a href='B:470 28:5-7'>Mat 28:5-7</a>; <a href='B:480 16:5-7'>Mar 16:5-7</a>.


text:
Shining [&#945; &#963; &#964; &#961; &#945; &#960; &#964; &#959; &#965; &#963; &#945; &#953; &#962;]. Only here and ch. 17 24. Akin to ajstraph, lightning. See on bright shining, ch. 11 36; and compare ch. 17 24.


text:
To them [&#949; &#957; &#969; &#960; &#953; &#959; &#957; &#945; &#965; &#964; &#969; &#957;]. Rev., literally, in their sight.<p/>Idle tales [&#955; &#951; &#961; &#959; &#962;]. Lit., silly talk; nonsense. Only here in New Testament. Used in medical language of the wild talk of delirium. Wyc., madness. Tynd., feigned things.


text:
Stooping down. See on looketh, <a href='B:660 1:25'>Jas 1:25</a>. The best texts omit this verse.<p/>Clothes. Not garments, but the linen bandages in which the body had been rolled. So Rev., cloths.


text:
Went with [&#963; &#965; &#957; &#949; &#960; &#959; &#961; &#949; &#965; &#949; &#964; &#959;]. The use of the imperfect here is very beautiful. Jesus drew near while they were absorbed in their talk, and was already walking with them when they observed him.


text:
Ye have [&#945; &#957; &#964; &#953; &#946; &#945; &#955; &#955; &#949; &#964; &#949;]. Lit., throw back and forth; exchange.<p/>"Discussed a doubt and tossed it to and fro" (Tennyson).<p/>And are sad [&#963; &#954; &#965; &#952; &#961; &#969; &#960; &#959; &#953;]. Only here and <a href='B:470 6:16'>Mat 6:16</a>, on which see note. The best texts put the interrogation point after walk, add kai ejstaqhsan, and render, and they stood still, looking sad. So Rev.


text:
Art thou only a stranger in Jerusalem [&#963; &#965; &#956; &#959; &#957; &#959; &#962; &#960; &#945; &#961; &#959; &#953; &#954; &#949; &#953; &#962; &#953; &#949; &#961; &#959; &#965; &#963; &#945; &#955; &#951; &#956;]. Paroikein, to dwell as a stranger, is used in later Greek of strangers who have no rights of citizenship, and no settled home. Compare <a href='B:650 11:9'>Heb 11:9</a>. See on strangers, <a href='B:670 1:1'>1Pe 1:1</a>; and compare sojourning, <a href='B:670 1:17'>1Pe 1:17</a>. The only of the A. V. is commonly understood adverbially : "Are you nothing but a stranger ?" But the emphasis of the question falls there, and the word is an adjective. Render "Dost thou alone dwell as a stranger in Jerusalem ?" Are you the only one who sojourns as a stranger in Jerusalem, and who does not know, etc. So, nearly, Wyc., Thou alone art a pilgrim in Jerusalem. 
<a href='B:490 24:1'>Luk 24:1</a><p/>8What things [&#960; &#959; &#953; &#945;]. Lit., "what kind of things."


text:
Trusted [&#951; &#955; &#960; &#953; &#950; &#959; &#956; &#945; &#957;]. More correctly, hoped. Imperfect : were hoping all the while.<p/>Should have redeemed. Rev., more correctly, should redeem [&#955; &#965; &#964; &#961; &#959; &#965; &#963; &#952; &#945; &#953;]. See on <a href='B:670 1:18'>1Pe 1:18</a>.<p/>Beside all this (sun pasin toutoiv). Lit., with all these things : his betrayal and crucifixion, etc.<p/>Today is the third day (trithn tauthn hJmeran agei shmeron). The best texts omit today. The phrase forms an idiom which cannot be neatly rendered. Literally it is, "He (Christ) is passing [&#945; &#947; &#949; &#953;] this day as the third." Rev., It is now the third day since, etc.


text:
Made us astonished [&#949; &#958; &#949; &#963; &#964; &#951; &#963; &#945; &#957;]. Literally the verb means to put out of place; and so, to drive one out of his senses. Hence the A. V. is feeble. Rev., better, amazed us.<p/>Early [&#959; &#961; &#952; &#961; &#953; &#957; &#945; &#953;]. Lit., early ones. Only here and <a href='B:730 22:16'>Rev 22:16</a>. Compare orqrov, dawn, ver. 1.


text:
That they had seen - which said. Cleopas, absorbed in his story, throws himself back to the time of his interview with the women. Lit., "They came saying that they have seen a vision of angels which say" [&#955; &#949; &#947; &#959; &#965; &#963; &#953; &#957;].


text:
Fools and slow of heart [&#945; &#957; &#959; &#951; &#964; &#959; &#953; &#954; &#945; &#953; &#946; &#961; &#945; &#948; &#949; &#953; &#962; &#964; &#951; &#954; &#945; &#961; &#948; &#953; &#945;]. This is an unfortunate translation, in the light of the ordinary, popular use of the word fool. Jesus would never have called those sorrowful disciples fools in that sense. The word is compounded of aj, not, and noew, which implies, besides seeing, perception of the mind as consequent upon sight. It is therefore equivalent to dull of perception. They had read what the prophets had spoken, but had failed to perceive its application to Christ. While this rebuke relates to the understanding, the following one, slow of heart, goes deeper, and contemplates the region of feeling and moral susceptibility. Your heart is dull and slow to respond to these testimonies of your own prophets. Compare hardness of heart, <a href='B:480 16:14'>Mar 16:14</a>.<p/>All (ejpi pasin). Rev., rightly, in all; relying upon [&#949; &#960; &#953;] all the utterances of the prophets.


text:
Ought not [&#959; &#965; &#967; &#953; &#949; &#948; &#949; &#953;]. The A. V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct : beloved it not the Christ to suffer ?


text:
He expounded [&#948; &#953; &#949; &#961; &#956; &#951; &#957; &#965; &#949; &#957;]. Or interpreted : throughout [&#948; &#953; &#945;].<p/>Imperfect, he went on interpreting from passage to passage.


text:
They went [&#949; &#960; &#959; &#961; &#949; &#965; &#959; &#957; &#964; &#959;]. Imperfect, were going. So Rev.<p/>Made as though [&#960; &#961; &#959; &#963; &#949; &#960; &#959; &#953; &#951; &#963; &#945; &#964; &#959;]. The verb means originally to add or attach to; hence to take to one's self what does not belong to him; and so, to pretend; though pretending as implying anything false, does not attach to this act of Jesus. He was going on, and would have gone on but for their invitation. Only here in New Testament.


text:
They constrained [&#960; &#945; &#961; &#949; &#946; &#953; &#945; &#963; &#945; &#957; &#964; &#959;]. Contrary to [&#960; &#945; &#961; &#945;] his apparent intention of going on. Only here and <a href='B:510 16:15'>Act 16:15</a>.<p/>Is far spent [&#954; &#949; &#954; &#955; &#953; &#954; &#949; &#957;]. Lit., has declined. Wyc., is now bowed down.


text:
And gave [&#949; &#960; &#949; &#948; &#953; &#948; &#959; &#965;]. A very beautiful use of the imperfect, indicating that while he was in the act of distributing they recognized him. He blessed, and having broken, was giving it to them, when, in an instant, their eyes were opened (aorist tense).


text:
They knew [&#949; &#960; &#949; &#947; &#957; &#969; &#963; &#945; &#957;]. Clearly recognized.<p/>And he vanished out of their sight [&#945; &#965; &#964; &#959; &#962; &#945; &#966; &#945; &#957; &#964; &#959; &#962; &#949; &#947; &#949; &#957; &#949; &#964; &#959; &#945; &#960; &#945; &#965; &#964; &#969; &#957;]. Lit., he, invisible, became away from them. It is not simply, he suddenly departed from them, but he passed away from them invisibly. The ejgeneto, became, is construed with ajp' aujtwn, from them. 10


text:
Did not our heart burn - while he talked - opened. [&#959; &#965; &#967; &#953; &#951; &#954; &#945; &#961; &#948; &#953; &#945; &#951; &#956; &#969; &#957; &#954; &#945; &#953; &#959; &#956; &#949; &#957; &#951; &#951; &#957; - &#969; &#962; &#949; &#955; &#945; &#955; &#949; &#953; - &#948; &#953; &#951; &#957; &#959; &#953; &#947; &#949; &#957;]. The A. V., as usual, pays no attention to the graphic imperfects here. They are speaking of something which was in progress : "was not our heart burning (finite verb and participle) while he was speaking, and was opening the scriptures?"


text:
Is risen [&#951; &#947; &#949; &#961; &#952; &#951;] - appeared [&#969; &#966; &#952; &#951;]. Both aorists. The Lord rose and appeared. So Wyc. See on appeared, ch. 22 43.


text:
They told [&#949; &#958; &#951; &#947; &#959; &#965; &#957; &#964; &#959;]. Rev., rehearsed is better, because the verb means to tell at length or relate in full.


text:
Jesus himself. The best texts omit Jesus. Render as Rev., "he himself stood."<p/>And saith unto them, Peace be unto you. The best texts omit.


text:
Thoughts [&#948; &#953; &#945; &#955; &#959; &#947; &#953; &#963; &#956; &#959; &#953;]. See on <a href='B:660 2:4'>Jas 2:4</a>, and deceiving, <a href='B:660 1:22'>Jas 1:22</a>. Rev., reasonings. As if he had said, "Why do you reason about a matter which your spiritual perception ought to discern at once." Compare note on fools, ver. 25. 11


text:
Handle [&#968; &#951; &#955; &#945; &#966; &#951; &#963; &#945; &#964; &#949;]. Compare <a href='B:690 1:1'>1Jn 1:1</a>. The word occurs also <a href='B:510 17:27'>Act 17:27</a>; <a href='B:650 12:18'>Heb 12:18</a>. "It never expresses the so handling an object as to exercise a moulding, modifying influence upon it, but at most a feeling of its surface; this, it may be, with the intention of learning its composition (<a href='B:10 27:12'>Gen 27:12</a>; <a href='B:10 27:21'>Gen 27:21</a>; <a href='B:10 27:22'>Gen 27:22</a> ); while, not seldom, it signifies no more than a feeling for or after an object, without any actual coming in contact with it at all" (Trench, " Synonyms "). Compare <a href='B:510 17:27'>Act 17:27</a>. Used of groping in the dark, <a href='B:220 5:14'>Job 5:14</a>; of the blind, <a href='B:290 49:10'>Isa 49:10</a>; <a href='B:50 28:29'>Deu 28:29</a>; <a href='B:720 1:16'>Jud 1:16</a> :26. See on <a href='B:650 12:18'>Heb 12:18</a>.


text:
Meat (brwsimon). Only here in New Testament. Lit., anything eatable. Wyc., anything that shall be eaten. Rev., better, anything to eat, as the word meat has largely lost, in popular usage, its old sense of food in general.


text:
Thus is behoved. The best texts omit. Render, as Rev., thus it is written that the Christ should suffer.<p/>Christ [&#964; &#959; &#957; &#967; &#961; &#953; &#963; &#964; &#959; &#957;]. Note the article, the Christ, and see on <a href='B:470 1:1'>Mat 1:1</a>.


text:
Should be preached. See on preacher, <a href='B:680 2:5'>2Pe 2:5</a>.<p/>In his name. On the foundation of [&#949; &#960; &#953;]. See on <a href='B:470 24:5'>Mat 24:5</a>.<p/>Remission. See on ch. <a href='B:490 3:3'>Luk 3:3</a>, and on forgiven, <a href='B:660 5:15'>Jas 5:15</a>.<p/>Beginning from Jerusalem. Some editors place a period after nations, and join these words with the next sentence, omitting and : "beginning from Jerusalem ye are witnesses." 12


text:
I send [&#949; &#947; &#969; &#949; &#958; &#945; &#960; &#959; &#963; &#964; &#949; &#955; &#955; &#969;]. Rev., better, send forth, giving the force of ejx. I emphatic.<p/>Endued with power. The Rev. has properly substituted the simpler clothed, which, to the English reader, conveys the exact figure in the word. This metaphorical sense of clothed is found in classical Greek.<p/>Aristophanes has clothes with audacity; Homer, clothed with strength; Plutarch, clothes with nobility and wealth.


text:
In the beginning was [&#949; &#957; &#945; &#961; &#967; &#951; &#951; &#957;]. With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre - existence before any creation, which is not mentioned until ver. 3. This beginning had no beginning (compare ver. 3; <a href='B:490 17:5'>Luk 17:5</a>; <a href='B:490 1'>Luk 1:0</a>; <a href='B:560 1:1'>Eph 1:1</a>; Ephesians <a href='B:560 1:4'>Eph 1:4</a>; <a href='B:240 8:23'>Pro 8:23</a>; <a href='B:230 90:2'>Psa 90:2</a> ). This heightening of the conception, however, appears not so much in ajrch, beginning, which simply leaves room for it, as in the use of hn, was, denoting absolute existence (compare eijmi, I am, <a href='B:500 8:58'>Joh 8:58</a> ) instead of ejgeneto, came into being, or began to be, which is used in vv. 3, 14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ajrch, in the beginning, and the expression ajp' ajrchv, from the beginning, which is common in John's writings (viii. 44; 1 <a href='B:560 2:7'>Eph 2:7</a>; <a href='B:560 2:24'>Eph 2:24</a>; <a href='B:560 3:8'>Eph 3:8</a> ) and which leaves no room for the idea of eternal pre - existence. "In <a href='B:10 1:1'>Gen 1:1</a>, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time" (Milligan and Moulton). See on <a href='B:580 1:15'>Col 1:15</a>. This notion of "beginning" is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ajrch must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. "The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ajrch (beginning), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby" (Lange). "Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate : he finds as the basis of all spoken words, the speaking Word" (Godet).<p/>The Word [&#959; &#955; &#959; &#947; &#959; &#962;] : Logos. This expression is the keynote and theme of the entire gospel. Logov is from the root leg, appearing in legw, the primitive meaning of which is to lay : then, to pick out, gather, pick up : hence to gather or put words together, and so, to speak. Hence logov is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio : compare the Italian ragionare, "to think" and "to speak."<p/>As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act [&#949; &#960; &#959; &#962;, &#959; &#957; &#959; &#956; &#945;, &#961; &#951; &#956; &#945;], but means a word as the thing referred to : the material, not the formal part : a word as embodying a conception or idea. See, for instance, <a href='B:470 22:46'>Mat 22:46</a>; <a href='B:530 14:9'>1Co 14:9</a>; <a href='B:530 14:19'>1Co 14:19</a>. Hence it signifies a saying, of God, or of man (<a href='B:470 19:21'>Mat 19:21</a>; <a href='B:470 19:22'>Mat 19:22</a>; <a href='B:480 5:35'>Mar 5:35</a>; <a href='B:480 5:36'>Mar 5:36</a> ) : a decree, a precept (<a href='B:520 9:28'>Rom 9:28</a>; <a href='B:480 7:13'>Mar 7:13</a> ). The ten commandments are called in the Septuagint, oiJ deka logoi, "the ten words" (<a href='B:20 34:28'>Exo 34:28</a> ), and hence the familiar term decalogue. It is further used of discourse : either of the act of speaking (<a href='B:510 14:12'>Act 14:12</a> ), of skill and practice in speaking (<a href='B:510 18:15'>Act 18:15</a>; <a href='B:620 4:15'>2Ti 4:15</a> ), specifically the doctrine of salvation through Christ (<a href='B:470 13:20-23'>Mat 13:20-23</a>; <a href='B:570 1:14'>Phi 1:14</a> ); of narrative, both the relation and the thing related (<a href='B:510 1:1'>Act 1:1</a>; <a href='B:500 21:23'>Joh 21:23</a>; <a href='B:480 1:45'>Mar 1:45</a> ); of matter under discussion, an affair, a case in law (<a href='B:510 14:6'>Act 14:6</a>; <a href='B:510 19:38'>Act 19:38</a> ).<p/>As signifying the inward thought, it denotes the faculty of thinking and reasoning (<a href='B:650 4:12'>Heb 4:12</a> ); regard or consideration (<a href='B:510 20:24'>Act 20:24</a> ); reckoning, account (<a href='B:570 4:15'>Phi 4:15</a>; <a href='B:570 4:17'>Phi 4:17</a>; <a href='B:650 4:13'>Heb 4:13</a> ); cause or reason (<a href='B:510 10:29'>Act 10:29</a> ).<p/>John uses the word in a peculiar sense, here, and in ver. 14; and, in this sense, in these two passages only. The nearest approach to it is in <a href='B:730 19:13'>Rev 19:13</a>, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (<a href='B:690 1:1'>1Jn 1:1</a>; <a href='B:690 1:2'>1Jn 1:2</a> ). Compare <a href='B:650 4:12'>Heb 4:12</a>. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation.<p/>OLD TESTAMENT USAGE OF THE TERM<p/>The word here points directly to Gen. i, where the act of creation is effected by God speaking (compare <a href='B:230 33:6'>Psa 33:6</a> ). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos - idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (<a href='B:230 3:4'>Psa 3:4</a>; <a href='B:290 40:8'>Isa 40:8</a>; <a href='B:230 119:105'>Psa 119:105</a> ). The Word is a healer in <a href='B:230 107:20'>Psa 107:20</a>; a messenger in <a href='B:230 147:15'>Psa 147:15</a>; the agent of the divine decrees in <a href='B:290 55:11'>Isa 55:11</a>.<p/>(2) The personified wisdom (<a href='B:220 28:12'>Job 28:12</a> sq.; <a href='B:240 8:9'>Pro 8:9</a>.). Here also is the idea of the revelation of that which is hidden. For wisdom is concealed from man : "he knoweth not the price thereof, neither is it found in the land of the living. The depth saith, It is not in me; and the sea saith, It is not with me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It is hid from the eyes of all living, and kept close from the fowls of the air" (<a href='B:220 28'>Job 28:0</a>.). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (ver. 22). It is only God who knows its way and its place (ver. 23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (vv. 25, 26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up With Him (<a href='B:240 8:26-31'>Pro 8:26-31</a> ), declared it. "It became, as it were, objective, so that He beheld it" (<a href='B:220 28:27'>Job 28:27</a> ) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. "She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors" (<a href='B:240 8:2'>Pro 8:2</a>; <a href='B:240 8:3'>Pro 8:3</a> ). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (<a href='B:240 9:1-6'>Pro 9:1-6</a> ). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes.<p/>(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (<a href='B:10 16:7-13'>Gen 16:7-13</a>; <a href='B:10 32:24-28'>Gen 32:24-28</a>; <a href='B:350 12:4'>Hos 12:4</a>; <a href='B:350 12:5'>Hos 12:5</a>; <a href='B:20 23:20'>Exo 23:20</a>; <a href='B:20 23:21'>Exo 23:21</a>; Mal. iii. l).<p/>APOCRYPHAL USAGE<p/>In the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 B. C.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co - occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called monogenv, only begotten (vii. 22). "She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness" (see chapter 7, throughout). Again : "Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility : yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works."<p/>Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me "(chapter 9.). In chapter <a href='B:500 16:12'>Joh 16:12</a>, it is said," Thy word, O Lord, healeth all things "(compare <a href='B:230 107:20'>Psa 107:20</a> ); and in chapter <a href='B:500 18:15'>Joh 18:15</a>; <a href='B:500 18:16'>Joh 18:16</a>," Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth. " See also Wisdom of Sirach, chapters 1, 24, and Baruch 3, 4 1 - 4.<p/>LATER JEWISH USAGE<p/>After the Babylonish captivity the Jewish doctors combined into one view the theophanies, prophetic revelations and manifestations of Jehovah generally, and united them in one single conception, that of a permanent agent of Jehovah in the sensible world, whom they designated by the name Memra (word, logov) of Jehovah. The learned Jews introduced the idea into the Targurns, or Aramaean paraphrases of the Old Testament, which were publicly read in the synagogues, substituting the name the word of Jehovah for that of Jehovah, each time that God manifested himself. Thus in <a href='B:10 39:9'>Gen 39:9</a>; <a href='B:10 39:1'>Gen 39:1</a>, they paraphrase, "The Memra was with Joseph in prison." In <a href='B:230 110'>Psa 110:0</a> Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first - born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar.<p/>USAGE IN THE JUDAEO - ALEXANDRINE PHILOSOPHY<p/>From the time of Ptolemy 1 (323 - 285 B. C.), there were Jews in great numbers in Egypt. Philo (A. D. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (B. C. 280 - 150) was the beginning of a literary movement among them, the key - note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 B. C.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy 6 an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, "a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets."<p/>According to Philo, God is the absolute Being. He calls God "that which is :" " the One and the All. " God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him : He simply is. Hence, in His nature, He is unknowable.<p/>Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos, in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter.<p/>The absolute God is surrounded by his powers [&#948; &#965; &#957; &#945; &#956; &#949; &#953; &#962;] as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos. Hence the Logos appears under a twofold aspect :<p/>(1) As the immanent reason of God, containing within itself the world - ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Logov ejndiaqetov, i e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence.<p/>(2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Logov proforikov, i e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being : the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God.<p/>Philo's conception of the Logos, therefore, is : the sum - total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. "To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus : 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'" (Godet). But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term rJhma, word.<p/>The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an "archangel;" under the influence of Plato, "the Idea of Ideas;" of the Stoics, "the impersonal Reason." It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled.<p/>In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world.<p/>The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (i. 18); His essence is love (iii. 16; <a href='B:690 4:8'>1Jn 4:8</a>; <a href='B:690 4:16'>1Jn 4:16</a> ). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (i. 2), and it is He who creates all things, matter included (i. 3).<p/>Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity.<p/>THE MEANING OF LOGOS IN JOHN<p/>As Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression "I speak in my heart" for " I think ").<p/>The Logos of John is the real, personal God (i. 1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (i. 1, 18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare <a href='B:650 1:3'>Heb 1:3</a>. He made all things, proceeding personally from God for the accomplishment of the act of creation (i. 3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare <a href='B:570 2:6'>Phi 2:6</a>. The following is from William Austin, "Meditation for Christmas Day," cited by Ford on John :<p/>"The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (<a href='B:690 5:7'>1Jn 5:7</a> ), 8 chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (<a href='B:490 3:4'>Luk 3:4</a> ). Word is an inward conception of the mind; and voice 9 is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe - latchet of this Word. Christ is the inner conception 'in the bosom of His Father; ' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father. ' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father."<p/>And the Word. A repetition of the great subject, with solemn emphasis. Was with God [&#951; &#957; &#960; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. Anglo - Saxon vers., mid Gode. Wyc., at God. With [&#960; &#961; &#959; &#962;] does not convey the full meaning, that there is no single English word which will give it better. The preposition prov, which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus : "Are not his sisters here with us" [&#960; &#961; &#959; &#962; &#951; &#956; &#945; &#962;], i e., in social relations with us (<a href='B:480 6:3'>Mar 6:3</a>; <a href='B:470 13:56'>Mat 13:56</a> ). "How long shall I be with you" (prov uJmav, <a href='B:480 9:16'>Mar 9:16</a> ). "I sat daily with you" (<a href='B:470 26:55'>Mat 26:55</a> ). "To be present with the Lord" (prov ton Kurion, <a href='B:540 5:8'>2Co 5:8</a> ). "Abide and winter with you" (<a href='B:530 16:6'>1Co 16:6</a> ). "The eternal life which was with the Father" (prov ton patera, <a href='B:690 1:2'>1Jn 1:2</a> ). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.<p/>And the Word was God [&#954; &#945; &#953; &#952; &#949; &#959; &#962; &#951; &#957; &#959; &#955; &#959; &#947; &#959; &#962;]. In the Greek order, and God was the Word, which is followed by Anglo - Saxon, Wyc., and Tynd. But qeov, God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Qeov is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Qeov would have been ambiguous; perhaps a God.<p/>Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) 10 God from the word, and logov [&#955; &#959; &#947; &#959; &#963;] would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. "There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of ver. 1, is unfolded with increasing fullness" (Meyer).


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The same [&#959; &#965; &#964; &#959; &#962;]. Literally, this one; the one first named; the Word. Was in the beginning with God. In ver. 1 the elements of this statement have been given separately : the Word, the eternal being of the Word, and his active communion with God. Here they are combined, and with new force. This same Word not only was coeternal with God in respect of being [&#951; &#957;, &#969; &#945; &#963;], but was eternally in active communion with Him (in the beginning with God : pro, v ton Qeon) : "not simply the Word with God, but God with God" [&#956; &#959; &#965; &#955; &#964; &#959; &#957;]. Notice that here Qeon has the article, as in the second proposition, where God is spoken of absolutely. In the third proposition, the Word was God, the article was omitted because Qeov described the nature of the Word and did not identify his person. Here, as in the second proposition, the Word is placed in personal relation to God. This verse forms the transition point from the discussion of the personal being of the Word to His manifestation in creation. If it was this same Word, and no other, who was Himself God, and who, from all eternity, was in active communion with God, then the statement follows naturally that all things were created through Him, thus bringing the essential nature of the Word and His manifestation in creation into connection. As the idea of the Word involves knowledge and will, wisdom and force, the creative function is properly His. Hence His close relation to created things, especially to man, prepares the way for His incarnation and redeeming work. The connection between creation and redemption is closer than is commonly apprehended. It is intimated in the words of Isaiah (xlvi. 4), "I have made, and I will bear." Redemption, in a certain sense, grows out of creation. Because God created man in His own image, He would restore him to that image. Because God made man, He loves him, educates him, bears with him carries on the race on the line of His infinite patience, is burdened with its perverseness and blindness, and expresses and effectuates all this in the incarnation and redemptive work of Jesus Christ. God is under the stress of the parental instinct (humanly speaking) to redeem man.


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All things [&#960; &#945; &#957; &#964; &#945;]. Regarded severally. The reference is to the infinite detail of creation, rather than to creation as a whole, which is expressed by ta panta, the all (<a href='B:580 1:16'>Col 1:16</a> ). For this reason John avoids the word kosmov, the world, which denotes the world as a great system. Hence Bengel, quoted by Meyer, is wrong in referring to kosmw (the world) of ver. 10 as a parallel.<p/>Were made [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare. vv. 14, 17. Three words are used in the New Testament to express the act of creation : ktizein, to create (<a href='B:730 4:11'>Rev 4:11</a>.; <a href='B:730 10:6'>Rev 10:6</a>; <a href='B:580 1:16'>Col 1:16</a> ); poiein, to make (<a href='B:730 14:7'>Rev 14:7</a>; <a href='B:480 10:6'>Mar 10:6</a> ), both of which refer to the Creator; and gignesqai, to become, which refers to that which is created. In <a href='B:480 10:6'>Mar 10:6</a>, both words occur. "From the beginning of the creation [&#954; &#964; &#953; &#963; &#949; &#969; &#962;] God made" [&#949; &#960; &#959; &#953; &#951; &#963; &#949; &#957;]. So in <a href='B:560 2:10'>Eph 2:10</a> : "We are His workmanship [&#960; &#959; &#953; &#951; &#956; &#945;], created [&#954; &#964; &#953; &#963; &#952; &#949; &#957; &#964; &#949; &#962;] in Christ Jesus." Here the distinction is between the absolute being expressed by hn (see on ver. 1), and the coming into being of creation [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. The same contrast occurs in vv. 6, 9. "A man sent from God came into being" [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]; "the true Light was" [&#951; &#957;].<p/>"The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it : All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (<a href='B:500 17:5'>Joh 17:5</a>; <a href='B:500 17:24'>Joh 17:24</a> ); and, by implication, all things as made were good. The agency of the Word, 'who was God, ' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (<a href='B:500 1:3'>Joh 1:3</a>; compare <a href='B:580 1:16'>Col 1:16</a> sq.; <a href='B:650 1:3'>Heb 1:3</a> ). And yet more, the use of the term ejgeneto, came into being, as distinguished from ejktisqh, were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him) answers to the Incarnation (the Word became flesh). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love" (Westcott, on <a href='B:690 2:17'>1Jn 2:17</a> ).<p/>By Him [&#948; &#953; &#945; &#965; &#964; &#959; &#965;]. Literally, through him. The preposition dia is generally used to denote the working of God through some secondary agency, as dia tou profhtou, through the prophet (<a href='B:470 1:22'>Mat 1:22</a>, on which see note). 11 It is the preposition by which the relation of Christ to creation is usually expressed (see <a href='B:530 8:6'>1Co 8:6</a>; <a href='B:580 1:16'>Col 1:16</a>; <a href='B:650 1:2'>Heb 1:2</a> ), though it is occasionally used of the Father (<a href='B:650 2:10'>Heb 2:10</a>; <a href='B:520 11:36'>Rom 11:36</a>, and <a href='B:550 1:1'>Gal 1:1</a>, where it is used of both). Hence, as Godet remarks, it "does not lower the Word to the rank of a simple instrument," but merely implies a different relation to creation on the part of the Father and the Son.<p/>Without [&#967; &#969; &#961; &#953; &#962;]. Literally, apart from. Compare <a href='B:500 14:5'>Joh 14:5</a>.<p/>Was not anything made that was made [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#959; &#965; &#948; &#949; &#949; &#957; &#959; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. Many authorities place the period after en, and join oJ genonen with what follows, rendering, "without Him was not anything made. That which hath been made was life in Him." 12 Made [&#949; &#947; &#949; &#957; &#949; &#964; &#959;], as before, came into being.<p/>Not anything [&#959; &#965; &#948; &#949; &#949; &#957;]. Literally, not even one thing. Compare on panta (all things) at the beginning of this verse.<p/>That was made [&#959; &#947; &#949; &#947; &#959; &#957; &#949; &#957;]. Rev., more correctly, that hath been made, observing the force of the perfect tense as distinguished from the aorist [&#949; &#947; &#949; &#957; &#949; &#964; &#959;]. The latter tense points back to the work of creation considered as a definite act or series of acts in the beginning of time. The perfect tense indicates the continuance of things created; so that the full idea is, that which hath been made and exists. The combination of a positive and negative clause (compare ver. 20) is characteristic of John's style, as also of James'. See note on "wanting nothing," <a href='B:660 1:4'>Jas 1:4</a>.


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In Him was life [&#949; &#957; &#945; &#965; &#964; &#969; &#950; &#969; &#951; &#951; &#957;]. He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament : biov and zwh. The primary distinction is that zwh means existence as contrasted with death, and biov, the period, means, or manner of existence. Hence biov is originally the higher word, being used of men, while zwh is used of animals [&#950; &#969; &#945;]. We speak therefore of the discussion of the life and habits of animals as zoology; and of accounts of men's lives as biography. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, biov means either living, i e., means of subsistence (<a href='B:480 12:44'>Mar 12:44</a>; <a href='B:490 8:43'>Luk 8:43</a> ), or course of life, life regarded as an economy (<a href='B:490 8:14'>Luk 8:14</a>; <a href='B:610 2:2'>1Ti 2:2</a>; <a href='B:620 2:4'>2Ti 2:4</a> ). Zwh occurs in the lower sense of life, considered principally or wholly as existence (<a href='B:670 3:10'>1Pe 3:10</a>; <a href='B:510 8:33'>Act 8:33</a>; xvi


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The third day. Reckoning from the last day mentioned (i. 43).<p/>A marriage [&#947; &#945; &#956; &#959; &#962;]. Or marriage festival, including a series of entertainments, and therefore often found in the plural. See on <a href='B:470 22:2'>Mat 22:2</a>.<p/>Cana of Galilee. To distinguish it from Cana in Coelo - Syria.<p/>Mother of Jesus. Her name is never mentioned by John.<p/>Was there. When Jesus arrived. Probably as an intimate friend of the family, assisting in the preparations.


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They wanted wine [&#965; &#963; &#964; &#949; &#961; &#951; &#963; &#945; &#957; &#964; &#959; &#962; &#959; &#953; &#957; &#959; &#965;]. Literally, when the wine failed. So Rev., Wyc., and wine failing. Some early authorities read : "they had no wine, for the wine of the marriage was consumed." Marriage festivals sometimes lasted a whole week (<a href='B:10 29:27'>Gen 29:27</a>; <a href='B:720 1:14'>Jud 1:14</a> :15; Tobit 9 12; 10 1).<p/>They have no wine. Implying a request for help, not necessarily the expectation of a miracle.


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Woman. Implying no severity nor disrespect. Compare <a href='B:500 20:13'>Joh 20:13</a>; <a href='B:500 20:15'>Joh 20:15</a>. It was a highly respectful and affectionate mode of address.<p/>What have I to do with thee [&#964; &#953; &#949; &#956; &#959; &#953; &#954; &#945; &#953; &#963; &#959; &#953;]. Literally, what is there to me and to thee. See on <a href='B:480 5:7'>Mar 5:7</a>, and compare <a href='B:470 8:29'>Mat 8:29</a>; <a href='B:470 27:19'>Mat 27:19</a>; <a href='B:480 1:24'>Mar 1:24</a>; <a href='B:490 8:28'>Luk 8:28</a>. It occurs often in the Old Testament, <a href='B:100 16:10'>2Sa 16:10</a>; <a href='B:110 17:18'>1Ki 17:18</a>, etc. Though in a gentle and affectionate manner, Jesus rejects her interference, intending to supply the demand in His own way. Compare <a href='B:500 6:6'>Joh 6:6</a>. Wyc., What to me and to thee, thou woman ?<p/>Mine hour is not yet come. Compare <a href='B:500 8:20'>Joh 8:20</a>; <a href='B:500 12:23'>Joh 12:23</a>; <a href='B:500 13:1'>Joh 13:1</a>. In every case the coming of the hour indicates some crisis in the personal life of the Lord, more commonly His passion. Here the hour of His Messianic manifestation (ver. 11).


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Unto the servants [&#948; &#953; &#945; &#954; &#959; &#957; &#959; &#953; &#962;]. See on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>.


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Water - pots [&#965; &#948; &#961; &#953; &#945; &#953;]. Used by John only, and only in the Gospel, ver. 7; <a href='B:500 4:28'>Joh 4:28</a>. Water - pots is literally correct, as the word is from udwr, water. Of stone. Because less liable to impurity, and therefore prescribed by the Jewish authorities for washing before and after meals.<p/>After the manner of the purifying, etc. That is, for the purifications customary among the Jews.<p/>Containing [&#967; &#969; &#961; &#959; &#965; &#963; &#945; &#953;]. From cwrov, a place or space. Hence, to make room or give place, and so, to have space or room for holding something. Firkins [&#956; &#949; &#964; &#961; &#951; &#964; &#945; &#962;]. Only here in the New Testament. From metrew, to measure; and therefore, properly, a measurer. A liquid measure containing nearly nine gallons.


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Fill [&#947; &#949; &#956; &#953; &#963; &#945; &#964; &#949;]. Compare <a href='B:480 4:37'>Mar 4:37</a>, and see on <a href='B:490 14:23'>Luk 14:23</a>.


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Draw out [&#945; &#957; &#964; &#955; &#951; &#963; &#945; &#964; &#949;]. From antlov, the hold of a ship where the bilge - water settles, and hence, the bilge - water itself. The verb, therefore, originally, means to bale out bilge - water; thence, generally, to draw, as from a well (iv. 15). Canon Westcott thinks that the water which was changed into wine was not taken from the vessels of purification, but that the servants were bidden, after they had filled the vessels with water, to continue drawing from the well or spring.<p/>Ruler of the feast [&#945; &#961; &#967; &#953; &#964; &#961; &#953; &#954; &#955; &#953; &#957; &#969;]. From arcw, to be chief, and triklinon, Latin, triclinium, a banqueting - hall with three couches (see on <a href='B:480 6:39'>Mar 6:39</a> ). Some explain the word as meaning the superintendent of the banqueting - chamber, a servant whose duty it was to arrange the table - furniture and the courses, and to taste the food beforehand. Others as meaning one of the guests selected to preside at the banquet according to the Greek and Roman usage. This latter view seems to be supported by a passage in Ecclesiasticus (xxxv. 1, 2) : "If thou be made the master of a feast, lift not thyself up, but be among them as one of the rest; take diligent care for them, and so sit down. And when thou hast done all thy office, take thy place, that thou mayst be merry with them, and receive a crown for thy well ordering of the feast." According to the Greek and Roman custom, the ruler of the feast was chosen by throwing the dice. Thus Horace, in his ode to his friend Sestius, says, moralizing on the brevity of life : "Soon the home of Pluto will be thine, nor wilt thou cast lots with the dice for the presidency over the wine." He prescribed the proportions of wine and water, and could also impose fines for failures to guess riddles, etc. As the success of the feast depended largely upon him, his selection was a matter of some delicacy. Plato says, "Must we not appoint a sober man and a wise to be our master of the revels? For if the ruler of drinkers be himself young and drunken, and not over - wise, only by some special good fortune will he be saved from doing some great evil" (" Laws, " 640). The word occurs only here and ver. 9. Wyc. simply transcribes : architriclyn.


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Have well drunk [&#956; &#949; &#952; &#965; &#963; &#952; &#969; &#963; &#953;]. Wyc., be filled. Tynd., be drunk. The A. V. and Tynd. are better than the Rev. when men have drunk freely. The ruler of the feast means that when the palates of the guests have become less sensitive through indulgence, an inferior quality of wine is offered. In every instance of its use in the New Testament the word means intoxication. The attempt of the advocates of the unfermented - wine theory to deny or weaken this sense by citing the well - watered garden (<a href='B:290 58:11'>Isa 58:11</a>; <a href='B:300 31:12'>Jer 31:12</a> ) scarcely requires comment. One might answer by quoting Plato, who uses baptizesqai, to be baptized, for being drunk (" Symposium, " 176). In the Septuagint the verb repeatedly occurs for watering (<a href='B:230 65:9'>Psa 65:9</a>; <a href='B:230 65:10'>Psa 65:10</a> ), but always with the sense of drenching or soaking; of being drunken or surfeited with water. In Jer. xlviii. (Sept.<p/>
<a href='B:500 2:31'>Joh 2:31</a><p/><a href='B:500 2:26'>Joh 2:26</a>, it is found in the literal sense, to be drunken. The metaphorical use of the word has passed into common slang, as when a drunken man is said to be wetted or soaked (so Plato, above). The figurative use of the word in the Septuagint has a parallel in the use of potizw, to give to drink, to express the watering of ground. So <a href='B:10 2:6'>Gen 2:6</a>, a mist watered the face of the earth, or gave it drink. Compare <a href='B:10 13:10'>Gen 13:10</a>; <a href='B:50 11:10'>Deu 11:10</a>. A curious use of the word occurs in Homer, where he is describing the stretching of a bull's hide, which, in order to make it more elastic, is soaked [&#956; &#949; &#952; &#965; &#959; &#965; &#963; &#945; &#957;] with fat (" Iliad, " 17 390).<p/>Worse [&#949; &#955; &#945; &#963; &#963; &#969;]. Literally, smaller. Implying both worse and weaker. Small appears in the same sense in English, as small - beer.<p/>Hast kept [&#964; &#949; &#964; &#951; &#961; &#951; &#954; &#945; &#962;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.


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This beginning. Or, more strictly, this as a beginning.<p/>Of miracles [&#963; &#951; &#956; &#949; &#953; &#969; &#957;]. Rev., correctly, signs. See on <a href='B:470 11:20'>Mat 11:20</a>; <a href='B:470 24:24'>Mat 24:24</a>. This act was not merely a prodigy [&#964; &#949; &#961; &#945; &#962;], nor a wonderful thing (qaumasion), nor a power [&#948; &#965; &#957; &#945; &#956; &#953; &#962;], but distinctively a sign, a mark of the doer's power and grace, and divine character. Hence it falls in perfectly with the words manifested His glory.<p/>Believed on Him [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#945; &#957; &#949; &#953; &#962; &#945; &#965; &#964; &#959; &#957;]. See on 1 12. Literally, believed into. Canon Westcott most aptly says that it conveys the idea of "the absolute transference of trust from one's self to another."


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He went down [&#954; &#945; &#964; &#949; &#946; &#951;]. Capernaum being on the lake shore, and Nazareth and Cana on the higher ground.


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The Jews ' passover. On John's use of the term Jews, see on 1 19. So it is used here with an under - reference to the national religion as consisting in mere ceremonies. The same hint underlies the words in ver. 6, "after the Jews ' manner of purifying." Only John mentions this earliest passover of Christ's ministry. The Synoptists relate no incident of his ministry in Judaea, and but for the narrative of John, it could not be positively asserted that Jesus went up to Jerusalem during His public life until the time of His arrest and crucifixion.


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The temple [&#953; &#949; &#961; &#969;]. The temple inclosure : not the sanctuary [&#957; &#945; &#959; &#958;]. See on <a href='B:470 9:5'>Mat 9:5</a>; <a href='B:480 11:16'>Mar 11:16</a>.<p/>Those that sold [&#964; &#959; &#965; &#962; &#960; &#969; &#955; &#959; &#965; &#957; &#964; &#945; &#962;]. The article defines them as a well - known class.<p/>Changers of money [&#954; &#949; &#961; &#956; &#945; &#964; &#953; &#963; &#964; &#945; &#962;]. Only here in the New Testament.<p/>The kindred noun kerma, money, which occurs only in ver. 15, is from keirw, to cut into bits, and means therefore small coin; "small change," of which the money - changers would require a large supply. Hence changers of money means, strictly, dealers in small change. Matthew and Mark use lubisthv (see ver. 15), of which the meaning is substantially the same so far as regards the dealing in small coin; but with the difference that kollubov, the noun from which it is derived, and meaning a small coin, is also used to denote the rate of exchange. This latter word therefore gives a hint of the premium on exchange, which John's word here does not convey. The money - changers opened their stalls in the country towns a month before the feast. By the time of the first arrivals of passover - pilgrims at Jerusalem, the country stalls were closed, and the money - changers sat in the temple (see on <a href='B:470 17:24'>Mat 17:24</a>; <a href='B:470 21:12'>Mat 21:12</a>; <a href='B:480 11:15'>Mar 11:15</a> ). John's picture of this incident is more graphic and detailed than those of the Synoptists, who merely state summarily the driving out of the traders and the overthrow of the tables. Compare <a href='B:470 21:12'>Mat 21:12</a>; <a href='B:470 21:13'>Mat 21:13</a>; <a href='B:480 11:15-17'>Mar 11:15-17</a>; <a href='B:490 19:45'>Luk 19:45</a>; <a href='B:490 19:46'>Luk 19:46</a>; <a href='B:490 19:21'>Luk 19:21</a>


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A scourge [&#966; &#961; &#945; &#947; &#949; &#955; &#955; &#953; &#959; &#957;]. Only here in the New Testament. Only John records this detail.<p/>Of small cords [&#949; &#954; &#963; &#967; &#959; &#953; &#957; &#953; &#969; &#957;]. The Rev. omits small, but the word is a diminutive of scoinov, a rush, and thence a rope of twisted rushes. The A. V. is therefore strictly literal. Herodotus says that when Croesus besieged Ephesus, the Ephesians made an offering of their city to Diana, by stretching a small rope [&#963; &#967; &#959; &#953; &#957; &#953; &#959; &#957;] from the town wall to the temple of the goddess, a distance of seven furlongs (i. 26). The schoene was an Egyptian measure of length, marked by a rush - rope. See Herodotus, 2 6. Some find in this the etymology of skein.<p/>Drove out [&#949; &#958; &#949; &#946; &#945; &#955; &#949; &#957;]. Literally, as Rev., cast out. See on <a href='B:470 10:34'>Mat 10:34</a>; <a href='B:470 12:35'>Mat 12:35</a>; <a href='B:480 1:12'>Mar 1:12</a>; <a href='B:660 2:25'>Jas 2:25</a>.<p/>All. Referring to the animals. The A. V. makes the reference to the traders; but Rev., correctly, "cast all out - both the sheep and the oxen."<p/>Money. See on ver. 14.<p/>Tables. Wyc., turned upside down the boards. See on <a href='B:490 19:23'>Luk 19:23</a>.


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My Father's house. See on Father's business, <a href='B:490 2:49'>Luk 2:49</a>, and compare <a href='B:470 23:38'>Mat 23:38</a>, where Jesus speaks of the temple as your house. The people had made God's house their own.<p/>Merchandise [&#949; &#956; &#960; &#959; &#961; &#953; &#959; &#965;]. Only here in the New Testament. The Synoptists say a den of robbers.


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It was written [&#947; &#949; &#947; &#961; &#945; &#956; &#956; &#949; &#957; &#959; &#957; &#949; &#963; &#964; &#953; &#957;]. Literally, it stands written. This form of the phrase, the participle with the substantive verb, is peculiar to John in place of the more common gegraptai. For a similar construction see <a href='B:500 3:21'>Joh 3:21</a>.<p/>The zeal of thine house. Jealousy for the honor of God's house. Zeal, zhlov, from zew, to boil. See on <a href='B:660 3:14'>Jas 3:14</a>.<p/>Hath eaten me up [&#954; &#945; &#964; &#949; &#966; &#945; &#947; &#949; &#956; &#949;]. So the Sept., <a href='B:230 68'>Psa 68:0</a> (A. V., 69 9). But the best texts read katafagetai, shall eat up. So Rev., Wyc., "The fervor of love of thine house hath eaten me."


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Answered. Often used in reply to an objection or criticism, or to something present in another's mind, as <a href='B:500 19:7'>Joh 19:7</a>, or <a href='B:500 3:3'>Joh 3:3</a>, where Jesus answers with reference to the error in Nicodemus ' mind, rather than in direct reply to his address.<p/>Destroy this temple [&#955; &#965; &#963; &#945; &#964; &#949; &#964; &#959; &#957; &#957; &#945; &#959; &#957; &#964; &#959; &#965; &#964; &#959; &#957;]. Destroy, Literally, loosen. Wyc., undo. See on <a href='B:480 13:2'>Mar 13:2</a>; <a href='B:490 9:12'>Luk 9:12</a>; <a href='B:510 5:38'>Act 5:38</a>. Notice that the word for temple is naon, sanctuary (see on ver. 14). This temple points to the literal temple, which is truly a temple only as it is the abode of God, hence sanctuary, but with a typical reference to Jesus ' own person as the holy dwelling - place of God who "was in Christ." Compare <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 3:17'>1Co 3:17</a>. Christ's death was therefore the pulling down of the temple, and His resurrection its rebuilding. The imperative in destroy is of the nature of a challenge. Compare fill ye up, <a href='B:470 23:32'>Mat 23:32</a>.


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Forty and six years was this temple in building [&#964; &#949; &#963; &#963; &#945; &#961; &#945; &#954; &#959; &#957; &#964; &#945; &#954; &#945; &#953; &#949; &#958; &#949; &#964; &#949; &#963; &#953; &#957; &#969; &#954; &#959; &#948; &#959; &#956; &#951; &#952; &#951; &#959; &#957; &#945; &#959; &#962; &#959; &#965; &#964; &#959; &#962;]. Literally, In forty and six years was this temple built. It was spoken of as completed, although not finished until thirty - six years later.<p/>Thou. The position of the Greek pronoun makes it emphatic.


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He [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. See on 1 18. Emphatic, and marking the contrast between the deeper meaning of Jesus and the literalism of the Jews and of His disciples (see next verse). For other illustrations of John's pointing out the meaning of words of Jesus which were not at first understood, see <a href='B:500 7:39'>Joh 7:39</a>; <a href='B:500 12:33'>Joh 12:33</a>; <a href='B:500 21:19'>Joh 21:19</a>.


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Was risen [&#951; &#947; &#949; &#961; &#952; &#951;]. Rev., more correctly, was raised. The same verb as in vv. 19, 20.<p/>Had said [&#949; &#955; &#949; &#947; &#949; &#957;]. Rev., more correctly, He spake. The best texts omit unto them.<p/>Believed the Scripture [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#945; &#957; &#964; &#951; &#947; &#961; &#945; &#966; &#951;]. Notice that ejpioteusan, believed, is used here with the simple dative, and not with the preposition eijv, into (see on 1 12). The meaning is, therefore, they believed that the Scripture was true. On grafh, a passage or section of Scripture, see on <a href='B:480 12:10'>Mar 12:10</a>.<p/>In John, as elsewhere, the word almost always refers to a particular passage cited in the context. The only two exceptions are <a href='B:500 17:12'>Joh 17:12</a>; <a href='B:500 20:9'>Joh 20:9</a>. For the Old Testament, as a whole, John always uses the plural aiJ grafai The passage referred to here is probably <a href='B:230 16:10'>Psa 16:10</a>. Compare <a href='B:510 2:27'>Act 2:27</a>; <a href='B:510 2:31'>Act 2:31</a>; <a href='B:510 13:35'>Act 13:35</a>.<p/>The word. The saying just uttered concerning the destruction of the temple.


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At the passover. Note the omission of of the Jews (ver. 13).<p/>In the feast - day [&#949; &#957; &#964; &#951; &#949; &#959; &#961; &#964; &#951;]. Rev., during the feast. The feast of unleavened bread, during the seven days succeeding the actual passover (see on <a href='B:480 14:1'>Mar 14:1</a> ).<p/>Believed on [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#945; &#957; &#949; &#953; &#962;]. The stronger expression of faith (i. 12). His name. See on 1 12. With the phrase believe on His name, compare believe on Him (viii. 30), which is the stronger expression, indicating a casting of one's self upon Him; while to believe on the name is rather to believe in Him as being that which he claims to be, in this case the Messiah. It is believing recognition rather than appropriation. "Their faith in His name (as that of the Messiah) did not yet amount to any decision of their inner life for Jesus, but was only an opinion produced by the sight of His miracles, that He was the Messiah" (Meyer).<p/>When they saw [&#952; &#949; &#969; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Rev., literally and rightly, beholding (see on 1 14, 29).<p/>He did [&#949; &#960; &#959; &#953; &#949; &#953;]. Better, was doing; the imperfect denoting the wonderful works as in progress.


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But Jesus [&#945; &#965; &#964; &#959; &#962; &#948; &#949; &#959; &#953; &#951; &#963; &#959; &#965; &#962;]. The aujtov, which does not appear in translation, has the force of on His part, marking the contrast with those just mentioned.<p/>Did not commit [&#959; &#965; &#954; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#964; &#949; &#957;]. Rev., trust. There is a kind of word - play between this and ejpisteusan, believed, in the preceding verse. Wyc. reproduces it : "Jesus himself believed not himself to them." He did not trust His person to them. Tynd., put not himself in their hands. "He had no faith in their faith" (Godet).<p/>Because He knew [&#948; &#953; &#945; &#964; &#959; &#945; &#965; &#964; &#959; &#957; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#957;]. Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Ginwskein, as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (v. 6; <a href='B:500 6:15'>Joh 6:15</a> ) or from spiritual sympathy (x. 14, 27; <a href='B:500 17:25'>Joh 17:25</a> ). EiJudenai (i. 26) implies absolute knowledge : the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (iii. 11; <a href='B:500 5:32'>Joh 5:32</a>; <a href='B:500 7:29'>Joh 7:29</a> ), Of the facts Of His own being (vi. 6; <a href='B:500 8:14'>Joh 8:14</a>; <a href='B:500 13:1'>Joh 13:1</a> ), and of external facts (vi. 61, 64; <a href='B:500 13:11'>Joh 13:11</a> ). In <a href='B:500 21:17'>Joh 21:17</a> the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, "Thou knowest [&#959; &#953; &#948; &#945; &#962;] all things :" appealing to his discernment, "Thou knowest or perceivest [&#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#962;] that I love Thee."


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He needed not [&#959; &#965; &#967; &#961; &#949; &#953; &#945; &#957; &#949; &#953; &#967; &#949; &#957;]. Literally, he had not need.<p/>Testify [&#956; &#945; &#961; &#964; &#965; &#961; &#951; &#963; &#951;]. Rev., better, bear witness. The same word is in <a href='B:500 1:7'>Joh 1:7</a>; <a href='B:500 1:8'>Joh 1:8</a>; <a href='B:500 1:15'>Joh 1:15</a>; <a href='B:500 1:32'>Joh 1:32</a> (see on 1 7).<p/>Of man [&#960; &#949; &#961; &#953; &#964; &#959; &#965; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#965;]. Better, as Rev., concerning man.<p/>He knew [&#945; &#965; &#964; &#959; &#962; &#949; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#957;]. The pronoun is expressed, and with a view to emphasis, as Rev., "He himself knew." The imperfect expresses continuance : He was all along cognizant as the successive cases presented themselves; thus falling in with the next words, "what was in the man," i e., in each particular man with whom He had to do. No such characteristic as this was attributed to the gods of Paganism. "While, then, the gift of anything like general foreknowledge appears to be withheld from all the deities of invention, that of 'the discerner of the thoughts and intents of the heart, ' is nowhere found; nor was it believed of any member of the Olympian community, as it was said of One greater than they, 'He knew all men, and needed not that any should testify of man, for He knew what was in man, '" (Gladstone, "Homer and the Homeric Age," 2, 366).


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A man. With a reference to the last word of the previous chapter. The interview with Nicodemus is, apart from the important truth which it embodies, an illustration of Christ's knowledge of what was in man. Godet truthfully observes that John reminds us by the word anqrwpov (man), that Nicodemus was a specimen of the race which Jesus knew so well.<p/>Named Nicodemus. Literally, Nicodemus, the name unto him. The name means conqueror of the people (nikh, victory, and dhmov, people), though some give it a Hebrew derivation meaning innocent blood.<p/>A ruler. A member of the Sanhedrim.


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To Jesus. The best texts substitute prov aujton, to him.<p/>By night. Through timidity, fearing to compromise his dignity, and possibly his safety. The fact is noticed again, <a href='B:500 19:39'>Joh 19:39</a> (see on 7 50). By night, "when Jewish superstition would keep men at home." He could reach Jesus ' apartment without being observed by the other inmates of the house, for an outside stair led to the upper room.<p/>Rabbi. The teacher of Israel (ver. 10) addresses Jesus by the title applied by his own disciples to himself - my master (see on 1 38). "We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (i. 19 - 24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher" (Milligan and Moulton).<p/>We know [&#959; &#953; &#948; &#945; &#956; &#949; &#957;]. Assured conviction based on Jesus ' miracles (see on 2 24).<p/>Thou art a teacher. According to the Greek order, that thou art come from God as teacher.<p/>From God. These words stand first in the sentence as emphatic. It is from God that thou hast come.


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Answered and said. See on 2 18.<p/>Verily, verily. See on 1 51.<p/>Be born again [&#947; &#949; &#957; &#957; &#951; &#952; &#951; &#945; &#957; &#969; &#952; &#949; &#957;]. See on <a href='B:490 1:3'>Luk 1:3</a>. Literally, from the top (<a href='B:470 27:51'>Mat 27:51</a> ). Expositors are divided on the rendering of anwqen, some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times :<p/>1. From the top : <a href='B:470 27:51'>Mat 27:51</a>; <a href='B:480 14:38'>Mar 14:38</a>; <a href='B:500 19:23'>Joh 19:23</a>.<p/>2. From above : <a href='B:500 3:31'>Joh 3:31</a>; <a href='B:500 19:11'>Joh 19:11</a>; <a href='B:660 1:17'>Jas 1:17</a>; <a href='B:660 3:15'>Jas 3:15</a>; <a href='B:660 3:17'>Jas 3:17</a>.<p/>3. From the beginning : <a href='B:490 1:3'>Luk 1:3</a>; <a href='B:510 26:5'>Act 26:5</a>.<p/>4. Again : <a href='B:550 4:9'>Gal 4:9</a>, but accompanied by palin, again.<p/>In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (i. 13; <a href='B:690 3:9'>1Jn 3:9</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:690 5:1'>1Jn 5:1</a>; <a href='B:690 5:4'>1Jn 5:4</a>; <a href='B:690 5:8'>1Jn 5:8</a> ); and further, that it is Paul, and not John, who describes it as a new birth.<p/>In favor of the other rendering, again, it may be said :<p/>1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in ver. 5.<p/>2. That Nicodemus clearly understood the word as meaning again, since, in ver. 4, he translated it into a second time.<p/>3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven.<p/>Canon Westcott calls attention to the traditional form of the saying in which the word ajnagennasqai, which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel.<p/>See [&#953; &#948; &#949; &#953; &#957;]. The things of God's kingdom are not apparent to the natural vision. A new power of sight is required, which attaches only to the new man. Compare <a href='B:530 2:14'>1Co 2:14</a>.<p/>Kingdom of God. See on <a href='B:490 6:20'>Luk 6:20</a>.


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When he is old [&#947; &#949; &#961; &#969; &#957; &#969; &#957;]. Literally, being an old man.<p/>Can he [&#956; &#951; &#948; &#965; &#957; &#945; &#964; &#945; &#953;]. The interrogative particle anticipates a negative answer. Surely he cannot.<p/>Second time. Nicodemus looks at the subject merely from the physical side. His second time is not the same as Jesus ' anew. As Godet remarks, "he does not understand the difference between a second beginning and a different beginning."


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Born of water and the Spirit. The exposition of this much controverted passage does not fall within the scope of this work. We may observe,<p/>1. That Jesus here lays down the preliminary conditions of entrance into His kingdom, expanding and explaining His statement in ver. 3.<p/>2. That this condition is here stated as complex, including two distinct factors, water and the Spirit.<p/>3. That the former of these two factors is not to be merged in the latter; that the spiritual element is not to exclude or obliterate the external and ritual element. We are not to understand with Calvin, the Holy Spirit as the purifying water in the spiritual sense : "water which is the Spirit."<p/>4. That water points definitely to the rite of baptism, and that with a twofold reference - to the past and to the future. Water naturally suggested to Nicodemus the baptism of John, which was then awakening such profound and general interest; and, with this, the symbolical purifications of the Jews, and the Old Testament use of washing as the figure of purifying from sin (<a href='B:230 2:2'>Psa 2:2</a>; <a href='B:230 2:7'>Psa 2:7</a>; <a href='B:330 36:25'>Eze 36:25</a>; <a href='B:450 13:1'>Zec 13:1</a> ). Jesus ' words opened to Nicodemus a new and more spiritual significance in both the ceremonial purifications and the baptism of John which the Pharisees had rejected (<a href='B:490 7:30'>Luk 7:30</a> ). John's rite had a real and legitimate relation to the kingdom of God which Nicodemus must accept.<p/>5. That while Jesus asserted the obligation of the outward rite, He asserted likewise, as its necessary complement, the presence and creating and informing energy of the Spirit with which John had promised that the coming one should baptize. That as John's baptism had been unto repentance, for the remission of sins, so the new life must include the real no less than the symbolic cleansing of the old, sinful life, and the infusion by the Spirit of a new and divine principle of life. Thus Jesus ' words included a prophetic reference to the complete ideal of Christian baptism - "the washing of regeneration and the renewing of the Holy Ghost" (<a href='B:630 3:5'>Tit 3:5</a>; <a href='B:560 5:26'>Eph 5:26</a> ); according to which the two factors are inseparably blended (not the one swallowed up by the other), and the new life is inaugurated both symbolically in the baptism with water, and actually in the renewing by the Holy Spirit, yet so as that the rite, through its association with the Spirit's energy, is more than a mere symbol : is a veritable vehicle of grace to the recipient, and acquires a substantial part in the inauguration of the new life. Baptism, considered merely as a rite, and apart from the operation of the Spirit, does not and cannot impart the new life. Without the Spirit it is a lie. It is a truthful sign only as the sign of an inward and spiritual grace.<p/>6. That the ideal of the new life presented in our Lord's words, includes the relation of the regenerated man to an organization. The object of the new birth is declared to be that a man may see and enter into the kingdom of God. But the kingdom of God is an economy. It includes and implies the organized Christian community. This is one of the facts which, with its accompanying obligation, is revealed to the new vision of the new man. He sees not only God, but the kingdom of God; God as King of an organized citizenship; God as the Father of the family of mankind; obligation to God implying obligation to the neighbor; obligation to Christ implying obligation to the church, of which He is the head, "which is His body, the fullness of Him that filleth all things with all things" (<a href='B:560 1:23'>Eph 1:23</a> ). Through water alone, the mere external rite of baptism, a man may pass into the outward fellowship of the visible church without seeing or entering the kingdom of God. Through water and the Spirit, he passes indeed into the outward fellowship, but through that into the vision and fellowship of the kingdom of God.<p/>Enter into. This more than see (ver. 3). It is to become partaker of; to go in and possess, as the Israelites did Canaan.


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That which is born [&#964; &#959; &#947; &#949; &#947; &#949; &#957; &#957; &#951; &#949; &#957; &#959; &#957;]. Strictly, that which hath been born, and consequently is now before us as born. The aorist tense (3, 4, 5, 7), marks the fact of birth; the perfect (as here), the state of that which has been born (see on <a href='B:690 5:18'>1Jn 5:18</a>, where both tenses occur); the neuter, that which, states the principle in the abstract. Compare ver. 8, where the statement is personal : everyone that is born. Compare <a href='B:690 5:4'>1Jn 5:4</a>, and <a href='B:690 5:1'>1Jn 5:1</a>; <a href='B:690 5:18'>1Jn 5:18</a>.<p/>Of the flesh [&#949; &#954; &#964; &#951; &#962; &#963; &#945; &#961; &#954; &#959; &#962;]. See on ver. 14. John uses the word sarx generally, to express humanity under the conditions of this life (i. 14; <a href='B:690 4:2'>1Jn 4:2</a>; <a href='B:690 4:3'>1Jn 4:3</a>; <a href='B:690 4:7'>1Jn 4:7</a>; <a href='B:700 1:7'>2Jn 1:7</a> ), with sometimes a more definite hint at the sinful and fallible nature of humanity (<a href='B:690 2:16'>1Jn 2:16</a>; <a href='B:500 8:15'>Joh 8:15</a> ). Twice, as opposed to pneuma, Spirit (<a href='B:500 3:6'>Joh 3:6</a>; <a href='B:500 6:63'>Joh 6:63</a> ).<p/>Of the Spirit [&#949; &#954; &#964; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962;]. The Holy Spirit of God, or the principle of life which He imparts. The difference is slight, for the two ideas imply each other; but the latter perhaps is better here, because a little more abstract, and so contrasted with the flesh. Spirit and flesh are the distinguishing principles, the one of the heavenly, the other of the earthly economy.


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Unto thee - ye must. Note the change from the singular to the plural pronoun. In his address to Nicodemus (thee) the Lord had spoken also to those whom Nicodemus represented, and whom he had included when he said "we know" (ver. 2). His error was the error of his class.


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The wind [&#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945;]. Some hold by the translation spirit, as Wyc., the spirit breatheth where it will. In Hebrew the words spirit and wind are identical. Pneuma is from pnew to breathe or blow, the verb used in this verse (bloweth), and everywhere in the New Testament of the blowing of the wind (<a href='B:470 7:25'>Mat 7:25</a>; <a href='B:470 7:27'>Mat 7:27</a>; <a href='B:490 12:55'>Luk 12:55</a>; <a href='B:500 6:18'>Joh 6:18</a> ). It frequently occurs in the classics in the sense of wind. Thus Aristophanes, to pneum' elatton gignetai, the wind is dying away (" Knights, "441), also in the New Testament, <a href='B:650 1:7'>Heb 1:7</a>, where the proper translation is," who maketh His angels winds, " quoted from <a href='B:230 103:4'>Psa 103:4</a> (Sept.). In the Septuagint, <a href='B:110 18:45'>1Ki 18:45</a>; <a href='B:110 19:11'>1Ki 19:11</a>; <a href='B:120 3:17'>2Ki 3:17</a>; <a href='B:220 1:19'>Job 1:19</a>. In the New Testament, in the sense of breath, <a href='B:600 2:8'>2Th 2:8</a>; <a href='B:730 11:11'>Rev 11:11</a>. The usual rendering, wind, is confirmed here by the use of the kindred verb pnei, bloweth, and by fwnhn, sound, voice. Tholuck thinks that the figure may have been suggested to Jesus by the sound of the night - wind sweeping through the narrow street.<p/>Where it listeth [&#959; &#960; &#959; &#965; &#952; &#949; &#955; &#949; &#953;]. On the verb qelw, to will or determine, see on <a href='B:470 1:19'>Mat 1:19</a>. Listeth is old English for pleasure or willeth, from the Anglo - Saxon lust, meaning pleasure. Chaucer has the forms leste, lust, and list.<p/>"Strong was the wyn, and wel to drynke us leste (pleased)." " Canterbury Tales, " 752.<p/>"Love if thee lust." " Canterbury Tales, " 1185.<p/>"She walketh up and down wher as hire list (wherever she pleases)." " Canterbury Tales, " 1054.<p/>"A wretch by fear, not force, like Hannibal, Drives back our troops, and conquers as she lists." Shakespeare, "Henry VI," Pt. 1, 1, 5, 22.<p/>Hence listless is devoid of desire. The statement of Jesus is not meant to be scientifically precise, but is rather thrown into a poetic mold, akin to the familiar expression "free as the wind." Compare <a href='B:530 12:11'>1Co 12:11</a>; and for the more prosaic description of the course of the wind, see <a href='B:250 1:6'>Ecc 1:6</a>.<p/>Sound [&#966; &#969; &#957; &#951; &#957;]. Rev., voice. Used both of articulate and inarticulate utterances, as of the words from heaven at Jesus ' baptism and transfiguration (<a href='B:470 3:17'>Mat 3:17</a>; <a href='B:680 1:17'>2Pe 1:17</a>; <a href='B:680 1:18'>2Pe 1:18</a> ); of the trumpet (<a href='B:470 24:31'>Mat 24:31</a>; <a href='B:530 14:8'>1Co 14:8</a> ), and of inanimate things in general (<a href='B:530 14:17'>1Co 14:17</a> ). John the Baptist calls himself fwnh, a voice, and the word is used of the wind, as here, in <a href='B:510 2:6'>Act 2:6</a>. Of thunder, often in the Revelation (vi. 1; <a href='B:730 14:2'>Rev 14:2</a>, etc.).<p/>Canst not tell [&#959; &#965; &#954; &#959; &#953; &#948; &#945; &#962;]. Better, as Rev., knowest not. Socrates, (Xenophon's "Memorabilia)," says, "The instruments of the deities you will likewise find imperceptible; for the thunder - bolt, for instance, though it is plain that it is sent from above, and works its will with everything with which it comes in contact, is yet never seen either approaching, or striking, or retreating; the winds, too, are themselves invisible, though their effects are evident to us, and we perceive their course" (iv. 3, 14). Compare <a href='B:250 11:5'>Ecc 11:5</a>.<p/>So the subject of the Spirit's invisible influence gives visible evidence of its power.


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These things. Such as the new birth.<p/>Be [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953;]. Literally, come to pass.


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Answered and said. See on 2 18.<p/>Art thou a master of Israel [&#963; &#965; &#949; &#953; &#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#962; &#964; &#959; &#965; &#953; &#963; &#961; &#945; &#951; &#955;]. The su, thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus ' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato : "Will you (su, emphatic), O professor of true virtue, pretend that you are justified in this?" (" Crito, "51). On" Israel, " see on 1 47. The word occurs four times in John's Gospel; here, <a href='B:500 1:31'>Joh 1:31</a>; <a href='B:500 1:17'>Joh 1:17</a>; <a href='B:500 1:49'>Joh 1:49</a>.<p/>Knowest not [&#959; &#965; &#947; &#953; &#957; &#969; &#963; &#954; &#949; &#953; &#962;]. See on 2 24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. Rev., better, understandest not.


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We speak - we know - we have seen. After the use of the singular number in vv. 3, 5, 7, 12, the plural here is noteworthy. It is not merely rhetorical - "a plural of majesty" - but is explained by ver. 8, "every one that is born of the Spirit." The new birth imparts a new vision. The man who is born of the Spirit hath eternal life (ver. 36); and life eternal is to know God and Jesus Christ whom He hath sent (xvii. 3). "Ye have an anointing from the Holy One, and ye know [&#959; &#953; &#948; &#945; &#964; &#949;] all things" 22 (<a href='B:690 2:20'>1Jn 2:20</a> ). He who is born of water and of the Spirit sees the kingdom of God. This we therefore includes, with Jesus, all who are truly born anew of the Spirit. Jesus meets the we know of Nicodemus (ver. 2), referring to the class to which he belonged, with another we know, referring to another class, of which He was the head and representative. We know [&#959; &#953; &#948; &#945; &#956; &#949; &#957;], absolutely. See on 2 24.<p/>Testify [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#956; &#949; &#957;]. Rev., better, bear witness of. See on 1 7.


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Have told [&#949; &#953; &#960; &#959; &#957;]. Rendering the aorist more strictly, I told.<p/>Earthly things [&#964; &#945; &#949; &#960; &#953; &#947; &#949; &#953; &#945;]. Compounded of ejpi, upon, and gh, earth. In <a href='B:580 3:2'>Col 3:2</a>, the adjective appears in its analyzed form, ta ejpi thv ghv, things on the earth. It is in this literal sense it is to be taken here; not things of earthly nature, but things whose proper place is on earth. Not worldly affairs, nor things sinful, but, on the contrary, "those facts and phenomena of the higher life as a class, which have their seat and manifestation on earth; which belong in their realization to our present existence; which are seen in their consequences, like the issues of birth; which are sensible in their effects, like the action of the wind; which are a beginning and a prophecy, and not a fulfillment" (Westcott). The earthly things would therefore include the phenomena of the new birth.<p/>Heavenly things [&#964; &#945; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#945;]. Compounded with ejpi, upon or in, and oujranov, heaven. Not holy things as compared with sinful, nor spiritual things as compared with temporal; but things which are in heaven, mysteries of redemption, having their seat in the divine will, realized in the world through the work and death of Jesus Christ and the faith of mankind (v. 14 - 16). Thus it is said (ver. 13) that the Son of man who is in heaven came down out of heaven, and in vv. 31, 32 that He that cometh out of heaven beareth witness (on earth) of what He has seen and heard; and that, being sent from God, He speaketh the words of God (ver. 34).<p/>It has been urged against the genuineness of the fourth Gospel that the lofty and mystical language which is there ascribed to Jesus is inconsistent with the synoptical reports of His words. That if the one represents truthfully His style of speaking, the other must misrepresent it. Godet's words on this point are worth quoting : "It would be truly curious that the first who should have pointed out that contrast should be the Evangelist himself against whose narrative it has been brought forward as a ground of objection. The author of the fourth Gospel puts these words (iii. 12) into the mouth of Jesus. He there declares that He came down from heaven to bring this divine message to the world. The author of the fourth Gospel was then clearly aware of two ways of teaching adopted by Jesus; the one the usual, in which he explained earthly things, evidently always in their relation to God and His kingdom; the other, which contrasted in many respects with the first, and which Jesus employed only exceptionally, in which He spoke directly, and as a witness, of God and the things of God, always naturally in connection with the fate of mankind. The instructions of the first kind had a more simple, more practical, more varied character. They referred to the different situations of life; it was the exposition of the true moral relations of men to each other, and of men to God.... But in that way Jesus could not attain to the final aim which He sought, the full revelation of the divine mystery, of the plan of salvation. Since His baptism Jesus had heaven constantly open before Him; the decree of salvation was disclosed to Him; He had, in particular, heard these words : 'Thou art my well beloved Son; ' He reposed on the Father's bosom, and He could descend and redescend without ceasing into the depths of the Father's fathomless love, of which He felt the vivifying power; and when He came, at certain exceptional moments, to speak of that divine relationship, and to give scope to that fullness of life with which it supplied Him, His language took a peculiar, solemn, mystical, one might even say a heavenly tone; for they were heavenly things which He then revealed. Now such is precisely the character of His language in the fourth Gospel." Compare <a href='B:490 10:18'>Luk 10:18</a>, sqq., where Jesus ' words take on a character similar to that of His utterances in John.


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And [&#954; &#945; &#953;]. Note the simple connective particle, with nothing to indicate the logical sequence of the thought.<p/>Hath ascended. Equivalent to hath been in. Jesus says that no one has been in heaven except the Son of man who came down out of heaven; because no man could be in heaven without having ascended thither.<p/>Which is in heaven. Many authorities omit.


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Must [&#948; &#949; &#953;]. Must signifies the eternal necessity in the divine counsels. Compare <a href='B:490 24:26'>Luk 24:26</a>; <a href='B:490 24:46'>Luk 24:46</a>; <a href='B:470 26:54'>Mat 26:54</a>; <a href='B:480 8:31'>Mar 8:31</a>; <a href='B:500 12:34'>Joh 12:34</a>. Lifted up [&#965; &#968; &#969; &#952; &#951; &#957; &#945; &#953;]. The following are the uses of the word in the New Testament : The exaltation of pride (<a href='B:470 11:23'>Mat 11:23</a>; <a href='B:490 10:15'>Luk 10:15</a>; <a href='B:490 14:11'>Luk 14:11</a> ). The raising of the humble (<a href='B:490 1:52'>Luk 1:52</a>; <a href='B:660 4:10'>Jas 4:10</a>; <a href='B:670 5:6'>1Pe 5:6</a> ). The exaltation of Christ in glory (<a href='B:510 2:33'>Act 2:33</a>; <a href='B:510 5:31'>Act 5:31</a> ). The uplifting on the cross (<a href='B:500 3:14'>Joh 3:14</a>; <a href='B:500 8:28'>Joh 8:28</a>; <a href='B:500 12:32'>Joh 12:32</a>; <a href='B:500 12:34'>Joh 12:34</a> ). The reference here is to the crucifixion, but beyond that, to the glorification of Christ. It is characteristic of John to blend the two ideas of Christ's passion and glory (<a href='B:500 8:28'>Joh 8:28</a>; <a href='B:500 12:32'>Joh 12:32</a> ). Thus, when Judas went out to betray him, Jesus said, "Now is the Son of man glorified" (xiii. 31). Hence the believer overcomes the world through faith in Him who came not by water only, but by water and blood (<a href='B:690 5:4-6'>1Jn 5:4-6</a> ).


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Believeth in Him [&#960; &#953; &#963; &#964; &#949; &#965; &#969; &#957; &#949; &#953; &#962; &#945; &#965; &#964; &#959; &#957;]. The best texts read ejn aujtw, construing with have eternal life, and rendering may in Him have eternal life. So Rev..<p/>Should not perish, but. The best texts omit.<p/>Have eternal life. A characteristic phrase of John for live forever. See vv. 16, 36; <a href='B:500 5:24'>Joh 5:24</a>; <a href='B:500 6:40'>Joh 6:40</a>; <a href='B:500 6:47'>Joh 6:47</a>; <a href='B:500 6:54'>Joh 6:54</a>; <a href='B:690 3:15'>1Jn 3:15</a>; <a href='B:690 5:12'>1Jn 5:12</a>.<p/>The interview with Nicodemus closes with ver. 15; and the succeeding words are John's. This appears from the following facts :<p/>1. The past tenses loved and gave, in ver. 16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work.<p/>2. It is in John's manner to throw in explanatory comments of his own (i. 16 - 18; 1Jo 12:37 - 41), and to do so abruptly. See <a href='B:500 1:15'>Joh 1:15</a>; <a href='B:500 1:16'>Joh 1:16</a>, and on and, <a href='B:500 1:16'>Joh 1:16</a>.<p/>3. Ver. 19 is in the same line of thought with <a href='B:500 1:9-11'>Joh 1:9-11</a> in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil.<p/>4. The phrase believe on the name is not used elsewhere by our Lord, but by John (i. 12; <a href='B:500 2:23'>Joh 2:23</a>; <a href='B:690 5:13'>1Jn 5:13</a> ).<p/>5. The phrase only - begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (i. 14, 18; <a href='B:690 4:9'>1Jn 4:9</a> ).<p/>6. The phrase to do truth (ver. 21) occurs elsewhere only in <a href='B:690 1:6'>1Jn 1:6</a>; <a href='B:690 1:2'>1Jn 1:2</a>; <a href='B:690 1:3'>1Jn 1:3</a>


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The world [&#954; &#959; &#963; &#956; &#959; &#957;]. See on 1 9.<p/>Gave. Rather than sent; emphasizing the idea of sacrifice.<p/>Only - begotten Son. See on 1 14.<p/>Have. See on ver. 15.<p/>This attitude of God toward the world is in suggestive contrast with that in which the gods of paganism are represented.<p/>Thus Juno says to Vulcan :<p/>"Dear son, refrain : it is not well that thus A God should suffer for the sake of men." " Iliad, " 21, 379, 380.<p/>And Apollo to Neptune :<p/>"Thou would'st not deem me wise, should I contend With thee, O Neptune, for the sake of men, Who flourish like the forest - leaves awhile, And feed upon the fruits of earth, and then Decay and perish. Let us quit the field, And leave the combat to the warring hosts." " Iliad, " 21, 461, 467.<p/>Man has no assurance of forgiveness even when he offers the sacrifices in which the gods especially delight. "Man's sin and the divine punishment therefore are certain; forgiveness is uncertain, dependent upon the arbitrary caprice of the gods. Human life is a life without the certainty of grace" (Nagelsbach, " Homerische Theologie "). Mr. Gladstone observes :<p/>"No Homeric deity ever will be found to make a personal sacrifice on behalf of a human client" (" Homer and the Homeric Age, " 2 372).


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Sent [&#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#949; &#957;]. See on 1 6. Sent rather than gave (ver. 16), because the idea of sacrifice is here merged in that of authoritative commission.<p/>His Son. The best texts read ton, the, for aujtou, his.<p/>Condemn [&#954; &#961; &#953; &#957; &#951;]. Better, as Rev., judge. Condemn is katakrinw, not used by John (<a href='B:470 20:18'>Mat 20:18</a>; <a href='B:480 10:33'>Mar 10:33</a>, etc.). The verb krinw means, originally, to separate. So Homer, of Ceres separating the grain from the chaff (" Iliad, " 5 501). Thence, to distinguish, to pick out, to be of opinion, to judge. See on Hypocrite, <a href='B:470 23:13'>Mat 23:13</a>.<p/>World. The threefold repetition of the word has a certain solemnity. Compare <a href='B:500 1:10'>Joh 1:10</a>; <a href='B:500 14:19'>Joh 14:19</a>.


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Is condemned already [&#951; &#948; &#951; &#954; &#949; &#954; &#961; &#953; &#964; &#945; &#953;]. Rev., more correctly, hath been judged already. Unbelief, in separating from Christ, implies judgment. He has been judged in virtue of his unbelief.


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This. That is, herein consists the judgment. The prefacing a statement with this is, and then defining the statement by oti or ina, that, is characteristic of John. See <a href='B:500 14:12'>Joh 14:12</a>; <a href='B:500 17:3'>Joh 17:3</a>; <a href='B:690 1:5'>1Jn 1:5</a>; <a href='B:690 5:11'>1Jn 5:11</a>; <a href='B:690 5:14'>1Jn 5:14</a>; <a href='B:710 1:6'>3Jn 1:6</a>. Light [&#964; &#959; &#966; &#969; &#962;]. Rev., correctly, the light. See <a href='B:500 1:4'>Joh 1:4</a>; <a href='B:500 1:9'>Joh 1:9</a>.<p/>Men [&#959; &#953; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#953;]. Literally, the men. Regarded as a class.<p/>Darkness [&#964; &#959; &#963; &#954; &#959; &#964; &#959; &#962;]. See on 1 5. Rev., correctly, the darkness. John employs this word only here and <a href='B:690 1:6'>1Jn 1:6</a>. His usual term is skotia (i. 5; <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:690 1:5'>1Jn 1:5</a>, etc.), more commonly describing a state of darkness, than darkness as opposed to light.<p/>Were [&#951; &#957;]. Habitually. The imperfect tense marking continuation.<p/>Evil [&#960; &#959; &#957; &#951; &#961; &#945;]. Actively evil. See on <a href='B:480 7:22'>Mar 7:22</a>; <a href='B:490 3:19'>Luk 3:19</a>.


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Doeth [&#960; &#961; &#945; &#963; &#963; &#969; &#957;]. The present participle, indicating habit and general tendency.<p/>Evil [&#966; &#945; &#965; &#955; &#945;]. Rev., ill. A different word from that in the previous verse. Originally, light, paltry, trivial, and so worthless. Evil, therefore, considered on the side of worthlessness. See on <a href='B:660 3:16'>Jas 3:16</a>.<p/>Lest his works should be reproved [&#953; &#957; &#945; &#956; &#951; &#949; &#955; &#949; &#947; &#967; &#952; &#951; &#964; &#945; &#949; &#961; &#947; &#945; &#945; &#965; &#964; &#959; &#965;]. Rather, in order that his works may not be reproved. Elegcw, rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, "the stranger who sits in thy halls disgraces [&#949; &#955; &#949; &#947; &#967; &#949; &#953;] thee not" (" Odyssey, 21 424). Then, to cross - examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus : "In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements (hlegcon, cross - questioned and caught him in falsehood), and told the whole history of the crime" (i. 115). The messenger in the "Antigone" of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says : "Evil words were bandied among them, guard accusing [&#949; &#955; &#949; &#947; &#967; &#969; &#957;] guard" (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. "Having descended into the naked race they surpassed [&#951; &#955; &#949; &#947; &#958; &#945; &#957;] the Grecian band in speed (" Pythia," 11 75).<p/>In the New Testament it is found in the sense of reprove (<a href='B:490 3:19'>Luk 3:19</a>; <a href='B:610 5:20'>1Ti 5:20</a>, etc.). Convince of crime or fault (<a href='B:530 14:24'>1Co 14:24</a>; <a href='B:660 2:9'>Jas 2:9</a> ). To bring to light or expose by conviction (<a href='B:660 3:20'>Jas 3:20</a>; <a href='B:560 5:11'>Eph 5:11</a>; <a href='B:560 5:13'>Eph 5:13</a>; <a href='B:500 8:46'>Joh 8:46</a>; see on that passage). So of the exposure of false teachers, and their refutation (<a href='B:630 1:9'>Tit 1:9</a>; <a href='B:630 1:13'>Tit 1:13</a>; <a href='B:630 2:15'>Tit 2:15</a> ). To test and expose with a view to correction, and so, nearly equivalent to chasten (<a href='B:650 12:5'>Heb 12:5</a> ). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (<a href='B:500 16:8'>Joh 16:8</a> ). In this passage the evil - doer is represented as avoiding the light which tests, that light which is the offspring of love (<a href='B:730 3:19'>Rev 3:19</a> ) and the consequent exposure of his error. Compare <a href='B:560 5:13'>Eph 5:13</a>; <a href='B:500 1:9-11'>Joh 1:9-11</a>. This idea of loving darkness rather than light is graphically treated in <a href='B:220 24'>Job 24:0</a> and runs through vv. 13 - 17.


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Doeth the truth [&#960; &#959; &#953; &#969; &#957; &#964; &#951; &#957; &#945; &#955; &#951; &#952; &#949; &#953; &#945; &#957;]. The phrase occurs only here and in <a href='B:690 1:6'>1Jn 1:6</a>. Note the contrasted phrase, doeth evil (ver. 20). There the plural is used : doeth evil things; evil being represented by a number of bad works. Here the singular, the truth, or truth; truth being regarded as one, and "including in a supreme unity all right deeds." There is also to be noted the different words for doing in these two verses : doeth evil [&#960; &#961; &#945; &#963; &#963; &#969; &#957;]; doeth truth [&#960; &#959; &#953; &#969; &#957;]. The latter verb contemplates the object and end of action; the former the means, with the idea of continuity and repetition. Prasswn is the practice, while poiwn may be the doing once for all. Thus poiein is to conclude a peace : prassein, to negotiate a peace. So Demosthenes : "He will do [&#960; &#961; &#945; &#958; &#949; &#953;] these things, and will accomplish them [&#960; &#959; &#953; &#951; &#963; &#949; &#953;]." In the New Testament a tendency is observable to use poiein in a good sense, and prasswin in an evil sense. Compare the kindred word praxiv, deed or work, which occurs six times, and in four out of the six of evil doing (<a href='B:470 16:27'>Mat 16:27</a>; <a href='B:490 23:51'>Luk 23:51</a>; <a href='B:510 19:18'>Act 19:18</a>; <a href='B:520 8:13'>Rom 8:13</a>; <a href='B:520 12:14'>Rom 12:14</a>; <a href='B:580 3:9'>Col 3:9</a> ). With this passage compare especially <a href='B:500 5:29'>Joh 5:29</a>, where the two verbs are used with the two nouns as here. Also, <a href='B:520 7:15'>Rom 7:15</a>; <a href='B:520 7:19'>Rom 7:19</a>. Bengel says : "Evil is restless : it is busier than truth." In <a href='B:520 1:32'>Rom 1:32</a>; <a href='B:520 2:3'>Rom 2:3</a>, both verbs are used of doing evil, but still with a distinction in that prassw is the more comprehensive term, designating the pursuit of evil as the aim of the activity. 
<a href='B:500 3:2'>Joh 3:2</a><p/>1Cometh to. In contrast with hateth (ver. 20). His love of the light is shown by his seeking it.<p/>In God. The element of holy action. Notice the perfect tense, have been wrought (as Rev.) and abide.


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The land of Judaea [&#964; &#951; &#957; &#953; &#959; &#965; &#948; &#945; &#953; &#945; &#957; &#947; &#951; &#957;]. Literally, the Judaean land. The phrase occurs only here in the New Testament.<p/>Tarried (die triben). The verb originally means to rub, hence to wear away, consume; and so of spending or passing time.<p/>Baptized [&#949; &#946; &#945; &#960; &#964; &#953; &#950; &#949; &#957;]. The imperfect tense agrees with the idea of tarrying. He continued baptizing during His stay.


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Was baptizing [&#951; &#957; &#946; &#945; &#960; &#964; &#953; &#950; &#969; &#957;]. The substantive verb with the participle also indicating continuous or habitual action; was engaged in baptizing.<p/>Aenon, near to Salim. The situation is a matter of conjecture. The word, Aenon is probably akin to the Hebrew ayin, an eye, a spring. See on <a href='B:660 3:11'>Jas 3:11</a>.<p/>Much water [&#965; &#948; &#945; &#964; &#945; &#960; &#959; &#955; &#955; &#945;]. Literally, many waters. Probably referring to a number of pools or springs.<p/>Came - were baptized. Imperfects. They kept coming.


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Prison [&#964; &#951; &#957; &#966; &#965; &#955; &#945; &#954; &#951; &#957;]. See on <a href='B:510 5:18'>Act 5:18</a>; <a href='B:510 5:21'>Act 5:21</a>.


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Then [&#959; &#965; &#957;]. Not a particle of time but of consequence; therefore, because of both Jesus and John baptizing.<p/>Question [&#950; &#951; &#964; &#951; &#963; &#953; &#962;]. Rev., more correctly, questioning. Question would be zhthma, always in the sense of a question in debate. The word here represents the process of inquiry.<p/>Between [&#949; &#954;]. Rev., correctly, on the part of. Literally, proceeding from. The rendering of the A. V. does not show with which party the discussion originated. The Greek distinctly states that the question was raised by the disciples of the Baptist.<p/>The Jews. The best texts read Ioudaiou, with a Jew. Possibly one who asserted that John's baptism might now be dispensed with.<p/>Purifying. Probably not about the familiar ceremonial purifications, but as to whether the baptism of Jesus or of John had the greater purifying power.


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Behold [&#953; &#948; &#949;]. Used by both Matthew and Mark, not by Luke, but very frequently by John.<p/>Baptizeth - come. The present would be better rendered by is baptizing, are coming.


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Receive. Answering to given.<p/>Be given [&#951; &#948; &#949; &#948; &#959; &#956; &#949; &#957; &#959; &#957;]. Rev., more correctly, have been given.<p/>From heaven. Literally, out of heaven [&#949; &#954;].


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The bride. A common figure in the Old testament prophecies, of the relation between Jehovah and His people (<a href='B:330 16'>Eze 16:0</a>; <a href='B:350 2:19'>Hos 2:19</a>; <a href='B:460 2:11'>Mal 2:11</a> ). See also on <a href='B:470 1:21'>Mat 1:21</a>, concerning Hosea.<p/>Friend of the bridegroom. Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See <a href='B:470 9:15'>Mat 9:15</a>, where the phrase children of the bridechamber is used. (See on <a href='B:480 2:19'>Mar 2:19</a> ). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as in


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Therefore. Pointing back to <a href='B:500 3:22'>Joh 3:22</a>, and the controversy which arose about the two baptisms.<p/>The Lord. See on <a href='B:470 21:3'>Mat 21:3</a>.<p/>Knew [&#949; &#947; &#957; &#969;], or perceived. See on 2 24.<p/>Pharisees. John never alludes to the Sadducees by name. The Pharisees represented the opposition to Jesus, the most powerful and dangerous of the Jewish sects.<p/>Made and baptized. Both verbs are in the present tense. The narrator puts himself at the scene of the story : is making and baptizing.


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Though [&#954; &#945; &#953; &#964; &#959; &#953; &#947; &#949;]. Literally, and yet. The report of Jesus ' baptizing brought to the Baptist by his disciples is corrected.<p/>Baptized. The imperfect tense : it was not His practice to baptize.


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He left [&#945; &#966; &#951; &#954; &#949;]. The verb means literally to send away, dismiss. It is used of forgiving offenses (<a href='B:470 6:43'>Mat 6:43</a>; <a href='B:660 5:15'>Jas 5:15</a> ); of yielding up (<a href='B:470 27:50'>Mat 27:50</a> ); of letting alone (<a href='B:470 19:14'>Mat 19:14</a> ); of allowing or permitting (<a href='B:490 6:12'>Luk 6:12</a> ). See on these passages. Its employment here is peculiar. Compare <a href='B:500 16:28'>Joh 16:28</a>, of Christ's leaving the world.<p/>Again. See <a href='B:500 1:44'>Joh 1:44</a>.


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Must needs. Because this was the natural route from Jerusalem to Galilee. Possibly with a suggestion of the necessity arising from the Father's will. John does not put this as a mission undertaken to the Samaritans. Jesus observed the law which He imposed on His disciples (<a href='B:470 10:5'>Mat 10:5</a> ).


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Then [&#959; &#965; &#957;]. Not a particle of time, but of logical connection. Therefore, going by this route, He must needs, etc.<p/>City. Not implying a place of great size or importance. Compare <a href='B:500 11:54'>Joh 11:54</a>; <a href='B:470 2:23'>Mat 2:23</a>.<p/>Sychar. Commonly identified with Schechem, the modern Nablous, and regarded as a corruption of Sichem. Some modern authorities, however, argue that a place so famous as Schechem would not be referred to under another name, and identify the site with Askar, about two miles east of Nablous. The name Sychar means drunken - town or lying - town.<p/>Parcel of ground [&#967; &#969; &#961; &#953; &#959; &#965;]. A diminutive from cwra a region.


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Well [&#960; &#951; &#947; &#951;]. Strictly, spring. The word for cistern or well is frear, which John uses at vv. 11, 12. Elsewhere in the New Testament always of a pit. See <a href='B:490 14:5'>Luk 14:5</a>; <a href='B:730 9:1'>Rev 9:1</a>; <a href='B:730 9:2'>Rev 9:2</a>. There is no mention of Jacob's Well in the Old Testament. The traditional well still remains. "At the mouth of the valley of Schechem two slight breaks are visible in the midst of the vast plain of corn - one a white Mussulman chapel; the other a few fragments of stone. The first of these covers the alleged tomb of Joseph,... the second marks the undisputed site of the well, now neglected and choked up by the ruins which have fallen into it; but still with every claim to be considered the original well" (Stanley, "Sinai and Palestine "). Dr. Thomson says :" I could see nothing like a well - nothing but a low, modern wall, much broken down, and never, apparently, more than ten feet high. The area enclosed by it is fifty - six paces from east to west, and sixty - five from north to south. The surface is covered by a confused mass of shapeless rubbish, overgrown with weeds and nettles.... The well is near the southeastern corner of the area, and, to reach the mouth of it, one must let himself down, with some risk, about ten feet into a low vault "(" Land and Book "). Dr. Thosson also remarks upon the great discrepancy in the measurements of the well by different tourists, owing to the accumulations of stones and debris from the ruins of the buildings which formerly covered it." All confirm the saying of the Samaritan woman that 'the well is deep. ' " Maundrell, in 1697, makes the depth one hundred and five feet, with fifteen feet of water. Mr. Calhoun, in 1838, found nearly the same depth of water. Dr. Wilson, in 1841, found the depth only seventy - five feet, which is confirmed by the later measurements of Captain Anderson in 1866, and of Lieutenant Conder in 1875.<p/>Wearied [&#954; &#949; &#954; &#959; &#960; &#953; &#945; &#954; &#969; &#962;]. See on <a href='B:490 5:5'>Luk 5:5</a>.<p/>Thus. Just as He was; or, as some explain, being thus wearied.<p/>Sat. The imperfect tense; was sitting, when the woman came.<p/>Sixth Hour. According to the Jewish reckoning, mid - day. According to the Roman mode, between 5 and 6 P. M. See on 1 39. Evening was the usual time for drawing water.


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A woman. Held in low esteem by the popular teachers; a Samaritan, and therefore despised by the Jews; poor, for drawing water was not, as in earlier times, performed by women of station (<a href='B:10 24:15'>Gen 24:15</a>; <a href='B:10 29:9'>Gen 29:9</a> ). Of Samaria. Literally, out of Samaria [&#949; &#954;]. Not of the city of Samaria, which was some six miles distant, but the country. A Samaritan by race and religion.<p/>To draw. See on 2 8.


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The woman of Samaria [&#951; &#947; &#965; &#957; &#951; &#951; &#963; &#945; &#956; &#945; &#961; &#949; &#953; &#964; &#953; &#962;]. Differently expressed from the same phrase in the preceding verse. Literally, the woman the Samaritan. Here the distinctive character of the woman, as indicated by the race, is emphasized.<p/>Askest [&#945; &#953; &#964; &#949; &#953; &#962;]. See on <a href='B:470 14:23'>Mat 14:23</a>.<p/>Have no dealings [&#959; &#965; &#963; &#965; &#947; &#967; &#961; &#969; &#957; &#964; &#945; &#953;]. Have no familiar or friendly intercourse with. That they had dealings of some kind is shown by the disciples going into the city to buy provisions. Some authorities omit for the Jews have no dealings with the Samaritans. The Jews treated the Samaritans with every mark of contempt, and accused them of falsehood, folly, and irreligion. The Samaritans sold Jews into slavery when they had them in their power, lighted spurious signals for the beacon - fires kindled to announce the beginnings of months, and waylaid and killed pilgrims on their road to Jerusalem.


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If thou knewest, etc. Answering rather something latent in the question than the question itself, as in Jesus ' first answer to Nicodemus. The gift [&#948; &#969; &#961; &#949; &#945; &#957;]. Only here in the Gospels, though Luke uses it in Acts four times, and the kindred adverb, dwrhma, freely, is found once in Matthew. The word carries the sense of a bountiful, free, honorable gift. Compare dwrhma, gift, and see on <a href='B:660 1:17'>Jas 1:17</a>.<p/>Asked [&#951; &#964; &#951; &#963; &#945; &#962;]. Jesus uses the same word for ask which the woman had employed of his asking her, the word expressing the asking of the inferior from the superior. Here it is the appropriate word.<p/>Living water [&#965; &#948; &#969; &#961; &#950; &#969; &#957;]. Fresh, perennial. A familiar figure to the Jews. See <a href='B:300 2:13'>Jer 2:13</a>; <a href='B:300 17:13'>Jer 17:13</a>; <a href='B:450 14:8'>Zec 14:8</a>. Not necessarily the same as water of life (udwr zwhv, <a href='B:730 21:6'>Rev 21:6</a>; <a href='B:730 22:1'>Rev 22:1</a>; <a href='B:730 22:17'>Rev 22:17</a> ).


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To draw with [&#945; &#957; &#964; &#955; &#951; &#956; &#945;]. The noun means what is drawn, the act of drawing, and the thing to draw with. Here the bucket, of skin, with three cross sticks at the mouth to keep it open, and let down by a goat's - hair rope. Not to be confounded with the water - pot [&#965; &#948; &#961; &#953; &#945;] of ver. 28. The word is found only here in the New Testament.<p/>Well [&#966; &#961; &#949; &#945; &#961;]. See on ver. 6. It may have been fed by living springs [&#960; &#951; &#947; &#945; &#953;].<p/>That living water [&#964; &#959; &#965; &#948; &#969; &#961; &#964; &#959; &#950; &#969; &#957;]. Literally, the water the living.


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Art thou greater [&#956; &#951; &#963; &#965; &#956; &#949; &#953; &#950; &#969; &#957;]. The interrogative particle indicates that a negative answer is expected : Surely thou art not. The su, thou, first in the sentence, is emphatic, and possibly with a shade of contempt.<p/>Our father Jacob. The Samaritans claimed descent from Joseph, as representing the tribes of Ephraim and Manasseh.<p/>Children [&#965; &#953; &#959; &#953;]. Rev., correctly, sons.<p/>Cattle [&#952; &#961; &#949; &#956; &#956; &#945; &#964; &#945;]. Only here in the New Testament. From [&#964; &#961; &#949; &#966; &#969;] to nourish. A general term for whatever is fed or nursed. When used of animals - mostly of tame ones - cattle, sheep, etc. It is applied to children, fowls, insects, and fish, also to domestic slaves, which, according to some, is the meaning here; but, as Meyer justly remarks, "there was no need specially to name the servants; the mention of the herds completes the picture of their nomadic progenitor."


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Whosoever drinketh [&#960; &#945; &#962; &#959; &#960; &#953; &#951;]. Literally, every one that drinketh. So Rev.


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Whosoever drinketh [&#959; &#962; &#948; &#945; &#957; &#960; &#953; &#951;]. So Rev.. The A. V. renders the two expressions in the same way, but there is a difference in the pronouns, indicated, though very vaguely, by every one that and whosoever, besides a more striking difference in the verb drinketh. In the former case, the article with the participle indicates something habitual; every one that drinks repeatedly, as men ordinarily do on the recurrence of their thirst. In ver. 14 the definite aorist tense expresses a single act - something done once for all. Literally, he who may have drunk.<p/>Shall never thirst [&#959; &#965; &#956; &#951; &#948; &#953; &#968; &#951; &#963; &#949; &#953; &#949; &#953; &#962; &#964; &#959; &#957; &#945; &#953; &#969; &#957; &#945;]. The double negative, ouj mh, is a very strong mode of statement, equivalent to by no means, or in nowise. It must not be understood, however, that the reception of the divine life by a believer does away with all further desire. On the contrary, it generates new desires. The drinking of the living water is put as a single act, in order to indicate the divine principle of life as containing in itself alone the satisfaction of all holy desires as they successively arise; in contrast with human sources, which are soon exhausted, and drive one to other fountains. Holy desire, no matter how large or how varied it may become, will always seek and find its satisfaction in Christ, and in Christ only. Thirst is to be taken in the same sense in both clauses, as referring to that natural craving which the world cannot satisfy, and which is therefore ever restless. Drusius, a Flemish critic, cited by Trench (" Studies in the Gospels "), says : "He who drinks the water of wisdom thirsts and does not thirst. He thirsts, that is, he more and more desires that which he drinks. He does not thirst, because he is so filled that he desires no other drink." The strong contrast of this declaration of our Lord with pagan sentiment, is illustrated by the following passage from Plato :<p/>" Socrates : Let me request you to consider how far you would accept this as an account of the two lives of the temperate and intemperate : There are two men, both of whom have a number of casks; the one man has his casks sound and full, one of wine, another of honey, and a third of milk, besides others filled with other liquids, and the streams which fill them are few and scanty, and he can only obtain them with a great deal of toil and difficulty; but when his casks are once filled he has no need to feed them any more, and has no further trouble with them, or care about them. The other, in like manner, can procure streams, though not without difficulty, but his vessels are leaky and unsound, and night and day he is compelled to be filling them, and if he pauses for a moment he is in an agony of pain. Such are their respective lives : And now would you say that the life of the intemperate is happier than that of the temperate? Do I not convince you that the opposite is the truth ?<p/>" Callicles : You do not convince me, Socrates, for the one who has filled himself has no longer any pleasure left; and this, as I was just now saying, is the life of a stone; he has neither joy nor sorrow after he is once filled; but the life of pleasure is the pouring in of the stream.<p/>" Socrates : And if the stream is always pouring in, must there not be a stream always running out, and holes large enough to admit of the discharge?<p/>" Callicles : Certainly.<p/>" Socrates : The life, then, of which you are now speaking is not that of a dead man, or of a stone, but of a cormorant; you mean that he is to be hungering and eating?<p/>" Callicles : Yes.<p/>" Socrates : And he is to be thirsting and drinking?<p/>"Callicles : Yes, that is what I mean; he is to have all his desires about him, and to be able to live happily in the gratification of them" (" Gorgias, " 494). Compare <a href='B:730 7:16'>Rev 7:16</a>; <a href='B:730 7:17'>Rev 7:17</a>.<p/>Shall be [&#947; &#949; &#957; &#951; &#963; &#949; &#964; &#945; &#953;]. Rev., better, shall become, expressing the ever - developing richness and fresh energy of the divine principle of life.<p/>In Him. A supply having its fountain - head in the man's own being, and not in something outside himself.<p/>A well [&#960; &#951; &#947; &#951;]. The Rev. retains well, where spring would have been more correct.<p/>Springing up [&#945; &#955; &#955; &#960; &#956; &#949; &#957; &#959; &#965;]. Leaping; thus agreeing with shall become. "The imperial philosopher of Rome uttered a great truth, but an imperfect one; saw much, but did not see all; did not see that this spring of water must be fed, and fed evermore, from the 'upper springs, ' if it is not presently to fail, when he wrote : 'Look within; within is the fountain of good, and ever able to gush forth if you are ever digging'" (Plutarch, " On Virtue and Vice ").<p/>Unto everlasting life. Christ in a believer is life. This life ever tends toward its divine source, and issues in eternal life.<p/>Come hither [&#949; &#961; &#967; &#969; &#956; &#945; &#953; &#949; &#957; &#952; &#945; &#948; &#949;]. The best texts read die rcwmai, the preposition dia having the force of through the intervening plain.


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Well [&#954; &#945; &#955; &#969; &#962;]. Aptly, truly. Compare <a href='B:500 8:48'>Joh 8:48</a>; <a href='B:470 14:7'>Mat 14:7</a>; <a href='B:490 20:39'>Luk 20:39</a>.


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I perceive [&#952; &#949; &#969; &#961; &#969;]. See on 1 18. Not immediate perception, but rather, I perceive as I observe thee longer and more carefully.<p/>A prophet. See on <a href='B:490 7:26'>Luk 7:26</a>. The order is a prophet art thou; the emphasis being on prophet.


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Our fathers. Probably meaning the ancestors of the Samaritans, as far back as the building of the temple on Mount Gerizim in the time of Nehemiah. This temple had been destroyed by John Hyrcanus, 129 B. C., but the place remained holy, and to this day the Samaritans yearly celebrate there the feast of the Passover. See the graphic description of Dean Stanley, who was present at the celebration (" Jewish Church, " vol. 1, Appendix 3).<p/>This mountain. Gerizim, at the foot of which lies the well. Here, according to the Samaritan tradition, Abraham sacrificed Isaac, and met Melchisedek. By some convulsion of nature, the central range of mountains running north and south, was cleft open to its base at right angles to its own line of extension, and the deep fissure thus made is the vale of Nablus, as it appears to one coming up the plain of El Mukhna from Jerusalem. The valley is at least eighteen hundred feet above the level of the sea, and the mountains on either hand tower to an elevation of about one thousand feet more. Mount Ebal is on the north, Gerizim on the south, and the city between. Near the eastern end the vale is not more than sixty rods wide; and there, I suppose, the tribes assembled to hear the "blessings and cursings" read by the Levites (<a href='B:50 27:28'>Deu 27:28</a> ). The panorama seen from the top of Gerizim is about the most extensive and imposing in all Palestine. The summit is a small level plateau. In the midst of the southern end is a sloping rock, said by the Samaritans to be the site of the altar of their temple, and on approaching which they remove their shoes. At the eastern edge of the plateau, a small cavity in the rock is shown as the place on which Abraham offered up Isaac. Ebal is three thousand and seventy - nine feet above the sea - level, and more than two hundred and thirty feet higher than Gerizim. 24 Ought to worship [&#948; &#949; &#953;]. Better, must worship. She puts it as a divine obligation. It is the only true holy place. Compare ver. 24.


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The hour cometh [&#949; &#961; &#967; &#949; &#964; &#945; &#953; &#969; &#961; &#945;]. Rather an hour. There is no article. Is coming; is even now on its way.<p/>Shall ye worship [&#960; &#961; &#959; &#963; &#954; &#965; &#957; &#951; &#963; &#949; &#964; &#949;]. See on <a href='B:510 10:25'>Act 10:25</a>. The word was used indefinitely in ver. 20. Here with the Father, thus defining true worship.<p/>The Father. This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes : "Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man." See <a href='B:500 6:45'>Joh 6:45</a>; <a href='B:500 10:30'>Joh 10:30</a>; <a href='B:500 20:21'>Joh 20:21</a>; <a href='B:500 8:18'>Joh 8:18</a>; <a href='B:500 8:19'>Joh 8:19</a>; <a href='B:500 14:6-10'>Joh 14:6-10</a>; <a href='B:500 14:8'>Joh 14:8</a>. John never uses our Father; only once your Father (xx. 17), and never Father without the article, except in address.


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Ye know not what [&#959; &#959; &#965; &#954; &#959; &#953; &#948; &#945; &#964; &#949;]. Literally, what ye know not. Rev., rightly, that which ye know not. Compare <a href='B:510 17:23'>Act 17:23</a>, where the correct reading is o, what, instead of on, whom : "what therefore ye worship in ignorance." This worship of the unknown is common to vulgar ignorance and to philosophic culture; to the Samaritan woman, and to the Athenian philosophers. Compare <a href='B:500 7:28'>Joh 7:28</a>; <a href='B:500 8:19'>Joh 8:19</a>; <a href='B:500 8:27'>Joh 8:27</a>. The neuter expresses the unreal and impersonal character of the Samaritan worship. As the Samaritans received the Pentateuch only, they were ignorant of the later and larger revelation of God, as contained especially in the prophetic writings, and of the Messianic hope, as developed among the Jews. They had preserved only the abstract notion of God.<p/>Jesus here identifies Himself With the Jewish people. The essence of the true Jewish worship is represented by Him.<p/>Know what we worship [&#960; &#961; &#959; &#963; &#954; &#965; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#959; &#953; &#948; &#945; &#956; &#949; &#957;]. Literally, and as Rev., we worship that which we know. On know, see on 2 24. The neuter that which, is used of the true as of the unreal object of worship, perhaps for the sake of correspondence with the preceding clause, or because the object of worship is conceived abstractly and not personally. Compare <a href='B:500 14:9'>Joh 14:9</a>.<p/>Salvation [&#951; &#963; &#969; &#964; &#951; &#961; &#953; &#945;]. The word has the article : the salvation, promised and to be revealed in Christ.<p/>Is of the Jews. Rev., rightly, from the Jews [&#949; &#954;]. Not therefore belongs to, but proceeds from. See <a href='B:10 12'>Gen 12:0</a>; <a href='B:290 2:3'>Isa 2:3</a>; <a href='B:400 4:2'>Mic 4:2</a>. Even the Old Testament idea of salvation is bound up with Christ. See <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:520 9:5'>Rom 9:5</a>. The salvation is from the Jews, even from that people which has rejected it. See on 1 19. On the characteristic is from, see on 1 46. The passage illustrates John's habit of confirming the divine authority of the Old Testament revelation, and of showing its fulfillment in Christ.


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And now is. This could not be added in ver. 21, because local worship was not yet abolished; but it was true as regarded the true worship of the Father by His true worshippers, for Jesus was already surrounded by a little band of such, and more were soon to be added (vv. 39 - 42). Bengel says that the words and now is are added lest the woman should think that she must seek a dwelling in Judaea.<p/>True [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#953;]. Real, genuine. See on 1 9.<p/>Worshippers [&#960; &#961; &#959; &#963; &#954; &#965; &#957; &#951; &#964; &#945; &#953;]. Only here in the New Testament.<p/>In spirit and in truth [&#949; &#957; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953; &#954; &#945; &#953; &#945; &#951; &#952; &#949; &#953; &#945;]. Spirit [&#960; &#957; &#949; &#965; &#956; &#945;] is the highest, deepest, noblest part of our humanity, the point of contact between God and man (<a href='B:520 1:9'>Rom 1:9</a> ); while soul [&#968; &#965; &#967; &#951;] is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity as well as with the spiritual element, and being thus the mediating element between the spirit and the body. The phrase in spirit and in truth describes the two essential characteristics of true worship : in spirit, as distinguished from place or form or other sensual limitations (ver. 21); in truth, as distinguished from the false conceptions resulting from imperfect knowledge (ver. 22). True worship includes a spiritual sense of the object worshipped, and a spiritual communion with it; the manifestation of the moral consciousness in feelings, motions of the will, "moods of elevation, excitements," etc. It includes also a truthful conception of the object. In Jesus the Father is seen (xiv. 9) and known (<a href='B:490 10:22'>Luk 10:22</a> ). Thus the truthful conception is gained. He is the Truth (xiv. 6). Likewise through Him we come to the Father, and spiritually commune with Him. No man can come in any other way (xiv. 6). To worship in truth is not merely to worship in sincerity, but with a worship corresponding to the nature of its object.<p/>For the father [&#954; &#945; &#953; &#947; &#945; &#961; &#959; &#960; &#945; &#964; &#951; &#961;]. The A. V. fails to render kai also, and Rev. places it in the margin. It emphasizes the conclusiveness of the reason assigned : "for the Father also, on His part, seeketh," etc. For a similar use of kai, see on <a href='B:470 8:9'>Mat 8:9</a>; also <a href='B:470 26:73'>Mat 26:73</a>; <a href='B:510 19:40'>Act 19:40</a>. Seeketh such to worship Him [&#964; &#959; &#953; &#959; &#965; &#964; &#959; &#965; &#962; &#950; &#951; &#964; &#949; &#953; &#964; &#959; &#965; &#962; &#960; &#961; &#959; &#963; &#954; &#965; &#957; &#959; &#965; &#957; &#964; &#945; &#962; &#945; &#965; &#964; &#959; &#957;]. A rather peculiar construction. Literally, seeketh such as those worshipping him : as His worshippers. Such : i e., those who worship in spirit and in truth, and are therefore real [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#953;] worshippers of the real God [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#957; &#952; &#949; &#959; &#957;].


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God is a Spirit [&#960; &#957; &#949; &#965; &#956; &#945; &#959; &#952; &#949; &#959; &#962;]. Or, as Rev., in margins, God is spirit. Spirit is the emphatic word; Spirit is God. The phrase describes the nature, not the personality of God. Compare the expressions, God is light; God is love (<a href='B:690 1:5'>1Jn 1:5</a>; <a href='B:690 4:8'>1Jn 4:8</a> ).


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Messiah cometh. The woman uses the Jewish name, which was known in Samaria. The Samaritans also expected the Messiah, basing their hopes on such Scriptures as <a href='B:10 3:15'>Gen 3:15</a>; <a href='B:10 49:10'>Gen 49:10</a>; <a href='B:40 24:17'>Num 24:17</a>; <a href='B:50 18:15'>Deu 18:15</a>. They looked for Him to restore the kingdom of Israel and to re - establish the worship on Gerizim, where they supposed that the tabernacle was hidden. They called Him Hushab or Hathab, meaning the Converter, or, according to some, the Returning One. The Samaritan idea was less worldly and political than the Jewish.<p/>Which is called Christ. Added by the Evangelist. Compare <a href='B:500 1:41'>Joh 1:41</a>.<p/>He is come [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Emphatic; pointing to Messiah as contrasted with all other teachers.<p/>He will tell [&#945; &#957; &#945; &#947; &#947; &#949; &#955; &#949; &#953;]. Literally, proclaim or announce. The compounded preposition ajna, the radical meaning of which is up, signifies throughout, from bottom to top. The verb is used in <a href='B:500 16:13'>Joh 16:13</a>, of the revelations of the Comforter.


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I - am He [&#949; &#953; &#956; &#953;]. Literally, I am. The less political conception of the Samaritan Messiah made it possible for Jesus to announce Himself to the woman without fear of being misunderstood as He was by the Jews.<p/>Compare <a href='B:470 8:4'>Mat 8:4</a>; <a href='B:470 16:20'>Mat 16:20</a>.<p/>This incident furnishes a notable illustration of our Lord's love for human souls, and of His skill, tact, and firmness in dealing with moral degradation and ignorant bigotry. He conciliates the woman by asking a favor. Her hesitation arises less from prejudice of race than from surprise at being asked for drink by a Jew (compare the story of Zacchaeus). He seizes upon a near and familiar object as the key - note of His great lesson. He does not overwhelm her with new knowledge, but stimulates question and thought. He treats her sin frankly, but not harshly. He is content with letting her see that He is aware of it, knowing that through Him, as the Discerner, she will by and by reach Him as the Forgiver. Even from her ignorance and coarse superstition He does not withhold the sublimest truth. He knows her imperfect understanding, but He assumes the germinative power of the truth itself. He is not deterred from the effort to plant His truth and to rescue a soul, either by His own weariness or by the conventional sentiment which frowned upon His conversation with a woman in a public place. Godet contrasts Jesus ' method in this case with that employed in the interview with Nicodemus. "With Nicodemus He started from the idea which filled every Pharisee's heart, that of the kingdom of God, and deduced therefrom the most rigorous practical consequences. He knew that He had to do with a man accustomed to the discipline of the law. Then He unveiled to him the most elevated truths of the kingdom of heaven, by connecting them with a striking Old Testament type, and contrasting them with the corresponding features of the Pharisaic programme. Here, on the contrary, with a woman destitute of all scriptural training, He takes His point of departure from the commonest thing imaginable, the water of the well. He suddenly exalts it, by a bold antithesis, to the idea of that eternal life which quenches forever the thirst of the human heart. Spiritual aspiration thus awakened in her becomes the internal prophecy to which He attaches His new revelations, and thus reaches that teaching on true worship which corresponds as directly to the peculiar prepossessions of the woman, as the revelation of heavenly things corresponded to the inmost thoughts of Nicodemus. Before the latter He unveils Himself as the only - begotten Son, but this while avoiding the title of" Christ. "With the woman He boldly uses this term; but he does not dream of initiating into the mysteries of incarnation and redemption a soul which is yet only at the first elements of religious life and knowledge" (" Commentary on the Gospel of John ").


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Came - marvelled [&#951; &#955; &#952; &#945; &#957; - &#949; &#952; &#945; &#965; &#956; &#945; &#950; &#959; &#957;]. The tense of each verb is different : the aorist, came, marking as in a single point of time the disciples ' arrival, and the imperfect, they were wondering, marking something continued : they stood and contemplated him talking with the woman, and all the while were wondering at it.<p/>He talked [&#949; &#955; &#945; &#955; &#949; &#953;]. The imperfect tense, he was speaking. So Rev..<p/>The woman. Rev., correctly, a woman. They were surprised, not at his talking with that woman, but that their teacher should converse with any woman in public. The Rabbinical writings taught that it was beneath a man's dignity to converse with women. It was one of the six things which a Rabbi might not do. "Let no one," it is written, "converse with a woman in the street, not even with his own wife." It was also held in these writings that a woman was incapable of profound religious instruction. "Rather burn the sayings of the law than teach them to women."


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All things. Jesus ' insight in the one case convinced her that He knew everything, and to her awakened conscience it seemed as though He had told everything.<p/>Is not this the Christ [&#956; &#951; &#964; &#953; &#949; &#963; &#964; &#953; &#957;] ? Rather, as Rev., can this be. The particle suggests a negative answer. Surely this cannot be, yet with some hope.


text:
Then. Omit.<p/>Went out - came unto Him [&#949; &#958; &#951; &#955; &#952; &#959; &#957; - &#951; &#961; &#967; &#959; &#957; &#964; &#959; &#960; &#961; &#959; &#962; &#945; &#965; &#964; &#959; &#957;]. Went out is the aorist tense, denoting the coming forth from the city as a single act at a point of time. Came is the imperfect, denoting action in progress. The observance of the distinction makes the narrative more graphic. They were coming. Unto should be toward [&#960; &#961; &#959; &#962;]. The imperfect also is required by the following words : "In the mean while" (while the woman was still absent and the Samaritans were coming toward Him) "the disciples were praying" Him to eat. This last imperfect is overlooked by the Rev..


text:
Meat (brwsin). Originally the act of eating (<a href='B:580 2:16'>Col 2:16</a> ), but often of that which is eaten. A parallel is found in the vulgar phrase, a thing is good or poor eating. The word is always used by Paul in its original sense.<p/>Know not of [&#959; &#965; &#954; &#959; &#953; &#948; &#945; &#964; &#949;]. Incorrect. Rev., rightly, ye know not; i e., you do not know its virtue.


text:
Said [&#949; &#955; &#949; &#947; &#959; &#957;]. Imperfect tense : began to say, or were saying. The question was discussed among them.<p/>One to another. Fearing to ask Jesus.


text:
Meat [&#946; &#961; &#969; &#956; &#945;]. A different word from that in ver. 32, signifying what is eaten.<p/>To do [&#953; &#957; &#945; &#960; &#959; &#953; &#969;]. Literally, in order that I do. Emphasizing the end and not the process. Frequently so used in John. See on 3 19.<p/>Finish [&#960; &#949; &#955; &#949; &#953; &#969; &#963; &#969;]. Better, as Rev., accomplish. Not merely bring to an end, but perfect. From teleiov, perfect. The verb is characteristic of John, and of the Epistle to the Hebrews. See <a href='B:500 5:36'>Joh 5:36</a>; <a href='B:500 17:4'>Joh 17:4</a>; <a href='B:500 19:28'>Joh 19:28</a>; <a href='B:690 2:5'>1Jn 2:5</a>; <a href='B:690 4:12'>1Jn 4:12</a>; <a href='B:650 2:10'>Heb 2:10</a>; <a href='B:650 5:9'>Heb 5:9</a>, etc.


text:
Say not ye. In what follows, Jesus is contrasting the natural harvest - time with the spiritual, which was immediately to take place in the ingathering of the Samaritans. Ye is emphatic, marking what the disciples expect according to the order of nature. As you look on these green fields between Ebal and Gerizim, ye say, it is yet four months to harvest. There are four months [&#964; &#949; &#964; &#961; &#945; &#956; &#951; &#957; &#959; &#957; &#949; &#963; &#964; &#953; &#957;]. Properly, it is a space of four months. Only here in the New Testament.<p/>Harvest [&#952; &#949; &#961; &#953; &#963; &#956; &#959; &#962;]. See on <a href='B:490 10:2'>Luk 10:2</a>.<p/>White [&#955; &#949; &#965; &#954; &#945; &#953;]. See on <a href='B:490 9:29'>Luk 9:29</a>.<p/>Already unto harvest. Spiritual harvest. The crowd of Samaritans now pouring out toward the well was to Jesus as a ripe harvest - field, prefiguring the larger harvest of mankind which would be reaped by His disciples. By the best texts the already is joined with the next verse, and the kai, and, at the beginning of that verse is omitted : Already he that reapeth receiveth, etc.<p/>Wages [&#956; &#953; &#963; &#952; &#959; &#957;]. See on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Unto life eternal. This is explained either, which shall not perish but endure unto eternal life, or into life eternal, as into a granary. Compare ver. 14.<p/>Together [&#959; &#956; &#959; &#965;]. The construction is peculiar : that both the sower may rejoice together and the reaper. Together signifies not in common, but simultaneously. So quickly does the harvest follow the gospel - seed sown among the Samaritans, that the sower and the reaper rejoice together.


text:
Herein [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. Literally, in this. In this relation between sower and reaper.<p/>Is that saying true [&#959; &#955; &#959; &#947; &#959; &#962; &#949; &#963; &#964; &#953; &#957; &#959; &#945; &#955; &#951; &#952; &#953; &#957; &#959; &#962;]. Rev., properly, the saying; the common proverb. True : not only says the truth, but the saying is completely fulfilled according to the ideal in the sowing and reaping of which Jesus speaks. The literal rendering of the Greek, as given above, is, "the saying is the true (saying);" but several high authorities omit the article before true.


text:
I sent [&#949; &#947; &#969; &#945; &#960; &#949; &#963; &#964; &#949; &#953; &#955; &#945;]. The I is emphatic. The aorist tense points back to the mission of the disciples as involved in their original call. Other men. Jesus himself and all who had prepared the way for Him, such as John the Baptist.<p/>Labored [&#954; &#949; &#954; &#959; &#960; &#953; &#945; &#954; &#945; &#963; &#953;]. The perfect tense. Rev., rightly, have labored, their labor showing its effects in the present case. On the word labor, see on <a href='B:490 5:5'>Luk 5:5</a>. Compare <a href='B:60 24:13'>Jos 24:13</a>.


text:
The saying [&#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. Rev., better, the word. It does not refer merely to the woman's statement, He told me, etc., but to her whole testimony [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#963; &#951; &#962;] concerning Christ.


text:
Many more [&#960; &#959; &#955; &#955; &#969; &#960; &#955; &#949; &#953;]. Literally, more by much; i e., far more, with reference to the simple polloi, many, in ver. 39.


text:
Said [&#949; &#955; &#949; &#947; &#959; &#957;]. The imperfect tense : said to the woman as they successively met her.<p/>Saying [&#955; &#945; &#955; &#953; &#945; &#957;]. Another word is designedly substituted for logon, word (vv. 39, 41). In ver. 39 logov, word, is used of the woman, from the Evangelist's standpoint, as being a testimony to Christ. Here the Samaritans distinguish between the more authoritative and dignified word of Jesus, and the talk of the woman. Rev., speaking. Compare the kindred verb lalew, in vv. 26, 27; also <a href='B:500 8:43'>Joh 8:43</a>; <a href='B:470 26:73'>Mat 26:73</a>.<p/>The Christ. The best texts omit.<p/>The Savior [&#959; &#963; &#969; &#964; &#951; &#961;]. John uses the word only here and <a href='B:690 4:14'>1Jn 4:14</a>. See on Jesus, <a href='B:470 1:21'>Mat 1:21</a>. It is significant that this conception of Christ should have been first expressed by a Samaritan.


text:
For - in His own country [&#947; &#945; &#961; - &#949; &#957; &#964; &#951; &#953; &#948; &#953; &#945; &#960; &#945; &#964; &#961; &#953; &#948; &#953;]. For assigns the reason why Jesus went into Galilee. By His own country, Judaea seems to


text:
A feast [&#949; &#959; &#961; &#964; &#951;]. Or festival. What festival is uncertain. It has been identified with the Passover, Pentecost, and the Feast of Tabernacles; also with the Day of Atonement, the Feast of Dedication, and the Feast of Purim.


text:
Sheep - market [&#964; &#951; &#960; &#961; &#959; &#946; &#945; &#964; &#953; &#954; &#951;]. The word is an adjective pertaining to sheep, which requires to be completed with another word, not with ajgora, market, but with pulh, gate. This gate was near the temple on the east of the city. See <a href='B:160 3:1'>Neh 3:1</a>; <a href='B:160 3:32'>Neh 3:32</a>; <a href='B:160 12:39'>Neh 12:39</a>. Some editors join the adjective with the following kolumbhqra, pool, making the latter word kolumbhqra (the dative case), and reading the sheep - pool. Wyc., a standing water of beasts.<p/>Pool [&#954; &#959; &#955; &#965; &#956; &#946; &#951; &#952; &#961; &#945;]. In the New Testament only in this chapter and <a href='B:500 9:7'>Joh 9:7</a>, 
<a href='B:500 5:1'>Joh 5:1</a><p/>1Properly, a pool for swimming, from kolumbaw, to dive. In <a href='B:250 2:6'>Ecc 2:6</a> (Sept.,) it is used of a reservoir in a garden. The Hebrew word is from the verb to kneel down, and means, therefore, a kneeling - place for cattle or men when drinking. In ecclesiastical language, the baptismal font, and the baptistery itself.<p/>Called [&#949; &#960; &#953; &#955; &#949; &#947; &#959; &#956; &#949; &#957; &#951;]. Strictly, surnamed, the name having perhaps supplanted some earlier name.<p/>Bethesda [&#946; &#951; &#952; &#949; &#963; &#948; &#945;]. Commonly interpreted House of Mercy; others House of the Portico. The readings also vary. Tischendorf and Westcott and Hort give bhqzaqa, Bethzatha, House of the Olive. The site cannot be identified with any certainty. Dr. Robinson thinks it may be the Fountain of the Virgin, the upper fountain of Siloam. See Thomson's "Land and Book," " Southern Palestine and Jerusalem, " pp. 458 - 461.<p/>Porches [&#963; &#964; &#959; &#945; &#962;]. Cloisters, covered porticoes.


text:
Great multitude. The best texts omit great.<p/>Impotent [&#945; &#963; &#952; &#949; &#962; &#959; &#965; &#957; &#964; &#969; &#957;]. Rev., sick. Yet the A. V. gives the literal meaning, people without strength. Wyc., languishing.<p/>Withered [&#950; &#951; &#961; &#969; &#957;]. Literally, dry. So Wyc.. The following words, to the end of ver. 4, are omitted by the best texts.


text:
Had been now a long time [&#960; &#959; &#955; &#965; &#957; &#951; &#948; &#951; &#967; &#961; &#959; &#957; &#959; &#957; &#949; &#967; &#949; &#953;]. Literally, he hath already much time.<p/>Wilt thou [&#952; &#949; &#955; &#949; &#953; &#962;]. Not merely, do you wish, but are you in earnest? See on <a href='B:470 1:19'>Mat 1:19</a>. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare <a href='B:510 3:4'>Act 3:4</a>; <a href='B:500 7:17'>Joh 7:17</a>.<p/>Whole [&#965; &#947; &#953; &#951; &#962;]. Sound.


text:
Put [&#946; &#945; &#955; &#951;]. Literally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased. See on <a href='B:480 7:30'>Mar 7:30</a>; <a href='B:490 16:20'>Luk 16:20</a>.


text:
Bed [&#954; &#961; &#945; &#946; &#946; &#945; &#964; &#959; &#957;]. Used by both Mark and Luke. See on <a href='B:480 2:4'>Mar 2:4</a>, and compare <a href='B:510 5:15'>Act 5:15</a>; <a href='B:510 9:33'>Act 9:33</a>.


text:
Cured [&#964; &#949; &#952; &#949; &#961; &#945; &#960; &#949; &#965; &#956; &#949; &#957; &#969;]. See on <a href='B:470 8:7'>Mat 8:7</a>; <a href='B:490 5:15'>Luk 5:15</a>; <a href='B:510 17:25'>Act 17:25</a>.<p/>To carry [&#945; &#961; &#945; &#953;]. Rev., more correctly, to take up. It is Jesus ' own word in ver. 8.


text:
He that made - the same [&#959; &#960; &#959; &#953; &#951; &#963; &#945; &#962; - &#949; &#954; &#949; &#953; &#957; &#959; &#962;]. The demonstrative pronoun points with emphasis to the subject of the preceding clause. A characteristic usage of John. See <a href='B:500 1:18'>Joh 1:18</a>; <a href='B:500 1:33'>Joh 1:33</a>; <a href='B:500 9:37'>Joh 9:37</a>; <a href='B:500 10:1'>Joh 10:1</a>; <a href='B:500 12:48'>Joh 12:48</a>, etc.


text:
Then. Omit.<p/>What man is he, etc. "See the cunning of malice. They do not say, 'Who is he that healed thee?' but, 'Who bade thee take up thy bed ?'" (Grotius, in Trench, " Miracles. ") Take up thy bed. Omit bed. Literally, take up and walk.


text:
He that was healed [&#953; &#945; &#952; &#949; &#953; &#962;]. Compare ver. 10, and note the different word for healing. See references there.<p/>Who it was [&#964; &#953; &#962; &#949; &#963; &#964; &#953; &#957;]. The present tense, who it is.<p/>Had conveyed Himself away [&#949; &#958; &#949; &#957; &#949; &#965; &#963; &#949; &#957;]. The verb means, literally, to turn the head aside, in order to avoid something. Hence, generally, to retire or withdraw. Only here in the New Testament.


text:
Findeth - said. Note the lively interchange of the tenses, as in ver. 13.<p/>Sin no more [&#956; &#951; &#954; &#949; &#964; &#953; &#945; &#956; &#945; &#961; &#964; &#945; &#957; &#949;]. No longer continue to sin. See on <a href='B:470 1:21'>Mat 1:21</a>. Jesus thus shows His knowledge that the sickness was the result of sin.<p/>A worse thing. Than even those thirty - eight years of suffering.<p/>Come unto thee [&#963; &#959; &#953; &#947; &#949; &#957; &#951; &#964; &#945; &#953;]. Rev., better, befall thee. Literally, come to pass.


text:
Told [&#945; &#957; &#951; &#947; &#947; &#949; &#953; &#955; &#949; &#957;]. See on 4 25. The best texts, however, read eipen, said.


text:
Did the Jews persecute. The imperfect tense [&#949; &#948; &#953; &#969; &#954; &#959; &#957;] might be rendered began to persecute, as this is an opening of hostilities against Jesus, or, more probably, corresponds with the same tense in ejpoiei, he did, or better, was wont to do. Diwkw, to persecute, is originally to run after, to pursue with hostile purpose, and thence to harass.<p/>And sought to kill Him. The best texts omit.<p/>He did. See above. Godet observes : "the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of maxim."


text:
Worketh. The discussion turned on work on the Sabbath. The Father's work in maintaining and redeeming the world has continued from the creation until the present moment [&#949; &#969; &#962; &#945; &#961; &#964; &#953;] : until now, not interrupted by the Sabbath.<p/>And I work [&#954; &#945; &#947; &#969; &#949; &#961; &#947; &#945; &#950; &#959; &#956; &#945; &#953;]. Or, I also work. The two clauses are coordinated. The relation, as Meyer observes, is not that of imitation, or example, but of equality of will and procedure. Jesus does not violate the divine ideal of the Sabbath by His holy activity on that day. "Man's true rest is not a rest from human, earthly labor, but a rest for divine, heavenly labor. Thus the merely negative, traditional observance of the Sabbath is placed in sharp contrast with the positive, final fulfillment of spiritual service, for which it was a preparation" (Westcott).


text:
Had broken [&#949; &#955; &#965; &#949;]. Literally, was loosing : the imperfect tense. See on He did, ver. 16. Not, broke the Sabbath in any particular case, but was annulling the law and duty of Sabbath observance.<p/>His Father [&#960; &#945; &#964; &#949; &#961; &#945; &#953; &#948; &#953; &#959; &#957;]. Properly, His own Father. So Rev.


text:
Verily, verily. See on 1 51.<p/>But what He seeth. Referring to can do nothing, not to of himself. Jesus, being one with God, can do nothing apart from Him.<p/>The Father do [&#964; &#959; &#957; &#960; &#945; &#964; &#949; &#961; &#945; &#960; &#959; &#953; &#959; &#965; &#957; &#964; &#945;]. Rev., rightly, doing. The participle brings out more sharply the coincidence of action between the Father and the Son : "the inner and immediate intuition which the Son perpetually has of the Father's work" (Meyer).<p/>Likewise [&#959; &#956; &#959; &#953; &#969; &#962;]. Better, as Rev., in like manner. Likewise is popularly understood as equivalent to also; but the word indicates identity of action based upon identity of nature.


text:
Loveth [&#966; &#953; &#955; &#949; &#953;]. To love is expressed by two words in the New Testament, filew and ajgapaw. Agapaw indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. Filew represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence ajgapaw is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus filew emphasizes the affectional element of love, and ajgapaw the intelligent element. Socrates, in Xenophon's "Memorabilia," advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved [&#949; &#966; &#953; &#955; &#959; &#965; &#957;] him as their protector, while he in turn loved [&#951; &#947; &#945; &#960; &#945;] them because they were of use to him (" Memorabilia, "2 7, &#167; 12). Jesus ' sentiment toward Martha and Mary is described by hjgapa, <a href='B:500 11:5'>Joh 11:5</a>. Men are bidden to love [&#945; &#947; &#945; &#960; &#945; &#957;] God (<a href='B:470 22:37'>Mat 22:37</a>; <a href='B:530 8:3'>1Co 8:3</a> ); never filein, since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (<a href='B:470 3:17'>Mat 3:17</a>; <a href='B:500 3:35'>Joh 3:35</a>; <a href='B:500 4:20'>Joh 4:20</a> ). Agaph is used throughout the panegyric of love in <a href='B:530 13'>1Co 13:0</a>, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun agaph nowhere appears in classical writings. As Trench remarks, it" is a word born within the bosom of revealed religion. "'Eraw, in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (" Synonyms," p. 42).<p/>Greater works will He show Him. As Jesus does whatever He sees the Father do (ver. 19), the showing of greater works will be the signal for Jesus to do them. On works, as a characteristic word in John, see on 4 47.<p/>Ye may marvel. The ye is emphatic [&#965; &#956; &#949; &#953; &#962;] and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. Plato says, "Wonder is the feeling of a philosopher, and philosophy begins in wonder" (" Theaetetus, "105); and Clement of Alexandria, cited by Westcott," He that wonders shall reign, and he that reigns shall rest. " Compare <a href='B:510 4:13'>Act 4:13</a>.


text:
Raiseth - quickeneth. Physically and spiritually.<p/>The Son quickeneth. Not raiseth and quickeneth. The quickening, however (zwopoiei, maketh alive), includes the raising, so that the two clauses are coextensive. In popular conception the raising precedes the quickening; but, in fact, the making alive is the controlling fact of the raising. Egeirei, raiseth, means primarily awaketh.


text:
For the Father [&#959; &#965; &#948; &#949; &#947; &#945; &#961; &#959; &#960; &#945; &#964; &#951; &#961;]. The A. V. misses the climax in ouJude; not even the Father, who might be expected to be judge.<p/>Hath committed [&#948; &#949; &#948; &#969; &#954; &#949; &#957;]. Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See ver. <a href='B:500 5:36'>Joh 5:36</a>; <a href='B:500 3:35'>Joh 3:35</a>; <a href='B:500 6:37'>Joh 6:37</a>; <a href='B:500 6:39'>Joh 6:39</a>; <a href='B:500 10:29'>Joh 10:29</a>, etc.<p/>All judgment (thn krisin pasan). Literally, the judgment wholly.


text:
Which sent Him. A phrase peculiar to John, and used only by the Lord, of the Father. See <a href='B:500 4:34'>Joh 4:34</a>; <a href='B:500 6:38'>Joh 6:38</a>; <a href='B:500 6:39'>Joh 6:39</a>; <a href='B:500 7:16'>Joh 7:16</a>; <a href='B:500 7:28'>Joh 7:28</a>; <a href='B:500 7:33'>Joh 7:33</a>, etc.


text:
Heareth. Closely connected with believeth.<p/>Hath eternal life. See on 3 36.<p/>Shall not come into condemnation (eijv krisin oujk ercetai). The present tense, cometh not. So Rev. Not condemnation, but judgment, as Rev. See on 3 17. Wyc., cometh not into doom. The present, cometh, states the general principle or order.<p/>From death [&#949; &#954; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Rev., correctly, out of death, pointing to the previous condition in which he was.<p/>Life [&#964; &#951; &#957; &#950; &#969; &#951; &#957;]. The life; the ideal of perfect life.


text:
As - so [&#969; &#963; &#960; &#949; &#961; - &#959; &#965; &#964; &#969; &#962;]. The correspondence is that of fact, not of degree.<p/>Hath he given [&#949; &#948; &#969; &#954; &#949; &#957;]. Rev., more strictly, gave, the aorist tense pointing back to the eternal past.


text:
Authority. See on 1 12.<p/>Also. Omit.<p/>The Son of man. Better, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and <a href='B:730 1:13'>Rev 1:13</a>; <a href='B:730 14:14'>Rev 14:14</a>. See on <a href='B:490 6:22'>Luk 6:22</a>.


text:
The graves [&#964; &#959; &#953; &#962; &#956; &#957; &#951; &#956; &#949; &#953; &#959; &#953; &#962;]. Rev., better; tombs. Two words are used in the New Testament for the place of burial, tafov, and mnhmeion or mnhma. The former emphasizes the idea of burial (qaptw, to bury); the latter of preserving the memory of the dead; from mimnhskw, to remind.


text:
Have done good - have done evil. Note again the use of the different verbs for doing with good and evil. See on 3 21. On the word for evil [&#966; &#945; &#965; &#955; &#945;], see on 3 20.<p/>Resurrection of life [&#949; &#945; &#957; &#949; &#947; &#969;]. The phrase occurs only here in the New Testament : so resurrection of judgment [&#945; &#957; &#945; &#963; &#964; &#945; &#963; &#953; &#957; &#954; &#961; &#953; &#963; &#949; &#969; &#962;].


text:
If I [&#949; &#945; &#957; &#949; &#947; &#969;]. The I expressed for emphasis : I alone.<p/>True [&#945; &#955; &#951; &#952; &#951; &#962;]. As distinguished from false. See on 1 9.


text:
Ye sent. Rev., rightly, have sent. The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born. Note the expressed ye [&#965; &#956; &#949; &#953; &#962;], emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (ver. 34).


text:
But I [&#949; &#947; &#969; &#948; &#949;]. Emphatic, in contrast with ye (ver. 33).<p/>Receive [&#955; &#945; &#956; &#946; &#945; &#957; &#969;]. See on 3 32.<p/>Testimony [&#964; &#951; &#957; &#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#957;]. Rev., properly the witness. The restoration of the article is important. It has the force of my, marking the witness as characteristic of Christ's work. The only testimony which I accept as proof.<p/>From man. Or from a man, with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man.<p/>These things. With reference to the Baptist.<p/>Ye may be saved. The ye [&#965; &#956; &#949; &#953; &#962;], marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony.


text:
A burning and shining light [&#959; &#955; &#965; &#967; &#957; &#959; &#962; &#959; &#954; &#945; &#953; &#959; &#956; &#949; &#957; &#959; &#962; &#954; &#945; &#953; &#966; &#945; &#953; &#957; &#969; &#957;]. Rev., correctly, the lamp that burneth and shineth. Lucnov, lamp, as contrasted with the light [&#966; &#969; &#962;]. See <a href='B:500 1:5'>Joh 1:5</a>; <a href='B:500 1:7'>Joh 1:7</a>; <a href='B:500 1:8'>Joh 1:8</a>; <a href='B:500 1:9'>Joh 1:9</a>; and compare <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:500 9:5'>Joh 9:5</a>; <a href='B:500 12:46'>Joh 12:46</a>. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed.<p/>Ye were willing. Again the emphatic uJmeiv, ye.<p/>To rejoice [&#945; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#952; &#951; &#957; &#945; &#953;]. The word signifies exultant, lively joy. See <a href='B:470 5:12'>Mat 5:12</a>; <a href='B:490 1:47'>Luk 1:47</a>; <a href='B:490 10:21'>Luk 10:21</a>; <a href='B:670 1:6'>1Pe 1:6</a>. The interest in the Baptist was a frivolous, superficial, and short - lived excitement. Bengel says, "they were attracted by his brightness, not by his warmth."


text:
Greater witness [&#964; &#951; &#957; &#956; &#945; &#961; &#964; &#965; &#961; &#953; &#945; &#957; &#956; &#949; &#953; &#950; &#969;]. The article, omitted in A. V., has the force of my, as in ver. 34. Rev., the witness which I have is greater.<p/>Hath given. See on ver. 22.<p/>To finish [&#953; &#957; &#945; &#964; &#949; &#955; &#949; &#953; &#969; &#963; &#969;]. Literally, in order that I should accomplish. Rev., accomplish. See on 4 34.<p/>The same works [&#945; &#965; &#964; &#945; &#964; &#945; &#949; &#961; &#947; &#945;]. Rev., more correctly, the very works.


text:
Himself [&#945; &#965; &#964; &#959; &#962;]. The best texts substitute ejkeinov, he; reading, "the Father which sent me, He hath born witness." So Rev.<p/>Voice - shape. Not referring to the descent of the dove and the voice from heaven at Jesus ' baptism, but generally and figuratively to God's witness in the Old Testament Scriptures. This is in harmony with the succeeding reference to the word.


text:
His word. Emphatic, commencing the sentence. Compare <a href='B:500 17:6'>Joh 17:6</a> sqq.; <a href='B:690 1:10'>1Jn 1:10</a>; <a href='B:690 2:14'>1Jn 2:14</a>.


text:
Search [&#949; &#961; &#949; &#965; &#957; &#945; &#964; &#949;]. Rev., rightly, ye search. Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See <a href='B:670 1:11'>1Pe 1:11</a>; <a href='B:520 8:27'>Rom 8:27</a>; <a href='B:530 2:10'>1Co 2:10</a>; <a href='B:730 2:23'>Rev 2:23</a>.<p/>The scriptures [&#964; &#945; &#962; &#947; &#961; &#945; &#966; &#945; &#962;]. Literally, the writings; possibly with a hint at the contrast with the word (ver. 38).<p/>They [&#949; &#954; &#949; &#953; &#957; &#945; &#953;]. Those very scriptures.


text:
And. More than a simple copula. Rather and yet. See on <a href='B:490 18:7'>Luk 18:7</a>. Ye will not [&#959; &#965; &#952; &#949; &#955; &#949; &#964; &#949;]. Indicating stubborn determination. See on <a href='B:470 1:19'>Mat 1:19</a>.


text:
I receive not honor from men. The Greek order is : glory from men I receive not. Compare ver. 34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him.


text:
I know [&#949; &#947; &#957; &#969; &#954; &#945;]. See on 2 24.<p/>The love of God. Love toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in <a href='B:490 11:42'>Luk 11:42</a>. In you [&#949; &#957; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Rev., rightly, in yourselves. Compare <a href='B:500 6:53'>Joh 6:53</a>; <a href='B:690 5:10'>1Jn 5:10</a>; <a href='B:480 4:17'>Mar 4:17</a>.


text:
Ye believe. Again the emphatic ye, the reason for the emphasis being given in the succeeding clause.<p/>Which receive [&#955; &#945; &#956; &#946; &#945; &#957; &#959; &#957; &#964; &#949; &#962;]. Literally, receiving (as ye do) : seeing that ye receive.<p/>Seek not the honor that cometh from God only [&#954; &#945; &#953; &#964; &#951; &#957; &#948; &#959; &#958; &#945; &#957; &#964; &#951; &#957; &#956; &#959; &#957; &#959; &#965; &#952; &#949; &#959; &#965; &#959; &#965; &#950; &#951; &#964; &#949; &#953; &#964; &#949;]. The Rev. gives it capitally, following the Greek order : and the glory that cometh from the only God ye seek not. Not God only, which entirely overlooks the force of the definite article; but the only God. Compare <a href='B:610 6:15'>1Ti 6:15</a>; <a href='B:610 6:16'>1Ti 6:16</a>; <a href='B:500 17:3'>Joh 17:3</a>; <a href='B:520 16:27'>Rom 16:27</a>.


text:
I will accuse [&#954; &#945; &#964; &#951; &#947; &#959; &#961; &#951; &#963; &#969;]. From kata, against, and ajgoreuw, to speak in the assembly [&#945; &#947; &#959; &#961; &#945;]. Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, <a href='B:500 8:6'>Joh 8:6</a>, and <a href='B:730 12:10'>Rev 12:10</a>. Once in the New Testament diaballw occurs (<a href='B:490 16:1'>Luk 16:1</a>, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation [&#954; &#945; &#964; &#951; &#947; &#959; &#961; &#953; &#945;]. Aijtiaomai occurs once in the compound prohtiasameqa, we before laid to the charge (<a href='B:520 3:9'>Rom 3:9</a> ). This has reference especially to the ground of accusation [&#945; &#953; &#964; &#953; &#945;]. Egkalew occurs only in Acts, with the exception of <a href='B:520 8:33'>Rom 8:33</a>. It means to accuse publicly, but not necessarily before a tribunal. See <a href='B:510 23:28'>Act 23:28</a>; <a href='B:510 23:29'>Act 23:29</a>; <a href='B:510 26:2'>Act 26:2</a>; <a href='B:510 26:7'>Act 26:7</a>.<p/>In whom ye trust [&#949; &#953; &#962; &#959; &#957; &#965; &#956; &#949; &#953; &#962; &#951; &#955; &#960; &#953; &#954; &#945; &#964; &#949;]. A strong expression. Literally, into whom ye have hoped. Rev., admirably, on whom ye have set your hope.


text:
Writings [&#947; &#961; &#945; &#956; &#956; &#945; &#963; &#953; &#957;]. It is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses ' writings and His own words, or simply between Moses [&#949; &#954; &#949; &#953; &#957; &#959; &#965;] and Himself [&#949; &#956; &#959; &#953; &#962;].<p/>Gramma primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at <a href='B:490 23:38'>Luk 23:38</a>; <a href='B:540 3:7'>2Co 3:7</a>; <a href='B:550 6:11'>Gal 6:11</a>. In <a href='B:510 28:21'>Act 28:21</a>, it means official communications. Paul, with a single exception (<a href='B:540 3:7'>2Co 3:7</a> ), uses it of the letter of scripture as contrasted with its spirit (<a href='B:520 2:27'>Rom 2:27</a>; <a href='B:520 2:29'>Rom 2:29</a>; <a href='B:520 7:6'>Rom 7:6</a>; <a href='B:540 3:6'>2Co 3:6</a> ). In <a href='B:490 16:6'>Luk 16:6</a>; <a href='B:490 16:7'>Luk 16:7</a>, it denotes a debtor's bond (A. V., bill). In <a href='B:500 7:15'>Joh 7:15</a>; <a href='B:510 26:24'>Act 26:24</a> ) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., <a href='B:290 29:11'>Isa 29:11</a>; <a href='B:290 29:12'>Isa 29:12</a> ) where a learned man is described as ejpitamenov grammata, acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (<a href='B:620 3:15'>2Ti 3:15</a> ), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo - Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself : How knoweth this man letters (grammata <a href='B:500 7:15'>Joh 7:15</a> )? Also the comment upon Peter and John (<a href='B:510 4:13'>Act 4:13</a> ) that they were unlearned [&#945; &#947; &#961; &#945; &#956; &#956; &#945; &#964; &#959; &#953;]. Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul : Much learning [&#960; &#959; &#955; &#955; &#945; &#947; &#961; &#945; &#956; &#956; &#945; &#964; &#945;] doth make thee mad (<a href='B:510 26:24'>Act 26:24</a> ). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes [&#947; &#961; &#945; &#956; &#956; &#945; &#964; &#949; &#953; &#962;] were charged with producing copies according to the letter [&#954; &#945; &#964; &#945; &#964; &#959; &#947; &#961; &#945; &#956; &#956; &#945;].<p/>The one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before iJera gramma, so that the meaning is apparently more general : "thou hast known sacred writings." The familiar formula for the scriptures was aiJ grafai aJgiai.. A single book of the collection of writings was known as biblion (<a href='B:490 4:17'>Luk 4:17</a> ), or biblov (<a href='B:490 20:42'>Luk 20:42</a> ); never grafh, which was the term for a particular passage. See on <a href='B:480 12:10'>Mar 12:10</a>; <a href='B:480 12:27'>Mar 12:27</a> It seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words (rJhmasin, see on <a href='B:490 1:37'>Luk 1:37</a> ), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally. :<a href='B:500 6'>Joh 6:0</a><p/>CHAPTER VI<p/>1 - 14. Compare <a href='B:470 14:13-21'>Mat 14:13-21</a>; <a href='B:480 6:30-44'>Mar 6:30-44</a>; <a href='B:490 9:10-17'>Luk 9:10-17</a>.


text:
Multitude [&#959; &#967; &#955; &#959; &#962;]. See on 1 19.<p/>Followed [&#951; &#954; &#959; &#955; &#959; &#965; &#952; &#949; &#953;]. Imperfect tense, denoting not merely the following on this occasion, but generally.<p/>Saw [&#949; &#969; &#961; &#969; &#957;]. Rev., beheld. See on 1 18.<p/>His miracles. Omit his. Render, as Rev., the signs.<p/>He did [&#949; &#960; &#959; &#953; &#949; &#953;]. Imperfect, was doing, from time to time.


text:
A mountain [&#964; &#959; &#959; &#961; &#959; &#962;]. Strictly, the mountain. The writer speaks as one familiar with the district.<p/>He sat [&#949; &#954; &#952; &#951; &#964; &#959;]. Imperfect : was sitting, when he saw the multitude approaching (ver. 5).


text:
A feast [&#951; &#949; &#959; &#961; &#964; &#951;]. With the definite article, the feast; pointing to something well known.


text:
Come [&#949; &#961; &#967; &#949; &#964; &#945; &#953;]. Better, is coming. Unto Him [&#960; &#961; &#959; &#962;] is rather toward. Bread [&#945; &#961; &#964; &#959; &#965; &#962;]. Properly, loaves. See on <a href='B:470 4:1'>Mat 4:1</a>.


text:
To prove [&#960; &#949; &#953; &#961; &#945; &#950; &#969; &#957;]. Literally, proving. See on <a href='B:470 6:13'>Mat 6:13</a>. Wyc., tempting.


text:
Pennyworth [&#948; &#951; &#957; &#945; &#961; &#969; &#957;]. See on <a href='B:470 20:2'>Mat 20:2</a>. Two hundred pennyworth would represent between thirty and thirty - five dollars. That every one may take a little. Peculiar to John.


text:
A lad [&#960; &#945; &#953; &#948; &#945; &#961; &#953; &#959; &#957;]. Diminutive. Only here in the New Testament. 28 Only John mentions the lad.<p/>Barley [&#954; &#961; &#953; &#952; &#953; &#957; &#959; &#965; &#962;]. A detail peculiar to John. The word occurs in the New Testament only here and ver. 13. An inferior sort of bread is indicated by the term. Pliny and some of the Jewish writers describe barley as food fit for beasts. Suetonius speaks of a turgid rhetorician as a barley orator, inflated like barley in moisture : and Livy relates how cohorts which had lost their standards were ordered barley for food. Fishes [&#959; &#968; &#945; &#961; &#953; &#945;]. The word occurs only here and at <a href='B:500 21:9'>Joh 21:9</a>. The Synoptists use ijcquev. The A. V., small fishes, is intended to render the diminutive. 29 The word means anything that is eaten with bread, and may apply to meat generally, or to what is eaten with bread as a relish. Homer speaks of an onion as a relish [&#959; &#968; &#959; &#957;] for drink (" Iliad, " 11, 630). The term was applied to fish par excellence. Fish became among the Greeks a chief dainty to gourmands, so that Demosthenes describes a glutton and spendthrift as one who is extravagant in fish.<p/>But what are they among so many? Peculiar to John, though the idea is implied in <a href='B:490 9:13'>Luk 9:13</a>.


text:
Sit down [&#945; &#957; &#945; &#960; &#949; &#963; &#949; &#953; &#957;]. Literally, recline.<p/>Grass [&#967; &#959; &#961; &#964; &#959; &#962;]. Originally an enclosure. Thus Homer speaks of Peleus offering a sacrifice, aujlhv ejn cortw, in the enclosure of the court (" Iliad, " 11, 774). Hence a feeding - place, and so grass, provender. The sense is merely that of our abstract pasture. Matthew and Mark mention the grass, Mark with the epithet green. Wyc., hay.


text:
Given thanks. All the Synoptists relate his looking up to heaven and blessing. Perhaps he used the familiar formula, "Blessed art thou Jehovah our God, King of the world, who causes to come forth bread from the earth."<p/>To the disciples, and the disciples. The best texts omit. Render, as Rev., He distributed to them that were set down.<p/>Likewise of the fishes. So also Mark.<p/>As much as they would. Peculiar to John.


text:
Fragments [&#954; &#955; &#945; &#963; &#956; &#945; &#964; &#945;]. From klaw, to break. Rev., broken pieces. That remain [&#960; &#949; &#961; &#953; &#963; &#963; &#949; &#965; &#963; &#945; &#957; &#964; &#945;]. Rev., remain over. Literally, exceed the necessary supply. Only John gives the Lord's command to collect the fragments, and the reason for it, that nothing be lost.


text:
Baskets [&#954; &#959; &#966; &#953; &#957; &#959; &#965; &#962;]. See on <a href='B:470 14:20'>Mat 14:20</a>. Wyc., coffins.<p/>With the fragments, etc. John goes into fuller detail than the Synoptists. Mark alone notes the gathering of the remains of the fishes. John also uses ejgemisan, filled, for they took up, or were taken up, of the Synoptists. Five barley loaves. A detail peculiar to John, emphasizing the identity of the fragments with the original loaves.<p/>Unto them that had eaten (bebrwkosin). Only here in the New Testament.


text:
That should come [&#959; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#962;]. Literally, the one coming. Rev., that cometh. Vv. 15 - 21. Compare <a href='B:470 14:22-36'>Mat 14:22-36</a>; <a href='B:480 6:45-52'>Mar 6:45-52</a>.


text:
Would come [&#956; &#949; &#955; &#955; &#959; &#965; &#963; &#953; &#957; &#949; &#961; &#967; &#949; &#963; &#952; &#945; &#953;]. Literally, are about to come. Take by force [&#945; &#961; &#960; &#945; &#950; &#949; &#953; &#957;]. See on <a href='B:470 11:12'>Mat 11:12</a>.<p/>A king. Better, as Rev., king; over themselves.<p/>Himself alone [&#945; &#965; &#964; &#959; &#962; &#956; &#959; &#957; &#959; &#962;]. Matthew has kat' ijdian, privately, and both Matthew and Mark add, to pray.


text:
Ship [&#960; &#955; &#959; &#953; &#959; &#957;]. Rev., boat. See on <a href='B:490 5:2'>Luk 5:2</a>. The best texts omit the article.<p/>Went [&#951; &#961; &#967; &#959; &#957; &#964; &#959;]. The imperfect, were going. So Rev.<p/>Capernaum. Mark has Bethsaida.<p/>It was now dark [&#963; &#954; &#959; &#964; &#953; &#945; &#951; &#948; &#951; &#949; &#947; &#949; &#947; &#959; &#957; &#949; &#953;]. Literally, darkness had already come on. On darkness, see on 1 5.


text:
Arose [&#948; &#953; &#951; &#947; &#949; &#953; &#961; &#949; &#964; &#959;]. It is lamentable how the A. V. misses the graphic force of these imperfects. Rev., rightly, was rising. Literally, was being awakened. The imperfects convey the sense of gathering danger, and throw into stronger relief the fact of Jesus ' appearance. They were going; the darkness had already fallen, the sea was rising, and Jesus had not yet come.<p/>That blew [&#960; &#957; &#949; &#959; &#957; &#964; &#959; &#962;]. Literally, blowing. That was blowing would be better. John's narrative at this point is more detailed and graphic than the others.


text:
Had rowed [&#949; &#955; &#951; &#955; &#945; &#954; &#959; &#964; &#949; &#962;]. Literally, had driven or propelled (the boat).<p/>Five and twenty, etc. The lake being about forty furlongs, six miles, at its broadest, they had gone only a little more than half - way.<p/>They see [&#952; &#949; &#969; &#961; &#959; &#965; &#963; &#953;]. Rev., behold; with an intent gaze. See on 1 18. Both Luke and John use this word frequently.<p/>Drawing nigh. Literally, becoming nigh. Wyc., to be made next to the boat. Mark adds, He would have passed by them, and Luke that they thought Him a phantom.


text:
They willingly received [&#951; &#952; &#949; &#955; &#959; &#957; &#955; &#945; &#946; &#949; &#953; &#957;]. Wrong. Rev., correctly, they were willing to receive; after being reassured by His voice. The imperfect denotes a continuous state of feeling, not a mere impulsive and temporary wish.<p/>Immediately [&#949; &#965; &#952; &#949; &#969; &#962;]. Whether Jesus actually entered the boat or not, John does not say. The more natural inference is that he did. Both Matthew and Mark say so. Their immediate and miraculous arrival at the shore was simultaneous either with their entertaining the wish to receive Him, or with His actually coming on board. Only John mentions this incident. Matthew and Mark say that the wind ceased.<p/>They went [&#965; &#960; &#951; &#947; &#959; &#957;]. Imperfect : were going. Literally, were going away. The verb has the sense of retiring from something. Compare ver. 67; <a href='B:500 7:33'>Joh 7:33</a>, on which see note; <a href='B:500 12:11'>Joh 12:11</a>; <a href='B:500 18:8'>Joh 18:8</a>.


text:
Which stood [&#959; &#949; &#963; &#964; &#951; &#954; &#969; &#962;]. Having remained daring the night near the scene of the miracle, and being there still.<p/>Boat [&#960; &#959; &#953; &#945; &#961; &#953; &#959; &#957;]. Diminutive : little boat.<p/>That - whereinto His disciples were entered. Omit, and read as Rev., save one.


text:
Howbeit there came other boats [&#945; &#955; &#955; &#945; &#948; &#949; &#951; &#955; &#952; &#949; &#957; &#960; &#955; &#959; &#953; &#945; &#961; &#953; &#945;].<p/>Some editors omit de, howbeit, change alla, other, into ajlla, but, and read, but there came boats.


text:
The miracles [&#963; &#951; &#956; &#949; &#953; &#945;]. Both the insertion of the definite article and the translation miracles in the A. V. tend to obscure the true sense of the passage. Jesus says : You do not seek me because you saw signs. What you saw in my works was only marvels. You did not see in them tokens of my divine power and mission.<p/>Were filled [&#949; &#967; &#959; &#961; &#964; &#945; &#963; &#952; &#951; &#964; &#949;]. See on <a href='B:470 5:6'>Mat 5:6</a>; <a href='B:490 14:16'>Luk 14:16</a>.


text:
Meat (brwsin). See on 4 32. In <a href='B:470 6:19'>Mat 6:19</a>; <a href='B:470 6:20'>Mat 6:20</a>, and there only, it is used in the sense of rust, that which eats or corrodes. Similarly, corrode is from rodo, to gnaw.<p/>Him hath God the Father sealed. The Rev. makes the sentence culminate properly in God : "for Him the Father, even God, hath sealed." According to the strict Greek order it is : for Him the Father sealed, even God. On sealed [&#949; &#963; &#966; &#961; &#945; &#947; &#953; &#963; &#949; &#957;] see on 3 33. Wyc., betokened Him.


text:
What shall we do? [&#964; &#953; &#960; &#959; &#953; &#959; &#965; &#956; &#949; &#957;]. Literally, what do we do? The best texts read poiwmen, what are we to do?<p/>Works. The question is from the legal standpoint, works being regarded as the condition of obtaining the living bread.


text:
Believe. Faith is put as a moral act or work. The work of God is to believe. Faith includes all the works which God requires. The Jews ' question contemplates numerous works. Jesus ' answer directs them to one work. Canon Westcott justly observes that "this simple formula contains the complete solution of the relation of faith and works."


text:
Manna. Properly, the manna, referring to the familiar historic fact. A passage is cited from a Hebrew commentary on Ecclesiastes, as follows : "As the first Redeemer made the manna to descend, as it is written, 'Behold I will rain bread from heaven for you'; so the later Redeemer also shall make the manna to descend, as it is written, 'May there be abundance of corn in the earth. '"


text:
Moses gave you not [&#959; &#965; &#956; &#969; &#963; &#951; &#962; &#948; &#949; &#948; &#969; &#954; &#949; &#957; &#965; &#956; &#953; &#957;]. The antithesis is between Moses and my Father. So Rev., rightly, "it was not Moses that gave you," etc. - "but my Father giveth," etc. Some editors change the perfect tense, dedwken, hath given, to the aorist, edwken, gave.<p/>The true bread from heaven [&#964; &#959; &#957; &#945; &#961; &#964; &#959; &#957; &#949; &#954; &#964; &#959; &#965; &#959; &#965; &#961; &#945; &#957; &#959; &#965; &#964; &#959; &#957; &#945; &#955; &#951; &#952; &#953; &#957; &#959; &#957;]. The translation would gain by following the Greek order, "the bread out of heaven, the real bread."


text:
He which cometh down [&#959; &#954; &#945; &#964; &#945; &#946; &#945; &#953; &#957; &#969; &#957;]. So it may be rendered; but also that which, referring to artov, bread : and so, better, as Rev., since Jesus does not identify Himself with the bread until ver. 35.


text:
I am the bread of life. A form of expression peculiar to John. See vv. 41, 48, 51; <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:500 10:7'>Joh 10:7</a>; <a href='B:500 10:9'>Joh 10:9</a>; <a href='B:500 10:11'>Joh 10:11</a>; <a href='B:500 10:14'>Joh 10:14</a>; <a href='B:500 11:25'>Joh 11:25</a>; <a href='B:500 14:6'>Joh 14:6</a>; <a href='B:500 14:1'>Joh 14:1</a>; <a href='B:500 14:5'>Joh 14:5</a>.<p/>Cometh - believeth. Faith in its active aspect and in its resting aspect. Never [&#959; &#965; &#956; &#951;]. Rather, in nowise, or by no means. Rev., shall not.


text:
But. Though you have seen as you asked, I repeat what I said to you that you have seen and do not believe.


text:
All that [&#960; &#945; &#957; &#959;]. The neuter singular of the adjective and pronoun. All believers are regarded as one complete whole. Compare <a href='B:500 17:24'>Joh 17:24</a>, according to the correct reading, "that which Thou hast given me."<p/>Shall come [&#951; &#958; &#949; &#953;]. Emphasizing the idea of reaching or arriving.<p/>Cometh [&#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#957;]. A different verb, emphasizing the process of coming.


text:
From heaven [&#949; &#954; &#964; &#959; &#965; &#959; &#965; &#961; &#945; &#957; &#959; &#965;]. But the best texts read ejk, from, instead of ejk, out of, the idea being rather that of departure (I came down) than of origin. I came down should be as Rev. (I am come down). The tense is the perfect.


text:
The Father's will. Omit the Father 's. Render, the will of Him, etc. That of all which He hath given me [&#953; &#957; &#945; &#960; &#945; &#957; &#959; &#948; &#949; &#948; &#969; &#954; &#949; &#956; &#959; &#953;]. The construction is a peculiar and broken one. All which He hath given, stands alone as an absolute nominative; a very emphatic and impressive mode of statement. Literally it reads, that all which He hath given me I should lose nothing out of it.<p/>At the last day [&#949; &#957; &#964; &#951; &#949; &#963; &#967; &#945; &#964; &#951; &#951; &#956; &#949; &#961; &#945;]. The phrase occurs only in John.


text:
And this [&#948; &#949;]. The best texts read gar, for. There is a logical connection between the last sentence and the following. The Father's will in preserving and raising up that which he has given to the Son, includes in its fulfillment the believing contemplation of the Son and its issue in eternal life.<p/>Of Him that sent me. The best texts substitute patrov, you, of my Father.<p/>Seeth [&#952; &#949; &#969; &#961; &#969; &#957;]. The word is designedly used. The saving vision of Christ is not here seeing, but earnest contemplation. Rev., beholdeth. See on 1 18. Compare ye have seen me, and believe not (ver. 36).


text:
Then [&#959; &#965; &#957;]. Rev., rightly, therefore : because of His words.<p/>Murmured [&#949; &#947; &#947; &#959; &#947; &#965; &#950; &#959; &#957;]. See on <a href='B:720 1:16'>Jud 1:16</a>, and compare <a href='B:530 10:10'>1Co 10:10</a>; <a href='B:570 2:14'>Phi 2:14</a>. The word is constantly used in the Septuagint of the murmuring of Israel in the wilderness. Wyc., grudged of Him. So Chaucer, "Judas grucched agens the Maudeleyn whan sche anoynted the hed of oure Lord" (" Parson's Tale "); and Shakespeare,<p/>"Served Without or grudge or grumbling." " Tempest " 1, 2, 249.<p/>At Him [&#960; &#949; &#961; &#953; &#945; &#965; &#964; &#959; &#965;]. Implying that they addressed their remonstrances to Him. But peri means about or concerning. So Rev., properly, concerning.


text:
We know. Not implying necessarily that Joseph was still alive, but merely the fact that Joseph was recognized as the father of Jesus.


text:
Draw [&#949; &#955; &#954; &#965; &#963; &#951;]. Two words for drawing are found in the New Testament, surw and eJlkuw. The distinction is not habitually observed, and the meanings often overlap. Surw is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See <a href='B:510 8:3'>Act 8:3</a>; <a href='B:510 17:6'>Act 17:6</a>; <a href='B:510 16:19'>Act 16:19</a>.) In <a href='B:510 14:19'>Act 14:19</a>, su. rw, of dragging Paul's senseless body out of the city at Lystra. In <a href='B:500 21:6'>Joh 21:6</a>; <a href='B:500 21:8'>Joh 21:8</a>; <a href='B:500 21:11'>Joh 21:11</a>, both words of drawing the net. In <a href='B:500 18:10'>Joh 18:10</a>, eJlkuw, of drawing Peter's sword. One distinction, however, is observed : surw is never used of Christ's attraction of men. See <a href='B:500 6:44'>Joh 6:44</a>; <a href='B:500 12:32'>Joh 12:32</a>. Elkuw occurs only once outside of John's writings (<a href='B:510 16:19'>Act 16:19</a> ). Luther says on this passage : "The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes."


text:
Taught of God [&#948; &#953; &#948; &#945; &#954; &#964; &#959; &#953; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. The idea is thrown into a compound adjective, qeodidaktoi, in <a href='B:590 4:9'>1Th 4:9</a>.


text:
Hath seen. As contrasted with hearing and learning. (ver. 45). The Father is not seen immediately, but through the Son. Compare <a href='B:500 1:18'>Joh 1:18</a>; <a href='B:500 14:9'>Joh 14:9</a>; <a href='B:690 3:2'>1Jn 3:2</a>; <a href='B:470 11:27'>Mat 11:27</a>.<p/>Of God [&#960; &#945; &#961; &#945; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. More correctly, as Rev., from, with an idea of association with : from with God. Para is used of procession from a personal object, indicating it generally as the starting - point.


text:
Are dead [&#945; &#960; &#949; &#952; &#945; &#957; &#959; &#957;]. The aorist points, not to their present condition but to the historical fact; they died. So Rev.


text:
The living bread [&#959; &#945; &#961; &#964; &#959; &#962; &#959; &#950; &#969; &#957;]. Literally, the bread the living (bread). Wyc., quick bread.<p/>I will give. The ejgw, I, is emphatic, in contrast with Moses (ver. 32).<p/>Flesh. See on 1 14.<p/>Which I will give. The best texts omit. Read, as Rev., my flesh for the life of the world.


text:
Strove [&#949; &#956; &#945; &#967; &#959; &#957; &#964; &#959;]. The murmuring (ver. 41) now breaks out into open contention among the Jews themselves.


text:
Eat the flesh. Appropriate the life. Compare <a href='B:550 2:20'>Gal 2:20</a>; <a href='B:560 3:17'>Eph 3:17</a>.<p/>Drink His blood. Appropriate the saving merit of His death. The passover was approaching, and the reference may well have been to the flesh and blood of the paschal lamb.<p/>Have no life in you [&#959; &#965; &#954; &#949; &#967; &#949; &#964; &#949; &#950; &#969; &#951; &#957; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. Not according to the Greek. Rightly, as Rev., ye have not life in yourselves. All true life must be in Christ. Compare <a href='B:580 3:3'>Col 3:3</a>.


text:
Eateth [&#964; &#961; &#969; &#947; &#969; &#957;]. Another verb for eating is used. With the exception of <a href='B:470 24:38'>Mat 24:38</a>, it is found only in John, and always in connection with Christ. No special significance can be fairly attached to its use here. It seems to be taken as a current word, and efagon is resumed in ver. 58.


text:
Indeed [&#945; &#955; &#951; &#952; &#969; &#962;]. Literally, truly. The best texts read ajlhqhv, true : true meat, true drink.


text:
Dwelleth [&#956; &#949; &#957; &#949; &#953;]. Render, as Rev., abideth. The word is a favorite one with John, occurring more frequently than in all the rest of the New Testament.


text:
The living Father [&#959; &#950; &#969; &#957; &#960; &#945; &#964; &#951; &#961;]. A phrase found nowhere else in the New Testament. On living and live, see <a href='B:500 1:4'>Joh 1:4</a>.<p/>By the Father [&#948; &#953; &#945; &#964; &#959; &#957; &#960; &#945; &#964; &#949; &#961; &#945;]. Wrong. Render, because of, as Rev. Because the Father is the living One. So, because of me, instead of by me.


text:
In the synagogue [&#949; &#957; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#951;]. But the definite article is wanting; so that we must either understand in a synagogue, or in an assembly. See on <a href='B:660 2:2'>Jas 2:2</a>. Among the ruins at Tell Hum, the probable site of Capernaum, have been found among the remains of a synagogue a block of stone, perhaps the lintel, carved with the pot of manna, and with a pattern of vine leaves and clusters of grapes. See a full account of these ruins in Thomson's "Land and Book, Central Palestine and Phoenicia," pp. 417 - 419.


text:
Hard [&#963; &#954; &#955; &#951; &#961; &#959; &#962;]. See on <a href='B:470 25:24'>Mat 25:24</a>; <a href='B:720 1:14'>Jud 1:14</a>. According to the Greek order, hard is this saying.<p/>Hear it [&#945; &#965; &#964; &#959; &#965; &#945; &#954; &#959; &#965; &#949; &#953; &#957;]. Aujtou may be rendered Him, but this is not probable. Hear means a docile hearing, with a view to receiving what is heard. Compare <a href='B:500 10:3'>Joh 10:3</a>; <a href='B:500 10:16'>Joh 10:16</a>; <a href='B:500 10:27'>Joh 10:27</a>; <a href='B:500 12:47'>Joh 12:47</a>; <a href='B:500 18:37'>Joh 18:37</a>.


text:
Offend [&#959; &#954; &#945; &#957; &#948; &#945; &#955; &#953; &#950; &#949; &#953;]. Rev., cause to stumble. See on <a href='B:470 5:29'>Mat 5:29</a>. Wyc., slandereth you.


text:
What and if ye shall see [&#949; &#945; &#957; &#959; &#965; &#957; &#952; &#949; &#969; &#961; &#951; &#964; &#949;]. The question is marked by an aposiopesis, i e., a breaking off of the sentence and leaving the hearer to complete it for himself. Literally, if then ye should behold, etc. - the completion would be, would not this still more cause you to stumble ?<p/>Ascend [&#945; &#957; &#945; &#946; &#945; &#953; &#957; &#959; &#957; &#964; &#945;]. Rev., properly, renders the participle, ascending. I speak [&#955; &#945; &#955; &#969;]. But the correct reading is lelalhka, the perfect tense, I have spoken, or I have just spoken, referring to the preceding discourse.


text:
Should betray [&#960; &#945; &#961; &#945; &#948; &#969; &#963; &#969; &#957;]. See on <a href='B:470 4:12'>Mat 4:12</a>; <a href='B:480 4:29'>Mar 4:29</a>. Judas is once in the New Testament designated by the noun prodothv, traitor, <a href='B:490 6:16'>Luk 6:16</a>.


text:
From that time [&#949; &#954; &#964; &#959; &#965; &#964; &#959; &#965;]. Render, as Rev., upon this. As a result proceeding out of [&#949; &#954;] this. Compare <a href='B:500 19:12'>Joh 19:12</a>.<p/>Went back [&#945; &#960; &#951; &#955; &#952; &#959; &#957; &#949; &#953; &#962; &#964; &#945; &#959; &#960; &#953; &#963; &#969;]. The Greek expresses more than the English. They went away [&#945; &#960; &#959;] from Christ, Literally, to the things behind, to what they had left in order to follow the Lord.<p/>Walked [&#960; &#949; &#961; &#953; &#949; &#960; &#945; &#964; &#959; &#965; &#957;]. Literally, walked about, with Jesus in His wanderings here and there.


text:
The twelve. John assumes that the number is known. It is implied in the twelve baskets of fragments. As in so many other instances in this Gospel, facts of the synoptic narrative are taken for granted as familiar. Will ye also go away? [&#956; &#951; &#954; &#945; &#953; &#965; &#956; &#949; &#953; &#962; &#952; &#949; &#955; &#949; &#964; &#949; &#965; &#960; &#945; &#947; &#949; &#953; &#957;]. The interrogative particle mh shows that a negative answer is expected. Surely ye will not. Will ye go is not the future tense of the verb to go, but is expressed by two words, do ye will [&#952; &#949; &#955; &#949; &#964; &#949;], to go away [&#965; &#960; &#945; &#947; &#949; &#953; &#957;]. Rev., would ye. On the verb to go away, see on they went (ver. 21).


text:
Simon Peter. Assailants of the authenticity of John's Gospel have asserted that it reveals an effort on the part of the writer to claim for the disciple whom Jesus loved a pre - eminence above Peter. The assertion is effectually contradicted by the narrative itself. See <a href='B:500 1:42'>Joh 1:42</a>; <a href='B:500 6:68'>Joh 6:68</a>; <a href='B:500 13:6'>Joh 13:6</a>; <a href='B:500 18:10'>Joh 18:10</a>; <a href='B:500 18:16'>Joh 18:16</a>; <a href='B:500 20:2'>Joh 20:2</a>; <a href='B:500 20:7'>Joh 20:7</a>; <a href='B:500 21:3'>Joh 21:3</a>; <a href='B:500 21:7'>Joh 21:7</a>; <a href='B:500 21:11'>Joh 21:11</a>, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point.<p/>The words of eternal life [&#961; &#951; &#956; &#945; &#964; &#945; &#950; &#969; &#951; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. There is no article. Thou hast words. Words of life are words which carry life with them.<p/>Compare the phrases bread of life, light of life, water of life, tree of life.


text:
Are sure [&#949; &#947; &#957; &#969; &#954; &#945; &#956; &#949; &#957;]. Literally, have come to know. The order of the words believe and know is reversed in <a href='B:500 17:8'>Joh 17:8</a>; <a href='B:690 4:16'>1Jn 4:16</a>. In the case of the first disciples, faith, produced by the overpowering impression of Jesus ' works and person, preceded intellectual conviction.<p/>That Christ, the Son of the living God. The best texts substitute oJ agiov tou Qeou, the holy one of God. The other reading has resulted from the attempt to bring Peter's confession here into accord with that in <a href='B:470 16:16'>Mat 16:16</a>. The two confessions differ in that "here the confession points to the inward character in which the Apostles found the assurance of life; there the confession was of the public office and theocratic person of the Lord" (Westcott).


text:
A devil [&#948; &#953; &#945; &#946; &#959; &#955; &#959; &#962;]. See on <a href='B:470 4:1'>Mat 4:1</a>. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in <a href='B:670 5:8'>1Pe 5:8</a>; <a href='B:510 13:10'>Act 13:10</a>; <a href='B:730 12:9'>Rev 12:9</a>; and perhaps <a href='B:730 20:2'>Rev 20:2</a>. It is of the very essence of the devilish nature to oppose Christ. Compare <a href='B:470 16:23'>Mat 16:23</a>.


text:
Judas Iscariot the son of Simon (Ioudan Simwnov Iskariwthn). The correct reading is Iskariwtou, Iscariot, agreeing in the genitive case with Simwnov, of Simon. Render, as Rev., Judas, the son of Simon Iscariot. Iscariot denotes the name of Simon's town : a man of Kerioth. See on <a href='B:470 10:5'>Mat 10:5</a>.


text:
The Jews ' feast of tabernacles. The Rev. brings out the defining force of the two articles : the feast of the Jews, the feast of tabernacles. This feast occurred in the early autumn (September or early October), and lasted for seven days. Its observance is commanded in <a href='B:20 23:16'>Exo 23:16</a>; <a href='B:20 34:22'>Exo 34:22</a>; <a href='B:30 23:39'>Lev 23:39</a>; <a href='B:30 23:42'>Lev 23:42</a>; <a href='B:30 23:43'>Lev 23:43</a>; <a href='B:50 16:13'>Deu 16:13</a>. Its significance was twofold. It was a harvest - home festival, and hence was called the Feast of Ingathering, and it comememorated the dwelling of Israel in tents or booths in the wilderness. Hence the name Feast of Booths or Tabernacles. The association of the latter event with harvest was designed to remind the people in their prosperity of the days of their homeless wandering, that their hearts might not be lifted up and forget God, who delivered them from bondage (<a href='B:50 8:12-17'>Deu 8:12-17</a> ). Therefore they were commanded to quit their permanent homes and to dwell in booths at the time of harvest. The festival was also known as the Feast of Jehovah, or simply the Festival (<a href='B:30 23:39'>Lev 23:39</a>; <a href='B:110 8:2'>1Ki 8:2</a> ), because of its importance, and of being the most joyful of all festivals. At the celebration of the feast at Jerusalem booths were erected in the streets and squares and on the housetops. 30 The Greek word for this feast, skhnophgia, construction of tabernacles, occurs only here in the New Testament.


text:
Thy disciples. Both those who had been gained by former teaching in Judaea and Jerusalem, and others from other parts.


text:
Openly [&#949; &#957; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;]. Literally, in boldness. The reasoning is : no man can assert the position which Christ claims, and at the same time keep secret the works which go to vindicate it.


text:
Neither [&#959; &#965; &#948; &#949;]. Better, as Rev., not even.<p/>Did believe [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#959; &#957;]. The imperfect, were believing; referring not to a single act of faith, but to faith as habitual and controlling.


text:
Time [&#954; &#945; &#953; &#961; &#959; &#962;]. See on <a href='B:470 12:1'>Mat 12:1</a>; <a href='B:490 1:20'>Luk 1:20</a>; <a href='B:510 12:1'>Act 12:1</a>. The appropriate season or juncture.<p/>Alway ready. The disciples might at any time associate with the world, with which they were still in sympathy. Not so Jesus, who was in essential antagonism to the world.


text:
Cannot. Frequent in John, and expressing an inherent impossibility. See <a href='B:500 3:3'>Joh 3:3</a>; <a href='B:500 3:5'>Joh 3:5</a>; <a href='B:500 5:19'>Joh 5:19</a>; <a href='B:500 6:44'>Joh 6:44</a>; <a href='B:500 7:34'>Joh 7:34</a>; <a href='B:500 7:36'>Joh 7:36</a>; <a href='B:500 8:21'>Joh 8:21</a>; <a href='B:500 8:43'>Joh 8:43</a>; <a href='B:500 12:39'>Joh 12:39</a>; <a href='B:500 14:17'>Joh 14:17</a>, etc. Evil [&#960; &#959; &#957; &#951; &#961; &#945;]. See on <a href='B:490 3:19'>Luk 3:19</a>; <a href='B:490 7:21'>Luk 7:21</a>.


text:
This feast. For this, read the, the first time, but not the second. Full come [&#960; &#949; &#960; &#955; &#951; &#961; &#969; &#964; &#945; &#953;]. Literally, has been fulfilled. So Rev., is not yet fulfilled.


text:
Then [&#959; &#965; &#957;]. Better, therefore; because He did not come up with the Galilaeans.<p/>Sought [&#949; &#950; &#951; &#964; &#959; &#965; &#957;]. The imperfect : kept seeking; persistently sought for Him.<p/>He [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. Emphatic : that one of whom we have heard, and whom we once saw.


text:
Murmuring. See on 6 41.<p/>The people [&#964; &#959; &#953; &#962; &#959; &#967; &#955; &#959; &#953; &#962;]. See on 1 19.<p/>Said [&#949; &#955; &#949; &#947; &#959; &#957;]. Imperfect : were saying.<p/>Deceiveth [&#960; &#955; &#945; &#957; &#945;]. Rev., better, leadeth astray. See on <a href='B:480 12:24'>Mar 12:24</a>; <a href='B:720 1:13'>Jud 1:13</a>.


text:
Openly [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;]. The word may mean either without reserve (x. 24; <a href='B:500 11:14'>Joh 11:14</a> ), or without fear (xi. 54).


text:
About the midst of the feast [&#964; &#951; &#962; &#949; &#959; &#961; &#964; &#951; &#962; &#956; &#949; &#963; &#959; &#965; &#963; &#951; &#962;]. A peculiar form of expression found only here. The midst is expressed by a participle from the verb mesow, to be in the middle. Literally, the feast being midway. Taught [&#949; &#948; &#953; &#948; &#945; &#963; &#954; &#949; &#957;]. Or began to teach. Imperfect tense.


text:
Doctrine [&#948; &#953; &#948; &#945; &#967; &#951;]. Better, teaching, as Rev. Doctrine has acquired a conventional sense which might mislead.


text:
Will do his will [&#952; &#949; &#955; &#951; &#964; &#959; &#952; &#949; &#955; &#951; &#956; &#945; &#945; &#965; &#964; &#959; &#965; &#960; &#959; &#953; &#949; &#953; &#957;]. This is a notable illustration of the frequent blunder of the A. V. in rendering qelein, to will or determine, as a mere auxiliary verb. By overlooking the distinct meaning of the verb to will, and resolving willeth to do into will do, it sacrifices the real force of the passage. Jesus says, if it be one's will to do; if his moral purpose is in sympathy with the divine will.<p/>He shall know. Sympathy with the will of God is a condition of understanding it.<p/>Of God [&#949; &#954; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Better, from; proceeding out of.<p/>Of myself [&#945; &#960; &#949; &#956; &#945; &#965; &#964; &#959; &#965;]. Of myself is misleading, being commonly understood to mean concerning myself. Rev., correctly, from myself; without union with the Father. Compare <a href='B:500 5:30'>Joh 5:30</a>.


text:
His own glory [&#964; &#951; &#957; &#948; &#959; &#958; &#945; &#957; &#964; &#951; &#957; &#953; &#948; &#953; &#945; &#957;]. Literally, the glow which is His own; the second article throwing His own into sharp contrast with His that sent Him. On His own, see on <a href='B:510 1:7'>Act 1:7</a>; <a href='B:470 22:5'>Mat 22:5</a>; <a href='B:470 25:15'>Mat 25:15</a>. The same [&#959; &#965; &#964; &#959; &#962;]. Notice the characteristic use of the pronoun taking up and emphasizing the principal subject of the sentence.<p/>Unrighteousness [&#945; &#948; &#953; &#954; &#953; &#945;]. See on <a href='B:680 2:13'>2Pe 2:13</a>.


text:
Did - give [&#948; &#949; &#948; &#969; &#954; &#949; &#957;]. Some texts read the aorist tense edwken, in which case this rendering is correct. If with others we read the perfect, we should render hath not Moses given you the law, which you still profess to observe.<p/>Keepeth [&#960; &#959; &#953; &#949; &#953;]. Rev., rightly, doeth. Compare do in ver. 17.<p/>Go ye about [&#950; &#951; &#964; &#949; &#953; &#964; &#949;]. Properly, seek ye. So Rev.


text:
A devil [&#948; &#945; &#953; &#956; &#959; &#957; &#953; &#959; &#957;]. Or more correctly, a demon. See on <a href='B:480 1:34'>Mar 1:34</a>. The name was applied to Jesus by the multitude [&#959; &#967; &#955; &#959; &#962;] and not by those whom He was addressing in ver. 19, because of the gloomy suspicions which they thought He entertained, and in entire ignorance of the design of the Jews which Jesus had penetrated. The same term was applied to John the Baptist, the ascetic, as one who withdrew from social intercourse (<a href='B:470 11:18'>Mat 11:18</a> ).


text:
Are ye angry [&#967; &#959; &#955; &#945; &#964; &#949;]. Only here in the New Testament. From colh, gall. Strictly, the verb means to be full of bile, hence to be melancholy mad.<p/>Every whit whole [&#959; &#955; &#959; &#957; &#965; &#947; &#953; &#951;]. Strictly, I made a whole man sound, in contrast with the rite of circumcision which affects only a single member, but which, nevertheless, they practice on the Sabbath.


text:
Appearance [&#959; &#968; &#953; &#957;]. Primarily, seeing or sight. In <a href='B:500 11:44'>Joh 11:44</a>; <a href='B:730 1:16'>Rev 1:16</a>, face, and hence external appearance. The word occurs only in the three passages cited.<p/>Righteous judgment (thn dikaian krisin). Properly, the righteous judgment; that which is appropriate to the case in hand.


text:
Them of Jerusalem [&#953; &#949; &#961; &#959; &#963; &#959; &#955; &#965; &#956; &#953; &#964; &#969; &#957;]. Literally, of the Jerusalemites, who knew better than the multitude the designs of the priesthood. The word occurs only here and <a href='B:480 1:5'>Mar 1:5</a>.


text:
Do the rulers know indeed? The interrogative particle mhpote may be rendered by the familiar expression they do not, do they? Rev., can it be that the rulers, etc. Indeed [&#945; &#955; &#951; &#952; &#969; &#962;]; literally, truly.<p/>The very [&#945; &#955; &#951; &#952; &#969; &#962;]. Omit.


text:
Howbeit [&#945; &#955; &#955; &#945;]. But, it cannot be that the rulers have made such a discovery, for we know whence this man is.<p/>We know [&#959; &#953; &#948; &#945; &#956; &#949; &#957;]. The knowing of the rulers is expressed by egnwsan; have they ascertained by searching and watching. The people's knowledge, oidamen, is that of settled conviction.<p/>Whence [&#960; &#959; &#952; &#949; &#957;]. Referring to His parentage and family.<p/>No one knoweth whence He is. Opinions differ as to the precise reference of these words. Some explain by a popular idea that the Messiah would not be known until anointed by Elias, when he would suddenly appear. Others refer to <a href='B:290 53:8'>Isa 53:8</a>; or to <a href='B:340 7:13'>Dan 7:13</a>. Meyer says that while the popular belief that the immediate ancestry of the Messiah would be unknown when He came cannot further be historically proved, it is credible, partly from the belief in His divine origin, and partly from the obscurity into which the Davidic family had sunk.


text:
Then [&#959; &#965; &#957;]. Rev., rightly, therefore, giving the reason for the succeeding words in Jesus ' emotion awakened by the misconceptions of the people.<p/>Cried [&#949; &#954; &#961; &#945; &#958; &#949; &#957;]. See on <a href='B:480 5:5'>Mar 5:5</a>; <a href='B:500 9:24'>Joh 9:24</a>.<p/>As He taught [&#948; &#953; &#948; &#945; &#963; &#954; &#969; &#957;]. Better, Rev., teaching. The expression cried teaching implies speaking in a peculiarly solemn manner and with an elevation of voice.<p/>Me - whence I am. Conceding the truth of the people's statement in ver. 27, we know this man whence he is, so far as His outward person and His earthly origin were concerned. He goes on to show that they are ignorant of His divine relationship.<p/>True [&#945; &#955; &#951; &#952; &#953; &#957; &#959; &#962;]. True to the ideal of a sender : a genuine sender in the highest sense of the term. See on 1 9.


text:
Then. Another of the frequent instances in which the A. V. of this Gospel renders the logical particle as a particle of time. Translate as Rev., therefore; because of His claim to be sent from God.<p/>To take [&#960; &#953; &#945; &#963; &#945; &#953;]. See on <a href='B:510 3:7'>Act 3:7</a>.


text:
Will he do [&#956; &#951; &#964; &#953; &#960; &#959; &#953; &#951; &#963; &#949; &#953;]. Literally, surely he will not at all do.


text:
Officers [&#965; &#960; &#951; &#961; &#949; &#964; &#945; &#962;]. See on <a href='B:470 5:25'>Mat 5:25</a>; <a href='B:490 1:2'>Luk 1:2</a>.


text:
Ye shall seek me. Not as now, for disputation or violence, but for help.<p/>Where I am. In absolute, eternal being and fellowship with the Father. I am [&#949; &#947; &#969; &#949; &#953; &#956; &#953;] is the formula of the divine existence (viii. 58). The phrase carries a hint of the essential nature of Jesus, and thus prepares the way for ye cannot come (see on ver. 7). The difference in character will make it essentially impossible.


text:
Will He go [&#959; &#965; &#964; &#959; &#962; &#956; &#949; &#955; &#955; &#949; &#953; &#960; &#959; &#961; &#949; &#965; &#949; &#963; &#952; &#945; &#953;]. Literally, whither does this man intend to go, or whither is He thinking of going? The A. V. misses the contemptuous insinuation in this man (Rev.).<p/>We shall not find him [&#951; &#956; &#949; &#953; &#962;]. The pronoun is emphatic; we, the religious leaders, the wise men, who scrutinize the claims of all professed teachers and keep a watchful eye on all impostors.<p/>The dispersed among the Gentiles [&#964; &#951; &#957; &#948; &#953; &#945; &#963; &#960; &#959; &#961; &#945; &#957; &#964; &#969; &#957; &#949; &#955; &#955; &#951; &#957; &#969; &#957;]. Literally, the dispersion of the Greeks. The Jews who remained in foreign lands after the return from the Captivity were called by two names :<p/>1. The Captivity, which was expressed in Greek by three words, viz., ajpoikia, a settlement far from home, which does not occur in the New Testament; metoikesia, change of abode, which is found in <a href='B:470 1:11'>Mat 1:11</a>; <a href='B:470 1:12'>Mat 1:12</a>; <a href='B:470 1:17'>Mat 1:17</a>, and always of the carrying into Babylon; aijcmalwsia, a taking at the point of the spear; <a href='B:560 4:8'>Eph 4:8</a>; <a href='B:730 13:10'>Rev 13:10</a>.<p/>2. The Dispersion [&#948; &#953; &#945; &#963; &#960; &#959; &#961; &#945;]. See on <a href='B:670 1:1'>1Pe 1:1</a>; <a href='B:660 1:1'>Jas 1:1</a>. The first name marks their relation to their own land; the second to the strange lands.<p/>The Gentiles (%Ellhnav). Literally, the Greeks. So Rev. See on <a href='B:510 6:1'>Act 6:1</a>.


text:
What manner of saying is this [&#964; &#953; &#962; &#949; &#963; &#964; &#953; &#957; &#959; &#965; &#964; &#959; &#962; &#959; &#955; &#959; &#947; &#959; &#962;] ? Rev., more simply and literally, what is this word?


text:
The last day. The eighth, the close of the whole festival, and kept as a Sabbath (<a href='B:30 23:36'>Lev 23:36</a> ). It was called the Day of the Great Hosanna, because a circuit was made seven times round the altar with "Hosanna;" also the Day of Willows, and the Day of Beating the Branches, because all the leaves were shaken off the willow - boughs, and the palm branches beaten in pieces by the side of the altar. Every morning, after the sacrifice, the people, led by a priest, repaired to the Fountain of Siloam, where the priest filled a golden pitcher, and brought it back to the temple amid music and joyful shouts. Advancing to the altar of burnt - offering, at the cry of the people, "Lift up thy hand!" he emptied the pitcher toward the west, and toward the east a cup of wine, while the people chanted, "With joy shall ye draw water out of the wells of salvation." It is not certain that this libation was made on the eighth day, but there can be no doubt that the following words of the Lord had reference to that ceremony.<p/>Stood [&#949; &#953; &#963; &#964; &#951; &#954; &#949; &#953;]. The imperfect, was standing; watching the ceremonies. Both A. V. and Rev. miss this graphic touch.


text:
The scripture hath said. There is no exactly corresponding passage, but the quotation harmonizes with the general tenor of several passages, as <a href='B:290 55:1'>Isa 55:1</a>; <a href='B:290 58:11'>Isa 58:11</a>; <a href='B:450 13:1'>Zec 13:1</a>; <a href='B:450 14:8'>Zec 14:8</a>; <a href='B:330 47:1'>Eze 47:1</a>; <a href='B:360 3:18'>Joe 3:18</a>. Belly [&#954; &#959; &#953; &#955; &#953; &#945; &#962;]. The word is often used in the Old Testament for the innermost part of a man, the soul or heart. See <a href='B:220 14:35'>Job 14:35</a>; <a href='B:220 32:19'>Job 32:19</a>; <a href='B:240 18:8'>Pro 18:8</a>; <a href='B:240 20:27'>Pro 20:27</a>; <a href='B:240 20:30'>Pro 20:30</a>. The rite of drawing and pouring out the water pointed back to the smitten rock in the desert. In <a href='B:20 17:6'>Exo 17:6</a>, "there shall come water out of it," is literally, "there shall come water from within him." The word belly here means the inmost heart of the believer, which pours forth spiritual refreshment. Compare <a href='B:530 10:4'>1Co 10:4</a>; <a href='B:500 4:14'>Joh 4:14</a>.<p/>Shall flow [&#961; &#949; &#965; &#963; &#959; &#965; &#963; &#953; &#957;]. The word occurs only here in the New Testament.<p/>Rivers. A type of abundance. Compare <a href='B:40 20:11'>Num 20:11</a>.<p/>Living water. Compare <a href='B:500 4:10'>Joh 4:10</a>.


text:
The Spirit. The Holy Spirit, personally.<p/>The Holy Ghost [&#960; &#957; &#949; &#965; &#956; &#945; &#945; &#947; &#953; &#959; &#957;]. The best texts omit agion, holy, and the definite article is not in the text, so that the strict rendering is simply spirit. Literally, spirit was not yet. Given, in A. V. and Rev., is added to guard against a possible misconception, which, as Alford observes, "no intelligent reader could fall into." The word spirit, standing thus alone, marks, not the personal Spirit, but His operation or gift or manifestation. Canon Westcott aptly says : "It is impossible not to contrast the mysteriousness of this utterance with the clear teaching of St. John himself on the 'unction' of believers (<a href='B:690 2:20'>1Jn 2:20</a> sqq.), which forms a commentary, gained by later experience, upon the words of the Lord."<p/>Was glorified [&#949; &#948; &#959; &#958; &#945; &#963; &#952; &#951;]. We have here one of John's characteristic terms, even as the idea is central to his Gospel - to show forth Jesus as the manifested glory of God (i. 14). The beginning of our Lord's miracles was a manifestation of His glory (ii. 11). His glory was the expression of the Father's will (viii. 54). By His work He glorified the Father upon earth (xii. 28; <a href='B:500 17:4'>Joh 17:4</a> ), and in this was Himself glorified (xvii. 10). The sickness and resurrection of Lazarus were for the glory of God (xi. 4). The consummation of His work was marked by the words, "Now was the Son of man glorified, and God was glorified in Him" (xiii. 31). His glory He had with the Father before the world was (xvii. 5). It is consummated at His ascension (vii. 39; <a href='B:500 12:16'>Joh 12:16</a> ). The passion is the way to glory (xii. 23, 24; <a href='B:500 13:31'>Joh 13:31</a> ). The fruitfulness of believers in Him is for the glory of God (xv. 8), and the office of the Spirit is to glorify Christ (xvi. 14).


text:
Many. The best texts omit. Read as Rev., some.<p/>This saying [&#964; &#959; &#957; &#955; &#959; &#947; &#959; &#957;]. The best texts substitute tw logwn toutwn, these words. So Rev.<p/>The prophet. See on 1 21.


text:
Shall Christ, etc. [&#956; &#951; &#947; &#945; &#961; &#959; &#967; &#961; &#953; &#963; &#964; &#959; &#962;]. The Rev. gives better the force of the interrogative particle with gar, for : What, doth the Christ come, etc. The idea in full is, "you cannot [&#956; &#951;] say that, for [&#947; &#945; &#961;] doth the Christ, etc."<p/>Shall - come [&#949; &#961; &#967; &#949; &#964; &#945; &#953;]. The present tense. Rev., rightly, doth - come.


text:
There was a division [&#963; &#967; &#953; &#963; &#956; &#945; &#949; &#947; &#949; &#957; &#949; &#964; &#959;]. More correctly, as Rev., "there arose a division." See on 1 3.


text:
Would have taken [&#951; &#952; &#949; &#955; &#959; &#957; &#960; &#953; &#945; &#963; &#945; &#953;]. See on 7 17. Rather, were disposed : or wished to take him.


text:
Like this man. Some of the best texts omit.<p/>Deceived [&#960; &#949; &#960; &#955; &#945; &#957; &#951; &#963; &#952; &#949;]. Rev., led astray. See on ver. 12.


text:
Of the rulers or of the Pharisees. The Greek order, as followed by Rev., is more suggestive : Hath any of the rulers believed on Him, or (to appeal to a larger circle) of the Pharisees ?


text:
This people [&#959; &#959; &#967; &#955; &#959; &#962; &#959; &#965; &#964; &#959; &#962;]. Better, multitude, as contrasted with the orthodox Jews. See on 1 19.<p/>Cursed. As specimens of Rabbinical utterances concerning this class may be cited the expressions vermin, people of the earth, and the saying, "the ignorant is impious; only the learned shall have part in the resurrection." Even more abusive and abominable is this : "He shall not take a daughter of the people of the earth, because they are an abomination, and their wives are an abomination, and concerning their daughters it is said, <a href='B:50 27:21'>Deu 27:21</a> " -!


text:
He that came to Him by night [&#959; &#949; &#955; &#952; &#969; &#957; &#957; &#965; &#954; &#964; &#959; &#962; &#960; &#961; &#959; &#962; &#945; &#965; &#964; &#959; &#957;]. The texts vary, either substituting proteron, before, for nuktov, by night, or omitting the whole clause, and reading, Nicodemus saith unto them, being one of them.


text:
Any man [&#964; &#959; &#957; &#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. Literally, the man, whoever he may be, that comes before them.<p/>Before it hear him [&#949; &#945; &#957; &#956; &#951; &#945; &#954; &#959; &#965; &#963; &#951; &#960; &#945; &#961; &#945; &#965; &#964; &#959; &#965;]. Rev., more correctly, except it first hear. Hear him, is an inadequate rendering of par' aujtou, which is, as Rev., from himself; para, implying from beside, i e., from his side of the case.


text:
Search. Compare <a href='B:500 5:39'>Joh 5:39</a>.<p/>Look [&#953; &#948; &#949;]. Some render see, and translate the following oti, that, instead of for. So Rev. The difference is unimportant.


text:
This verse, and the portion of Chapter 8, as far as ver. 12, are generally pronounced by the best critical authorities not to belong to John's Gospel.


text:
The light of the world [&#964; &#959; &#966; &#969; &#962; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965;]. Not lucnov, a lamp, as John the Baptist (v. 35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (<a href='B:690 1:5'>1Jn 1:5</a> ). "In Him was life, and the life was the light of men" (i. 4). The Word was among men as light before the incarnation (i. 9; <a href='B:500 9:5'>Joh 9:5</a> ), and light came with the incarnation (iii. 19 - 21; <a href='B:500 8:12'>Joh 8:12</a>; <a href='B:500 12:46'>Joh 12:46</a> ). Christ is light through the illuminating energy of the Spirit (xiv. 21, 26; <a href='B:500 16:13'>Joh 16:13</a>; <a href='B:690 2:20'>1Jn 2:20</a>; <a href='B:690 2:27'>1Jn 2:27</a> ), which is received through love (xiv. 22, 23). The object of Christ's work is to make men sons of light (xii. 36, 46), and to endow them with the light of life (viii. 12).<p/>In ver. 20, we are told that Jesus spake these words in the Treasury. This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See <a href='B:290 9:1'>Isa 9:1</a>; <a href='B:290 42:6'>Isa 42:6</a>; <a href='B:290 49:6'>Isa 49:6</a>; <a href='B:290 60:1-3'>Isa 60:1-3</a>; <a href='B:460 4:2'>Mal 4:2</a>; <a href='B:490 2:32'>Luk 2:32</a>.<p/>Walk in darkness [&#960; &#949; &#961; &#953; &#960; &#949; &#964; &#951; &#963; &#949; &#953; &#949; &#957; &#964; &#951; &#963; &#954; &#959; &#964; &#953; &#945;]. This phrase is peculiar to the Gospel and First Epistle.<p/>Shall have [&#949; &#958; &#949; &#953;]. Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (<a href='B:470 5:14'>Mat 5:14</a> ). Compare lights, or, properly, luminaries [&#966; &#969; &#963; &#964; &#951; &#961; &#949; &#962;] a name, applied to believers in <a href='B:570 2:15'>Phi 2:15</a>.


text:
Thou barest record of thyself. Rev., witness. A technical objection, evading the real purport of Jesus ' declaration. The Rabbinical writings declared that no man could give witness for himself.


text:
Though [&#954; &#945; &#957;]. Literally, even if.<p/>I know [&#959; &#953; &#948; &#945;]. With a clear inward consciousness. See on 2 24.<p/>Whence I came and whither I go. Two essential facts of testimony, viz., origin and destiny. "The question was one about His own personal consciousness, of which only Himself could bear witness" (Lange). "If the sun or the day could speak, and should say : 'I am the sun!' and it were replied, 'No, thou mayest be the night, for thou bearest witness of thyself!' how would that sound? Argue it away if thou canst" (" Berlenburg Bible, "cited by Stier," Words of the Lord Jesus ").<p/>And whither I go. The best texts read, h, or.


text:
True [&#945; &#955; &#951; &#952; &#951; &#962;]. The best texts, however, read ajlhqinh, true to the perfect ideal of judgment.


text:
In your law [&#949; &#957; &#964; &#969; &#957; &#959; &#956; &#969; &#964; &#969; &#965; &#956; &#949; &#964; &#949; &#961; &#969;]. Literally, in the law, that which is yours. Yours has an emphatic force : of which you claim a monopoly. See <a href='B:500 7:49'>Joh 7:49</a>.<p/>It is written [&#947; &#949; &#947; &#961; &#945; &#960; &#964; &#945; &#953;]. The perfect tense : it has been written, and stands written. The common form of citation elsewhere, but used by John of the Old Testament scriptures only here. His usual form is gegrammenon ejstin, the participle with the finite verb, literally, it is having been written.<p/>The witness of two men. See <a href='B:50 19:15'>Deu 19:15</a>.<p/>The Father - beareth witness of me. Thus there are two witnesses, and the letter of the law is fulfilled.


text:
The Treasury [&#947; &#945; &#950; &#959; &#966; &#965; &#955; &#945; &#954; &#953; &#969;]. From gaza, treasure, a Persian word, occurring only once in the New Testament (<a href='B:510 8:27'>Act 8:27</a> ), and fulakh, guard. Used by John only here. The Treasury was in the Court of the Women, so called, not because it was appropriated to the worship of women exclusively, but because they were not allowed to proceed further, except for sacrificial purposes. The court covered a space upwards of two hundred feet square, and was surrounded by a colonnade, within which, and against the wall, were the thirteen trumpet - shaped chests, called "trumpets" from their shape, for charitable contributions. This court was the most public part of the temple.<p/>And no man laid hands on Him [&#954; &#945; &#953; &#959; &#965; &#948; &#949; &#953; &#962; &#949; &#960; &#953; &#945; &#963; &#949; &#957; &#945; &#965; &#964; &#959; &#957;]. Notice the connection with the previous sentence by the simple and, where another writer would have said and yet : the sense being that though Jesus was teaching where He might easily have been apprehended, yet no one attempted to arrest Him. See on 1 10. Laid hands on is better rendered, as elsewhere, took (compare <a href='B:500 7:30'>Joh 7:30</a> ). The inconsistency of the A. V. in the renderings of the same word, of which this is only one of many instances, is noteworthy here from the fact that in the only two passages in which John uses the phrase laid hands on (vii. 30; <a href='B:500 7:44'>Joh 7:44</a> ), he employs the common formula, ejpiballein tav ceirav, or thn ceira, and in both these passages the word piasai is rendered take. The use of this latter word is confined almost exclusively to John, as it is found only three times elsewhere (<a href='B:510 3:7'>Act 3:7</a>; <a href='B:510 12:4'>Act 12:4</a>; <a href='B:540 11:32'>2Co 11:32</a> ).


text:
Then [&#959; &#965; &#957;]. Properly, therefore, connecting the fact of Jesus ' continuing to speak with His freedom from arrest.<p/>Said Jesus. Omit Jesus, and read, He said therefore.<p/>Go away [&#965; &#960; &#945; &#947; &#969;]. Withdraw myself from you; this sense being emphasized by the succeeding words, ye shall seek me. In expressing one's departure from men or from surrounding objects, we may emphasize merely the fact of removal, in which case ajpercomai, to go away, would be appropriate; or we may emphasize the removal as affecting some relation of the person to that from which he removes, as in <a href='B:500 6:67'>Joh 6:67</a>, where Jesus says to the disciples, "will ye also go away, or withdraw from me," in which case uJpagw is the proper word. 31 In your sin [&#949; &#957; &#964; &#951; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#965; &#956; &#969; &#957;]. See on <a href='B:470 1:21'>Mat 1:21</a>. Note the singular, sin, not sins. It is used collectively to express the whole condition of estrangement from God.


text:
Will He kill Himself [&#956; &#951; &#964; &#953; &#945; &#960; &#959; &#954; &#964; &#949; &#957; &#949; &#953; &#949; &#945; &#965; &#964; &#959; &#957;] ? The mockery in these words is alike subtle and bitter. The interrogative particle, mhti, signifies surely He will not by any chance kill Himself; and the sense of the whole clause is, He will not surely go where we cannot reach Him, unless perchance He should kill Himself; and as that would insure His going to Gehenna, of course we could not go to Him there. The remark displays alike the scorn and the self - righteousness of the speakers.


text:
Ye are from beneath [&#949; &#954; &#964; &#969; &#957; &#954; &#945; &#964; &#969; &#949; &#963; &#964; &#949;]. A phrase peculiar to John and to his Gospel. Jesus states the radical antagonism between His opposers and Himself, as based upon difference of origin and nature. They spring from the lower, sensual, earthly economy; He from the heavenly. Compare <a href='B:660 3:15'>Jas 3:15</a> sqq.<p/>From above [&#949; &#954; &#964; &#969; &#957; &#945; &#957; &#969;]. Also peculiar to John's Gospel. Compare <a href='B:580 3:1'>Col 3:1</a>. On the phrase to be of [&#949; &#953; &#957; &#945; &#953; &#949; &#954;] see on 1 46.<p/>Ye are of this world [&#949; &#954; &#964; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965; &#964; &#959; &#965; &#964; &#959; &#965; &#949; &#963; &#964; &#949;]. Peculiar to John, and occurring in the First Epistle. On kosmou, world, see on 1 9. Ye are of this earthly order or economy.


text:
I am he [&#949; &#947; &#969; &#949; &#953; &#956; &#953;]. He is inserted in the versions and is not in the text. By retaining it, we read, I am the Messiah. But the words are rather the solemn expression of His absolute divine being, as in ver 58 "If ye believe not that I am." See <a href='B:50 32:39'>Deu 32:39</a>; <a href='B:290 43:10'>Isa 43:10</a>; and compare vv. 28, 58 of this chapter, and <a href='B:500 13:19'>Joh 13:19</a>.


text:
Even the same that I said unto you from the beginning [&#964; &#951; &#957; &#945; &#961; &#967; &#951; &#957; &#959; &#964; &#953; &#954; &#945; &#953; &#955; &#945; &#955; &#969; &#965; &#956; &#953; &#957;]. A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively, and according to the other, affirmatively. The two principal representatives of the former class are Meyer, who renders "Do you ask that which all along [&#964; &#951; &#957; &#945; &#961; &#967; &#951; &#957;] I am even saying to you?" and Westcott, "How is it that I even speak to you at all [&#964; &#951; &#957; &#945; &#961; &#967; &#951; &#957;] " ? So also Milligan and Moulton. This latter rendering requires the change of o ti, the relative, that which, into the conjunction oti, that.<p/>The second class of interpreters, who construe the passage affirmatively, vary in their explanations of thn archn, which they render severally, altogether, essentially, first of all, in the beginning. There is also a third class, who take thn archn as a noun, and explain according to <a href='B:730 21:6'>Rev 21:6</a>, "I am the beginning, that which I am even saying unto you." This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth.<p/>I adopt the view of Alford, who renders essentially, explaining by generally, or traced up to its principle [&#945; &#961; &#967; &#951;]. Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely. I render, I am essentially that which I even speak to you. If we accept the explanation of I am, in ver. 24, as a declaration of Jesus ' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. "He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence" (Godet). 32


text:
I have many things, etc. The connection of thought seems to be as follows : "I being such as my words show me to be, I must declare the whole message of Him by virtue of my essential union with whom I speak. Many things I have to declare and judge, and you may turn a deaf ear to them; nevertheless, I must speak the whole truth, the things which I have heard from Him who sent me and who is true."<p/>I speak to the world [&#955; &#949; &#947; &#969; &#949; &#953; &#962; &#964; &#959; &#957; &#954; &#959; &#963; &#956; &#959; &#957;]. The best texts read lalw, which emphasizes not what Christ says (which would be legw), but the fact that He speaks. See on <a href='B:470 28:18'>Mat 28:18</a>. The use of the preposition eijv here is peculiar. Literally, "I speak into the world;" so that my words may reach and spread through the world. See for a similar construction <a href='B:590 2:9'>1Th 2:9</a>; <a href='B:590 4:8'>1Th 4:8</a>; <a href='B:650 2:3'>Heb 2:3</a>. So Sophocles, where Electra says, khrusse mj eijv apantav proclaim me to all : so that the report of me may reach all ears (" Electra, " 606).


text:
They understood [&#949; &#947; &#957; &#969; &#963; &#945; &#957;]. Perceived, as Rev.<p/>He spake. Imperfect. Was speaking would be much better.


text:
Lifted up. See on 3 14.<p/>Ye shall know [&#947; &#957; &#969; &#963; &#949; &#963; &#952; &#949;]. Render, perceive, here as in ver. 27.<p/>I am He. As in ver. 24, on which see note.<p/>Of myself [&#945; &#960; &#949; &#956; &#945; &#965; &#964; &#959; &#965;]. Properly, from myself, as Rev., at <a href='B:730 7:17'>Rev 7:17</a>, but not here. See on 7 17.<p/>Hath taught [&#949; &#948; &#953; &#948; &#945; &#958; &#949; &#957;]. Rev., more correctly, taught. The aorist tense, regarding the teaching as a single act. Compare hkousa, I heard, <a href='B:500 3:32'>Joh 3:32</a>. I speak these things [&#960; &#945; &#965; &#964; &#945; &#955; &#945; &#955; &#969;]. Not equivalent to so I speak (i. e., as the Father taught me), but an absolute declaration with reference to these present revelations.


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The Father. The best texts omit.<p/>Alone. See ver. 16.<p/>Those things that please Him [&#964; &#945; &#945; &#961; &#949; &#963; &#964; &#945; &#945; &#965; &#964; &#969;]. Literally, as Rev., the things that are pleasing to Him. Always [&#960; &#945; &#957; &#964; &#959; &#964; &#949;] closing the sentence, is emphatic. Jesus ' holy activity is habitual and continuous. See <a href='B:500 4:34'>Joh 4:34</a>.


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Believed on [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#959; &#964; &#945; &#962; &#945; &#965; &#964; &#969;]. See on 1 12, and compare believed Him, ver. 31.


text:
Believed on Him [&#960; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#959; &#964; &#945; &#962; &#945; &#965; &#964; &#969;]. Note the different phrase, distinguishing the Jews from the mixed company in ver. 30. Rev., rightly, believed Him.<p/>If ye continue [&#949; &#945; &#957; &#965; &#956; &#949; &#953; &#962; &#956; &#949; &#953; &#957; &#951; &#964; &#949;]. The emphasis is on the ye, addressed to those whose faith was rudimentary; who believed Him, but did not yet believe on Him. Rev., abide.<p/>In my word [&#949; &#957; &#964; &#969; &#955; &#959; &#947; &#969; &#964; &#969; &#949; &#956; &#969;]. Literally, in the word which is mine : peculiarly mine, characteristic of me. The expression is intentionally stronger than my word. Compare my love (xv. 9).<p/>Indeed [&#945; &#955; &#951; &#952; &#969; &#962;]. Literally, truly; as Rev. As those who believe on me, not as those who are moved by temporary excitement to admit my claims.


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Were never in bondage [&#948; &#949; &#948; &#959; &#965; &#955; &#949; &#965; &#954; &#945; &#956; &#949; &#957; &#960; &#969; &#960; &#959; &#964; &#949;]. Rev., better, have never yet been in bondage; thus giving the force of the perfect tense, never up to this time, and of the pw, yet. In the light of the promises given to Abraham, <a href='B:10 17:16'>Gen 17:16</a>; <a href='B:10 22:17'>Gen 22:17</a>; <a href='B:10 22:18'>Gen 22:18</a>, the Jews claimed not only freedom, but dominion over the nations. In their reply to Jesus they ignore alike the Egyptian, Babylonian, and Syrian bondage, through which the nation had successively passed, as well as their present subjection to Rome, treating these merely as bondage which, though a fact, was not bondage by right, or bondage to which they had ever willingly submitted, and, therefore, not bondage in any real sense. Beside the fact that their words were the utterance of strong passion, it is to be remembered that the Romans, from motives of policy, had left them the semblance of political independence. As in so many other cases, they overlook the higher significance of Jesus ' words, and base their reply on a technicality. These are the very Jews who believed Him (ver. 31). Stier remarks : "These poor believers soon come to the end of their faith." The hint of the possible inconstancy of their faith, conveyed in the Lord's words if ye abide in my word, is thus justified.


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Whosoever committeth [&#960; &#945; &#962; &#959; &#960; &#959; &#953; &#969; &#957;]. Rev., more correctly, every one that committeth.<p/>Sin [&#964; &#951; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;]. The definite article, the sin, shows that Jesus does not mean merely a simple act, but a life of sin. Compare <a href='B:690 3:4-8'>1Jn 3:4-8</a>, and doeth the truth (<a href='B:500 3:21'>Joh 3:21</a> ); doeth the righteousness (<a href='B:690 2:29'>1Jn 2:29</a> ). The servant [&#948; &#959; &#965; &#955; &#959; &#962;]. Or, a servant. Properly, a bond - servant or slave. See on <a href='B:470 20:26'>Mat 20:26</a>.<p/>Of sin. A few authorities omit, and read whosoever committeth sin is a bond - servant. Compare <a href='B:520 6:17'>Rom 6:17</a>; <a href='B:520 6:20'>Rom 6:20</a>.


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Abideth not in the house forever. A slave has no permanent place in the house. He may be sold, exchanged, or cast out. Compare <a href='B:10 21:10'>Gen 21:10</a>; <a href='B:550 4:30'>Gal 4:30</a>. House. See <a href='B:650 3:6'>Heb 3:6</a>; <a href='B:500 14:2'>Joh 14:2</a>. The elder son in the parable of the prodigal (<a href='B:490 14:29'>Luk 14:29</a> ), denies his sonship by the words, "These many years do I serve thee [&#948; &#959; &#965; &#955; &#949; &#965; &#969;]."


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Hath no place [&#959; &#965; &#967; &#969; &#961; &#949; &#953;]. Rev., hath not free course, or maketh no way. This rendering is in harmony with vv. 30, 31, concerning those who believed, but did not believe on Him, and who showed by their angry answer, in ver. 33, that the word of Jesus had made no advance in them. The rendering of the A. V. is not supported by usage, though Field (" Otium Norvicense ") cites an undoubted instance of that sense from the Epistles of Alciphron, a post - Christian writer, who relates the story of a parasite returning gorged from a banquet and applying to a physician, who administered an emetic. The parasite, describing the effect of the medicine, says that the doctor wondered where such a mess had place [&#949; &#967; &#969; &#961; &#951; &#963; &#949;]. For the rendering of the Rev., compare Aristophanes : pwv oun ouj cwrei tourgon; "How is it that the work makes no progress?" (" Peace, "472). Plutarch, ejcwrei dia thv polewv oJ logov," the word : (or report) spread (or advanced) through the city (" Caesar, " 712).


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A man [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#957;]. Used only here by the Lord of Himself. To this corresponds His calling the Devil a manslayer at ver. 44. Perhaps, too, as Westcott remarks, it may suggest the idea of the human sympathy which, as a man, He was entitled to claim from them.<p/>This did not Abraham. In the oriental traditions Abraham is spoken of as "full of loving - kindness."


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Ye do. Or, are doing.<p/>Fornication [&#960; &#959; &#961; &#957; &#949; &#953; &#945; &#962;]. From pernhmi, to sell.


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I proceeded forth - from God [&#949; &#954; &#964; &#959; &#965; &#952; &#949; &#959; &#965; &#949; &#958; &#951; &#955; &#952; &#959; &#957;]. Rev., came forth. The phrase occurs only here and in <a href='B:500 16:28'>Joh 16:28</a>. Exelqein is found in <a href='B:500 13:3'>Joh 13:3</a>; <a href='B:500 16:30'>Joh 16:30</a>, and emphasizes the idea of separation; a going from God to whom He was to return (and goeth unto God). Exelqein para (<a href='B:500 16:27'>Joh 16:27</a>; <a href='B:500 17:8'>Joh 17:8</a> ), is going from beside, implying personal fellowship with God. Exelqein ejk, here, emphasizes the idea of essential, community of being :<p/>"I came forth out of."<p/>And am come [&#951; &#954; &#969;]. As much as to say, and here I am.<p/>Of myself [&#945; &#960; &#949; &#956; &#945; &#965; &#964; &#959; &#965;]. Of my own self - determination, independently, but my being is divinely derived. See on 7 17.


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Speech - word [&#955; &#945; &#955; &#953; &#945; &#957; - &#955; &#959; &#947; &#959; &#957;]. The former word refers to the form, the latter to the substance of discourse. So <a href='B:470 26:73'>Mat 26:73</a>, of Peter, "thy speech [&#955; &#945; &#955; &#953; &#945;] bewrayeth thee;" thy mode of speaking. If they had understood the substance, they would have understood the form.<p/>Cannot. See on 7 7.


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Ye [&#965; &#956; &#949; &#953; &#962;]. Emphatic, in contrast with hJmeiv, we, of ver. 41. Of your father [&#949; &#954;]. Very suggestive, implying community of nature, as in ver. 42. Compare <a href='B:690 3:8'>1Jn 3:8</a>; <a href='B:690 3:10'>1Jn 3:10</a>.<p/>The Devil. See on <a href='B:470 4:1'>Mat 4:1</a>. John uses Satan only once in the Gospel (xiii. 27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil. This is explained by charging John with Gnosticism, and making him refer to the Demiurge, a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un - Johannine.<p/>Lusts [&#949; &#960; &#953; &#952; &#965; &#956; &#953; &#945; &#962;]. See on <a href='B:480 4:19'>Mar 4:19</a>.<p/>Ye will do [&#952; &#949; &#955; &#949; &#964; &#949; &#960; &#959; &#953; &#949; &#953; &#957;]. Wrong. Properly, ye will to do. Rev., it is your will to do. See on 7 17.<p/>Murderer [&#945; &#957; &#952; &#961; &#969; &#960; &#959; &#954; &#964; &#959; &#957; &#959; &#962;]. Only here and <a href='B:690 3:15'>1Jn 3:15</a>. Literally, a manslayer; from anqrwpov, man, and kteinw, to kill. The epithet is applied to Satan, not with reference to the murder of Abel, but to the fact of his being the author of death to the race. Compare <a href='B:520 7:8'>Rom 7:8</a>; <a href='B:520 7:11'>Rom 7:11</a>; <a href='B:650 2:14'>Heb 2:14</a>.<p/>From the beginning. Of the human race.<p/>Stood not [&#959; &#965; &#954; &#949; &#963; &#964; &#951; &#954; &#949; &#957;]. This may be explained in two ways. The verb may be taken as the perfect tense of isthmi, which is the form for the English present tense, I stand. In that case it would describe Satan's present standing in the element of falsehood : he standeth not in the truth. Or it may be taken as the imperfect tense of sthkw, I keep my standing, or simply, I stand, in which case the form will be esthken, and it will mean that even before his fall he was not true, or that he did not remain true to God, but fell. Meyer, who takes it in the former sense, observes : "Truth is the domain in which he has not his footing; to him it is a foreign, heterogeneous sphere of life.... The lie is the sphere in which he holds his place." So Mephistopheles in Goethe's "Faust" :<p/>"I am the spirit that denies! And justly so; for all things from the void Called forth, deserve to be destroyed; 'Twere better, then, were naught created. Thus, all which you as sin have rated, - Destruction, - aught with evil blent, - That is my proper element."<p/>When he speaketh a lie [&#959; &#964; &#945; &#957; &#955; &#945; &#955; &#951; &#964; &#959; &#968; &#949; &#965; &#948; &#959; &#962;]. More strictly, whenever - the lie, as opposed to the truth, regarded as a whole. Two interpretations are given. According to one, the Devil is the subject of speaketh : according to the other, the subject is indefinite; "when one speaketh;" stating a general proposition.<p/>Of his own [&#949; &#954; &#964; &#969; &#957; &#953; &#948; &#953; &#969; &#957;]. Literally, out of the things which are his own. "That which is most peculiarly his ethical nature" (Meyer).<p/>For he is a liar, and the father of it [&#959; &#964; &#953; &#968; &#949; &#965; &#963; &#964; &#951; &#962; &#949; &#963; &#964; &#953; &#954; &#945; &#953; &#959; &#960; &#945; &#964; &#951; &#961; &#945; &#965; &#964; &#959; &#965;]. Three interpretations are given.<p/>1. That of the A. V. and Rev. "He is a liar, and the father of the lie."<p/>2. "He is a liar, and the father of the liar (since of it may also be rendered of him)."<p/>3. Making oJ pathr aujtou, his father, the subject of the sentence, and referring his to one, the indefinite subject of speaketh (" when one speaketh a lie "). Thus the rendering will be, Because his father is a liar. As to Jesus ' course of thought - if we accept either of the first two renderings, it turns on the character of Satan.<p/>After stating that the Jews are children of the Devil, He goes on to describe the Devil as a murderer and a liar, and enlarges on the latter characteristic by saying that falsehood is his natural and peculiar element. Whenever he lies he speaks out of his own false nature, for he is a liar, and the father of the lie or of the liar. If we accept the third rendering, the thought turns rather on the character of the Jews as children of Satan. He utters first, the general charge, ye are the children of the Devil, and as such will do his works. Hence you will be both murderers and liars. He was a murderer, and ye are seeking to kill me. He stood not in the truth, neither do ye; for, when one speaketh a lie, he speaketh out of his own false nature, by a birthright of falsehood, since his father also is a liar. 33


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And because I [&#949; &#947; &#969; &#948; &#949; &#959; &#964; &#953;]. Render but, instead of and. You would believe falsehood if I should speak it, but because I tell you the truth, you do not believe. The I is emphatic. I, because I tell you, etc.


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Convinceth [&#949; &#955; &#949; &#947; &#967; &#949; &#953;]. See on 3 20. Rev., convicteth.<p/>Sin [&#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962;]. Not fault or error, but sin in general, as everywhere in the New Testament.<p/>The truth [&#945; &#955; &#951; &#952; &#949; &#953; &#945; &#957;]. Without the article, and therefore not the whole truth, but that which is true as to any part of divine revelation.


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Say we not well. Indicating a current reproach. Well [&#954; &#945; &#955; &#969; &#962;] is literally, finely, beautifully. Sometimes ironical, as <a href='B:480 7:6'>Mar 7:6</a>.<p/>Thou art a Samaritan [&#963; &#945; &#956; &#945; &#961; &#949; &#953; &#964; &#951; &#962; &#949; &#953; &#963; &#965;]. Literally, a Samaritan art thou : the su, thou, terminating the sentence with a bitter emphasis : thou who professest such reverence for God and His law, art only a Samaritan, hostile to the true law and kingdom of God.


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I have not a devil. He ignores the charge of being a Samaritan, refusing to recognize the national distinction. For devil read demon.


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Keep [&#964; &#951; &#961; &#951; &#963; &#951;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.<p/>Saying [&#955; &#959; &#947; &#959; &#957;]. Better, word, as Rev. See on ver. 43.<p/>He shall not see death [&#952; &#945; &#957; &#945; &#964; &#959; &#957; &#959; &#965; &#956; &#951; &#952; &#949; &#969; &#961; &#951; &#963; &#951;]. The phrase qewrein qanaton, to see death, occurs only here in the New Testament. The double negative signifies in nowise, by no means. Qewrhsh see, denoting steady, protracted vision, is purposely used, because the promise contemplates the entire course of the believer's life in Christ. It is not, shall not die forever, but shall live eternally. Upon this life, which is essentially the negation and contradiction of death, the believer enters from the moment of his union with Christ, and moves along its entire course, in time no less than in eternity, seeing only life, and with his back turned on death. The reverse of this truth, in connection with the same verb, is painfully suggestive. The question is pertinent why the Revisers have retained see, and have not substituted behold, as in so many instances.


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Now. Looking back to ver. 48. If we were too hasty then in saying that you have a demon, your words now fully justify us. They understood Him to be speaking of natural death.<p/>Is dead [&#945; &#960; &#949; &#952; &#945; &#957; &#949;]. Better, died : referring to the historical fact.<p/>Taste of death. They change the form of Jesus ' statement. The Lord himself tasted of death. See <a href='B:650 2:9'>Heb 2:9</a>. The phrase taste of death does not occur in the Old Testament, but is common in Rabbinic writings. "The angel of death," say the Rabbis, "holdeth his sword in his hand at the bed's head, having on the end thereof three drops of gall. The sick man, spying this deadly angel, openeth his mouth with fear; and then those drops fall in, of which one killeth him, the second maketh him pale, the third rotteth."


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Art thou [&#956; &#951; &#963; &#965;]. Thou, emphatic, and the negative interrogative particle implying a negative answer, thou art not surely greater.<p/>Which is dead [&#959; &#963; &#964; &#953; &#962;]. The compound pronoun ostiv, which, is used explicatively, according to a familiar New Testament usage, instead of the simple relative. The sense is, seeing that he is dead. The compound relative properly indicates the class or kind to which an object belongs. Art thou greater than Abraham, who is himself one of the dead? So <a href='B:580 3:5'>Col 3:5</a>. "Mortify covetousness, seeing it is [&#951; &#964; &#953; &#962; &#949; &#963; &#964; &#953; &#957;] idolatry." See on <a href='B:470 13:52'>Mat 13:52</a>; <a href='B:470 21:41'>Mat 21:41</a>; <a href='B:480 12:18'>Mar 12:18</a>; <a href='B:490 12:1'>Luk 12:1</a>; <a href='B:510 7:53'>Act 7:53</a>; <a href='B:510 10:41'>Act 10:41</a>; <a href='B:670 2:11'>1Pe 2:11</a>.


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Rejoiced [&#951; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#945; &#964; &#959;]. With exultant joy. See on <a href='B:670 1:6'>1Pe 1:6</a>. To see [&#953; &#957; &#945; &#953; &#948; &#951;]. The Greek construction is peculiar. Literally, that he should see; i e., in the knowledge or anticipation that he should see. My day. The exact meaning of the expression is altogether uncertain.


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Thou art not yet fifty years old [&#960; &#949; &#957; &#964; &#951; &#954; &#959; &#957; &#964; &#945; &#949; &#964; &#951; &#959; &#965; &#960; &#969; &#949; &#967; &#949; &#953; &#962;]. Literally, thou hast not yet fifty years. The age of completed manhood. Hast thou seen. Again misquoting the Lord's words.


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Was, I am [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953;, &#949; &#947; &#969; &#949; &#953; &#956; &#953;]. It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born [&#947; &#949; &#957; &#949; &#963; &#952; &#945; &#953;]. Jesus ' life was from and to eternity. Hence the formula for absolute, timeless existence, I am [&#949; &#947; &#969; &#949; &#953; &#956; &#953;]. See on 1 3; <a href='B:500 7:34'>Joh 7:34</a>.


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From his birth [&#949; &#954; &#947; &#949; &#957; &#949; &#964; &#951; &#962;]. The word only here in the New Testament.


text:
This man, or his parents. It was a common Jewish view that the merits or demerits of the parents would appear in the children, and that the thoughts of a mother might affect the moral state of her unborn offspring. The apostasy of one of the greatest Rabbis had, in popular belief, been caused by the sinful delight of his mother in passing through an idol grove.


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But that [&#945; &#955; &#955; &#953; &#957; &#945;]. There is an ellipsis : but (he was born blind) that.


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I must work [&#949; &#956; &#949; &#948; &#949; &#953; &#949; &#961; &#947; &#945; &#950; &#949; &#963; &#952; &#945; &#953;]. The best texts read hJmav, us, instead of ejme, me. Literally, it is necessary for us to work. The disciples are thus associated by Jesus with Himself. Compare <a href='B:500 3:11'>Joh 3:11</a>.<p/>Sent me, not us. The Son sends the disciples, as the Father sends the Son.


text:
As long as [&#959; &#964; &#945; &#957;]. More correctly, whensoever. Rev., when. Whether in my incarnation, or before my incarnation, or after it. Compare <a href='B:500 1:4'>Joh 1:4</a>; <a href='B:500 1:10'>Joh 1:10</a>.<p/>The light. See on 8 12. The article is wanting. Westcott says, "Christ is 'light to the world, ' as well as 'the one Light of the world. ' The character is unchangeable, but the display of the character varies with the occasion."


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On the ground [&#967; &#945; &#956; &#945; &#953;]. Only here and <a href='B:500 18:6'>Joh 18:6</a>. Anointed [&#949; &#960; &#949; &#967; &#961; &#953; &#963; &#949;]. Only here and ver. 11. The spittle was regarded as having a peculiar virtue, not only as a remedy for diseases of the eye, but generally as a charm, so that it was employed in incantations. Persius, describing an old crone handling an infant, says : "She takes the babe from the cradle, and with her middle finger moistens its forehead and lips with spittle to keep away the evil eye" (" Sat., "2, 32, 33). Tacitus relates how one of the common people of Alexandria importuned Vespasian for a remedy for his blindness, and prayed him to sprinkle his cheeks and the balls of his eyes with the secretion of his mouth (" History," 4, 81). Pliny says : "We are to believe that by continually anointing each morning with fasting saliva (i. e., before eating), inflammations of the eyes are prevented" (" Natural History, " 28, 7). Some editors read here ejpeqhken, put upon, for ejpecrisen, anointed.<p/>Of the blind man. Omit, and read as Rev., his eyes.


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Wash [&#957; &#953; &#968; &#945; &#953;]. Wash the eyes. See on <a href='B:510 16:33'>Act 16:33</a>.<p/>Siloam. By Rabbinical writers, Shiloach : Septuagint, Silwam : Vulgate and Latin fathers, Siloe. Josephus, generally, Siloa. In scripture always called a pool or tank, built, and not natural. The site is clearly identified in a recess at the southeastern termination of Zion, near the junction of the valley of Tyropoeon with that of the Kidron. According to Dr. Thomson, it is a parallelogram about fifty - three feet long and eighteen wide, and in its perfect condition must have been nearly twenty feet deep. It is thus the smallest of all the Jerusalem pools. The water flows into it through a subterraneous conduit from the Fountain of the Virgin, and the waters are marked by an ebb and flow. Dr. Robinson witnessed a rise and fall of one foot in ten minutes. The conduit has been traversed by two explorers, Dr. Robinson and Captain Warren. See the account of Warren's exploration in Thomson, "Southern Palestine and Jerusalem," p. 460. On the word pool, see on 5 2.<p/>Sent. The Hebrew word means outflow (of waters); missio, probably with reference to the fact that the temple - mount sends forth its spring - waters. Many expositors find a typical significance in the fact of Christ's working through the pool of this name. Thus Milligan and Moulton, after noting the fact that the water was drawn from this pool for pouring upon the altar during the Feast of Tabernacles; that it was associated with the "wells of salvation" (<a href='B:290 12:3'>Isa 12:3</a> ); and that the pouring out of the water symbolized the effusion of spiritual blessing in the days of the Messiah, go on to say : "With the most natural interest, therefore, the Evangelist observes that its very name corresponds to the Messiah; and by pointing out this fact indicates to us what was the object of Jesus in sending the man to these waters. In this, even more distinctly than in the other particulars that we have noted, Jesus, in sending the man away from Him, is keeping Himself before him in everything connected with his cure. Thus, throughout the whole narrative, all attention is concentrated on Jesus Himself, who is the Light of the world, who was 'sent of God ' to open blind eyes." See also Westcott and Godet.


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Blind. The best texts substitute prosaithv, a beggar.<p/>That sat and begged [&#959; &#954; &#945; &#952; &#951; &#956; &#949; &#957; &#959; &#962; &#954; &#945; &#953; &#960; &#961; &#959; &#963; &#945; &#953; &#964; &#969; &#957;]. Literally, the one sitting and begging. Denoting something customary.


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He said [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. The strong demonstrative throws the man into strong relief as the central figure.


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To the pool of Siloam. The best texts read simply, Go to Siloam. Received sight [&#945; &#957; &#949; &#946; &#955; &#949; &#968; &#945;]. Originally, to look up, as <a href='B:470 14:19'>Mat 14:19</a>; <a href='B:480 16:4'>Mar 16:4</a>, and so some render it here; but better, I recovered sight.


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It was the Sabbath day when [&#951; &#957; &#948; &#949; &#963; &#945; &#946; &#946; &#945; &#964; &#959; &#957; &#959; &#964; &#949;]. The best texts read, instead of ote when, ejn h= hJmera on which day. Literally, it was a Sabbath on the day on which.


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Keepeth not the Sabbath. A Rabbinical precept declares, "It is forbidden to apply even fasting - spittle to the eyes on the Sabbath." The words in ver. 14, made the clay, also mark a specific point of offense.


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The Jews. Notice the change from the Pharisees. The Pharisees had already divided on this miracle (ver. 16). The Jews represent that section which was hostile to Jesus.<p/>Of him that had received his sight [&#945; &#965; &#964; &#959; &#965; &#964; &#959; &#965; &#945; &#957; &#945; &#946; &#955; &#949; &#968; &#945; &#957; &#964; &#959; &#962;]. Properly, "of the very one who had received."


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Had agreed - that [&#963; &#965; &#957; &#949; &#964; &#949; &#952; &#949; &#953; &#957; &#964; &#959; - &#953; &#957; &#945;]. The sense is, had formed an agreement in order to bring about this end, viz., that the confessor of Christ should be excommunicated.<p/>Confess [&#959; &#956; &#959; &#955; &#959; &#947; &#951; &#963; &#951;]. See on <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:470 10:32'>Mat 10:32</a>.<p/>He should be put out of the synagogue [&#945; &#960; &#959; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#959; &#962;]. The literal rendering cannot be neatly given, as there is no English adjective corresponding to ajposunagwgov, which means excluded from the synagogue : as nearly as possible - that He should become banished from the synagogue. The adjective occurs only in John's Gospel - here, <a href='B:500 12:42'>Joh 12:42</a>; <a href='B:500 16:2'>Joh 16:2</a>. Three kinds of excommunication were recognized, of which only the third was the real cutting off, the other two being disciplinary. The first, and lightest, was called rebuke, and lasted from seven to thirty days. The second was called thrusting out, and lasted for thirty days at least, followed by a "second admonition," which lasted for thirty days more. This could only be pronounced in an assembly of ten. It was accompanied by curses, and sometimes proclaimed with the blast of the horn. The excommunicated person would not be admitted into any assembly of ten men, nor to public prayer. People would keep at the distance of four cubits from him, as if he were a leper. Stones were to be cast on his coffin when dead, and mourning for him was forbidden. If all else failed, the third, or real excommunication was pronounced, the duration of which was indefinite. The man was to be as one dead. No intercourse was to be held with him; one must not show him the road, and though he might buy the necessaries of life, it was forbidden to eat and drink with him. These severer forms appear to have been of later introduction, so that the penalty which the blind man's parents feared was probably separation from all religious fellowship, and from ordinary intercourse of life for perhaps thirty days.


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Give God the praise [&#948; &#959; &#962; &#948; &#959; &#958; &#945; &#957; &#964; &#969; &#952; &#949; &#969;]. Rev., give glory to God. Compare <a href='B:60 7:19'>Jos 7:19</a>; <a href='B:90 6:5'>1Sa 6:5</a>. This phrase addressed to an offender implies that by some previous act or word he has done dishonor to God, and appeals to him to repair the dishonor by speaking the truth. In this case it is also an appeal to the restored man to ascribe his cure directly to God, and not to Jesus. Palgrave, "Central and Eastern Arabia," says that the Arabic phrase commonly addressed to one who has said something extremely out of place, is Istaghfir Allah, Ask pardon of God.<p/>We know. The we is emphatic. We, the wise men and guardians of religion.


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Reviled [&#949; &#955; &#959; &#953; &#948; &#959; &#961; &#951; &#963; &#945; &#957;]. The verb means to reproach or scold in a loud and abusive manner. Calvin, on <a href='B:530 4:12'>1Co 4:12</a>, "being reviled we bless," remarks : "Loidoria is a harsher railing, which not only rebukes a man, but also sharply bites him, and stamps him with open contumely. Hence loidorein is to wound a man as with an accursed sting."<p/>His disciple [&#956; &#945; &#952; &#951; &#964; &#951; &#962; &#949; &#954; &#949; &#953; &#957; &#959; &#965;]. Literally, that man's disciple. The pronoun has a contemptuous force which is not given by his.


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Spake [&#955; &#949; &#955; &#945; &#955; &#951; &#954; &#949; &#957;]. Perfect tense, hath spoken, and the authority of Moses ' words therefore continues to the present. So Rev., Lalew is to talk, familiarly. See <a href='B:20 33:11'>Exo 33:11</a>.<p/>Whence he is. Compare <a href='B:500 7:27'>Joh 7:27</a>; <a href='B:500 8:14'>Joh 8:14</a>.


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A marvelous thing [&#952; &#945; &#965; &#956; &#945; &#963; &#964; &#959; &#957;]. The correct reading adds the article, the marvel. So Rev.<p/>Ye know not. Ye is emphatic : ye who might be expected to know about a man who has wrought such a miracle.<p/>And yet [&#954; &#945; &#953;]. See on <a href='B:500 8:20'>Joh 8:20</a>; <a href='B:500 1:10'>Joh 1:10</a>.


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We know. Here the pronoun is not expressed, and the we is not emphatic, like the pronouns in vv. 24, 29, but expresses the common information of all concerning a familiar fact.<p/>A worshipper of God [&#952; &#949; &#959; &#963; &#949; &#946; &#951; &#962;]. Only here in the New Testament. The kindred word, qeosebeia, godliness, occurs only at <a href='B:610 2:10'>1Ti 2:10</a>. Compounded with Qeov, God, and sebomai, to worship, the same verb which appears in eujsebhv, devout (<a href='B:510 10:2'>Act 10:2</a>; <a href='B:510 10:7'>Act 10:7</a>; <a href='B:510 22:12'>Act 22:12</a> ), and eujsebeia, godliness (<a href='B:510 3:12'>Act 3:12</a>; <a href='B:610 2:2'>1Ti 2:2</a>, etc.). See on <a href='B:680 1:3'>2Pe 1:3</a>. These two latter words, while they may mean reverence toward God, may also mean the due fulfillment of human relations; while qeosebhv, worshipper of God, is limited to piety towards God.


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Since the world began [&#949; &#954; &#964; &#959; &#965; &#945; &#953; &#969; &#957; &#959; &#962;]. The exact phrase only here in the New Testament. Ap' is found in <a href='B:510 3:21'>Act 3:21</a>; <a href='B:510 14:18'>Act 14:18</a>; ajpo twn aijwnwn in <a href='B:580 1:26'>Col 1:26</a>.


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Altogether [&#959; &#955; &#959; &#962;]. Literally, all of thee.<p/>In sins. Standing first in the Greek order, and emphatic, as is also su thou, in both instances. "In sins wast thou born, all of thee; and dost thou teach us?" Teach. Emphatic. Dost thou, thus born in sins, assume the office of teacher ?<p/>Cast him out. From the place where they were conversing. Not excommunicated, which this miscellaneous gathering could not do.


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Said unto him. Omit unto him.<p/>Dost thou believe [&#963; &#965; &#960; &#953; &#963; &#964; &#949; &#965; &#949; &#953; &#962;] ? The form of the question indicates the confident expectation of an affirmative answer. It is almost an affirmation, you surely believe; you (su, emphatic) who have born such bold testimony to me that they have cast you out. Note the phrase, pisteueiv eijv, believe on, and see on 1 12.<p/>Son of God. Both Tischendorf and Westcott and Hort read Son of man.


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Who is He? The best texts insert kai, and; and who is he? which imparts an air of eagerness to the question.


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Worshipped [&#960; &#961; &#959; &#963; &#949; &#954; &#965; &#957; &#951; &#963; &#949; &#957;]. See on <a href='B:510 10:25'>Act 10:25</a>.


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Judgment [&#954; &#961; &#953; &#956; &#945;]. Not the act of judgment, but its result. His very presence in the world constitutes a separation, which is the primitive idea of judgment, between those who believe on Him and those who reject Him. See on 3 17.


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Are we blind also [&#956; &#951; &#954; &#945; &#953; &#951; &#956; &#949; &#953; &#962; &#964; &#965; &#966; &#955; &#959; &#953; &#949; &#963; &#956; &#949; &#957;] ? The also belongs with we. The interrogative particle has the force of we are surely not, and the we is emphatic. Are we also blind ? So Rev.


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Ye should have no sin [&#959; &#965; &#954; &#945; &#957; &#949; &#953; &#967; &#949; &#964; &#949; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;]. Or, ye would have had. The phrase aJmartian ecein, to have sin, occurs only in John, in the Gospel and First Epistle.


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Verily, verily [&#945; &#956; &#951; &#957;, &#945; &#956; &#951; &#957;]. The formula never begins anything quite new, but connects what follows with what precedes. This discourse grows out of the assumption of the Pharisees to be the only authoritative guides of the people (ix. 24, 29). They have already been described as blind and sinful.<p/>Sheepfold [&#945; &#965; &#955; &#951; &#957; &#964; &#969; &#957; &#960; &#961; &#959; &#946; &#945; &#964; &#969; &#957;]. Literally, fold of the sheep. So Rev., better, because the two ideas of the flock and the fold are treated distinctly. Compare ver. 16.<p/>Some other way [&#945; &#955; &#955; &#945; &#967; &#959; &#952; &#949; &#957;]. Literally, from some other quarter. The thief does not, like the shepherd, come from some well - known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See <a href='B:500 8:23'>Joh 8:23</a>; <a href='B:500 8:42'>Joh 8:42</a>; <a href='B:500 8:44'>Joh 8:44</a>. In the latter part of this chapter He brings out the same thought (vv. 30, 32, 33, 36). Thief - robber [&#954; &#955; &#949; &#960; &#964; &#951; &#962; - &#955; &#951; &#963; &#964; &#951; &#962;]. For the distinction see on <a href='B:480 11:17'>Mar 11:17</a>. There is a climax in the order of the words; one who will gain his end by craft, and, if that will not suffice, by violence.


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The shepherd [&#960; &#959; &#953; &#956; &#951; &#957;]. Better, a shepherd. It is the character rather than the person that is contemplated.


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Porter [&#952; &#965; &#961; &#969; &#961; &#959; &#962;]. From qura, door, and wra, care. An under - shepherd, to whose charge the sheep are committed after they have been folded for the night, and who opens the door on the arrival of the shepherd in the morning.<p/>Calleth [&#954; &#945; &#955; &#949; &#953;]. But the best texts read fwnei, expressing personal address.


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Putteth forth [&#949; &#954; &#946; &#945; &#955; &#951;]. Rev., more strictly, hath put forth. Instead of leadeth out, in ver. 3. It implies a constraint; as if some of the sheep were unwilling to leave the fold. Meyer says that putteth forth pictures the manner of the leading out. He lays hold on the sheep and brings them out to the door.<p/>His own sheep [&#964; &#945; &#953; &#948; &#953; &#945; &#960; &#961; &#959; &#946; &#945; &#964; &#945;]. The best texts read panta, all, for probata, sheep : all his own. So Rev.<p/>Goeth before. As the Eastern shepherd always does. Having pushed them forth, he now leads them.<p/>Follow. "It is necessary that they should be taught to follow, and not stray away into the unfenced fields of wheat which lie so temptingly on either side. The shepherd calls from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop, lift up their heads in alarm, and if the call is repeated, they turn and flee from him; for they know not the voice of strangers. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment often" (Thomson).


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Parable [&#960; &#945; &#961; &#959; &#953; &#956; &#953; &#945; &#957;]. The word occurs but once outside of John's writings (<a href='B:680 2:22'>2Pe 2:22</a> ). The usual word for parable is parabolh, which is once rendered proverb in the A. V. (<a href='B:490 4:23'>Luk 4:23</a>, changed to parable by Rev.), and which occurs nowhere in John. For the distinction see on <a href='B:470 13:3'>Mat 13:3</a>.


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The door of the sheep. Meaning the door for the sheep; not the door of the fold. "The thought is connected with the life, and not simply with the organization."


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The thief [&#959; &#954; &#955; &#949; &#960; &#964; &#951; &#962;]. Christ puts Himself in contrast with the meaner criminal.<p/>I am come [&#951; &#955; &#952; &#959; &#957;]. More correctly, I came. I am come would be the perfect tense.<p/>More abundantly [&#960; &#949; &#961; &#953; &#963; &#963; &#959; &#957;]. Literally, may have abundance.


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The good shepherd [&#959; &#960; &#959; &#953; &#956; &#951; &#957; &#959; &#954; &#945; &#955; &#959; &#962;]. Literally, the shepherd the good (shepherd). Kalov, though not of frequent occurrence in John, is more common than ajgaqov, good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Kalov in John is applied to wine (ii. 10), three times to the shepherd in this chapter, and twice to works (x. 32, 33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called to kalon. The New Testament usage is similar. Outwardly fair, as the stones of the temple (<a href='B:490 21:5'>Luk 21:5</a> ) : well adapted to its purpose, as salt (<a href='B:480 9:50'>Mar 9:50</a> ) : competent for an office, as deacons (<a href='B:610 4:6'>1Ti 4:6</a> ); a steward (<a href='B:670 4:10'>1Pe 4:10</a> ); a soldier (<a href='B:620 2:3'>2Ti 2:3</a> ) : expedient, wholesome (<a href='B:480 9:43'>Mar 9:43</a>; <a href='B:480 9:45'>Mar 9:45</a>; <a href='B:480 9:47'>Mar 9:47</a> ) : morally good, noble, as works (<a href='B:470 5:16'>Mat 5:16</a> ); conscience (<a href='B:650 13:18'>Heb 13:18</a> ). The phrase it is good, i e., a good or proper thing (<a href='B:520 14:21'>Rom 14:21</a> ). In the Septuagint kalov is the most usual word for good as opposed to evil (<a href='B:10 2:17'>Gen 2:17</a>; <a href='B:10 24:50'>Gen 24:50</a>; <a href='B:290 5:20'>Isa 5:20</a> ). In <a href='B:490 8:15'>Luk 8:15</a>, kalov and ajgaqov are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet kalov, applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, "in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man."<p/>Giveth his life [&#964; &#951; &#957; &#968; &#965; &#967; &#951; &#957; &#945; &#965; &#964; &#959; &#965; &#964; &#953; &#952; &#951; &#963; &#953; &#957;]. The phrase is peculiar to John, occurring in the Gospel and First Epistle. It is explained in two ways : either (1) as laying down as a pledge, paying as a price, according to the classical usage of the word tiqhmi. So Demosthenes, to pay interest or the alien tax. Or (2) according to <a href='B:500 13:4'>Joh 13:4</a>, as laying aside his life like a garment. The latter seems preferable. Tiqhmi, in the sense of to pay down a price, does not occur in the New Testament, unless this phrase, to lay down the life, be so explained. 34 In <a href='B:500 13:4'>Joh 13:4</a>, layeth aside His garments [&#964; &#953; &#948; &#951; &#963; &#953; &#964; &#945; &#953; &#956; &#945; &#964; &#953; &#945;] is followed, in ver. 12, by had taken His garments [&#949; &#955; &#945; &#946; &#949; &#964; &#945; &#953; &#956; &#945; &#964; &#953; &#945;]. So, in this chapter, giveth [&#964; &#953; &#948; &#951; &#963; &#953; &#957;] His life (ver. 11), and I lay down [&#964; &#953; &#948; &#951; &#956; &#953;] my life (vv. 17, 18), are followed by labein "to take it again." The phrases thn yuchn He laid down His life, and tav yucav qeinai to lay down our lives, occur in <a href='B:690 3:16'>1Jn 3:16</a>. The verb is used in the sense of laying aside in the classics, as to lay aside war, shields, etc. Compare <a href='B:470 20:28'>Mat 20:28</a>, dounai thn yuchn, to give His life.<p/>For the sheep [&#965; &#960; &#949; &#961;]. On behalf of.


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Hireling [&#956; &#953; &#963; &#952; &#969; &#964; &#959; &#962;]. From misqov, hire. See on <a href='B:680 2:13'>2Pe 2:13</a>. Wyc., merchant.<p/>Seeth [&#952; &#949; &#969; &#961; &#949; &#953;]. Very graphic. His gaze is fixed with the fascination of terror on the approaching wolf. Compare Dante :<p/>" But not so much, that did not give me fear A lion's aspect which appeared to me.


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The hireling fleeth. The best texts omit. Read, as Rev., supplying he fleeth.<p/>Careth not [&#959; &#965; &#956; &#949; &#955; &#949; &#953; &#945; &#965; &#964; &#969;]. Literally, the sheep are not a care to him. See on <a href='B:670 5:7'>1Pe 5:7</a>. The contrast is suggestive.


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Am known of mine [&#947; &#953; &#957; &#969; &#963; &#954; &#959; &#956; &#945; &#953; &#965; &#960; &#959; &#964; &#969; &#957; &#949; &#956; &#969; &#957;]. The best texts read, ginwskousi me ta ejma, mine own know me. So Rev.


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As the Father knoweth me. Connect these words with the previous sentence : mine own know me, even as the Father knoweth me, etc.


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Fold [&#945; &#965; &#955; &#951; &#962;]. From aw, to blow, hence, strictly, a place open to the air; an uncovered space enclosed by a wall. So Homer, of the cave of the Cyclops :<p/>"But when we came upon that neighboring coast, We saw upon its verge beside the sea A cave high - vaulted, overbrowed with shrubs Of laurel. There much cattle lay at rest, Both sheep and goats. Around it was a court [&#945; &#965; &#955; &#951;], A high enclosure of hewn stone." " Odyssey, " 9, 181 - 186.<p/>Thomson says : "The low building on the hill - side which we have just passed, with arches in front, and its enclosure protected by a rubble wall and thorny hedge, is a sheepfold or marah.... The marahs are generally built in a valley, or on the sunny side of a hill, where they are sheltered from the winter winds. In ordinary weather the sheep and goats are gathered at night into the enclosed yard; but when the nights are cold and stormy the flocks are shut up in the marah. The sharp thorn - bushes on the top of the wall that surrounds the yard are a defense which the prowling wolf will rarely attempt to scale. The leopard and panther of this country, however, when pressed with hunger, will sometimes overleap this thorny hedge, and with one bound land amongst the frightened fold" (" Central Palestine and Phoenicia, " p. 591). Compare Homer :<p/>" As a lion who has leaped Into a fold - and he who guards the flock Has wounded but not slain him - feels his rage Waked by the blow; - the affrighted shepherd then Ventures not near, but hides within the stalls.<p/>And the forsaken sheep are put to flight, And huddling, slain in heaps, till o'er the fence The savage bounds into the fields again. " Iliad," 5, 136 - 142.<p/>Bring [&#945; &#947; &#945; &#947; &#949; &#953; &#957;]. Better, lead, as Rev., in margin. Compare ver. 3, leadeth them out. The idea is not bringing them together (as sunagagh, <a href='B:500 11:52'>Joh 11:52</a> ), or conducting them to one place, but assuming the guidance.<p/>There shall be [&#947; &#949; &#957; &#951; &#963; &#949; &#964; &#945; &#953;]. More correctly, shall come to be. Some editors read genhsontai, they shall become.<p/>One fold [&#956; &#953; &#945; &#960; &#959; &#953; &#956; &#957; &#951;]. The A. V. entirely ignores the distinction between aujlh, fold, and poimnh, flock. The latter word is found <a href='B:470 26:31'>Mat 26:31</a>; <a href='B:490 2:8'>Luk 2:8</a>; <a href='B:530 9:7'>1Co 9:7</a>, and always distinctly meaning a flock, as does also the diminutive poimnion, little flock (<a href='B:490 12:32'>Luk 12:32</a>; <a href='B:670 5:2'>1Pe 5:2</a>, etc.). Render, as Rev., one flock, one shepherd. So Tyndale's Version of the New Testament. Compare <a href='B:330 34:23'>Eze 34:23</a>. We are not, however, to say with Treneh (" A. V. of the New Testament "), that the Jew and the Gentile are the two folds which Christ will gather into a single flock. The heathen are not conceived as a fold, but as a dispersion. See <a href='B:500 7:35'>Joh 7:35</a>; <a href='B:500 11:52'>Joh 11:52</a>; and, as Meyer observes, "the thought of a divine leading of the heathen does not correspond at all to the figure of fold, of which the conception of theocratic fellowship constitutes an essential feature." So Bengel. "He says, other sheep, not another fold, for they were scattered abroad in the world." When Jesus speaks of the other sheep who are not from this fold, the emphasis is on fold, not on this. Compare <a href='B:520 11:17'>Rom 11:17</a> sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. "The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation" (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile, fold, has been in the interest of Romish claims.


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Taketh away [&#945; &#953; &#961; &#949; &#953;]. Some texts read hren, took away. According to this reading the word would point back to the work of Jesus as conceived and accomplished in the eternal counsel of God, where His sacrifice of Himself was not exacted, but was His own spontaneous offering in harmony with the Father's will.<p/>I lay it down of myself. Wyc., I put it from myself.<p/>Power [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. Rev., in margin, right. See on 1 12.<p/>Commandment [&#949; &#957; &#964; &#959; &#955; &#951; &#957;]. See on <a href='B:660 2:8'>Jas 2:8</a>.


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There was a division [&#963; &#967; &#953; &#963; &#956; &#945; &#949; &#947; &#949; &#957; &#949; &#964; &#959;]. Rev., more correctly, there arose. The word scisma, division, from scizw, to cleave, describes a fact which continually recurs in John's narrative. See <a href='B:500 6:52'>Joh 6:52</a>; <a href='B:500 6:60'>Joh 6:60</a>; <a href='B:500 6:66'>Joh 6:66</a>; <a href='B:500 7:12'>Joh 7:12</a>; <a href='B:500 7:25'>Joh 7:25</a> sqq.; <a href='B:500 8:22'>Joh 8:22</a>; <a href='B:500 9:16'>Joh 9:16</a>; <a href='B:500 9:17'>Joh 9:17</a>; <a href='B:500 10:19'>Joh 10:19</a>; <a href='B:500 10:24'>Joh 10:24</a>; <a href='B:500 10:41'>Joh 10:41</a>; <a href='B:500 11:37'>Joh 11:37</a> sqq.; <a href='B:500 12:19'>Joh 12:19</a>; <a href='B:500 12:29'>Joh 12:29</a>; <a href='B:500 12:42'>Joh 12:42</a>; <a href='B:500 16:18'>Joh 16:18</a>; <a href='B:500 16:19'>Joh 16:19</a>. Words [&#955; &#959; &#947; &#959; &#965; &#962;]. Or, discourses.


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That hath a devil [&#948; &#945; &#953; &#956; &#959; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#965;]. Literally, of one demonized. Rev., one possessed with a devil.<p/>Can a devil [&#956; &#951; &#948; &#965; &#957; &#945; &#964; &#945; &#953;]. Surely a demon cannot.


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Feast of the dedication [&#949; &#947; &#954; &#945; &#953; &#957; &#953; &#945;]. Only here in the New Testament. The word signifies renewal, from kainov, new, fresh.<p/>Josephus calls it fwta, lights. It was instituted by Judas Maccabaeus (B. C. 164), in memory of the cleansing of the temple from the pollutions of Antiochus Epiphanes. The victorious Jews, says Dean Stanley, "entered and found the scene of havoc which the Syrian occupation had left. The corridors of the priests ' chambers, which encircled the temple, were torn down; the gates were in ashes, the altar was disfigured, and the whole platform was overgrown as if with a mountain jungle or forest glade. It was a heartrending spectacle. Their first impulse was to cast themselves headlong on the pavement, and blow the loud horns which accompanied all mournful as well as all joyful occasions - the tocsin as well as the chimes of the nation. Then, whilst the foreign garrison was kept at bay, the warriors first began the elaborate process of cleansing the polluted place.... For the interior of the temple everything had to be refurnished afresh - vessels, candlesticks and incense - altar, and tables and curtains. At last all was completed, and on the 25th of Chisleu (middle of December), the same day that, three years before, the profanation had occurred, the temple was rededicated.... What most lived in the recollection of the time was that the perpetual light blazed again. The golden candlestick was no longer to be had. Its place was taken by an iron chandelier, cased in wood" (" Jewish Church, " pt. 3, 345, 346). According to tradition, the oil was found to have been desecrated, and only one flagon of pure oil, sealed with the High - Priest's signet, was found, sufficient to feed the candlestick for a single day. But by a miracle the flagon was replenished during eight days, until a fresh supply could be procured. The festival lasted for eight days. Lights mere kindled, not only in the temple, but in every home. Pious householders lighted a lamp for every inmate of the home, and the most zealous added a light every night for every individual, so that if a house with ten inmates began with ten lights, it would end with eighty. The Jews assembled in the temple, or in the synagogues of the places where they resided, bearing branches of palm, and singing psalms of praise. No fast or mourning, on account of any calamity or bereavement, was permitted to commence during the festival.


text:
Solomon's porch. A covered colonnade on the eastern side of the outer court of the temple. According to Josephus it was a relic of Solomon's days, which had remained intact in the destruction of the temple by Nebuchadnezzar.


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Make us to doubt [&#964; &#951; &#957; &#968; &#965; &#967; &#951; &#957; &#951; &#956; &#969; &#957; &#945; &#953; &#961; &#949; &#953; &#962;]. Literally, lift up our soul. Excite us and inflame our hopes. Rev., hold us in suspense.<p/>Plainly [&#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;]. See on 7 13.


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My sheep [&#964; &#945; &#960; &#961; &#959; &#946; &#945; &#964; &#945; &#964; &#945; &#949; &#956; &#945;]. Literally, the sheep, those that are mine. A characteristic form of expression with John. Compare <a href='B:500 3:29'>Joh 3:29</a>; <a href='B:500 5:30'>Joh 5:30</a>; <a href='B:500 14:15'>Joh 14:15</a>, etc.


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I give [&#948; &#953; &#948; &#969; &#956; &#953;]. Not, I will give. The gift is present and continuous. Compare <a href='B:500 3:36'>Joh 3:36</a>.<p/>Shall pluck [&#945; &#961; &#960; &#945; &#963; &#949; &#953;]. See on ver. 12. Compare can pluck, ver. 29. Here Jesus speaks of the fact; there of the possibility. Rev., snatch. Wyc., ravish.


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My Father, which gave them me, is greater than all [&#959; &#960; &#945; &#964; &#951; &#961; &#956; &#959; &#965; &#959; &#962; &#948; &#949; &#948; &#969; &#954; &#949; &#956; &#959; &#953;, &#956; &#949; &#953; &#950; &#969; &#957; &#960; &#945; &#957; &#964; &#969; &#957; &#949; &#963; &#964; &#953; &#957;]. There is considerable confusion here about the reading. Westcott and Hort and Tischendorf read oJ pathr mou (Tischendorf rejects mou) o dedwken moi pantwn meizon ejstin. That which the Father (or my Father) hath given me is greater than all. Rev. gives this in the margin. For gave, render hath given.


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One [&#949; &#957;]. The neuter, not the masculine eiv, one person. It implies unity of essence, not merely of will or of power.


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Took up - again [&#949; &#946; &#945; &#963; &#964; &#945; &#963; &#945; &#957; - &#960; &#945; &#955; &#953; &#957;]. Again refers to <a href='B:500 8:59'>Joh 8:59</a>. It seems as though a different verb is purposely chosen here (compare hran took up, in <a href='B:500 8:59'>Joh 8:59</a> ), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says :<p/>"Send some one as a messenger to bear The evil news to Teucros, that he first May lift [&#946; &#945; &#963; &#964; &#945; &#963; &#951;] my corpse by this sharp sword transfixed." Sophocles, "Ajax," 827.<p/>Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (<a href='B:500 19:17'>Joh 19:17</a>; <a href='B:490 14:27'>Luk 14:27</a> ). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on 12 6.


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Good works [&#954; &#945; &#955; &#945;]. Beautiful, noble works, adapted to call forth admiration and respect. Compare <a href='B:480 14:6'>Mar 14:6</a>, and see on ver. 11.<p/>For which of these works [&#948; &#953; &#945; &#960; &#959; &#953; &#959; &#957; &#945; &#965; &#964; &#969; &#957; &#949; &#961; &#947; &#959; &#957;]. Literally, for what kind of a work of these. This qualitative force of poion is not to be lost sight of, though it is impossible to render it accurately without paraphrasing. Jesus does not mean, as the A. V. and Rev. imply, "for which one of these works," but "what is the character of that particular work among all these for which you stone me?" The me, closing the sentence, is emphatic.


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Is it not written [&#959; &#965; &#954; &#949; &#963; &#964; &#953; &#957; &#947; &#949; &#947; &#961; &#945; &#956; &#956; &#949; &#957; &#959; &#957;]. More strictly, does it not stand written.<p/>Law [&#957; &#959; &#956; &#969;]. The word is sometimes used in the New Testament of other scriptures. See <a href='B:500 12:34'>Joh 12:34</a>; <a href='B:500 14:25'>Joh 14:25</a>; <a href='B:520 3:19'>Rom 3:19</a>; <a href='B:530 14:21'>1Co 14:21</a>. I said, etc. The reference is to <a href='B:230 82:6'>Psa 82:6</a>.


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The Scripture [&#951; &#947; &#961; &#945; &#966; &#951;]. The passage of scripture. See on <a href='B:500 2:22'>Joh 2:22</a>; <a href='B:500 5:47'>Joh 5:47</a>.<p/>Broken [&#955; &#965; &#952; &#951; &#957; &#945; &#953;]. Literally, loosened. Wyc., undone. The word is characteristic of John. He uses it of the destruction of the temple (ii. 19); the breaking of the Sabbath (v. 18); the violation of the law (vii. 23); the destruction of Satan's works (<a href='B:690 3:8'>1Jn 3:8</a> ), besides elsewhere in the physical sense.


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Sanctified [&#951; &#947; &#953; &#945; &#963; &#949; &#957;]. Better, as Rev., in margin, consecrated. The fundamental idea of the word is separation and consecration to the service of Deity. See note on <a href='B:510 26:10'>Act 26:10</a>, on the kindred adjective agiov, holy or consecrated.<p/>The Son of God. There is no article. Its absence directs us to the character rather than to the person of Jesus. The judges, to whom the quotation in ver. 35 refers, were called gods, as being representatives of God. See <a href='B:20 21:6'>Exo 21:6</a>; <a href='B:20 22:8'>Exo 22:8</a>, where the word rendered judges is elohim, gods. In <a href='B:20 22:28'>Exo 22:28</a>, gods appears in the A. V. 35 Jesus ' course of reasoning is, if these judges could be called gods, how do I blaspheme in calling myself Son of God, since the Father has consecrated me and sent me on a special mission to the world ?


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Believe me [&#960; &#953; &#963; &#964; &#949; &#965; &#949; &#964; &#949; &#956; &#959; &#953;]. Notice believe, with the simple dative; believe me, not on me. It is a question of faith in His testimony, not in His person. See on 1 12.


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Again. Pointing back to <a href='B:500 7:30'>Joh 7:30</a>; <a href='B:500 7:32'>Joh 7:32</a>; <a href='B:500 7:44'>Joh 7:44</a>, where the word piasai, to seize, is found.<p/>Escaped out of [&#949; &#958; &#951; &#955; &#952; &#949; &#957; &#949; &#954;]. Rev., literally, went forth out of. The phrase occurs only here.


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Beyond Jordan (peran tou Iordanou). Into the region called Peroea, from peran, beyond. It was on the east side of the river, and was the ancient possession of Gad and Reuben. It corresponds, in an enlarged sense, to the region round about Jordan (<a href='B:470 3:5'>Mat 3:5</a>; <a href='B:490 3:3'>Luk 3:3</a> ). Compare <a href='B:470 19:1'>Mat 19:1</a>; <a href='B:480 10:1'>Mar 10:1</a>.


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Now [&#948; &#949;]. Marking the interruption to Jesus ' retirement (x. 40).<p/>Lazarus. See on <a href='B:490 16:20'>Luk 16:20</a>.


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Anointed [&#945; &#955; &#949; &#953; &#968; &#945; &#963; &#945;]. Three words for anointing are found in the New Testament : ajleifw, criw, and its compounds, and murizw. The last is used but once, <a href='B:480 14:8'>Mar 14:8</a>, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Criw, which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (<a href='B:490 4:18'>Luk 4:18</a>; <a href='B:510 4:27'>Act 4:27</a>; <a href='B:510 10:38'>Act 10:38</a>; <a href='B:650 1:9'>Heb 1:9</a> ). In the remaining instance (<a href='B:540 1:21'>2Co 1:21</a> ) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. 36 Aleifw is used of all actual anointings. See <a href='B:470 6:17'>Mat 6:17</a>; <a href='B:480 6:13'>Mar 6:13</a>; <a href='B:490 7:38'>Luk 7:38</a>; <a href='B:660 5:14'>Jas 5:14</a>. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as <a href='B:40 3:3'>Num 3:3</a>.


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Thou lovest [&#966; &#953; &#955; &#949; &#953; &#962;]. See on 5 20. "They do not say, come. He who loves needs but know" (Bengel).


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Unto death. Not to have death as its final issue.<p/>For the glory [&#965; &#960; &#949; &#961;]. Here, as elsewhere in John, in behalf of. Canon Westcott remarks : "The sickness is regarded in a triple relation; unto, in respect of the actual result; in behalf of, in respect of the suffering born; in order that, in respect of the divine purpose."


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Loved [&#951; &#947; &#945; &#960; &#945;]. Notice the verb here : not fileiv, as ver. 3. See on 5 20. Lazarus is not mentioned in <a href='B:490 10:38'>Luk 10:38</a> sqq.


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Of late sought [&#957; &#965; &#957; &#949; &#950; &#951; &#964; &#959; &#965; &#957;]. Rev., much better, giving the true force of nun, now, and of the imperfect : were but now seeking.<p/>Goest [&#965; &#960; &#945; &#947; &#949; &#953; &#962;]. Dost thou withdraw from this safe retreat? See on <a href='B:500 6:21'>Joh 6:21</a>; <a href='B:500 8:21'>Joh 8:21</a>.


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Walk [&#960; &#949; &#961; &#953; &#960; &#945; &#964; &#951;]. Walk about, in the pursuit of his ordinary business. Wyc., wander.


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Sleepeth [&#954; &#949; &#954; &#959; &#953; &#956; &#951; &#964; &#945; &#953;]. More correctly, as Rev., hath fallen asleep. See on <a href='B:510 7:60'>Act 7:60</a>; <a href='B:680 3:4'>2Pe 3:4</a>.<p/>Awake him out of sleep [&#949; &#958; &#965; &#960; &#957; &#953; &#963; &#969; &#945; &#965; &#964; &#959; &#957;]. Only here in the New Testament.


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Shall do well [&#963; &#969; &#952; &#951; &#963; &#949; &#964; &#945; &#953;]. Literally, shall be saved. Rev., he will recover. Wyc., shall be safe. Tyndale's Version of the New Testament, shall he do well enough.


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Taking rest [&#954; &#959; &#953; &#956; &#951; &#963; &#949; &#969; &#962;]. Akin to the verb in ver. 11 Wyc., the sleeping of sleep. Tyndale's Version of the New Testament, the natural sleep.


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For your sakes - to the intent ye may believe. These two clauses, which are separated in the A. V. and Rev., are, in the Greek order, placed together : for your sakes, to the intent ye may believe; the latter clause being explanatory of the former.<p/>That I was not there. Bengel's comment is beautiful and characteristic. "It accords beautifully with divine propriety that we read of no one having died while the Prince of life was present. If you suppose that death could not, in the presence of Jesus, have assailed Lazarus, the language of the two sisters, vv. 21, 32, attains loftier meaning; and the Lord's joy at His own absence is explained."<p/>Unto him [&#960; &#961; &#959; &#962; &#945; &#965; &#964; &#959; &#957;]. Most touching. To him, as though he were yet living. Death has not broken the personal relation of the Lord with His friend.


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Didymus [&#948; &#953; &#948; &#965; &#956; &#959; &#962;]. Not a surname of Thomas, but the Greek equivalent of the Aramaic name, twin. See on <a href='B:480 3:18'>Mar 3:18</a>. The word occurs only in John's Gospel.<p/>Fellow - disciples [&#963; &#965; &#956; &#956; &#945; &#952; &#951; &#964; &#945; &#953; &#962;]. Only here in the New Testament.<p/>We may die. "He will die for the love which he has, but he will not affect the faith which he has not" (Westcott).


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Had lain in the grave four days already [&#964; &#949; &#963; &#963; &#945; &#961; &#945; &#962; &#951; &#956; &#949; &#961; &#945; &#962; &#951; &#948; &#951; &#949; &#967; &#959; &#957; &#964; &#945; &#949; &#957; &#964; &#969; &#956; &#957; &#951; &#956; &#949; &#953; &#969;]. Literally, found him having already four days in the tomb.


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Many of the Jews came. Rev., rightly, had come. The tense is the pluperfect. Lazarus ' friendship with Jesus had not caused him to be regarded as an apostate, at whose burial every indignity would have been shown. People were even to array themselves in white, festive garments in demonstration of joy. Here, on the contrary, every token of sympathy and respect seems to have been shown.<p/>To Martha and Mary [&#960; &#961; &#959; &#962; &#964; &#945; &#962; &#960; &#949; &#961; &#953; &#956; &#945; &#961; &#952; &#945; &#957; &#954; &#945; &#953; &#956; &#945; &#961; &#953; &#945; &#957;].<p/>Literally, to those about Martha and Mary; a Greek idiom for Martha and Mary and their companions, or attendants. Compare oiJ peri Paulon, Paul and his companions (<a href='B:510 13:13'>Act 13:13</a> ). Somewhat analogous is our familiar idiom when we speak of going to visit a household : I am going to Smith's or Brown's, by which we include the head of the household with its members. Westcott and Hort and Tregelles, however, read prov thn Marqan k. M., to Martha and Mary. So also the Revisers' text.


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That Jesus was coming [&#959; &#964; &#953; &#959; &#953; &#951; &#963; &#959; &#965; &#962; &#949; &#961; &#967; &#949; &#964; &#945; &#953;]. Literally, is coming. The exact words of the message : Jesus is coming.<p/>Went and met [&#965; &#960; &#951; &#957; &#964; &#951; &#963; &#949; &#957;]. The verb means to go to meet.


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Wilt ask of God [&#945; &#953; &#964; &#951; &#963; &#951; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. The verb aijtew is used of the asking of an inferior from a superior. Erwtaw is to ask on equal terms, and hence is always used by Christ of His own asking from the Father, in the consciousness of His equal dignity. Hence Martha, as Trench observes, "plainly reveals her poor, unworthy conception of His person, that she recognizes in Him no more than a prophet, when she ascribes that asking [&#945; &#953; &#964; &#949; &#953; &#963; &#952; &#945; &#953;] to Him which He never ascribes to Himself" (" Synonyms "). Bengel says : "Martha did not speak in Greek, yet John expresses her inaccurate remark, which the Lord kindly tolerated." See on <a href='B:470 14:23'>Mat 14:23</a>.


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I am the resurrection and the life. The words I am are very significant. Martha had stated the resurrection rather as a doctrine, a current tenet : Jesus states it as a fact, identified with His own person. He does not say, I raise the dead; I perform the resurrection, but I am the resurrection, In His own person, representing humanity, He exhibits man as immortal, but immortal only through union with Him.<p/>The life. The life is the larger and inclusive idea. Resurrection is involved in life as an incident developed by the temporary and apparent triumph of death. All true life is in Christ. In Him is lodged everything that is essential to life, in its origin, its maintenance, and its consummation, and all this is conveyed to the believer in his union with Him. This life is not affected by death. "Every believer is in reality and forever sheltered from death. To die with full light, in the clear certainty of the life which is in Jesus, to die only to continue to live to Him, is no longer that fact which human language designates by the name of death. It is as though Jesus had said : In me death is certain to live, and the living is certain never to die" (Godet). On zwh, life, see on 1 4.<p/>He were dead [&#945; &#960; &#959; &#952; &#945; &#957; &#951;]. The aorist denotes an event, not a condition. Hence, much better, Rev., though he die.


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I believe [&#960; &#949; &#960; &#953; &#963; &#964; &#949; &#965; &#954; &#945;]. Literally, I have believed. The perfect tense. So Rev. Martha goes back to her previous belief, which consists in the recognition of Christ as her Lord. Whatever faith she has in this new revelation of Christ rests upon the truth that He is the Anointed, the Son of God, even He that cometh into the world.


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The Master [&#959; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#962;]. Literally, the teacher. Westcott remarks that this title opens a glimpse into the private intercourse of the Lord and the disciples : so they spoke of Him.<p/>Is come [&#960; &#945; &#961; &#949; &#963; &#964; &#953; &#957;]. Literally, is present. Rev., is here.


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Arose and came [&#951; &#947; &#949; &#961; &#952; &#951; &#954; &#945; &#953; &#951; &#961; &#967; &#949; &#964; &#959;]. The aorist, arose, marks the single, instantaneous act of rising. The imperfect, was coming, the progress towards Jesus.


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Saying [&#955; &#949; &#947; &#959; &#957; &#964; &#949; &#962;]. The best texts read doxantev, supposing. So Rev. She goeth [&#965; &#960; &#945; &#947; &#949; &#953;]. Withdraweth from our company. See on <a href='B:500 6:21'>Joh 6:21</a>; <a href='B:500 8:21'>Joh 8:21</a>.<p/>To weep [&#953; &#957; &#945; &#954; &#955; &#945; &#965; &#963; &#951;]. Rev., in margin, wail. The word means loud weeping. See <a href='B:470 2:18'>Mat 2:18</a>; <a href='B:480 5:38'>Mar 5:38</a>; and on <a href='B:490 6:21'>Luk 6:21</a>; <a href='B:490 7:32'>Luk 7:32</a>.


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He groaned in the spirit [&#949; &#957; &#949; &#946; &#961; &#953; &#956; &#951; &#963; &#945; &#964; &#959; &#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. See on <a href='B:480 1:43'>Mar 1:43</a>. The word for groaned occurs three times elsewhere : <a href='B:470 9:30'>Mat 9:30</a>; <a href='B:480 1:43'>Mar 1:43</a>; <a href='B:480 14:5'>Mar 14:5</a>. In every case it expresses a charge, or remonstrance, accompanied with a feeling of displeasure. On this passage there are two lines of interpretation, both of them assuming the meaning just stated.<p/>(1) Tw pneu. mati, the spirit, is regarded as the object of Jesus ' inward charge or remonstrance. This is explained variously : as that Jesus sternly rebuked the natural shrinking of His human spirit, and summoned it to the decisive conflict with death; or that He checked its impulse to put forth His divine energy at once.<p/>(2) Takes in the spirit, as representing the sphere of feeling, as <a href='B:500 13:21'>Joh 13:21</a>; <a href='B:480 8:12'>Mar 8:12</a>; <a href='B:490 10:21'>Luk 10:21</a>. Some explain the feeling as indignation at the hypocritical mourning of the Jews, or at their unbelief and the sisters' misapprehension; others as indignation at the temporary triumph of Satan, who had the power of death.<p/>The interpretation which explains tw pneumati as the sphere of feeling is to be preferred. Comp. ver. 38, in himself. The nature of the particular emotion of Jesus must remain largely a matter of conjecture. Rev. renders, in margin, was moved with indignation in the spirit.<p/>Was troubled [&#949; &#964; &#945; &#961; &#945; &#958; &#949; &#957; &#949; &#945; &#965; &#964; &#959; &#957;]. Literally, troubled Himself. Probably of the outward manifestation of His strong feeling.


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Wept [&#949; &#948; &#945; &#954; &#961; &#965; &#963; &#949; &#957;]. A different verb from that in ver. 31. From dakru, tear, and meaning to shed tears, to weep silently. Only here in the New Testament. Klaiw, to weep audibly, is once used of our Lord in <a href='B:490 19:41'>Luk 19:41</a>. "The very Gospel in which the deity of Jesus is most clearly asserted, is also that which makes us best acquainted with the profoundly human side of His life" (Godet). How far such a conception of deity is removed from the pagan ideal, may be seen by even a superficial study of the classics. Homer's gods and goddesses weep and bellow when wounded, but are not touched with the feeling of human infirmity 37 (see on 3 16). "The gods," says Gladstone, "while they dispense afflictions upon earth, which are neither sweetened by love, nor elevated by a distinct disciplinary purpose, take care to keep themselves beyond all touch of grief or care."<p/>"The gods ordain The lot of man to suffer, while themselves Are free from care." " Iliad, " 24, 525.<p/>So Diana, when appealed to by the wretched Hippolytus for sympathy, replies :<p/>"I see thy love, but must not shed a tear." Euripides, "Hippolytes," 1396.<p/>The Roman satirist unconsciously bears witness to the profound truthfulness and beauty of this picture of the weeping Savior, in the words : "Nature confesses that she gives the tenderest of hearts to the human race by giving them tears : this is the best part of our sensations" (Juvenal, "Satire" 14 131 - 133).


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Loved [&#949; &#966; &#953; &#955; &#949; &#953;]. Not the word in ver. 5. See on 5 20, and compare <a href='B:500 20:2'>Joh 20:2</a>.


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Of the blind [&#964; &#959; &#965; &#964; &#965; &#966; &#955; &#959; &#965;]. Referring to the restoration of the blind man in ch. 9. The A. V. is too indefinite. Rev., rightly, of him that was blind.<p/>Have caused, etc. This saying of the Jews may have been uttered ironically, in which case it throws light on the meaning of groaned in the spirit (ver. 33) and of groaning in Himself in the next verse. But the words may have been spoken sincerely.


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Lay upon [&#949; &#960; &#949; &#954; &#949; &#953; &#964; &#959;]. This would be the meaning if the tomb were a vertical pit; but if hollowed horizontally into the rock, it may mean lay against. The traditional tomb of Lazarus is of the former kind, being descended into by a ladder.<p/>Take ye away. The stone was placed over the entrance mainly to guard against wild beasts, and could easily be removed.<p/>The sister of him that was dead. An apparently superfluous detail, but added in order to give point to her remonstrance at the removal of the stone, by emphasizing the natural reluctance of a sister to have the corrupted body of her brother exposed.<p/>Stinketh [&#959; &#950; &#949; &#953;]. Only here in the New Testament. Not indicating an experience of her sense, which has been maintained by some expositors, and sometimes expressed in the pictorial treatment of the subject, 38 but merely her inference from the fact that he had been dead four days. He hath been dead four days [&#964; &#949; &#964; &#945; &#961; &#964; &#945; &#953; &#959; &#962; &#949; &#963; &#964; &#953; &#957;]. A peculiar Greek idiom. He is a fourth - day man. So <a href='B:510 28:13'>Act 28:13</a>, after one day : literally, being second - day men, The common Jewish idea was that the soul hovered about the body until the third day, when corruption began, and it took its flight.


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The people [&#964; &#959; &#957; &#959; &#967; &#955; &#959; &#957;]. In view of the distinction which John habitually makes between the Jews and the multitude, the use of the latter term here is noticeable, since Jews occurs at vv. 19, 31, 36. It would seem to indicate that a miscellaneous crowd had gathered. Rev., the multitude. See on 1 19.


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Grave - clothes [&#954; &#949; &#953; &#961; &#953; &#945; &#953; &#962;]. Literally, swathing - bands. Only here in the New Testament. In <a href='B:500 19:40'>Joh 19:40</a>; <a href='B:500 20:5'>Joh 20:5</a>; <a href='B:500 20:7'>Joh 20:7</a>, ojqonia, linen bands, is used. A napkin [&#963; &#959; &#965; &#948; &#945; &#961; &#953;. &#969;]. See on <a href='B:490 19:20'>Luk 19:20</a>.<p/>It is interesting to compare this Gospel picture of sisterly affection under the shadow of death, with the same sentiment as exhibited in Greek tragedy, especially in Sophocles, by whom it is developed with wonderful power, both in the "Antigone" and in the "Electra."<p/>In the former, Antigone, the consummate female figure of the Greek drama, falls a victim to her love for her dead brother. Both here, and in the "Electra," sisterly love is complicated with another and sterner sentiment : in the "Antigone" with indignant defiance of the edict which refuses burial to her brother; in the "Electra" with the long - cherished craving for vengeance. Electra longs for her absent brother Orestes, as the minister of retribution rather than as the solace of loneliness and sorrow. His supposed death is to her, therefore, chiefly the defeat of the passionate, deadly purpose of her whole life. Antigone lives for her kindred, and is sustained under her own sad fate by the hope of rejoining them in the next world. She believes in the permanence of personal existence.<p/>"And yet I go and feed myself with hopes That I shall meet them, by my father loved, Dear to my mother, well - beloved of thee, Thou darling brother" (897 - 900).<p/>And again, "Loved, I shall be with him whom I have loved Guilty of holiest crime. More time is mine In which to share the favor of the dead, Than that of those who live; for I shall rest Forever there" (73 - 76).<p/>No such hope illuminates the grief of Electra.<p/>"Ah, Orestes! Dear brother, in thy death thou slayest me; For thou art gone, bereaving my poor heart Of all the little hope that yet remained That thou wouldst come, a living minister Of vengeance for thy father and for me" (807 - 812).<p/>And again, "If thou suggestest any hope from those So clearly gone to Hades, then on me, Wasting with sorrow, thou wilt trample more" (832 - 834).<p/>When she is asked, "What! shall I ever bring the dead to life ?" she replies, "I meant not that : I am not quite so mad."<p/>In the household of Bethany, the grief of the two sisters, unlike that of the Greek maidens, is unmixed with any other sentiment, save perhaps a tinge of a feeling bordering on reproach that Jesus had not been there to avert their calamity. Comfort from the hope of reunion with the dead is not expressed by them, and is hardly implied in their assertion of the doctrine of a future resurrection, which to them, is a general matter having little or no bearing on their personal grief. In this particular, so far as expression indicates, the advantage is on the side of the Theban maiden. Though her hope is the outgrowth of her affection rather than of her religious training - a thought which is the child of a wish - she never loses her grasp upon the expectation of rejoining her beloved dead.<p/>But the gospel story is thrown into strongest contrast with the classical by the truth of resurrection which dominates it in the person and energy of the Lord of life. Jesus enters at once as the consolation of bereaved love, and the eternal solution of the problem of life and death. The idea which Electra sneered at as madness, is here a realized fact. Beautiful, wonderful as is the action which the drama evolves out of the conflict of sisterly love with death, the curtain falls on death as victor. Into the gospel story Jesus brings a benefaction, a lesson, and a triumph. His warm sympathy, His comforting words, His tears at His friend's tomb, are in significant contrast with the politic, timid, at times reproachful attitude of the chorus of Theban elders towards Antigone. The consummation of both dramas is unmitigated horror. Suicide solves the problem for Antigone, and Electra receives back her brother as from the dead, only to incite him to murder, and to gloat with him over the victims. It is a beautiful feature of the Gospel narrative that it seems, if we may so speak, to retire with an instinctive delicacy from the joy of that reunited household. It breaks off abruptly with the words, "Loose him, and let him go." The imagination alone follows the sisters with their brother, perchance with Christ, behind the closed door, and hears the sacred interchanges of that wonderful communing. Tennyson, with a deep and truly Christian perception, has struck its key - note.<p/>"Her eyes are homes of silent prayer, Nor other thought her mind admits But, he was dead, and there he sits! And He that brought him back is there. Then one deep love doth supersede All other, when her ardent gaze Roves from the living brother's face And rests upon the Life indeed." " In Memoriam. "


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The things which Jesus did. The best texts omit Jesus. Some read o, that which He did; others a, the things which.


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Some of them. Not of the Jews who had come to Mary, but some of the Jews, some perhaps who had joined the crowd from curiosity.


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The chief priests. Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is <a href='B:470 27:62'>Mat 27:62</a>, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (<a href='B:470 26:3'>Mat 26:3</a>; <a href='B:470 26:14'>Mat 26:14</a> ). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (v. 34; <a href='B:470 23:6'>Mat 23:6</a> ).<p/><font size="-1"><a href='B:500 11:4'>Joh 11:4</a> 7A council [&#963; &#965; &#957; &#949; &#948; &#961; &#953; &#959; &#957;]. Correctly, and not the council, which would require the article. The meaning is, they called a sitting of the Sanhedrim; probably as distinguished from a formal meeting of that body.<p/>What do we? The present tense, indicating an emergency. This man is at work teaching and working miracles, and what are we doing?


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Place and nation [&#964; &#959; &#957; &#964; &#959; &#960; &#959; &#957; &#954; &#945; &#953; &#964; &#959; &#949; &#952; &#957; &#959; &#962;]. Place, the temple and city (<a href='B:510 6:13'>Act 6:13</a>; <a href='B:510 21:28'>Act 21:28</a>; <a href='B:470 24:15'>Mat 24:15</a> ). Nation, the civil organization. See on <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:490 2:32'>Luk 2:32</a> In the Sanhedrim were many devoted adherents of Rome, and the rest were well aware of the weakness of the national power.


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Caiaphas. A Sadducee, who held the office for eighteen years.<p/>That year. This has been cited to show that John is guilty of a historical error, since, according to the Mosaic law, the high priesthood was held for life. The occurrence of the phrase three times (vv. 49, 51) is significant, and, so far from indicating an error, goes to connect the office of Caiaphas with his part in accomplishing the death of Christ. It devolved on the High Priest to offer every year the great sacrifice of atonement for sin; and in that year, that memorable year, it fell to Caiaphas to be the instrument of the sacrifice of Him that taketh away the sin of the world. Dante places Caiaphas and his father - in - law, Annas, far down in Hell in the Bolgia of the Hypocrites :<p/>"to mine eyes there rushed One crucified with three stakes on the ground. When me he saw, he writhed himself all over, Blowing into his beard with suspirations; And the friar Catalan who noticed this, Said to me : 'This transfixed one whom thou seest, Counselled the Pharisees that it was meet To put one man to torture for the people. Crosswrise and naked is he on the path, As thou perceivest; and he needs must feel, Whoever passes, first how much he weighs; And in like mode his father - in - law is punished Within this moat, and the others of the council, Which for the Jews was a malignant seed." " Inferno, " 23, 110 - 129..<p/>Dean Plumptre suggests that the punishment described by the poet seems to reproduce the thought of <a href='B:290 51:23'>Isa 51:23</a>.


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People - nation [&#964; &#959; &#965; &#955; &#945; &#959; &#965; - &#964; &#959; &#949; &#952; &#957; &#959; &#962;]. The former the theocratic nation, the people of God : the latter, the body politic. See on <a href='B:670 2:9'>1Pe 2:9</a>.


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Nation [&#949; &#952; &#957; &#959; &#965; &#962;]. John does not used the word laov, people, which Caiaphas had just employed. The Jews were no longer a people, only one of the nations of the world. He wishes to set the Gentiles over against the Jews, and this distinction was national. Moreover, John points out in this word the fact that the work of Christ was not to be for any people as specially chosen of God, but for all nations.


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Wilderness. The wild hill - country, northeast of Jerusalem.<p/>Ephraim. The site is uncertain. Commonly taken as Ophrah (<a href='B:90 13:17'>1Sa 13:17</a> ), or Ephraim (<a href='B:140 13:19'>2Ch 13:19</a> ), and identified with el - Taiyibeh, sixteen miles from Jerusalem, and situated on a hill which commands the Jordan valley.<p/>55 - 57. <a href='B:500 12:1-11'>Joh 12:1-11</a>. Compare <a href='B:470 26:6-13'>Mat 26:6-13</a>; <a href='B:480 14:3-9'>Mar 14:3-9</a>.


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A pound [&#955; &#953; &#964; &#961; &#945; &#957;]. Only here and <a href='B:500 19:39'>Joh 19:39</a>. Matthew and Mark, ajlabastron, a flask.<p/>Of spikenard [&#957; &#945; &#961; &#948; &#959; &#965; &#960; &#953; &#963; &#964; &#953; &#954; &#951; &#962;]. So Mark. See on <a href='B:480 14:3'>Mar 14:3</a>.<p/>Very precious [&#960; &#959; &#955; &#965; &#964; &#953; &#956; &#959; &#965;]. Literally, of much value. Matthew has barutimou, of weighty value.<p/>Anointed. See on 11 2.<p/>Feet. The Synoptists mention only the pouring on the head.


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Three hundred pence [&#964; &#961; &#953; &#945; &#954; &#959; &#963; &#953; &#969; &#957; &#948; &#951; &#957; &#945; &#961; &#953; &#969; &#957;]. Or three hundred denarii. On the denarius, see on <a href='B:470 20:2'>Mat 20:2</a>. Mark says more than three hundred pence. Three hundred denarii would be about fifty dollars, or twice that amount if we reckon according to the purchasing power. The poor [&#960; &#964; &#969; &#967; &#959; &#953; &#962;]. See on <a href='B:470 5:3'>Mat 5:3</a>. No article : to poor people.


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And had the bag, and bare what was put therein [&#954; &#945; &#953; &#964; &#959; &#947; &#955; &#969; &#963; &#963; &#959; &#954; &#959; &#956; &#959; &#957; &#949; &#953; &#967; &#949;, &#954; &#945; &#953; &#964; &#945; &#946; &#945; &#955; &#955; &#959; &#956; &#949; &#957; &#945; &#949; &#946; &#945; &#963; &#964; &#945; &#950; &#949; &#957;]. The best texts read ecwn, having, and omit the second kai and. The rendering would then be, and having the bag bare, etc.<p/>The bag [&#947; &#955; &#969; &#963; &#963; &#959; &#954; &#959; &#956; &#959; &#957;]. Only here and <a href='B:500 13:29'>Joh 13:29</a>. Originally a box for keeping the mouth - pieces of wind instruments. From glwssa, tongue, and komew, to tend. The word was also used for a coffin. Josephus applies it to the coffer in which the golden mice and emerods were preserved (<a href='B:90 6:11'>1Sa 6:11</a> ). In the Septuagint, of the chest which Joash had provided for receiving contributions for the repairing of the Lord's house (<a href='B:140 24:8'>2Ch 24:8</a> ). Rev. gives box, in margin.<p/>Bare [&#949; &#946; &#945; &#963; &#964; &#945; &#950; &#949; &#957;]. Carried away or purloined. This meaning is rather imparted by the context than residing in the verb itself, i e., according to New Testament usage (see on 10 21). Unquestionably it has this meaning in later Greek, frequently in Josephus. 39 Render, therefore, as Rev., took away. The rendering of the A. V. is tautological.


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Let her alone : against the day of my burying hath she kept this (afev aujthn eijv thn hJmeran tou ejntafiasmou). This passage presents great difficulty. According to the reading just given, the meaning is that Mary had kept the ointment, perhaps out of the store provided for Lazarus ' burial, against the day of Christ's preparation for the tomb. The word ejntafiasmou is wrongly rendered burial. It means the preparation for burial, the laying out, or embalmment. It is explained by <a href='B:500 19:40'>Joh 19:40</a>, as the binding in linen cloths with spices, "as the manner of the Jews is ejntafiazein to prepare for burial," not to bury. It is the Latin pollingere, to wash and prepare a corpse for the funeral pile. Hence the name of the servant to whom this duty was committed was pollinctor. He was a slave of the libitinarius, or furnishing undertaker. Mary, then, has kept the ointment in order to embalm Jesus with it on this day, as though He were already dead. This is the sense of the Synoptists. Matthew (xxvi. 12) says, she did it with reference to my preparation for burial. Mark, she anticipated to anoint.<p/>The reading of the Received Text is, however, disputed. The best textual critics agree that the perfect, tethrhken, she hath kept, was substituted for the original reading thrhsh, the aorist, she may keep, or may have kept, by some one who was trying to bring the text into harmony with <a href='B:480 14:8'>Mar 14:8</a>; not understanding how she could keep for His burial that which she poured out now. Some, however, urge the exact contrary, namely, that the perfect is the original reading, and that the aorist is a correction by critics who were occupied with the notion that no man is embalmed before his death, or who failed to see how the ointment could have been kept already, as it might naturally be supposed to have been just purchased. (So Godet and Field.) According to the corrected reading, ina, in order that, is inserted after afev aujthn, let her alone, or suffer her; tethrhken, hath kept, is changed to thrhsh, may keep, and the whole is rendered, suffer her to keep it against the day of my burying. So Rev.<p/>But it is difficult to see why Christ should desire to have kept for His embalmment what had already been poured out upon Him. Some, as Meyer, assume that only a part of the ointment was poured out, and refer aujto, it, to the part remaining. "Let her alone, that she may not give away to the poor this ointment, of which she has just used a portion for the anointing of my feet, but preserve it for the day of my embalmming." Canon Westcott inclines to this view of the use of only a part. But the inference from the synoptic narratives can be only that the whole contents of the flask were used, and the mention of the pound by John, and the charge of waste are to the same effect. There is nothing whatever to warrant a contrary supposition.<p/>Others explain, suffer her to have kept it, or suffer that she may have kept it. So Westcott, who says : "The idiom by which a speaker throws himself into the past, and regards what is done as still a purpose, is common to all languages."<p/>Others, again, retain the meaning let her alone, and render ina, in order that, with an ellipsis, thus : "Let her alone : (she hath not sold her treasure) in order that she might keep it," etc.<p/>The old rendering, as A. V., is the simplest, and gives a perfectly intelligible and consistent sense. If, however, this must be rejected, it seems, on the whole, best to adopt the marginal reading of the Rev., with the elliptical ina : let her alone : it was that she might keep it. This preserves the prohibitory force of afev aujthn, which is implied in <a href='B:470 26:10'>Mat 26:10</a>, and is unquestionable in <a href='B:480 14:6'>Mar 14:6</a>. Compare <a href='B:470 14:14'>Mat 14:14</a>; <a href='B:470 19:14'>Mat 19:14</a>; <a href='B:470 27:49'>Mat 27:49</a>; <a href='B:470 27:40'>Mat 27:40</a> Note that the promise of the future repute of this act (<a href='B:470 26:13'>Mat 26:13</a>; <a href='B:480 14:9'>Mar 14:9</a> ) is omitted by the only Evangelist who records Mary's name in connection with it.


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Much people [&#959; &#967; &#955; &#959; &#962; &#960; &#959; &#955; &#965; &#962;]. The best texts insert the article, which converts the expression into the current phrase, the common people. So Rev.<p/>Knew [&#949; &#947; &#957; &#969;]. Rev., more correctly, learned. They came to know.


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Went away [&#965; &#960; &#951; &#947; &#959; &#957;]. Withdrew from their company.<p/>12 - 19. Compare <a href='B:470 21:1-11'>Mat 21:1-11</a>; <a href='B:480 11:1-11'>Mar 11:1-11</a>; <a href='B:490 19:29-44'>Luk 19:29-44</a>.


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A great multitude [&#959; &#967; &#955; &#959; &#962; &#960; &#959; &#955; &#965; &#962;]. Some editors add the article and render, the common people.


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Branches of palms [&#964; &#945; &#946; &#945; &#953; &#945; &#964; &#969; &#957; &#966; &#959; &#953; &#957; &#953; &#954; &#969; &#957;]. The A. V. overlooks both the articles, the branches of the palms. baia occurs only here in the New Testament, and means palm branches, or, strictly, tops of the palms where the fruit is produced. Of the palms may have been added by John for readers unacquainted with the technical term, but the expression palm branches of the palms, is similar to housemaster of the house (oijkodespothv thv oijkiav, <a href='B:490 22:11'>Luk 22:11</a> ). The articles are commonly explained as marking the trees which were by the wayside on the route of the procession. Some think that they point to the well - known palm branches connected with the Feast of Tabernacles. On the different terms employed by the Evangelists for "branches," see on <a href='B:480 11:8'>Mar 11:8</a>.<p/>To meet [&#949; &#953; &#962; &#965; &#960; &#945; &#957; &#964; &#951; &#963; &#953; &#957;]. Very literally, to a going to meet.<p/>Cried [&#949; &#954; &#961; &#945; &#950; &#959; &#957;]. Imperfect, kept crying as he advanced.<p/>Hosanna. Meaning O save!<p/>Blessed [&#949; &#965; &#955; &#959; &#947; &#951; &#956; &#949; &#957; &#959; &#962;]. A different word from the blessed of <a href='B:470 5:3'>Mat 5:3</a> [&#956; &#945; &#954; &#945; &#961; &#953; &#959; &#962;]. This is the perfect participle of the verb eujlogew, to speak well of, praise, hence our eulogy. Matthew's word applies to character; this to repute. The ascription of praise here is from <a href='B:230 118:25'>Psa 118:25</a>; <a href='B:230 118:26'>Psa 118:26</a>. This Psalm, according to Perowne, was composed originally for the first celebration of the Feast of Tabernacles after the completion of the sacred temple. The words of the twenty - fifth verse were sung during that feast, when the altar of burnt - offering was solemnly compassed; that is, once on each of the first six days of the feast, and seven times on the seventh day. This seventh day was called "the Great Hosanna," and not only the prayers for the feast, but even the branches of trees, including the myrtles which were attached to the palm branch, were called "Hosannas." The King of Israel. The best texts add kai, even the king, etc.


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A young ass [&#959; &#957; &#945; &#961; &#953; &#959; &#957;]. Only here in the New Testament. Matthew mentions an ass and a colt; Mark and Luke a colt only.


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Met [&#965; &#960; &#951; &#957; &#964; &#951; &#963; &#949; &#957;]. The verb means to go to meet. Hence Rev., went and met.


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Is gone after Him [&#959; &#960; &#953; &#963; &#969; &#945; &#965; &#964; &#959; &#965; &#945; &#960; &#951; &#955; &#952; &#949; &#957;]. The phrase occurs only here. Literally, is gone away.


text:
Greeks (%Ellhnev). Gentiles, not Hellenists. See on <a href='B:510 6:1'>Act 6:1</a>. Jesus comes into contact with the Gentile world at His birth (the Magi) and at the close of His ministry.


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Philip - Andrew. They appear together in <a href='B:500 1:45'>Joh 1:45</a>; <a href='B:500 6:7'>Joh 6:7</a>; <a href='B:500 6:8'>Joh 6:8</a>. Compare <a href='B:480 3:18'>Mar 3:18</a>.


text:
Answered [&#945; &#960; &#949; &#954; &#961; &#953; &#957; &#945; &#964; &#959;]. The best texts read ajpokrinetai, answereth.<p/>The hour is come, that [&#949; &#955; &#951; &#955; &#965; &#952; &#949; &#957; &#951; &#969; &#961; &#945; &#953; &#957; &#945;]. This is not equivalent to "the hour is come in which." The hour is used absolutely : the critical hour is come in order that the Son, etc.


text:
Verily, verily. See on <a href='B:500 1:51'>Joh 1:51</a>; <a href='B:500 10:1'>Joh 10:1</a>.<p/>A corn [&#959; &#954; &#959; &#954; &#954; &#959; &#962;]. Properly, the corn or grain. The article should be inserted in the translation, because Jesus is citing the wheat - grain as a familiar type of that which contains in itself the germ of life. So wheat has the article : the corn of the wheat. The selection of the corn of wheat as an illustration acquires a peculiar interest from the fact of its being addressed to Greeks, familiar with the Eleusinian mysteries celebrated in their own country. These mysteries were based on the legend of Dionysus (Bacchus). According to the legend his original name was Zagreus. He was the son of Zeus (Jupiter) by his own daughter Persephone [&#960; &#961; &#959; &#963; &#949; &#961; &#960; &#953; &#957; &#945;], and was destined to succeed to supreme dominion and to the wielding of the thunderbolt. The jealousy of Here (Juno), the wife of Zeus, incited the Titans against him, who killed him while he was contemplating his face in a mirror, cut up his body, and boiled it in a caldron, leaving only the heart. Zeus, in his wrath, hurled the Titans to Tartarus, and Apollo collected the remains of Zagreus and buried them. The heart was given to Semele, and Zagreus was born again from her under the form of Dionysus. The mysteries represented the original birth from the serpent, the murder and dismemberment of the child, and the revenge inflicted by Zeus; and the symbols exhibited - the dice, ball, top, mirror, and apple - signified the toys with which the Titans allured the child into their power. Then followed the restoration to life; Demeter (Ceres) the goddess of agriculture, the mother of food, putting the limbs together, and giving her maternal breasts to the child. All this was preparatory to the great Eleusinia, in which the risen Dionysus in the freshness of his second life was conducted from Athens to Eleusis in joyful procession. An ear of corn, plucked in solemn silence, was exhibited to the initiated as the object of mystical contemplation, as the symbol of the God, prematurely killed, but, like the ear enclosing the seed - corn, bearing within himself the germ of a second life.<p/>With this mingled the legend of Persephone, the daughter of Demeter, who was carried off by Pluto to the infernal world. The mother wandered over the earth seeking her daughter, and having found her, applied to Zeus, through whose intervention Persephone, while condemned to Hades for a part of the year, was allowed to remain upon earth during the other part. Thus the story became the symbol of vegetation, which shoots forth in spring, and the power of which withdraws into the earth at other seasons of the year. These features of the mysteries set forth, and with the same symbol as that employed by Christ here, the crude pagan conception of life rising out of death.<p/>Alone [&#945; &#965; &#964; &#959; &#962; &#956; &#959; &#957; &#959; &#962;]. Literally, itself alone. Rev., by itself alone.


text:
Life [&#968; &#965; &#967; &#951; &#957;]. See on <a href='B:480 12:30'>Mar 12:30</a>; <a href='B:490 1:46'>Luk 1:46</a>.<p/>Shall lose [&#945; &#960; &#959; &#955; &#949; &#963; &#949; &#953;]. The best texts read ajpolluei, loseth. See on <a href='B:490 9:25'>Luk 9:25</a>.<p/>In this world. This earthly economy, regarded as alien and hostile to God. The words are added in order to explain the strong phrase, hateth his life or soul.<p/>Shall keep [&#966; &#965; &#955; &#945; &#958; &#949; &#953;]. See on <a href='B:670 1:4'>1Pe 1:4</a>.


text:
Serve [&#948; &#953; &#945; &#954; &#959; &#957; &#951;]. See on <a href='B:470 20:26'>Mat 20:26</a>; <a href='B:480 9:35'>Mar 9:35</a>; <a href='B:670 1:12'>1Pe 1:12</a>. Me [&#949; &#956; &#959; &#953;]. Notice the emphatic recurrence of the pronoun in this verse.<p/>My Father. Rev., rightly, the Father. "Very much of the exact force of St. John's record of the Lord's words appears to depend upon the different conceptions of the two forms under which the fatherhood of God is described. God is spoken of as 'the Father ' and as 'my Father. ' Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter, those which spring from what is made known to us through revelation of the connection of the incarnate Son with God and with man. 'The Father ' corresponds, under this aspect, with the group of ideas gathered up in the Lord's titles, 'the Son" 'the Son of man; ' and 'my Father ' with those which are gathered up in the title 'the Son of God, ' 'the Christ ' " (Westcott).


text:
My soul. See reff. on ver. 25. The soul, yuch, is the seat of the human affections; the spirit [&#960; &#957; &#949; &#965; &#956; &#945;] of the religious affections.<p/>Is troubled [&#964; &#949; &#964; &#945; &#961; &#945; &#954; &#964; &#945; &#953;]. The perfect tense; has been disturbed and remains troubled. The same verb as in <a href='B:500 11:33'>Joh 11:33</a>. Notice that there it is said He groaned in the spirit [&#964; &#969; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#953;]. His inward agitation did not arise from personal sorrow or sympathy, but from some shock to His moral and spiritual sense.<p/>What shall I say? A natural expression out of the depths of our Lord's humanity. How shall I express my emotion? Some commentators connect this with the following clause, shall I say, Father, save me, etc. But this does not agree with the context, and represents a hesitation in the mind of Jesus which found no place there. 41 Save me. The shrinking from suffering belongs to the human personality of our Lord (compare Matthew 39); but the prayer, save me from this hour, is not for deliverance from suffering, but for victory in the approaching trial. See <a href='B:650 5:7'>Heb 5:7</a>. The expression is very vivid. "Save me out of this hour."<p/>For this cause. Explained by glorify thy name. For this use, namely, that the Father's name might be glorified.


text:
Glorify [&#948; &#959; &#958; &#945; &#963; &#959; &#957;]. (Wyc., clarify, as the Vulgate clarifca.) Name. See on Matthew : 19.


text:
The prince of this world [&#959; &#945; &#961; &#967; &#969; &#957; &#961; &#959; &#965; &#954; &#959; &#963; &#956; &#959; &#965; &#964; &#959; &#965; &#964; &#959; &#965;]. The phrase occurs only in the Gospel; here, <a href='B:500 14:30'>Joh 14:30</a>; <a href='B:500 16:11'>Joh 16:11</a>.<p/>Shall be cast out [&#949; &#954; &#946; &#955; &#951; &#952; &#951; &#963; &#949; &#964; &#945; &#953; &#949; &#958; &#969;]. In every case but one where the word ejkballw occurs in John, it is used of casting out from a holy place or society. See <a href='B:500 2:15'>Joh 2:15</a>; <a href='B:500 9:34'>Joh 9:34</a>; <a href='B:500 9:3'>Joh 9:3</a>; <a href='B:710 1:10'>3Jn 1:10</a>; <a href='B:730 12:2'>Rev 12:2</a>. Compare <a href='B:500 10:4'>Joh 10:4</a>.


text:
Be lifted up [&#965; &#968; &#969; &#952; &#969;]. See on 3 14. The primary reference is to the cross, but there is included a reference to the resurrection and ascension. Bengel says : "In the very cross there was already something tending towards glory." Wyc., enhanced.<p/>From the earth [&#949; &#954; &#964; &#951; &#962; &#947; &#951; &#962;]. Literally, out of the earth.<p/>Will draw [&#949; &#955; &#954; &#965; &#963; &#969;]. See on 6 44.<p/>All men [&#960; &#945; &#957; &#964; &#945; &#962;]. Some high authorities read panta, all things.<p/>Unto Me [&#960; &#961; &#959; &#962; &#949; &#956; &#945; &#965; &#964; &#959; &#957;]. Rev., rightly, unto myself : in contrast with the prince of this world.


text:
The law. See on 10 34.<p/>35 With you [&#956; &#949; &#952; &#965; &#956; &#969; &#957;]. The best texts read panta, among you.<p/>While ye have [&#949; &#969; &#962;]. The best texts read wJv, as : walk in conformity with the fact that you have the Light among you.<p/>Lest darkness come upon you [&#953; &#957; &#945; &#956; &#951; &#963; &#958; &#959; &#964; &#953; &#945; &#965; &#956; &#945; &#962; &#954; &#945; &#964; &#945; &#955; &#945; &#946; &#951;]. Rev., better, that darkness overtake you not. On overtake see on taketh, <a href='B:480 9:18'>Mar 9:18</a>; and perceived, <a href='B:510 4:13'>Act 4:13</a>.


text:
He hath blinded, etc. These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. <a href='B:470 13:13'>Mat 13:13</a>; <a href='B:480 4:12'>Mar 4:12</a>; <a href='B:490 8:10'>Luk 8:10</a>; <a href='B:500 12:40'>Joh 12:40</a>; <a href='B:510 28:26'>Act 28:26</a>.<p/>Hardened [&#960; &#949; &#960; &#969; &#961; &#969; &#954; &#949; &#957;]. See on the kindred noun pwrwsiv, hardness, <a href='B:480 3:5'>Mar 3:5</a>.<p/>Understand [&#957; &#959; &#951; &#963; &#969; &#963; &#953; &#957;]. Rev., better, perceive. Mark has suniwsin, understand. See on understanding, <a href='B:490 2:47'>Luk 2:47</a>.<p/>Be converted (ejpistrafwsin). See on <a href='B:470 13:15'>Mat 13:15</a>; <a href='B:490 22:32'>Luk 22:32</a>. Rev., more accurately, turn, with the idea of turning to or toward something [&#949; &#960; &#953;].


text:
When [&#959; &#964; &#949;]. The best texts read oti, because.<p/>His glory. In the vision in the temple, <a href='B:290 6:1'>Isa 6:1</a>; <a href='B:290 6:3'>Isa 6:3</a>; <a href='B:290 6:5'>Isa 6:5</a>.<p/>Of Him. Christ.


text:
Among the chief rulers [&#954; &#945; &#953; &#949; &#954; &#964; &#969; &#957; &#945; &#961; &#967; &#959; &#957; &#964; &#969; &#957;]. Rev., more neatly and accurately, even of the rulers.<p/>Believed on Him [&#949; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#945; &#957; &#949; &#953; &#962; &#945; &#965; &#964; &#959; &#957;]. See on 1 12. It is to be noted that John here uses of this imperfect faith which refused to complete itself in confession, the formula for complete faith. Compare believed in His name (ii. 23), and see note there.<p/>Confess Him [&#969; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#957;]. The Him, or, Rev., it, is not in the text. The verb is used absolutely. They did not make confession. See on <a href='B:470 7:23'>Mat 7:23</a>; <a href='B:470 10:32'>Mat 10:32</a>; <a href='B:470 14:7'>Mat 14:7</a>.<p/>Lest they should be put out of the synagogue [&#953; &#957; &#945; &#956; &#951; &#945; &#960; &#959; &#963; &#965; &#957; &#945; &#947; &#969; &#947; &#959; &#953; &#947; &#949; &#957; &#969; &#957; &#964; &#945; &#953;]. Better, that they should not be, etc. Compare Rev., ver. 35. On the phrase, be put out of the synagogue, see on 9 22.


text:
Praise [&#948; &#959; &#958; &#945; &#957;]. Much better, Rev., glory, because suggesting a contrast with the vision of divine glory referred to in ver. 41. Compare <a href='B:500 5:44'>Joh 5:44</a>.<p/>Than [&#951; &#960; &#949; &#961;] The word cannot be rendered by a corresponding word in English The force is, "more than the glory of God, though He is so much more glorious." The word is found nowhere else in the New Testament. Some authorities read uper, above.


text:
Cried [&#949; &#954; &#961; &#945; &#958; &#949; &#957;]. This is not meant to relate a reappearance of Jesus in public. The close of His public ministry is noted at ver. 36. It is in continuation of the Evangelist's own remarks, and introduces a summary of Jesus ' past teaching to the Jews.<p/>Believeth - on Him that sent Me [&#960; &#953; &#963; &#964; &#949; &#965; &#949; &#953; - &#949; &#953; &#962; &#964; &#959; &#957; &#960; &#949; &#956; &#968; &#945; &#957; &#964; &#945; &#956; &#949;]. This is the first and almost the only place in the Gospel where the words believe on are used with reference to the Father. This rendering in <a href='B:500 5:24'>Joh 5:24</a> is an error. See <a href='B:500 14:1'>Joh 14:1</a>. The phrase is constantly associated with our Lord. At the same time it is to be noted that it contemplates the Father as the source of the special revelation of Christ, and therefore is not absolutely an exception to the habitual usage. The same is true of <a href='B:500 14:1'>Joh 14:1</a>.


text:
Seeth [&#952; &#949; &#969; &#961; &#949; &#953;]. Rev., properly, beholdeth. Compare <a href='B:500 14:9'>Joh 14:9</a>. The word is purposely chosen to mark an intent, continuous contemplation of Christ, issuing in ever larger knowledge of the Father.<p/>I am come [&#949; &#955; &#951; &#955; &#965; &#952; &#945;]. The perfect tense, pointing to the abiding result of His manifestation. Compare <a href='B:500 5:43'>Joh 5:43</a>; <a href='B:500 7:28'>Joh 7:28</a>; <a href='B:500 8:42'>Joh 8:42</a>; <a href='B:500 16:28'>Joh 16:28</a>; <a href='B:500 18:37'>Joh 18:37</a>. Abide in darkness. The phrase occurs only here. Compare <a href='B:690 2:9'>1Jn 2:9</a>; <a href='B:690 2:11'>1Jn 2:11</a>; also 1Jo 8:12; 1Jo 12:35.


text:
Believe not [&#956; &#951; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#951;]. The best texts read fulaxh, keep (them).<p/>Came [&#951; &#955; &#952; &#959; &#957;]. The aorist tense, pointing to the purpose of the coming, as I am come (ver. 46) to the result. Compare <a href='B:500 8:14'>Joh 8:14</a>; <a href='B:500 9:39'>Joh 9:39</a>; <a href='B:500 10:10'>Joh 10:10</a>; <a href='B:500 12:27'>Joh 12:27</a>; <a href='B:500 12:47'>Joh 12:47</a>; <a href='B:500 14:22'>Joh 14:22</a>. Both tenses are found in <a href='B:500 8:42'>Joh 8:42</a>; <a href='B:500 16:28'>Joh 16:28</a>.


text:
Rejecteth [&#945; &#952; &#949; &#964; &#969; &#957;]. See on <a href='B:490 7:30'>Luk 7:30</a>.<p/>The word [&#959; &#955; &#959; &#947; &#959; &#962;]. Comprehending all the sayings [&#961; &#951; &#956; &#945; &#964; &#945;].<p/>The same [&#949; &#954; &#949; &#953; &#957; &#959; &#962;]. That. The pronoun of remote reference Westcott finely remarks : "The resumptive, isolating pronoun places in emphatic prominence the teaching which is regarded as past, and separated from those to whom it was addressed. It stands, as it were, in the distance, as a witness and an accuser."<p/>The last day. Peculiar to John. See <a href='B:500 6:39'>Joh 6:39</a>.


text:
Of myself [&#949; &#958; &#949; &#956; &#945; &#965; &#964; &#959; &#965;]. Out of myself. This formula occurs only here. The usual expression is ajp' ejmautou. Apo, from, as distinguished from ejk, out of, marks rather the point of departure, while ejk, including this idea, emphasizes the point of departure as the living and impelling source of that which issues forth. In <a href='B:500 7:17'>Joh 7:17</a>, we read, "whether it be out of God [&#949; &#954; &#964; &#959; &#965; &#952; &#949; &#959; &#965;], or whether I speak from myself [&#945; &#960; &#949; &#956; &#945; &#965; &#964; &#959; &#965;]." Gave [&#949; &#948; &#969; &#954; &#949; &#957;]. The best texts read dedeken, the perfect tense, hath given, the result of the gift still abiding. So Rev.<p/>Say - speak [&#949; &#953; &#960; &#969; - &#955; &#945; &#955; &#951; &#963; &#969;]. The former relating to the substance, and the latter to the form of Jesus ' utterances.


text:
Before the Feast of the Passover. This clause is to be construed with hjgaphsen, loved, at the close of this verse. Notice that John, in mentioning the Passover, here drops the explanatory phrase of the Jews (xi. 55). It is not the Passover of the Jews which Jesus is about to celebrate, which had degenerated into an empty form, but the national ordinance, according to its true spirit, and with a development of its higher meaning.<p/>Knowing [&#949; &#953; &#948; &#969; &#962;]. Or, since he knew.<p/>His hour. See on 12 23, and compare <a href='B:500 2:4'>Joh 2:4</a>.<p/>That [&#953; &#957; &#945;]. In order that; marking the departure as a divine decree. Depart [&#956; &#949; &#964; &#945; &#946; &#951;]. The compounded preposition meta, signifies passing over from one sphere into another.<p/>His own [&#964; &#959; &#965; &#962; &#953; &#948; &#953; &#959; &#965; &#962;]. See on <a href='B:510 1:7'>Act 1:7</a>. Compare <a href='B:500 17:6'>Joh 17:6</a> sqq.; <a href='B:510 4:23'>Act 4:23</a>; <a href='B:510 24:23'>Act 24:23</a>; <a href='B:610 5:8'>1Ti 5:8</a>; <a href='B:500 1:11'>Joh 1:11</a>.<p/>He loved [&#951; &#947; &#945; &#960; &#951; &#963; &#949; &#957;]. Notice that John uses the word indicating the discriminating affection : the love of choice and selection. See on 5 20. Unto the end [&#949; &#953; &#962; &#964; &#949; &#955; &#959; &#962;]. Interpretations differ. The rendering of the A. V. and Rev. is of doubtful authority. The passages cited in support of this, <a href='B:470 10:22'>Mat 10:22</a>; <a href='B:470 24:13'>Mat 24:13</a>; <a href='B:480 13:13'>Mar 13:13</a>, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In <a href='B:730 2:26'>Rev 2:26</a>, the only other instance in John's writings where telov is used in an adverbial phrase the expression is acri telouv, unto the end. Similarly <a href='B:650 6:11'>Heb 6:11</a>. In <a href='B:650 3:6'>Heb 3:6</a>; <a href='B:650 3:14'>Heb 3:14</a>, mecri telouv, unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). "At last He loved them;" that is, showed them the last proof of His love. This is the most probable rendering in <a href='B:490 18:5'>Luk 18:5</a>, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the "inappropriate gradation" which is thus implied, as though Jesus ' love now reached a higher degree than before [&#945; &#947; &#945; &#960; &#951; &#963; &#945; &#962;]. Hence I prefer the rendering at last, or finally He loved them, taking hjgaphsen, loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, <a href='B:690 4:10'>1Jn 4:10</a> (" love viewed in its historic manifestation " Westcott), and compare <a href='B:500 3:16'>Joh 3:16</a>; <a href='B:560 2:4'>Eph 2:4</a>; <a href='B:560 5:2'>Eph 5:2</a>; <a href='B:560 5:25'>Eph 5:25</a>; <a href='B:600 2:16'>2Th 2:16</a>; <a href='B:730 3:9'>Rev 3:9</a>.


text:
Supper being ended [&#948; &#949; &#953; &#960; &#957; &#959; &#965; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#965;]. The most approved reading is ginomenou, the present participle, denoting while a supper was in progress. Hence Rev., rightly, during supper. The A. V. is wrong, even if the reading of the Received Text be retained; for in ver. 12 Jesus reclined again, and in ver. 26, the supper is still in progress. It should be, supper having begun, or having been served. 42 It is important to note the absence of the definite article : a supper, as distinguished from the feast, which also is designated by a different word.<p/>Having now put [&#951; &#948; &#951; &#946; &#949; &#946; &#955; &#951; &#954; &#959; &#964; &#959; &#962;]. Rev., better, already. Put, is literally, thrown or cast.<p/>Into the heart of Judas. Meyer, strangely, refers the heart, not to Judas, but to the Devil himself; rendering, the Devil having already formed the design that Judas should deliver Him up. Godet does not speak too strongly when he says that "this meaning is insufferable." 43


text:
Had given [&#948; &#949; &#948; &#969; &#954; &#949; &#957;]. The best texts read edwken, gave, the aorist marking Jesus ' commission as given once for all.<p/>Was come [&#949; &#958; &#951; &#955; &#952; &#949;]. This rendering would require the perfect tense. The aorist points to His coming as a historic fact, not as related to its result. See on 12 47. Rev., rightly, came forth.<p/>Went [&#965; &#960; &#945; &#947; &#949; &#953;]. Present tense : goeth; withdrawing from the scenes of earth. Note the original order : that it was from God He came forth, and unto God He is going.


text:
From the supper [&#949; &#954; &#964; &#959; &#965; &#948; &#949; &#953; &#960; &#957; &#959; &#965;]. Out of the group gathered at the table.<p/>Laid aside [&#964; &#953; &#952; &#951; &#963; &#953;]. Present tense : layeth aside.<p/>Garments [&#953; &#956; &#945; &#964; &#953; &#945;]. See on <a href='B:470 5:40'>Mat 5:40</a>. Upper garments.<p/>Towel [&#955; &#949; &#957; &#964; &#953; &#959; &#957;]. A Latin word, linteum. A linen cloth. Only here and ver. 5.<p/>Girded (die zwsen). Only in this chapter and <a href='B:500 21:7'>Joh 21:7</a>. The compound verb means to bind or gird all round.


