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JOHANNINE ,  VOCABULARY 


I 


BY  THB  SAME  AUTHOR  .-^,v 

CLUE:  A  Guide  through  Gmk  to  Hebrew 
ScrifMure  (Uiatcstarica— Part  I). 


THE  CORRECTIONS  OF  MARK  (Diate»iarica-P»rt  »;.  ' 
Dtmf  iV0,  Cblh,  Prut  IM-  "<•..  y 

■         .'.<'■  '   •' 
FROM   LETTER  TO   SPIRIT  (Piatt»iaric«-P«rt  MI). 

Dimy  8f»,  Ctlk,  Prirt  -.01.  ««." 

'  ■       .     .  •  .  - 

PARADOSIS  (Bialessirica-Pait  IV).   . 
>■  Dtmy  81V,  ClMk,  Plw  jl.U.  mi,  ■      . 

^«  PP'  3^5  foff-  o^  tbia  voloin^.  '  ^  . 


M»Nn  W  AHUKA 

THIr    MACMIIXAN   COMPANV 
6i  Fifth  Avuiva,Ni(w  VdtK 


»-»-«_^ 


JOHANHINE  VOCABULARY 

A   COMPARISON  ;y, 

OF' THE  tVORDS  OF  THE  FOURTH  GOSPEL 
WITH   THOSE  OF  THE  THREE 


JEdwin  a.  Abbott 


"  Oralit  imago  anlmi., 

Language-  >., 

man  ihewt  a  man." 

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LONDON 

Adam  ind  Charles  Black  *     '    • 

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TO  *       •"     .         ' 

^  '  MV   DAUGHTER 

BY  WHOM  THE  MMN   MATERIALS  FOR  THE  WORK 
WERE   COLLECTED  AND  CLASSIFIED  .,  .     ••; 
A{JD  THE   RESULTS  CORRECTED  AND  REVISED 
THIS  BOOK  IS  DEDICATED 


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PREFACE         •      ■• 

ABOUT  eight  or  nine  years  ago,  when  writing  or 
IX  revising  for  the  press  a  commentary  on  the 
Fourth  Gospel,  I  attempted — among  other  prepara- 
tions for  so  ipanysided  a  task — to  construct  a  key  to 
certain  verbal  difficulties  somewhat  on  the  lines  of  a 
work  that  I  wrote  nearly  forty  years  ago,  called  A 
Shakespearian  Grammar.  My  "  Johannine  Grammar  " 
never  went  iseyond  a  rough  draft :  but,  rough  though 
it  was,  it  decided  me  against  publishing  my  commentary, 
.  by  helping  me  to  understand  a  great  deal  that  I  had 
never  understood  before,  and  by  forcing  me  to  perceive 
that  a  great  deal  more  remained  td  be  understodH. 

Studied  with  the  ai<^of  this  rudimentary  Johannine 
Grammar,  the  author  of  the  Johannine  Gospel  revealed 
himself  in  a  new  lights— as  a  prophet  and.  yet  a  player 
on  words  ;  one  of  the  most  simple  of  writers  yet  one  of 
the  mostiambiguous  ;  with  a  style,  in  parts,  apparently 
careless,  parenthetic,  irregular,  abrupt,  inartistic — an 
utterer  of  after-thoughts  and  by-thoughts  putting  down 
'words  just  as  they  came  into  lAk  mind,  according  to 
Mark  Antony's  profession,  "  I  only  speak  right  on  " — 
but,  in  general  effect,  an  inspired  artist  endowed  with 
an  art  of ,  the  most  varied- kind,' not  metrical,  not 
i  ;■■.■  'M    "':  :■'■':-■■■-:■■: 


PREFACE 


rhetorical,  never  ornate,  yet  conforming  to  rules  of 
order,  repetition,  and  variation,  that  suggested,  at  one 
time  the  refrains  of  a  poem,  at  another  the.  arrange- 
ments oi  a  drama,  at  another  the  ambiguous  utterances 
of  an  oracle,  and  the  symbolism  of  an  initiation  into 
religious  mysteries. 

At  the  same  time  the  probleifi  presented  by- the 
divergence  of  the  Johannine  from  the  Synoptic  voca- 
bulary began  to  seem  more  difficult  to  explain  in 
accordance  with  old  hypotheses  but  more  capable  of 
new  solutions.  Biographers,  though  differing  in  the. 
style  and  vocabulary  of  their  comments,  cannot  lawfully 
differ  in  their  reports  of  conversations.-  Yet  the  fourth  ■ 
or  latest  of  these  biographers  appeared  to  differ  in 
this  unlawful  manner  from  the  three,  and  this  to  an 
extent  that  seemed  amazing  unless  deliberate,  and,  if 
deliberate,  only  justifiable  on  the  ground  that  he  knew 
his  divergences  to  be  substantially  in  a  .cordance  with 
what  he  conceived  to  be  the  essential  truth.  Perhaps  (I 
reflected)  the  Fourth  Evangelist  might  be  in  the  right : 
but,  if  ^  what  about  the  Three  .•'  Did,  or  did  not, 
Jesus  of  Nazareth  use,  and  use  repeatedly,  such  words 
as  " faith,"  " repentance,"  "forgiveness".''  Did  He 
condemn  "hypocrisy"?  Did.  He  bid  men  "watch" 
and  (^' pray  " .'  Did  He  hold  up  to  His  disciples  the 
example  of  "litde  children"  in  order  to  answer. their 
questions  about  "the  greatest"?  If  He  did,  as 
assuredly  He  did,  how  was  it  ppssible  that  a  Fourth 
Gospel — even  a  supplementary  Gospel — could  give  a . 
fair  and  truthful  account  of  Jesus  and' set  down  at  great 
length  His  discourses,  both  to  the  disciples  and  to 
■     ..   ■■:•;■•'■    ■''■■-■      •■.  '^-vlii:.  ■■ 


PREFACE 


others,  without  so  much  as  mentioning  (1676^)  one  of 
these  fundamental  words  ? 

In  order  to  answer  these  questions  I  began  to  con- 
struct a  list  of.  Synoptic  words  rarely  or  never  used  by 
John,  and  a  Ibt  of  Johannine  words  rarely  or  never 
used  by  the  Synoptists  :  and  I  found  that  these — when 
compared  and  illustrated  by  quotations — shewed  that 
in  many  cases  John  was  in  reality  neither  so  silent  nor 
.  so  divjrgent  as  I  had  supposed.  Where  he  had  ap- 
peared to  be  taking  up  entirely  new  ground,  he  was 
sometimes  saying  the  same  thing  as  one  or  more  of  the 
Synoptists,  only  in  a  different: tvay. 

-  These  conclusions  were  brought  home  to  me  more 
forcibly  than  ever  when  I  recently  began  to  prepare 
for  the  press  a  treatise  on  what  might  be  called  The 
Fourfold  Gospel,  that  is  to  say,  the  passages  where  the 
Fourth  Gospel  intervenes  in  the  Tradition  of  the  Three. 
For  the  purposes  of  that  treatise  it  seemed  desirable 
to  refer  to  a  "  Johannine  Grammar  "  and  <»  "  Johannine 
Vocabulary  "  in  print,  instead  of  embodying  large  ex- 
tracts frorfi  a  manuscript.  I  '  therefore  decided  oft 
printing  those' two  volumes  at  once.  , 

The  "Johannine  Grammar, V  which  will  form  the 
Second  Part  of  this  work,  ■  could  hardly  lie  made  , 
intelligible  to  a  reader  unacquainted  with  Greek.  But 
the  "Johannine  Vocabulary"  stands  on  a  different 
footing.  There  is  nothing  to  prevent  an  "  unlearned  " 
reader  from  understanding,  for  example,  that  a  differ- 
ence is  intended  (as  Origei]  says  there  is)  when  the 
Fourth  Gospel  describes  some  as  "  believing  iri "  our 
Lord,  and  others  as  "  believing  i«  /fts  name ". ;  and 


PREFACE 


that  a  play  on  words  describes  the  people  in  Jerusalem 
as  "trusting  in  His  name"  whereas  Jesus  "did  not 
trust  Himself  to  them'-' ;  and  that  a  contrast  is  drawn 
between  "the  beloved  disciple"  and  Thomas,  both  of 
whom  "  saw  and  believed  ">-but  in  what  diflferent 
circumstances !  These,  and  a  score  or  so  of  other 
•distinctions,  relite  to  a  single  word  (-1463 /c//.)  "be- 
lieve," and  can  all  be  understood  without  any  knowledge 
of  Greek.  For  this  reason  I  decided  to  publish  the 
Johannine  Vocabulary  as  a  separate  volume",  less  costly, 
and  more  intelligible  to  the  general  reader  than  the 
Johannine;  Grammar  which,  I  trust,  will  speedily  follow. 
I  am  indebted  to  several  friends — in  particular  to 
Mr  W.  S.  Aldis  and  Mr  H.  Candler — for  corrections 
of  proof  and  useful  suggestions  of  a  general  character, 
and  to  Dr  Joseph  B.  Mayor  for  valuable  criticism  on 
points  of  Greek.  Nor  must  I  omit  thanks,  du^  to  all 
connected  with  the  CambridgeAUniversity  Press,  for  . 
their  admirable  printing  of  the  work  and  their  arrange^ ' 
meitf  of  the  Vocabularies..-.-"      /  .v  •, /r . 


EDWIN  A.  ABBOTT. 


iVtltsidi  ■:;':" 

Hampslttd  '!,',' 


■  It  mutt  be  undentood,  however,  thai  fti^l,  though  obtainable 
ieparately,  frequently  refen,  oa points  of  grammatical  detail,  to  Part  II, 
which  will  contain  the  Index  tu  the  whole  work. 


■'■-■V:;  ■ 

4 


CON-^ENTS     '      .< 

'    ""  rAOE 

References  aiJid  Abbreviations        .       .      stvf— xviii 

iNTRQfcUCTIOW  . , .      *       '• 

ih  The  problem  (1436-  43) 

{  ^  How  to  deal  with  (he  problem  (1444-9)  -<«^ 

§  3  A  specimen  of  allusiveness, '  hating^onet  own  life    (l|tO) 

f  4  Anothtr  specimen,  "  reclining  the  head  "  (1451—8) 

§  s  Infeiencu  (1459-82) 


v'  800K   I  '     . 

JOHANNINE"K^Y  WORDS"  "      *     ''  ' 

•     CHAPTLR   i 
,;•■;:*  BELII'VINf^'  ^-  ^ 

{  I    "Believing,"  or,  "trusting,    a  keyword  in  the  F<Mrth  Cotpel 

(1483-6) 

j  1    Why  John  prefers  "believe    to    belief    (1467—8) 

§  3    "  Believing,"  in  the  Old  Testament  (1488-71) 

W-f  X,  "Beliering,"  in  Philo  (1472-^ 

\i    "  Believing,"  in    the  New   Teiiament,  excludmg  Ui<    Fourth 
Goqwl  (1474-7) 

}  6    Antecedent  probability  of  a  restatement  of  the  doctrine  of 
"beUeving"  (1478-9) 


CONTENTS 


7    "  Believing,"  in  the  Fourth  Gospel  (1480—1) 

»    "Through  whom,"  or  "what,"  do  all"  believe  "?(148J) 

9  "  Believing  m  the  name  "  (li83— 7) 

10  Our  Lord's  first  mention  of  "  believing "  or  "  trusting  "  (1488) 

1 1  Christ's  disciples  "  believed  in  him  "  (1489—90)  . 
"Believing  the  Scripture"  (1491—2) 
"Believing,"  in  the  Dialogue  with  Nicodemus  (1493—1800) 
After  the  Baptist's  last  words  (1501—2) 
In  Samaria  (1803—7) 

le  nobleman's  "  believing  "  (1808—9) 
lieving"  the  testimony  pf  the  Father  (1510—1) 

18  After\he  Feeding  of  the  Five  Thousand  (1513-9) 

19  "  Not  believing  "(ISaO—l) 

JO    "Believing witnesses "(1582— 3)  ■  »  ' 

21  "AtW  the  Healing  of  the  Blind  Man  (1894— 7) 

u    The  Raising  of  Lazarus  (1828—36) 

13    "  Believing  in  Iheilighf' (1537— 4A)r  /. 

34  The  Last  Discourse  (1545— 9) 

35  The  Last  Prayer  (1880)     -        ^  '.    .•■      ' 
16    Alker  the  Death  and  Resurteftion  (1551—81) 


CHAPTER   U 


,♦ 


"authority" 

§  I  "Authority,"  in  the  Triple  Tradition  of  the  Synoptists  (1882) 

}2  ''Authariiy,"in  the  Apocalypse  (1883-r-4) 

}  ]  Luke's  view  of  "  authority  *  (1865-71) 

{4  Christ's  "authority,"  how  defined  by  the  Synoptists  (1872—6) 

f  5  "Authority,'  in  the  Fourth  Gospel  (1676—8) 

}6  " Authority"  to becc»ne" children  "of  God  (1579— 80) 

f  7  The  "authority"  of  the  Son  to  "do  Judgment "  (1881—6) 

{8  "  Authority  "  in  connexion  with  "  Ufe  "  (1586—94) 
xii 


CONTENTS 


4?>>  •    ^  '  CHAPTER*  ^11 

;•■'■  V  JOHANNINt  SVNONVMS 

{  I  The  use  of  synonyms  in  this  Gosprl  (15W(— C) 

§2  "Seeing"  (1897-1611) 

§3  "  Hearing  "(18ia-a0) 

{4  "Knowing "(1621-9)       ^ 

5  5  "Coming"  (1630— ») 

§6  "Worshipping"  (1640—0)  ''    ' 

}  7  "  Going  away  (or,  back),"  and  D  going  on  a  journey  "  (16S3— 64) 


•         :    -         BOOK    II     ;•  V'     ■; -^^       . 
JOHANNINE  A^D   SYNOPTIC   PlSAGRgEMENTS 
.      '  CHAPTEH  r  '  I 

JOHANNINE  DEVIATIONS  FROM  SyNOPTIC  VOCABULARY 

{■    Introductory  remarks  (1666— 71)  •*l;':     ?^."Ti".    ,.■■!,■  . 

Synoptic  Words  coMrARATivELY  seldom  or  mever  used 
HV  John  (1672-96)        ' 

CHAPTER  II     - '  <-  /    J    '    ' 
SYMOPtlC  DEVIATIONS  FROM  JOIIANNiNE  VOCABULARy 

§  I    Introductory  remarks  (1697—1706)  ' 

JOHANNINE  Words  comparatively  seldom  ok\n>ver  used 
BY  THE  Synoptists  (1707—28) 

Additional  Note  (1728  m— /) 


Xitt. 


CONTENTS 


'        'I  BOOK    III  ,  ' 

JOHANNINE   AND  SYNOPTIC   AGREEMENTS 

',     -■•,    ",;  .:■   CHAPTER   I'     ;■.:,'.; 

WORDS  PECULIAR  TO  JOHN  AJID  MARK: 
f  I     Antecedent  probability  (172»— 30)  ■  . 

fj    The  fact  (1731-2)  "iV  >    '  "  "^  T    '  " 

-}  3    Parallels  and  Quasi-parallels  (1733)  -V;"  '"'■■:->■      > 

John-Mark  Agreements  (1734—8)     '  .-^_';  ■''••■  v-   .■■■'■■.tiSa 
§4    Jn  xii.  9  "the  common  p^ple^"  Ut.'''tbe  grisat  multilMda."  '  ■ 

(1739-40) 
J  S    Iftferences  (1741—4) ;  Additional  Note  (17M  (i)~(xi)) 

CHAlTER  II 
"-       WORDS  PECULIAR  TO  JOHN  AND  MXTTUEMr 

f-i    PanUelitms  very  few  (174S— 7)  '"',"'. 

ja    "Lightofthe  world,"  "my  brethren"  (1748— •)«       ' 

JOHN-MAriHKw  AnREKHKNTS  (17S0— S)      ■    ''':■!;• 
§3    Infcrence»(lM6-7)  Y  ■^;;  ■:  ■       \[K'-    ^{..■^:,'-^ 

■"•,-,■  '       cfHAPTER  III   '-^'v^'t '-H': -i' 

""words;  peculiar  to  john-  aInd  luke 

§  I    Antecedent  probability  (17S6— 9) 

§  J    The  fact  (1760-1)  , 

§3    Qvasi-paralleU  (1784— 3)  i.V:^ 

JOHN-LuKF.  Agreement  (1764—76)  •     ■:  "  ;• ; 
}4    "Son  of  Joseph  "  (1776—8)  ^  •'...*! 

{  5    "The  Lord"  meanini!  "Jesus"  (1779— 81) 
46    "Son»oflight"(178J— 3) 
§7    "My  friends "(1784-92) 

}  8    "  Standing  in  the  midst "  applied  to  Jesus  (1798—7) 
$  9    "  Stooping  (?)  and  looking  in  "  (1798) 
f  to    What  doea  ropoivTa  mean  ?  (1799—1804) 


contbnVs 


•    :,:;    CHAPTER   IV         •;..'■' 
WORrtS  PECULIAR  TO  JOHN,  MARK,  AKD  MjUTTHEW 

4  I     Introductory  remarks  (1806—9) 

JoHN-MARK-MATTH<W  AOREEMENl^  (UIO— 16) 

{  2    AbMdce  of  Quasi-parallclj  (1817) 

'■  '      ■'  CHAPTER   V       i    '"r*^     '■■- 


§■ 
§3 

§4 


WORDS  PECULIAR  TO  JOHN,'  MARK,  AND  LUKE 

Introductory  remarks  (1818 -9)  }.     .    •:  . 

"  Lalchet,""  spices,"  "rouse  up"  (laaO—t)'',    ' 
Mark,  Lulce,  and  John,  on  "  rejection  "  (1823-r^X       :'\ 
John-MahkLuke  Agrekments  jlBSS— 4) 
"The  Holy  Oneof  God"  (1835)      '  •" 


CHAPTER  VJ 

WORDS  MOSTLY  PECULIAR  TO  JOHN,  MATTIlBvi'i  AHD  LUKE 
}  i/  Verbal' Agreements   numerous,  but   pu^lelisms',  non-existent 


§  ly  Verbal"  Agreements   numerous,  but   puatic 

,   .      /      (1836-8)        .  ,,     /^, 

VV  §»    "Lay  the  head  to  Test  "^ie89-«)  ■         :' 


§  3    John-Matthew-Lukc  Agreements  (in  English)  (1847-^10) 

Words  mostly  pecitliar  to  John,  Matthkw,  ajid  LtfltC 
^  (1851-6«>;  Additional  Note  (1866  (l>r-<|y))  . 

\  CONCLUSION     ,.'; 

fl  Review  of  the  evidence  (1867-74)  '     ■'';  ^ 

§  I  What  remains  to  be  done  (1878 — T)       '      ■■   ■''.  '  i  ;• 

Ji  Johannine  Grammar  (1878— 80)  .•'■',"'-■. 

\      •      ApPENDiX  ON  PREPOSITIONS 
i  I .  llntroductory  remarks  (1881—3);  sutislics  (1884—^)4 

\V   ;\    -■   '   -    ;  V    ADDENDA  /:,'.^\* 

>  ^  .    V      Supplement  to  the  Vocabularies  1885  (i)4(ii)         •"»." 
\    .        \ 
''  \  .       INDICES 

.\       See«ndof  Part  II,/iiA<uuu'mCrii«Mar 


W 


REFERENfiES  ANp  ABBREVIATIONS 

,  \  ,    -    .'V-  ;       ■■  ■     .„    _  ■  ,    ...  . 

■'     REFERENCES      ••  -\ 


(i)  Bl*it  AraUc  immiers,  e.g.  (878),  refer  to  sub'sccliont  indicated 
in  this  volume  or  in  the  preceding  volumes  of  Uialeuarica  :— 

8T3—  m-'Corriclioiu.  '.■.;■  ;^' 

tliii—lH9~FrvmLilterlaSpiril.      :.:  ■  '  ■  .     '  •.  \, 
1160-1436  =  /'ar<Ml»jtV,  '^        >    • 

(ii)  The  Rooks  of  Scripture  are  referred  Id  by  the  ordinary^  ab- 
breviations, except  , where  specified  below.  Hut  when  it  is 
aaid  that  Samuel,  Isaiah,  Matthew,  or  any  other  writer,  wrote 
this  or  tha^t,  it  is  to  be  understood  as  meaning  Ikt  virittr, 
mdumitr  A^  may  it,  of  Ikt  words  in  quislion,  and  not  as 
:taeaning  tha(the  actual  ih-iter  was  Samuel,  Isaiah,  or  Matthew. 

(iii)    The  Mss.  called  severally  Alexandrian,  Sinaitic,  Vatican,  and  Codex 

Bczae,  are  denoted  by  A,  »•,  U,  and  D  j  the  Latin  versions  by 

a,  *,  etc.,  as  usual.    The  Syriac  version  of  the  Gospels  discovered 

by    Mrs   Lewis   and   Mrs  Gibson  pn   Mount   Sinai    called    the 

■    "Syro-Sinaitic"  or  "Sinaitic  Syrian,"  is  referred  to  mSS.    It  U 

-^      '     always  quoted  from  M^  Ilurkitt's  translation. 

{iv)  The  text  of  the  Greek  Old  Testament  adopted  is  that  of  B,  ediftd 
by  Professor  Sweie' ;  of  the  New,  that  of  Westcoti  and  llort. 

(v)  .  Modem  works  are  referred  to  by  the  name  of  the  work,  oK  author. 
.   thevol.,  and  the  page,  e.g.  Leyj- iii.  3430,  ■.«' column  I,  page  343, 

;.-      .voLiil,  -  ,•■       ;.■  -V^  ■■ -.f  •■  -'^.'^  ■■•',•  J 


i-- 


ABBREVIATIONS 


:  * 


A,  B,  D,  and  «,  see  (iii)  above.  ■ ;   ^  .  ;  _ . 

Apol. -Justin  Martyr's  First  Apology.  - 

Buhl  =  Buhl's  edition  of  Gesenius,  Leipzig,  1899. 
Burk.  -  Mr  F.  C.  Burkitt's  Evangtlion  Da-'mtpharrtskt,  Cambridge 
University  Press,  1904. 

C.  before  nunjbers" circa,  "about"  (e.g-  c.  10). 

Chr.-C*n>mV/l?i. 

Cbri.  -  llu  words  of  Christ,  as  distinct  from  narrative,  see  18TS*, 

Clem.  Alex,  43—  Clement  of  Alexandria  in  Potter's  pages.  ■     \ 


>  Codex  B,  ihoogh  mar*  ancient  than  Codex  A,  is  oAen  less  eloselo  tU 
Hebrew  than  the  latter  {Ctiu  38).  •         '„'  *       ' 


mm' 


REFERENCES  AND  ABBREVIATIONS 

Dalman,  H^orJt"  Wardi  «f  Jans,  Eng.  Tr^»l.  1901;  Artut.  C.-« 
Grnmmatik  AramSitck,  1894.  ' 

Diatcss.-  the  Arabic  I>iatessar6n,  sometimes  called  TXian's,  trans- 
lated by  Rev.  H.  W.  Hogg,  B.D,,  in  the  Ante-Nicene  Christian  Library. 

Ency.  —  Eneycliiptidia  Bitlica. 

Ephrem  «  Ephraemus  Syrus,  ed^^Mocsinger. . 

Epistle,  the-the  First  Epistle  of  St  John. 

Esdras,  the  First  Book  of,  is  frequently  called,  in  the  text,  Esdris. 

Euseb.  — the  Ecclesiastical  History  of  Eusebius. 

Field  =  Origcnts  Hexaplorum  quae  supersunt,  Oxford,  1875. 

Gesen.  — the  edition  of  Cesenius  now  being  published  by  the  Oxford 
University  Press. 

Heb.  LXX  =  that  part  of  the  LXX  of  which  thei'e  is  an  extant  Hfibrew 
Original.  .0 

H(^r.    Heb.>i//<>nit    Htbraicae,  by  John- Lightlbat,    1658--74;   eiL 
Candell,  Oxf.  1859.  *  - 

Iren.'thc  treatise  of  Ircnaeus  against  Heresies. 

Jer.  Targ.  (or  Jer.)  I  and  1 1  •- severally  the  Targum  of  "  Jonathail  Ben 
\  Uiiicl"  and  the  fragments  of  the  Jerusalem  Targum  on  the  Pentateuch. 
>  Where  Jer.  I  r  is  mining,  Ji'r.  1  is  often  indicated  by  Jer. 
\      TH.-Kingi. 

\     1-S.  n  Liddell  and  .Scott's  Greek  Lexicon.  ." "  '  ^   ; 

\    Narr.  — /'«  narrqiivf,  -is  distinct  from  (a\  speech  of  Cbritt,  (J)  qMSCh 
gi^rally  (1672»).  •  "■."       ,"■,■■•. 

pnk.^the  Targum  of  Onkelos. on  the  Pentateuch.  ,_  .    '■."*,  '  / 

Origen  is  geniHally  rcfencd  to  in  Huet's  edition,  1668.     .     .•       '  -    . 

^^.  Cont:.'^  The  Ox/oriiConcflriiattce  t0  tkf  SefituaginL  ,*.   '" 

,  affixed  to  Mt.,  Lk.,  etc.,  means  peculiar  to  Matthew,  Luke,  etc 
hito  is  referred  to  by  Mangey's  volume  and  page,  e.^.  Philo  ii.  334, 
or,  as\to  the  Latin  treatises,  by  Aucher's  pages  (P.  A.)  (see  1608). 

R<*th  -  Resch's  Paralltlhxtt  (4  vols.). 

'st.ASamuel ',  s.-s'^sce." 

Schfittg.  =-:  Schtittgen's  florae  Hebraiciu^  Dresden  and  Leipiig,  1733. 

Sir.  A  the  work  of  Ben  Sira,  i.t.  the  son  of  Sira.    1 1  is  commonly  called 
Ecclesiakticus  (see  W<i).     The  original  Hebrew  has  been  edited,  in  part,  , 
by  CowlAi  and  -Neubaaer,  Oxf.  1897  j  in  part,  by  Scbechter  and  Taylor,  \ 
Camb. 

SS,  se«i(iii)  above. 

Steph.  ^r  Steph.  Thes.-Stephani  Thesaurus  (Didol).. 

Sym.-Hvmmachus's  Version  of  the  Old  Tiastament. 

'tTvtxxvm.^fXtwtmAW^  CoHcordante  to  tkt  Septu&gint. 

Tryph.  =  i|ie  Dialogue  between  Justin  Martyr  artd  Trypho  thej«fr.  . 

Wetst.-Wetstein's  Comm.  on  the  New  7Vr/<M«/«/,  Amsterdam,  I7J1 

W.H.-  Wi^stcott  and  Hort's  New  Tesument 

A.V.      \    ,,'•;- '-^    '".'kva.-/ ;  ••■■-i.  ^'^i-   '■  i.^ 


. ,  REFERENCES  ANU  ABBREVIATIONS 

(a)  A  bracketed  Arabic  number,  following  Mk,  ML,  etc.,  indicate  the 
number  of  ihsiancet  in  which  a  word  occurs  in  MaA,  Matthew,  etc, 
«vr.  ir^<n  Mk  (o),  Mt.  (I),  Lk.  (I),  Jn  (7). 

(i)  Where  verses  in  Hebrew,  Greek,  and  Revised  Version,  ate 
numbered  differenlljr,  (be  number  »{  R.V,  i»j(ivaoaloae.  • 


w- 


■,'■■■■ 


■.■-,.  A    .-■■-  *^'    ■/■,■■■■■,-.■  "-:.       -,     ■  -  ■■-.*■ 

'..'.■  .    ■■.■"4'.    \^r-^'''  '    '  '  ■'    •■    '-.  .       "'  "      ■."■     '"'V     ■:*-V     '  ■     ''■■'■■       " 

[1436*]  The  first  step  towards  helping  readers  of  the  ' 
Fourth  Gospel  to  solve  the  problem  presented  by  its  voca- 
bulary and  Style  is  to  make  them  sec  that  'a  problem  exists. 
The  A.V.  very  frequently,  and  the  R.V.  not  infrequtntly, 
conceal  its  existence.  Take,  for*  example,  the  Dialogue 
between  our  I^ord  and  Peter  after  the  Resurrection,  in  which 
the  former  tenderly  implies  a  reproach  for  past  professions  of 
"love  (dyairav),"  while  the  latter,  penitent  and  humiliated, 
does  not  venture  to  say  any  longer  that  he  "/ores"  Jesus,  but 
only  that  he  " Hies  {if>iketv) "  Him.  The  English  "  like  "  is  too 
inaccurate  to  be  admitted  (even  with  ai)  apology)  into  the  . 
rendering  of  such  a  passage ;  and  there  iji  no  one  word  in  our 
language  that  can  exactly  give  the  meaning;  but,  since  it  - 
implies  a  humble  protest  on  the  part  of  the  Apostle  that  he 
still  retains  a  lower  Jtind  of  Jove  for  his  Master,  we  may,  for 
want  of  anything  better,  paraphrase  it  as  "  I  still  love  (1716/, 
1728«— /)."    Then  the  dialogue  would  run  as  follow*: 

[1437]  /esui.  Simon,  son  of  John,  (ovest  thou  me  mcM 
than  these?     ,  > 

.  Peter.    Yea,  Lord,  thou  knowest  that  I  stM  love  thee.  "'    » 

"  ,"  ■       ■ 

Jesus.     Feed  my  lambs. 

■  [14SBii]  SceKefmncoonpp.  xvi./>//.  This  u  the  fifth  part  of  ide 
series  enufed  Dialessarica.'  The  fourth  fut  {" ParaJtuii")  terminattd 
with  subsection  143S.  '       y 


[14M]       .  INTRODUCTION 


The  M-:;4r  now  repeats  His  question  on  a  lower  level, 
dropping  the  clause  "  more  than  these  "  :  » 

Jeais.     Simon,  son  of  John,  lovest  thou  me  ? 
,      Ptttr.     Vea,  Lord,  thou  knowest  that  I  still  hve  thee. 

Jtsus.     Tend  my  young  sheep'.         •  ■ 

On  the  third  occasion,  Jesus  cofttes  down  to  a  yet  lower 
level,  to  the  standard  that  the  humiliated  disciple  has  himself 
adopted:  ,^  ,-.   -  • 

Jesus.    Simon,  iwn  of  John,  tiA'est  \.\\o\ai  me  slilli-   t . 

PtUr.  Lord,  thou  knowest  all  things,  lhou75irA^/(16a4*) 
that  I  &!«  thee  j.'j//. 

Jesus.     Feed  my  young  sheep'.  .',.■.;'■,.    ;; 

[1438]  The  words  "love.st  thou  me  more  tKan  these"  are" 
apparently  intended  to  mean  "more  than  these  thy  comfnnioHS 
whom  thou  hadst  m  mind  when  thou  didst  say,  in  effect, 
Though  all shoiilddesert,  thee,  yet  will  I  never'."  .  The  Fourth 
Gospel  nowhere  puts  into  Peter's  mouth  this  contrast  between 
what  he  would  not  do,  and  what  "a//"  might  do,  yet  the 
Evangelist  appears  to  Imply  the  contrast  here*.  That  is  to 
sjiy,  the  author  writes  allusively,  alluding  to  tradition  that  he 
has  not  himself  recorded. 

[1439]  Observe,  also,  the  thrice  repeated  "  Simon,  .son  of 
John."  It  appears  to  call' attention  to  the  very  first  words 
uttered  by  Jesus  to  Peter,  when  "Jesus  looked . steadfastly  at 
him  and  said.  Thou  aft  [at  present]  Simon,  soii  of  John  \  thou 

'  [1437  <i]  The  Syro-Sinaitic  version  (which  will  be  denoted  hence- 
forth by  SS)  has  here  "my  ewes,"  and  in  xxi.  i/'"my  sheep."  W.H. 
mart;,  and  R. V.  Ixt.  have  **  my  sheep,"  both  here  and  in  xxi,  1 7. 

•[1437*]  Jnxxi.  15— 17.  A. V.  makes  no  attempt  to  distinuuish  the 
two  Greek  words  ;  RV.  translates  both  by  "love "in  Us  text,  but  adds  in 
margin  that  the  Greek  words  are  different. 

'  [143d a]  Mk  xiv.  29  "Even  though  a// shall  stumble  yet  not"!." 
Sirnil.  Mt.  xxvi.  33.     Lk.  xxii.  33  words  PetWs  protest  quite  differently. 

•  [1438 «]  Similarly  he  says  (Jn  lii.  14)  "  For  John  [the  Itaptist] 
was  not  yet  cast  into  prison,"  alluding  to  the  imprisonment  as  a  well- 
known  fact  though  h<  himself  nowhere  mentions  it. 


nrTRODuenoN  ri448i 

J -. _.____^. 

shall  be  called  Cephas,"  «>.  a  stone'.  Frptn  the  level  of  that-high 
and  hopeful  prophecy  the  Lord  seems  here  deliberately  to 
descend  as  though  He  had  asked  too  much  from  His  follower:  ■ 
he  was  not  Cephas,  after  all — "^ot  yet »'  'east — only  the  original 
Simqn  after  the  flesh,  "  Simon,  son  of  John."  Here  again  the 
Evangelist  is  writing  allusively,  but  with  alliuion  to  a  traditioh 
recorded  by  himself.  ,■■■?!■    '•-..  ,  < 

[1440]  Lastly,  although  the  text  is  somewhat  doubtful, 
the  three  classes  indicated  by  SS,  the  "  lambs  "  and  the  "sheep" 
that  need  "feeding,"  and  the  "ewes"  that  need  "tending," 
appear  to  correspond  symbolically  to  the  distinctions  indicated 
m  the  First  Epistle  of  St  John:  "I  write  unto  you  little 
children...!  write  unto  you  fathers...!  write  unto  you  young 
men."  The  Lord  might  simply  have  said,  as  St  I'aul  says  to 
the  Ephcsian  ciders,  "  Feed  the  flock,"  but  He  adopts  a  three- 
fold ^iteration  with  slight  variations,  the  impressiveness  of 
which  can  be  more  readily  felt  than  analysed  and  cxplain<». 

[1441]  Thus,  the  dialogue  resolves  itself  into  a  short 
dramatic  poem  with  a  triple  refrain,  apparently  alluding  to 
traditions  mentioned  in  other  Gospels  but  not  in  this  one. 
Most  simple  yet  most  beautiful,  artless  yet  in  harmony  with 
the  deepest  laws  of  art,  it  combines  a  passionate  affection  with 
subtle  play  on  words  and  a  most  gentle  yet  powerful  sug- 
gestion of  loving  reproach  and  helpful  precept.  The  conci  usron 
is  at  once  pathetic  and  practical — that  professions  of  love  for 
the  Saviour  must  be  tested  by  labour  for  those  whom  the 
Saviour  loves. 

[1442]  This  passage  illustrates  the  Johanninc  use  of 
synonymous  words  and  the  iteration.s  and  variations  charac- 
teristic of  the  Fourth  Gospel^  but  it  does  not  illustrate  the 
Johannine  use  of  different  forms  of  the  .same  word,  as,  for 
example,  of  the  word  "understand  (yivwaKa)"  which  the 
Evangelist  employs,  in  one  and  the  same  sentence  (1627),  first 


'Jnl.41. 
3 


[IMS]  -  INTRODUCTION 


as  Aoristi  lIiuiM  Present,  to  mean  "understand  spiritual'ljr 
and  grow  in  understanding  spiritually,"  but  elsewhere  as  ' 
Perfect,  to  mean  "  understand  spiritually««nd  perfectly."  It 
does  not  illustrate  the  subtle  shades  of  meaning  denoted  by 
slight  variations  of  a  clause,  t.g.  "believe"  with  a  Dative, 
meaning  "believe  a  person,"  and  "believe"  with  "into," 
meaning  "fix  one's  belief  on  a  person,"  and  again,  " believe 
into  the  name  of  a  person  "—which  will  be  discussed  in^^thc 
first  chapter  of  this  work.  Lastly,  it  does  not  illustrate  one 
of  the  author's  most  striking  characteristics,  his  frequeitt 
obscurity  or  ambiguity. 

[1443]  A  mere  glance  at  the  R.V.  marginal  notes  on  the 
Gospels  will  shew  the  reader  that,  in  the  Synoptjsts,  the  notes 
mostly  suggest  alternative  readings,  but  in  the  Fourth  Gospel 
they  suggest  alternative  «»(/<T»';^fj.  The  former  imply  cor- 
ruption in  editors  or  scribes  ;  the  latter  imply  obscurity  in  the  ^ 
author,  of  which  the  following  is  an  instance ;  '■':-  •     - ' 

l-',  ''■_;,        ;.;         John  i.' 1^5  (R.V.)  '            -/"'^     " 

•"             Text  Margin 

"All   things  were   made   iy  "Allthings  were  made  Mrea^A 

him  ;  and  without  him' was  not  him  ;  and  without  Aim  was  lu/ 

anything  made  that  hath  been  anything  matte.    That  which  hath  ' 

made.    In  him  teas  life,...    And  been  made  was  life  in  him...  AnA 

the  light  shineth  in  the  darkness ;  the  light  shineth  in  the  darkneta; 

and  th^daikneai^nr^ni&i/ it  ,and  the  darkness  aotrcame  It 

not"     ■'/' -ji'.-':."     •y...-;--,'-,:'v"*'' '■-■ '~^' ■■'  ■-■.:;■;":; 

"  Oratio  imago  animi":  the  specimens  given  above  should 
suffice  to  shew  that,  in  this  case,  the  "oratio"  is  of  a  very 
extraordinary  character;  that,  if  we  can  get  back  from  the 
"imago"  to  the  "animus,"  we  shall  discover  a  very  extra- 
ordinary mind  ;  and  that  the  attempt  to  get  back  involves  a 
laborious  sis  well  as  fascinating  problem.  .     '^ 


"^ 


S; 


'M.:^Mi£!>Smi.. 


WTRODUCTION  [*•«•] 


§2.     Htm  to  dtal  with  the  prMem 

[1444]  '  Many  details  of  Johaiininc  style  may  be  explained 
by  merely  collecting  parallel  instances;  as,  fo^  example,  the 
author's  use  of  ambiguous  verbal  hmis  (2236)  capable  6f 
being  rendered  indicatively,  imperatively,  or  interrogatively 
("Believe  in  God,"  "Ye  believe  in  God,"  "Believe  ye  in  God?"), 
of  "  and  "  to  mean  "  and  [yet] "  (2136)  etc.  This  statemetit 
applies  to  most  things  in  his  Gospel  that  proceed  from  the 
author  kimself,  that  is  to  say,  from  the  author  uninfluenced 
by  other  authors.  So  far,  a  Johannine  Grammar  and  a 
Johannine  Vocabulary  would  help  ui  to  solve  most  of  our 
difficulties;  and  it  is  hoped  that  the  reader  may  find  such 
help  further  oh  in  the  Chapter  of  Synonyms,  the  Grammar, 
and  the  various  pa.ssages  indicated  in  the  Textual  Index.  But 
the  case  is  altci'bd  when  we  come  to.ambiguitic.s,  symbolisms, 
and  even  literal  statements  that  have  the  appearance  of  being 
nallusive.  Take,  for  example,  the  phrase  quoted  above  from 
the  R;V.  text  as  "The  darkness  apprehtndtd  it  not,"  but  from 
the  margin  as  "  The  darkness  o-oercami  \i  not."  How  will 
our  Johannwe  Vocabulary  or  our  johannine  Grammar  help 
us  here .'  "      , 

'  [1445]  In  the  following  way.  In  the  first  place,  help 
may  be  derived  from  the  Alphabetical  Index  referring  to 
"Ambiguities  (verbal)"  at  the  end  of  the  second  part  of  this 
work.  This  will  refer  the  reader  to  other  instances  where 
ambiguity  arisen  from  the  twofold  meaning  of  a  word,  t^. 
where  Jesus  HtrtTself  is  descril>cd  as  using  language  that  was 
a;nbigruou8  or  obscure  to  His  disciples  at  the  time,  as  when 
He  spoke  about  "  this  temple,"  and  about  Lazarus  as  having 
"  fallen  asleep,"  and  said  to  them,  "A  little  time  and  ye  behold' 
me  not."  In  the  next  place,  the  Textual  Index  (on  Jn  i.  5), 
or  the  alphabetical  Verbal  Index,  will  refer  the  reader  to  a 
footnote  on  KOToKaiifimu  (1735  <— A)  which  occurs  in  the 
Vocabulary  under  the  heading  of  words  common  to  M^rk  and 

'       .J      - 


[14463     .  INTRODUCTION. 


udc  to  the  narratives  of 
Indeed  it  would  not  have 


John. '  There  it  is  shewn  that  the  word  generally  means 
"  catch,"  "  take  possession  of,"  "  take  as  a  prize,"  and  that  it  is 
used  by  St.  Paul  in  a- play  on  words,  by  Philo  in  the  sense  of 
"  apprehending  "  God,  and  by  John  himself  in  connexion  with 
"a  darkness"  that  " catches "  people  by  surprise.  .The  con- 
clusion sugi^estcd  is  that  ilie  primary  meaning  is  "  apprthcnded',' 
but  that  there  is  also  a  secondary  meaning,  "  tnkt  captive" 

[1448]  If  John  is  asj  allusive  ivriter  there-  is  an  ante- 
ce<Jenl  probaljility  that  he  would  al  i 
the  Evangelists  that  preceded  him. 
been  surprising  if  he  had  quoted  from  them.  There  are,  m 
fact,  a  few  passages,  more  particularly  those  bearing  on  the 
Baptism,  the  Feeding  oT  the  Five  Thousand,  the  Riding  into 
Jeru.salem,  and  the  Hussion,  where  John,  whether  quoting 
or  not,  does  at  all  events  exhibit  a  slight  verbal  agreement 
with  the  Synoptists,  more  especially  with  Mark.  Manifestly, 
the  first  step  to  be  taken  by  anyone  wishing  to  study  the 
relation  of  the  Fourth  Gosjxil  to  the  I'hrec,"  would  be  to  set 
down  all  these  passages  of  fourfold  tradition,  and  their  con> 
texts,  in  parallel  columns,  and  to  annotate  the  Johannine 
disagreements  and  agreements  with  each  of  the  earlier  writers. 
A  work  of  this  ki*id,  however,  would  be  a  work  by  itself,  far 
too  bulky  to  fonn  a  chapter  in  the  present  volume':  but  some 
of  the  results  of  this  work  wi"  be  found  in  the  fooj-notes 
appended  to  the  Vocabularies  given  below. 

[1447]  At  this  point  the  reader  must  be  careful  to 
distinguish  the  Triple  Tradition  (318)  in  which  Mark, 
Matthew,  and  Luke  agree,  from  Other  Traditions — Single  or 
Double — embodied  in' one  or  more  of  the  Synoptic  Gospel*. 
There  is,  for  example,  Matthew's  story  of  Christ's  birth  and 
infancy-;  and  there  is  LuHe's  story  of  the  birth  of  John  the 


'Under  the  title  o(  The  Four/M  Gos/nl,  I  hope  soon  to  publish 
such  a  treatise.  It  was  completed  some  time  &go,  but  its  publication 
was  deferred  so  that  it  might  be  revised  with  the  aid  of  the  present 
work. 


INTRODUCTfON  X^*4»] 


Baptist,  followed  by  an  account '«(  the  birth,  childhood,  acid 
early  youth  of,  Jesus.  These  two  may  be  called  Single 
Traditions,  of  an  introductory  character,  in  which  Matthew 
and  Luke  contain  hardly  any  points  of  agreement  Other 
Single  Traditions  occur  at  intervals  In  Matthew  and  Luke, 
as,-  for  example,  Matthew's  story  of'^I'dter  walking  on  the 
waters  and  the  parables  peculiar  to  Matthew,  and  Luke's  story 
of  "the  woman  that  was  a  sinner,"  and  the  parables  peculiar 
to  Luke'. 

[1448]  As  to  Double  Traditions,  there  is  one,  com- 
paratively ■short,  peculiar  to  Mark  and  Matthew,  dcscribmg 
the  f^ing  of  the  four  thousand,  the  walking  of  Christ 
on  nle  waters,  related  also  by  John,  and  the  healing  of 
the  Syrophtrhician's  child.  There  is  another,  far  ampler', 
peculiar  to  Matthew  and  Luke,  containing  the  Lord's  Prayer, 
many.  pas.sagcs  prom  the  Sermon  on  the  Mount,  and  other 
doctrinal  matters,  besides  the  Temptation,  the  healing  of 
the  centurion'.s  son,  and  the  niessage  of  the  Baptist  to  Christ, 
"Art  thou  he  that  should  come?"  with  its  .sequell    ;  ' 

[1449]  The  tearing  of  these  remarks  will  be  better  appre- 
ciated >Chen  the  reader  examines  particular,  wonls  in  the 
Vocabularies  given  later  on.  lie  will  find  for  example  that 
Matthew,  Luke,  and  John  agree  in  using  two  words, "  murmur" 
and  "  hallow  "  (or  "  sanctify  "),  never  used  by  Mark.  But  the 
former  does  not  occur  in  anj/  imporlant  parallel  passage 
of  the  Jpouble  Tradition,  whereas  the  latter  occurs  -there, 
as  part  of  the  parallel  versions  of  the  Lord's  Prayer,  in  the 
wor3s  "  iHallowed  be,  thy  name." ,  The  latter  ("  hallow  ")  is  ' 
likely  to  be  far  more  important  than  the  former  ("murmur") 
for  the  purppse  of  ascertaining  whether  the  Fourth  Gospel  is," 
::j^tten  allusively  to  the  Three.    For  there  is  far  more  reason  ■ 


>  The  Single  Traditions  peculiar  lo  M«rk  arc  few  and  cunipan'tivd)) ' 
unimportant.  •  :  - 

■   '  This,  owing  lo  its  relative  importance  (318  (ii)),  is  regular'/  qtlltdji.   . 
"The  Double  Tradition"  for  breyity.  .*  ^         ■  .S 

■    :.  ...-  -     ■■  ■■    "^  ■.    ■■-;■;:    -■.     -  ,  ■'  .?^' 


[14801  INTRODUCTION 


to  suppose  that  John  would  write  with  a  desire  to  illustrats 
Xhia*i/(>uify  supported  tradition  about "  sanctifying  "or  "  hallow- 
ing" than  th|t  he  would  be  influenced  by  the  non-parallel- 
uses  of  the  word  "  murmur  "  in  Matthew  ,apd  Luke'.  For  thin 
reason;  in  the  Vocabulary  common  to  Matthew,  Luke,  and 
Johrii  all  words  (bund  in  parallt!  passages  of  the  Double 
Tradition  are  indicated  by  a  special  mark. 

§3.     A  specimen  of  alUtsivefwis,'' hating  oue' s  awn  life" 

[14601  Sometimes  special  circumstances  may  itidicatc  a 
probability  of  Johannine  allusiveness,  even  where  a  word  or 
phrase  is  mentioned  by  only  one  of  the.  Synoptists.  This  is 
certainly  \rwc  (Paradasis,  p.  i;c.  preface)  in  many  tnst.inces 
of  similarity  between  Mark  and  John:  but  an  instance  will 
ficre  be  given  bearing  on  Luke  and  Jbhn.  Luke  records 
a  saying  of  our  Lord  that' no  one  cart  become  His  disciple 
unless  he  hales  Mis  own  lift.  This  is  in  the  Double  Tradition 
of  Matthew  and  Luke :  but  the  former  omits  thi  clause. 
Matthew  also  has  in  the  context  "  whosoever  WoiWA  father 
more  than  me"  where  the  parallel  Luke  says  that  a  man  must 
"hate"  his  father'.  These  facts  suggest  that,  as  wc  might 
have  anticipated,  the  tradition  about  "  hating  "  one's  "  life " 
caused  difficulty,  and  that  Luke,  though  later  than  Matthew, 
has  here  retajncd  the  earlier  text,  which  Matthew  has 
paraphrased.  John  has  "hateOi  his  oxen  life"hyH  with  a 
qualification  that  makes  the.  meaning  clearer : — "  Whosoever 
hateth  his  own  life  in  this  world'."  It  must  not,  of  course, 
be  assumed,  on  the  strength  of  this  single  pasiiage,  that  John 


■  [1449(>1  The  word  yoyyvfa  "munnur,''  used  four  titnei  in  Jn, 
occurs  once  in  Mt.,  vii.  x«.  II,  of  Uboureri,  in  a  parable,  and  once  in 
Lk.,'viz.  V.  3<\  of  "the  Pharisees  and  their  scribes."  It  happen!  that 
Mk  never  uses  it.  Consequently  it  appesirs  in  (he  "Words  common  to 
John,  Matthew,  and  Luke."  But  there  is  not  the  slightest  reason  to 
suppose  ttiat  Jn  alludes  to  either  of  the  paisagei  in  Mt.-Lk. 

'  Mt  X.  37,  Lk.  xiv.  26.     ■  •  Jn  xii.  3$. 

8 


INTRODUCTION  [ItSI] 


U  alluding  to  Lut?t  Gosptl^ ; '  for  he  may  hav*  known  the 
saying  from  other  sources.  IJut  it  is  almost  Certain'  that 
John  is  alluding  to  t/u  saying  ctntaiiud,  in  Luke's  Gosfel,  with 
an  intention  of  explaining  it,  not  by  altering  the  Lord's  hard 
word  "hate"  (as  Matthew  appears  to  have  done),  but  by 
adding  something  in. the  context  to  justify  the  "  hating." 

§4.     Another  sfeeim^,,  "rtlining  the  head" 

[1461]  In  the  Greek  Vocabulary  of  words  common  to 
Matthew,  Luke,  and  John  will  be  found  (18S8)  kXi'i'ib  with 
a  footnote  calling  attentipn  to  the  phra.se  xKivia  Ki^\r\v 
"  Acline  the  head."  This  might  esca|)e  the  notice  of  a  read(3! 
unacquainted  with  Greek':  but  it  is  of  great  interest  as 
pointing  to  the  conclusion  that  John  knew  O'e  Double 
Tradition  of  Matthew  and  Luke,  and  occasionally  alluded 
to  it.  This  was  made  fairly  probable  by  the  apparent 
allusion  ("hating  one's  own  life")  mentioned  in.  the  last 
section.  If  a  second  instance  can  be  produced,  the  two  will 
be  mutually  strengthened. 

{1462]  The  only  instance  of  "recline  the  hdad"  in 
Matthew  is  in  the  well-known  saying  of  our  Lord  (Mt. 
viii.  20)  "  Foxes  have  holes  and  birds  of  the  air  have  nests : 
but  the  Son  of  man  hath  not  where  to  recline  his  head," 
where  no  one  denies  that  the  meaning  is  "recline  the  head 
in  sleep."  The  only  instance  in  tuke  (ix.  58)  is  in  a  parallel 
tradition  agreeing  with  this  passage  of  Matthew  not  only  in 
meaning  but  in  word,  wr*«/;'»»,  and  the  meaning  is  equally 
indisputable  there,  "  recline  his  head."  ' 

■  Prol>ably  he  is  alluding  to  it ;  but  the  probability  cannQt  be 
demonstrated  without.  ^  comparison  of  a  great  number  of  passages  in 
the  Gospels. 

'  Such  a  reader  would,  however,  find  references  to  the  explanation  of 
the  phrase  if  he  turned  to  the  Textual  Index,  and  also  in  the  Verbal 
Index,  under  "head";  tbe  latter  would  refer  him  to  the  footnote  on 
Mom  %t^Mfi  as  well  as  to  this  section. 


[1463] 


INTRODUCTION 


[1463]  The  only  instance  of  "  recline  the  head  ''  in  John 
is  in  the  description  of  our  Lord's  death  as  follows  (xix.  JO) 
"  When,  ther^ore  Jesus  bad  received  the  vinegar  hi;,  said, 
It  is  finished,  and  (lit.)  having  rtclitud  his  htad  ht  dt- 
livtred  up  his  sfirit."  The  parallel  Mark  and  I.uke  have 
sjniply  "  he  expired  {efitrvevaev),"  Matthew,  has  ,"  He  let  go 
(or,  sent  away)  (nifnjKfp)  his  spirit."  Taking  the  conservative 
and  orthodox- view  that  these  three  accounts  of  the  Synoptists 
were  accepted  as  authoritative  by  Christians  several  years 
before  the  end  of  the  first  century,  we  assume  that  the  Fourth 
Evangelist  knew  these  expressions,  and  ptpforrol  to  describe 
the 'act  otherwise.  As  regards  the  last  part  qf  his  version 
("he  delivered  up  his  spirit")  an  obvious  reason  for  his 
preference  suggests  itself.  The  Johannine  phrase  brings  out, 
more  clearly  than  those  of  the  Synoptists,  thj  notion  of 
martyrdom  or,  self-sacrifice.  But  what  as  to  the  "  reclining  " 
of  "  the  head  ".  ?  Some  may  at  first  assume  (as  perhaps  K".  V. 
"  bowed  his  head")  that  the  physical  act  df  bending  the  head 
("■/Bclining,"  not  "  reclining ")  is  mentioned  as  typical  of 
resignation  or  worship  (1462  <»).  The'ir  second  thought  may 
be  that  resignation  and  worship  are  not  so  prominent  in  the 
Johannine  conception  of  Christ  as  the  higher  feeling  of  absoluSe 
and  unalterable  filial  devotion. 

'  [1464]  infact,however,neithcrthatfirstassumptionkbout 
"  inclining  "  nor  that  second  thought  about  antecedent  prob- 
ability ought  to  have  Come  so  soon  into  our  minds.  The 
first  Ihought  should  have  been.  What  does  xXiVu  Kd^Xtju 
mean  elsewhere  in  Greek  literature  and  more,  particularly 
in  any  Greek  literature  likely  to  be  .studied  by  John?  Htre 
>  a  surprise  awaits  us.  For  Stephen's  Thesaurus  gives  no 
instance  of  the  phrasCj  under  either  of  the  two  Greek  words. 
The  phra.se  is  also  absent  from  the  Concordance  ,to  the  LXX, 
though  each  of  the  two  words,' singly,  is  extremely  common. 
There  is  indeed  abundant  mention  of  "bowing"  in  the  Bible, 
but  the  LXX  and  other  translators  never  use  this  phrase  for  it. 


smt.,. 


INTRbDUCTION  [liSe] 


One  reason  appears  for  its  noh-usc  when  we  find  Luke  > 
describing  certain  wojnen  as"^"  bending  («Xi>*>)  their /»<■«" 
■Uo  the  ground;  for  this  suggests  that  !' face  "would  b*  used 
In  mentioning  the  "bending/flrti'(i/-(/"  or  "  bowing,"  whereas, 
"head"  would  be  used  in  "bending  bathvard"  or '' ftclining." 
"  Ricline,"  indeed,  is  the  niiost  natural  moaning,  because  the 
verb  is  used  so  frequently  in  Greek  for  "reclining  on  a  couch, 
or  bed,"  the  active,  xXiva,  being  sometimes  used  to  mean 
"  cause  to  lie  down',"  and  the  noun,  kKivfi,  being  frequently  used 
in  N.T.,  as  well  as  elsewhere,  for  "couch."  ,. 

[14S0J  From  the  grammatical  and  literary  .point  of  vieAr, 
then-^which  is  also  the  scientiiic  point  of  view — the  phrase 
should  me^n  "reclint  the  heat"  in  sleep,  and  there  is  not  a 
particle  of  literary  evidence  for  any  oilier  conclusion.  '  But 
it  may  be  urged  that  "from  a  common  sense  point  of  view" 
this  meaning  is  out  of  the  question,  because  "  reclining  the 
head  in  sleep"  cannot  possibly  be  intended  by  J(il4|rand 
"  bowing  the  head  in  meek;  submission ".  is  absolutely  re- 
quired.     "  ;'  "  ■:-''  ■-•  ■•  '  .^;.  "■   . 

[1466]  This  may  be,"  common  sense,"  but  it  is  certainly 
not  in  accordance  with  the  Johahhine  "  sense  "  of  what  is  fit 
and  seemly  for  the  Messiah.  For  where,  in"  the  whole  of  the 
Fourth  Gospel,  shall  we  find  Him  doing  anything  In  "meel^ 
submission"?  He  is  not  "meek',"  not  at  least  in  the  usual 
sense  of  the  tern).  Nor  does  He  ever  "submit"  to  the 
Father's  wilt  It  is  His  "fobd'"'to  do  it.  The  first  words 
of  the  Evangelist's  Prologue  tell  us  that  the  Logos  was  "  with 
God,"  and  its  last  words  identify  the  Logos  with  "  the  Only- 
begotten,"  who  is  "in  the  bosom  of  the  Father."    Almost  every 


'  Eurip.  Ak.  ]6S  iititrt  lUBiti  ii  ^,  >XiVar>  /i",  "Itl'mt  fit  dovm^ 
Oral.  S27  •Xii'di'  ji'  it  «t»^»,  "lay  me  down  on  the  bed." 

'  [14M  a]  Where  Ml.  xxi.  5  quAtes  Zech,  ix.  9  "meei  and  riding  upon 
an  asi,"  Jn  nil.  15,  quoting  the  same  prophecy,  oniits*'*iMil.'' 

>  Jn  iv.  34.  .  ■    •     ■      ^ 


[1467] 


INT^ODUCTIOrf 


subsequent  page  contains  some  doctrine  sug^sting  that  the 
home  of  the  Son  In.  the  home,  or>  immediate  presence,  of  the  • 
.  Father;  that  He  came  from  this  home  to  do  the  Father's 
will ;  that  He  is  "  going  to  the  Father "  because  the  work 
is  on  the  point  of  completion.;  and  that  He  was  from  the 
beginning,  atid  is,  "  one  with  the  Father."  What  more 
natural,  thten,  not  indeed  for  a  common-place  writer,  but  for 
"such  a  one  as  we  are  considering,  that  he  should  conncctjhecry 
"  It  is  finished  "  with  the  statement  that  the  Son,  in  finishing 
t^e  Father's  viorV,  found  at  last  that  perfect  rest  ■which  H* 
could  never  find  OH  earth}  Other  martyrs,  such  as  Stephen, 
might  be  described  as  "falling  asleep,"  but  this  would  have 
been  inappropriate  for  the  Johannine  character  of  the  Soin  . 
of  God,  the  Strength  of  Israel,  who  can  "neithec  slumber  nor. 
sleep,"  bat  who  might  well  be  described  as  laying  His  head  ' 
to  rest  on  the  bosom  uf  the  Father. 

[1467]  *EhrJ'sostom's  interpretation,  though  it  does  not  _ 
exptessly  say  that*  the  phrase  means  "  rest,",  does  clearly 
distinguish  it  from  bowing  the  head  in  token  of  submission ; 
for  he  mentions  it  as  an  indication  Itiat  our  Lord  acted  "  with 
authority."  Moreover  he  fontrasts  the  action  with  that  of  ' 
ordinary  men  who,  as  he  say*,-" recline  the  head"  dfttr 
breathing  their  last,  whereas  Ch.-ist  did  it  before' :  and  surely 


'*  [14ff7<f]  Chrysost.  ad  loc.  \a^»  oZv  ^ai^  TcrAfdTiu.  E4d4t  atapaj^iat 
Koi  firr*  /foviriac  trarra  nparroyra;  Kai  ri  i^  M  rovn  difXot.  'Eirfid^  y^ 
irorra  dwrfftrtv^ri,  cX^Hir  r^»-  K<0aAI)i'  (ovM  yifi  avnf  irpovijXvro),  r&  rrtvfM 
J^Kc,  Tovr/ffTii,,  dr^tfrv^.  Kairo*  ov furA rd  «Xiv(u  tifK  Kf^oX^y  «A  torrfvnu' 
imavBa  At  rotvarrt'ov.  O^  yn^  iwtthif  f^trrtv^fv,  fcXiM-n}!,  cf^wX^r, 
owtft  f^*  ilt^*  ymrai-  dXX'  inttHi  fcXtfr  r^r  sf^oX^r,' ror*  t^itvtwi. 
hi  Mv  irarrtH'  iSi]Xmirtp  6  rvayyiXurr^r  on  rov  wanrit  Kvptot  atirot  i}r. 
[14S74]  It  may,  •however,  be. urged  affainit  Chrytosiom  that  the 
position  of  a  man  lying,  or  titling  up,  in  bed,  is  quite  diflercnt  from  that 
of  She  cnicified,  and  that,  in  the  latter  case,  the  head  must  be  iitdiiud 
forward  in  death.  1  have  seen  one.  modem  Frqnch  realistic  picture 
of  the  Crucifixion  representing  the  head  so  bent  down  that  the  face  is 
hardly  visible.    But  (i)  that  attitude,  as  far  as  I  know,  is  quite  eiceplional 


INTROpUCribN  [!«•] 


i^/         it  must  be  admitted  that  the  uiual  course  with  n  dying  man 
(lips  a-~t)  would  be  that  his  head  would  bend  backward  or . 
sideward,  not forwarilin  the  qct  of  "bomiHg'.'  '    ■ 

[1408]     Possibly  it  may.be  objected  that  the  universally' 

*  _  admitted  usage  of  Matthew,  and  of  Luke,  and  the  apparent 
interpretation  of  Chryapstom,  do  not  constitute  sufficient 
evidence  of  the  use  of  .«XiW  m^X^v  in  the  sense  "lay^pne's 
head'' to  rest "  to  est^lish  th|e  conclusion  that  John  usea  it 
thus.  But  the  reply  is  that  (ho  evidence,  so  far  as  it  goes;  tends 
indisputably  to  that  conclusion,  and  that  litre,  ft  nirevideHte  . 
aiaU  derivablf  front  Greek  literature  to  Justify  the  supposition 
that  he  used  it  in  any  other  fense'.  The  verdict  "  insuflficietrt 
evidence"  on  the  one  side  is,  therefore,  met  by  the  verdict 
"  no  evidence  at  all  'J  on  the  other.  The  right  course  would 
•eem  to  be,  either  to  mark  the  passage  as  corrupt  and' leave  it 
untranslated,  or  to  translate  it,  in  accordance  with  such  evidence 
as  at  present  exists.  *  ♦ 

•      S  5-    Inferences  ■    ■■  '     .■ 

[146S]k  From  ,  the  facts   above   stated    it  follows  that,* 
<v  whereas  the  gramniu  vl^the  Fourth  Gasyiel  may  be  in  large 
measure  studlod  by  itself,  th;  vocabulary  pf  that  G^pel — 
though  often  capable  of  being  illustrated  and  elucidated  frorti 


ill  thV pictures  of  the  Crucifixion ;(})  it  secmt  pouiblt  'that  the  head — 
being,  as  CItrysostom  says,  "not  nailed  to  [the  cross}"— would  have 
freedom  to  droop  backwards,  or  at  all  events  sidewardi,  under  the . 
relaxing  touch  of  death,  in  an  altitude  of  rest  as  distinct  from  an  attitude 
of  sutmisiion:  and  that  is  all  that  is  needed  to  satisfy  the  linkuistic 
requirements,  namely  that  «Xin>  means""bend  in  rest,"  not  "boid  in 
resignation."  •  .  * 

>  [14S8a]  The  only  basis  for  the  hypothesis  that  John  may  have  used  * 
«XiVa>  »^X^>  to  mean  "  bow  the  head,(in4i>csignation)"  i>  that  which  may 
be  obtained  from  translations  of  the  Gftlck.  U-\i  very  natural  that 
translators  should  take  Jhe  phrase  to  mean  "  bow.*  Such  a  view  would 
harmoniie  with  the  spirit  of  Roman  im^rialism.^  It  might  also  seem  to 
some  to  suit  the  Synoptic  character  of  Christ.  But  it  cert linly  does  not 
bannonjSe  with  the  Johannine  character. 


•3^      ■  '  \     * 


[1460]  INTRODUCTION 


Johannine  sources  alone — will  sometimes  not  be  fully  under- 
stood without  reference  to  the  vocabulary  of  the  Synoptists. 
Hence  we  shall  proceed  to  study  John's  use.  of  Words  from 
two  points  of  view,  first  the  Johannine,  then  the  Synoptic.  ■ 

[1460]  We  shall  begin  with  one  clue-word,  so  to  speak, 
"  believe " — which  pervades  the  whole  of  the  Fourth  Gospel 
in  such  a  way  that  to  follow  the  Evangelist's  use  of  it  is  to 
trace,  in  brief,  the  development  of  his  doctrine  as  well  as  the 
methods  of  his  style.  From  a  summary  of  passages  about 
,  "  believing  "  we  shall  try  to  ^ain  a  general  vie*  of  the  writer's 
use  of  words — his  regctitions  of  the  same  word  in  tTie  same 
phrase,  his  repetitions  ^f  the  s4me  word  in  a'  slightly  different 
form  of  the.  phrase,  his  repetitions  of  the  same  (or  nearly  the 
same)  plirasie .  with  a  slightly  different  form  of  the  word. 
From  "  believe  "  wc  shall  pass  to  other  words,  and  especially 
'  to  those  that  are  synonymous,  treating  them  in  the  same  way 
and  always  keeping  in  view  the  author's  general  intention 
in  the  use  of  the  word  as  well  as  the  meaning  of  the  yarticu|^r 
passage  under  discussion.  .    .  - 

[1461]  In  the  next  place  we  shall  compare  the  vocabulary 
of  the  Fourth  Gospel  with  those  of  the  Triple,  Double,  and 
Single,  Traditions  of  the  Synoptists.  As  regards  the  Triple 
Tradition,  this  will  be  done  negatively,  as  well  as  positively. 
That  is  to  say,  we  shall  shew  what  words  John  does  not  use 
though  they  are  frequent  in  the  Synoptists,  as  well  as  what 
he  does  use  although  the  Synoptists  rarely  or  never  u.se  them. 
The  statistics  of  these  uses  must  of  course-be  expressed  by 
bare  numbers ;  j?ut  the  footnotes  to  many  of  these  numbers 
^ill  quote  passages  of  importance  containing  the  words,  and 
Vill  adduce  facts  bearing  upon  their  interpretation.  Some  of 
^these  footnotes  will  be  intended  to  suggest  research  rather 
than  demonstrate  conclusion. 

[1462]  F'or  example,  under  the  head  of  "  Remission  of 
sins,"  connected  by  Mark  and  Luke  with  John  the  Baptist, 
it  will  be  shewn  (1000  a — h)  that  Matthew  emits  it  there ; 

'  ■    ^  14  . 


j 


INTRODUCTION  [X4«a] 


that  he  also  substitutes  "  debts  "  for  "  sins  "  (the  same  Hebrew 
word  having  either  meaning)  in  his  version  of  the  Lord's  Prayer ; 
and  that  the  Greek  word  Apkesis,  or  Remission,  was  the  word 
regularly  applied  to  the  Remission  of  Debts  in  the  Sabbatical 
Year — contended  for  by  Jeremiah  and  Nehemiah.but  recently 
abrogated  (so  it  is  said)  by  Hillel  the  venerated  head  of  the 
Pharisees.  In  its  bearing  On  the  Fourth  Gospel  this  detail 
is  not  of  great  importance  (except  as  explaining  why  the 
author  may  have  avoided  the  term,  deeming  it  to  be  obscure 
or  misunderstood).  But  it  might  have  important  bearings  on 
the  history  A>f  the  origin  of  thi  Church,  and  possibly — for  us 
now — upon  its  prospective  development'.         '    ' 


■  [1402 <i]  As  regards  Jn  xix.  30  (R.V.)  "bowed  his  head,"  it  should 
be  noted  that  "  bow  "  and  "  head  "  together,  in  the  EngUsh  O.T.  Con- 
cordance, ^  occur  six  times,  and  always  in  connexion  with  worship 
expressed  or  implied  :  "  bow  down "  ffnd  "  head "  occur  four  times 
similarly,  and  once  apparently  in  a  bad  sense  (Is.  Iviii.  5]  "10  Uw  dman 
kit  Mtiul  as  a  bulrush.^'  v^   . 

[1482  b]  f  have  not  found  Mfi  tt^xAiif  in  the  very  copious  Indices 
to  Aristotle  and  Uician.  The  suggestion  that. the  phrase  simply  meant  , 
"the  head  drooped  in  death"  appears  to  mc  to  ignore  two  considerations. 
(1)  If  a  Creek  author  meant  this,  he  would  have  used-ras  liiiuixni.  $43 
iu^ivBn  d*  irtfmvt  ko^i}— the  passive,  and«ll  the  more  certainly  because 
the  passive  jnay  mean  (Miad  vii.  2S4  tMri^)  "bent  his  body,"  so  that 
the  active  is  only  used  ^^ery  few  instances  to  mean  "  lay  on  a  couch," 
"lay  to  rest,"  "lean  anything"  etc.  (2)  Even  if  xXiVft  iti^>aXriv  could 
meaii  "  1  droop  my  head,"  such  a  phrase — appropriate  en^uli  in  Homer 
or  Virgil,  Hippocrates  or  Galen,  to  describe  the  dcath^H^  warrior  or 
a  patient'—could  not  have  beeif  tiscd  by  the  author  of  the  fourth  Gospel 
to  describe  the  outward  sign  of  the  spiritual  departure  of  the  Son  of 
God  to  the  bosom  of  the  Father. 

[1482  r]  In  1457  o,  the  extract  from  Chrys.,  after  Airi'ruriu,  prob.  om. 
by  error  (Cramer)  yivrrat^  JXX4  lurtt  ri  ttirvtwrta  fA  nXirai.  We  may 
Y*  fairly  presume  that  Chrys.— when  saying  (in  effect)  "  lie  act  occtirrvd  with 
Him,  before  death;  with'us,Jt  occurs  after  death" — repeats  xXirw  for 
brevity,  to  denote  the  "atl'  though,  strictly  speaking,  the  act  of  Christ  _ 
was  Mrat,  the  act  with  us  is  cXitf^'ot  (not  indeed  being  an  "  act "  at  all, 
but  a  passive  relaxing  of  the  muscles).  _ 


A..V.  ■  xy' ■":-.■.  ,„.-'^-'"-  •   -3  . 


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JOI^ANNINE    "KEY-WORDS"  W 


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CHAPTER    I 

,.  "BtUhVING"  '    - 

§  I        Mtlievttig'    or,     imttmg;'  a  kty-word  in  tkt     , 
T|^  Fourth  Gospel 

[1463]  The  Johannine  use  oC  th<  word  "believe"  deservas 
a  separate  con<iideration  for  two  reasons.  In  the  first  place, 
in  a  work  'dealing  with  Johannine  grammar  and  vocabulary, 
the  word  is  of  special  importance  because  the  Evangelist  uses 
it  in  various  phrases  and  with-various  cd^ructions  in  such  a 
way  as  to  throw  light  upon  his  general  style  and  method.of 
composition.  In  the  next  place,  he  exhibits  "believing"  in 
so  many  difTercnt  phases,  attributes  it  (in  diflercht  phases)  to 
so  man}'  persons  and  classes,  assigns  so  many  sayings  about 
it  to  bur  Lor(}  Himself,  and  makes  so  many  evangelistic 
comments  about  it  in  his  own  person,  that  a  summary  of  the 
Johannine  'dicta  about  "  believing,"  amounting  almost  to  a 
summary  of  the  Gospel  itself,  may  give  a  clue  to  its  scheme 
and  motive. 

[1464]  Look  at  the  Goe;|>el  as  a  drama,  and  you 'will  find 
that  few  of  the  leading  characters  are  not  placed  at  some 
timein  such  circumstances  as  to  shew  us— "br  make  us  ask-r 
what,  or  whom,  and  how,  and  why,  they  "believed,"  or  why, . 
and  what,  and  whom,  they  were  exhorted  to  beliyve.  The 
Baptist  himself,  though  he  soon  disappears  from  the  scene.  Is 
connected  with  the  very  first  mention  of  the  word  because  hii 


[14881  "BELIEVING" 


rudimentary  work  was  to  produce  "beiicP."  After  that, 
Nathanael  is  gently  reproved — apparently  for  believing  too 
eaiily'.  Then  came  the  "glory"  of  Christut  Cana,  and  "his 
disciples  believed  in  him'."  Many  at  Jerusalem  "  believe,"  or 
"  trust,"  because  of  His  signs  ;  but — a  strange  play  upon  the 
word — Christ  "did  not  trust  himself  to  them*."  Nicodemus 
and  the  Samaritan  -wpman  are  instructed  in  believing  or 
exhorted  to  believe*.  The  nobleman,  pleading  for  his  sick 
child,  is  told  that  people  in. his  condition  "will  not  believe" 
without  "  signs  and  wonders."  But  he  does  believe — "  himself 
and  his  whole  house'."  Then  Peter  makes  his  confession, 
"  We  completely  believe  and  know."  He  says  "  we,"  and 
speaks  in  the  name  of  "  the  Twelve."  Yet  Christ  has  said  to 
the  disciples  "there  are  some  oCyou  that  believe  not";  and 
now  He  declares  that  one  of  the  Twelve  "  is  a  devil'."  After 
this,  "  many  "  of  the  multitude,  "  many  "  of  "  the  Jews,"  the 
man  born  blind,  Martha, ," many  even  of  the  rulers"  (after  a 
fashion)^all,  in  turn,  believe  or  avow  belief. '  In  the  Last 
Discourse,  Philip  and  the  disciples  arc  stimulated  to  believe ; 
and  they  confidently  protest  their  belief  just  before  their 
Master  warns  them  that  they  will  abandon  Him'v  It  is  also 
said  that  the  world  is  to  be  judged  because  men  "do  not 
believe"."  Finally,  in  His  Last  Prayer,  the  Lord  declares 
that  the  disciples.  "  have  believed  "  and  prays  that  the  world 
"  may  believe"."  -  -" 

[1460]'  Speaking  in. his'  own  person,  and  describing  the 
Passion,  the  Evangelist  breaks  off  from  his  narrative  to 
protest  that  he  "  sayeth  true  "  "  that  ye  also  may  believe^." 
After  the  Resurrection  there  is  a  curious  repetition  of  tra- 
ditions about  "  leeing  "  arid  "  believing."    It  is  said  that  "  the 

'■     ■•!•>    .     ...'■:  '"   ■-■      -':■■''■ 

.  »  i  ja  .  •  ij.  II.         '  ♦.  ll«3-"4.  ^  iii.  u,  iv.  II. 

*  t».  4(,  53.      '  vi.  A4.-70,  •  vJir  jl,  viif.  30,  ix.  38,  Hi.  37,  »ii  Ai- 

•  xiv.  I  -IJ,  xvi.  Ji>— I.  '•  »vi.  ^  "  xvii.  8,  20 — 1. 


"BELIEVING"  .{l*«] 


other  disciple''  (but  not   Peter  his  companion)  "satv  and 

Mieited."    Thomas  says  "If  I  ste  not I  will  not  believe"; 

and  Christ's  last  use  of  the  -word  is  in  a  solemn  combination 
of  blessing  and  warning,  "  Blessed  are  they  that  have  liot  seen 
and  Miened'."  Then  immediately  follows  the  Evangelist's 
statement,  "  These  things  have  been  written  that  ye  may 
believe.. .and  that,  believing,  ye  may  have  life  in  his  name'": 
and  this  is  the  Evangelist's  last  dictum  about  "believing." 

[1466}  Almost  the  only  leading  characters.i^ot  connected 
\Vith  the  word  "believe"  are  Mary  the  sister  of  Lazarus  and 
Mary  Magdalene.  These  are  not  said  to  believe  in  anyone  or 
in  anything  nor  do  they  ever  use  the  word.  But  both  "weep*" 
in  the  Lord's  presence.  And  the  we^ng  of  one  precedes  the  .  ' 
weeping  of  Jesus  and  the  Raising  of  Lazarus  ;  the  weeping  of 
the^other  precedes  the  first  manifestation  of  the  Risen  Saviour 
^  Himself.  Do  not  all  these  widely  differing  facts  converge  to 
the  conclusion  that  the  Evangelist  recogiii.scs  many  kinds  and 
shades  of  believing  and  desires  to  subordinate  it,  even  at  its 
highest,  to  some  still  higher  process  of  receiving  spiritual 

truth?  •;.-  ;  .  ■:,/    ►   . 

§2.     Why  John  prefers  " belinie"  io" Mief" 

[1467]  The  Synoptic  Vocabulary  shews  that  John  never 
uses  the  noun  "  faith,"  "  belief,"  or  "  trust,"  but  that  he  com- 
pensates for  this  by  an  abundant  u.se  of  (he  verb  "  have  faith," 
"believe,"  or  "trust."  His  reason  foj-  doing  this  may  bc^ 
illustrated  by  two  passages  in  Mark.  One  of  these  gives,  as 
part  of  Christ's  first  public  utterance,  the  words  "  Believe  in  Ik* 
Gospel"  not  repeated  in  any  shape  by  the  parallel  Matthew  or 
Luke  and.  unique  in  N.T.*  Another  is  (lit.)  "  Have  J^the] 
faith  oLGod"  where  the  context  refers  to  the  uprooting  of    ■ 


r  o£God"  wh 


'CT.8,J5,J9.     .  'JULJI.-.  »  »lj;JJ,'>JI.  U. 

•  MIc  i.  IS,  SS  "Ais  (>'.<.. God's)  Gasp^"i  i  and/oin.  "in,"  and  w 
docs  Origen  (Huet  ii  ijo)  , 


91 


[14M]  "SELIEVING" 


.trees  or  mountain's  and  teaches  that  everything-A>ut  possibly 
the  meaning  is  every  spiritual  thing — will  be  granted  to  faith'. 
Here  again  the  other  Synpptists  deviate  from  Mark.  Matthew 
omits  the  words  '.of  God,"  and  says  "  If  ye  have. faith":  Luke, 
m  a  diRcrent  context,  has  "  If  'ye  have  faith  as  a  grain  of 
mustard^seed'." 

[1488]  These  textual  divergences  are  very  natural.  The 
influx  of  wonder-working  faith  into  the  Christian  Church  must 
have  been  felt  muclf  more  definitely  than  it  could  be  ex- 
pressed. McYi  were  con.scious  that  "  faith  "  had  led  them  fnjm 
death  into  life.  Yet  some  .found  it  difficult  to  explain, to 
others  precisely  why  they  had  "  faith."  The  Fii^t  Epistle  of 
St  Peter  bidslconverts  be  ready  to  "give  a  reason"  for  the 
"hope"  that  was  in  them:  so,. the  Fourth  Evangelist  might 
naturally  desire  to  help  Christians  to  "give  a  reason  "  when 
they  were  asked  to  explain  or  describe  the  faith  that  was  in 
them  :  "  Why,  and  what,  or  whom,  or  in'  whom,  or  to  whom, 
or  to  what,  do  you  trust .'"  This  he  does  by  substituting  the 
verb  for  the  Synoptic  rioun  and  .by  adding  various  objects  or 
modifying  phrases  answering  these  ^questions.      ^    ■     .  |,V. 

#  ^'  ■■  ■  -  "-■'  -'  ,-!^^ 

ry.y\%-   "Btlwing"'  in  the  OU  TtUfttiulff 

[14iB9]  The  Hebrew  verb,  "trust,"  or  "believe,"  is  radi- 
cally connected  with  the  words  "support,"  "nourish,"  "foster- 
father;"  "  foster-mother,"  "  nurse,"  "  pillar  (of  a  house)'."  In 
the  Passive,  it  means  "supported,"  "confirmed,''  " ste^fifast." 
In  the  Causal,  it  means  "  stand  firm,"  "  trust,"  "  believe"-^  but 
"believe"  in  a  moral  sense,  not  a  mere  act  of  the  intellect; 
The  best  (or   least   inadequate)   riindering  is  often  "  trust," 


■  Mk  xi.  ]i  Jim  nttmr  Aoi :  a  arid  k  om.  4>rrf,  D  hu  ii(  lj(ni  rlrto 
Tov  tf«it>,  K  (I  d  etc.  ins.  fj-^onforpiing  the  text  to  Mt  or  Lk..  * 

'  Mt.  xxi,  31  fif  <xT't  ^^-  xvii.  6  (i  <j|«T<. 

'  For  these  and  the  following  facts  relating  to  the  Hebrewforms  ace 
Gcscn.  il/o//. 


"BELIEVING"  ■  ■   ,'   [lino] 


because  our  Engfish  "trust"  is  connected  etymologicaHywitR 
"  true,"  and  with  words  suggestive  of  firmness  and  confidence. 
The  Hebrew  amati,  "support,"  is  connected  with  our  amen 
(an  utterance  of  "confirmation")  and  with  the  Hebrew  emelA, 
"  truth,"  and  limoiiu  "  master-workman,'"  the  Vord  applied 
in  Proverbs  to  the  Wisdom  that  cooperated  *ith  God  in  the 

-Creation'.     This    Hebrew  " trust "  differs  widely   from   that/ 
kind  of  belief  (upon  more  or  less  of  evidence)  which  we  mean 
in  English  when  we  say  "  I  Min'e  it  is  about  half  past  two." 

[1470]    In  Hebrew,  one  may  trust  ( i )  absolutely,  (2)  "  to  " 
a  person  or  thing,  (3)  "  in  "  a  person  ,or  thing,  or  (4)  "  that " 
a   statcinent   is   true. '  The   third   of  these   constructions  is    ■ 
usually  employed  in  describing  trust  In  GodV  ^^.  "And  he 
[Abraham]  trusted  in  the  Lord  and  he  counted  it  to  him  for     ; 
righteousness."  But  the  LXX— rendering  Abraham's  "trusting" 
by  TTiorewB,  which  is  never  followed  by  a  preposition  in  classical 
Cr/irit'— has  "  he  trusted  the  Lord '(dat).     This  often-quoted 
passage  reveals  the  general   inability  of  classical  Greek  toj- 
represent  Semitic  traditions  about  "trust"  in  God.     Now  and 
then,  espccfally  with  a  negative,  the  translators  of  O.T.  use 
"in"  to  denote  that  Israel  did  not  "stand  fast,  or-  trust,  in 
God*";   but,  as  a  rule,  they  are  content  with  the  dative  to 
represent  A^M  of  .the  Hebrew  prepositions.     As  for  the  Greek 

*j"to,"  "trust  ii/^  vumiiit>  tU,  itii*' n?ver  thus  used  lqf*~ 
the  LXX,i   ■•  ;    .^\-  ■;, '■"  .-■:',•.•  ■    .''■■:':•   ■ 

"  "    ■ — ■ ■ — r-^-—  ■ '       '1  '.'  "V""'''  ' — i— -- ^-^-—  *'  ■■.|...»    y_   "■  ■'    -m.i.t  ,i' ..-— -.f.a— 

■.    ■  V  .•      -    '■■    )■'  -.,  ■  -.••'■•. '  •■•  '^ 

*  Prov.  viii.  30.  '    \      '  "     '.■  *  ^'■'    '     '"■   . 

'  Gewn.  53a  "the  usual  opnstructibn  wi|b.T>o<l  Gn.  XV.  6."      '{ 

■  steph.  ■  A      ,../   .  ■'  ■  •   y-^-"" 

'  [1470  a]  With  negative  in^,Ps.  t)uivii|.'?a^  "  becauie  they  traced  not 

,  in  (3)  (t'c)  (iod  and  hdpAt  not  ui\a)(^i)'liii  ialvation,'"  Jer.  «ii.  ^  "Iruit 
not  m  (3)  them"  (comp.  Sir.  xxx'ii.  2t,^)Tt\t»i.  not. in  (3)  the  (vay,"  (i^ 
nttrrtiani  ''r  H^);  without  negative  in' ft.  cvij  la  (R.V.)  "then' *f//W//</ 
they  his  wqrdv"  Dan.  vi.  23  (rheod.)  R.V.  "  becAu.se  he  had  tru^ed  in  hi« 
God "  (A  pm.  ^1-).  ■  ^  j  ^ .  J 

[1*70*]   'E«-i  never  occur*  wAh^  in  LOfX  tatpt'ii  Wild.  xfi.  »;_  • 
».  rfirl  »<,  (i.e.  God).  .,»■»»'>■•'...»<'''  .     ,    *..    ,  ■ 


[1471]  "BEtlEVING" 


[1471]    Besides  this  inadequacy  in  Greek  construction    - 
there  is   inadequacy  in   the  Greek  verb  itself  to  represent 
the  moral  meanings  of  the  Hebrew  verb  in  its  different  forms  ' 
and  its  associatios  with  firmness  and  stability.    When  Isaiah, 
playing  on  these  shades  of  meaning,  says  "  If  ye  be  not  firm 
[in  faith]  ye  shall  surely  not  be  madcfir^  [in  facty  \i^.  "if 
yo  will  not  believe  ye  shall  not  be  establislud")  the  LXX  has,  ' 
for  the  latter  clause,  "ye  shall  surfly  not  understand' ":  and  , 
a  similar  saying  in  Chronicles  "  Believe  in  Jehovah  and  ye 
shall  be  eonfirmed"  (lit.  "  Be  firm  in  Jehovah  and  ye  shall  be 
made  firm")  is  rendered  by  the   LXX  "Trust  in  Jehovah 
'  and  ye  shall  be  truited,"  perhaps  meaning  "  ye  shall  \x  proved 
trushvorthy'.".  • 

j  %i^:   " Believiitg' in.  PkOo 

,  [1472]  Philo,  being  a  Greek  in  language  but  a  Jew  in 
faijth  and  theofogical  tradition,  shares  in  the  linguistic  in- 
adequacies of  the  LXX  (which  ^pmed  to  him  an  inspired 
version  of  the  Hebrew)  but  ^H^'s  a  Jewish  sense  .that 
Abraham's  "trust"  was  something  more  than  Greek  "be»/ 
lieving."  Traces  of  this  ap[)ear  in  his  frequeijt  mention,  or 
implication,  of  the  instability  of  all  other  "  trust "  as  compared 
with  Wac  firmness  or  stability  of  trust  in  God  :  "  It  is  best  to 
trust  completely  (•7r«ri<rrei;<f€i'Oj)  to  God  and  not  to  the  misty 
reasonings  and  the  unstable  imaginations  [of  men].  Abraham, 
at  all  events,  trusted  to  God  and  w>as  esteemed  rightepus' " ; 
"  He  [Abraham]  saw  into  the  iinfixedness  and  unsettledness  of 
material  being  when  he  recogni'sed  the  unfaltering  stability 
that  attends  true  BEING,  to  which  [stability]  he  is  said  to 
have  Completely  trusted*."  The4)raise  of  Abraham's  faith  is 
justified,  he  says,  because  nothing  is  so  difficult  or  so  righteous 


*  is.  vii.  9  <Ahi  f«4  irwifrty  Sytn.  Au^vrrrf,  Theod.  iTMrrrvtfWifrT.  ' 

*  a  Chrnx.  so  tvirurrfv^fatff,  comp.  Sir.  i.  15,  xxxvi.  ai. 
'  Philo  i.  132  quoting  Gen.  xv.  6  as  iUawt  fvofuoBtf. 

■    *  [1478^  Philo  i.  273  ...di'idpirrok'  KUt  itfrarov   uan'A*  n^i,  yivtum  ^« 
riif  wtfH  Tit  fit,  irtvioiavTop  tyvtt  fifftaUnfra  "j  lUytrt  itfWurrtwtivoL^* 


w  -  • 

'i 

"BELIEVING"  [1478] 

as  "  to  anchor  ortese|f  firmly  and  unchangeably  upon  true 
BEING  alone'."  In  the  course  of  a  long  eulogy  on  it,  he  says 
that  "  the  only  good  thing  that  is  void  of  falsehood  and  stable 
is  the  faith  thatvis  toward  God"  or  "the  faith  toward  true  • 
BEING"."  Elsewhere  he  calls  this  faith  "knowledge,"  and 
again  connects  it  with  stability : — riot  that  Abraham  could 
obtain  the  knowledge  of  God's '  essence,  he ,  says,  but  he 
obtained  clearer  impressions  of  His  Being  and  Providence,  : 
"Wherefore  also  he  is  said  to  have  been  the  first  to  have 
'  trusted  Gody  since  he  was  the  first  to  have  an  unaltering  and 
\  stable  conception,  how  that  there  exists  One  Cause,  the 
Highest^  providing  for  the  world  and  all  things  therein.  And, 
having  obtained  knowledge,  the  most  stable  of  tht  virtues,  he 
obtained- at  the  same  time  all  the  rest'.". 

[1473]  All  these  extracts  bear  on  one  passage  of 
Scripture — that  which  describes  the  faith  of  Abraham.  But 
they  suffice  to  shew  that,  in  the  middle  of  the  first  century, .' 
a  non-Christian  Jf w  would  have  great  difficulty  in  conveying 
to  Greeks  all  that  was  meant  by  the  Hebrew  "  trust "  when 
it  meant  "trust  in  God."  This  difficulty  would  be  greatly 
increased  by  the  influx  of  so  stupendous  a  revelation  as  the 
Incarnation ;  and  we  have  now  to  see  how  the  earliest 
Christian  writers  grappled  with, it. 

Mangey  printi  j  as  tlw  ot^ectoC  v. :  t>ut  we  might  read  i$  X/ycrM  "  frciri7t> 
nxi'rai^"  " in  which  rcapect  he  is  said  to  have  ' believed.'"     For  the  perf. 
(here  and  i.    13a)  comp.   Demosth.   3  PhiUpp.   §  6  oi  ^ap^ifnt  «ai    ' 
wtirurrtvKorts  avr^  and  (Steph.)  Philostr.  Epist:  40  irciriirrruKar  movr^ 
Kal  r*6a^^%aty  i.e.  "  tmst  absolutely." 

'   Philo  i.   486  rii  f'lrt  ^vtf  Ty  tvTi  HtffaMf  Kai  axXivwr  opjuiv.     Thh 

illustrates  the  use  of  fVi  quoted  above  (liTOA)  fi-om  Wisd.  xii.  2. 
,  ■  ■  Fhito  ii.  39  itnyov  off  ayf^tvkit  kiii  /jV/jamf  ayaffoii  ^  ir/»Af  rir  Slim 

iriffTir,  and  t^i"  ir^r  ro  'Ok  irt'im*'. 

'  [1472^]  Philo  li.  443  kqI  o^  npartpow  av^Kiv-ll  rpavonpas  Xafiiitf 
^avTaviat..'Tijt  ttirap^mt  aiirov  cat  tr/KWOiar  jf  Aucaiov.  A16  KUi  trtcrrn'trat 
X^ytrai  T^  Bty  wpiraf,  tnttdfl  Kol  wpigrot  UKKtvrj  Kai  fit^ia¥  tvx*"  virtiXtj^ii', 
mt  Teriv  tp  aTriov  ri  dvMrdrM,  kqi  r/?ovo(i  rvv  rf  Kwr^ii'  ical  rw  iv  ain^.  ^ 
KfTIffi^vof  Ac  ivurrfffujn  Hjf  aptrmr  fittiautrarrfHy  trvvfuraro  km  raff  oXXac 
<lirdinir. 


[1474]  -      "      "BELIEVING" 


■:      §5.    "Btlieving^'  in  the  New  Testamenl,  txeMing 

-  -i-  ■    .    tht  Fourth  Gospel    ;'  '  .;  '  \  '  :   ■  :'^,-\ 

[1474]  The  Epistles  to  the  Thessalonians  and  the  Corin- 
thians rarely  use  irurttva  except  absolutely',  and  never  with 
■"Christ,"  "in  Christ"  etc.:  but  the  Epistle  to  the  Galatians, 
before  quoting  the  words  atx)ut  Abrahamls  ".trust"  and 
righteousness,"  says  "  We  trusted  to  (eiV)  Christ  Jesus  that  we 
might  be  made  righteous  (ii«o<«<'ft>/io')  from  trust  in  Christ 
(iK  _7riW»oi?  XpioToO) "  and  then  qliotcs  "  Abraham  trusted 
God  (dat.)  and  It  was  reckoned  to  him  for  righteousness"." 
The  Epistle  to  the  Romans  begins  by  quoting  the  text 
"Abraham  trusted  Go6  (dat.)...";  it  then  speaks  of  him  as 
"  trusting  OH  {iiri  v;\th  accus.)  him  that  makcth  righteou.s  the 
ungodly,"  and  then,  "  But  [having  regdrd  or  looking\  to  (tU 
ii)  the  promise  of  God  he  doubted  not  through  trustle&sness 
but  was  filled  with  power  by  trust. ..but  it  was  written... also 
Tor  our  sakes...who  trust  on  (eiri  with  accus.)  him  that  raised 
Jesus  onj-  Lord  from  the  dead*."  Later  on,  quoting  Isaiah, 
""  He  that  tntstrlh  shall'  not  make  haste,"  the  Apostle  twice 
follows  a  version  of  the  LXX  in  an  erroneous  insertioi>  "  He 


'  .i*  The  active  alone  is  discossed  'in  the  following  pages  :  wiartxHoSot, 
f*'to  be  believed"  or  "to  be  enttusted  with,"  is  not  considered. 
*  '  [1474 <i]  It  is  always  absolute  in  these  Kpistlcs  except  i  Thest. 
iv.  u  "  If  we  trust  that  Jesus  died  and  rast  again,"  2  The^.  ii.  ii  "that 
they  should  trust  a  he,"  ii.  I2  "thoae  who  havf  not  trusted,  the  truth," 
I  Cor.  xiii.  7  "trusteth  [in]  all  thitlgsTjraiTa)." 

'  [1474*]  Gal.  ii.  16,  iii.  6.  In  the  early  portion  jof  this  chapter— for 
the  sake  of  indicaijng  the  differences  of  Greek  phra«c,>nd  the  different 
shades  of  ineaning  of  the  Greek  verb— imrrtiltii'  will  be  Sndcred  "trust" ; 
ir.  avry,  "trust  him,''  IT,  c'fT*  airof  (or»  rarely,  ai'-ry)  "trust  fl/t  hint,"  ir.  rit 
aiTif,  "trust  10  him."  But  the  reader  must  be  warned  that  "triusl  «*/«, 
or  iHlff  him  "  would  be  a  more  adequate  rendering  of  ir.  tic,  if  only  it  were 
English.  It  implies  "looking  trustfully  iuf/«,"  ot  perhaps  sometimes 
"passing  into"  (1476,  1617). 

«  Rom.  (v.  3,  s,  J4. 


'  BELIEVING  "  [1479] 


that  trusUth  on  him  (dat.  eV  avr^)' ";  but,  speaking  in  his 
own  person  lie  sdys,  "  How  shall  they  call  on  him  t0  (th) 
whon)  they  have  not  truited'}"  and  he  tells  the  Philippians' 
that  to  them  "  it  is  given  not  only  to  trust  to  (ti's)  him  but 
also  to  suffer  for  him*." 

[147B]  In  what  sense  does  the  Apostle  u^  " to'' or  " into" 
with  "  trust,"  contrary  to  Greek  usage  ?  Docs  he  mean  that,  as 
a  convert  is  baptized  into  Christ',  so,  by  the  spiritual  act  of 
"  trust,"  his  personality /ajfw  into  that  of  Christ  ?  Or  does  he 
mean  that  the  convert  "trustfully  looks  to  Christ,"-^a  thought 
thatsecmed  to  be  implied  in  the  statement  that  Abraham  "[/<w/fr- 
iug]  to  the  promise  of  God... was  filled  with  power  by  trust "  .' 
The  latter  is  suggested  by  the  Pauline  noun-phra.scs  "  the  trust 
to  (««'?)  Christ,"  -  the  love  to  (ei?)  all"."  It  is  also  favoured  by  the- 
Petrine  expression.  "  To  wliont,  for  the  moment  [indeed]  not 
seeing,  yet  trusting^ " — which  implies  that  "  trusting  "  means 
"  rooking  to  Christ  with  the  eye  of  trust,"  as  also  later  on, 
"  thSit  your  trust  and  hope  may  be  to  God'."  Compare  the 
Epistle  to  the  Hebrews  "  looking  only  to  (li^pmiTti  *«)  Jtsus 
the  chief  leader  and  perfectef  of  our  faith,"  which  resembles 

'  Rom.  i«.  33,  quoting  Is.  utviii.  i6  (KAQ  have  tfait;  it  probabljr 
arose  from  conflaring  "not"  as  "to  him"  (779a)),.r«p.  Rom.  x.  II. 

'  Rom.  K.  14.  .  '  Phil.  i.  J9. 

*  [1474f]  The  First  Epistle  to  Timothy  has  1.  16  "them  jhat  arc 
destined  to  tru^t  iiHytiri  with  dat.)  him  tit  (fiV)  eternal  life."  Here  the 
writer  might  use  V'^i^becausc  he  was  going  to  use  tts  in  a  difTereot  sense 
later  on.  Hut  «Vi  with  the  dative  is  contrary  to  l^auline  usage  (ext^t  in 
quoting).    The 'dat.  is  usedjn  2  Tim.  i.  12  m/la  ^  ir<irfarrfv«ii  and  Tit.  iii.'8 


ol  ir^Krcf  Knr«r  Si^. 


TOriJ  Rom.  vi.  3  "as  many  as  were- baptixed  in/a  £«V)' Christ 

Jesus  were  baptized  inttfitU)  his  death,"  i  (^r.  x.  2  '*they  all  baptized 

.themselves  {i^awrifravto)  into  (•«)   Moaes^"  1  Cor,  xii.  13  "were  all 

baptizcJ  into  one  body,"  Gal.  iiL  27  "  for  as  trtahy  of  you  at  frere  baptised 

w/tf  Christ."  *    '     - 

•  Col.  ii.  S  r^c  *i«  X^.  fTifTTfwf,  i.  4  Ti\¥  tiydir^i'  [^i*  fjt*"]  •'*  ir(ii»r«r, 
Philem.   5  r^v  witrrtv  ^i>  t)(tit'tU  (marg.  frput)  t6p  KupioK 

••  '   I  Pet.  i.  8  tU  A*  apn  fiif  Apiiyrts  witrrtvo¥T9t  tti.... 

*  I  Pet.  i.  31  nji'  n.  vftitv  k.  tXirida  ttvat  tlf  Btop.  ..' ' 


[1476]'  ."BELIEVING" 

the  doctrine  of  Epictetus  that  fre  are  to  "lepi  only  U)  (ii^p- 
wvTcv  tiV)iSod  in  all  things  gre^t  or  small'." 

[1476}  In  the  Act.<i — besides  occasional  instances  of  the 
dative — "trust  on  (<Vi)"  occurs  along  with  "trust  to  (€«)*." 
In  the  former,  liti  is  used,  not  with  the  dative  as  in  Isaiah 
(KAQ)  but  with  the  accusative.  The  dative  would  mean 
"resting  on,"  the  accusative  ''coming  to  rest  on";  and  Ule 
latter  might  imply  "  becoming  a  convert"  which  is  perhaps  tne 
meaning  in  threeM>a.ssages.  The  Epistle  to  the  Hebrews, 
though  it  very* frequently  uses  the  noun  "trust"  (which  it 
defines  as  being  "  that  which  gives  substantiality  to  the  ^ings 
one  is  hoping' for")  uses  the  verb  only  twice,  once  absolutely 
and  once  with  ot»' — a  construction  ap(>arently  very  rare  in 
classical  Greek*.  The  Epistle  of  St  James  indicates  that 
Christians  had  begun  to  discuss  the  relation  between  "  trust " 
(or  "belief")  and  "works";  and — before  quoting  "  Abraham 
-believed  God " — it  twice  uses  the  verb  so  as  to  warn*  its 
readers  that  "  believing  "  may  be  non-moral :  "  Thou  beli^vest 
that  God  I's  one... the  devils  also  fc/utv  and  tremble*" 


'  [1476*]  Meb.  xii.  3,  Epict.  ii.  19.  29.  '\<lx>pay  •ic-"look  away  from 
[other  things]  to."  Epictelus  says  about  his  iiltal  Hercules  (iii.  24.  16), 
"  For  he  had  heard  not  .is  mere  talk  [but  as  iruth]  thai  Zeus  is  the  Father 
of  men :  yes,  he  thought  Him  and  called  Him  his  Father,  and  lunking  only 
towards  Hini  (ir)wi-  ittlvav  difiopav)  he  Kgulated  his  every  action  iinparTir 
i  Tnftarri)." 

.  '  [1476a]  In  Acts  i«.  42,  xi.  17,  xvi.  31,  ».  ,'wh^  "become  a  convert," 
in  Acts  xxii.  19  "believerj."  In  Acts  x.  4j  ».  n't  dcscriljes  the  mcani  for 
remission  of  sins,  xiv.  -23  tic  iv  wfwttmvKuaaf  seems  to  express  inteiifte 
trust  as  the  preparation  for  a  dangerous  enterprise,  xix.  4  is  doubtful,' 
since  fit  rill  'I.  ( I )  may  be  a  resumptive  rcpetiiioii  of  tit  C  with  reference 
to  ")  roi'  fyi^^n^ffof ,  or  (2)  may  depend  on  wiarnv^air. 

•  [1476*1  Heb.  iv.  3,  xi:  6.  The  Utter,  requiring  a  belief  that  God 
"is"  anil  thai  He  "re«.ird5,"  is  like  I'hilo's  definition  of  Abraham's  faith 
(1472)  concetning  the  yimpfit  of  (ipd  and  concerning  the  fact  that  He 
ir^i'ofi. 

'  iUnc]   Steph.  quotes  no  mstance  of  ir.  fcj,  but  comp.  Epictet. 
hragm.   3  41  ^t'X«i  liyutfot   tlvai  npigrov  witrrtwrvv^  iu  naitir  t^,  and 
Xen.  tiuro  i.  37  has  trurnivai  foil,  by  At.      '  ;    ■ 
,      »  Jas.  11.  I9v*«),  23.    .  ■'    ,  ; 

-    .■    ■,■•.  .•  ■  J8         .  -i       ■  ■■•• 


'BELIEVIJJG" 


[XOT] 


[1477]-  In  the  Synoptists  we  have  seen  above  (1467)  that 
Mark  is  not  exactly  ibllowed  by  Matthew  or  Luke  in  the  two 
precepts  that  he  attributes  to  our  Lord, "  Trust  in  the  Gospel  " 
and  "Have  trust  iri  God."  We  must' now  add ^ that  th* 
Triple  Tradition  does\noi  agrte  in  a  single  saying  »/  Christ, 
using  this  verbK  Also,  as  regards  the  -noun  "  trust,"  the  only 
verbatim  agreement  inUhe  Triple  Tradition  in  the  words  of 
^.Christ  is  in  the  sayingi  to  the  woman  with  the  issue,  "Thy 
t;frwj/ hath  saved  thecV'W  *     '  '       ^   ;i  V    > 


1  [1477 <i]  The  only  triple  kgrcement  aboqt  "trusting"  is  in  a  passage 
where  the  chief  priest«  and  Vlders  ^xpreis  their  fear  that  jesus  may 
condemn  them  for  not  **trust|nt("  the  Baptist,  Mk  xi.  31,  Mt.  xxi.  35, 
Uc  XX.  5,  "  If  we  «ay  from  heavtn,  he  will  say,  H'hy  [M^m]  ttulye  not  trust 
kimf"  Other  instances  are  pobuitar  to  two  Evangelists  or  to  one:  fbr 
examplCf  Mk  v.  36^  Lk.  viii.  50  Vonly  trust"  is  om.  by  Mt.  Mk  xiii.  ai, 
Mt.  xxiv.  23  "  trust' [them]  not ''lis  om.  by  Lk.  (the  rep.  in  Mt.  xxiv.  26 
"trust  [them]  not"  is  om.  by  NUc  as  well  as  Lk.).  At  the  end  of  the 
Healing  of  the  Centurion's  servam,  Mt.  viii.  13  "As  thou  hasi  trusted,  so 
be  it"  is  qm.  by  the  parall.  Lk.  aiid  so  is  Ml.  xxi.  32  Yv  did  not  trust 
him... the  hariots  trusted  him... thai  ye  might  trust  him"om.  in  the  paraU. 
Lk.  vii.  29— 3a  Mt.  ix.  28  "trust  y«  that  I  am  able  to  do  this?"  occurs  in 
•a  miracle  peculiar  to  Mt.  After  toe  Resurrection,  "  trust  on  "  occurs  in 
a  tradition  peculiar  to  Lk.  xxiv.  25  '|slow  of  heart  to  trust  on  (tr.  twi  with 
dat.)  all  that  the  prophets  have  spokiui."  The  words  "He  that  shall  have 
trusted  and  shall  have  been  bap^zedll' and  "these  signs  shall  follow  them. 
that  shall  have  trusted,"  are  in  tfSe'M|rk  Appendix  (Mk  xvi.  r6  -  17). 

>  [1477 ^}   Mk  v.   34,  Mt.   ix.   22|\  Lk.   viii.   48.     There- U  also  an 
agreement,  though  iwt-'Verititim,  in  ] 
Lk.  viii.  25  has  **  Where  is  your  frust^ 
trusty     In  Mk  x.  52  (Bartiihaeus),  Lk( 
thee ''  the  words  are  orti.  by  the  paratl.  I 
ax^M^r  healing  of  two  blind  n^cn  Mt. 
your  trust"     In  Mt.  xV.  28  "O  womari| 
Mk  vii. ,29  has  "on  account  of  this  word 
23  has  "  kindness  (7Xfor)  and  trust "  the  [ 
God."  '  But  the  Double  Tradition  agrees  \ 
not  found  so  great  trust. ..ia  Israel,"  i^"d  1 
a  grain  of  mustard'seed."    As  regards  MIc 


:  IV.  40  "  Have  ye  not -yet  trust?" 
'  and  Mu'vlii.  26  "O  ye  of  little 
,  xviii^  42,  "thy  trust  hath  saved 
M t.  XX.  34  (two  blind  men),  but  in 
.  29  has  "let  it  be  according  to^ 
I  great  is  thy  trust,'*  the  parall. 
I  go  thy  way."  Where  Ml.  xxiii. 
Jirall.  Lk.  xi-  42  has  "the  love  of 
I  Mt.viii,  10,  Lk.  vii.  9*M  have 
\t.  xvii.  30,  Lk.  xvii.  6  **  trust  as  ' 
xi.  22  and  parall.,  sec  1467. 


29. 


'•"/f.  .' 


[U78]  'AbELIEVING" 


§&    ^Htutdciii  JiroMUily  of  a  reshitntitHi  «f  tilt 
^    ';-    -  doelriMof  f  helieriiig"     •.  ■    /    vv 

[1,478]    Reviewing  the\  Ntw  Testament  doctrines  con- 
cerning "fait*,"  "trust,"  oil " belief,"  apart  from  t4ic  Fourth 
Gospel,  as  they  would  preint  themselves  to  an  Evangelist  ■ 
writing  at  the  end  of  the  firat  century,  wc  sec  that  he  might 
naturally  desire   tp  supplement  them.      He  might  wish  to  . 
guard  his  readers  against  attaching  too  mucK  importance  to 
that  Jtind  of  "  faith  "  which,  i^  practice,  produced  wonderful 
cures  of  disease— as  St  Paul  cautions  the  Corinthians, "  Thou'^h 
I  have  faith  so  that  I  could  move  mountains,  it  profiteth  me., 
nothing'."    Again,  thire  was  a  danger  that  some  might  take 
tHe  faith  of  Abraham  io  be  little\more  than  a  belief  that. God 
would    give   him    his  Jieart's   desire,  quite  aparf   from   the 
goodness  or  hadness  oA  that  desire".     To  meet  this,  it  would 
be  well  to  shew  what  Abraham's \faith  really  implied".     The 
Epistle  to  the  Hebrewsfia^  deftn^  faith,  and  we  know  from 

--■  ••■'      .    .<''t-^—~~-~ -' 

<  [1478<i]  I  Cor.  xiii.  It  cq^p.  Mt.  vii.2]«In  thy  namrhave  we'cut    . 
out  devils "  (uttered  by  those  yhoin  the  Lord  rejects)  and  see  C^hriit's 
answer  to  the  .Seventy  wHtn  tliey  say  (Lk.  x,   17)  "  Even  the  devils 
tfe  subject  to  us  in  thy  namely 

■»  [H78(]  Irenaeus  parallel^  the  faith  of'Abr^Jara  with  that  of 
Christians  thus  (iv.  21.  1)  "illoq^idem  credente  futuris  quasi  jam  factis 
propter  repromis&ionetn  Dei ;  nons  quoque  similiter  per  (idem  speculan- 
tibus  eaQi  quae  est  in  Regno  hacreditatem  propter  repromissionem  Dei.'' 
Ilui  the  Jews  believed  that  Abrahain  left  his  country  as  a  martyr  and  exile 
at  t>od's  command  in  order  to  preserve  the  worship  of  the  One  God  :  and 
the  Targum  taught  that  he  had  beeA  cast, into  a  6ery  furnace  by  Nimrod 
in  order  to  make  him  apostatite.  \The  trust  of  Abraham,  then,  was  ^ 
a  trust  that  the  kingdom  of  God  Established  in  his  heart  would  be 
established,  through  his  descendants,  in  all  the  world— a  very  diHerent 
thing  from  the  mere  belief  that  he  would  have  a  son  in  his  old  age  from- 
his  wife  Sarah, 

'  Jn  viii.  56  "Abraham  rejoiced  ticeedingjy  in  ohtar  that  (SOW)  ht 
might  see  my  day  ;  and  he  saw  it  and  vai  gbd." 


"BEUEVINO"  >       il**91 


Clement  of  Alexiindrta'  that  some  very  early  Christians 
added  a  second  definition.  Probably  there  Were  many  defini-- 
tions.  St  Paul  had  spolten^  much  about  the  wortlilessness  of  . 
"works  of  the  laWj"  and  the  value  of  "  faith,"  even  before  works". 
St  James  had  said  that  ".faith  without  works"  was  "dead'." 
,  Both  had  argued  truly ;  but  they  appeared  to  differ.  Thp- 
Fourth  Evangelist  might  fef  I  that,  *ithout  arguing,  a  Gospel 
might  set  forth  Chri.st's  doctrine  of  trust  in  a  Father  in  sflch  a  . 
way  as  to  reconcile  these  ,-ipparcntly  conflicting  statenie(it.s. 

[1479]  Hastly,  the  writer  we  have  in  view  would  probably 
have  some  regard  to  the  diflficulties  of  Grc'(afk  believers 
including  the  educatevi  classes,  and  to  their  notions  about  . 
"faith"  or  "belief."  "  Wliatever  we  believe,"  said  Aristotle, 
"comes  to  us  through  .syllogism  or  induction'";  how  could  thi» 
be  reconciled  with  affjj  Christian  doctrine  of  believing.'  Un-  • 
fortunately  wp  have  no  Celsus  in  the  first  century  to  represent 
Greek  scepticism.  But  St  Paul's  words,  "the  Jews  dtaire 
signs,  and  the  Greeks  seek  after  wisdom',"  and  the  ab.sencc 
to  of  iiisignificance  of  "  faith  "  and  "  believing  "in  the  teaching  of 
VEpictetus'i  and  the  statement  of  Clement  of  Alexandria'  that    ■ 

fli,  '  [MTSi'l  Clem.  Aleli.  431  calls  >1 "  voluntary  preconception,  an  at^ent 
of  reverence  for  Ciod,"  irf}6^i)<fnt  ikavtrioty  0t(Mr*ii*iat  irvynnrMmu.  Then 
he  adils  the  definition  of  lleb.  xi.  i.  .Then  he  says  (433)  "Hut  others 
have  explained  (livVduKav)  faith  as  a  uniting  assent  to  an  unseen  object 
(a^foit  wpttytLoTiti  cVwriK^i'  Tuyxard^urii')."  He  derives  faith  from  ordtrir 
(?  as  a  conLraction  of  fVicmtfrtr). calling  it  (629}  "a  settletnent  of  our 
soul  concerning  true  BKiN<i  (t^v  ir«pl  ro,  fiv  trraaiv  r»;s  ^vx^f  ij/ii*")." 
Hy  a  "uniting"  assent,  he  means  "that  which  makes  timan  at  one"  with 
the  Word,  (635)  "'io  trust  to  (<ir)  Him  and  through  Him  {lit  uvrm))  is,io 
become — being  undistractedly  made  one  {ajripiairairtvs  ifovfuvor)  in 
Him  -a  siitg/i  httHg  {fuwatuKiv)."    See  Hort  arid  Mayor  on  Cl«m.'899. 

'  Rom.  iii.  20—38,  iv.  5 --6,  ix.  1 1,  32,  xi.  6'.  '  Jas.  ii.  17. 

'  Aristot.  Anal.  Prior.  ii."25(23).  t  *  I  Cor.  i.  2J.. 

•  [1479<>]  Epictetus  has  (Fntgm.  §  3)  "  If  you  wish  to  become  good, 
first  believe  that  you  are  bad,"  but  iriffrfiW  does -not  apjiear  in  the  Index, 
of  Schweifjhausor  etc.  as  ir.  ri  nvy  in  a  corrupt  passage  (t.  36.  14)'. 

'  [1479^]  Clem.  Alex.  432  irioTt^Sf,  4>  tu'tldXJtiivm',  «»!)■' «<il /I 

A, V.         -■"■,   .■■■'•   31     ■■■  ■":•;•'';..;■■■'■•■,;  ,., 


[1480]  "BBUEVING"  ^ 

the  Greeks  mocked :« at  f:*ith— all  [joint  to  the  conclusion 
that  what  Celsus  said  in  later  days  against  the  Christian 
ei^hortation  to  ','believe'"  would  be  said  by  Greek  philo- 
sophers in  the  first  century  as  stxin  as  they  came  into  contact 
with  the  preachings  of  the  Gospel.  For  the  sake  of  the  Greeks, 
then,  it  was  needful  to  point  out  the  immense  difference 
between  "believing  that"  a  conclusion  is  logically  deduced 
from  prelnises,  or  "that"  a  fact  is  pVoved  by  evidence,  ind 
that  othet  kind  of  belief,  or  trust,  in  a  I'erson,  which,  as  the 
Christians  asserted,  made  men  become  the  children  of  God. 

.,    1 7-    f  Betievikg"  ih  t)t(  Fourth' Gtipel 

'[1480}  It  remains  to  consider -the  Johanninc  traditions 
about  "  believing,"  or  "  trusting."  Thd  best  way  of  doing  this 
will  be  to  note  the  different  expressions,  ("  trust  ia^sol.)" 
"trust  {da/.),"  "trust  to  (ti«),"  "trust  to  (ek)  the  name  of,' 
"  trust /A(i/,")  in  the  order  in  which  the  Evangelist  Introduces 
them,  ainl  to  trace  thdr  principal  recurrences,  so  as  to  give  an 
outline  of  his  doctrine  as  exprcssi^d  in  Christ's  words  and  in 
Evangelistic  comments.  Here  it  may  be  obsefved  that  "  trust  ' 
j»"  and  "trusts"  are  liot  mentioned.  The  former,  since  it 
occurs  only  once  in  N.T.',  might  well  not  be  u.sed  by  John: 
and  indeed  "abide  in,"  ruther  than  "believe  in,"  represcnts-his 
doctrine  about  the  highest  and  ultimate  relation  of  the 
believer  to  God.  " Tru.st  on"  also,  would  be  inconsistent  with 
his  view,  which  is,  that  man  does  not  "  rest  4«  "  Jehovah  as  on 


■>  [1479 1]  Orig.  Celt.  i.  «  "JBut  Celsus  says  thai  dertahv  people 
discarding -discussion  (^»?fl«  ^(n\inuvtnii  ^Awtu  ^  \a^i^vtxv  Xitytii"} 'con- 
cerning the  objects  of  their  faith  (irf/ii  liv  mftrf  i-ovffi)  use  the  [cry], '  Oo  not 
examine  but  trust '  (Mij  i^iTu^i  iiKka  iri(mvtriiy)J'    " 

'  [1480a]  Mk  i.  IS  iriirr«ii«r«  <'i/  T<u  iCnyytXIif,  see  1467  :  «V,  Written  «, 
might  be  so  easily  repeated  after  tli^  tin.il  #;  in  »r»crrft*r«  that  we  might  be 
justiiicd  in- omitting  it  as  corrupt  (with  *  and/)  if  the  phrase  weranot  so 
rare.  Ign.  I'hilail.  8  <v  ru  .i<Jyy<Xi'^  <id  irwr.uu  is  not  an  instance  (Ligbtf.), 
The  phrase  may  have  l>eetv  conirrion^witli  a  certain  class  of  early  Greek 
Ev»ngeiists  but  deprecated  by  their  successors.  ,• 

32 


'  BELIEVING"  [1488] 


the  Rock  of  the  Psalmist,  but  that  he  is  "m"  the  Father — as 
a  child  is  ."  in  "  his  father's  house,  or  "  in  "  his  father's  heart. 

[iM]  The  Epistl<f  to  the  Hebrews,  discussing  "faith," 
begins-  with  definition  and  proceeds  to  historical  exempli- 
fication. This  is  the  opposite  of  the,  Johanninc  plan.  Which" 
prefers  "  narrowing  down,"  that  i.s  to  say,  first,  a  broad,  vague, 
and  sometimes  even  inaccurate  statement,  afterwards  cor- 
rected', modified,  defined  by  reference  to  persons  and  circum- 
stances, and  finally  left  with  the  reader  not  as  a  definition  but 
as  an  impression.  Thus  John  will  begin  by  speaking  of 
"  trusting'"  absolutely  in  a  context  that  will  lead  his  readers 
to  ask  "  through  whom  or  what  "  is  this  "  trust "  to  be  attained. 
Then  he  will  speak  of  those  who  "  trusted  to  the  name  [of  the* 
Logos]'"  as  receiving  "authority"  to  becoiAe  ".cliildrch  of 
God,"  but  will  leave  it  an  open  question  whether  "they  availed 
themselves  of  that  authority,  "the  first  use  of  the  word  by 
our  Lord  Himself  will  be  in  a  gentje  reproach  to  an 
anthusiastic  convert  for  "  trusting  "  too  easily*.  Spoii^fter- 
wards^  the  Evangelist,  in  hi.^  -own  person,  repgrfring  to  his 
phrase  "trusting  to  the  name,"  wjll  say, — «^h  a°play  upon 
words — that  although  "  many  "  in  Jerusalem^ere  so  impressed 
with  His  "signs"  that  they  " lriis/edtoiel>t)  his  name,"  yet 
"JesMS  himself  did  not  trust  himself  to  (dat ),//»:»/*" !  These 
remarks  will  suffice  to  shew  the  need  of  careful  discrimina- 
tion when  John  varies  his  phrases  ig  the  following  passages.. 
We  may  not  understand  the  meaning  of  each  variation,  but 
that  each  has  some  meaning  we  may  feel  certain.  ' 

§  8,     "  Through  whom"  or*"wltat"  do  all  "believt"? 

[1482]     i.  7  '* That  he  [the  Baptist]  might  bear  witness,/ 
concerning  the  light  that   all   might  trust  l/trough  him  {it 

ainov)."    The  rrieaning  probably  (2302>— i^ls  "that  all  tiMa 

. "^ — ^.'..-^ — .. — _„_-. _,*'.„«.._* ,.,  ,  J^ 

,  '"Comp.  iii.  22  "and  he  [tW.  J«sus]  was  baptizing,"  with  iv.  2';"V«4 
Jesus  himself  was  not  baptizing,"  and  sec  1925. 
'."1.7.  '  i.  12...  ♦  i.  5a  '  ii.  23-»'4.       ■ 

^    '.■  ^■•■.  ■■■- ; .  ,:i3'.-;  ,\  -.  '4-2 


[1483]  .      "BEUEVING" 


might  trunt  through  the  light,"  />.  by  seeing  things  clearl/and 
truly  .through  the  pure  light  of  the  Word  of  God  and  not 
Through  the  mists  and  twilights  of  their  selfish  fears  and 
desires,  or  through  the  darkness  of  sin.  Hei-e,  without  sup- 
plying an  object  to  the  verb  "trust,"  the  Evangelist  suggests 
-rby  mentioning  the  medium — that,  in  any  case,  the  kind  of 
"trust"  or  "belief"  that  .his  Gos|jcl  will  delineate  is  not  the 
trust  of  ignorance  or  supcr.ftition.  It  is  to  be  the  trust  of 
^hose  who  see  things  as  they  are.  Kven  if  it  could  be  shewn 
that  "through  him"  meant  "through  the  Baptist,'  it would 
still  rcnrain  true  that  all  men  afe  to  be  led  to  "  trust  "  through  . 
the  Light  as  the  higher  instrument,  the  Haptist  being  the 
lower  one,       .^  .-,   -    .  .,  ,. 

..  ■".         ;■    -■■■■»■-  ■■-•■■    -■  ■'■'  -)'■■■'•  ^  ^;-'>-.:  :■•■■"■• 

••    .'■■^!         '  |9-    "Btlffimg  in  tin-  «<!»<«"'    r  ;    .":,;.   ,; 

y  [1483]  i.  12  "But  as  many^as  received  (?Vo/9oi')  him.  to 
them  gave  he  authority  to  become  children  of  Gf>d,  namely,-. 
to  those  trusting  to  /lis  Jin»u  (toIs  Triartvovaw  d^  to  iuoita 
-flfiToi'i).".  The  "A^"  is  the  "light"  proviouKly  mentioned  in 
I.  9—1 1,  " There-was  [from  the  begfhiling]  the  light,  the  true 
■flight],  which'  enlightencth  every  man,  [by  its  continual] 
coming  into  the  world,  lie  was  in  the  world  and  tffe  world 
through  him  came  into  being,  and  the  world  recognised  him 
not.  To  his  own  [house]  (<is-  ra  !&ia)  he  came,  and  his  own 
household  {ol  iSiot)-  received  him  not  into  [their  hearts] 
(wapeXa^en).  But  as  many...."  Compare  ii.  23  "Many 
trustc<l  to  his  name  {(viffrevaav  ei<i  to  Syoffi  avTov)  beholdinu 
his  signs,  which  he  was  [then]  doing.  But  Jesus  himself 
would  hot  trust  himself  to  tlum  (ouk  iiri<rr*vef  a'trrov 
aoTptt).,.."'  -•:■:  ;'.;'•■•  ■^'■ 

-    [t4M]    (On  this  last  passage  Origen  says,  "  We  must  hold 
'fast  to   Him   rather  than   ur'Nis  wrt/w,  le.st,  wljile  'doing 
mighty  works  in  His  name,"  we  should  [be  forced  to]  hear' 
His  [reproachful  wOrds]  uttered  when  men  boasted  abeut,His 


"BELIEVING"  .         [1485] 


mere  name',"*  On  the  first  (I.  12)  he  observes  that  receiving 
"  authority  to  become  the  children  of  God  "■  is  not  the  same 
thing  as  "becoming  children."  "  Receiving  authority"  Origen 
regards  apparently  as  a  rudimentary  stage  twlonglng  to  those 
who  have  "merely  rudimentary,  belief  ((l»rXoii(rr«poi'.7r»<rTci/- 
OKTW  iiovoii)."  folding  fast  to  //(/«,  as  distinct  from  "f/u 
name,"  belongs  to  thoSx  who  have  a  more  perfect  insight*.  It 
may  be  urged  that  these  so-called  ''rudimentary  believers" 
ire  dcsctibed  by  the  Evangelist  as  having  been  born  from 
God  (i,  13  "who  were  begotten,  not... nor  from  the  will  of  man 
but  from  God  ").  But  Origen  de.scribes  the  stages  of  develop- 
ment thus-:  first,  men  recSive  the  light,  and,  with  it.  authority 
to  become  children  of  TJod  ;  then,  '  having  been  brought  into 
being  from  God;  tlieyalso  hear  His  words'"  and  pass  into  thi: 
higher  stage.  "  \ 

[1486]  Origen's  medtlihg  becomes  clearer  if  wc  remember  _ 
that  "to  receive  the  light"  is  inuch  the  same  as  "to  be 
enlightened  (^nfeo-fai)"  Now  the  noun  "enlightenment" 
is  mentioned  b)'  Justin  Martyr  in  his  Apology  as  being  the 
-  name  given  by  Christians  to  "baptism";  and  the  noun  and, 
the  verb  ("  enlighten,"  "  enlightenment ")  were_probably  used 
before  the  second  century  in  the  sense  of  "baptism"  and, 
"being  baptlzcdAiJM Moreover   "baptism^'   is  regularly  con- 


•  Oriuen  (HiKl  ii,  196)  is  referring  to  the  "boait"  in  Mt  vii,  jj— j 
;'"In  thy  name  have  we  done  manymighty  works,"  and  to  the  reproach 

in  tile  Lord's  answer,  "  I  neverri^ognised  you,  depart  from  me." 

f  Origen,  lA  ii.  324—5  iwpariKmrtMP  Korat'ooi/wnf  ra  Tfjt  ^fwri/t^ios, 
'  wfittyfiara.  * 

*  Qrlgen,  i^.  yift'ifxtvot  *'«  rw  rffoO,  khi  ttt  /ttifiara  aitai-ovfftv  avtov. 
^  [ItUa]  In.Heb.  vi.  4  "Thi^e  who  have  been  once  rnlighuneti  and 

have  tasted  of'thc  heavenly  gifti"  "the  Syriac  versions  give  (Westcolt) 

""who  have  once  descended  to  baptism"  and  "who  have  onie  been 

r. baptized,"  and  the  text  is  explained  (Suicer  1490). by  most  Greek  and 

Latin  Fathers  as  referring  to  baptism.    Comp.  Heb.  x.  32  "Callto  niind 

the  former  days  wherein-  Moving  ffUn  trilighteitid^  ye  endured  a  great 

conflict  of  sufferings,'*  i.e-  your  conversion  exposed,  you  to  persecutions. 

[1486^]  This  is  conArnied-by  Justin  Martyr,  who  expressly  says  that 

.  .     ,       35   ■  " 


lim\  ■      "BKUEVIKO" 


netted  with  the  phrases  "  tothe  name,"  "  In  the  namCi"  in  the  ' 
Acts,  and  once  in  Matthew'.  ■  Thus  a  (jood  deal  of  indirect 
evidence  suggests  that  the  Evangelist  here  has  ifi  mind  the 
profession  of  faith  or  trust  made  in  baptism.     And  this  inter- 
pretation is  adopted  by  Chrysostom :  "  Why  did  he  say,  not    , 
'  motie  Ikem  children  of  God'  but  ' gax<t  them  authority  to  become, 
children  of  God't     Kecausc  he  was  shewing  us  that  We  need   .. 
all  diligence  to  preserve,  unstained  and  untainted — throughout 
our  whole  lives— the  image  of  sonship  by  atloptidn  stamped 
upon  Us  in  our  baptism.     And  at  the  samfi  time  he  made  it 
clear  that  no  one  will  be  able  to.  take  from  us  this  authority 
U9lut  we  firit  deprive  our  mvn  sch>cs  of  it" 

[1486]  In  support  of  this  distinction  ■betwcch  "tru.stlng 
;■  to  the  name  of "  and  "trusting-  /<>,"  the  Lord  Himself,  Origcn, 
referring  to  Jn  iiL  1 8',  says  "'Trusting  to  His  nartic '  diflfers 
from  'trusting  to  Him.'  .Accordingly,  he  that  is  to  have 
immunity  from  judgment  on  account  of  trust,  has  that  im- 
munity from  judgment  thi-ough  '  trusting  to  Him,' <iot  [through 
'  trusting]  to  His  name.'  I"or  the  Lord  said, ,'ilc  that  trusteth 
to  me  is  not  judged,'  not  'he  that  trustcti)  to  my -name  is  not 
jAjlidged:";  And  he  goes  on  to  say  that  "  trusting  to  His  name" 

'  '  ■  ■       "  '  -       Si 

■'    "  enlighttnnwm  "-was  the  name  given  by  Chrittunn  to  the  "  washing  *  of 

baptism,  an<l  then  priKeeds  to  use  the  noun  and  verb  in  that  ictiicMpo/. 

6l  KftXfiriit  d<  rnOri)  to  XovTftiiV  xfnorttrfii'tt,,,Ku'i  tn*  ovd^trut^i  't.  \^....Rdi 
.    Vir/^ui'ti^uiror  iri-iy/mTiit  AyUv...6  ^tort^o^tvoc  Xowrni,  65  Kutfiit  ivx<it  wmijifw- 

/ifKOf  vir§p  Ti  iavriiv  Ktii  Toi  tptatttrSii^Tor...  tryph.  122  T«i>ii  I'/ifli; /if  m  iir  r^v 
■    yiffi/Nif  «oi  Tiirr  ir^ftnjXvToiT  fip^cr^dl  vn^i^trt,  T^  fWi  hi  tit  ijftal  cifiijral  rovf 

Aui  'IrjiTotr  nt(fMoTiirf^vitvt.  The  Jews  reply  tluu  the  propheiy  wpis  tAf 
vofiov  X«y(i  K(it  Toil*  ifi<aTt(i>tiivmit  tin  ■  oirov,  and  '*  these  "  Tthey  add)  "  arc 
the  proselytes  [o(  the  Law]."  This  illustrates  the  fart'  that  Jews  as  well  aa 
Chrlbtiaos  applied  the  term  Ho  proselytes. 

'^|1485r]  .\cls  ii.  38  (k.  48'  ,V  rf  livilfuin  "17^.  Xji,  «ii.  \l>  (xix.  5)  rJt  to 
■  htffiarov  Hvfiioii'ltftritv,  Mt.  xxviii.  ig«it  r.  6.  rnii  niirftoi...  Comp.  I  Cor/i.  15, 
15  (irro  i.  n.,  at)d  'if  TO  tfioii  o.    The  Index  to  Hertiias  gives  Jlfairn'(«  only 
in  the  phrase  T/j.  lii.  7  H.  ilt  rA  wofut  t«{.  Kf/n'ov. 

*'  Jn  iir.  18  o  wtirriiwifjit  uiToi'  oi'  itftiftTat,    A  firj  n^rrrti/mp  ifibj  itikptrm 
ori  fiif  rrtitioTiVKtv  lis  to  tCvsptl  Tot)  liovtrytymt  vlov  Ttiv  Bttii'. 


36 


•BELIEVINO" 


{lori 


"Is  inferior  to  "trusting  to  Him'."     That  is  to  §ay,  "  to  trust  to 
'  the  name  of  the  Son  of  God  "  avowing  that  trust  in  baj 
is  only  a  preliminary  stage  in  the  upward,  progress 
Christiaa  '. 

'[1487]  Concierning  this  stage  the  ancient  AppenVlix  to 
Mark  says  "  He  that  shall  believe  ^nd  be  baptized  shall  be 
saved,  but  he  that  shall  not  believe  (airivrijirat)  shall  be 
judgtd gtiilly  {xaTaKpiBi^atraty."  But,  according*"  the  Fourth 
Gospel  as  interpreted  by  Origen.  this  stage  of  belief,  or  trust, 
.docs  not  bring  full  "salvation,"  though  the  rejection  Of  it 
brings  condemnation.  Origen's  conclusion  a{)peaTs  to  be 
sound,  and  in  hartpony  with  Johaunine  thought  and  lanftuage, 
namely,  that  "to  trust  to  the  name  of  Jesus"  implies /»  hxurr  J' 
kind  of  trust,  a  profession  of  belief  in  6,iptism,  which  professed 
^:  belief,  if  not  followed  up  and  developed  by  spiritual  action,  ■' 
might  come  to  nothing'. 


'  [1486d]  Huet  ii  196.  Chrysosidm  (like  olhrrs  in  Cramer  atfldc.) 
ignore*  the  distinction  between  *^AiM'^  and  "M^  HniHf,^  and  says  "  H* 
[iV.  the  beliewr]  is  not  liable  to  judgment  in  IkU  particular  point" 
ij.  for  h.iving  rejected  the  Christian  faith.  If  the  believer  leads  an 
^.Ik  impure  life,  says  Chrysostoni,  he  wtll.be  punished  all  the  more  for 
:  his  sins,  "but  on  account  of  unbelief  he  is  not  punished  because  he 
btfttCvcd   once  for    all   (airioTiuf  A«   f¥*^a  ov  K«Xit^«rai   duj   ro  WiTTtMrai 

-«'^."     .      ":-     ^^s  -.  .  :  V,      ,-.y'-        ;^v^,- ■,'.-";  -.■■ 
« [MitApp.  xvi.  ici' :  '    '.  :   '.    .     ; 

-"  [1487  d]  Accordinjt  to  this  view,  int&rtwfw  tit  ro  i.  rbv  Kvptoc  mighi^ 

I'  '  mean,-  in  eflect,  "  he  became  a  Christian  convert  and  was  baptixed."    In 

the  present  icnse  the  phrase  inixht  be  used  to  remind  "bcticvers"  ojf 

their  rt»ponsibility  as  converts.     iJealinK  only  with  n.  tit  in  i  Jn  y/.  la— 13, 

we   find  (1)  li  riffTfiWi*  tU  Ti>t>  vluv  r.  tf»oi\  (2)  oi  wiiritrrtvuf  tit  t^r 

.  iMpTVfiiav  ffp  ni^iafjTvprfKfv  (i  6tht,  and  then,  '*  These  things  have  I  written 

to  you  that  ye  may  know  that  ye  havtJ  eternal  hic~[/fl  -y^u,  /J<J>',]  /Art/ 

frus/  to  the  tiam<  of  the  Stin  0/  Ood^'  where  perhaps  the  meaning  of  the 

Utalicizcd  words  is,  "you,  who  did  not  merely  once  for  all "— aWof ,' as 

Chrysosiom  iays  -^''profess  Uiptismal  faith  hut  continurtuSly^  exercise  it." 

[14B7^J    1  Jn   iii.  23*  is-  difficult,  and  doubtful  because  KAC  and 

;  W,  li.  mar){.  read  frioTtvw^i'- where  IJ  And  W.  11.  txi  read  nttrrtvam^ktv. 

A"  »^i"c  »l'e  d^''^",  •^•UK  "A"'*  *^'s  's  *»'"  co"'™a"d""'"'  tb'»  "c  trust 

the  namt  {v    ry  o.)  of  hts  $on  JMUs  ChriM  and  love«  (Uya^M^v)  one 


i 


[14881  "BEUEVINa"  ,•  # 

§10.     Our  Lord's  firtt  mtitlww  of  "btlieving" 
^:      H^Dr*trutii»tg^'\      .„;.,,. 

[1488]  i.  50"Becau»e  I  said  unto  thee  I  saw  thee  under 
the  fitj-tree  thou  htlUvest  t  Thou  slialt  sec  greater  things  than 
these."  Wc  noted  above  (1481)  that  tht-  Kvan(;elist's  first..use 
of  "believing"  was  absolute,  no  object  being  inserted.  "  Sq  it 
is  here,  and  the  "  belief"  is  not  defined  so  far  as  this  sentence  ' 
goes.  But  it  is.  partially  defined  as  being  a  reply^  to 
■  Nathanael's  words,  "  Kabbi,  thou  art  the  Son  of  God,  thou,  aft 
King  of  Israel."  That,  then,  is  what  Nathanael  "believes" 
and  it  seems  definite  enough,  at  first  sight  Hut  is  it  clear 
what  precise  meaning  Nathanael  attached  to  the  phrase,  and 
whether  he  meant  "  a  king  "or  "  the  king  "  of  Israel  ?  Hoth  of  ■ 
these  terms  are  ca|)able  of  conventional  meanings.  All  that  wc  * 
are  allowed  to  know  for  certain  is  ( i )  that  Nathanael  believed 
these  to  be  fact.s  about  Jesus  because  the  latter  declared  that 
He  had  "seen  him  under  the  fig-tree"  ht  the  moment  when  -  . 
Phflip  called  him,  (2)  that  Jesus- replied  as  above.  But  the 
tenor  of  the  reply  justifies  us  in  inferring  that  this  faith — 
which  was  based  upon  a  " sign,"  though  not  a  "sign  "  of  action 
or  of  healing— was  not  regarded  by  our  Lord  (and  con- 
sequently not  by  the  Evangelist)  as  of  the  highest  order,  and 
that  He  promised  Na^ianacl  a  more  .spiritual,  basis  for  a 
higher  kindyff  belief'  i  -  ^-  ;^  ..     ■ 


another."    Perhaps  the"  writer,  kubsiitutes  the  .unusual  Native  for  the 
preposition  in  order  to  suKgest  a  trust  (flat  is  not  roridal  or  conventional  \— 

^"that  wc  trust  [in  heart  as  veil  as  in  word]  that  name  [which  we 
professed  to  trust  in  when  We  were  baptized]  and  that  we  give  effect  to  it 
b>'  a  life  of  brotherly  lovcl"     liul  the  text  is  so  doubtful  that  nothing: 

■certain  can  be  said  about 'its  meaning. 

'  [1188»]    It  will  npi  be  thought  necessary  to  reinind  the  reader 
henceforth  that  frifrm'w  means  "trust"  as  wt-ll  as  "believe."    " Uelieve 

-  in  "■  (not  "  iMrlievc  on,"  which  would  better  correspond  to  jr.  / »ri)  will  often 
be  use^xccpt  where  some  special  context  requires  the  word  "trust," 


f  "  BELIEVING  ■'  [14W] 

§11.     Christ t  dUcipUs  "Mirvtd  in  km" 

[1489}  ii>  1 1 '"  ThU  beginning  of  his  signs  did  Jesus  in 
Cana  of  Galilee,  and  ht  manifested  his  glory,  and  his  disciples 
btlinmi  in  him.(litiartvaav  tk  ainov)."  The  word  'be- 
ginning''  appears  to  have  been  interpreted  by  Origen  as,, 
denoting  spiritual  precedence,  not  chronological  order.  This, 
sign,  he  says,  performed  for  those  who  were  in  heakh.  was 
superioi-  to  the  signs  performed  for  the  sicic'.  Ho  evidently 
(without  denying  the  literal  miracle)  regards  the  ^ine  as 
spiritually  efficacious,  and  probably  as  an  anticipation  of  the 
Eucharist.  If  so,  it  would  seem  to  him  more  than  a  mere 
coincidence,  that  at  the  time  when  the  wine  pas.sed  into  the 
bodies  of  the  disciples,  faith  passed  into  their  soiils. 

[1490]  But  althougli  wc  niay  feel  certain  that  the 
Evangelist  records  the  miracle  as  a  literal  on«,  yet  we  cannot 
regard  it  as  equally  certain  that  he  takos  the  miracle  .to  be 
the  caiise  of  tlie  "belief"  of  the  di.s^ples.  JIad  their  faith 
been  of  that  kind,  would  it  riot  have  been  like  the  faitli  of 
Nathanael  above-mentioned,  and  (ike  that  of  Nicodcmus  and 
other  Jews  later  on,  a  faith  not  in  thi;  Lord  but  in  His  signs.'  ■ 
And  is  it  not  (in  part  at  lea.st)  for-  the  purpose  of  dissi|>atjng 
such  an  impression  that  John  addsV'awrf  ie  maitifisled 
'  Ms  glory"}  "Glory,"  in  the  Fourth  Gospel,  is  of  a  spiritual 
•tiature.  The  Lord  had'recently  promised  Nathanael  that  he 
and  all^the  disciples  shuuUl  sec  heaven  (646ff)  perm.incntly 
opened  and  the  angelS  of  God  ascending  and  descending  on 
the  Son  of  man.     Did  not  this  refer  lo  the  life  ofxthe  Son  of 

'  [1489<i]  Huct  ii.  i6tt  Aiccording  lo  Chryi!,  the  disciplcJK  "even 
before  thife,  had  wondertd  at  Him:  -now  they  believed  in  Hifttt" 
I'wtarivaiit'  #if  tiirint  m  fi.  niVov  ol  koi  frpu  tiivrov  ffavfta^ovrtt  u^iii'. 
Cramer's  version  adds,  after  avrov,  "  becatise'  then  tliey  received  some 
increase  of  their  faith  in  Him  (on  tri/i  T«»r«  npo^rSfjKijv  i^i^wTo  nva  r^r  <U 
ttifrttv  ri'ffTfftw)."  Whoever  added  thisprobably  disliked  the  nmion  tliat 
the  disciples  now,  for  the  first  time,  "believed  m"  Christ. 

'  39 


(1«1]  "BELIEVING" 


God  on  earth' and  to  His  words  as  well  a!i  His  worl<8?  if 
even  the  officers  of  the  Sanhedrin,  sent  to  arrest  Jesus,  recoiled 
from  their  taslJ  with  the  words  '.'Never  man  spaltc  Jhus,'- 
might  not  Christ's  own  disciples  say  even  more  ?  '•  As  for  the 
miracle,  it  is  said  by  the  Evant;elist  tb  have  been  l<nown  to 
the  servants  that  drew  the  water,  but  (at  the  time  at  all  events) 
not  to  the  Master  of  the  Feast  and  apparently  to  none  of 
those  that  were  sittihg  at  the  table.  The  jjervants,  then,  if 
any  one,  ought  to  have  "  believed "  in  consequence  of  the 
miracle.  But  they  are  not  said  to  have  believed.  This  . 
"belief"  is  predicated  only  concerning  His  disciples,  whpse 
eyes  had  been  .so  far  opened  that  •'ley  could  to'  some  extent 
discern.  His''' glory."    H«iice  they  "  lelieyed  in  him." 

;; ";         '■    %\i.-  "Btlitviiig  the\Sct ifture"  • ,.      . 

[1491]  At  this  point  there.comcs,  incidentally  and  out  of 
ohrOnological  order,  a  mention  of '"trusting  the  Scripture," 
thus,  ii.  22  "  When  therefore, he  was  raised  from  the  dead,  his 
disciples  remsmbercd  that  he  meant'  thi'<:  and  they  trusted  _ 
tlu  Hcripturt  and  the  .saying  that  Jcstjs  said."  Chronologically, 
this  "  trusting  the  Scripture  "  comc-s  after  the  Xesitrrectidiiyand 
after  the  tirne  when  the  disciples  hiid  begun,  in  the  fullest 
sense,  to  "trust  /o  («'?)  Christ."  This  is  confirmed  by  xx.  9 
where^it  is  said  that  the  beloved  disciple,  seeing  the  grave- 
clothes  in  the  tomb  of  the.  risen  Saviour  "  believed— /i""  not 
e\eH  yet  did  they  inow  the  Scripjure  that  h*  tHittt  nteds  rise 
from  the  dead'"  r 


'  flttlfl]  "Meant,"  ft»y..     ft.V.  "spake,«  }?.V.  "had  said,"  bul  sec 
Ttnse   Impcrf.  (9MB).      If  the  mfaniilK  had    been   "spake,", the    r.k  . 
should  have  been  •'X(iXf|<T<i.;  if  it  had  been  "hijd  Jaid,"  the  Gk  should 
havf>  been  flntv  or  (xi.  13)  (ip^««t.  _ 

•  [1491^]  There  is  diBfrculiy  in  the  Mmque  construction,  wjth  the 
preposition,  in  the  Epistle  (1  Jh  v.  10) ''  He  that  doth  not  trust  C^  hath 
made  God  a  liar  because  he  hath  not  trusted  to  the  testimony  that  CM  Kalh 


:> 


I 


ipt;- 


•BELIEVING"    .  [14M] 


[1493]  Later.'On,  the  dative  in  used  somewhat  similarly 
in  V.  46— 7  "  Kor  if  ye  trusted  Moses  ye  would  trust  me... 
but,  if  j/t  trust  not  Mis  writings,  how  will  ye  trust  my  word*  ? " 
The  plural  "writings  {ypaiifuna)"  denotes  the  five  books  of 
the  Law:  and  in  the  single  pa.ssage  in  which  John  utes  the 
plural  of  Graphs,  he  p^rhapn  wishes  us  to  see^the  Pharisees 
(v.  39)  "  searching  flu  ScriptHrts"  hook  by  book,  and  yet  unable 
to  extract  their  meaning.  But  in  the  passage  under  con- 
sideration J6hn  uses  the  singular,  "  the  Scripture,"  without 
quoting  any  Special  text ;  and  "for  reasons  given  later  on,  it  i», 
probable  that  he  means  "  the  Scrifturt  as  a  whole"  "  the 
ScriftHre  as  the  written  Word  of  God"  or  "  the  revealed 
will  of  God  in  the  Law  and  the  I'rophefs."  To  "  trust "  this, 
in  the  filll  sense  of  "trusting,"  required  the  aid  of  the  Holy 
Spiijti 

Ulieving,"  in  the  Di<fldgne  with  l^ieoeUmui  , 


The  prcftice  to  the  Dialogue  with  Nicodemus  s,-iys 
le  Jgsus  was  in  Jerusalem  during  the  I'assover  "  many 
tieved  in  his  name  beholding  his  .signs,  which  he  was  [dailyj 
performing'."     We  have  seen  above  (1483— 7)  that  this  pro- 
bably implies   that   they  "were  baptised  in  Christ's  nanH." 

testifiid'coHctming his  S0H  ifiii  itiwiirrrvt*u'-M  r^v  fiaprvpUv  If  tviiainr*- 
p¥i%n  o  6tU  ntfiX  Tot)  viov  ottrw)."  l*tobably  the  writer  us*s  (he  phrase  as 
Ignatius'  speaks  of  {Trait.  2)  " trusting  /,>  (ii'ij  the  death  of  Christ," 
{SmyrH.  6)""irustm(,'  to  tU)  the  blood  of  Christ,"  in  order  \6  indicate  that 
Gad's  testimony  was  of  the  nature  of.4  Person  10  whom  one. looks  in  trust. 

'  On  "  The  Scripture "  meaning  "  The  Scripture  «»  a  whole,"^  see 
ITMo-/.      .      ^  .*  >         • 

'  [1493<j]  ii.  23  fftufHtiprif  avrnv  rit  irtjutia  A  twoitt,  i.t-  "  beholding  his 
signs,  whiik  he  was  frcijuenlly,  or  daily,  performing  "'(not  "  beholding  the 
signs  that  he  was  performing").  The  relative  clause  adds,  not  defines. 
Kpr  want  of  understanding  this,  the  text,  has  been  corrupted  is  follows : 
SS  "behcved  our  Lord  because  they  were  seeing  the  signs  that  he  did  to 
Ikem  ".:  a  i  and  /  om.  airmi :  i  (besides  omitting  iiuroii)  lias  "  sigtia'  qOae 
facicbat  in  eos  qui  Infirmi  eran«."    See  lAM^. 


[MM]  "BBLIEViNO"     ,         ;  f 

,  ,.  ..  , :_.-,     ''•'   '     '■  'y-'i-'  -, '   "•-.  ■!..  ' 

The  'Evangelist  appears  to  have  aiisunied  that,  when  Jeaus. 
succeeded  the  HaiptUt,  the  former  took  up  the  work  of 
baptizing  disciples.  Th»  Synpptists  make  no  mention  of 
this;  but  John  infornis  us  of-U  immediately  after  the  Dia- 
logue thus,  iii.  22  >  After  thes<^  things  came  Jesus  and  hi» 
disciples  into  the  land. of  Judu:a;  and  there  he  was  tarrying 
with  them  and  was  baptizing,"  and  a  little  later  he  says  that 
Je.sus,  or  rather  His  disciples,  baptized  mure  converts  than 
were  baptized  by  John'.  1  his  Ls  antecedently  probable  ;  for 
one  baptized  jay  the  Haptist,  as  Jesus  hid  been,  would 
hardly  have  discbnfinucd  the  practice  of  the  great  I'rophet 
without  some  strong  reason  ;  and,  if  Jesus  had  discontinued 
it,  vyoijld  not  some  one  of  the  Evangelists  hiive  mentioned 
the  discontinuance?  Supposing  that  Jesus,  the  Haptist's 
successor,  continuetl  to  baptize,  we  are  the  better  able  to 
understand  why  the  subject  is  i»troduccd  at  once  when 
Nicodemus  comes' to  Jesus  by  night.  •    ' 

[14941  The  Kabbi,  it  would  seem,  w«s  thinking  about 
being  baptized  iind  came  to  consult  Jesus  about  the  piatter. 
He  is  at  once  warned  by  our  Lord  that  baptism  with  water 
is  insufficient:  there  must  be  regeneration  froJn  above  and 
with  the  Spirit.  This  introduces  the  notion  of  "-believing," 
but,  at  first,  only  in  a  general  sense,  believing  in  spiritual  as>' 
distinct  from  material  existences,  VJ/hen  Nicodemus  ex- 
elaim.s,  "How  tan  these  things  be?"  Jesus  replies  (iii.  12) 
"If  I  told  you  tarthly  things  and  >•<•  belifve  not,  hmu  will yt 
believe  ff  1  tell  you  heavenly  things  .?*  •  Then  He  concludes  ■ 
(iii.  14)  "As  Moses  lifted  up  the  serpent  in  the  wilderness, 
so  must  the  Son  of  man  be  lifted  up  that  everyone  that 
betie-.tth  may  in  him  have  eternal  life." 

[149S]  The  meaning  of  this  allusion— so  obscure  to  us — 
would  be  comparatively  easy  to  a  Jew  familiar  with  the 
doctrine  about  the  Serpent  in  the  Wilderness  set  forth  by 

■     '     -'      ■■,.:■■>' JtV-iv.  i^-J.  -v'    •  ■.■•'■■ 

*   ,      -  ■  "  "    ■-  .     ,■'■■*'■'■■- 

■  ::.--.■-  ■  •     42   ■  .■■:-'.;-:';y-.'. 


'BELIEVING"  [1497] 


Philo,  Barnabas,  and  the  Targums',  and  with  Jewish  thouglit 
about  tiie  Serpent  as  being  the  author  of  man's  fall.  As  the 
6rst  Serpent  and  the  first  Adam  brought  sin,  so  a  second 
Serpent  and  a  second^Klam  milst  tske  away  sin.  The  first 
Serpent  was  the  passfti  for  pleasure  and  .self;  the  second  ■ 
Ser|)ent  is  to  be  the  p^ision  for  kindness  an()  the  love  of 
others.  Thus  interpretcd\hcse  difficult  words  teach  one  of 
the  deepest  of  all  truths,  that  men  will  never  be  really 
reformed- on  the  lines  of  mere  law  or  on  the  lines- of  mere 
aacetkisM:  Never  will  i  human  being  be  rcsha(>ed  from 
without,  as  by  a  sculptor's  hand.  He  must  tfrow  from  a 
germ  of  life  within,  his  heart  going  up,  and  his  desires  going 
up  with  it,  out  of  himselfi  into  a  new  Man,  a  second  Adam, 
the  Man  from  heaven. 

[1496]  Here,  according  to  the  best  interpretation,  the 
Dialogue  ends ;  and  the  Kvangelist  proceeds  with  a  comment 
of  his  own.  Comparing  Christ's  first  utterance  about  belief 
(to  Nathanael)  with  this,  His  second  utterance  (to  Nicodemus), 
we  find  Hint  in  the  former  promising  Nathanael  a  vision  of 
"  greater  things,"  but  here  implying  that  Nicodemus  and  his 
friends  would  fail  to  believe  "the  heavenly  thing.s."  But  ia  i 
neither  case  does  the  Lord  define  "belief"  Onl^  by  the  >• 
allusion  to  the  Brazen  Ser|)ent,  along  With  the.  mention  of 
regeneration  by  the  Spirit,'  we  are  led  to  ask  what  is 
meant  by  "  believing,"  and  what  a^re  to  be  its  processes  and 
objects.  •  ■'"• 

[1497]  The  passage  that  follows  has  been  taken  by 'many 
as  a  part  of  Christ's,  own  utterance;  but  it  contains  ex- 
pressions ("only  begotten  Son,"  "believe  in  the  name  of," 
"do  truth")  used  elsewhere  by  the  Evangelist  and  not  usgd 


■  [1495a]  See  Hhilo  i.  79,  82,  315,  Ham.  »ii.  7,  Targ.  on  Numb.  xxi. 
6 — 9 — all.  full  of  interest^  but  -not  possible  (0  discuss  here.  This  is  our 
Lord's  first  mention  of  "/i/t"  in  this  Gospel.  Comp.  Numb,  ixL  9 
"when  he  looked  unto  the 'serpent  of  brass  Ae  livtJ." 

"'  ■     '  "  .        43^      ■  .      ■      ■ 


^ 


'M 


'BGUEVINO" 


elwwhere  by  our  Lord;  it  speaks  of  Redemption  in  the 
past  tense  as  in  Evangelist  would  speak  after  Christ's  death ; 
and  the  tone  of  the  passage  is  like  that  of"Dther  Evangelistic 
comments  in  this  Gospel'.  It  answers  the  question  "  To  tvkal 
art  urn  to  IrHslf  suggested  by  the  words,  "in  order  that 
Mt  that  Irusttth  may  in  him  h^c  eternal  life." 

[liW]    iii.  16—18  "For  God  so  loved  the  world   that 
he  gave  his  only  'begotten  Son  that  evilyone  (hat  Irusttth  to  , 
Aim  might  not  perish  but  might  have  eternal  \\(e...Jit  that 
tntsteti  to  Aim  is   not  under  judgment  {oi'i   xpunrtu). .   He 
that  Irusttth  not  is  already  judged  [guilty]  because  he  hath 

.  not  tntstfit  to  tht  name  of  the  oiUy  begotten  Son  of  Gotf'' 
The  comment  of  li<trnabaa  on  the  healing  efficacy  of  fhe 
Serpent  may  be  of  use  here:  "When  any  of  you  shall  be 
bitten  (salth  the  Scripture)  let  him  come  to  the  Sdrpent  that 
is  hanging' on  the  tree  and  let  him  hope  lind  Mu-i't  that  it, 
though  dead,  is  able  to- tnake  alh'e  and  straightway  he  shall 
be  saved-  (i-^.  healed)'."  This  is  a  very  rudimentary  and , 
erroneous  definition  of ."  trusting":  but  it  helps  us  to  under- 
stand why  John  does  Hot  attempt  K"  define,  and  prefers  to 
suggest.  And  his  suggestion  here  is  that  we  arc  to  trust — 
not  in  a  "  dead  "  person  or  "  thing,"  nor  thol  a  person  or  thing 
can  "make  alive,"  but — tA(tis)  an  "only  begotten  Son,"  who 

"will  make  us  alive  (as  will  be  shewni  hereafter)  not  in  spite 
of  the  fact  that  He  has'died,  but  because  He  has  died  (iu.  the 

seed  dies  to  live  and  to  ijive  lifeV  "■■     '  ,  ■    '    '■  -  •   ■ 

■    •■ '       ■       ■•  .  '■  ■     '      ■-'"'  ■ 

■  [1497  a]  These  argumenli  are  alleged  by  Weticott  for  the  conclusion 

.  that  iii.  16 — 21  is  "a  commentary  on  the  nature  or  the  mission  of  the    *- 

Son."    To  these  may  be  added  (3066)  the  frequent  use  of  yof.    Alio 

6  Bfot  (nom.) — which  occurs  here  in  iii.  16,  17  — is  very  rrtrely  used  by  our 

Lord  as  compared  with  o  nurijf>,  but  in  the  Kpistic  it  occurs  about' 13  times. 

'  Comp.  I  Jn  iv.  9  "  Herein  was  the  love  of  God  manifested  in  us  that 
God  hath  sent  his  only  begotten  Son  into  the  world  that  we  might  live 
through  him."  '  .  ■* 

*  liarn.  xii.  7  Afltrt*  fifl  rhv  !i<^v,..%t^t't\ni(raru  iriariivat  Afi  oiMf  Ar 

44    :.■  ';  ':■  r'.'/-.-' 


'•BELIBVING-  (1501] 


[14M]  The  metaphont  for  describing  this  giving  of  eternal 


I]fe  through  the  upl^^d  Son  o(  man  upon  the  Ct-oss  ara 
various/'  Life  mi^flBkgarded  negatively  as  deliverance 
friftn  *ln.  In  that  a^mioiir  burden  of  sin  may  be  described 
as  falling  from  oiir  shoulders  as  wc  kneel  befqre  the  Cross, 
or^as  taken  from  iis  and  nailed  to  it  with  the  Crucified  One. 
But.  John^probably  looks  at  life  positively,  »s  a  union  with 
Christ,  who,  when  we  look  to  Him  with  the  eye  of  faith, 
<fraws  us  to,  or  irl&toiniself,  or^sses  into  us  tha^j«ie:^ay  - 


pass  into  Him. 

[ISOO]  Greek  philosophers,  as  w^  have  seen,  condonA^ 
Christian  faith  is  irrational ;  !>nd  in  modern  times  inme  might 
liken  it  to  th^  "fancy,"  or  imaginative  love,  which  is  >" en- ■ 
gendered  in  ^he  eye"  I'robaWy  John  would  have  accepted 
this  comparison,  only  asking  us  to  remember  what  the  eye 
of  the. soul  is  and  what  is  the  object. of  (he  soul's,  visioh. 
He  would  have  admitted  that  no  man  c^n  come  to  the 
Father  unless  he  is,  so  to  speak,  "  enamoured  "  with— or  as 
Jesus  said,  "drawn  by" — the  ideal  Sonship.,  No  water  can 
suffice  to  cleanse  away  sin.  TKe  pflre  fire,  and  passion.'of 
the  Spirit  can  alone  drive  out  the  im)>ure  fires  and  passions  i" 
of  the  flesh.  „jj^         ,:_..-._.  .  \'       .  ,     * 

J  14.    jl/trr  the  Baptists  last  words  ;     . 

[1801]    iii.  36  "  He  that  Irusttik  ito  the  Son  hath  eternal 
life ;  but  he  that  refuseth  to  obey  the  Son  shall  not  set  lifs,^ 
but  the  wrath  of  God  abideth  on  liim."     This  is  part  ^f  a 
comment  by  the  Evangcliet  on  th^  last  words  of  the  Haptist 
"  He  must  increase  but  1  must  decrease'  ;  and  it  shews  why, 
even  3^  compared  with  the  greatest  of  prophctf,  the  Son 
"  must  increase  "  whil?"  their  claims'  on  humanity  decrease.  •         ^ 
because,  whi|<^"they  Represent  God's  mes.sages,  He  represents        "  IS. 
God's  fatherhood.     "Refuseth  to  obey,"  or  "febelleth,"  is 
closer  than   R.V.  ("obeyeth  not  (»«a>y,^  belicveth  not)")  to 


(laoal 


"BEUEVIMG" 


'-/the  Biblical  use  of  dmiBtlv,  which  denoteuMtubborn  Aa> 
obedience  toTiH:  rebellion  against,  parents,  or  God,  or  obvious 
truth'.  \  t-        '^   '  , 

[1002]  Here,  then,  "trusting  to"  is  indirectly  defined,  C  % 
by  being  contrasted  with  "  rcielliMg  against "  \  and  thus  the  ji 
notipn  of  "loyalty  to,"  ." allegiance   to,"  is   connected   with  v 

the  former.  The  words  arc  parallel  to  the  above  quoted 
Evangelistic  commentth'i.  1 8)  "  Hi^HUUuistetlLJiot_Jto_thc 
Son]  is  already  judged"  where  the  nRaning  was  "  is  alreadyN^' 
condemned."  This  is  now  more  e^nph^ically  expressed  : 
"  the  -wrath  of  God  remains  permanently  on  him."  The 
£vangeli;it  has  in  view  a  "  rebel "  answering  to  the  appaal 
of 'the  GbspjHfT  (jod,  "  1  will,  net  believe"  that  thpu  art  my 
F»ther,"  to  Xhich  the  reply  must  be,  "Then  thou-dost  thyself 
make  me  refnain  thy  Judgt"^        '-, 

•-     '        '•'   '■'  ■■'.,.  ':■   '■:  ':':■"    ^■^'  .  ■?• 

J  15,    /«  Samaria 

[1003]  iv.  21  "  Trust  me  (irl<rtevi  fuu)  woman,  that  tht 
hour  cometh.when  neither  in  thinnountain  nor  in  Jerusalem 
shall  ye  worship  the  Father."  • 

iv.  39 — 42  "Now  from  that  city 'many  tnated  to  him, 
[many,  I  mean]  of  the  Samaritans,  on  account  of  the  word 
of  the  woman,  when  she  testified, '  fie  told  me  all  that  ever 
I  did'...  (40)  and  he  abode  (here  two  days  and  many  more 
trusted  because  of  his  [own]  word,  and  they  said  to  the 
'Oman, '  No  longer  qn  accqynt  of  thy  speaking  do  wt  4rMst.  . 
we  ourselves  have  heard  and  know.,that  this  is  truly^Rt^ 
Saviour  of  the  world." 

,  [1B04]    The  second  of  these  passaged  may  be  convenie..-, 
taken  first,  because  its  motive  is  clear,  nameW,  to  emphaaize     -^ 


niently^SM 


'  [IlOla]  See  Rom.  \.  21  quotini  It.  Iiv.  1  and  jtom.  ii,  8  "  rtiti 
against  the  truth."  The  adj.  occurs  inUtom.  i.  30^  3  Tim.  iii.  3,  "Mbcllioui 
■gainst  poienti,''  also  in  Lk.  i.  17,  Acts  xjiVi.  19,  Tit.  i.  16,  iii.  3.  The 
verb  occurs  nowhere  in  the  Gospels  except  here. 

.46      , 


■BELIEVING"  [1804] 


the  importance  o( personal  trust  in  Christ.  But  the  statement 
■  is  not  quite  consistent.  I^or  let  us  suppose  that  fifky  ("  many") 
"  believed  on  account  of  the  word  of  the  woman,"  and  that  a 
hundred  and  fifty  ("many  more")  "belief^  on  account  of 
his  («>.  Christ's)  word."  How.  could  the  hundred  and  fifty 
say  to  the  woman  ''  ho  longer  do  we  believe  on  account  of  thy 
speaking'"?  The  Diatessaron  and  SStty  to  meet  the  diflliculty 
.  by  dropping  "  more  "  (""many  beliqVed  becaus^  of  his  word  "). 
Codex  e  has  "  much  more  (multo  amplius)  did  they  believe 
because  of  his  word."  This  makes  admirable  sense ;  but  it  h> 
unfortunatehi^t  supported  by  other  authority*.  And,  had 
it  been  the  original,  why  should  it  have  been  altered?  Pro- 
bably the  text  is  correct  and  the  meaning,  though  not  logically 
expressed,  is  this  :  "  Some  (say,  fifty)  believed  because  of  the 
woman's  word ;  but  many  more  (say,  a  hundred)  believed  for 
the  first  time,  or  (ai  regards  the  fifty)  had  their  belief 
strengthened,  because  of  Christ's  word :  and  all  these  came  to 
the  woman  saying,  'The  beginning  of  our  belief  came  from 
you :  but  now  we  have  heard  Him  for  ourselves  and  we 
believe  because  of  Hi*  word'.'" 


'  [19M  ci]  Even  uippoaing  that  fifty  of  the  hundred  and  fifty  had  first 
believed  "  on  account  pf  the  wold  of  th«  voman "  and  were  now 
strengthened  in  their  belief  "on  account  of  Christ's  word,"  yet  the 
fact  would  remain  that  a  hundred  had  never  owed  their  belief'  to  the 
woman,  and  could  not  use  such  language  to  her.  \^. 

'  [18M  (]  Codex  e  seems  to  have  read  nXcioNcniCTCrbw.  This 
could  easily  arise  from  nAcioNeccniCTcycAN :  and  irXfiortt  anairAf^ovf 
are 'found,  as  y.r.  in  Acts  xxvii.  12,  1  Cor.  xv,  6.  Elsewhere  m  N.T. 
wXctorcr  (nom.)  is  found  of  persons  four  'times  (Acts  xxvii.  13,  xx9bi-  23, 
'1  Cor.'  XV.  6,  Heb.  viL  33)  and  irX«iovc  (nom J  thrice  (Acts  xix.  32,  xxiii.  13, 
21).    Boti)  Origcn  juid  ^eratleon  read  "many  more"  (Huet  ii.  344,  24II). 

'  [UM<:]  Heracleon  (according  to  Origen,  Huet  ii.  348  B)  wished  to 
supply  fMvtf  after  XoXuiii  ("  No  longer  do  we  believe  because  of  thy 
speaking  alone  *).  This,  however,  taken  strictly,  would  indicate  that  he 
regarded  all  the  speakers  as  being  ori^nally  indebted  to  the  woman  for 
their  faith. 

[1BM/|  Origen  says  (Huet  ii.  345  E)  'H  M'  <^  ^x4  ^'  <t'°  ^' 

A.V.  47  5 


P60»]  •'BELIEVING" 


4L 


[1006]  We  are  not  obliged  to  suppCM^hat  (he  Samariuns 
first  described  as  liaving  "  trusted  to  "  theXord  received  this 
faith,  before  seeing  and  hearing  Him,  on  tne  mere  report  of 
the  woman.  The  "fifty"  may  have  been  so  far  piypared  by 
the  ^oman  to  believe"  that,  as  soon  as  tBpy  entered  His 
presence,  they  actually  and  gerfuinely  believed  in  Him,  but 
with  a  rudimentary  belief.  The  Evangelist  appears  to  rfccog-  i 
nise  a  lower  and  a  higher  faith,  even  whiK  describing  the  I 
lowes  by  the  phrase  hithfrto  applied  tgrwe  faith  of  the 
disciples  ariM  true  believer»»("  trusting  to^KtSit  'N^Ibus  a  new 
shade  of  distinction  is  introduced,  belief  varying  according  to 
what  the  Greeks  call  the  6t«  Tt,  or  "  Whyf"  .  In  the  former 
Case,  the  answer  to  the  Why  f  is  "  fbcausc  of  the  word  of  the 
Woman";  in  the  latter,  "  because  of  His  word/''  .  '  '. 

[1S06]  Let  us  n6w  return  to  oihr  Lord's  own  saying  about 
"belief,"  or  "trust,"  early  in  the  story.  Under  ordinary  cir- 
cumstances, and  in  an  ordinary  speaker,  we  might  suppose  ^ 

the  words  "  Trust  me,  woman,  llutt  the  hour  cometh "  to  ' 

have  been  merely  an  asseveration  mean^g  "  I  assure  you  that 
it  is  so."  But  we  must  have  regard  to  the  f»ct  that  thisij 
in  utterance  of  Christ;  the  third  passage  in  which  He  mentions 
"trusting";  and  the  Gospel  has  hitherto  appeared  to  be 
carrying  us  from  stage  to  stage  in  the  development  of  a 
doctrine  about  "trusting."  We  have  also  to  consider  the 
conclusion  of  the  i\arrative,  and  the  way  in  which  it  seems  to 
point  ar  moral  about  "trusting"  and  different  k^nds  of  "trust." 
The  result  should  convmce  us  that  we  are  bound  to  try  first 
'of  all  to  make  sense  of  our  Lord's  words  in  their  literal  and 


aCiiiirw  Kol  nhi^wriii*  tmv  waKky  irXfiovwi'  irtvmitnmv  oimH-i  M  riv 
Xayoi'  r.  ytvoiR^f  oXXs  -^4^  yir  X6ymi  aimVj  where,  for  iji-  ireXXMf,  we  ihould 
(lerh.  read  riv  iroXXar  contraited  with  rar  iroXXf  irXtuirav.  Origtn'f 
antithesis  "  The^//i'>>iiut;f...but  the  iKcreau  anil  multi^iaHiaH,"  inajr  be 
intended  to  convey  a  suggestion  that  the  increase  eximdtd  U>  the  "Mie/J' 
and  Hot  only  to Jke  HHmbtr  &f  thou  ^*  believing" 

-  -  .     48      - 


■^  .?* 


'  "BELIEVING"  [1507] 


weighty  mtaning  by  taking  them  as  a  precept,  "  Trust  me/' 
Taken  thus,  they  call  on  the  woman  (to  whom  afterwards  He 
-  vouchsafes  the  unique  revelation  of  His  Messianic  nature)  to 
"  trust  Him "  that  the  House  of  Worship  is  not  Jerusalem  , 
or  Gerizini  but  Spirit  and  Truth.  These,  He  says  in  effect, 
are  the  true  Temple. 

[1807]  The  Evangelist  has  already  described  ,  Him  as 
meaning  "the  Ti-miile"  when  He  mentions  Himself.  So, 
here,  the  incarnate  Temple  of  God  is  described  as  taking 
compas.siun  oo  this  p<K)r  Samaritan  woman — who,  amidst  all 
her  tempt/iiions  of  tlV  flesh,  has  this  .idditional  peril,  namely, 
that  h'/i  idea  of  G<xi  \s  a  Person  much  quarrelled  about  by 
learr«d  Jewish  and  Samaritan  Rabbis — and  He  asks  h4r' to 
"tni'it".Him,  when   He  as«ures   her  that  prayer   is   not  a 


'  ii.  iii  "He  was  aiylhii  flhi*]  (MM)  concerning  the  temple  of  his 
body,"  better  perhaps  **  meant  this  to  refer  to  the  temple  etc." 

'  [UOTo]  He  does  not  speak  as  one  commanding  (aorrst,  iriffTtmrav), 
but  rather  as  one  requesting  (pres.  wiarm).  Itt  this  Gospel,  Christ  never 
uses  the  authoritative  imperative  of  thi^  jjterb.  Neither  does  Mk' v.  36 
'*  Fear  noil  only  A^i'nv(ir^ffT«M}."  But  thepantll.  Lk.  viii.  sohasff-ifrrrvtmi' ; 
and  so  has  Acts  xvi.  31,  Some  Christians  abused  it,  according  to  Celsus 
(Origen,  Cr/s.  i.  9)  4fffrt  At  rif  ar  lu^ijjt/tkofuvovt  Mavai  ^  Xaiiiiiwuv  Xoyov 
wtp'i  iiv  ittimvowi^  Ki"^ diiP¥^^ M^rProf f  aXXo  trltrrtvtroy  xai  17  frt'trrtr  trov 
VU991  irt  **  (printed  by  Uindorf  as  (tvo  sayings,  the  second  being,  "  Thy 
faith  will  save  thee ").  ?  "  . 

[16074]  The  aorist  imper.  occurs,  huwiver,  in  Soph.  Oiii.  Ji.  646  nfit 
$tuv...nioTivmtv  rddr,  where  it  seems  to  impl/  the'urgency  of  entreaty 
rather  than  authoritative  command.  In  Eurip.  Hei.  ^10  Xvyots  If-  t'/ioiai 
fl-t'imtHrw  taA<,  it  is  authoritative.  In  these,,  and  in,  two  other  instances 
quoted  by  Steph.,  ir.  is  connected  with  a  heut.  accus.  Herodian  viii.  3.  3: 
TO  ii  wOfiiSo^p  T^s  diro^ircwr  nitui  ndrra  «rurt«i^ai,  Aristot.  Prior, 
Ariatyt,  ii.  33  ^urrtw^tv  ya^  ^n-ol^a  ^  huk  ayXXoyuriMW  ^  &i  iwaywy^t. 
Comp.  Habak.  i.  5  Ipyvv  tyit  •py(i(o^i...&  qi>  fiif  wurrnnnirtt  where  the 
antecedent  of  3  is  prob.  "  the  doing"  of  the  deed,"  not  "  the  deed " ; 
"  but  Acts  xiii.  41  quoting  this  repeats  fpyop  before  i,  In  N.T,  this  neut. 
accus.  occurs,  thrice, -^n  xi.  36  mtrrnus  roiro,  1  Cor.  xi.  18  nipas  n 
wurrtMt,  xiii.  7  iriiira  wtartvii.  It  is  probably  of  a  semi-adverbial 
character  like  Eurip.  Or.  1103  yv^iu^i  irurrcva  ffpexi,  Steph.  gives  no 
instance  of  a  non-neuter  accus.  with  irumvw. 

49  S— » 


[1808]  "BELIEVING" 


sectarian  or  provincial  business.  Nathanael  had  been  gently 
reproached  by  the  Lord  for  "  trusting  "  before  he  had  seen  the 
"greater  things";  Nicodemus  had  been  warned  that"  he  that 
trusteth  "  must  look  upward  to  the  Son  of  man  "  lifted  up  "  in 
order  that  he  "might  have  in  him  etem.-jl  life";  now  the 
woman  of  Samaria  is  bidden  to  "  trust  Him"  in  the  assurance 
that  worship  <which  is  the  "  looking  upward  "  of  tfie  heart) 
will  be  effectual  wherever  it  is  offered  "  in  spirit  and  truth." 
This  cosmopolitan  subordination  of  local  worship  ("Jerusalem," 
"  Gerizim ")  prepares  the  way  for  the  sublime  confession  at 
the  end  of  the  story — based,  not  upon  faith  Cut  ujxjn  know- 
ledge, and  hot  on  seeing  but  on  hearing — "  We  have  heard 
him  ourselves,  and  ^now  that  this  is  indeed  the  Saviour  of 

the  Worur  ..;  ■'  -■■  ■  ..:■  '..:'■  '<  ;-^^'''X' ■-  ',-''■  ■ 

§  lO.     The  nobleman's  " belieiiiit^"^ 

[1B08]  iv;  48  "Except  ye. see  signs  and  wonders j-e wiU 
asiuredly  not  believe  (oi  /t^-iri<rr«ij<r>;Te)r'  Compare  this  with 
iv.  50  "Go  thy  way,  thy  son  liveth.  Tlie  man  beliex'ed  th* 
word  that  Jesus  had  spokeiu'  from  -which  it  appears  that  'he 
did  "believe,"  in  some  sfense,  ^^cri'he  had  seen  any  "signs 
and  wonders."  It  follows  that'we  must  take  the  words 
"ye  will  assuredly  not "  like  similar  words  in  xviii.  11  ("I  am 
assuredly  not  to  drink  it!"  (933—6.  100f»  and  like  many 
other  exclamations  ofjesus,  as  beingof  a  semi-interrogative 
nature  (2236).  ..The  utterance,  though  addressed  to  the 
nobleman,  is  not  about  the  nobleman  alone.  The  pronoun 
is  not  "thou  "  but  "^e,"  and  the  full  meaning  of  this  condensed 
sentence  might  be  paraphra.sed  in  modern  Kngllsh  thus :  "  I 
know  the  ways  of  your  class,  the  Hcrodians,  the  courtiers,  the 
men  of  the  world.  None  of  ydu,  as  a  rule,  will  believe  without 
seeing  signs  and  wonders!  Is  it  to  be  so  with  you  also?" 
It  is  exclamatory  as  regards  the  class  but  interrogative  as 
regards  the  individual.  "     '  ' 


"BELIEVING"  [1510] 


[1009]  At  the  same  time  the  Evangeh'st  takes  pains  to 
shew  that  the  man  passes  through  stages  of  belief.  He 
"beh'evirf,"  in  souu  sense,  at  once:  but  he  merely  beh'eved 
"  the  word  that  Jesus  had  spoken,"  namely,  "  thy  son  liveth." 
Afterwards,  when  he  ascertained  that  his  son  had  actually 
recovered  in  the  hour  of  this  utterance,  tfien  (iv.  53)  "A< 
f  Mievr^—he  himself  and  his  household."  What  he  mnu 
"believed"  we  are  not  told.  But  we  are  led  to  infer  (i)  that 
it  was  a  belief,  or  trust,  "iir,"  or  "to"  Jesus  ^limself,  (2)  that 
it  was,  even  now,  not  a  perfect  belief,  for  it  had  been  caused 
in  part  by  a  "sign  4nd  wonder."  We  perceive  in  this 
narrative— which  contains  the  fourth  utterance  of  Jesus 
about  "  trusting  "  or  "  believing  " — a  recognition  of  two  facts :' 
first,  that  a  certain  class  of  people  will  not  "trust"  without 
"signs  and  wonders,"  and,  secondly,  that  the  Lord,  while 
sometimes  working  such  "signs,"  endeavours  to  raise  theil\ 
to' a  trust  that  is  above  "signs',"  .    ;■,         '.' 


*      I  T     "  Befieving-"  tkt  testimony  «f  the  Father 

[1010]  Hiflicrto,  except  in>  the  ^Dialogue  with  the  Sa- 
maritan Woman  ("trust  me")  our  Lord  has  never  mentioned 
the  object  of  trust.  Now,  it  is  brought  before  the  reader 
in  the  course  of  a  controversy  with  the  Jews  arising  from  an 
act  of  healing  on  the  sabbath.  Jesiis  asserts  that  He  "  sees  " 
His  Father  performing  such  acts  as  these,  that  He,  the  Son, 
does  them  because  the  Father,  who  has  sent  Him,  has  given 


'  [llXWa]  Tht  Nobleman  in  Jn  ii,  in  lome  ratpccts,  parmUel  to  the 
father  of  the  "  lunatic  "  in  Mk.  The  former,  when  he  hca^>  the  words  "  ye 
will  not  believe,"  does  not  deny  the  weakneti  of  his  belief  but  says,  in 
effect,  "Come  down  at  all  eveniK  and  ^In  what  you  can  fo^my  child  before 
it  is  too  late."  This  is  noUHritEeDie  father's  "//iJum  tanil,"  in  Mk,  Only, 
in  Mk,  the  father  frankly  avowed  the  mixed  nature  of  his  feeling  "  I  believe, 
help  thou  mine  unbelief."  All  this  beautiful  tradition  of  Mk's  is  left  out 
by  Ml.  and  U(.    Jn  gins  swnething  corresponding  to  it. 


^,  c 


[Hll]  "BfeLIEVlNG" 


them  to  Him  t6  do,  and  that  they  are  His  Father's  "testf- 
mony  "  :  (v.  24 — 47)  "  He  that  hearetb-  my  word  ami  tmsMh 
him  (dat.)  that  sent  »u  hath  eternal  h'fe  and  cometh  not  into 
judgment,  but  hath  passed  out  of  death  Into  life....  (38)tand 
ye  have  not  his  word  (or.  Logos)  abiding  in  you,  because 
whom  he  sent,  him  (dat.).^  trust  not....  (44)  How  can  yc 
trust  (ir»(rT«B(roi),  receiving  glory  from  one  another  and  the 
glory  that  is  from  the  only  God  yek  seek  not!....  (46)  If  ye 
Irusttd  Moses  (dat.),  ye  would  trltst  me  (dat.),  for  he  wrote 
concerning  me.»  But  if  ye  trust  not  his  writings  (dat.)  how. 
will  ye  trust  my  words  (AaX..)  ? " 

[ISllI  Mere,  "  trust "  means  "  believe  tlu  testimony  0/!' 
and  it  is  implied  that  if  the  Jews  had  thus  tru.sted  Moses, 
they  would  have  trusted  the  Son,,  and  if  they  had  trusted 
the  Son  they  wbuld  have  trusted  the  Father,  And,  con- 
cerning this  last  "trust"  it  is, said  that  the  man  possessing 
it  "hath  eternal  life."  The  section  is  mainly  of  a  negative 
character.  Even  the  strong  phrase  "  hath  eternal  life "  is 
followed  by  the  negative  "  cometh  not  into  judgment " ;  and 
life  is  regarded  as  being  in  its  commencement  ("  hath  passed 
out  of  death  into  life").  The  context  tjhjl  that  those 
who  do  not  possess  within  th^ir  hearts,  in  any  degree,  the  . 
Wflrd  or  l.ogos  of  Qod,  having  no  affinity  with  the  law  of 
moral  harmony  and  order,  cannot  revolve  about  His  "glory," 
but  make  their  own  "  glory "  the  centre  of  their  actions. 
Having  broken  loose  from  the  attractive  force  of  God's  Over- 
ruling and  universal  Fatherhood,  they  no  longer  look  to  Him, 
or  trust  Him,  as  Father,  but  look  always  to  them.selves. 

§  18.    After  the  feeding  of  the  Five  Thousand 

[1612]     The   Feeding  of  the    Five  Thousand  is  almost 
expressly  said    by  our  Lord   to  have  failed   in  pnxlucing  ' 
*  trust "  even,  in  the  hearts  of  those  who  received  the  bread- 
"  Ye  seek  me,"  He  says  to  them,  "  not  because  ye  saw  signs 
53         ■ 


I  ■     "BEUEVING".  '  [WM] 

but  because  ye  ate  of  the  loaves  add  were  filled.  Work  not 
[for]  the  food  that  perisheth  but  for  the  food  that  abideth 
unto  life  eternal....  This  is  the  work  of  God  that  ye  trusl^ 
to  him  whom  God  [hath]  s^nt....  The  bread  (or,  loaO  of  God 
is  the  One'  that  cometh  down  from  heaven  and  givcth  life  ' 
tb  the  world...  I  am  the  bread  of  life.  He  that  cometh  to 
me  shall  surely  not  hunger  and  he  that  trustcth  to  me  shall 

.  surely  not  thirst  at  any  time.  But  I  [have]  said  to  you  that 
ye  have  both  («a/)  seen  [?  me]'  and  do  not  trust." 

[1613]  These  words  of  Christ,  and  those  of  the  Jews 
which  art'  interspersed  between  them,  present  great  didiculty 
because  of  the  apparent  blending  of  the  literal  and  the 
spiritual.  In  particular,  the  last  sentence  has  perplexed  com- 
mentators because  Jesus  is  nowhere  recorded  to  have  said 
"ye  have  both  seen  me  and  do  not  truSt."     But  the  words 

I  may  be  intended  to  sum  up  al)  that  Jesus  Ijas  just  Said, 
thus :  "  Your  notion  of  the  Bread  of  Life  is  greedy^njoymerit ; 
but  the  true  Bread  is  trust  in  God.  You  say,  '  How  must  we 
work  the  works  of  God  ?' :  I  reply, '  The  one  work  of  God  is 
to  trust  to  his  Messenger.'  You  say,  'What  doest  thou 
(irowtv),  or  workest  thou  (epyd^j)),  that  yie  may  see  and 
trust  thee'  ?,'  and  you  point  to  tha  Manna  as  being  '  bread 
from  heaven ' :  I  reply, '  The  Manna  was  not  the  Bread  from 
Heaven.  That  is  a  thing  of  the  past  But  the  true  Bread 
IS  now  being  oflTered  to  you,  every  day  a'hd  every  hour,  by 


■  vi.    29   iro  irKrr<i>i|r<.     On    the    diitinction    between    this    ami  , 
tfiffTfvffiir«,  -see  2634~A.  ,  -     ' 

'  [1512il]  vi.  33  6  yap  fiftrot  r.  tfcoO  f  irrii'  A  Kitrafiaivuv^  where  i  Koraiiaipmitt 
is  taken  by'the  Jewi  as  meaning  "the  lirtad  l,or,  loaf)  that  cometh  down," 
■  but  it  may  mean  "the  man  that  cometh  down."    "One"  u  an  attempt  to 
represent  this  ambigtrily.  "    i\  ^> 

■  [15124]  vi.  j6.    W.  H.  bracket  )u,  which  it  omitted  by  SS,ai  well  a> 
tAK  and  most  Latin  MSS.     But  its  difjjculty  explains  (without  lustifying) 

Tits  omission ;  and  there  is  no  satisfactory  way  of  explaining  how  it  could    i 

•be  erroneously  inserted.  "  ^ 

*  vi.  30  (dative),  but  Jesus  had  used  (vi.  39)  the  prepothion  "  ta'', 


[1»M]  "BELIEVINO" 


the  Father.  The  Bi'eacI  is  not  anything  that  I  'do  (*o»fi) 
or  work  (ipydiofuu).'  It  is  I  myself.  I  am  the  Bread.  You 
ask  for  a  sign  that  you  may  'see  and  believe.'  You  Jiave 
sten  me,  and  I  have  been  telling  you  this,  and  yet  you  do  not, 
belieine'.'"  "  _ 

11614]  If  that  is  the  meaning,  Jesus  is*  reproaching  the 
Jews  for  not  seeing  the  divine  facts  of  human  life,  somewhat 
as  Epictetus  repr(jK:hes  cultured  Greeks  for  denying  the  • 
existence  of  Demetct.at  the  very  moment  when 'they  were 
eating  bread'.  According  to  Johannine  doctrine,  the  Bread 
of  Life  is  not  to  be  sought  above  the  clouds  but  wherever 
we  see  good  men  and  women,  who  .diffuse  |x:ace  and 
trust  around  th^m.  Jesus  was.  the  incarnation  of  such 
goodness.*     .-.i;      .,      ...  •   ji  ' 

[161S]  An  underground  stream  of  Jewish  thought,  coming 
to  the  surface  in  Mark's  Go'^pel  but  not  in  Matthew's  and 
Luke's,  is  possibly  reappearing  here — a  t^aditior^  about  th« 
spontaneousncss  of  God's  kindnesses  and  about  the  calm  and"" 
trustful  spirit  in  which  they  are  to  be  received.  Mark  says 
that  the  Kingdom  is  like  a  man  that  sows  seed  "and  sleeps 
and  rises  night  and  day "  and  the  seed  grows  "  he  knows 
not  how,"  and  "the  earth  of  ■  itself Vbr'mf;cl]\  forth  fruit" 
This  tradition  about  God's  giving  ta  met^  in  their  sleep  appears 
in  the  Psalmist's  contrast  between  worrying  drudgery  and 
trustful  work,  "  Except  the  Lord  build  the  house,  they,  labour  ' 
but  in  vain  that  build  it;  except  the  Lord  keep  the  city, 
the  watchman  waketh  but  in  vain.  It  is'^l^in  Tor  you  that, 
ye  rise  up  early,  and  so  late  take  rest  and  eat  ihc  bread  of* 

■  'vi,  <6— s&  •  fcpice.  ii.  i<k  Ji.-  ''         * 

'  [1516  It]  Mil  iv.  28  aurofiori),  so  Fhilo,  on  I»ac  (the  self-taught, 
•iro^q^r)  >.  571—3  firri  At  xoi  rpiror  5por  rov  avro^Mitfot'S  r^  dvi^Saivo*  ^' 
<vrVaro>  (that '  which  cometh  up  of  itself).  Comp.  also  Clem.  Rom. 
11—3,  on  "the  faith  that  is  in  Christ,"  in  connexion  with  trustful 
acceptance  of  (lod's  mercies  ending  with  words  that  (Lightf.)  "  strongly 
reserifble  Mlt  iv.  j6  sq."  1 

■■'■•..''  54 


t 
I 

'       /      "BEUEVIKG"       •'        ■       t"-{l»lT] 

, — -  '.  .  /■    .     — -^ — — — 4:r=5«^.,_^ — .-L_;  ■ 

anxiety.    He  gfueth  unto  his  Moved  in  sleep  as[(mindaiilfy 
as  to  ^fou]'."    / 

[lBl$l,/''&3  here,  Christ's  principal  saying  appears  to  be 
a  t>rot«it(  against  that  faithless  kind  of  work  which  might  be 
cMfcA  "  dead  works,"  the  craving  for  which  might  lead  some 
to  accumulate  not  only  purifications  but  even,  almsgivings, 
not  from  love  for  man  but  -from  faithless  dread  of  God. 
In  answer  to  the  question  put  by  the  Jews,  "  What  are  we 
to  i/o  that  -we  may  work  the  works  of  God  ? "  Jesus  replies 
in  effect,  "Do,  in  the  first  instance,  nothing — nothing,  at 
least,  that  jfou  would  call  'dofBg.'  Simply  trus(  to  God's 
Messenger." 

[1617]  As  regards  the  metaphor'  implied  in  "  trusting 
to,"  we  observe  that  it  occurs  in  different  contexts  that  may 
imply  diffc^nt  shades  of  meaning.  "  He  that  cometh  to  nre 
shall  surely  not  hunger  and  he  that  trustelh  to  mc  shall  surely 
not  thirst  at  any  time*"  \m^\es  approach  to.  " This  is  the  will 
of  my  Father  that  every  one  that  beholdeth  the  Son  and 
trusteth  to  him  should  have  eternal  life*"  implies  looking  to.  • 
But  does  not  this  "beholding"  correspond  to  "beholding  the 
Serpent  lifted  up  in  the  Wilderness"?*  And,  if  so,  does  it 
not  mean  that  kind  of  "  looking  to"  Jesus.on  the  Cross  which 
draws  the  sinner  /o,  or  jmo  Jesus,  so  .that  he  can  exclaim 
with   the   Apostle,   "I    have   been   crucified   with   Christ'"? 

'  [1S16  b\  Ps.  cxxvii..  V— 2.  On  "  in  sleep,"  see  (iesen.  446  a ;  "  u  abpn- 
dantly"  Clesen.  486a.  For  the  laUer,  Targ.  hM  " ronvcnienter  «  recte," 
Sut  it  t  Jkes  "  sleep  "  as  the  object  (as  A.  V.  and  R.V.txt).  The  Targ,  also 
takes  "bread' of  putting  cares"  as  "the  bread  of  the  miserable  for  which 
they  have  toiled,"  thus  "  In  vain  willye  labour  fur  yourselves,  ye  that  rise'  , 
up  early  to  practise  robbery  for  yourselves,  ye  that  delay  and-sit  qutetto 
perpetrate  crime,  dexouriiig  the  bread  of  the  iniseriiblefor  which  they  have 
toiled."  The  first  verse  of  the  next  I'salm  (cxxvhi.  1 )  appears  to  paint-the 
opposite  pictuP^jOf  trustful  toil.  "  Blessed  is  every  one  that  feareth 
(t'.r.  reverences)  the'Lord,  that  walketh,iii  his  ways.'  Kor  thou  ihfit  eat 
the  labour  of  tjiine  hnlnds  and  h^ppy  ^alt  thou  be."  ■ 

'  ^'-  35-     '    "   ",         ''  ■       ,    "  "  vi.  4*'  ; 

.  A^al.  ii.  20y  coHip,  Rom.  vi  6.  ,^  .    . 

'' .      J  As  ■.:^- »''■:'; 


••  Vi' 


[1618]  ,  "BELIEVING" 

— — ' -^ ■ •  ^;     .'• ■■ — 

The   Evangelist  himself  sugg;«sts  this   in   the  context ;    for 

-  he  adds  (as  words  of  Christ)  "  No  man  is-iftble  to  come  unto 

me  except  the  Father  draw  him,"  and,  later  on,  "I,  if  I  be 

lifted  up,  will  dra«v  all  men  unto  me'."  .      » 

[1618]  Another  as()ect  of  the  spiritual  union  expressed 
by  saying  that  men  are  "  drauTi "  towards-  Christ  may  be 
described  by  saying  that  Christ  is  taken  into  men  as  their 
food.  .Accordingly,  this  Dialogue  goes  on  to  speak  first  of 
" trusting^to "  the  Son,  and  then  of  "eating  the  flesh  of" 
the  Son,  as  implying  the  possession  of  eternal  life'. 

[1619]  The  conclusion  of  the  section  dis.sipatcs  any 
literalistic  impressions  thaf  might  be  derived  from  these 
intense  verbal  efforts  to  represent  invisible  truths  so  as  to 
force  upon  us  their  reality.  The  disciples  arc  warned  by  our 
Lord  that  "  It  is  the  spirit  that  giveth  life,  the  flesh  profiteth 
nothing:  the  tvortis  that  I  have  spoken  to  you,  [these]  are 
spirit  ai\jl  [these]  are  life" " ;  and  Peter  ba.ses  his  allegiance 
to  the  Lord,  and  his  confession  ak  the  close  of  the  narrative, 
not  on  the  miracle  of  the  loaves  and  fishes,  but  on  Christ's 
words :  "  Lord,  to  whom  shall  we  go  ?  Thou  hfist  u>or//s 
of  elenial  lif/%  Similarly  the  Samaritans  isaid,  "  We  have 
.heard  [him]  and  Ijnow  that  this  is  of  a  truth*  the  Saviour 
of  the  world."  And  I'eter,  Qioved  by  the  "words,"  now 
says,  i'  We  irust  ZompUttly  (itmumiiKaiuv)  (3442)  and  know 
.  that  thou  art  the  H^ly  Qne  of  God*. ' 

J  l§i,  "Not  Miex<ing" 

"'  ■■•■■■>■-■    ■.■.',  . 

[1690]     Hitherto  the  Evangeli.st  has  made  no  mention, 

in  his  own  pecson,  of  any  actual  refusal  to  believe.  Or  "  not 

'  vi.  44,  xii.  yt-  '.  > 

">  [ISlBa]  Cani|»,v!.V'*He  (hat  thitttlk  hath  eternal  life  "(where  tit 
•  iiU  though  rightly  omit.tcd<^y  VV.  H.  (fom  txl  hu  to  be  lupplied,  in 
thought,  frorh  the  picccdin);  wordi),  and  vi.  $4  "He  that  eateth  my  iteih 
...Katheternal^'tire.''^ 
^       ■  »  vi.  63.  ■«  vi.  68.  •  vi.  69,  Me  ItW. 

'■:      '  '  -56 


'.BELIEVING"  [1981] 


believing'."  But  now,  after  the  "  scandal "  created  by  the 
Doctrine  of  Bread,  when  many  of  the  Lord's  disciples  deserted 
Him,  John  tells  us  that  (vii.„  s)  "  ^fot  even  his  ovv-n  brethren 
were  disposed  to  trust  (on  were  \theti\  trusting)  to  him  (2466)." 
And  at  the  end  of  the  chapter  the  chief  priests  and  Pharisees 
ask  triumphantly  (vii.  48)  "  Has  any  one  of  the  rulers  trusted  . 
to  him,  or  [any  one]  of  the  Pharisees  ? "  This  implies  a  jjeneral 
"not  believing,"  and  Nicoderaus,  "one  of  the  rulers,"  Who  is 
present,  does  not  say  anything  to  the  contrary. 

[1021]  On  the  other  hand,  it  is  said  that  "  many  of  the 
multitude  trusted  to  him,"  alleging  the  number  of  His  signs' 
— according  to  which  standard  Elisha  would  be  called  twice 
as  great  a  prophet  as  Elijali,  since  hi  worked  fourteen  signs 
to  his  Master's  seven !  There  can  be  little  doubt  that  the 
Evangelist  does  not  intend  his  readers  to  magnify  this  kind 
of  "belieC"  t  "trust."  It  is  divided  by  an  immense  interval 
—this  arithmetical  belief — from  that  genuine  s|>iritual  de- 
pendence .  on  the  Messiah  implied  in  our  Lord's  word.s 
fojlowing  not  long  afterwards  (vii.  37—8)  "  If  any  man  thirst, 
let  him  come  unto  me  and  drink.  He  that  trusttth  to  me,... 
rivers  shall  flow  from  his  belly,  [fivers]  of  living  water." 
This  carries  His  doctfine  a  stage  beyond  the  previous  an- 
nouncement, "  He  that  trusteth  to  me  shall  surely  never 
thirst":  for  it  implies  that  the  believer  will  satisfy  not  only 
his  own  thirst  but  also  that  of  others.  The  faithful  convert 
will  convert  others  to  faith*. 


'  [i&20/i]  It  has  occurred,  but  only  in  Christ's  words  e.g.  iii.  12,  .v.  jS 
^tc. :  but  there  is  an  approximation  to  an  Evangelical  'stateinent  in  vi.  64 
"He  knew... who  they  were  that  did  not  believe.". 

•  vii.  31  "The  Messiah,  when  he  shall  come,  will  he  do  more  signs 
than  this  [man]  hath  done  ? "  ' 

■  [1621a]  In  vii.  39,  the  ^orist  participle  probably  includes  future 
believers  (M99),  who  were  destined  to  receive  the  Spirit  after  havmg 
"trusted  to  hiiA."  *~ 


57 


tes^i< 


[1583] 


"BEUEVIN&" 


,  §30.    ■"  Btlitving  wilnetses" 

[1S22]  A  large  part  uf  the  next  chapter  (viii.  i — 46) 
treats  of  "trusting"  as  illustrated  by  the  Law  about  "two 
witnesses."  The  Father  and  the  Son  are  declared  to  testify 
conjointly'.  Apparently  the  meaning  is  th^ Christ's  words 
and  acts  of  healing,  ty  dtflTusing  physical  as  well  as  spiritual 
health  among  men,  testify  that  they  are  in  accordance  with 
the  Laws  of  Nature,  or  in  other  words,  with  the  wortfs  of  God 
the  Pather.  In  this  chapter,  the  dative  is  twice  used  by  our 
Lord,  because  the  meaning  is  "  trust  tlu  evidence  of  a  witness, 
and  because' He  speaks  negatively,  blaniing  the  Jews  because 

"  they  will  */  evefi  Intst  Hint  as  a  witness,  much  less  trust 
to  Him  as  their  Deliverer*.  He  also  once  uses  (again  with 
a  negative)  the  phrase  "trust,  that"  as  follows  (vui.  24) 
'.'  Except  ye  trust  that  V  AM  [HE],  ye  shall  die  in  your  sins." 
This  is  dis(;ussed  elsewhere  (2223),  and  an  attempt  is  made 
to  shew  that  it  means,  unless  ye  trust  in  God's  purpose  to 
make  Man  one  Vith  Himself. 

[1623]  Another  passage,  not  in  Christ's  words-  bat  in 
narrative,  distingiiiishes  between  (1)  "many,"  who  " trusted  to 
him,"  and  (2)  "those  who  had  trusted  him,  [being]  Jews'." 

•The  latter  are  described  as -shortly  afterwards  becoinfng 
Christ's  bitter  opponents,  then  as  "liars,"  and  as  "children 
of  the  devil."     This   is  one  of  the   most  cogcift  of  many 

.  passages  indicating  that  John  sometime  denotes  great  diflfer' 
ences  of  meaning  by  slight  differences  of  word,  and  that  he 

'  takes  pains  \6  shew  that  the  word  "  believe  "  might  represegt 
a  transient  emotion,  or  might  have  a  non-moral  significance, 


•        '    '■  ."■■."■'.■', 

'  viii.  18.  i\     ... .. 

'  viii.  45— 6  (*m)  oi  iriaJ-tiJn-/ /m.  '    •      ,•   " 

'  viii.   30 — I    iroXAoi  iwiartwa^  tlf  .a^rD*...   Ti>tc   wuriartvK^rat  avr.^ 
'lavAauvc.    On  this,  Me  2S06. 


58 


"BELIEVING"  [UK] 


§  21.    After  tiu  Healing  of  the  Blind  Man 

[1B34]  A  new  phase  of  "trusting"  is  introducctl  by  our 
Lord  when  He  says  to  the  blind  man,  whom  He  has  healed, 
ix.  35  "  Thou  \at  all  events]  dost  trust  to  (aii  -wurTtvai;  «'«) 
the  Son  of  man^t"  To  Nathanael,  stimulating  him  to  a 
higher  trust,  Jeiiis  had  said  that  he  should  see  "  the  angels 
ascending  and  descending  on  the  Son  of  man."  He  had 
also  said  to  Nicodenius,  "  The  Son  of  man  must  be  lifted  ' 
up  that  every  one  that  trusteth  may  in  him  have  eternal 
life'" — which  implied  some  conne.xion  between  "trusting" 
and  the  Son  of  man :  but  Jesus  had  never,  up  to  this  time, 
expressly  connected  "  trust "  and  "  the  Son  of  man,"  as  He 
does  here.      ■  ^ 

[1620]  Thenhrase  .seems  to  denote  a  trust  in,  so  to  sjK-ak, 
the  humanity  of  God,  a  trust  m  Man  with  all  his  physical 
and  intellectual  iitiperfectionsV  as  )>eirig  a  revelation  of  God  ' 
superior  to^the  revelation  of  Him  contained  in  the  heavens. 
The  blind  man  has  been  battling  for  his  Healer  against  the 
Wgic  and  brow-beating  of  the^Sanhedrin,  and  has  been  cast 
out  of  the  Synagogue.  Now  he  receives  his  reward.  The 
Saviour,  finding  him,  does  not'say  to  him  as  to  the  imjKitent 
man  of  Bethesda,  "  Sm  no  more,"  but  "Thou  [I  am  sure] 
dost  trust  \xr  the  Son  of  man."  The  .sequel  illustrates  the 
Johannine  conception  of<,faithi  and,  it  vawf  be  added,  the 
— — * —  '-     ■•    ^'    '  ..V    ■.■»' ■ — ^— ,-«^.  \.' 

'  [ISMii]  On  the  ,reasons  for  taking  thh  as  a  statement  iii  inlcr- 
rogative  tone,  sfe  2342.  It  corresponds  to  the  interrogative  stateinent 
made  tp  the  nu1>leman  iv.  48  "  Ye  will  surely  not  believe  "  (1808).  The 
Iheaning'is,  "Thbugh  all  the  nikrs  of  Jerusalem  refuse  to  believe,  thou  at 
all  events,  1  am  sure,  doslfbelieve.'',  ,       • 

'  i.  ji,  iii.  14. 
,; '  [lS25a]  Ps.  viii.  3—5  "The  Son  of  man,"  in  John,  is  never  "  the  Son 
of  tnair'''as  conceived  in  Daniel  seated  on  the  clouds.  It  is  rather  the 
ideal  of  the  Psalmist,  as  also  tlie  ideal  suggested  in  Mk  ii,  10  ("the  .Son 
of  man  hath  authority  upon  earth  to  forgive  sins")  and  ii.  a8  ("the  Son  of 
man  is  lord  also  of  the  Sabbath..."). 


(1M<1  "BEUEVINC,"  . 


real  nature  of  faith.  The  man  does  not  even  know  the 
meaning  of  the  phrase;  yet  he  has  in  his  heart  the  conception 
of  the  PeriOH.  and  is  already,  virtually,  a  believer.  "  Yea,  and 
who  is  he,  Lord,  that  I  may  trust  to  him  f"  and  then,  "  Lord, 
I  do,  trust."    .  .  - 

_,[1638]  As  a  contrast,  the  unbelief  of  the  Jews  Is*  morfe 
and  more  emphasized.  Far  from  "  Ijelieving,"  in  the  Christian 
sense,  because  of  the  cure  of  blindness,  they  ai-c  confirmed 
in  their  belief  that  the  Healer  i«  a  "  sioner'."  Jesus,  in 
Solomon's  porch,  mates  one  more  appeal  to  them,  asking 
for  a  lower  kind  of  faith  than  He  had  hitherto  mentioned. 
He  does  not  now  say  "trust  ta  me,"  nor  "trust  mt;"  but 
"trust  works"  (x.  37 — 8):  "If  I  am  not  doing  the  works 
of  my  Father,  trust  me  not :  but  if  I  am  doing  [them],  even 
if  ye  be- not  trusting  mc,  tritst  tht  *H>rks,"  He  seems  to 
.  mean,  "  Only  trust  that  the  works  are  kind  as  well  as 
wonderful.  Qnjy  trust  in  their  mothe.  Then  you  may  go  on 
from  that  to  j^nething  higher."  F'or,  after  "  trust  the  woris" 
He  adds,  "  thaTye  may  recognise,  and  grow  in  the  recognition 
(2611),  that  in  me  is  the  Father  and  I  in  the  Father."         * 

[1627]  This  .section  concludes  with  the  statement  that 
Jesus,  after  the  Jews  had 'attempted .  to  stone  Him  in  the 
Temple,  went  away  again  beyond  Jordan  "  and  abode  there  " 
and  "many  trusted  to  him  there'."  The  adverb  "there" 
occurs  seldom  in  John  at  the  end  of  a  .sentence,  and  still  more 
seldom  at  the  end  of  a  section.  Possibly  it  is  emphatic  and 
is  intended  to  contrast  the  safety  of  the  Lord,  and  the 
multitude  of  believers,  beyond  Jordan,  with  the  persecution 
and  unbelief  in  Jerusalem'. 


'  The  lonljf  mention  of  "  bejiewing,"  in  the  Evangeliil's  words,  at  this 
stage,  is  (ix.  18)  ''The  Jews  therefore  diit  not  Mitvt  concerning  him  that 
he  had  been  bUnd  and  recovered  sight  until  they  called  his  parents...." 

»  ».  40,  42. 

■  [1637  a]  'K«<;  is  certainly  emphatic  in  Jn  xi.  8  "Goest  thou  again 
Hurt  [of  all  places]?"  meaning  "the  very  place  where  they. sought  to 
stone  thee." 


bRi 


"BEElEvmO" 


[1829] 


I 


§  22.     Tlu  Raising  of  LasarA 


[IBM]  "  Trusting  "  is  repeatedly  mentioned  in  the  Raising 
of  Lazarus  as,  in  |>art,  the  cause  of  the  rairkcle,  or  of  the 
maiifier  in  which  it  is'  performed.  When  our  Lord  prays 
alou^  at  the  igravc,  He  says  (xi.  42)  "  Kor  the  sake  of  the 
multitude  that  standeth  around  I  said  [it]  t|at  they  may 
trust  yiii/  thdu  didst  send  me";  and  previously,  to  the 
disciplW  (xi.  1 4^I5H  "  Lazarus  is  dead,  and  1  rejoice  on 
account  of  you — «'«  ordtr  that  ye  may  trust — that  I  was  not 
there."  AThe  latter  passage  is  obscure  (!S099>^  llut  it  seems 
to  include  the  meaning  that  the  Lord's  absende  has  been 
ordained  ',in  order  that  the  belief  of  the  disciples  ia  Him  may 
be  strengUiened  by  the  sequel  ix.  the  Raising  ti  Lazarqs. 
Nevertheless,  "  in  order  that  ye  may  trust,"  (aoristj  is  gram- 
matically tcmarkabje  if  it  means  "that  ye  may  grow  in  trust," 
or  "that  jrc  may  continue  to  trust  me,"  It4|»otld  most 
naturally  rnean  "  that  ye  may  become  believers "  \  but,  in 
that  sense,  it  could  not-  be  applied  to  those  who  wcre|alrcady 
Christ's  nio.sl  devoted  disciples', 

[1S29]  Difficulty  is  aliio  presented  by  the  contikst  be- 
tween (I)  thc'  words  uttered  by  our  Lord  to  Martna  and 
(3)' what  is  commonly, interpreted  as  His  subsequent  Velfrence 
to  them:  .-  * 

.  (1)  (xi.  23 — 6)  "Thy  bnother  shall  rise  again,..  I  aiih  the 
resurrection  and  the  life..  He  that  icir/WvM  V«  («»'?)  4^,  kven 
though  he  die  (or,  be  dead),  shall  live;  and  every  one  Ihat 
is  living  and  believing  in  me  shall  assuredly  never  die.  \  Tftou 
believest  this^t"      ,    .■  ,  *  '„'        ■"    .- 

*  •  ■  ■  'v  -:^'^.:\'^'--  ■ '  '■  ■■  ' 

'  For  the  difference  between  wurrninftt  and  ■rtartOi^'i  We  3SM — 9. 

'  [1539  d]  xi.  26  irtffrfvfir  rovrn.  On  this  construction,  rare  in  N.T. 
see  1807^.  It  is  a  short  way  of  saying,  "Thou  believett  me  as  to  this?" 
"  Believe  "  has  odvantages  over  "  trust "  in  the  rendering  of  this  passage. 

61 


[1580]  _.     :       "BEUEVING* 

•  (i)  ,  (xi.  40)  "  Said  l  not  unto  thee', '  l|r  thou  shjlt  believe 
CVikv  iriartvaji^)  thou  shall  see  the  glory  of  God '  ^,'•  , 

To  the  disciples  our  Lord,  had  said  (that  the  sickness 
of  Lazarus  was  to  be  for  the  g\6ry  of  God  and  of  the  Son 
of  God' ;  but  not  to  Martha.  And  there  is  nothini;  in 
_Christ's  first  utterance  to  her  to  suggest  <hat  He  is  looking 
forward  to  any  "  rising "  of  Lazarus  from  the  dead  before 
that  general  "  rising  again  "  wjiich  He  Himkelf  mentions  to 
her.  Nor  is  there  anytliing  In  it  to  indicate!  to  Martha  that 
her  "believing"  was  to  be  a -condition  of  her  ".seeing"  her 
brother  raised  from  the  dead.  On  the  conwary,  the  .stor)- 
wiews  that  Martha  \iPas  quite  ready  to  believe  that  Jesus 
could  have  saved  Lazarus  from  death,  and  ccAild.  even  now 
that  he  was  dead,  restore  him  to  life '.  Uut  arly  expectation 
of  this  kind  Would  naturally  be  suppressed  in  her  by  Christ's 
mention  of  the  "  rising  again  "in  general  terms,  applying  fo 
all  believers*. 

[1630]  But  may  He  not  have,  uttered  these  words  to 
Martha  on  a  previous  occasion.'  Bearing  in  mind  the  saying 
of  Jesus  to  Nathanael,  "Thou  .shaft  see  greater  things  than 
these,"  we  ought  to  find  n^  difficulty  in  supposing  that  He 
uttered  similar  sayings  to  other  converts.  To  Martha,  there- 
fore, at  some  time  before  the  Raising  of  Lazarus,  perhaps  at 

'.„  <  [lSn«]  Or  as  W-  H.  (in  iit)  "ihM,  if  thou  shall  believe,  thou  i\\^l 
see."  But  it.ii  more' in  accordaiice  with  Johanoine  usage  to  prim  i^n 
'Ed»  as  above.    See  oti  *♦  recitalivum  (2189—90)." 

'  xi.  4  "This  sicknes;  is  not  unio  dcalU  but  for  (uirrf)))the  glory  of 
God  in  order  that  the  Son  of  (Jod  may  be  ghrijUd  through  it." 

'  xi.  Ji— 2  "If  thou  hadst  been  tiere  my  brother  had  not  died.  Even 
now  I  l(now  that  whatsoevct  thou  shall  ask  God,  God  will  give  thee." 

*  [1S29>]  xi.  23-4  "'Thy  brother 'shall  (or,  will)  riu  again  (,irairni- 
orrat) '. . .'  I  khow  that  he  will  riu  tigaiit  in  tkt  riUng  again  {a*turrrti^mi  tr 
Tfl  nHnrrdtru)  in  the  fisl  day..."*  The  following  words  "  I  am  f^  '^'"'V 
again  (avdvraaK)  and  the  life.     He  that  believelh  in  nie  shall  Uvc  even  if 

'  he  be  dead,  and  every  one  thai  liveth  and  believeth  in  me  shall  never  die," 
seem  expressly  intended  to  include  a/l  "  believers,"  and  to  exclude  all 
expectation  of  a  material  .or  spedjil  revivification  for  her  brother. 


"BELIEVING"  [1632] 

her  conversion, -He  may  havg  said,  ''If  thou  slialt  believe. 
thou  shalt  see  the  glory  of  God',"  no  doUbt  in  a  spiritual 
sense-r-ras  Origeo  interprets  the  saying  to  Nathanael  and  the 
disciples' — meaning  that  she  should  see  the  mysteries  of  the 
divine  |»o\'e.  But,  in  such  a  saying,  "  the  glory  of  God " 
would  include  that  particular  "  glory  "  which  accrued  to  the 
Father  in  heaven  from*  the  signs  worked  by  the  Son  on 
earth — a  "glory  "  that  the  Pharisees  did  not  discern-  because 
they  did  not  " believe."  '■  .         ',,, 

[1531]  Assuming  thfc  r^Ution  between  Jesus  ^and  the 
family  of  Lazarus  to  be  as  John  records  it,  we  arc  con- 
fronted, in  the  death  of  Lazarus,  with  }  crisis  in  the  Christian 
Ghuri;h — the  first  death  in  a  family  lif  "  believers."  Ma"y 
years  afterwards,  the  Thessalonians  were  .startled  by  the  , 
death  of  a  belicvcf 'as  being  something  disappointing  -and 
unsettling.  They  seem  to  have  expected  that  the  Lord 
would  come  from  heaven  an.d  take  all  the  saints  up  to  Mis 
presence  before  death  could  touch  them.  How  much  more 
might  the  death  of  a  friend  of  Jesus  caase  a  chill  to  fall 
on  the  faith  of  some,  in  our  Lord's  lifetime,  who  "supposed 
that  the  kingdom  of  God  was  Immediately  to  appear' "  ! 

[1632]  According  to  this  view,  Jesus,  face  to  face  with 
a  threatening  crisis  for_some  of  His  dearest  friends,  is  here 
strengthening  the  faith  "f  one  of  them  by  referring  to  some 


'  [1530a]  Comp.  Mk  iv;  ii  "To  >ou  is  giveii'thc  mystery  of  the 
kingdom  of  Go4''<where  Mt.-Uk.  have  ^^iif'kffow  the  inysieries...";  and 
"  to  i«the  mystery"  would  make  good  sense)  also  Mk  ix.  i  "There  are 
some  of  those  standing  here  that  shall  not  taste  of  death  till  they  jge  the- 
kingdora  of  God  having  come  in  power"  (Mt.  xvi.  j8  "the  Son  of  maiv 
coming  in  his  kingdom,"  Lk.  ix.  i^  simply  "the  kmgdom  of  God"). 

'  [1530/^].  Orig.  Ceis,  i.  48  roiro  it  rit  avmx^rli'at  Toiit  oiipavovs  npoXtyuv 
reir  piAfnuc  n  attrrfp  ivofuvov  o^iuvtus  airo...  Km  ovrnt.tlavkot  tjpwiiyi]  itt 
rprrov  ov/)<ii'(W  itpartpov  idwK  airin/^avtitjfSiifra...  "I   do  not  suppose,"  lie 

•ays  (ii.),  "that  the  sensMi  heaven  has  been  opened  and  its  material 
franu  (oi/w)  divided  by  opening  in  order  that  Ezekiel  might  record  such 
a  thing."  ■ 

>  Lk.  iix.  11. 

A.  V.  63  6 


[1538]       •  "BEUEVING'i 


previous  utterance  to  her.'Vjbt  recorded  in^the  Gospel,  Strange 
though  this  may  seem,  it  is  ^\c  explanatioii '  adopted  by 
Westcott  of  words  uttered  by  Jesus  on  another  occasion, 
"  But  I  said  to  you  '  Ye  have  ipth  seen  {me]  and  did  not  • 
deluve' '  "  :  and  its  adoption  there  is  riiore  difficult  than  here, 
because  here  there  is  some  antecedent  probability  th^t  our 
Lord  would  havc.made  to  Martha  the  same  sort  of  prortiisc 
that  He  made  to  NathaWel  and  otheft. 

[1K33]  Reviewing. all  theVicntions  of  "believing"  in  the 
Ralising  of  Lazarifs,  we  are  led  to  see  some  similarity  between 
the  attitude  of  Christ  here  and  His  attitude  in  the  Syroptic 
Gospel  when  preparing  for  an  act  of  healing  where  "  belief," 
or  "  faith,"  cannot  be  expected  from  the  ()erson  to  be  Mlalcd 
or  revivified.  The  Sync>ptists  descrit)e  our  Lord  as  stimulating 
.the  faith  of  the  parents,  or  as  being  moved  by  it  to  perform 
a  cure  ("Only  believe,"  " 'If  thou  canst,' all  things  arc  passible 
to  him  that  believeth,"  "0  woman,  great  is  thy  faith'"):  so, 
in  the  Jobannine  healing  of  the  nobleman'.;  son,  the  father 
is  .stimulated  (150d)  by  the  words  "  Ve  will  not  believe'": 
*nd  so.  In  this  critical  conflict,  John  describes  the  Lord  as, 
so  to  speak,  marking  out  the  field  of  battle  and  strengthening 
the  weakness  of  His  friends  and  allies,  that  their  faith  may, 
in  the-  order  of  the  Father's  puriioses,  enable  the  Son  to 
.perform  the  coming  miracle. 

[1634]  Even  though  we  may  be  obliged  to  reject  some 
o(  the  details  of  the  Raising  of  Lazarus  as  unhistorical,  we 
may  be  able  to  accept  the  fact  that  pur  I^rd  did  occasionally 
restore  to  life  those  who  would  ordinarily  be  described  as 
"  dead."  And  the  first  death  among  His  disciples  might  well 
cause  questioning  to  the  Saviour.  Was  He  to  raise  up  the 
dead  in  this  case  ?  If  so,  was  He  to  do  so  aQerwards  in  i^veiy 
case?     He   might   feel   sure   from   the   beginning,   that   the 


vi.  36.     .  •  MV  V.  36,  Lk.  viii.  50,  Mk  ix.  23,  Ml.  xv.  18. 

'iv.  48. 


"BEUEVING"     V .  [laat] 


sickness  of  a  particular  sufferer  was  to  be  "for  glory "  and  > 
no^ for  death":  but  whether  the  "glory"  included  deliver- 
ance from  physical  death,  miRht  not  be  revealed  to  Him  at 
irst ;  and  the  strain  on  the  faith  of  His  disciples  and  friends 
might  profoundly  effect  Him,  oven  at  the  ver)'  time  when 
He  taught  Martha  that  the  Son  of  Man  Himself,  in  His  unity 
with  the  Father,  was  "the  Rising  Again  and  the  Life'" — 
and  that  no  man,  once  joined  to  the  Father  through  thc^Spn,, 
could  ever  die.         ^^       •   ' 

[1B39]  The  sudden  departure  of  Martha  from  Jesus, 
after  her  profession  o# faith  in  ilim",  may  be  supposed  tg 
have  prevented  her  from  recei^g  any  of  those  suggestions 
(of  a  miraculous  revivification)  which  had  been  thrown  out 
by  Him  ttj  the  disciples.  And  they  afe  no  more  than 
suggestions.  Jesus  says,  at  first,  "  I  go  to  wake  him,"  and 
is  understood  literally :  but  afterwards  "  He  said  plainly, 
Lazarus  is  dc^,"  and  makes  no  mention  of  any  puri>osc  to 
raise  him  from  the  dead.  Without 'much  straining  of  the 
J  narrative,  we  may  suppose  that  our  I,ord  did  not  receive 
•  the  full  revelation  of  the  divinely  purposed  rising  again  of 
Lazarus  till  He  stdod  near  the  grave,  with  His  disciples  antr 
Martha  and  Mary,  all  believing  in  Him,  and  all  prepj^rcd  to  ^ 
believe  in  Him— -whatever  He  might  do  or  not  do. 

[1636]  Whatever  uncertainty  m»y  attend  thW  traditions 
concerning  "  believing "  in  connexion  with  Martha,  the 
Evangclistj  lea\^<  us  under  no  doubt  ,as  to  the  effect  6f 
the  miracle  on  the  "  believing "'  of  the  Jews  and  as  tO  its 
■  "general  conjictHience :  "Tl^pse  thatncamc  to  Mary  believed 
in  him";  but  the  chief  priests  and  Pharisees  said  (xi.  48...53) 
'Mf  we  let  him  [continue]  ^hus,  all  tvl/i t ie/ieve  in  him,  and 
the  Romans  will  come  JSnd  take  away  our  [holy]  place  and 


.    ■  The  same  word  is  practically  fltpeatcd  in  "Thy  hrb^ber  khaU-WM 

again"  and  "1  am  the  risinj^  again"  (xi.  jj,  25)  '   ' 

•  xi.  j8  "Having  said  Ihis  she  went  away."  -  ..        .;        •  . 

^' '■'■;■■.;.,  '  '65.    .     '/.''''-'■:■•/':  6-4I:. 


[1SS7I     ,  ,    .  "Believing;:, 


'our  nation....,  Fttam  that  day  therefore  tlicy  took  counsel  to 
kill  him."  Thus,  like  all  the  public  signs  of  Jesus,  the  sign 
of  the  Raising  of  Lazarus  produ(?es  a  mingled  harvest,  t,ii;es 
and  wT\cat,  belief  and  unbelief  Or,  to  take  the  metaphor 
preferred  by  John,  the  increasing  light  produces  in  some  souls  « 
,    a  shadow  of  incredsing  darkness, . .    .  V,    , 

%2i.    -'Helitviug  iff  thf  light"  ...::> 

•  ■  ■  .  '  '    '  I  -  -    •- 

[1B37]  In  the  next  chapter  the  darkness  just  mentlotted 
is  described  as  becomipg  darker  than  ever — an'n  this',  as  an 
indirect  consequenec  of  "  believing."  That  the  chief  priests 
should  "take  counsel  for!'  the  death  of  Jesus,  dealing  with  . 
Him  as  a  magician,  was  at  all  events  from  their  point  of  view 
not  an  immoral  act;  but  now  they  pufpose  the  death  of  a 
man  against  whom  they  t>ring  no  charge  (xii.  ii).:  "They 
tbok  counsel  to  kill  Lazarus  al.so,  because,  on  his  acccnint, 
many  of  the  Jews. .  Mgan  to  believt  in  {Mtrrtvnv'tli;)  Jesus'." 

[1638]  Perhaps"  the  imperfect  tense  ("  they  tfgan  to 
believe")  and  the  faci  Ikat  %hese  "Jrws"  did  nvt  ^lieve  in 
JcsHs  on  account  of  'Himself^  but  " on  account  of  Lasarus" 
and  the  emphasis  laid  by  the  Evangelist  on  the  gri^at  part 
played  by  the  "sign"  in  winning  for  Jesus  a  Avelcome 'from 
"the  multitude,"  are  all  intended- to  prepare  the  roader  for 
finding  that  thS  "belief  "will  speedily  end  in  nothfhg;  and 
that  more  real  im'portance  is  to  be  'attached  to  the  qiiiet 
approach  of  the  Greeks  to  purLordj  thi-qugh  the  mediation  »( 
*  of  Philip,  "Sir,  we  would  see  Jesus'."  At  ^1  c'vcnts  "the 
multitude"  is  soon  afterwards  mentioned— for  the  last  time 
in  the  Gospel-^as  taking  the  Voice  of  the  Feather  from 
Heaven  to  be  thunder,  or,  at  best,  the  voice  of  an  angel ; 
and  th^r  last  words  to  the  Son  of  man, — who  had  lived  and 

■  Or,  "  believed  from  (itne  lo  time,"  iu.  now  lome,  now  other*.     Rut 
"began  to  believe,"  or  "were  ditpoKd  to  believe,!' 'irmote  probable. 
'  xH.  ao— 2r.  '  •    .  - 

■-.    ee;..-  ,-.  -.nV  ..■.•;.-..: 


'BEUEVINO"  [1639] 


was  about  to  die,  forHheir  sake^y-are^Who  is  this  Son  of, 
man'?"  ■'        -  ,     '    ■"  . 

"  ,[1839]  This  was  darkniess  indeed,  as  a  conclusion  of  a- 
Gospel  of  light:  and^the  rest  of  this  section  treats  of  "be- 
lieving,'' or  rather  "not  bielieving,"  under  the  metaphor' of  • 
darkness  and  light. .  In  this  connexion,  there;;are  two  sayings 
of  Jesus  about  believing.  The  Tirst  of  these  is  addijp.ssed  to 
the  tnultitude  after  they  have  asked  the  question  "  Vyho 
is  this  Son  of  man'?"  He  no. longer  bidjj/fhcm  believe  in 
the  Son*'of  man,  nor  in  Himself,  but  in  "the  light."';  The 
Epistle  says  "He  that  loveth  his  brother  abideth  in  the* 
light";  and  "He  that  saith  he  is  in  the  light  and  hateth 
his  brother  is  in  the  darkness'."  This  appears  to  be  the  . 
predominant  thought  here.  As  light  wa.s  the  first  createfl 
thing  in  the  creation  of  the  world,  so  what  corresponds  to  it, 
namely,  lo\'e,  is  the  first  principle  in  the  spiritual  world,  the 
medium- through  which  God  is  discerned  by  man.  Christ's 
hearers  were  in  danger  of  losing  .the  last  spark  of  this 
spiritual  faculty  through  their  subservience  to  conventional 
religion  and  through  their  conveiitional  desire  to  persecute 
non'coii  formity.  In  the  presence  of  these  spiritual  weaklings 
Christ  abates  His  claim.  He  docs  not  say  "  Believe  in  nic,  or 
Believe  in  the  Son,  that  ye  may  hpcome  the  sons  of  God," 
but  "  Believe  at  all  events  in  the  light,  so  far  as*  ye  have  it 

still  with  you,  that  ye  ma*  become  spns  of  light." 

..■    * 

'  xu.  34-  '•  -'■ 

■  [16W<i]  Jesus  had  said  nothing  here  aboul  »  "Son  of  man."  His 
'  words  were,  "And  /,  if  1  be  lifted  up  front  the  earth,  will  draw  all  men 
unto  me."  But  His  doctrine  to  Nicodemus  had  mentioned  "th*  lifting 
up^of  the  Son  of  man,"  and  perhaps  fhe  Evangelist  wishes  to  describe  the 
"muliitude"  as  rebelling  against  this  new  term  (which  they  had  heard 
from  Jesus  on  previous  occasions)  and,  as  preferring  th«  familiar  and  (for 
them)  conventional  term  "Christ"  or  "Messiah"  :  "We  have  heard  from 
the  Law  that  the  Christ  abidelh  for  ever,  and  how  sayest  thou  that 
rt*  Son  of  man  must  be  lifted  up.'  Who  is  this  Son  of  man}' 

'  I  Jn  ii.  9—10. 

*  xii.  36  "So  far  as."    On  «r,  as  distinct  from  (i*f,,see  2201. 

•  ^7. 


^^L 


"BELiEyiNd" 


[1040]'  This  expreuion  "sons  pf  light "  i»  followed  by  an  . 
evangelist-ic  comment  indicatinu  that  the  appeal  was  vatg  ; 
and  the  language  suggests  that  the  light,  henceforth,  was 
hidden  from  the  Jews.  "  llieso  things  spake  Jesus,  and  he 
went  away  and  icox  hidtien  {%i9A)  from  lheni'\  Then  tTjc. 
Evangelist  siims  up  his  account  of  the  national  unbelief. 
"Though  he  had  done  so  many  signs,"  he  says,,  "they  </*</ 
nal  Mint  in  HirnK"  Their  unbelief  was  a  judicial  retribution- 
predicted  by  Isaiah:  "For  this  cau.sc  lluy  were  vol  alflt  to 
Mitve^  because  again  Isaiah  said,  'He  hath  blinded  their 
eyes....'"  Then  turning  from  the  nation  as  a  whole  to  their 
"rulers,"  he  concludes  with  an  astonishing  remark.  In  spit6 
of  the  general  unbelief  we  should  not  have  been  surprised 
to  hear  that  "a  few,"  or  "some"  of  the  ruler*  believwl ;  but 
John  says :  "  Nevertheless,,  however,  of  the  rulers  also  many 
belitved  in  Aim  ■ ;  but  on  account  of-  the  I'hacisecs  they  would 
not  confess  [him]  in  order  that  they  might  not  be  put  out 
of  the  synagogue ;  for  they  loved  the  glory  of  men  rather 
than'  the  glory  of  God." 

[1B41]  This  remarkable  statement  may  be  perhaps  best 
explained  by  supposing  that  these"  many  rulers"  had  not 
only  made  formal  profession  of  belief  in  Jesus  (having  beet)  ' 
perhaps  baptized  bV  His  di.sciples)  but  had  also  believed  in 
Him  with  some  degree  of  genuine  conviction,  and  with 
attachment,  calling  themselves  His  disciples — but,  like  Joseph 
of  Arimatha;a,  "secretly,  for  fear  of  the  Jews'."  If  so,  it 
would  seem  that  John  deliberately  uses  the  phrase  "  believed 
in  him"  in  order  to  shew  how  cven,0uch  "believing"  might 
come  to  naught  without  "  confes.sioh"."     He' is  more  severe 

'  »ji.  37  tit  •ViirrtMr,  »ee  MM,  p*rh.  "they  were  not  disposed  to 
believe  in  him."  '  xii.  39. 

'  xii.  '42  Sfiatt  fitrrot  KOi  iit  ruv  ipx^*'"'"  *o^^Qt  tlriartvirap  fit  avrop. 

'  xii.  43  "Rather  than,"  poXXar  ^vffi,  alinon-"and  not,"  see  9091. 

»  xix.  3S. 

"  Comp.  Rom.  x.  7—11  "If  thnii  shall  confess  with  thy  mouth  Jesus 
[as]  Lord,  and  shall  believe  iji  thy  hean  that  God  raised  him  from 
,   ■    ;  •  68  ■ 


"  BELIEVING  "I  ,*:  lVm\' 


on  t4ietn  here  than  on  Joseph  of  Arimathxa  later  on. 
Joseph's  motive  for  secrecy,  says  the  Kvatigclist,  was  "  fear 
of  the  Jews";  the  motive  of  these  "many"  was  "the  love-': 
of  the  glory  of  men  rather  than  ot  the  g|ory  of  God,"  .  But 
he  mfers  this  "  love  "of  (jlory "  from  the  f<»ct  that  they  feared 
to  be  "cast  out  of  the  synagogue."  •       « 

[1B42]     Many  peoplCrHow-a-days.' would  considiy  this  an'  . 

austere  inference."    A,  •"»"   "iay  "  love  th^  glory  of  Gqd " 

more  than  "the  glory  of  men,"  and  yet  may;be  deterred-from 

doing  what  is  right,  if  his  hjvc  of  God's 'glory  is  weake( 

than  his  fear  of  being  tast  out  from  friendship,  from  social 

intercourse,    and    from    community    of    wophip,    with  his 

neighbours  and  kinsmen.    All  the  more  reaionable  is  it  to 

suppose  that  John,  when  concluding  his  hirfory  of  tlje  growth 

of   belief   and    unbelief   among    the   Jews   during    Christ's 

preaching  of  the  Gospel,  wishes  to  brand  with  the  stamp 

;  of  inferiority,  or  spuriousncss,  that  sort  t>{  falith  in  Christ 

I,  which   might  be  called   "belief  in  Him"  and  Wet  .did  npt 

^Mead  to  public  confession.     .',',*        ',  \        '      .  "      " 

[1643]    We  now  come  to  the  last  saying  of  our  'Lord 

:  about  "  bolievijjg," — the  last,  that  is -to  say,  in  \His  public 

L' teaching:  xii.   44---6  "Jesus  cried  aloud  and  said,  Me  IKal 

^MUvetA  in  me  believeth  not  in  me  but  in  him  that  sent  vu, 

uiuid  he  that  bchoUieth'me  beholdeth  him  that  sent  me.  "  I, 

^Jight',  have  conic  into  the  world  in  order  that  everyone  that 

Miex>eth  in  me  may  not  'abide  in  the  darkness'.'  -  This  is  not 

'said  to  have  been  addressed  to  any  class  in  articular.     It  is 

^8  warning  to  all.the  woMd  that  "  belief"  in  Christ  is  not  really 

StA-i— -^-  "•■•'■I,  '-i, ' .;/  ';;■'"';'  ■■r*'-^~-~^V " -';-;--'-^^-^: -- ,:".;-;ii^t _ 

the  drad,  thou  ahalt  be  uved  :  for  with  the  heart  man  believeth  unto 
righteousness ;  and  with  the  mouth  confession  is  niade  unto  salvation. 
For  the  Scripture  saHh,  Whosoever  bclicvcth  on  him  shall  not  be  put  to 
shatno."  Perhaps  John  implies  thAj^  if  these  rulers  had  "  confessed,"  they 
would  not  have  been  "  put  to  shame,"  nor  would  they  have  beeh  afterwards 
ashamed  of  Christ  crucitied. 

'  On  the  force  of  this  appositionat  conttniction,  see  _193S.  ^ 

■■:;--..;  ■:■•;:■■,,.- ',69  ;;■-.:  ;:.^.:  ^yy.  ■:?.-''' 


[15«*]  "BELIEVING"  _  '^ 

belief  iii  Him  unjetf  it  is  belief  also  In  /Him  thai  writ 
Christ,  nor  i» it  true  belief.if  the  believer  "abide  in  darkness" 
i.e.  in  doubt,  ot  fear,  or  unbrotherly  feeling:-towacds  bi»  fcllnw- 
men.  \  . 

.    [1M41    The  announcement,  is  to  be  read  alonj;  with  the 
description  of  the  "belief"  of  the  r"'crs,  many  i^whom-^ 
once,  at  all  events — "  believed  in  him."     There  are  de(;rce!i  of  * 
"darkness."    Some   of  these  "  rulers "   had   perhaps   so    far. 
turned    against    their    Master  that    they   n6w   agreed   with- 
Caiaphas  that  ''one  man  must  dielbf  the  people"  ;  these  were  ■■ 
"  abidirig  in  the  daf kness  "  of  midnight.     Othefs,  like  Joseph.. '. 
had  not  voted  "with  Caiaphas ' !  but  JosC|)li  is  not  recorded 
to  Jiave  spoken  or  voted  against  Caiaphas,  and  these,  top, 
may   have   kept   silent      through    fear  of  the  Jews."     The 
conduct  of  this  second  cla.ss  tlvas  typified  by  Nicodenrus,  of 
whom  it  is  tvvi<je  "sj^id  that  ''he  came  to  Jesus  by  night'." 
It  was  not  jhe  blackest  of  the"  "  night  "—the  "niBla"  asso- 
ciated   rfith  Judas' n  but    still   it   was   the   night    or  twilight 
of   mei»  "  abiding   in   darkness "   and   not  \"  believing,"— not 
at  iLajfKn.  the  full  sense  of  the  term.     With  these  Warnings 
against   false  or    formal   or    fearful   belief,   and   With   these 
comman({$  to  "believe  in  the  light,"  the  putilic  teaching  of 
Christ  is  brought  to  its  close.   '        .  '  ' 

'■  "    ■       ■■;■■"     » ■■  ■^■ 
■  :■'-'  -.  ■'■■  •  ■'.■  ■   ■  ■%..     -'■'-:■  ■        ' :.-\-\  '■•  f  ■" 

■■^24.     Tie  Last  Disedursi 

"    •  I       '  -      . 

[1646]    -After  ttie  Washing  of  Feet  and  the  exhortation  ' 
to  the  disciples  to  imitate  then-  Lord's  action,  the  discourae 


•  -  :  .      .,■        .   ■-•:i.  ■■-■:'■■■>   ■     :    -.:■:.■.'/.;■:■■  i.rr^ 
-■■.'":Lk.«»iii.  s'l.  ■   '     '.■■:■..;  .-^    ■-■.-^  ■*.:;■■;'     V  > 

'  Jn  iii.  2,  xix.  39.  ■-         •       . 

•  [164*<i]  Jn  xiii.  30  "Haviiii?  received  thc.io)),  .iherefbre,  he  went 
but.  A/im>  il  iuns  tiighf?'  The  only  other  mention  of  "night "  in  the 
Evangelist'!  words  (apart  from  "Christ's)  refers.. to  the  disciples  on  the 
nightibefore  Peter  returned  to  our  Uird  through  the  Water  (xxi.  j); 
" In  thai  night  Ihry  loot  Hollifng."  . 


"B^UEVING"  [1M«1 

turns  on  the  "stumbling'"  that  woold  be  caused  by  the- 
impending  betrayal. and  death  "f  Christ;  and  the  only 
mention  of •  believing  in  this  chapter  is  (Ki'ii.  ig)  "From 
henceforth'  I  say  [it}  to  you  before  it  Come  to  pass,  /Jiat 
ye  may  htUtve,  when  it  .hath  come  to  pas!f,  that  1  am  (/«].", 
Tht  aorist  subjunctive,  which  is  probably  the  correct  roadinf;, 
may  denote  that  the  verb  refers  to  "  believing  "titc  particular' 
prediction  just  mentioned,  so  that  the  words  mean  "  that  ye 
may  helinv  that  I  am  he  [loiia-niiiig  whom  it  has  bt/'h  lOntlen 
'  He  that  tateth  my  hrtiid,.!]',"  Thisi  is  Ori^en's  explanation  ; 
and,  if  it  is  correct,  the  passage  describes  our' Lord  as 
endjeavouring  to  strengthen  the  faith  of  the  disciples  to  miiet 
a  particulal' emergency  (as  in  the  Kaising.  of  I.azariist). 

[1M4J'  binding  that  they  are  still  weak'  and  .their, 
"hearts  full  of'troubic,  Mc  presently  recurs  to  the'  thought 
of  "trusting"  or  "believing,"  and  now  in  a  general  sense 
(xiv.  y)  fYe  heJieve  (or,  HtHeve)  in  God.  Believe  in  me  also" 
and  (siKaking  to  I'hilip)  (xiv.  lo)  "  B'lievesl  thou  not  that 
I  am  in  the  Father  and' the  Father  in  me.'"  Then  He 
addresses  all  the  dis<;iples,  (xiv.  It  —  12X  "Belime  me  thaf 
I  am  in  the  Father  and  the  Father  jn  me:  but,  if  (ye  Can]- 
not  [believe  me,  i.e.  my  mere  word],  belief's  on  .account  of  the 
works  [fy]  ihatiselves,"  "  He  that  Mieveth  in  me,  the  works 

'  The  «*n/"»tiHiibling''  is  nol  ustd  Jill  xvl,  i  "these  things  h»ve' 
-  i  spbktfli  unto  you  that  ye  may  nttt  fit-  cavsed'to  stumble  (Jvu  ^i^  aitwhaKi9- 
.'^0."  .  But  the  M(7i/^'^  of  "  stumbling  "^extends  from  xiii.  19  onwards. 

'  [1546a]  "From  henceforth"  ihay  p<!rh,ips  mean,  that  Christ  had 
'.BOt  said  ft  before,  because  tie  desired  to  give  judus  the  opportunity 
of -repenting  during  the  Washing  of  Feet.  Hut  there-  had  beeii  no 
repeniancf,  and  this  had  Iwen  iiidicatcd  by  the  wbnls  (xiii.  10— 11) 
"Ye  arc  not  all  clean."  Since  therefore  the  treachery  could  not  be 
averted,  the  Saviour  says  i}iat  "from  hirnccfoilh"  He  will  not  conceal  jt. 

*  [15i5^]  So  Origen  Ott  toe.  "Huet  li.  594  K  'i'n..'.wiirr«t;iTijT»  an  iyit  tifu 
ir<iii  ol  Tavra  w<irpotf)ifr<vTat.  Origen  comments  at  great  length  on  this 
passage  (Huet  ii.  J94— 8).  In  thetirst  thi«e  quotations  of  it,  the  text  has 
irt(rTfvffi}rff,'but  in  the  three  following  ones  irt(rr<v)7r«,  see-SSlM, 

*  XL  1 5  iva  iTiffTf varijTf,  stc  2525. 


7" 


1^ 


.      '    '        '■■■'..■    -      ■    -•        "   ^,».   ■  ■.'-.. 
[1847]  V         .       ;      /'BELIEVINd"  - 

thitt  I  <io  h«'*lso  sliall  do;4«nd  greater  Work!i  than  then 
shall  he  do  because  I  go  to  the  Father."     He  concludes  by\ 

-  declaring  that  He  has  car/icd  out  the  intention,  mcnthmed^ 
above,  to  warn  the  disciples  before  the  evil  faus  U(X)n  them\ 
(1846),  "  /  say  [it]  to  you  be/ore  it  comt  to  pass  {wpa  top. ' 
ytviaiat)  that  ye  may  btlinx  \inaTt\«n^rt)  whfit  it  sluill  hiwe 
comt  to  pass,  that  I  am  ht"  I'hese  words  He  repeats,  except 
the  lyt  clause,  saying  (xiv,  ^)  "And  now  I  have  saiii  [it] 
to  you,  before  it  hath  com*'  to  J>ass  (vpXv  i*»iaSm)  that,,  wheii 
if  shall  have  come  to  pass, ye  may  believe  (irtaieicnirt)''  The 
object  of  belief  ("that  I  am  he")  is  not  rc|)cat«l,  but 
presumably  it  iti  omitted  merely  for  brevity;  and' the  aorist 
subjunctive  here,  as :  above,  indicates  a  particular,  not^ 
general,  belief— a  belief  that  Christ's  su/fcrings  were  fore- 
ordained and  prophesied.  The  rtiain  object  of  belief  men-  • 
tioned  in  this  section  is  of  a  general  character,  the  Uqity 
of  the  Father  and  the  Son  ("  I  in  the  Father  and  the  Father 
.in  me^"),  implied  by  a  Iwlief  in  the  Feather  inseparable 
from  a  belief  in  the  Son  ("Ye  believe  {or.  Believe)  in  God. 

•Believe  in  me. also'").  ' 

[1M7]  In  all  these  exhortations  and  strengthenihgs, 
"belief,"  in  its  various  forms,  is  not  regarded  as  an  end  or 
ultimate  object.  It  is  merely  an  imperfect  condition,  a 
process  of  passing  into  uiiity  with  the  Father  in  the  Son, 
so  as  to  "abide ".in  love.  "Abiding"  not  "believing," 
"peace"  not  "faith,"  are  the  ultimate  objects.  Hence,  in 
the  chapter  that  devribes  Christ  as  the  Vine,  and  the 
disciples  as  the  branches  that  "abide"  in  the  .Vine  (xv, 
I — iy),  there  is  no  mention  of  "  believing."  But  the  following 
chapter  once  more  takes  up  the  task  of  strengthening  the 
disciples  against  the  trials  of  "  persecution  " :  and  now  Jesus 
explains  that  these .  persecutions  arise  from  Xiabelicf  for  tyhich 
the  world  will  be  condemned.    The  Paraclete  will  convict 


"BEiJteviso?    '  .     .:  :   (i»«) 


the  world. of  sin.  He  says,  "btciuut  tkey  belin't  net  inline'." 
This  hannpnizcs  with  what  He  told,  the  Jews:  ".This  Is  the 
work  of  God,  that  ye  believe  in  him  whom  he  [i>Jhc  Father] 
sent'."  The  "work"  of  God  being  "belief,"  it  follows  (for 
those  who  accept  Christ's  teaching  about  a  devil)  that  the 
"  work  "  of  tlie  devil,  or  "  sin,"  is  unbelief  or  disbelief  And 
the  object  of  the  unbelief  is  the  same  as  the  object  of» 
the  belief,  "he  whom  God  hath isent,"  that  is  to  ,say,  God's 
messenger  or  j[epresentative  in  every  age  and  society,  thosi- 
men  and  wojhcn  who  are,  as  I'latJi  says,  "most  like  God." 

[1S48]  This  high  and  pure  "  belief,"  which  the  world 
had  not,  the  disciples  had,'(xvi..  27)  "For  the  Father  [of] 
himself  loveth  yoU  because  ye 'have  loved  mc  and//atv 
belinied  that  I  came,  forth  from  \lhe  house  of]  the  Father."  But 
the  discipkts  themselves,  even  while  possessing  this  precious 
belief,  appear  to  confu.sc  it  with  one  of  a  baser  and  less 
enduring  metal— belief  based  u[)on  the  evidence  of  signs : 
for,  because  Jesus  has  read  their  thoughts,  they  say  to  Him 
(xvi.  30)  "Now  we  know  that  thou  knowcst  all  things... 
htniy  {tv^oinifi)  we  Mieve  that  thou  catHest  forth  from  God." 
This  mischievous  coraplafcncy  in  the  possession  of  a  definite 
religious  belief  based  upon  definite  evidential  proof— the  root 
of  how  many  evils  to  Christendom !— Christ  hastens  to  - 
destroy:  "For  the  moment  jr  believe!  Behold  the  hour 
coiheth  and  hath  come  for^ou.  tg  be  scattered,  each  to  his 
own,  and  to  leave  me  alone."  '■.-'■  1 

[1M9]  This  is  the  last  mention  of  "believing"  made  by 
our  Lord  in  His  teaching  to  the  disciples,  before  the:  Resurrec- 
tion :  and  it  is  of  the  nature  of  %  warning  against  making 
"belief"  one's  end,  and,  so  to  speak,  "believing  in  believing." 
We  aft  not  to  aim  at  believing  but  at  "peace,"  and  this, 
a  peace,  not  gained  through  conformity  with  the  .selfish 
wqrid,   but   thro^^   believing   in   the*  unselfish    Mes"enger, 

'  xvi..^.  •  Vi.  19. 

73 


[1550]  ,  •  "BKtlEVlNG* 

whom  the  Fatter  has  Sent  to  conquer  the  iselfi9hnc<ta  of  the 
world.  This  we  are  taught  by  the  lost  words  of  the  Last 
Discourse  (xvi.  33)  "These  things  hava  I  spoken  to  you  (/lat 
in  me  yt  may  hm't  piiut.  In  the  world  yc  have  tribulation. 
But  be  of  good  cheer,  1  have  conqMered  the  world." 

[ISSO]  Our  Lord,  in  His  La.st"  Prayer,  prays  for  the 
unity  of  the  disciples,  but  not  that  thpy  may  "believe,"  or 
"Have  faith."  The  latter  petition  He  here  reserves  for  "the 
world."  Concerning  the  disciples — in  spite  of  His  yarning 
that  their'. belief  will  not  prc,vcnt  them  from  deserting  Him-j- 
-He  says  (xvii.  8)  "  T/ity  believed  that  thou  Hidsl  send  me" 
Both  for  them  and  for  tho*  whom  He  calls  (xvii.  20)  "the 
believers  through  their  word " — that  is,  the  converts  niade 
by  the  Apostles— He  prays  that  they  may  be  "alt  one," 
one  with  the  Father,  and  with  the -Son.  and  with- each  other. 
But  in  connexion  with  "the  world"  He  mentions  the  word 
"believing"  as  an  object  to  be  attained  hereafter,  thus 
(xvii.  21)  "  Jri  order  that  they  also  \i.e.  the  Church]  may  bt 
in  us,  in  order  that  the  world  May  grow  in  tte  belief  (viffTo'ft) 
that  thou  didst  send  "u."  The  verb  is  in  the  present  (not 
the  aorist)  (3624 /<>//)■  and  the  prayer  is  that  the  world  may 
receive  a  living  and  Browing  belief,  not  a  mere  formal  one, 
that  Jesus  of  Nazareth  was  sent  by  God — a  belief,  not  based 
on  signs  and  wonders  but  on  the  unity  of  the  Church 
with  the  Father  and  the  Son,  through  the  Spirit,  in  brotherly 
love. 

§  26;     After  the  Death  and  Resurreetion 

[10B1]  There  remain— -besides  an  utterance  of  our  Lord, 
which  Will  be  considered  last  of  all — four  statements  about 
"  believing "  made  by  the  Evangelist,  The  first  of  these 
attests  the  flow  of  blood  and  water  from  the  side  of  Jesus 

"l     '74 


■^    -  ^    ;       "BKLIEVINtf".   .  [IVU} 

on  theCroM;  (xix.  J5)  "And  hc-that  hath  seen  h^th  testified; 
and  his  testim6ny  is  true ;  and  hu  (2383)  knnwcth  that  he' 
with  true  t/kit  ^t  also  may  grcnv  in  belief.  (Trio-TjilffT*).''  If 
W.  U.  are  ri^ht,  as  they  probably  arc,  in  reading  the  present 
subjunctive,  the  belief  is  ofa  general  anci^'ital  kind,  including 
a  bclicr  in  the  Lord  as  ".the  fountain. for  *in  an4  for  un- 
cle.inness'."         .    <-■■'.'.•   .  '         ''        •     ''-'.  : 

[1S52]  Next  comfcs  the  earliest  mention' of" "'believing" 
after  the  Resurrection  :  (xx;  8)  "  Then  therefore  entered  in  the 
other  disciple  also,  he  that  came  first  to  the  tomb,  and  he 
sani  and  deljered  (iUtv  leai  itriaTtvatv) :  for  not  even  yet 
idid  they  know  the  scripture,  [how]  that  he  must  rise  friirti 
the  dead."  Apparently  this  disciple  "  believed  "  in  Christ's 
resurrection,  simpfy  on  the  evidence  of  the  open  tomb  and 
the  grave  clothes — although  the  open  tomb  suggested  to 
Mary  Magdalene  something  quite  different,  namely,  that 
the  Lord's  enemies  had  taken  away  the  body.  With  Ihis 
niust  be  taken  the  reply  of  Thomas  to  the  assertion  of  the 
disciples  that  they  had  "seen"  the  Lord,,  (xx,  25)  'Except 
I  see  in  his  hands  the  print  of  the  nA\h...I  mill assuredh  mil' 
believe."  From  the  sequcp  it  would  seem  that  Thomas  and 
the  beloved  disciple  were  alike  in  one  respect,  since  both" 
"saw  and  believed."  What  our  Lord  says  about  this  will 
be  considered  later  on.  ' 

[lfiS3]  The  fourth  Evangelistic 'mfentfon  of  "Ijelieving" 
describes  the  object  of  the  Gospel  (xx.  31)  "But  these  things 
have  been  written  thai  ye  tmty  grow  in  the  belief  (wivrivrirt) 
that  Jesu»  is  the  Christ  the  Son  of  God,  and  that,  believing 
[lhis'\  (viarevovrti),  ye  may  have  life  in  his  name."  Accepting 
once  more  W.  H.'s  reading,  the  prese.st  subjiinctive,'  wc^  ■ 
interpret  it  as  denoting  tli^  object  to  be  not  the  profession 
of  faith  on  the  part  of  cohverts,  but  the  growing  faith,  or 

'  [U81 «]  Zech.  xxn,  1.  If  the  aort«t  were  read  themeahing  mifjht  be 
Mief  in  this  special  fact,  or  that  "ye  might  become  believers,"  bufmore 
probably  the  former.  ^> 

■      ,    ■    .  '75- 


[I»M]  "BEUEVINO" 

abiding  iiith,  of  those  already  convwted.    But  why  doe*  ' 
writer  introduce  the  ^ords  "  ja  his  namt "  ("  life  in  his  name  ") 
since  we  have  seen  above  (IWS — 7)  that  Origen  i»  probaWy 
correct  in  supposing  "  believing  in  Mis  itamt"  to  be  an  inferior - 
stage  of  belief  to  "  believing  in  him  "  ?    The  answer  is  that 
he  does  not  speak -here  of  •' helitviHg  in  Iht  name"  of  Jtsui, 
but  of  " iMi'itig  life  in  his  ngme."    And  "name"  here,  as  in. 
the  Epistle',  is  connecte<l  with  the  word  "  Son,"  implying  that 
life  Is  fouhd   in   the  divine  Sonship  of  Christ.    There  is, 
therefore,  no  reference  here  to  "the  rudimentary  of  initial 
faith  professed  at  baptism.    T4<e  writer  is  addressing  believers 
already  baptized  in  the  njime  of  Jesuj  Christ  the  Son  of  God, 
and  he  says  to  them,  in  effect,  "  I  write  untp  you,  children 
of  God,  in  order  that  you  may  grow  in  the  faith  that  Jesus 
is  the   Messiah,  the  Soil  of  God,  and  that,  growing  in  thi*.^ 
faith,  you  may  have  life  in  His  Sonship"'  '.:•>';> 

[1684]  Last  comes  the  saying  of  our  I^rd  (xx.  ig^ '. 
"Because  thou  hast  seen  me  thou  hast  Believed  I  Hlesitd 
[are]  tkty  thai  [s/iall]  have  not  seen  and  [>rfl  (J^//]  hav* 
believed"  to  be  considered  along  with  the  statement  tii^ 
"the  other "^disdplei"/<»i«'  and  btti/vt^J'  and  that  Thomai 
said  "except  I  j«...I  will  assuredly*  not  ie/ietr'"  Both, 
Origen  and  Chrysostom  appear  to  take  the  aurist  participles 
tu  referring  to  futbre  believers  ("  those -after  the  apostles")'. 


>  [lUSd]  I  Jn  lii.  »l"/*/»«»f*«/*/>i'<wi,'V.  ly'iktmamio/lktSom 
of  Ciod"  In  I  Jri  WyM^of  tUcouXt  of  kit  »i/i««i".|oHo\<i^U'e  words 
"I  wril*  uoto  you,  little  ckitilrtH  (rfitcio),  because  youi  <im>  are  forgiven)'! 
and  appears  to  mean  thhtWh  ihe  "  childtiqed  "  and  the  "  fotgivcneu " 
ale  "on  account  of  the  divine  So'hship  of  Ckriit.  These  are  j)ie  only 
instances  of  "  name  "  in  the  Epistle.  ■  t 

*  MaK(i/ii«4  ol  /ig  /floi^cr  «ai  irurT<^ir'ai.rff(,  ooftip.  XI;,.  8  (COi  ftttr  Kfl) 
rfiri»T<vfffr(  and  xx.'l%  likp  /ifl  i8iB.,.ov  firi  wurrfva^. 
",  '  [ISMn]  Origen  blames  (Vbse  who  thought  that  a  superior  bleising 
was  pronounced  on  those' who  had  "  not  seen,"  bccause,-he  .say%  "acf^ording 
to  their  interpretation  tkt  tuttessors  «/  tk^  apo'llet  (o^fura  r»ir  iifoari-^ 
Xovt)  are  more  blessed  than  the  ajwstlei  themselves"  (Huet  ii.  19SC).. 

■  76.  '       ;■; 


'BBUEVINC 


fWMT*/ 


The  aorii't  piartJdple  iQlght  have  that  meaning  even  it  the 
time  of  the  ■"  blorsing "  1>ad  been  ^lcfine^^  as  present  by  the 
inaprtion  of  "  are,"  as  in  the  Sermon  on  the  Mourn"  S/essed 
an  ye  when  mcn^sMall  revile  ytk^";  and  It  ma)|'much  more 
easily  have  this  meaning  where  the  time  of  the  blessing  is 
left  undefined.  Antecedently,  it  seems,  likelytftat  this  refer- 
ence to. future  believers  should  be  at  all  events  included, 
and  very  unlikely  that  it  should  be  restricted  to,  say,  a  score 
of  unmentioned  persons,  thu»v— "  blessed  are  those  who,  in 
the  course  of  the  last  week,  have  believed  [on  the  strength 
of  the  teilimony  of  those  who' saw  meat  the  beginning. of 
the  week]^apd  who  have  m)t  [themselves]  ,aecn  [m*]." 

[1SD8]  But  are  we  to  sujtptise  that  thusc  who  belieVe 
.without  having  seen '  are .  mtcfv  "  blessed  "  "ftan  those' who' 
beh'eve  because  they  ha vq  seen?  Origen  earnestly  maintains 
that  this  is  unreasonable.  The  fncaning  is,  he  .says,  that  the 
former  class  alio  is  "  blessed,"  not  that  it  is  tnore  "  blessed." 
In  that  case,  however,  is 'not  the  statement  a  truism  ?  And 
What  is  fthe'  force  of  making  the  statement  to  T*homaM,  unless 
it  suggests  a  gently  reproach  'of  some  kind,  e^.  that  some 
of  those  who  will  believe  without  seeing  are  morp'  blcstaiKl 
than  some  of  those  who  believe  alter  seeing)  Moreover, 
is  no  contrast  intended  between  the  beloved  disciple,  who 
"  saui  and  it  fieved,"  .hut  without  askjngto  "see,"  and  ThDma.<i 
who  "saU>  and  believed"  but  not  till  he  had  refused  to  believe 
unless  he  wa^  allowed  ip  feel  as  well  as  to  see  f  >  . 

'  [15B6]     Chrysostom,  at   all   events,  recognises   such  a 
contraiit  as  likely  to  occur  to  his  readers.     His  words  are  . 
as  follows,  "  And'  yet,  ^me  one  may  say*)  the  disciples  '  saw 

"'  -        '"  '  "■        ^"""' ■  "         t '    :    "  "^  "        "y  '        -  ; 

ChrysoMom  even  paraphrase*  the  aoristi  by  the  future  "He  pronouAcet 
a  blessing  not  on  the  disciples  alane  but  also  on  those  who  shall  believe 
after  thclfl  irmi%  jur  tutiitout  ""larfwrorrat)." 

'^Mt.  V.  1 1  futnaiHot  rtrr*  oTai*  i¥iMtritai¥  viutf  (sim.  Lk.  vi.  31). 

'  [1856  ii]  The  tatin.  translation  in  Hi^e  gives  "  inquies  "  (or  i^itril. 
But  it  mifehi  m<5»n  "  the  aacred  nrriter  says."  This  is  the  general  meaning 
of  ^•)<">' ■""■{uotations. 

"     "         ,  ;; 


■^i^"^:^^ 


icry^Py*^^*^    "  if "' ' 


"BELIEVINC 


\ 


"and  believed.'  [True,]  but  they  sought  no  Such  thing  [as 
Thomas  .sougW]  (oiSiv  roiovTov  ii^Tt)<rav),  but  on  the 
evidence  of  the  napkins  (aXX'  niri  t«!i>  aouiapiuv)  they 
straightway  accepted  the  word  concerning  the  resurrection, 
.and  l^fore  they  had  beheld  the  .body  [of  the- risen  Saviour] 
they  exhibite.d  the  belief  [that  He  had  risen]  in  completeness." 

[1667]  These  words  call  attention  to  yet  oi^  more 
difficulty  in  the  context.  For  the  Gospel  says  "ie,"  i.e.  "the 
other  disciple"'  (not  Peter),  "saw  and  believkd,"  and  it 
suggests  that  Peter,  though  he  had  seen,  had  ttomC  seen  and 
believed."  Sul  Ckrysostam  assumes  thai  both  tlu  discif>les  "saw 
ami  believed."  So,  too,  says  an  ancient  Greek  commentary 
'  in  Cramer:  "When  these,  having  behdd  tlu  linen  cloths,  and 
having  believed,  departed  to  their  homes  in  amazement." 
And  SS  reads  the  plural  "  thiy  saw  and  believed'." 

[1668]  These  readings  are  not  in  the  least  surprising. 
What  is  surprising  is  that  any  MS.  has  been  allowed  to 
preserve'  the  present  reading,  which  implies  unbelief,  or 
slowiiess  of  belief,  in  Peter  as  compared  with  "  the  other 
disciple."  .Yet  this,  by  reason  of  its  difficulty  and  the  consent 
of  ail  the  uncial  MSS.,  must  be  accepted  as  the  true  reading. 
And  it  raises  a  question  similar  to  that  which  is  suggested 
by  Cluysostom,  Does  not  the  Erangelist  mention  two  kinds 
of  "seeing  and  believing"?  The  beloved  disciple  "^aw  and 
believed  "  on  the  mere-  evidence  of  what  was  to  be  seen  in 
the  open  grave.  »  He  did  not  "  seek  "  what  Thomas  sought  : 
he  did  not  say,  "  Until  r  I  \a.ttti  seen  the  mark  of  the  nails  in 
his  hands  I  will  asisuredly  not  believe" ;  he  "siw"  much  less 
than  Thomas  demanded  to  see,  and  yet  he  "  believed "  ; 
surely  the  Lord  would  pronounce  him  "  blessed  " ! 

Accepting  the  text,  as  it  stands,  concerning  the  two 
disciples  (without   Chrysostom's    alteration  "Ihty  believed," 

■  [IBSTd]  The  Latin  HSS.  have  "hi  uw  and  believnl,"  but  some 
of  these  agree  with  It  in  carrying  on  the  sing,  thut  "  for  not  even  yet  did 
he  know  the  Scripture." 

78 


SSfVM's;.. 


"BELIEVING"  [16«0] 


and  without  the  Latin  ^alteration  "ht  knew ")  we  arrive  at 
the  following  probable  inferences  concerning  the  Evangelist's 
meaning  and  motive. 

[1609]  (i)  He  regards  "belief"  upon  detailed  ocular 
evidence* as  inferior  to  that  kind  of  "knowledge"  which  is 
given  to  us  by  the  Spirit  interpreting  tile  Scripture  as  a 
whole' — that  is  to  say,  by  the  Spirit  of  God  inVrpreting 
the  history  of  man  in  the  light  of  the  incarnation.  Vet 
both  "belief"  and  "knowledge"  must  play  their  several 
parts.  The  beloved  disciple,  he  .says,  "believed"  on  slight 
ocular  evidence.  Afterwards  he  " knew,"  •  and  " kneju"  too, 
that  things  "mini  be"  thus  and  thus,  i.e.  "knew"  as  con- 
6dently  as  men  of  science  "ktunv,"  tho|^gh  in  a  different 
sphere,  and  with  a  different  sense  (a  faculty  that  some  would 
call  "feeling"  rather  than  "knowing").  \  • 

[1B60]  (2)  He  wished  to  shew  that  there  were  many 
■  different  roads  to  this  "knowledge"  of  the  risen  Saviour. 
Petrfr,  in  one  sense,  'was  the  first  to  approach  to  it.  Peter 
entered  the  tomb  first,  and  was  the  first  to  sec  the  sign.s  of 
the  Resurrection,  but  he  did  not  at  once  "  believe."  For  him, 
this  revelation  was  to  come  later  and  through  "appearing,"  In 
accordance  with  the  traditions  of  the  Church  :  "  He  appeared 
to  Ceptias,  then  to  the  Twelve',"  and  "The  Lord  is  risen 
indeed  and  hath  appcaredi  unto  Simon'."  The  tradition 
of  the  manifestation  near  Gcnnesaret  said  that  Peter  came 
first  to  Jesus  through  the  waters' — perhaps  the  waters  of 
repentance — "but  the  other  disciple?"  came  soon  afterwards, 
"  for  they  were  not  far  ofp " ;  yet  the  hclo\^ed  disciple  had 
been  the  first  to  say  "It  is  the  Lord*,"  recognising  Him  by 
the  voice,  before  Peter  and  the  rest  had  recognised  Him  by. 
vision.  Again,  Mary  Magdalene  did  not  "  believe "  so  soon 
as  the  beloved  disciple.  After  he  had  "believed,"  she  re- 
_- ♦- : -_ ____„J^.___ 

■  For  this,  the  Johaatiine  meaning  of  "  the  Scripture  "  (ilng.)  set  1722  /. 

•  I  Cor.  XV.  5.  '  Lk.  xxiv.  34.  '  Jri  xxi.  7—8. 

•  xxi.  4.   ■  •  xxi.  7. 


A.  V.  -  -  79 


Hii.l:..   .  .■        ^  ■:        .   .  ■  :'::•, i:aitf« 


(1561]  ,  "BELIEVING" 


mained  "  weeping'."  Nor  did  she  "see  and  believe."  On  ^e 
contrary,  she  "saw"  without  "believing"  ;  fpr  she  "supposed 
it  was  the  gardener.".  But  sjje  h;?s  the  first  to  "hear."  And 
when  the  Shepherd,  risen  from  the  dead,  "called"  the  first 
of  the  flock  "  by  name,"  slje  was  the  first  to  hail  Him,  and 
the  first  to  "  see  "  as  well  as  the  first  to  "  hear."  She,  too,  like 
Thomas,  desired  to  "  touch."  But  the  refusal  of  her  request 
did  not  shake  her  faith,  or  rather,  we  should  sa^,  cancel 
her  knowledge.  Thomas,  latest  of  ^twlievers,  insisted  on 
"touching"  as  well  as  on  '^seeing,"  as  a  condition  of  "be- 
lieving." It  is  not  stated  that  he  "  touched."  But  the  Lord 
said  to  him,  apparently  in  the  way  of  gentle  reproof,  "  Be- 
cause thou  hast  seen  me  thou  hast  believed ! "  Then  He 
did  not  add,  "  Blessed  are  thine  eyes  because  the>'  have 
seen',"  but  "  Blessed  are  they  that  have  not  seen  and  beliei'ed" 
[1061]  (3).  This  is  the  last  of  the  Lord's  many  utterances 
about  "  believing  "  in  the  Fourth  Gospel ;  and,  if  it  is  read  in 
the  light  of  His  other  sayings,  illustrated  by  the  Evangelist's 
own  remarks  and  narratives  bearing  on  'fhe  same  subject, 
it  confirms  the  conclusion  that  "  belieyin||"  is  to  be  regarded, 
in  diflTerent  aspects,  not  as  a  consummatiompr  a  goal,  but  as  a 
number  of  different  stages,  by  which  different  individuals  pass, 
{[^accordance  with  their  several  individualities,  toward  the  one 
centre,  "  Jesus,  the  Christ,  the  Son  of  God  "  in  whom  they  are 
to "  have  life*."  >  "       - '  • 


'    X}(.   II. 

.  J>  [ItSOd]  Yet,  u  it  is  said,  of  the  woman,  (Lk.  vii.  47)  "her  tin, 
v«ch  are  many,  arc  forgiven  because  she  loved  much,"  10  here  the 
iSrrativc  lays,  in  effect,  concerning  Thomas,  "His  doubl,  which  was 
great,  tiecame  blessed  tiecause  he  beUeved  much.°  It  was  reserved 
for  the  doubter  to  say,  with  inspired  conviction,  "My  Lord  [is]  also  my 
God."  On  the  reasons  for  this  rendering,  see  HDW-rSl. 
>  Comp.  Ml.  xiiL  16,  Lk.  x  ir^  <  Jn  xx.  31. 

'If      .  _  .  ■  _ 


80 


CHAPTER   II 


'AUTHORI-nr* 


§1.    '•  Authorityr  in  tht  TripU  tradition 
of  the  Synopt^ts 

[1642]  All  the  Synoptists  agree  in  saying  that  our  Lord 
taught  " as  one  having  authority"  or  that  " his  word  was 
with  authority"  and,  later  on,  that  the  Pharisees  asked  Him 
"  by  what  authority "  He  acted :  and  in  five  of  these  six 
passages  R.V.  and  A.V.  agree  In  using  the  word  "authority" 
to  express  i(ov<ria'.  But  in  a  much  more  important  passage, 
where  jesus  Himself  says,  "  that^e  may  know  that  the  Son  of 
man  hath  authority  on  earth  to  forgive  sins,"  the  texts  both 
of  A.V.  and  R.V.  have  "fioiver"  although  R.V.  has  "authority" 
in  its  margin*.  Clearly  our  Lord  used  the  word  here  in  a 
good  .sense.  It  is  very  commonly  found  with  "give"  and  it 
generally  means  "  power  that  is  delegated,"  that  is  to  say,  not 
tyranny  that  is  seized,  but  a  right  lawfully  given,  .or  an 
office  or  magistracy  duly  and  lawfully  appointed.  Through- 
out thib^SynoRtic  Oospels,  in  most  cases  if  not  in .  all, 
"authority."  is  the  best  translation,    {n  Mark,  R.V.  give? 


'  Mk  i.  31,  Mt.  vii.  19,  W,  iv.  3a;  Mk  »i.  28—33,  Ml.  xxi.  if-J, 
W.  n.  J— 8.  In  Lk.  iv,  31  "hii  word  wat  vHii  tfitkorily,'  A.V.  bu 
"pow/r." 

>  Mk  ii.  10,  Ml.  }x.  6,  U.  V.  i4,  utUMc.  „ 

■  •..    .       ■  St-r-'  .  :':   ,  ;_2 


[1668]  "AUTHORITY" 

"  authority  to  cast  out  devils,"  and  "  authority  over  the  unclean 
spirits  " ;  and  similarly  in  Matthew,  "  All  authority  hath  been 
given  unto  me  in  heaven  and  earth " :  but  in  these  three 
passages  A.V.  has  "  power'." 

.       ■  §  2.    "Authority,''  in  I  ht- Apocalypse  ;■ 

[1663]  In  the  Aixxalypse,  this  delegated  power  or 
"  authority  "  is  most  frequently  applied  to  messengers  of  God 
^^mmissioned  to  punish  (vi.  8)  "There  was  given  unto 
Viem  [(//to  Death  and  Hades]  authority  over  the  fourth 
pm-^  the  earth  to  kill..."  R.V.  naturally  shrinks  from 
using  the  word  when  it  is  applied  to  "locusts"  (from  the 
smoke  of  the  pit)  to  which  "authority  (R.V.  power)  was  ' 
given  as  the  scorpioqs  of  the  earth  have  authority  ( R.V. 
power)!'  "  and  in^their  tails  is  their  authority  (R.V.  power) 
to  hurt  men'  five  months'."  Yet  even  there  the  context 
indicates  that  these  supernatural "  locusts  "  (like  the  terrestrial) 
have  a  ' permitted  power,"  so  that  "power"  alone  does  not 
quite  express  the  meaning.  And  certainly  "  authority "  is 
better  in  the  description  of  the  fwo  Witnesses,  who  "have 
the  authority  to  shut  the  heaven  that  it  rain  not  during  the  ' 
days  of  their  prophecy,  and  they  have  authority  over  the 
waters...'."  There  R.V.  has,  twice,  " power  "  ;  but  it  returns 
to  "  authority  "  in  the  following,  "  Now  is  come  the  salvation 
and.  the  power,  and  the  kingdom  of  our  God,  and  the  authority. 
of  his  Christ'." 

[1564]  It  might  be  suppo.sed,  from  this,  .that  R.V,  goes 
on  the  principle  of 'rendering  "delegated  power"  to  reward 
and  "  delegated  power  '  to  punish  by  two  different  words, 
calling  the  former  "  authority  "  and  the  latter  "  power."  But 
R.V.  tut*  "authority"  ,repeatedly  concerning  tlie  Dragon 


'  MIt  iii.  I  Si  vi.  7,  Mt.  xxviii.  it.  '  Rev.  ix.  3,  10,  comp.  ix.  19. 

'  Rev.  xi.  6.  *  Key.  «ii.  io. 

82  -  --J  ':".; 


k 


•jl"  AUTHORITY"  [MS*] 


and  the  Beast',  and  then  returns  to  "  power,"  when  describing 
the  angel  that  "came  out  from  the  altar,  he  that  hath 
authority  over  the  firey  Very  rarely  is  the  word  connected 
with  God  as  in  the  following,  "  They  blasphemed  the  name 
of  the  God  that  hath  the  autlwrity  over  these  plagues'."  R.V. 
uses  "  authority  "  of  evil  powers  in  the  following  :  "  The  ten 
horns. ..are  ten  kings. ..they  receive  (i«/Aor»()' (A.V.  power)  as 
kings  with  th?  beast  for  one  hour... they  give  their... power  and 
authority  (A.V.  strength) 'wvAq  the  beast*,"  but  of  a>  good 
angel  "coming  down  out  of  heaven  having  great  authority* 
(hSStowerY  An  alternative  is  given  by  R.V.  in  describing 
the  blessings  of  those  who  have  part  in  the  first  resurrection, 
"Over  these  the  second  death  hath  no  authority  (so  R.V. 
marg,,  but  R.V.  txt  and  A.V.  " /mver "),  but  they  shall  be 
priests  of  Gqfl'."  The  following  instance' Is  particularly  note- 
worthy, "Blessed  are  they  that  wash  their  robes  that  their 
authority  may  be  (.')  over  the  tree  of  life',"  R.V.  "  that  they 
may  have  the  right  (A.V.  have  right)'."  .  _■  . , 


'  [166t<»]  Rev.  xiii.  2— 12  "ihe  dragon  gave  hlin...g>cM' ft»M»rf// 
(jo.-\.V.)...and  they  worshipped  the  dragon  b^^cause  he  gave  \ai  nulhority 
(A-V.  pttu'cryMViXa  the  l>east...and  there  was  given  to  him  authority  (A.V. 
ponier)  to  continue  forty  and  two  tnoiitbs...and  there  was  given  tu  him 
authorify  (A.V.  powtr)  over  every  tribe  and  people  and  tongue  and 
nation!..aad  he  ex«rdKth  all  \\tt  authority  ( A.  V. /««wr)  of  the  first  beut 
in  his  sight." 

•  Rev.  xiv.  i8.  ,      , 

'  [1861^]  Rev.  xvi.  9  ri  irofui  ni  itoC  mi  ix-Mmt  afAWav.  Thi> 
was,  perhaps,  intended  td'rcprcsent  tie  hialhtti  polytkeislit  Ihouglil  about 
"  Iht  goil  that  has  authority  over  these  plagues."  But  it  might  mean 
"the  name  of  tht  [ane]  GnJ,  wlio  has  authority"  (R.V.  "of  the  God 
which  hath,"  A.V.  "  of  God,  which  hath  ").  A.V.  and  R.V.  often  use  "  the 
'..Mhich'  where  Shakespeare  would  have  used  "the...M<»/(!B7S<i)." 

*  Rev.  xvii.  ii,  13.  '  Rev.  xviii.  1.  •  Rev.  xx.  6. 

'  [lfi64r]  Rev.  xxii.  14  urn  tarat  9  i^awrla  aijrm¥  fvi  ji  ^v\ta¥  rift  C^Tt, 
A.V.  "right  to  the  tree'of  Jife,"  R.V.  "the  right  [to  come]  to  the  trie 
of  life."    See  1594*. 

'  All  the  instances  in  Rev.  have  been  given  above,  except  Rev.  ii,  26 
"He  that  overcameth...to  him  will  1  give  aulkority  over  the  nations,"' 
which  is  capable  of  a  twofold  interpretation. 

83 


[U68] 


"AUTHORITY" 


I  3.     Luke's  vitw  of  "  ai4tMority" 

.^MB66]  The  two  following  parallel  passages  in  the  Double 
Tradition  (318  (ii))  exhibit  Luke  alone  as  using  the  word 
"authority."  Perhaps  Luke,  in  both,  means  "authority"  in 
a  bad  sense,  or  rather  "  authority "  given  by  God  for  the 
purpose  of  punishing  evil,  as  in  the  Apocalypse.  The  first 
passage  gives  the  words  of  Satan  in  the  Temptation  thus : 


Mt.  iv.  9 
.  "  All  these  tKiftga  will  I  gitte 
thee  if  thou  wilt  fall  down  and 
worship  me."  /    , 


Lit.  iv.  6—7 
_,  "t'o  Ihec  will  J  ({ive  all  this 
authority  and  their'  glory,  be- 
cause they  have  l>eeh  delivered 
tp  me,  and  io  whomsoever  I 
will  I  give  it.  If  tliou  therefore 
wilt  worship  lH.fore  liie'it  shall 
be  all  thine." 


The  second  is  from  the  {'reparation  of  the  Twelve 
Apostles,  where  they  are  warned  by  our  Lord,  tb  fpar,,not 
destruction  of  body  but  destruction  of  soul : 


■■■■■,  ■•  "Mt.-x.  J18  "  '\'<- 
"And  be  not  yc  afraid  of- 
them  that  Mil  _the  body  but  are 
not  able  to  kill  the  soul :  but  tw  - 
aftaid  rather  of  him  that  is  ahU 
(Svra/urov)  to  destroy  both  body 
and  soul  in  hell" 


Compare  the  "  castmg,"  ^n 
Jud^   deliver   thee    to    th^ 


"  But  I  say  unto  you,  [being] 
my  friends.  He  not  afraid  of 
them  that  kill  the  Ixxly,  and, 
after  these  things,  have  nothing 
4>eyond  to  do :  but  I  will  |x>int 
out  to  you  whom  to  fear.  Fear" 
h  im  that  —  after  killing  —  hath 
authority  to  cast  into  hell.  Yea, 
1  say  unto  you,  fear  him." 

Luke   here,  with   "  rfBt   the 
Exactor  (irpiurropi)   uidtke 


•  •'««>  glory,"  /x  the  glory  of  (Ut.  Iv.  5)  "all  the  kingdoms  of 
the  world." 


'.'AUTHORITY"  [Wfl7} 


Exactor  cast  tket  into prisonK"  It  seems  probable  that  Luke 
attributes  the  "casting  into  htU"  (or  "into  the  prison")  to 
Satan  acting  as  God's  instrument  of  punishment  i    /  ' 

[1666]  In  the  firA  passage  of.  Luke  this  "  authoi-ify  "  does 
not  extend  to  " destroying  in  hell,"  but  only'to  "casting  into 
hell."  In  the  second  passage  (Lk.  xji.  58— -9)  it  is  said  that  the 
prisoner  will  not  come  out  "  until "  he  has  paid  ■"  the  uttermost 
farthing " — which  may  iipply  that  ultimately  he  will  come 
out  According  to  this  view,  Satan  and  his  angels  would 
seem  to  be,  like  the  angels  in  the  Apocalypse,  the  instru- 
ments of  God's  justice,  having  "authority"  from  the  Judge 
to  punish  man's  sins ;  and  Luke's  interpretation  of  Christ's 
saying  is, "  Do  not  fear  earthly  eiumies ;  but  fear  your  spiritual 
enemy,  who,  if  you  sin,  has  authority  from  God  to  cast  you 
into  Gehenna."  Matthew,  Tiowever,  seems  to  have'  taken  the 
precept  as  meaning  "  fear  God,  the  Judge " ;  and  this,  from 
very  early  times,  appears  to  have  been  the  view  of  the 
Christian  Fathers,  who,  iven  when  following  Luke's  version, 
have  substituted  "is  able"  for  " hath  authority"  so  aj  to 
suggest  God  rather  than  Satan'.. 

[1667]  Elsewhere,  Luke  uses  the  word  ^' authorit>- "  in 
several  passages  peculiar  to  him.sclf,  of  which  the  most 
notable  are  Christ's  words  to  the  Seventy,  "  Behold  I  have 
given  ydu  the  autltority  (R.V.  om.  "rt*,"  AX.  "power")  to 


■  Lk.  xii.  58— Mt.  V.'  IS  "and  the  Judge  to  the  Officer  (ir^p^^)  and 
thou  be  cast  into  prison." 

■  [ISMn]  Ju«ln  Man.  Apol.  19,  as  Lk.,  but  "is  Me,"-  tvriimov, 
Clem.  Horn.  xvli.  5.  4  mostly  Lk.,  but  "fear  him  that  >>  at/e  to  cast  both 
body  and  soul  into  the  Gehenna  of  fire,"  Clem.  Alex.  97J  (£jrc.  Tktod.) 

hvva^t»¥ov..,tlt  yjtwvan  /SuXvii*,  but   981   (freely)  Tor   dvi'ifU¥otf...fi'  ytivrif 

diroXVoai.  On  the  other  hand  Iren.  iii.  18.  ;,  quoting  Ml.  mostly,  ends 
with  Lk.j  thus,  "timete  autem  magi.s  eum  qui  hibit  potestattm  (>»hath 
authority)  et  corpus  et  animam  miltere  in  gehennam."  Clement's  Ancitnl 
Homily  jj  5  (Lightf.)  has,  "  Fear  him  that,  after  you  are,  dead,  halh 
'  authority  over  soul  and  body  to  cast  into  the  Gehenna  of  fire." 


M- 


[IMS]  "AUTHORITY" 


tread  upon  seipents  and  scorpions',"  and  His  utterance  at  the 
moment  of  being  arrested  where  (as  a  parallel  to  Mark's 
"  but  that  the  Scriptures  might  be  fulfilled  ")  Luke  has  "  But 
this  ts  your  hour,  and  the  authority  of  darkness'." 

[1668]  This  l9st  expression,  "the  authority  of  dark- 
ness," occurs  in  the  Epistle  to  the  Colossians  where  it  is 
said  that  the  Vather  "delivered  us  from  the  authority  of 
darkness  and  removed  us,  to  the  kingdom  of  the  Son  jof 
his  love'."  There,  the  antithe.sis  between  "  authority "  and 
"kingdom"  suggests  iHat  the  writer  uses  the  former  in  the 
sen.se  of  temporary  power,  delegated  and  misused.  In 
this  sense,  and  hence  in .  the  serise  of  blind  "  despotism " 
("  doing  and  saying  what  one  likes ")  it  is  used  sometimes 
by   the  later  Greek  writers,   as   also  .in   English    poetry', 

■■Lkx.  ig.'  ■'■  V    "'{v      '■      ;.'-";'■■  ,;\. . 

'  [lS67a]  L.k.  xxii.  53.  Comp.  Lk.'xii.  1 1  '' Wlien  they  bring  you  before 
the  synagogues  and-the  ruUrs  {apxtit)  utfl  the  atttkohtirs  {\.\\  f>o7vtrs\" 
XX.  20  "  to  deliver'  him  up  to  the  rule  (lipxii)  "iif  '"  '*'  aulkorily  (so 
R.V.,  but  A.V.  the  pmuer  anil  authority)  nf  the  governor,"  Lk.  xxiii.  7 
"  in  Htxo&i  jurisdiction  "  («o  R.V,  and  A.V»  and  this  transl.  is  neccMary 
herey.  ''■'■-.'  ".         ■     ~ 

•Col.  i.  13.  '  " 

*  [UflSn]  The  English  poets  vary  in  their  use  of  the  word,  according 
to  temperament,  perhaps.  Milton,  for  example,  wuukl  probably  never  ' 
apply  the  word  "authority'^  to  the  angels  of.dod's  chastisements,  becauie 
■he  regards  them  as  {Comui)  "sla«ish  instruments  of  vengeance"  in  the 
hands  of  "the  Supreme  (lOod."  In  his  poems,  such  phrases  as  '^rue 
authority  in  men,"  "reason  and  auihority,"  "authority  uburp'd,"  "the 
authority  which  I  deriv'd  from  heaven,"  generally  shew,  by  their  context, 
the  meaning  of  the  ambiguous  word.  Milton  is  followed  by  Cowper,  who 
mostly  uses  the  word  in  a  good  sense  except  where  "  authority  grows 
wanton,"  or  "  steeps."  Dut  Shakcsptarc  lays  great  stress  on  the  evil  of 
"  the  demigod  Authority,"  on  "art  made  tongue-tied  "  by  il,  and  on  the 
hypocrisies  of  "authority  and  shew  oT  truth."  Shelley  is  even  more 
.  vehement  against  "  the  supine  slaves  of  blind  Authority."  Wordsworth't  - 
Brtluiie  describes  "blind  Authority  beating  with  his  staff  the  child  that 
might  have  led  him,"  but  it  would  be  hasty  to  infer  that  he  coiiflemns 
Authority^in  the  abstract.  For  th^  context  mentions  "  Decency  and 
Custom  starving  Truth,"  and  no  one  could  suppose  that  Wordsworth 


"AUTHORITY"     .  '        [15W] 

though  mostly  in  such  context  as  to  make'  the  meaning 
clear'. 

[1569]  In  the  plural,  " ruling  powers"  and  "authorities" 
are  frequently  mentioned  together  in  N.T.,  referring  to 
human  or  to  angelic  powers,— ^sometimes  in  a  good  sense, 
sometimes  in  abad  one*. 


condemns  *' decency."  Tcnnysoa'a  use  is  perhaps  best  exemplified  by 
the  line  in  MorU  (t Arthur  "Authority  forgets  a  dying  king."  Pope's 
poems  (excluding  the  Translations)  do  not  contain  the  word.  These 
ftcts  bear  on  the  various  uses  of  the"  word  in  N.T.  They  also  serve 
as  a  general  warning  against  applying  to  N.T.  writers  fhcrrule,  **  Ab  und 
disce  omnes,"    ,     « 

*  [1568^]  In  the.in:>tancc^  quoted  by  Ughtf.  on  Col.  i.  13^  Dcmosth. 
438  inserts  (tyoi',' Xenoph.  Nifro  !i  5  r^t  tU  rama^y^  Plut.  VU.  Eum.  13 
droywytM  raU  i.  tb.  Aiex.  33  r^*  /•  vol  r^i*  ^Roir^f  *A.  dvroufatf^  Herodian 
li.  4  dWrou.  .         .  - 

*  [1569  fi]  Lightf.  on  Cot.  i.  t6  refers  to  Lk.  xii.  ii,  Tit.  tit.  i  (Comp. 
Lk.  XK.  2q).  Angelic  powers  arc  meant,  good,  in  Eph.  iii.  10,  Col.  i.  16, 
it.  10,  but  bad  in  Eph.  vi.  ra,  Col.  ii..  15.  Lightf.  adds  "ift  one  passage 
al  least  (1  Cor.  xv.  24)  both  [good  and  bad]  may  be  included.''  -»_ 

[1669^]  In  Kom.  xiii.  1,  imtp*jinvtrai%  ffowricut,  '^^hightr  authoritUs" 
(R.V.  *\th€  higher  powers,"  but  there  ii  no  article)  the  epithet  might  be 
added,  in  part,  to  distinguish  them  from  *'*777,"  or  "/(»tv<*r,"  authorities, 
and  it  might  be  rendered  ** supteme,"  as  in  i  Pe*  ii.  13  "to  the  kin^ 
as  supreme.^  'Ywtpix^,  when  an  object  is  not  expressed  or  obviously 
implied,  appears  to  mean  " preeminent  atnonx  Ihinj^s  of  its  mun  kind" 
so  that  the  word  in  Kom.  would  not  mean  '* higher  than  we  subjects  are" 
but  "preeminent  amont,"  authorities.^^  In,  Wisd.  vi.  $  "^  lirt^tix"^'^** 
means  rulers  uf  the  highest  kind,  and  the  context  includes  "kings."  In 
I  Pet.  li.  13,  the  writer  passes  from  "the  king«j  J«;*^t*«^"  to  "governors" 
"sent  from  time  to  timc^(it*^ff4V"»'Oi)"  to  punish  evildoers  and  reward 
Well-doing.  In  Kom.  xiii.  1 ,  after  "  supreme  authorities,"  the  writer  goes 
on  to  speakof  "the  rulers," and  he  says  that  "there  Is  no.rtM/A/'nVj' except 
[ordained]  by  (jod"  and  recommends  ** doing  good"  as  the  way  "nOt 
to  fear^he  rtw/Aon/y." 

[1669^]  The  context  of  Rom.  xiitj.  lindkatet  that  St  Paul  has  in 
view  the  Imperial  authority  of  Rome— to  which  he  was  more  than  once 
indebted  for  deliverance  from  Jewish  persecution— and  its  adequate 
representatives  throughout  the  empire.  He  wrote  before  the  Neronian 
persecution,  at  a  time  when  he  jpight  fairly  say  that  **  supreme  auUiori- 
tifls"  in  the  empire  deserved  obedience.     He  adds  "There  is  no  [real] 

■■87.    '. 


[1678]  "AUTHORITY" 


[1070]^  Luke  in  his  GQspel — not  In  his  Acts—seems  to 
favour  the  view  expressed  in  an  early  saying  of  Jewislk 
Tradition  that  governors  were  essentially  bad,  and  that  one 
should  not  "  make  oneself  known  to  the  government'."  In 
the  following  three  versions  of  our  Lord's  doctrine  on  true 
government  and  true  greatness,  it  will  be  observed  that 
Mark  guards  himself — while  Luke  does  not — against  being 
supposed  to  attack  all  "  ruling  "  and  all  "  authority."    Mark    ' 


authority  (or,  "  no  [nich]  authority ")  that  is  not  (drdained]-  by  God." 
Such  a  protest  might  be' needful  against  Tafknudic  views  of  ** authority" 
(IfiTO  <i)  among  the  Jewish  members  of  the  Roman  Church.  Though  it 
is  conceivable  that  the  Aposllc  would  have  included  even  Herod  Antipas,. 
Pilate,  felix,  Festus,  and  Cafaphas  among  "autlmrities"  to  whom  "sub- 
jection^' was  due,  he  would  probably  not  have  included  them  among 
"supreme  authorities."  And  it  is  certain  that  he  would  not  have  said 
of  the  murderer  of  John  the  Uaplist,  "  For  the  rulers  are  not  a  fear  to  the 
good  work  but  to  the  evil.^ 

[1569 if]  On  Col.  i.  13  "from  (he  iuithority  of  the  darkness"  Chrys. 
■ays^  "  It  is  a  grievous  thing  to  be  under  the  devil  <i/  a//  {AwXm) :  but 
to  be  thus  ufi/A  ituthority^  this  is  still  niore  grievous  (ro  0<  ital  fur  i^tnuriat 
rovTo  ;(aXffirwrr/joir).'*  This  may  imply  a  di^inction  between  (1)  those 
who  are  attacked  by  the  prince  of  darkness  without  having  committed 
,  any  special  sin  that  makes  them  subject  to  him,  (2)  those  whom  the 
prince  of  darkness  has  received  ■  **  authority  "  to  "  cast  into  prison  " 
becatise,  for  example,  Ihey  have  refused*  to  agree  with  the  adversary 
(Lk.  xii.  %i  quoted  above).  Job  would  be  an  instance  of  the  former 
class.  '  ■ 

'  [1570 a]  Atiolh  i.  II  " Shemaiah  said,  ' Love  work  ;  and ,hate  lord- 
ship [Kabbanuth];  and  make  not  thyself  known  to  the  g^vmmeMl,'" 
paraphrased  thus  by  Ur  Taylor  "  Avoid  growing  great  and  coming  under 
the  notice  of  the  'rashuth'  (  =  /^viri'a,  concretely)  in  such  a  way  as  to 
excite  jealousy  or  suspicioii."  Comp.  Ahotk  li.  3  "  Uo<  cautious  wKh  lMi>a 
in  tuttkority^  for  they  let  not  a  man  approach  them  btit  for  their  own 
purposes."  The  feeling  that  a  poor  magistrate  or  governor  may  be  mucX 
more  dangerous  than  a  rich  king  perhaps  underlies  I'rov.  xxviii.  2'-3 
"For  the  transgression  of  a  land  many  are  the  princes  thereof... a  poor 
nun  that  oppresseth  the  poor  is  like  a  sweeping  rain,  which  leaveth  no 
food " ;  and  Caesar,  in  later  times,  might  be  a  refuge  against  a  ^Pilate, 
a  Felix,  or  a  Festus.  The  words  "danger"  and  "duHgion'  are  ety- 
mologically — and  very  naturally — derived  from  /*  dominium  "  i.e.  lordship. 


"AUTHORITY" 


[1571] 


inserts,  ist  "  thty  that  seem  to  rule,"  or,  "are  reputid  to  rule," 
2nd  "  theythat  use  authority  to  the  utmost^ " : 


Mk  X.  42 

"...they  that  are 
reputed  to  rule  the 
nations  lord  it  (na- 
Taitupi4vov<r(v)  over 
them  and  tieir '  great 
ones"  use  authority 
to  the  utmost  over . 
them." 


Mt.  xx.  JJ 
"...the  rulers  of 
the  nations  lord  it 
over  them  and  the' 
great  ones  use  au- 
thority to  the  utmost 
over  them." 


■  Ik:  xxii.  aj 
"The  kings',  of 
the  nations  are  lords 
(frvptfVQvcrii')  (1594  (/), 
over  them  and  those 
who  use  authbrily 
over  them  are  called 
benerfctors." 


[1Q71]  Luke  appears  to  be  alluding  to  the  name  Euergeles, 
or  Benefactqr,  assumed  by  .several  Eastern  kings,  one  of  whom, 
it  is  said,  was  called  by  the  Alexandrians  Kakergetes,  or  Male- 
factor'. It  seems  antecedently  improbable  that  so  bitter  and 
pointed  a  saying  as  Luke's,  if  actually  uttered  by  our  Lord  in 
this  context,  could  have  been  (Jropped  by  Matthew  as  well 
as  Mark,. in  their  report  of  it.    As  Litite  appears  to  be 


■  [1870  J]  Mk  x^  4a,  1st,  tonoimt  <ii>x"''  ^■><'<  ""-  before  /{iminii- 
(o<Wir.  Mt.  omits  tjoKovimt  Ril  has  kot:  Steph.  gives  no  other  instance 
of  Kiir((mf(rui(c(»'.  Lk.  has  let,  ^(riXvir,  and  2ncl,  l^trM^nvrtt.  The 
LXX  has  <(oviria(«ii'  freq.  but  jtorf^-iriaffti'  nowhere. 

[1570^]  Kor't appears  to  mean  "16  the  utmost,"  "oppressively," 
perhaps  with  allusion  also  to  the  idiom  "have  authority  against  {Kara 
with  gen.)."  This  idiom  occurs  in  Jn  xix.  1 1.  Comp.  the  use  of  trura- 
in  1  Cor.  yii,  31  R.y.  "  those  that  us<  the  world  as  not  'abusing;  it  (marg. 
using  it  to  the  full ^  Koraximiiivoi)"  ix,  18  'Uo  as  .not  to  use  to  the  full 
.(so  K.V.  but  A.V.  nbuse)  my  authority  (^  Kitraxfli\aua6ai  tjj  i^vi^y 
A  similar  abuse  or  excess  is  implied-by  Mk-Mt.  in  ic(triijn'fH«uot>ini'. ' 

■  {1570  d]   "  Their  *  great  ones ' "  i.e.  those  whom  they  uiU  "  great 
ones."    Mark,  not  long  before,  has  recorded  a  discussion  on  the  question 
(ix.   34)  ",Who  is  the  greatest?"     Matthew  has  missed  the  force  of  , 
"««r,"  as  well  as 'V<Jt»/ft/." 

•  [1570 f]  Lk.'s  "kings"  goti  still  further  away  than  Mv.'s  "rulers" 
from  Mk's  "reputed  to  rule."  Comp.  Col.  i.  13  "(mMon'/;' of  darkness 
...the  >(/'><,f</0m  of  his  Son,"  on  which  see  1568. 

*  [1571  a]  Wetstein  (Lk.  xxii.  25)  quoting  Atheiiaeus  xii.  p.  549  E. 
Wetst  gives  abundant  instances  of  this  title. 


89 


p5?a]      -  "  AUTHORITY "   :       - 

deviating  from  the  exact  tradition  in  other  detftils  lincntioned 
above,  we  may  perhaps  take  this  detail  as  a  paraphrase  (or 
mfsunderstanding  of  a  Semitic  original).  But  io  any  cast, 
regarded  all  together,  Luke's  divergences  from  Mark  and 
Matthew  indicate  a  disposition  in  his  Gospel  to  interpret 
official  "  authority  "  in  'a  bad  sense. , 

§  4.     Christ s  " authority"  Itow  defintd  by  tht  Synoptists 

[1B72]  Mark  and  Luke  agree,  though  not  verbatim,  in 
associating  their  evangelistic  statementii  about  our  Lord's 
"  authpjwy "  with  authority  over  devils,  «!<•.  the  power  of 
casting  out  unclean  spirits,  an  instance  nf  which  they  give, 
in  detail,  immediately  afterwards— rtogether  with  the  comment 
of  the  multitude: 

;;';,v-.  ;;^Mk.i.  «' — ^^j'l  :.*"". ';.'- -...'''•ii'.v       Lk.  iy.  3*-^    .  ' 
"And  they  weru  anuued  at  "And  they  were  amved  at 

his  teaching :  for  he  was  teaching  his  teaching,  iKxausc  his  word 

..thcni   as  one  having  aulhorily  was   in   aHthorily . . ..     'What  is 

and  not  as  the  scribes...  'What  this  wocd,  that  in  itiilhority  and 

is  this  ?    A  new  teaching !   With  power  he  commandeth  the  un- 

onMor/'/r  doth  he  command  even  clean  spirits...' I" 
the  unclean  spirits...!'"  ,1.  ■ 

[1B73]  Matthew  altogethtf  omits  this  insfaftce  of  exorcism 
and  all  reference  to  its  "authority."  But  he  inserts  the 
tradition — in  Mark's  fuller  form,  with  the  phra.sc  "  and  not  as 
the  scribes  " — immediately  after  the  Sention  on  the  Moynt, 
thus  (Mt.  yii.  27 — 9)  '"...and  great  was  the  fall  thereof.' 
And  it  came  to  pass,  when  Jesus  had  finishetl  these  wordsi 
the  multitudes  were  amazed  at  his  teaching :  for  he  was 
teaching  them  as  one  having  authority  and  not  as  their  scribes." 

[1874]  Two  distinct  kinds  of  "  authority  "'might  be  sig- 
nified by  the  two  clauses  in  Mark.  The  first  is  authority  of 
doctrine.^  Christ  taught  "not  as  the  scribes,"  who  appealed  to 

I  Qr>  What  is  this  word  I   Uecauw  (i.«.  F«r)in  authority....". 


"AUTHORITY"* 


[1676] 


vious  traditions  and  interpretation  of  the  Law ;  He 
ppealed  to  the  consciences  of  His  hearers  and  to  the  purity 
bd  high  morality  of  His  precepts  ("Ye  have  heard  that 
bath  be$n  said  to  them  of  old.. ..but  I  say  unto  you"). 
he  second  is  authority  over  the  minds  and  souls  of  men, 
lifesting  itself  especially  in  the  casting  out  of  devils 
'  iVilh  authority  doth  he  command  even  the  unclean  spirits  "). 
latthew  refers  here  only  to  the  first  ("not  as  tlu  scribes")' . 
Luke  only  to  the  second  ("the  unclean  sfiirits"). 

[M76]     In    the    healing  <iT    the    paralytic,    a    spiritual 

"authority"  of  the  hfghcst  kind  is  distinctly  claimed  by  our 

ord  in  the  words  "  The  Son  of  man  hath  authorit)-  upon 

arth  to  forgive  sins'."     But  here  the  evangelistic  records  of 

he.  Comments   of   the   multitude    in    Mark   aqd    Luke  are 

tingularly  disappointing.     In  these  two  Gbs|>cls  the  multitude 

ly  nothing  about   the  "  authority "  to  forgive,  but  .merely 

iWe  have  never  seen   [things]   thus "   or  "  We   have   seen 

ange  things  to-day* " — commenting  only  on  what  they  had 

Isecn,"  Tiamely,  the  cure  of  the  disease.     Matthew  alone  has 

Dmething   more  to  the   point,   a  brief  indication   that   the 

hultitude  did  actually  comment  on   Christ's  a.i.sertion  that 

he' Son  of  man  had  "  authority  to  forgive."      "  They  glorified 

who  had  given   such  authority  to  men*."      In   Mark,. 

tie  multitude  docs  not  even  repeat  its  previous  ^:lamation 

'A  new  teaching!"     And  Mark  and  Luke. leave  tite  impres- 

on  that,  when  this  particular   "  Son  of  maW  .had  passed 

ray,  the  "  authority  to  forgive "  would,,  or  {night,  simul- 


'  [1674  a]  But,  immediately  after  this  mention  of  Chri!it'>"auIhorit)i" 

latthew  places  the  healing  of  the  centurion's  servant  at  a  distance,  with 

lie  words  of  the  centurion  (viii.  9)  "  I  also  am  a  man  und^r  auth&rity 

•ving  under  myself  soldiers."    The  centurion  evidently  supposed  that 

\  he  and  bis  soldiers  were  severally  subject  to  authority,  so  diseasies 

•re  subje<:t  to  the  authority  of  Christ,  who  had  only  to  say  "  Co, '  and 

t  disease  would  go.  '  Mkii.  10,  Mt.  ix.  6,  Lk.  v.  24. 

>  Mk  ii.  12,  Lk.  v.  36.  •  Mt.  ix.  8. 


9«     w 

'■■  * 


[18W]  '"  AUTHORITY  " 


taneously  pass.  But  Matthew's  version  suggests  that  a -new 
"authority"  lutH  beta  sent  down  frottt  heaven  to  remain  among 
"  men" 

\  S.     "Authority"  in  the  Fourth  Gospel 

[1678]  "Authority"  in  the  Fourth  Gospel  may  be  re- 
garded first  in  the  Evangelist's  order,  illustrating  the  way  in 
which  he  develops  his  doctrine  about  it  Thus  ti-cated,  the 
subject  begins  with  what  Matthew,  as  above  quoted,  calls 
the  "  authority "  given  to  "  men."  The  Logos  was  not 
received  by  His  own,  but  (i.  l2)  "  As  many  as  received  him, 
to  them  gave  he  autlwrity  to  become  children  of  God." 
Then  comes  the  authority  given  to  the  Son,  which  is  thrice 
mentioned,  (v.  26 — 7). "As  the  Father  hath  life  in  himself, 
even  so  gave  he  to  the  Son  also  to  have  life  in  himself; 
and  he  gave  him  autlwrity  to  do  judpnent  {xpiatv  irotfiv) 
because  he  is  Son  of  man,"  (x.  18)  "  No  one  taketh  it  [i>.  my 
life]  away  from  me,  but  I  lay  it  down  of  myself  j  I  have 
authority  to  lay  it  down  and  1  have  authority  to  take  it  again. 
This  commandment  received  I  from  my  Father,"  (xvii.  2) 
"  Thou  [»>.  the  Father]  gavest  him  autliorily  over  all  flesh, 
that^a//  that  thou  hast  given  him,  to  them  he  may  gilt 
eternal  life."         ,      ■  : 

[1677]  The  last  meniHoMjof  the  word  are  in  a  dialogue 
between  our  Lord  and  I'lMHthus  (xix.  10 — 11)  "Speakest 
thou  not  unto  me?  knowest  thou  not  that  L  have  authority 
to  release  thee  and  have  autlwrity  to  crucify  thee  ? "  to  which- 
the  reply  is,  "Thou  wouldcst  have  no  authority  against  me 
except  it  wer0  ikgiven  thee  from  above ;  therefore  he  that 
delivered  me  unto  thqe  hath  the  greater  sin."  The  detailed 
meaning  of  our  Lord's  reply  (1390 — 3)  may  be  uncertain, 
but  it  is  clear  that  He  is  correcting  ^  false  notion  Of  authority, 
which  i'ilate  regarded  as  meaning  "despotism,"  the  power 
of  ruling  over  others  as  one  likes.  The  Gospel,  takes  the 
Pauline  view  (1640  b)  that  "  supreme  authorities  "  are  ordained 
by  God.         , 

■'-■'',*■;■•;.■'■-  ■•'i:.9»"  J  ■.■>  :'.'/'         .     ■ 


"AUTHORITY" 


[1580] 


r  [UTO]  Dfeferriqg  the  consideration  of  the  above-mentioned 
'authority"  given  to  men  to  "become  children  of  God,"  a^d 
reviewing  the  mentions  of  the  "authority"  given  to  Christ, 
we  find  that  the  latter  includes  (i)  "doing  judgnient," 
(2>  "laying  down  life  and  faking  it  again,"  (3)  "authority 
over  all  flesh"  for  the  purpose  of  "giving  etem^  life  ".to 
"all  that  the  Father  has  given"  to  the  Son.  »;,'.;,;••:    ■, 


§6.     " Authority'  to  becomt  " childvn" _of  God : 

{1679]  Against  Pilate's  nation  of  "authority"  as  being, 
the  power  to  do  as  one  pleasqs  the  Evangelist  tacitly  protests 
at  the  very  beginning  of  his  Gospel  by  connecting  it  with  the 
word  "children  (W*i'o)."  This  at  once  implies  obedience  and 
willingness  to  obey  and  love  the  Father.  Hut  it  also  implies 
adoption  into  the  whole  family  of  the  Father,  whence  follows 
an  obligation,  or  rather  a  .spontaneous  impulse,  to  love  and 
help  the  other  children.  This  corresponds  'to  the  Synoptic 
doctrine  "  tffecome  as  a  little  child  (iraAlav)"  or  "  recefvc  the 
kingdom  of  God  as  a  little  child."  The  Synoptic  Tradition 
of  our  Lord's  answer  to  the  question,  "  Who  is  the  greatest  ?  " 
is  that  He  replied  "  He  that  is  the  least,"  meaning  "  He' 
that  makes  himself  as  the  least  and  humblest  of  the  family 
in  serving  the  rest."  In  one  Synoptic  passage,  our  Lord 
likens  this  service  to  His  own  service.  "  Even  as  the  Son 
of  man  came  not  to  be  ministered  unto  but  to  minister  and 
to  give  his  life  a  ransom  for  many'."  This  teaches  that 
"to  become  a  child  of  God"  means  to  Become  naturalised 
in  self-sacrifice:  and  this  is  the  Johanninc  conception  of 
the . "  authority "  bestowed  upon  men  by  the  Son  of  God, 
preeminence  in  child-like  imitation  of  the  l'"ather  in  heaven. 

[1880]  As  compared  with  the  Synoptic  doctrine  in  which 
the  authority  given  to  men  consisted  in  the  power  of  driving 

Mk  K.  4Si  Mt,  XX.  aS,  Uc  difr.,.|||p  127Mni 


fa 


[XMl]  "AUTHORITY" 


out  evil  spirits',  the  johinnine  doctrine  is  expressed  more 
amply  and  more  permanently.  The  latter  bears  some  re- 
semblance to  the  tradition  peculiar  to  Matthew  (1678)  namely 
that  God  had  given  unto  men  authority  to  forgive  sins. 
But  "authority  to  forgive"  might  be  interpreted  by  a  man 
of  Tilate's  nature  as  being  "the  povycr  of  giving  immunity 
from  punishment  according  to  one's. o*n  plcasiire."  Hence 
the  advantage  of  the  Johannine  doctrine  ("  become  children  "), 
which  teaches  that  "authority"  goes  hand  in  hand  with 
spiritual  childhood.  The  triie  "authority"  to  forgive  rests 
with  tho.se  childlike  souls  -that  can  see  and  hear  the  Father 
in  heaven  forgiving  before  they  themselves  pronounce  the 
words  of  forgiveness  on  earth.  Acconling  to  John,  human 
authority  at  itsNiighcst  implie?  perpetual  and.  voluntary  ' 
dependence  upon  divine  will.        '■..-.     ,_      .  .;  .,    .  ,; 

57.     Tkt  "authority  of  iht  SoH  to  "do  judgment" 

[1681]  It  is  a  remarkable  fact  that  the  first  mention  of 
"authority"  in  connexion  with  the  Son — whether  uttered  by 
our-  Lord  or  by  the  Evangelist — is  in  the  statement  that  "  the 
Father  judgeth  no  one  "  but  gave  the  Son  "authority  to  do 
judgnunt  because  he  is  Son  of  man*" ;  and  yet  the  Evangelist 
has  previously  said  (iii.  17)  "Gml  sent  not  tlit  Son  into  the 
tuorld  to  judge  the  world  but  that  the  world  through  him 
should  be  saved."  Othet"  statements  aboCit  "judging"  are 
(v.  30)  "  As  I  hear  I  judg*  and  my  judgment  is  true."  and 


■  [1S80  a]  See  Mk  iii.  i;  (piirall,  Mt.-Ut.  otn.) " authority  to^cast  out 
the  devils,"  »1.  7  "authority  over  (geiiit.)  the  unclean  spirits," '.Mt.  x.  1 
"authority  over  (g^t.)  unclcaa  spirits  so  as  to  cast  them  nut  and  to  heal 
every  disease  and  every  sickness,"  Lk.  in.  i  "power  and  authority  over 
(»Vi  H'.  accus.)  all  the  devils  and  to  heal  diseases."  gee  also  Lk.  x.  19 
(to  the  Seventy)  "  I  have  given  you  th»  auttfority  t«  triad  upon  {.iiita) 
serpents,"  probably  denoting  powers  of  evil. 

'v.  2 J— J7.  Both  V.  j6— 7  and  v.  j  1  —3  might  be  evangelistic 
comments  (3086^). 

'    "  -  94  •  ";  •,  ■':■■■ 


"AUTHORITY"     ,  [V883] 

(viii.  15)  "  I  judge  net  man :  yeii,  and  if  I  judge,  my  judgment 
is  true:  beCauHc  I  am  not  alone,  but  I  and  the  Father  that 
sent  me.''  Elsewhere,  Using  a  different  noun  (tcpifia  instead 
of  Kplaii)  Jesus  says  (ix.  39)  "For  judgment  came  I  into 
this  world  that  those  who  sec  not  may.  sec  and  that  those 
who  sec  may  become  blind." 

.[1582]  These  verbal  inconsistencies  must  have  perplexed 
readers  restricting  their  conception  of  Chri.st's  judgment  to  an 
image  of  Him,  on  a  fature  day,  seated  on  a  cloud,  detached 
from  those  whom  He  is  judging.  Probably  they  were  meant 
to  perplex  and  to  force  nien  to  enlarge  their  conception.  To 
the  same  conclusion  tend  other  Joharminc  sayings,  one,  for 
example,  that  declares  the  judgment  to  be  already  in  actloii, 
(iii.  18)  "He  that  believeth  not  is  judgtd  already"  apd 
another  that  defines  judgment  thus  (iii, ■  19)  "Now  this  is 
the  judgment  that  light  hath  come  into  the  world  and  men 
Itn'ed  darkness  rather  than  iighl"  Elsewhere  Chri.st  says 
that  not  He  Himself  but  His  word  will  judge:  (Xii.  47 — 8) 
"  I  judge  him  not... he... hath  one  that  judgeth  him  :  the  word 
that  1  spake,  tHe  same  shall  judge  him  in  the  last  day'," 
(xvi.  8— 11)  "He  \i^.  the  Paraclete]  shall  cpnvtet  the  world 
concerningy«(J^;Hf«?...coficerning_/i/£^««//  because  the  prince 
t)(  \\\\&  viox\<S  hath  been  judged!'  - 

[1683]  In  one  aspect,  the"  "judgment "  here  contemplated* 
seems  to  be  describeij,  pimost  impersonally,  as  a  Law  of  the 
spiritual  world  by  wJiich  the  souls  that  love  the  light  are 
divided  from  those  that  hate  it.  When  the  Son  of  man  is 
uplifted  on  the  Cross  to  save  the  world,  those  that  see  and 
reject  Hirfi  are  by  the  very  act  of  rejecting  "judged  already." 
Those  that  trust  in  Him  pass  out  of  the. sphere  of  judgment 
into  life  and  unity  with  Him.  The  others,  by  thcir/Own  act, 
pass  into  darkness.  It  suggests  the  action  of  light  in  attracting 
some  creatures  while  repelling  others  ;  or  it  may  be  Ijkened 


'  Comp.  viii.  50  "There  is  (emph.)  he  that  seeketh  and  judgeth." 
A.  V.  95  8 


pl5M)  "AUTHORITY" 


to  the  power  of  the  sun  to.  harden  clay  while  It  melts  wax. 
'Siichvillustrations  have  this  objection,  they  at  once  raise 
questions  about  necessity  an4  free  will.  These  problems  are 
recognised  by  the  Evangelist,  but  their  solution,  is  not 
attempted.  He  assumes  that  human  souls  arc  not'  by 
unalterable  nature  divisible  into  "clay'V.and  "wax'."  Un- 
belief is  sin,  and  sin.  divides  unbelievers  from  believer.s. 
Their  own  sin  judges,  in  some  sense,  the  sinners.  In  another 
sense,  the  Son  of  man  judges  them.  But  His  object  is,  not 
to  "judge"  but  lo  "save."  '    '        ' 

[1S84]  In  another  aspect,  "doing  judgment"  is  perhaps 
intendied  to  be  distinguished  from  "judging."  The  former 
is  used  in  O.T.,  sometimes  along  with  "doing  righteousness," 
but  sometimes  by  itself,  to  mean  "righting  the  wrongs  of 
the  oppressed"."  It  occurs  in  the  famous  appeal  of  Abraham 
to  God  in  behalf  of  Sodom:  *  That  be  far  from  thee. ..to 
slay  the  righteous  with  the  wicked. ...Shall  not  the  Judge 
of  all  the  earth  do  right .' "  A  rea.son  is  given  for  the 
entrusting  of  this  "authority  to  do  judgment"  to  the  Son, 
•  and  it  is  "because  he  is  Son  of  man."  That,  is  to  say,  not 
because  He.  is  God  and  knows  all  secrets,  but  because  He 
is  man  and  has  felt  all  human  sufferings,  "a  man  of  sorrows 
and  acquainted  with  griefs."  In  raising  up  the  oppressed, 
the  Champion  of  Justice  must  also  cast  down  the  oppressor: 
but  the  result  is  good  for  both  in  Plato's  sense  of  justice — 
"doing  the  best  for  all."        :'\    '  -  . 

[1680]  Mark  never  use^  thi;  word  "  judgment."  Matthwv 
and  Luke  use  the  phrase  "in  the  day  of  judgment,"  or  "in 


■  [U83  a^  Comp.  Rom.  ix.  ii  ■■  Hath  not  the  potter  anihmty  over 
the  cl»y...?"  where  the  "authority"  depends  on  the  knowledge  of  th« 
poller  to  do  what  is  best  with  every  kind  of  cUy:  but  the  parallel  is 
between  the  "  potter "  and ' the_  all-wiie '  Creator  rather  than  between 
"man"  and  "clay." 

■  Deut.  X.  1 8,  Sir.  xxxii.  (xxxv.)  ig  etc.  Kor  "do  rigbteottsncis  and 
judgment,"  see  Gen.  xviii.  19  etc.  '  " 


96 


"AUTHORITY"      ^  fl6W] 

Jt. — • ,  . :: ..  .:..Z . — ^-.1,^ ^ 


the  judgment,"  to  mean  a  day,  or  season,  in  which  condeihna- 
tionwill  be  pronounced.  John's  definition  of  "the  judgment," 
as  given  above,  and  his  accumulation  of  apparently  deliberate 
verbal  inconsistencies  as  to  the  Person  judging,  indicate 
a  desire  on  the  part  of  the  beloved  disciple  to  separate  the 
conception  of  His  belovtd  and  adored  Master  from  that  of 
a  Judge  with  flaming  fire  taking  vengeance  on  His  enemies — 
and  to  lead  his  readers  to  see  His  "authority  to  do  judgment" 
in  other  aspects.  When  the -Evangelist  sajfs  "  the  word  that  : 
I  spake  shall  judge  him,"  we  are  reminded  of  the  "still  small 
voice"  that  questioned  Elijah,  and  akin  to  this,,  perhaps,  is 
the  saying  that  the  Comforter,  or  Holy  Spirit,  will  "  convict 
the  world  concerning  judgment'."  Both  of  these  passages, 
and  others  in  this  Gospel,  suggest  that  human  conscience  is 
to  play  a  part  in  ratifying  the  judgment  that  is  pronounced 
with  "  authority  "  by  the  Logos.  .       . 

I'  '■■     ■.   .;■.■,.: 

§8.    '•Antkorily"  in  eonnixioH  wilk  'life'^    .'  - 

.■■'■-      ••..., 
(1086]    The  previous  section  bore  on   the  .saying  "  He 

[i>.  the  Kather]  gave  authority  to  him  [i.e.  the  Son]  to.  9o 
judgment,"  which  is  preceded  by  the  words  "  As  the  Father 
hath  life  in  himself,  so  also  to  the  Son  he  gave  to  have  life 
in  himself" — thus  connecting  the  gift  of  "life  in  oneself" 
with  tlie  gift  of  "authority  to  do  judgment"  We  have  now 
to  consider  two  dyings  that  connect  "  authority  "  still  more 
closely  with  "life."  Both  of  them  are  in  the  first  person  so 
that  they  are  certainly  to  be  taken  as  proceeding  from  our 
Lord  Himself,  apd  not — like  the  saying  in  the  last  section- 
possibly  from  the  Evangelijit.  .. 


*  [1S85  <i]  Jn  xvj.  II.  "The  day  of  judgment  **  is  ^A  mentioned 
in  the  Gospel.  The  nearest  approach  to  it  is  (v.  29)  "resurrection  of 
Judgment"  coniraaied  with  "resurrection  of  life."  "The  day  of  the 
judgment"  occurs  once  in  the  Epistle,  not  in  connexion  with  "adver- 
saries," or  "the  wicjced,"  but  with  ourselves  (1  Jn  iv.  17)  "that  *e  may 
have  confidence  in  the  timy  of  the  judgment " 

97  8-2   " 


[1887]  '.'AUTHORITY"  '       '. 

[1687]„Thc  first  occurs  in  the  Parable  of  the  Good 
Shepherd,  which  is  really  a  discourse  on  Rood  rulers.  It 
describes  the  natural  king,  the  kin^  called  by  God,  as  jtulihg 
by  his  voice,  not  by  coercion.  He  does  not  drive  the  sheep, 
he  leads  them.  He  calls  them  each  by  name;  they  hear  him 
and  follow:  The  secrc't  of  this  success  is,  that  thus  ideal 
Shepherd  is  ready  to  lay  down  hl.s  life  for  the  sheep : 
(X.  17— r8)  "Therefore  doth  the  Father  love  me  because. 
I  lay  down  my  life  that  I  may  take  it  again.  No  one  taketh 
it  -away  from  me,  but  I  lay  it  doun  of  myself  1  have 
-autkority  to  lay  it  down  and  I  have  aiitliarity  to  take  it 
aeain.     This  commandment  received  I  froin  my  Father." 

[16S8]  No  one  "has  authority"  to  lay  down  his  life 
.except  that  he  may,,  in  some  sense,  tal^e  it  again,  any  more 
than  the  iiower  has  V authority'"  over  "the  grain  of  wheat" 
to  throw  it  into  the  fire.  No  one  "has  authority"  to  lay 
down  his  life  for  his  own  sake  alone,  that  is,  for  his  owjt 
honour  or  pride  or  to  secure  eternal  happiness— without  any 
regard  to  others.  If  life  Is  to  be  "laid  down"  with 
"authority,"  it  must  be  laid  down  out  of  "love ""for  others — 
love  for  the  Father  and  His  children,  not  for  the  Father 
alone.  The  "  army  of  martyrs  "  is  "  noble,''  but  not  unless  , 
it  is  ennobled  by  "  love  " :  "  Though  I  give  my  b<xiy  to  be 
burned  and  have^  not  love,  I  am  nothing."  Hut  the  man 
that  lays  down  his  life  in  the  harvest  field  of  humanity  to. 
brfng  forth  fruit,  the  true  .Mart)*,  does-not,  and  cannot,  do 
this  in  his  own  strength,  bfit  because  he  has  been  ennobled, 
and  ^strengthened  to  do  it,  and  has  received  high  rank  and 
"authority"  in  the  kingdom  of  Heaven.  He  docs  it,  in  one 
sense  spontaneously,  but,  in  another,  obediently,  saying  in 
the  moment  of  martyrdom,  "This  commandment  received  I. 
from  my  Father." 


'  Th«  Sower  might  be  said  ><i  have  "authority"  over  the  leed  u  "the 
Potter"  has  (1883  n)  over  the  clay,  but' authority  based  on  knowledge 
.  of  Law,  and  obedience  -to  Law, 


£'- 


'AUTHORITY ",  -  [1690] 


[1B89]  This,  the  Johanhine  view  of  "authority,"  f*.  » 
wholesome  antidote  against  cogiplaccncy  and  a  strong  stimu- 
lant to  well-doing.  "  Even  the  devils  are  subject  to  us  in 
thy  name,"  say  the  Seventy  to  Jesus,  in  a  tradition  |>cculiar 
to  Luke.  But  their  Lord's  rcpty  warns  them  agaijist  rejoicing 
in  this  authority,  and  bids  them  rejoice  rather  that  their 
names  were  written  in  heaven'.  Much  more,  we  may  be 
sure — from  what  He  said  in  the  Triple  Tradition— would  He 
have  bidden  them  rejoice  in.  making  themselves  lords  over 
their  own  passions'for  the  .sake  of  being  servants  of  mankind 
in  the  spirit  of  Him  who  "  gave  his  life  for  the  sheep."  While 
it  discourages  selfish  asceticism  and  artificial  self-humiliations 
— which  (Hjrhaps  St  Paul  meant  by  his  term  "voluntary 
humiliation  " — the  Johannine  doctrine  keeps  the  eye  of  the 
possessor  of  "  authority  "  fixed  on  the  source  of  all  authority, 
namely,  the  Father,  whose  "commandment"  cannot  be 
"obeyed"  without  perpetual  regard  to  His  children. 

[1690]  The' next  passage  connecting  "  authority "  with 
"life"  (Kcurs  io  the  beginning  of  the  Lord's  last  prayer, 
(xvii.  1—2)  "Father,  the  hour  is  come,  glorify  thy  Son,  that 
the  Son  may  glorify  thee :  even  as  thou  gavest  him  authority 
ever  all  Jlesli—XhaX,  a.W  that  thou  hast  given  unto  him,  to 
them  he  should  give  eternal  life,"  where  the  italicized  words 
may  be  compared  w^(.h  those  peculiar  to  Matthew  describing 
the  sending  forth  of  the  Apostles  to  preach  the  Gosjiel  to" 
the  wojld,  "All  authority  lufth  been  given  unto  tHe  in  heaven 
and  earth.  Go  ye,  thci-cfore,  and  make  disciples  of  all  the 
nations'....,"  It  cannot  be  supposed  that  the  author  of  this 
tradition  in  Matthew  jneant  that  "all  authority... in  earth" 
had  been  given  to  the  Saviour  in  such.a  way  as  to  necessitate 
the  immediate  conversion  of  the  whole  "earth  "  to  Christianity. 
The  meaning  must  be  that  the  Son  h^jl  been  appointed  by 
the  Father  to  be  Lord  of  mtti  de  facto  in  heaven  and  di  jure 
on  earth.    • 

'*  '  Lk.  X.  17— KX  '  Mt  ixviii.  18. 

99 


[IJM]  "AUTHORITY" 


[1091]  This  limitation  is  expressed  in  John  by  the  «yurc)s ' 
"all  that  thou  ha.it  giycn  him."     The  phrase  (3444)  ilei^otes 
the  Church  on  earth.     The  whole  .sentence  and  the  coritext . 
recognise  that  "all   flesh"  will  wo/  own  the  "authorityT  of 
the    Son.    Even    among   the   Apostles,,  one,    "the.  tonioJT' 
destruction,"    must    be   "destroyed ',"   or   "  lost ":    the    Son 
Himself  acknowledges  thi.s.     But  He  also  acknowledges  tHat 
the  "glorifying"  of  the  Father  consists  in  giving  "clernpl 
life,"  and  that  the  Son  has  "authority  over  all  flesh"  to  olfir 
this  gift,  whether  accepted  or  not.     The  impression  luft  upoi 
■  .us  i.s,  that  although  the  "destruction  "  of  "the  son  of  de\ 
struction"  must  take  place  that  the  Scripture,  that  is,  the  wilU 
of  the  Father,  may.  be  fulfilled,  and  although  "all  flesh"  will] 
not  at  once  accept  the  gift  of  life,  yet,  in  the  end— whether  ' 
■*    by  .ultimate  acceptance  ar  not  we  are  pot   told — by  some 
means  God  will  be  fully  "glorified.".    And  there  the  Evan- 
gelist leaves  the  insoluble  problem  of  sin.       .   ,      ;'   ■   ■ 

[1692]   As  regards  "  authority,"  it  is  defined  by  the  terra, 
unusual  in  N.T.,  "  all  flesh,"  a  term.  u.sed  repeatedly  in  O.T. 
to  describe  the  destruction  of  all  animate  nature  with  the 
,  exception' of  Noah  and  his  companions,  in  the  deluge".     It. 
is  also  used  by  Luke  in  his  Gospel  and  in  the  Acts  in  quota- 
tions  from   Isaiah  and  Joel  describing  the  vision  of  glory,    ^ 
or  the  outpouring  of  the  Spirit,  in  the  kingdom  of  iGod»,  • 
In   both   these   .senses   it  may  be   intended  here  to  denote 
'  that  the  authority  of  the  Messiah  is  to  extend  to  Gentiles  as 
well  as  to  Jews,  and  to  dominate  human  nature., 
-      [1693]   The  last  mention  of  "authority"-  in  the  Fourth 
Gospel  is  in  a  dialogue  that  serves  the  purpose  of  summing 
up  the   Evangelist Ji   doctrine  about   it' by   contrasting   the 

:  ■  ' ■    ■  " '  ..■        -  ."  '■'        ■'    "    '-     .-   •. ■ — ■'"'     *:■■  .  '  '■'■   .  ■ 

'  Jn  xvii.  12. 

*  Gen.  vi.  I},  17,  19,  vii.  IS,  i6<tc.  " 

"  Lit.  iir.  6  (1j,  il.  5),  Acis  ii.  17  (Joel  ii.  38).     It  is  also  in  Ll'el;  i.  24 

(Is.  xl.  6).     It  does  not  occur  elsewhere  in  N.T.  without  negative,  "no 

flesh"  Mk  xiii.  20  etc.  (2980-3). 

•■•■.':  —  ■    lod .:.'•■■  .  -.-. 


"AUTHORITY"  [ISM] 


wrong  with  the  right  conception.  It  exhibits  the  nominal 
Ruler,  who  has  the  scmblantje  bf  autlK>rity,  and  is  proud  of 
it,  sitting  in  judgment  on  the  real  Ruler.  The  former  is 
a  mere  slave.  Of  hUs  own  will,  he  would  release  Jesus. 
But  the  crowd  cries  "  Thou  art  not  'Caesar's  fricml,"  and 
Pilate  "thtrtfort  brought  Jesus  furth."  Again  the  "Governor" 
struggle;  for  permission  to  release  the  innocent,  and  again 
the  crowd  cries  "We  have  no  king  but  Caesar."  "Then, 
therefore''  Pilate  "delivered  him  unto  them  to  be  trucificd'." 
Yet  this  same  man  had  just  sijid  to  his  prisoner,  "  Knowest 
thou  not  that  /  have  authority  to  release  th^  and  /  have 
authority  to  cT\ic\iy  X.hcii''!"  ...:  ■■'.:• 

[1694]  Jesus,  in  His  reply,  contents  Himself,  with  pointing 
to  the  responsibility  that  attaches  itself  to  "authority."  It 
is  "given,"  He  says,  "  from.above."  As  for  the  true  meaning 
of  the  term,  Pilate — who  ask^d  "  What  is  truth  ? " — was  ho 
more  competent  to  receive  it  than  were  the  Pharisees  to 
whose  question  ("By  what  authority"?")  Christ  had  refused 
to  answer.  To  grasp  the  conception  of  true  "  authority " 
we  must  be  able  to  grasp  the  conception  of  the  Good  Shep- 
herd :  and  to  do  this — .so  the  Gospel  teils  us-^tlie  Jews 
were  absolutely  unable.  They  said  "  We  sec,"  but  they  were 
blind.  Jdsus  spoke'  to  them  about  the  Shepherd,  but  they 
could  not  touch  the  fringt  of-  His  meaning.  "  They"  did  , 
not  know  what  the  things  were  (1721  a)  that  he  was  speaking 
to  them'."  In  that  I'arable,  Christ  had  virtually  replied 
by  anticipation  to  Pilate's  boast  "/  have  aiillwrity''  The 
false  Ruler  says  to  the  true,  "I  iiave  authority  to  tSke  thy 
lifo":  the  true  Ruler  replies"'!  have  a«/,*<»r/0' to  la-y  it  down'.".. 


'  xix.  U-16.'     ■       »  Kit  rok    -S       'llkxi.  «etc.(HM)..       ,•. 

'  ix.  39— X.  6. 

'  [ISM  a]  The-mischiff  that  might  arise  from  regarding  the 
[:** authority"  of  Christ  as  a  magical  power  of  casting  out  evil  spirits,  or 
CVf  .imparting  the  .Spirit  of  Hohness—a  power  limited  to  the  Twelve  in 
¥^ark,and-t.Q^the  Twelve  and  the  Seventy  in  Luke—is  seen  in  the  request 

■f       -  toi       .   .    ■ 


[i5M)  "AUTHORITV* 


of  Simon  Magus  in  the, Acts  (viii.  IQ)  lo  be  allowed  to  purchase  "this 
autHori(y"  namely,  to  impart  the  Spirit.  A  protest  against  superstitious 
or  servile  views  of  it  seems  also  to  Undorlic  several  passages  in  the 
Epistles  to  the  Corinthians  where^  St  I'aul  refuses  to  use  certain  material 
Itpostolic  privilenes  that  had  come  to  be  connected  with  apostoHc, 
"authority"  (i  Cor.  tx.  ,1—5)  '*Am  I  not  an  w/»f///r.''.,.Have  we  no 
authoriiy  to  eat  and  drink  {at  the  cost  of  the  Churches]. ..even  as  /A/ 
rest  of  ike  Apostles.,.?*'  There  was,  perhaps,  a  danger  that  some  nf  the 
large  ouinber  called  Apostles  or  Missionaries  in  the  first  century,  while 
saying  (i  Cor  vi.  u)  *^r  have  authority  {i^«<rti¥)  to  do  all  things/'  might 
forget  lo  say  {ii.)  "  But  1  will  not  be  hronght  umief  the  authoriiy  of  tiny 
(ovK  f£ovcridir^i}ffT>fMu  I'lrii  Tifof)."  That  is  tO  Say,  they  mig^t  be  tempted 
to  rule  ovej-  converts  in  the  spirit  of  Filate  rather  than  in  the  spirit 
of  Christ  (Mk  x.  42,  \  Pel.  v.  3)  "exercising  lordship  to  the  utmost 
(xaroKufMfVfO'nc)."  Comp.  Didaeh.  xi.  12  "  Hut  whosoever  shall  say  in  the 
spirit,  'Give  me  money,  or  other  things,'  ye  shall  not  listen  to  him.** 

[ISM^]  As  regards  Kov.  xxii.  14  (quoted  in  166^^)  i^i^avaUi  txhtuv  in\ 
tA  jfi'Xof,  the  interpretation  is  complicated  by  thekfart  that  Kev.  has 
(i)  accus.  also  irt  vi.  8  c'dii^  omi«  i.  «nl  to  T«rn/*roi>,  r.y^,  xili.  7  /doAf 
aur^i.  (Vi  iratrtu'  i^vXi}i>,  xvi.  9  roC  Btov  rov  ij^ovrot  t.  r.  iw\  Tt  frXi^y^r  - 
rovrat,  but  (3)  genit.  in  ii.  26  Awrw  avryr  «'.  in\  ribr  i&¥&v^  xi.  6  «.  fjfovinp 
•VI  T.  vharmv^  xiv,  18  6  i\»v  t.  *Vi  t.  jtij^c,  Perhaps  iVi  with  accus.  may 
imply  ''ertendinj^  over,"  suggesting  "  extending. //»."  Or,  if  criticism 
decides  that  the  book  is  coinp«tsite,  that  migb.t  explain  the  variation. 

[1594 i)  In  Mk  ii.  10,  Mt.  ix.  6,  Lk.  v.  34  (referred  ^o  in  1562)  . 
Lk.  (and  sin^-  Mt.)  has  t.  fj^fi  Jn'i  nyr  yijt  (whereas  Mk  has  iVlrrji  yijt  at 
the  end  of  the  Lord's  words)  thus  suggesting  the  meaning  "  hath 
authifrity  over  the  earth,",  as  in  Revelations  (1883—4).  There  is  -great 
variation  in  the  Latin  versions  between  "in  terra,"  "in  terrani',"  and 
.  "super  lerram."  In  ,LXX»  *^'»^(a  with  «»»'  is  very  rare  (Sir.  xxx.  28 
l^xxxiii.  19)  ^tXy'^ii}  Aye*.  iVi  W,  Oan.  tii.  97  (LXX,  not  I'heod.  nor  Heb.) 
4.  Sbvr  «0*  0X17V  r^r  x'*^'«)  '•  ^v*  i^vaidi^  iwl  with  acc.us,  ift  in  Neh>  v.^  t5A' 
ijt.  37,  I  Mac.  x.  70  (of  oppressive  authority).  '     \  .  A 

[lS9i^/]  Lk.  xxii.  25  (1570)  probably  avoids.  «ara«i>>mt^.  not  because  \ 
he  wishes  to  soften  the  word,  but  because,  outside  the  LXX,  it  meaAt'  \ 
*^ overtome"  as  in  the  only  instance  mentioned  by  Steph.,  Uiod.  xiv>  64      \ 
** having ovtrcome  [tna  naval  engat;eMinf].'^  .  4-  ,  ,    ■  -  \ 


^•M 


V 
\ 


\ 


,   CHAPTER  III-  ,^ 

\  ,       .  *    i'" 

'       JOHANMl^f,  SYNONYMS  *    ' 

{  I      TAf  use  oj  synonyms  in  ihh  GesptI  • 

[169B]  In  the  Introduction  {I486— 7)  it  wa^i  pointed  6ut 
that  the  Dialogue  in  the  l*6urth  Qospel  between  our  Lord 
and  Peter,  after  the  Resurrection,  interchanged  the  words 
"Iqye  (070^011)"  and  '•  like  ((^«\€U')"  in  a  manner  hardly 
capable  of  being  briefly  and  literally  expressed  in  any 
English  Version,  and  not  expressed  by  our  Revised  Version 
except  by  a  marginal  note  stating  that  the  two  Greek  words 
for  "love"  arc  difTercflt.  The  whole  of  this  Gospel  is 
l>erva(led  with  disturctions  of  thought,  represented  by  subtle 
distinctions  of  word  or.  phrase— words  and  phrases  so  far 
alike  that  at  first  the  reader  may  take  th^  thought  to  be 
the  same,  thouyl)  it  is  always  really  dirtVrent.  In  discussing 
the  word  "trust."  or  "fjelicve,"  for  example,  it  appeared  that 
"'trust  to  the  name  of,"  "trust  to,"  and  "trust,"  signified 
different  things.  Again,  the  word '"  authority  "  was  shewn 
to  mean  a  different  thing  in  most  Synoptic  |>a'ssagcs  from 
what  it  means  in  the  Fourth  Gospel ;  and,  even  in  the  I-'ourth, 
Pilate  uses  it  in  one  sense  and  our  Lord  in  another.  If  the 
writer  thus  emphasizes  the  vari(5u!i  shades  of  meaning  in  the 
same  words  ("trust"  and  "authority")  we  must  anticipate 
that  he  will  do  the  si'mc  thing  in  using  different  (though 
synonymous)  words,  and  that  his  play  upon  "loving"  and 
"liking"  will  have  many  parallels  in  his  Gospel. 


m 


■■■  ■■■■'  '      \ 


\. 


[im\       .  JOHANNINE  SYNONYMS 


[1096]  Some  of  these  will  be  hard  to  detect.  For 
ey ample,  the  word-^iXm,  or  "take  as  a  friend,"  which  is 
for  the  most  part  (1728  m—J>)  a  lower  word  than  Hyairiitt,  is 
applied  by  our  Lord  Himself  (on  the  very  first  occasion  on 
which  it  occurs  in  this  G<)spel)  to  the  love  of  the  Father 
for  the  Soh;  thus  (v.  ,20)  "For  the  Father  taietk  as  a  fritnd 
the  Son  artd  sheweth  him  all  that  he  himself  doeth."  Codex 
D  and  a  few  other  authorities  alter  this  to*  loveth."  A  most 
natural  alteration !  But  if  we  compare  what  Christ  says 
later  on  where  He  declares  that  henceforth  He  will  call 
His  disciples  "friends"  because  He  intends  to  fell  them  att 
His  secrets',  we  shall  find  that  the  meaning  is,  not  that  the 
Father  "loveth"  the  Son  (which  is  assiinncd)  but  that  the  Son, 
to  speak  in  metaphor,  is  of  age  to-be, a  fellow-counsellor  with 
the  Father,  who  treats  Him  as  a  fritnd,  and  "sheweth  him 
all  that  he  himself  thethy  These  remarks  will  suffice  as  an 
introduction  to  a  discussion  of  soi»e'"of  the  most  important 
of  the  Johannine '  synonyms.  .  "     .- 

,..■;,.-";:    -§2.     "Seeing«\     : 

[1597]  A  distinction  between  "seeing"  and  "beholding" 
is  clearly  implied  in  the  saying  of  Jesus,  to  the  discii)les 
(xvi.  16)  "  A  little  [while]  and  ye  no  longer  iehoU  me 
(Stapeiri  fu),  and  again  a  little  [while]  and  ye  shall  see  tnc 
(iilrt<t9e  ii€)."  The  disciples  repeat  the  saying  in  perplejjity. 
It  is  repeated  again  by  Jesus  in  Hi^ reply  to  their  que.stionings 
with  one  another.  In  each  of  the  three  cases  the  same 
distinction  i^i  observed,  apparently  Indicating  that  "  behold  " 

'  [lS96ii]  XV.  14  —  15,  So,  in  Genesii  (xviii.  17),  God  refusn  to  hide 
His  plans  from  to^ham,  His  Qff.  ii.  1%)  "frimd."  The  same  iiicaniiig 
is  probably  imenued  in  Jn  xvi.  27.  On  the  other  hand,  in  xx.  2  "the 
disciple  whem  Jesus  7in/A/"  (tiyawa  in  xiii.  33,  xix.  26;  xxi.  7,  20)  is 
perhaps  called  "  the  disciple  whom  Jesus  (IW6)  still li>veit(i<i>0^ti\''  because 
he  had  not  yet  "  believed,", so  that  he  is  regarded  as  under  »i  cloud. 

104  . 


JOHANNINE  SYNONYMS  -  [1S98] 

means  "tteholdwi'th  the  bodi!y  eye!'  but  '•lee"  me»n»"see 
spiritually^."  ■  ^ 

(i)    BtWiw.  '      ' 

[1S98}  This  distinction   !«  pretty  regularly  maintained. 

'O^lrtafiai   is   repeatedly   used  .  of   spiritual   piorhise  (i.    J9) 

"  Come  and  ye  shall  see';'  (j.  50)  "  thou  skalt  see  greater  things," 

('•  51)  "ye  sliall  see  the  heaven  opened  and  the  angels  of 

God."  (xi.  40)  "  thou  shall  see  the  glory  of  God,"  and  thrice 

in  the  passage  referred  to  above,  concerning  the  resurrection 

\of  Jesus.     This  makes  seven   mentions.     Then  occurs  the 

hought,thaf  our  "seeing"  Christ  depends  on  Christ's  "seeing" 

uk  just  as  man's  "knowing"  God  i.s  sometimes  identified. both 

in^.T.  and  in  O.T.  with  God's  "  knowing  "  man'.    The  seven 

J1BV7  «]  Coinp.  Phllo  i.  578  "  that  which'  receives  the  divine  appari- 
tion \.  Biiav  t^airrtiaiav)  is  the  eye  of  the  sout.     For,  else,  What  the  mere 
\eyes  behold  (ffittpoviri)  they  appreheiid  with  the  cooperation  of 
f  tptiti  jffmiuvot  Kma\nj4i4afovtrt»)..,.",    {i.  579)  "Whenever 
1  Cod  nfipeartil  (a^iota)  to  men,  understand  that  this  takes 
t  from  material  litfht  (^x^t^f  au^yrov)." 

I  'O^^Kw,  "appeared,"  or  "wiuNwen,"  is  the  word  regularly 
Haul  to  describe  the  man^tations  of  Christ  after  the 
^tio»  (I  Cor.  XV.  5—8).  )ii-ixi.  1,  14  uses  .'^►ip»9i|  "was 
manifcKM "tor  iifiaviptiiriw  lavri'  "manifested  himself"  (Mk  App.  [xvi. 
13,  14]  /^r|ii«4'>).  But  in  predicting  His  self-manifcsialion,  Jesus 
(xiv.  ii)'usesYf4'<^'C'>i  saying  that  He  will  "make  himself  manifest''' 
to  the  helicvenand  not  to  the  world  because  He  and  the  Father  will 
"come  to  him  «nd  make  an  abiding  place  in  his  heart  (irufi'  air^)." 
This  illustrates  what  Philo  says,  that,  whenever  CJod  has  "appeared  to" 
(or  "been  seen  bjt")men,  it  has  been  "apart  from  material  light."  It 
is  unfortunate  that\ in  English  we  render  <I04i)  in  two  ways,  (1)  "was 
seen  by,"i(j)  "appeared  to."  If  it  is  rendered  "was  seen  by,*'  we  must 
remember  that  the  sight  is  (in  many  cases)  m>(  rtctiveH  by  Ikt  bmtily  tye, 
•  If  it  is  rendered  "apfieared  to,"  we  m»5i  remember  that  the  thing  seen 
is  to  be  regarded  as  rr<V'"''^  ^^('^^'^^<'>  though  spiritual.  *t- 

•  [1896  /)]  Some  infefior  mss.  read  "  Come  and  see,"  assimilating  the 
phrase  to  the  ordinary  RVbbinicil  formula  (on  which  see  Wetst,  SchSttg. 
and  //or.  Heb.  ad  he.)  expressed  in  j^n  i.  46  "Come  and  see." 

'  [1598  *J  Comp.  Gal.  iv,  19,  where  .St  Paul,  after  saying  "  But  now, 
having  inowit  (7^//,"' corrects  himself  and  adds-  "or  rather  being  ^notun 
iy  Gvd,"  i.e.  being  taken  into  the  family  circle  of  Cod  and  Iwing  recognised 
u  His  children. 

'OS  ' 


(1«B8}  )        JOHANNfNE  SYNONYMS 

promi.ies,  thcrefi>re,  of  "j«/«jf "  art  summodup  in  a  promise 
of  "Mug  setk"  (xvi.  22)  '"1  will  stt  you  (S'^oiuu  v/iaf)  and 
your  joy  no  man  shall  take  from  you."  On  the  other  hand 
<'<a>p«(i',  at  all  events  at  the  outset  of  the  Gospel,  is  used  of 
unintelligent,  superficial,  or  at  least  inferior  "  beholding." ' 
People  (ii.  23)  "behold"  Christ's  signs,  but  Jesus  does  not 
trust  them ;  the  Samaritan  woman  asserts  that  she  <iv.  19) 
"beholds"  (in  a  mere  feeling  of  wonder)  that  jfcsus.  is  "« 
prophet":  the  multitude  that  (vi.  2)  "  beholds  "  Christ's  signs 
is  avbided  by  Him  because  they,  uninteltigently  desire  to 
make  Him  a  kinj;  by  forctf;  the  disciples  (vi.  19)  "behold" 
Jesus,  walking  on  thf  water — "and  feared."  When  a  higher 
signification  exi.sts.  it  seems  derijjfd  from  a  special  context, 
as  in  vi.  40  "  Kveryone  that  txilioldeth  the  Son  and  bcluvilk'' 
and  so  (xii.  44,  45)  '  He  that  believeth  on  me...t>clieveth  ori 
him  that  sent-  me.. .(45)  and  he  that  [thus,  in  a  spirit  of'- 
belie/}  beholdcth  me  beholdeth  him  that  sent  me."  Or  .else, 
a  better  meaning  is  derived  from  antithesis,-  as  when  the 
wprld's  "  bcjiolding  "  with  coarse  material  vision  is  contrasted 
with  the  rudimentary  spiritual  "beholding"  vyhich  Jesus 
appears  to  acknowledge  in  the  disciples  even  before  the 
Resurrection,  (xiv.  17—19)  "The  Spirit  of  truth,  which  the 
world  cannot  receive  .because  it  does  not  behold  it  {Ofupn) 
nor  so  n^ch  a«  have  an  understanding  of  it  (oM^  7(i>wa'««(); 
ye  h^w.an  unddt-standirtg  of  it.i.fig)  Yet  a  little  while  and 
the  u/rld  bcholJeth  me  no  more ;  but  ye  (emph.)  Mold  tm  : 
becaifce  I  live,  ye  shall  live  also,"  i.*.  "  the  world  shall  cease 
to  beVold  my  visible  and  material  body,  but  ye  shall  still 
behold  mtf*  with  the  faith  of  afisction'."     ' 


■  [ISMr]-  This  ibodld  be  compared  with  the  highei'  tundard  of 
spiritual  vision  iidqpted  later  in  xvi.  16-T-19,  "Ye  btkold  (<««()«irt)  me 
no  more,"  f>.  yc  shall  rise  above  tbe  l^eholding  in, the  flesh,  and  also 
above  the  beholding  in  mere  half-faith.  Literally,  tbe  EvanKelitt  (as 
often)  contradicts  himself.  ^  He  appears  to  do  it  with  >  deliberate 
purpose  (IMS).  .  i». 

'■•■>■    -    106        '     '.   |,-.--.'^"  ■ 


..■!-i^ 


JOHANNINE  SYNONYMS 


[1600] 


[1699]  In  the  post-resurrection  narrative,  there  appears 
a  remarkable  and  systematic  distinction  between  "verbs  of 
seeing,"  intended  apparently  to  lead  up  to  the  word^s  of 
Jesus  that  even  «/»>  kind  of  nitre  "siting"  is  inferior  to 
bslieving  (xx,  29  "  Blessed  are  they  that  have  not  seen 
(ilhiinn)  and  have  believed >*)— although  *' believing"  itself 
is  only  a  preparation  for  "abiding"  in  the  Son. 

[1600]  The  Resurrection  is  regarded  as  a  mystery;  Itttight 
into  it  is  gradually  bestowed  on  the  disciples  in  three  different " 
stages'.  Kirst  Mary  Magdalene  "notes  (fi\etrtt)"  the  stone 
removed  from  the  tomb.  Then  the«two  disciples  run  towards 
it.  The  Uisciple  whom  Jesus  loved  (1696  o)  reaches  the 
tomb  first.  .  He  "glanses  in  (Ta^«(i/^o«')"  and  "notes 
($\hm)"  something  more  than  Mary-vthe  linc>i  swathing 
bands  that  had  X"'"-  40)  once  'iboimd "  the  body,  now 
discarded.  He  does  not  venture,  however,  te  enter  the  ■ 
darkness"  of  the  sepulchr^.  Peter  is  the  first  to  do  this, 
and  there  he  "  beholds  (fi^ttpti) " — steadfastly  and  in  perplexity,- 
but  still  not  as  yet  in  faith — the  napkin,  which  had  confined 
the  head  of  Jesus,  now  discarded.  Then  (as  a  third  stagc> 
the  beloved  disciple  is  dc^icribed  as  pasting  through  three 


'  [1S99  ,1]  Merc  usage  may  «o>iietiniC5  cause  »  change  from  one  verl> 
to  another  even  where  the  meaning  is  (he  same.  Kor  example,  IA«r  is 
the  regular  word  for  past  "seeing"  IfiXl^rat  |)eing  very  rare),'and  /n/ir«, 
not  Re,  is  used,  especially  by  MIc,  to  mean  "look  to  iC'"lalce  heed." 
'Eifaua,  used  by  Mary  Magdalene  (««.  18)  "/  Aai'i  urn  the  Lord," 
implies  probably  more  than  mere  material  seeing,  and  perhaps  not 
material  seeing  at  all.  It  is  very  unlikely  that  the^Evsngelist  supposes 
that  Caiaphas,  had  he  been  standing  by  the  side  of  Mary,  would  have 
seen  the  Saviour.     See  1601» 

'  [1800  a]  Comp.  Schrtttg.  ii.  76  (quoting  Tanchum.  77  a)  "  When  God 
reveals  His  Shechinah  4o  the  Israelites,  it  is  not  done  in  a  moment"; 
"  Come  and  learn  [a  mystery]  from  the  case  of  Joseph',  who  did  not  for 
many  years  reveal  himself  to  his  brethren.  So  thertfore  God  revealed 
Himself  by  degrees  and  slow  degrees." 

•  [1600^]  On  nupatinrtt,  whith  occurs  in  N.T.  onlyher^  (»i.  5,  11), 
possibly  in  Lk.  xxiv.  12  and  certainly  in  /as.  i.  25,  1  I'et:  i.  13,  see 
1796-1801  'In  the  Epistles  it  hat  a  spiritual  meaning. 


107 


V. 


fataaiasiiijastiatifc 


peoi] 


JOHANNINE  SYNONYMS 


processes  ;  he  "  entered  in  "  and  "  saw  («li«i') "  and  "  believed." 
We  are  not  t6ld  that  he  "saw"  anything  but  the  gra^ 
clothes  and  the  empty  grave :  l»ut  it  is  implied  that  he  "  »aw* 
the  truth  of  the  Resurrection. 
A  [IMI]    The  two  depart,  and  Mary  is  left  aloneJ    Twice 

she  ip  mentioned  as  "weeping."  Then^  she,  too,  "glanced' 
into  (wap4K\h^tv  «'?)"  the  tomb,  and  "beholds  (Oiupti)"  two 
angels ;  but  still  there  is  no  faith.  Twice  is  the  question  4>ut 
to  her,  "Why  weepest " th9u ? "  In  the  second  case,  it  i« 
put  by  Jesus,  and  the  word  0««p(i  is  repeated.  She  "be^ 
holds"  Him,  but  not  intelligently:  she.  mistakes  Him  for 
sQme  one  else.    Not  till  .she  is  "'calltd  by  ktr  name'"  doe« 

'she  recognise  and  answer.     Thus  her  faith  is  apparently 

caused  not  by  sight  but  by  AranVif;  and,  although  she  really 

-•has  seen  Jesus,  and.  in  her  report  to  the  di$ciples,  she  says, 

"I  have  sttn  (ivipcuta)  the  Lord',"  the  intention  appears  to 

.be  to  emphasize  the  spiritual  truth  that  the  mei-e  "  beholding" 
($(mp'a)  of  an  image  of  the  risen  Saviour  is  not  a  true 
"seeing"  (ipaaii).  Philo  lays  stress  on  the  .statement  that 
the  children  of  Israel* "  jaif  the  voice  of  the  lx)rd  (Iw/M  tijv 
^lavrpiy"  •  So  Mary's  vision  was  caused- by  a  "voice."  She 
only  bthtld  {ffeupti)  the  form,  but  may  be  said  to  have  seen 
(itipaKe)  the  voice,,  oj  Jesus, _  Thomas  refused  to  believe 
unless  he  might  touch  the  Lord,  Majy  is  forbidden  to 
"touch"  Him.:  nor  is  it  said  that  He- "shewed  her  hit 
hanVts  and  /tiis  side "  in  order  to  convince,  fier  (as  He  i«  ^ 
'said -i  to  have  convinced  _pthers)  that  Ht  was  not  "the 
gardener."    In  ojic  stfll^,  then,  she  might  be  said  lo  have 

.believed,  like  the  beloved  disciple,  because  she  discerned  the 
truth,  though  she  had  not  "seen"  with  -the  outward  eye 
the  body  of  Jesus :    and  perhaps   Maty  and    the  beloved 


/ 


■  Comp.  Jn  X.  3—4  "  He  callelh'hii  own  sheep  Ity  name  and  leadeth 
tb«n<  out.. '!tn>l  the.&|)p:p  follow  him  for  they  know  hi>  voice," 
•  x«..  i8.  *  Philo  i.  443,  quoting  Ex.  xx.  i8. 


io8 


a 


JOHANNINE  SYNONYMS  [1«MQ 


disciple  are  both'Includtod  in  the  bleiiihg  proriouhced  upon 
those  who  have  "  nel  seen  (li&vmY  and  believed."  •  . 

[160S]  In'  the  third  and  last  and  specially  saqred  mani- 
festation of  Jesus  to  the  Seven,  this  notion — 1>.  -of  revelation, 
not  through  sight,  but  through  some  other  caua« — is  still 
further  developed.  While  the  disciples  are  fishing,  Jesus 
suddenly  "stood  on  the  beach."  The  disciples  do  hot 
recognise  Him  by  sight,  nor  even  by  voice,  when  He  calls 
them  "children"  and  directs  them  towards  success.  It  is 
not  till  they  have  obeyed  His  word  and  have  been  rewarded, 
that  the  beloved  disciple  exclaims  to  Peter,  "  U  is  the  Lord." 
Then— with  a  repetition  quite  needless  but  for  the  writer's 
desire  to  insist  on  belief  .through  Juartng—\.\\e  narrative 
describes  how  "  Simon  Peter,  having  heard  that  it  viai  tMt 
Lord"  plunged  into  the  sea  and  hastened  towards  Him*. 
And  even  while  the  disciples  are  participating  in  the  sacred 
meal  of  the  Loaf  and  the  Fish  they  are  (so  it  is-  implied) 
unable  to  recognise  Hini  by  sight,  but  only  by  Jtnowltdgt, 
"  None  of  the  disciples  dared  to  qucstioQ^him,  '  Who  art 
thou?'  knowing  that  it  was  tlie  Lord*."  If 'they  had  recog- 
nised Him  by  sight,  where  was  the  need  to  "iquestion"? 
The  writer  indicates  that  theit  knowing— though  it  was 
"ai>solute  knowUdgt"  (•i'Wtm')— proceedwi  nit, from,  sight 
but  from  inward  conviction.  _  ^ 

'  [IWS]  Being  thus  used  to  express  a  rudimentary  stage 
of  "seeing"  spiritual  truth,  0taptiv  a  not  u^  at  all  in  the 
Epistle  metaphorically,  and  only  once  literally'. 


■  [1601  a\  n.  39.  Note  that  the  Evangelist  do«  not,  and  couM  not, 
write  (il  n  tf'int.  In  that  s|jiritual  ten«c,  Jetui  could  not  pronounce 
a  blessing  on  "those  who  have  not' Met)':  for  tftnt  meani  "true 
vision."  -         '  • 

•  x«i.  7.  •  iixi.  \1. 

'  *  [lOOSii]  I  Jn  iii.  17  tt»i>i  r.  ittX^w  mni  xf""  ^X'^'y  M'  stolidly 
beholding  one's  broths  in  need  and  doing  nothing  to  help  l^sb 


^ 


109 


mr 


iw4 


JOHANNINE  SYNONYMS 


(ii)     %taa0ai. 

[16M]  This  word,  being  connected  with  "'theatre"  and 
with  the  notions  of  a  spectacle  and  a  multitude,  will  be 
rendered  here  "  contemplate  " — a  rendering  inadpqtiate  but 
intended  to  distinguish  it'  from  Btmptiv  "behold."  It  is  used 
turice  of  jesus.  The  first  instance  is  when  He  "  contemplates  " 
His  two  earliest  disciples  (i.  38)  "  follovying "  Him.  These 
are  the  beginning  of  the  Church.  It  is  used  again  when 
He  (vi.  5)  lifts  up  His  eyes  to  heaven  and  "contemplates' 
the  great  multitude  coming  to  the  Feast  of  the  Bread  from 
heaven.  These  rejiresent  the  developed  Church.  Elsewhere 
it  is  used  of  disciples,  or  believers,  contemplating  some  mani- 
festation, not  of  God,  but  of  the  glory  of  God  (i.  14,  32.  iv.  35, 
xi.  4S)  and  so  in  t  Jn  i.  1,  iv.  rj  ("  No  man  hath  contemplated 
God"),  14. 

(iii)     '()pa»>.  .'  '  •        , 

[160B]    John's  use  of  thia  verb  is  confined  to  the  future 


■  (lOM  a]  eratrtfui  cannitt  perhapi  be  expressed  in  Englith  so  u  10 
distinguish  it  froili  j)r«p(ir.  "Contemplate"  is  quite  inadequate,  and 
so  are  "gase  at*^  and  "survey."  |In  N.T.,  ttwriat  is  almost  always 
connected  with  a  Mmmber  ofpe^pU  either  as  "  seeing  "  or  as  "  being  seen," 
e.g.  with  the  muhitudes  going  out  to  "see  the  sight  "  of  John  the  Uaptist 
(Mt.  >i.  7,  Lk.  vii.  24),  pr  with  the  king  coming  in  to  see  the  assemblage 
.of  his  guests  (Mt.  xxii.  11).  In  the  Synoptists,  the  only  exception  to  this 
'  is  Lk.  V.  37  where  ).esus  watches  Levi  engaged  in  his  public  occupatioik 
(parall.  Mk  ii..  14,  Mt  ix.  9  <a»).  But  Mk  App.  [xvi.  )i]  <'tfiMf 
liir'  avT^t  is  applied  to  Jesus  seen  by  Mary  Magdalene  alone  after  the 
Resurrection. 

[16M#]  In  Jn  (i.  yi)  it  is  applied  once  to  the  Baptist  seeing  (be 
^oly  Spirit  descend  on  Christ.  In  Rom.  xv.  24  it  probably  meant 
that  the  Apostle  wishes  to  have  the  joy  of  beholding  the  assembly  of 
the  whole  of  the  Roman  Church.  It  is  perhaps  impossible  to  say 
confident^'  how  the  writer  differentiates  Jn  i.  18  6t^¥  w0«if  im^vnw 
„ir«froT«  from  i  J  n  iv.  12  B*h*  ov^Xt  vAirori  rftf/urm.  The  former  would 
most  naturally  apply  to  the  revelation  of  God  received  individually  by 
Patriarchs  and  Prophets,  the  latter  to  that  received  by  the  saints  of  the 
collective  Church.  The  abwiute  God  has  been  seen  by.  none,  whether 
singly  or  collectively. 

no 


JOHANNINE  SYNONYMS  [1606] 

iirc'iiM  and  the  perfect  itapiuca'.  'Eupaiia,  in  John,  means 
that  kind  of  "  having  seen  "  which  has  produced  a  peftnancnt 
result  enabling  the  man  that  "  hath  seen  "  to  "  bear  witness." 
There  are  few  exceptions  to  the  letter,  and  none  to  the  spirit, 
of  this  rule.  It  is  possible,  however,  to  "have  seen" — so  far 
as  the  bad  can  "  see  " — and  to  "  disbelieve,"  or  even  to  "  have 
seen "  and  to  "  hate,"  not  only  the  Son  but  even  "  the  Father": 
and  the  mention  of  "the  Father"  .shews  that  spiritual  sight, 
not  material,  is  contemplated'.  It  is  characteristic  of  the  writer 
that,  while  he  sayiJUGod  no  one  /uitA  seen  at  any  time*,"  he  re- 
presents Jesus  air  apparently  blaming  the  unbelieving  Je»'S  for 
not  having  "  seen  "  the  "  form  "  of  the  Father  ("  Ye  have  neither 
heard  his  voice  nor  seen  Ins  form,  and  ye  have  not  his  word 
abiding  in  you*").  Jesus  also  says  :  "  Not  that  any  one  hath 
seal  the  Father  except  him  who  is  from  the  Father,"  and 
"  He  that  hath  seen  me  hath  seen  the  Father'."  The  object 
is  to  shew  that  the  pure  in  heart  must  needs  " have  teen"  the 
Fathernn  the  Son.  , 

[16061  'E<upa«u(  is  applied  to  "/taxiing  seen"  (through 
divine  revelation)  the  fountain  of  blood  and  water  that  gu.shcd 
from  the  side  of  Jesus.,  Here,,  too  (as  in  i.  J4,  iii.  33), 
"witnessing"  follows  close  on  " hatnng  seen":  (xix.  35)  "He 
that  katk  seen  hath  borne  witnessf." 

'  [1606  <t}  It  would  be  intereiting  10  uoertain  the  motivet  that  led 
the  writer  to  dispense  with  the  present.  (In  Philo  the  pns.  is  b«q., 
especially  of  Israel  "seeing  God."  In  the  L.XX  it  is  often  used  as  a 
noun,  t^.  2  S.  xxiv.  1 1  "  Uand's  strer  (tAi-  ipiivra  (A  ■+T6r)  Aawrt).") 
In  ]n  vi.  2,  nuny  .jjss.  read  nipnv  :  but  probably  the  scribes  cancelled 
the  first  two  letters  of  the  original  teciopuN  (for  -oyn). 

*  vi.  ^6,  XV.  34  "  They  have  both  seen  and  haled  me  and  itiy  Father." 
'  i.  18.  'v.  37.  *  vi.  46,  xiv.  9  (cotnp.  xiv.  7). 

*  [1606  a]  Besides  these  two  passages  there  is  iv.  45,  "The  (Galileans 
received  him,  hiruing  setn  (<«|M«>Ttc)  all  the  things  that  he  did  in 
Jerusalem."  Although  the  writer  may  intend  to  correct  the  very  un- 
favourable impression  given  of  the  Galileans  by  Luke  (iv.  39),  yet,  in 
a  context  describing  such  transient  faith  or  ."receiving"  as  this,  we 
should  rather  expect  Btttpt'ai  than  lipof.     \tt  vi.  3  ihfmv  in  some  Mss. 

A.  V.  Ill  g 


[laOT]  JOHANNINE  SYNOIfVMS 

(iv)     BXiiroi'. 

[1807]  hxtwtiv  is  used  of  material  sight,  especially  in 
connexion  with  the  healing  of  blindness  (ix.  7 — 35,  five  times). 
In  the  same  conneiyon  it  means  (with  a  play  on  the  word 
(ix.  39—41))  spiritual  seeing.  It  is  also  used  of  "looking" 
in  ordinary  life  (xiii.  22  "  they  looked  on  one  another ")'. 
Only  by  a  rare  metaphor  is  the  wor(J  used  of  the  Son  of 
God,  in  heaven  (v.  19)  "looking  at "  the  deeds  of  the  Father 
(in  which  sense  Philo  also  uses  it  of  the  Eldest  Son  of  the 
Father  in  heaven  "  looking  at  {ffjUiran)  "  the  acts  of  the  Father 
as  patterns  for  His  own  action)'. 

(v)     Alptw  o^aXfiow  etc. 

[1606]  The  act  of  "raising  the  eyes"  or  "looking  up" 
is  regarded  by  Philo  (on  Gen,  xviii.  2,  P.  A.  242)  as  sym- 
bolical'. Jesus  uses  it  in  a  symbolical  sense  when  He  bids 
t{|e  disciples  (iv.  35)  "lift  up"  their  "eyes"  and  behold  the 
spiritual  harvest  But  it  is  also  thrice  used  by  the  Evangelist 
concerning  Jesus:  In  the  first  case,  (vi.  5)  it  precedes  the 
sign  of  the  Bread  ^f  Life.  In  the  second,  it  precedes  (xi.  41) 
the  raising  of  Lazarus.  In  the  third  (xvii.  i)  it  introduces 
the  last  prayer  of  the  Son  to  the  Father ;  and  there,  a^ 
if  a  climax  was  intended,  the  Evangelist  writes,  ndt  simply 
"  lifting  up,"  but  "  lifting  up  to  heaven." 

(vi)    'ittlv  etc. 

[1609]  The  thought  implied  by  this  verb  often  differs 
according  to  its  grammatical  form  owing  to  considerations 


has  wrongly  supplanted  ittifiovf  (1006  a). .  Conibly,  here  too,  after 
iritm,  sinod  an  original  tiMuphkotcc  which  has  been  altered  10 
cwpaaoTic. 

■  CoDip.  i.  29,  xi.  9.  In  XX.  I,  5,  xxL  9,  w  it  refers  to  things  "mcb" 
or  "  noted  "  after  the  Resurrection. 

■  (1007  a]  Philo  i.  414  Tin>n>  itir  yip  irfMir/9vTarto  Mr  i  rAm  imit 
irirtiXt  fron^p,  fti'  hipmtt  wpttrvyonow  inroftavft  «ai  i  ytvrtfSiU  ^rrvi 
lUftoviurot    rAf    TCI'    waritir   Uovf,    wpU    wqpadtiyfuno    Aftx^rvwa   Jxtivov 

'  See  also  Philo  i.  oj,  199, 645,  ii.  IJ.  , 

.112 


JOHANNINE  SYNONYMS 


[WM] 


other  than  grammatical.  In  the  participle  and  the  sub- 
junctive, this  is  the  customary  verb  to  express  ordinary 
seeing,  so  that  its  use  implies  no  special  meaning.  But  in' 
Gen.  i.  31  it  is  used  in  the  past  indicative  {tlStv)  concerning 
the  Creator  surveying  His  work  and  pronouncing  it  good, 
and  this  stamps  that  tense  as  Jikely  to  tie  used  by  Philo  and 
his  school  to  express  that  kind  of  "sight"  which  precedes 
some  spiritual  utterance  or  process.  Also,  in  Rabbinical 
writers,  "Come  and  see"  is  commonly  used  as  a  preface  to 
the  statement  of  some  profound  mystery',.and  this  is  hinted 
at  in  the  reply  of  Philip^ta  Natfianael  (i.  46)  "  Come  and  see 
(fS*),'' «"  if.  in 'answer  to  Nlthanael's  incredulous  words,  "Can 
any  good  come  out  of  sMzarcth?"  God  replied  through  the 
mouth  of  the  unconscious  instrument,  Philip,  "  Come  and  see 
[t/u  mystery  of  mystmes,  the  Supreme  Good]'."  Another  use 
of  this  formula  is  where  the  Jews  themselves  invite  Jesus  to 
"  come  and  see  "  the  apparent  triumph  of  death,  unconsciously 
inviting  Him  to  the  highest  manifestation  of  His  own  divine 
and  life-giving  power  in  triumphing  over  death  (xi.  34)': 
" '  Where  ha:ve  ye  laid  him  ? '  They  say  unto  him, '  Sir,  tome 
and  see.'   Jesus  wept*." 


•  S«  ^w. /fr*.  on  Jfti.  47  (R.V.  L  4(»).  . 

*  In  the  Johannjnc  Epistles  thifi  vb.  occurs  thrice,,  i  Jn  in.  I  ia<Tv 
voraw^i'  dydiri})'  JWd«*Kci'...,  v.  |6  iav  nt  ^  r.  a3«X04w,  3  Jaxiv.  ikwi(m... 

>  [1600  a]  "Come  and  set"  Aiutt  be-  diitinguished  from  (i.' 39)  (R.V.) 
"  Come  and  ye  sktUl  st*  (i^trSt)  **  (A.V.  "  Come  and  see  "  reading  Strf), 
which  is  not  a  Rabbinical  precept  but  a  Messianic  promise.-  The  context 
there  is  full  of  emblematic  yeaning.  It  contains  the  very  first  utterance 
of  Christ,  "  IVMat  stek  yt  f " — which  is,  according  to  Philo  (i.,  196 
commenting  on  Gen.  xxxvii.  ij),  the  utterance  wherein  Elenchos  (1./. 
the  Convicting  Logos  or  Spirit)  addressing  the  wandering  soul,  asM  it 
what  is  the  object  of  its  existence^ 

[1000^]  The  two  seekers  after  truth  reply,  "Rabbi.. .where  aiiJiit 
thou  ?,"  unconsciously  asking  the  Son  to  tell  them  of  His  eternal  Abiding- 
pUcc,  the  "Eternal  Home,"  "tM^bosom  of  the  Father"  The  Saviour 
does  not  say  to  them  (see  Chryiostom)  as  He  says,  in  elTect,  to  the 


'•3 


9— a 


[1610]        •  JOHANNINE   SYNONYMS 


[1610]  In  the  indicative,  tUov  is  used  of  the  disciples 
(i.  39)  "coming  and  seeing"  where  Jesus  "abides";  Abraham 
also  (viii.  56)  "  saw,"  prophetically,  the  glory  of  the  Messiah, 
and  Isaiah  (xil.  41  "saw")  is  probably  represented  as  seeing 
.  it  in  the  same  way.  Whei>  the  beloved  disciple  enteretJ  the 
tomb  of  Jesus,  he  "  saw  "  and  "  believed  "  (10S2 — 60).  Applied 
to  Jesus  it  occurs  thrice  to  describe  His  mysteriously  "  seeing'" 
,  Nathanael  under  the  fig-tree',  the  blind  man  to  whom  He 
gives  sight,  and  Mary  to  whom  He  restores  Lazarus  from 
the  dead'. 

[1611]  Philo,  commenting  on  the  statement  (Gen.  i.  31) 
that  "God  saw  (ciSev)  his  works,"  deprecates  the  literal 
.  meaning,  and  apparently  implies'  that  the  words  indicate 
»  a  traHS/erence of  knoviledge  or  intellectual  "sight"  from  Him-' 
self  to  His  creatures'.  Certain  ifis  that  in  each  of  these  last 
two  casot,  when  Jesus  "saw  (elSev)"  a  human  being,  the  act  is  a 
prelude  to  a /ra«j/'ip»-<wf(r  from  Him  of.(i)  sight,  (2)  life:  and, 
in  the  case  of  Nathanael,  the  threefold  elStp  prefaces  a  trans- 
ference: of  spiritual  life.  ■     . 

§3.     "Hearing" 

»  •  - 

[1612]  A  difference  between  the  Johajinlnc  and  the 
Synoptic   view   of  "  hearing,"   as  a   means  of  receiving  the 

Scribe  (Mt  viii.  20^  Lit.  ix.  58)"Fo«s  have  holes— but  Ihe  Son  hath 
no  abiding-place."    On  the  contrary.   He   promises  that,  if.  they  will 
"  come,"  ihey  shall  " sec"  the  abiding.-place. 
'  '  i.  47—50  "Je«(iis  satv(<!ifv)  Nathanael  coming...!  saw {tlSar)  thee.;'. 
.  Because  I  said  to  thee  1  saw  (<79ok>)  thee...." 

'  ix.  I,  xi.  33.  In  ihe  hitter,  it  is  said  that  "when  he  saw  her 
weeping  and  the  Jews  that  had  coin«  with  her  wfeping  he.. .troubled 
himself."  In  fhsjiMling  of  the  impotent  man  the  participle  u  used 
(v.  6)  ToOtwi.  liity  6  'I...,  and  also  in  xix.  26  'I.  oSv  iiHtp  r^v  fitfripa.... 

>(ieilii]  rW\\oi.  U2  \iynmyapiti(,C,tn.i.  3i)tJif¥i9titri  wAn 

Svn  twoiijinPt  oi^  uTvv  ry,  S^tp  iKdirrott  wpoat^'Kfv,  liXX*  ti&tfaut  xol  yvAvtv 

«(ii  KoroXif^if  Jr  iwaifjirtv.    That  this  represents  (iod  ;is  "teaching," 

appears  from  the  following  words,  ti'x'  ruiVi'v  tiwiHvit  «<^iyt'm$ai  «iu 

,    MiaaKttv  Kfit  tliixyi'vm.... 

'«4 


JOHANNINE  SYNONYMS 


H«MJ 


revelation  of  Christ,  is  perceptible  in  their  different  ways  of 
representing  the  last  part  of  the  following  passage  of  Isaiah — 
which  is  quoted  by  Jesus  Himself  in  the  Three  Gospels,  and 
by  the  Evangelist  in  the  Fourth,  The  Hebrew  is  (R.V.  txt/ 
(Is.  vi.  9 — 10),  "Go  and  tell  this  people,  Hear  ye  indeed,  but 
understand  not,  and  see  ye  indeed,  but  perceive  not.  Make 
the  heart  of  this  people  fat,  and  make  their  ears  h^vy,  and 
shut  their  eyes:  /est  thty  ste  with  their  eyes,  and  hear  with 
(heir  ears,  and  undtrstand  with  Ihtir  he(\ft,  andtum  again  and 
be  healed"  '.:■■'  ;  .■"  ^ 


Mkiv.  11-12  (lit.) 
"...in  parables. 
That  seeing  (/3W- 
Toi-tn)  they  may 
lee  and  not  per- 
ceive(iJMa'>i'),and 
hearing  they  may 
hear  and  not  un- 
derstand, lest  at 
any  time  they  • 
should  turn  and 
it  should  be  for- 
given them."     '?,»" 


Mt.  xiii.  I]        l,k.  viii.  lo 


"...m  par- 
ables. Be- 
cause seeing 
they  do  not 
see  and  Hear- 
-ing  they  do 
not  hear, 
neither  dci 
they  under* 
stand'.**-. !  ^  *. 


"...in  par- 
ables, that 
seeing  they 
may  not  see 
and  hearing 
they  may  not 
understand." 


Jn  xii.  39-40 

"  For  (his  cause 

they    could    not 

believe,   for   that 

Isaiah  said  again. 

He  hath  blinded 

thtsir  eyes  and  he 

hardened       their 

heart  i    lest    tht.) 

.should   see    with 

their     eyes     and 

perceive    (vviitnt- 

9W)     with     their 

heart,  ancT  should 

.  i.'.'  '      ■"     ,      ■'  ;    ■  turn  and  I  shall 

'    -  .'•■;■;    •'('•'■  should)  heal 

'..  "  ^■■.,-1    ..  *,    .'■  ■.;    .     ■  ■  '  them," 

[1613]  This  is  not  the  place  td  discuss  iill.the  dlfTerences 

of  these  four  versions,  Ijut  merely  to  indicate  that  John,  in 

quoting  this   prophecy,  consistently  drops  all  that  refers  to 

hearing  ("make  their  ears,  heavy"  "lest  they...***!*-  with  their 

tan").    Did  he  do  this  because  it  seemed  superfluous,  the 


'  Ml.  continues,  "  And  Iher*  is  being  utterly  fulfilled  for  them  the 
prophecy  of  Isuiah  tiiyiniE,  'By  hearing  ye  shall  hear. ..lest  at  any, time... 
Ikey  thould  turn,  and  1  shall  yi-t.  should)  heal  them '"— iiuoting  the  LXX 
version  of  the  whole  of  the  prophecy  given  above. 

.    "lis 


[leu] 


JOHANNINE   SYNONYMS 


metaphor  of  the  "  eyes  "  being  sufficient  ?  It  is  probable  that 
he  deemed  no  word  in  Scripture  superfluous.  But  he  may 
have  had  regard  to  the  whole  tenor  of  his  own  Gospel — the 
revelation  of  the  incarnate  Word.  How  could  the  Word  be 
heard  by  those  whose  "  ears  "  have  been  "  tnade  heavy  "  by 
God  ?  To  modem  readers  it  will  occur  at  once  that  this 
difficulty  is  no  greater  than  that  which  is  suggested  by  the 
parallel  question,  "How  could  the  Light  of  the  World  be 
.*een  by  those  whose  '  eyes '  have  been  '  blinded  '  by  God  ?  " 
Logically,  that  is  true.  But  under  the  influence  of  traditions 
9bout  the  (Ps.  Iviii.  4)  "deaf  adder  that  stoppcth  her  car,"  and 
(Jer.  viii.  17)  "adders  that  will  not  be.  charmed,"^  some  might 
reserve  this  particular  metaphor  (of  "deafness")  to  denote 
incurable  spiritual  defect. 

[1614]  It  is  a  remarkable  fact  that  John  (joes  not  relate 
a  single  instance  of  the  cure  of  the  deaf.  He  does  not  even 
mention  the  word  "deaf"  in  the  whole  of  liis  Gospel.  Using 
the  word  " hear "  in  two  senses,  (I )  " perceiving  by  the  sense 
of  hearing,"  (2)  "  hearkening  to  "  or  ^  obeying',"  he  represents 


'  [1614  o]  'Atmmt  with  accus.  -  "ptrceive  by  htttring^  with  ^enit  — 
"kearttn  to"  or  "»6ty."  The  following  passages  illustrate  the  difference 
between  the  two  constructions., 

[1614^  (i)  'AcoMi  with  accuse  fit.  8  fthou  ktartsl  its  voice,"  but 
knowest  not  its  home,  object,  and  meiining  ;  v.  24  "  He  that  htarelh 
"my  word  and  bclievelh...,"  i,e.  not  merely  hears  ;  v.  37  **  Ye  have  never 
\so  much  as\  ktard  his  voice,"  much  lets  understood  and  obeyed  it ; 
viii.  43,  47  (l«14rf);  lix.  8  "When  therefore  Pilate  htard  this  woril 
(XiiYoy^  "—to  be  contrasted  with  xix.  1 3  "  Pilate  therefore,  j^iviftf^  tar  to 
tktu  7tfoniU  i^aymr)^  i.e.  intimidated  by  them  and  obeying  ihctn. 

[1614  ir]  (s)  'AioMt  with  genii,  v.  25—8  "the  [spiritually]  dead  shall 
keartiH  to  the  voice  (^'it)  of  the  Son  of  God  and  they  jhat  hearken 
shall  livr...all  that  are  in  \^t  tombs  shall  Atarien  to  his  voice,"  and  shall 
obey  by  coming  forth  to  judgment,  whether  for  good  or  ill ;  (vii.  40) 
"having  hfitrktrud  to  these  words,  said,  *This  is  truly  the  prophet,'" 
X.  3,  16,  xviii.  37,  of  those  ** hmrki:ning  to"  the  voice  of  the  Good 
.Shepherd,  or  "  my  voice,"  xii.  47  "  Kvery  one  that  shall  hrartin  to  my 
words  and  not  observe  theint"  it.  understand  them,  and  either  not  obey 
them,  or  obty  tktm  for  a  timt^  but "  Hot  kttp  (^uAii^jf)  ti^mP 

116 


^.7V- 


JOHANNINE,  SYNONYMS  [1918] 

Jesus  as  saying  to  some  of  the' Jews  that  they  were  unable  to 
"  hear  "  His  word,  even  in  the  former  sense.  The  context  im- 
plies that  they  were  of  the  nature  oif  |'the  deaf  adder" — which 
will  not  hear  the  voice  of  (vii.  24,  comp.  I's.  Iviii.  i)  "righteous 
judgment" — tHe  Serpent  or  Slanderer;  "Why  do  ye  not  recog- 
nise the  meaiiitiMof  (ytvdirKtrt)  my  speech  ?  Because  ye  are^ 
Hot  able  td  hear  my  word '.     Ye  are  from  your  fatlier  the  devil!' 

[1615]  The  importance  attact^ed  by  John  to  "  hearing  "  as 
compared  with  "  seeing  "  appears  in  several  passages  and  not 
only  in  the  rebuke  to  (Thomas.  When  Mary  Magdalene 
returns  from  the  tomb  t4i  the  disciples,  "I  have  seen  the 
Lord  "  is  not  the  whole  of  Tier  tidings.  She  adds  that  "  He 
said  these  things  to  her":  and  it  has  been  shewn  above  (1601) 
that  she  believed  in  the'Resurrcction,  not  because  she  "saw," 
but  because  she  heard.  The .  Kologuc  of  the  Gospel,  it  is 
true,-  mentions  what  we  have  called  above  (160I4) — most 
inadequately — "contemplating."  "And  the  Word  became 
flesh  and  tabernacled  among  us  and  we  coutcmfldttd  his 
glqry."  But  if  this  is  compared  with  what  may  be  called  the 
Epilogue,  that  is  to  say.  the  Kpistic,  it  will  appear  that  this 
"contemplation" of,'' or  "gazing  on,"  the  earthly  form  and. life 
of  the  Logos,  was  but  a  rudimentary  and  transient  manifesta- 
tion. The  higher  manifestations  are  described  iis  "  lieariag" 
and  "  seeing,"  both  of  them  in  the  perfect : — "  what  we  have 
heard  [and  retain  in  our  hearts],"  "  what  we  have  seen  [and 
keep  in  our  minds]."  In  contrast  to  this  the  "  contemplating  " 
is  spolysn  of  in  the  past,  along  with  the  "handling" — "we 
contemplated,"  "  our  hands  handled." 

[1616]  The  M(holc  passage  in  the  Epistle'  is  well  vvorth 
study  for  the  light  it  throws  on  John's  use  of  synonyms  and 

>  [16U</]  Jn  viii.  43.  In  antithois,  it  is  Mid  (viii.  47)  "He  that 
is  from  (lod  perceive«-by-hearin^  the  words  (dKnt'n.  ra  ^^tora)  of  <itod,* 
I.e.  he  has  the  fnculty  of  perceiving  the  voice  of  (lod.  Si^.  \ii.  13  ("Who 
will  pity  a  snake-charmer?")  shews  that  "deaf  adders*  were  frtqueiil. 
They  represent  unjust  rulers  in  Jer.  viji.  17.    See  £iKy.  4394. 

>  I  Jni.  1—5.    '       >  '.. 

•■■  ti7  :■'•■•■■  '- , 


[W17]     ■  JOHAKNINE  SYNONYMS 


for  other  reasons.  "  IV*  liave  Jttard"  is  repeated  thrice,  and 
so,  is  "  w(  /iavt  seen."  On  the  other  hand,  "  we  driiig  tidings  " 
((i«'a77^Xo/Mi>)  is  repeated  twice,  and  then  the  verb  occurs 
a  third  time,  slightly  varied — "  we  publish  tidings  "  (avayyiX- 
Xo/«j"),  The  first  words  in  the  Prologue  are,  "  ///  lAe  beginning 
was  the  Word" — which  implies  "hearing."  The  first  word.s 
in  the  Epilogue  are  "  T/uil  which  was  from  tlu  beginning,  that 
which  we  have  heard."  Then  the  writer  says  "  t/uit  which  we 
hax'e  seen  with  our  eyes!'  Why  did  he  not  also  say  "that 
wkich  we  have  heard  with  our  ears,"  in  parallelism,  and  alVer 
tne  manner  of  Isaiah  ?  This  is  one  of  many  questions 
(aning  out  of  Jphanninc  style)  to  which  the  answer  must  be 
tha\lhe  author  had  some  motive,  but  that  we  do  not  know 
whaWt  is.  We  may.however  fairly  conjecture  that  the  motive 
is  connected  with  his  omission  of  Isaiah's  clause  about 
"hearing"  to  which  attention  was  called  above  (1613). 

[1617]  The  Epistle  continues  in  aorists,  "  That  w|)ich  we 
contemplated  and  our  hands  handled."  H  seems  to  mean 
"  saw  and  touched  .in  the  flesh  "—transient  facts,  but  facts  on 
which  the  permanent  "  having  heard "  and  the  permanent 
"having  seen"  are  based.  'And  the  writer  does  not  make 
these  earthly  manifestations  two  ("that  which  «•<•  cont$m> 
plated,  that  which  we  handled")  but  only  one.  "Handling," 
— perhaps,  better,  '  feeling  in  the  dark  " — may  well  allude  to 
doctrine — such  as  Paul  utters  but  not  of  necessity  distinctively 
Pauline — that  God  placed  men  on  the  earth  ''  if  perchance  they 
would  handle  him  and  find  him'."  According  to  this  view^'' 
the  Epistle  teaches  us^  that  what  men's  hands  handled  "  con- 
certing the  Word  of  life,"  was  a  rudimentary  though  necessary 
manifestation.  It  was  preparatory  for  something  higher,  just 
as  the  "  contemplation  "  or  "  .spectacle  "  of  the  glory  of  the 
Incarnation  was  preparatory  fo^the  higher  "seeing,"  or 
'■  vWon,"  of  the  glory  of  God.         ,  ^  , '        ' 

■  Acts  xvii.  17.    ttka^am  (Steph.)  almdit  always  meant  "Ytefin  the 

'  d»ri:.'  ... 

118 


/OHANNINE  SYNONYMS  '         [1620] 


[1618]  After  Raying  that  the  subject  of  this  hearing, 
seeing,  contemplating  and  touching  vvas  "the  Word  of  life," 
the  writer  repeats  himself  thus :  "  And  the  life  was  manifested, 
and  wc  have  seen  and -bear  witness  and  bring  tidings  to  you." 
He  then  breaks  off  to  define  the  subject  of  the  tidings  as 
being  -  the  eternal  life  that-  was  with  (wpo?)  the  KatHer  and 
was  manifested  to  us."  Then  he  repeats  himself  once  more, 
"  That  which  we  /wxt  seen  and  have  heard  «e  bring  tidings  of 
to  you  also." 

[1619]  Why  "to  you  also".'  Because  of  a  feeling  of 
"  fellowship."  And  this  leads  hini  to  think  of  tho  "  fellow- 
ship" of  the  Father  (whom  he  has  just  mentioned)  with  the 
Son  (whom  he  has  not  yet  mentioned  but  mentiorts  now)  as 
follows,  "  in  order  that  ye  also  may  have  fellowship  with  us. 
Yea,  and  our  fellowship, is  -with  the  Father  aiid  with  his  Son 
Jesus  Christ" 

[1620]  Another  way-bf  saying  "  for  the  sake  of  fellowship" 
would  be  "  for  the  sake  of  making  men  feel  joy  together 
in  brotherly  love."  Accordingly,  the  writer  defines  his  object 
a  second  time  in  connexion  with  "jpy  "  ami  with  "light,"  the 
typb  of  joy,  "And  these  things  we  write  unto' you  in  order 
that  our'  joy  may'  be  fulfilled  [by  your  fellowship  therein]. 
And  this  is  the  tidings  (orffiKiii)  that  we  have  heard  from 
him  and  publish  as  tidings  {warpfiXKaii^v)  to  you,  that  God  is 
light  and  in  him  is  no  darkness  at  all."  Thus  gradually  the 
writer  has  led  us  on  from  stage  tu  stage ;  and  from  "  that 
which  was  from  the  Beginning"  we  have  been  brought  down 
to  "fellowship."  Now  he  is  fairly  on  the  way  to  apply  his 
high  theology  concerning  "  fellowship  "  in  heaven  to  practical 
morality  about  "fellowship"  on  earth,  and  here  we  must  leave 
him.  .But. we  shall  have  examined  this  passage  to  little 
purpose  if  we  have  not  perceived  that  every  stage  is  carefully 
considered,   every  word   weighed,   and   every  repetition   de- 

'.     '    :    '  V-n^yWrjoyi"    \    ,  ■" 

■    ■•  -,'.:,:.;/.'.-  • ','  119;.,      i.'''',  ..-:•''"'-■     -    . 


[leail 


jOHANNINE  SYNONYMS 


liberate.  Iff  particular,  we  are  to  note  the  threefold  repetition 
of  "  Rearing  "  and  "  seeing  "  and  the  prominence  given  to  the 
former.  "  T/utt  whitk  wc  hav*  heard"  begins,  and  "the 
tidings  that  we  hai'e  Af«rrf"conclades,  these  reiterations  of  the 
avenues  by  which  the  Logos  has  revealed  itself  to  men.  In 
harmony  with  this  doctrine,  Mary  Magdalene  believes  because 
she  "  hears  "  though  she  does  not  "  see,"  or  sees  amiss — and  it 
is  "hearing''  that  elicits  the  Samaritan  confession,  "  This  i^ 
the  Saviour  of  the  worl^l'." 

-  ■     ■ :       ,'  ■    §  +    "  Knowing" 

[1621]  The  verbs  of  "knowing"  arc  olSa  and  Yiviwrxai. 
OJSa  means  "  I  kfiow,"  or,  in  a  popular  sense,  ""know  all 
about  "  :  fivitaxa  means  "I  acquire  knowledge  about,"  "come 
to  know,"  "  understand,"  ''  recognise,"  "  feel.V  ... 

(i)    OJ«a.  '  -  ,    •  ^ 

[1623]  It  is  only  in  a  popular  sense  that-man  can.be  said 
to  "know  (all  about)  (tHha)"  God,  or  even  about  a  human 
being  (for  the  soul,  in  the  strict  sense,  is  beyond  human 
knowledge).  In  the  last  words  of  Jesus  (xvi,  xvii),  alia,  is  not 
used  at  all.  In  the  Epistle  it  is  never  used  with  a  personal 
object,  but,  generally,  only  about  the  "  facts "  of  revelation. 
Yet  by  some  of  the, prophets  <Is.  v.  13  (LXX),  xlv,  5,  Jer.  iv. 
22,  ix.  6)  it  is  brought  as  a  charge  against  the  people,  or  their 
leaders,  that  they  neither  "  know  "  (oI£a)  nor  wish  to  "  know  " 
God  ;  and  Jeremiah  (xxiv.  7,  xxxi.  34)  predicts  a  time  when 
all  shall  "  know  "  Him.  Many  of  the  Jews  may  have  a.ssumed 
that  they,  having  discarded  idolatry,  the  sin  of  their  fore- 
fathers, were  not  only  distinguished  from  (I.s.  Iv.  5)  ''the 
nations"  \i^.  Gentiles)  that  "knew  hot  God,"  but  were  also 
entitled  to  say  that  they  themselves  "  knew  God."  The 
Evangelist  exhibits  Jesus  as  denouncing  this  assumption  and 
as  declaring  that  the  Jews  are  entirely  ignorant  of  Him. 

[1C83]   Their  ignorance  proceeded  from  th«ir  attempt  to 


See  llMa-7,  UWO,  IMl. 

120,  .     ' 


JOHANNINE   SYNONYMS  [1624] 

rise  to  the  conception  of  God  tm^gh  a  written  I^aw,  and  not 
through  Goci's  Creation  as  a  whol^  including  the  Law  but- 
also  including  Man.  As  there  was  no  humanheartedness  in 
their  conception  of  God,  so  there  was  nothing  divine  in  their 
conception  of  Man.  If,  therefore,  many  of  the  Jews  thought 
they  "knew  all  about"  God,  when  they  affixed  to  Him  the 
labels  authorised  by  Moses  and  the  Prophets,  much  more 
would  they  suppose  that  they  "  knew  all  about "  man.  And,' 
of  course,  Jesus  would  be  no  exception  to  their  rule  of 
universal  knowledge.  According  to  them,  it  was  enough  to 
say  that  they  "  knew  all  about "  the  "  father  and  mother  "  of 
Jesus,  and  it  followed  that  they  "  knew  all  about "  Him.  The 
Me.ssiahHim.self  would  b?  no  Messiah  to  them  if  they  knew 
"  whence  he  is  "  :  He  must  needs  come  from"  some  incompre- 
hensible source  :  else  He  has  no  titfe  to  allegiance. 

[1624]  With  manifest  irony  the  Evangelist  makes  the  Jews 
say  to  one  another  (vi.  42)  "  Do  not  v/e(emp/i.  ij/uiit)  know  his . 
father  and'his  mother  [too]?"  Later, on,  they  say  (vii.  iy) 
"As  to  this  man,  weknozu  (mSaiitv)  whence 'he  is;  but  as  to 
the  Messiah,  when  he  is  to  come,  no  one  is  to  understand 
(yivmaKti)  whence  he  is."-  Jesus  repeats  their  assertion  (2236) 
half  as  an  as.sertion  of  theirs,  half  as  an  exclamation  of  His 
own,  and  then  points  out  its  falseness  (vii.  28)  " '  Both  me  do 
ye  know  and  ye  know  whence  I  am  ! '  [So  ye  .say]  and  [yet] 
I  am  not  come  from  myself;  but  he  that  hath  sent  me  is  true, 
whom  ye  (u/m«)  [being  false]  kn<nv  not:  I  (e^w)knou'  him,..," 
and  again  (viil.  14)  "\  knoiv  whence  I  came  {tjXOov)  and 
whither  I  return;  but  ye  (viuU)  Itnmit  noi  whence  I  come 
(ipxiiuny  or  whither  I   return,"  and  (viii.   19)  "  Ve  neither 

'  [lOMn]  A  distinction  appcari  to  be  drawn  between  "1  eanie''and 
*' I  come"  (or  "am  coming").  The  Logos  *'c(imf"  from  the  Father 
(1637)  when  He  (i,  11)  ^Watitf"  in  the  special  act  of  the  IncarnaUon: - 
but  the  Logos  is  also  constantly  "comi'Wjf  "from  the  Father  to  the  created 
world,  in  a  myriad  of  non-special  arts  or  sustaining  processes.  Even  in 
this  lower  and  less  personal  sense— as  the  source  of  the  <"  ever  coming." 
Logos— the  Father  is  not  known  to  the  Jews. 

121 


lieaS]  :   JOHANNINE  SYNONYMS 


iwv.'  me  nor  my  Father;  if  ye  Aii/  known  (gitirt)  me,  ye 
would  /tave  known  my  Father  also  {nv  jiBtiTe)."  Now  for  the 
first  time  yivoHrmv  is  applied  to  "  God,"  as  object,  in  order  to 
introduce  a  solemn  protest,  in  which  Jesus  thrice  repeats  the 
word  olia  in  connexion  with  the  Father,  (viii.  55)  "Ye  have 
Aad  lie  iindtrstandiHg  0/ (tyviiKaTt)  him  ;  -but  I  iiioio  (i.e.  Aavt 
iiisolule  hiinvledge  of,  olia)  him;  and  if  I  say  that  /  know 
(oiSa)  him  not,  I  shall  be  a  liar  like  unto  you :  but  I  tnow 
(oUa)  him'." 

[162S]  Henceforward,  this  popular  use  of  olia,  in  the  words 
of  Jesus,  applied  to  "  the  Jews,"  is  dropped,  with  the  single 
exception  of  xv.  21  ("They  know  not  him  that  sent  me").  ^ 
But  the  Jews— having  above  asserted  (vii.  2y)  "We  kiwn-  this 
man  whence  he  is,"  now  say  (ix.  29):  "  But  this  man  we  know 
w/ whence  he  is."  They  mean,  apparently,  that  they  do  not 
know  with  whjit  authority  He  comes.  But  they  arc  intended 
by  the  Evangelist 'to  testify  unconsciously  against  themselves, 
"  We  know  not  the  Living  God."  For  "God "  is  the  " whence 
he  is."  ,■■'         ''■/,.  :\"      ■:...-.    •  .■ /7'  . :     '  : 

(ii)     Vivtoaiem.    '  ■,  ■  '  '■ 

[1626}  Even  when  used  in  the  perfect,  this  verb  is  quite 
distinct  in  meaning  from  oISo.  Strictly  speaking,  we  ought 
not  to  say  .that  the  Father,  or  the  Eternal  Son,  yimiiriett 
'  "  comes  to  know,"  "  understands,"  or  "  feels  "  :  but  the  Evange- 
list, after  applying  the  word  to  the  Good  Shepherd,  who 
(X.  .14)  "understands  (yii/mff***) "  and  is  und<jjJst5oaby,  His 
sheep,  delights  in  applying  it,  in  a^spiritualymetaphor,  to  the  .  ■ 
Father  and  t4»e  Son  («A  15):  "  Evtn  as  thefather  ««(/,frf/<j«rfx 
me  and  I  understand  the  Father " :  and  iie  ha>  previously 
used   it  of   Jesus  entering    into  and   "  understanding "  the 

'  [1624  b]  For  other  instances  of  mlin  and  yifwvKu  in  the  tame 
sentence,  see  1626  and  cpmp.  jn  xxi,  17  "Lord,  thou  /inst  Abtolutt 
kiiowUdge  of  (otdaf)  all  things,  thou  tmdcritaniiett  (or,  feeiest,  ytvita^tn) 
that  1  still  love  thee "  t  where  the  meaning  seems  to  be  that  the  Alt-knowing 
must  have  sympathy,  enough  to  understand  the  ;}iiicere  though  imperfect 
love  of  a  sinful  but  penitent  creature). 

,    V  ,  •  ■  ■      122 


JOHANNINE  SYMONYMS  .[IW] 


weaknesiies  of  those  who  "  believed  on  his  name'."  He 
sometimes  (1624  d)  uses  the  word  so  as  to  imply  "  sympathy  "; 
and  we  may  then  render  it  by  "  feel."  The  present  tense  is 
especially  frequent.  Note  the  contrast  with  the  aorist  in  the 
following  distinction  (x.  38)  "  Ev«n  if  ye  do  not  now  believe 
in  me,  believe  in  my  works,  that  -ye  may  fome  to  kmnv 
defiifitely  hy  evidtnct  (7C&T*)  and  that  ye  may  contintu  in  llu 
ever  grvwing  knmvMge  (•yicV'aicijTf )  that  the  Father  is  in  mc." 
Here  the  aorist  {yv«nt)  means  "ascertain,"  the  present 
(74Ki»<r«i;Te)  "feel  bx-  constant  experience'."  In  several 
passages  there  is  a  contrast  between  ytvaaKu  and  0I80  ;  ( xili.  7) 
"  What  I  do  thou  hast  no  kiiotvltdg».-o(  {oliai;)  now' :  but  thou 
shalt  uniierstatid  (yvtiftrri)  hereafter."  Note  also  the  distinction 
between  fjiene  and  e^iMctnt  in  the  two  following  sentences, 
the  former  addressed  to  the  Pharisees,  the  latter  to  the 
disciples.  .       ■    . 

(i)  (viii.  19)  "  If  you  had  known  all  about  (^httrt)  me.  [as 
you  assumed],  you  would  have  Itaii  absolute  kuoivledgi  of 
{ffUiTt  ax')  the  Father."  ■     « 

(ii)  (xiv.  7)  "  If  you  had  learnid  to  umlerstaud  and 
sytHpathite  with  (iyvuiKdre)  me,  you  would  also  Aaiv  /md 
absolute  knoivUdgr  of  (jjSttTe  «>>)  the  Father?  from  henceforth, 
[understanding  me]  you  feci  and  understatid  (yuuiaxm)  him 
and  [indeed]  have  seen  him'f",      -■       —  :    "     i 


'  Jn  ii.  24 — 5  "Jesus  wuuld  not  trust  himsejr  to  them  because  he 
[by]  himself  ioulti  utuiersttMid  alt  [men]  (dta  ru  ainw  ytvwtntiv  n-tiiTuir).., 
for  he  [by]  .himself  .(>«/</  underslanil  (airot  ■yoyi  tytrmamr)  wlutt  Was 
in  man." 

^  [1696  a]  Comp.  the  distinction  between  the  aorist  and  the  present 
subjunctive  of  irtirT«t'.«.  Both  in  mimvtt  .-ind  in  ytvmr^u  the  prcs.  subj. 
expresses  a  Inking  and  f^rou'iHj^  faith  or  knowledge  (3S24). 

^  [1626  h\  U'iiK  a  negntive^  'ittd  and  iyi^ttica  need  not  mean  '*  I  have 
not  a  perfect  knowledge,"  '*  I  have  not  a  perfect  understanding.**    They  ■ 
may  mean  simply  "  I  have  no  knowledge,  or  no  understanding,"  r.g.  xiv.  9 : 
".So  long  a  time  hiive  I  been -with  thee,  and  hail  tkou  no  und/rsttinding 

^(ot'ic  fyfanat)  me,  I'hilip?" 

<  [1628  c\  the  writer,  tetnu  to  taka  a  pleatun;  in  varying  his  tcnns, 


■•:;"S^; 


[1827]        •  JQHANNINE  SYNONYMS 


[1627]  It  is  interesting  to  observe  how  the  Evangelist, 
while  always  using  the  perfect  o(  "  sec  "  (iapaita)  prefers  the 
presatl  of  "  come  to  know  "  (•yiiwirxu) :  naturally,  because — 
whereas  a  thing  "  seen  "  is  sometimes  taken  in  at  a  glance — 
••  knowing,"  if  it  is  genuine  "  knowing, "  is  in  constant  growth  ; 
(xiv.  17)  "The  world  doth  not  behold  (Otvptl)  it  [«>.  the 
Spirit]  nor  grow  in  the  irndtrstanding  of  \^ivKaictC\  it :  ye 
(emph.)  ^ro«i  «'»  the  undtrstanding  of  (u/uU  7ii'<»<r«trre)  it 
because  it  abideth  with  you."  Note  the  contrast  between 
(xiv.  31) Tra  71'^  0  cocr/io;  and  (xvii.  2})  T/'a  fivmaKji  o  Koaiurs: 
the  former  means,  "  in  order  that  the  world  may  Utirn  once  for 
a// [from  the  crucifixion  and  sacrifice  of  Christ]"  ;  the  latter, 
"  in  order  that  the  world  way  graiiually  learn  [from  the 
spectacle  of  the  divine  unity  of  the  Church]."  The  present  is 
also  found  in  the  definjtion  of  eternal  life  (xvii.  3)  "  This  is 
life  eternal  that  they  should  grou>  in  the  knowledge  of 
(fiviiaKioai)  thee,  the  only  true  God."  The  same  thing  is 
expressed  in  the  Epistle,  where  the  writer  *speaks  of  this 
special  "knowledge"  as  the  result  of  a  Special  "intellect "or 
"understanding  (itavoui)"  which  God  gives  us,  (1  Jn  v.  20) 
"The  Son  of  God  hath  come  and  hath  given  us -an  under- 
standing (lidvouiv),  that  we  may  k<n>e  the  living  and gromug 
knowledge  of  (yitxo&Ko/ier)  {sir)  him  that  is  true." 

[1628]  In  the  Epistle,  yivwaKa  is  con.stantly  u.sed  for  the 
spiritual  instinct  by  which  we  feel,  or  recognise,  .spiritual 
truths,  (I  Jn  ii.  3)  "  Hereby  we  understand  (yivoiiriconfii)  that 
we  have  reached  a  perfect  understanding  of  (iyviaKaiuv)  God." 
Cojnp.  1  Jn  ii.  5,  t8,  29;  iii.  19,  24 ;  iv.  2  etc.,  and  especially 
iv.  6 — 7  "  He  that  feeleth,  or  understandeth,  (yivtuaKwv).  God, 
giveth  ear  to  us;  he  that  is  not  from  Gocl  giveth  not  car  to  us: 


flbt  for  the  Mke  of  variation,  but  for  the  sake  of  dttaichini  his  mnjer 
from  filed  formulae:  xv.  ]i  "Thcw  things  wilt  Ihey  do  because  they 
hunv  (<>Ba»i»)  n9t  him  thai  sent  me,"  xvi.  3  "These  things  will  they  do 
because  they  did  not  recognise  (or,  dl4 ,n»t  receive  Ike  knavUdge  of) 
{iyvmrav)  the  Father  or  me."  •    ' 


t 


OHANNINE  SYNONYMS^  ^  [1689] 


■from  this  we  feel,  or  understand,  the  Spirit  pf  truth  and  the 
Spirit  of  error. . ..  Everyone  that  loveth  is  borri  of  God  and 
feeleth  (lyit^c/tet)  God...;  he  that  loveth  not  nfver  felt  (oi« 
#/!>»)  God." 

[1629]  In  the  Gospel  (vi.  69)  the  Confes.<iion  of  St  Peter 
places  belief  before  knowledgc^-as  if  the  former  prepared  the 
way  and  the  latter  followed,  the  former  being  the  more 
rudimentary  and  the  latter  the  higher  development — "  We 
ha'iie  a  perfect  bjelief  {irtvtaTtvKa/ien),  and  we  Aave  a  perffct 
knowl^ge  (ifvteicaiitv),  that  thou  art  the"  Holy  One  of  God." 
On  the  other  hand,  i  Jn  iv.  16,  reversing  the  order,  says,  "Wc 
kave  a  perfect  knowledge  and  we  liavc  a  perfect  belief  [^a  to.]- 
the  love  that  God  hath  in  us."  In  the  former  the  meaning 
seSms  clear,  "We  believe,  tfay  more,  we  know."  '  Hut  in  the 
latter  (iyvaKanev  xal  ■KtirurrevKaiiev  ri)v  dirnmji'),  the  accusa- 
tive appears  to  be  governed  by  the  compound  verb  "  know 
and  believe,"  since  vt<rTe\jta  could  not'  have  an  accusative 
of  the  object  (1607  i)  unless  it  were  neuter — and  the  question 
arises.  What  is  the  reason  for  30  harsh  a  construction  ? 
Possibly  the  vvriter~had  in  mind  the  beautiful  saying  in  the 
Ephesian  Epistle  (iii.  19)  "to  iminv  the  Ifive'of  Christ  which 
passeth  knowledges"  When  St  Paul  has  used  the  phrase 
"having  recognisAl  God,"  he  corrects  it  into  "or  rather 
having  been  recognised  by  God  (169fl*)."  So  here,  the 
writer  perhaps  began  to  say  "  we  know  the  love  that  God 
hath,"  and  then  broke  off  into  "  believe,"  as  though  to  imply 
that  it  is  "beyond  knowledge"  unless  the  "knowing"  daily 
grows  in  conjunction  with  "  believing'," 


'  [M2B  a]  There  is  great  difficulty  in  Jn  xvii.  1;,  (lit.)  "  O  righteous 
Father,  on  the  one  hand.(K<i4')  the  world  recognised  (ryv«)  thee  not :  but 
I  recognised  (iywttr)  thee..."  Does  this  mean  (1)  that  the  prc-incamaie 
Son  "recognised"  the  Father  from  the  beginning,,  or  (2)  that  the  in- 
carnate Son  recognised  the  Spirit  of  the  Father  when  He  was  baptized 
and  sent  forth  to  preach  the  Gospel?  Chrysostom  tries  to  explain  it, 
but  soon  falls  into  a  change  of  tense  that  breaks  the  antithesis,  I'yv  iidr 


125 


[1680]  JOHANNINE  SYNONYMS 


§  5.    "Coming"' 

[1630]  The  Ficst  Epistle  to  the  Corinthians,  aftei:  "the 
salutation  of  me  Paul  with  mine  own  hand,"  has  "•' If  any 
man  loveth  not  the  Lord  let  him  be  anathema.  Maran  atlia" 
"Maran  atha"  is  explained  by  R.V.  margin  as  "Our  Lord 
Cometh'."  Thjs  proves  that  the  two  Aramaic  words  vrere  used 
to  Corinthians,  about  the  middle  of  the  ifirst  century,  by  an 
Apostle  familiar  witn  them,  "as  a  kind  of  watchword.  Like 
many  other  watchwords,  it  was  misunderstood  at  an  early 
period.  The  Earliest  epitaph  known  to  contain  it  quotes  as 
follows  "If  any  of  our  own  [folk]  (tiJi'.  ijtoji')  or  other 
person,  dare  to  depo.sit  a  body  here,  besides  us  two,  may  he  . 
give-account  to  God  and  let  him  be  anathema  maranalliaH 
(sic)*;"  This  inscription  is  said  by  the  Editor  to  be  of  the 
fourth  or  fifth  ceptiiry :  but  it  is  highly  probable  that  at 
a  very  much  earlier  jjcriod  Greeks  took  the  phra.se  to  be 
a  kind  of  curse,  as  it  is  taken  popularly  now  and  has  been  for 
centuries.  The  juxtaposition  of  "anathema"  in  St  ^Paul's.i 
Epi.stle  would  facilitate,  the  misinterpretation.  Nor  would  it 
be  corrected  by  the  knowledge,— which  a  few  Greeks  might 
retain  and  transmit  to  a  gradually  diminishing  number — that 
the  word  had  some  connexion  with  the  "Lord  coming." 
"That" — the  misinterpretcrs  might  .say — ^" justifies  our  view. 
The  Lord  is  'coming' — to  smite  sinners. with  a  curse." 


at  -Quia  iTXXm  ^'  trc  oyx  tyvwrav.  It  happens  th.it  fyvwi'  is  followed  by' 
KOI,  and  erNioKAi  'Hiight  .i^se  from  a  corruption  of  efNoiK&K&i,  which 
is  the  readinjf  of  I).  More  probably,  however,  the  aorist  is  used  for 
antithesis  in  comrasting  the  Son  with  the  VVorW  :  and  perhaps  the 
words  are  meant  to  sug^st  the  two  forms  of  recognising  above 
mentioned. 

'  .1  Cor.  xvi.  22. 

*  [1630  <i]  IJoeckh  Imcr.  Or.  9303.  Hastings  i>)V/.  renders  nt  rin 
lliittv-  "  private  person "  :  but  the  above  seems  to  make  better  sense. 
There  is  of  course  no  punctuation  in  the  Epitaph. 

126 


JOHANNINE.  SYNONYMS  [1682] 


[1681]  Yet  there  are  good  reasons  for  thinking  that  it  does- 
not  mean  "the  Lord  is  come,  or  coming,"  but  "Come,  Lord'." 
..la any  case  it  was  certainly  used  in  the  second  century,  and 
probably  in  the  first,  as  a  pact  of  the  Eucharistic  Liturgy, 
wher^t  "  cursing  "  is  out  of  the  question  :  "  Let  grace  come 
(iXiSira)  and  let  this  world  go  (irapiXBira)'.  Hosa.nna  to  the 
Son  of  David.  If  anyone  is  holy,  let  him  come  (lit.  be 
a  comer,  ip-)(ia8ui)  [to  the  Lord].  If  anyonff  is  not  [holyj  let 
him  becoine  repentant  (fiframeiTiaX  Maran  alha.  Amen." 
If  the  phra.se  is  imperative,  then  this  invpeation  is  singularly 
apt  and  impressive  after  receiving  the  sacred  bread  and  wine  : 
"  Come,  Lord,  [into  our  hearts] !"  Of  course  the  prayer  may 
also  have  reference  "to  'another  "  coming,"  namely,  "  on  the 
clouds"; -and  the  latter,  which  might  easily  overshadow  the 
'  former,  might  be  taken  to  mean  "  Come,  Lord,  to  avenge  thy 
saints,"  and  nothjpg  else.  The  formula,  as  used  at  the  close 
of  the  Apocalypse,  "  Ve.'T  I  come  quickly  :  Anien,  eome.  Lord 
Jesus"  seems  to  refer  to  the  "coming  on  the  clouds'."  Vet,  in 
the  same  book,  the  preceding  invitation  to  "come"  suggests  a 
spiritual  meaning:  "  .■\nd  the  Spirit  and  the  Bride  say.  Come. 
And  he  that  heareth,  let  hini  .say,  Cotne.  And  he  that  is 
athirst,  let  him  come'"  veiy  much  resembling  the  combination 
of  "'If  any  one  is  holy  let  him- come,"  and  "Come,  Lor.d,"  in 
theDidacA^.  '  .     .-■   V     "-:,■-'-■       J     '  " 

[1632]  In  the  account  of  the  Baptism,  aU  the  Gtfspels 
agree  in  assigning  to  John  the  Baptist'  the  word  "  comttk" 
in  connexion  with  the  Deliverer  whom  lie  heralded.-  More- 
over Matthew  and  Luke  represent  the  Uaptist  as  using  the 
word  in  a  message  sent  to  Christ,  "  Art  thou  >i^  M«/.  rowM? 


'11631a}  Ehc.  and  Hastings'  Diet.  ("Maranatiia')  both  taitt  titii 

view.  .  "         •  " 

'  [1631  h]  Pidack.  x.  6.  It  is  difficult  to  uprcss  (Ktin  and  irnpikffcir 
exactly  :  "pass  itito  our  hearts "  and  "  pass  away,"  or  " appear ''  and 
"disappear,"  tnieht  express  one  aspect  of  the  play  on  the  wonji,-.       ..-     -\, 

^  Rev.  xxit.  JO.  '  Rev,  xxi>.  17.  .  .  ' 

A.V,''    v' ;;-':'  /.';.■■  ?*7""  ■;,:/•;  ^,"-'         "> 


[ie88]  JOHANNINE' SYNONYMS 

or  look  wis  for  another'?"  Taken  together,  the  two  traditions 
demonstrate  that  "  he  thax  copieth,"  as  a  title  of  the  Lord 
Jesus,  would  be  known  to  His  followers  in  Galilee  before  any- 
thought  of  Him  as  "coming  on.  the  clouds  of  heaven  ".had 
entered  their  minds.  '. 

[163S]  Apart  from,  the  utterances  of  the  Baptist,  all  the  ' 
Gospels  agree  that  when  Jesus  rode  into  Jerusalem  the  crowd 
\velcomed  Him  with  the  word.s  "  Blessed  is  Ac  that  cometUV  ' 
This  is  a  quotation  from  the  P.salms,  and  the  words  might  be 
addressed  to  any  pilgrim  entering  the  City  ;  but,  if  "he  that 
Cometh"  was  already  a  Galilean  title  for. the  new  Deliverer, 
the  successor  of  D.ivid.  then  it  becomes  almost  a  certainty 
that  the  multitude  used  the  phrase  in  the  .sense  of  "  prince  "  or 
''  king " :  and  accordingly  all  the  Evangelists  insert  some 
paraphrase  of  this  kind".  This  confirms  our  view  of  "he  that 
Ameth"  as  a  technical  Jewish  term.  According  to  Matthew 
and  Luke  these  words  are  quoted  by  our  1-ord  Himself  in 
a.  warning  to  Jerusalem:  "Ye  shall  assuredly  not  see  me 
[Mt.  +  henceforth]  until  ye  shall  sayi  Blessed  is  Ae  tliat  cometh 
in  the  name  of  the  Lord."  But, Luke  places  these  words  long' 
before  the  Entry  into  Jerusalem,  apparently  taking  the  predic- 
tion to  be  fulfilled  on  that  occasion.  Matthew  places  them 
after  the  Entry  (when  the  Lord  is  bidding  farewell  to  the 
Temple)  apparently  looking  forward  to  a  .second  coming". 

[1634]  Except  in  the  Entry  into  Jerusalem  there  appears 
in  the  Triple  Tradition  little  or  nothing  to  indicate  a  desire  to 
■  use  the  word  "  cometh  "  about  Jesus  In  a  technical  or  mystical 
manner  to  suggest  a  Messiah  or  i)eliverer.  But  there  is 
perhaps  an  allusion  to  a  "  coming  "  of  a  different  kind.  The 
warning  to  "  waWh,"  and  the  words  "  in  an  hour  that  ye  think 

'  Mt.  xt.  3,  IJl  vii.  19.  V  -  '-'■    ■  • 

'  [1633a]  Ml,  xxi.  9  "the  son  of  Davhl,"  Lk.  xix-  38  "king,"  Jn  xii.  13 
"king  of  Israel,"  Mk  xi.  10  adds  a  whole  clause  "  Blessed  is  the  coming 
kingdom  of  our  father  Uavid."  ■    , 

'  Lk.  xiii.  35,  ,Mt.  xxiii.  39.  -^     ■  I,  ■    .,   '^''  ■ 


JOHANNINE  SYNONYMS  [1638] 


not,  the  Son  of  mancometk"  are  followed,  ho( lontj  afterwards, 
by  a  threefold  "  comiht;  "•  of  Christ  to  the  disciples  at  Gethse- 
mane,  each  time  finding  them  asleep.  Matthew  here  thrice 
applies  the  historic  present  " cometh"  to  Jesus.  In  Mark  (who 
does  the  same)  this  is  not  surprising,  as  he  use^  the  historic 
present  freely.  But  the  fact  that  Matthew  here,  and  here 
alone,  applies  this  form  to  Je.sus',  suggests  that  on  this  special 
occasion  he  may  have  retained  Mark's  tradition  as  having 
a  symbolical  assMiation.  'The  connexion  between  "  hi  that 
conieth"  and  a  "king,"  pointed  out  above  (1033),  is  illustrated 
by  the  prophecy  of  Zechariah  "  Behold  thy  king  cometh  " :  and 
Matthew  is  the  only  Synoptist  that  quotes  this".    . 

[1636]  Passing  to  the  Fourth  Evangelist  we  ffiay  note  first 
the  /acl — and  it  is  a  most  important  Qne  considering  how 
seldom  he  agrees  with  the  Synoptists  in  quoting  the  same 
passages  from  Scripture — that  he  too,  like  Matthew,  quotes 
from  Zcchariah,  Jn  connexion  with  the  Entry  into  Jcni.salcm, 
the  prophecy, "  Behold,  thy  k\n^  cometh."  Moreover,  through- 
out his  Gospel,  he  .seems  to  take  a  pleasure  in  usinp  the 
wortfe  "  cotneth,"  or  "  he  that  cometh,"  about  Christ,  as  though 
to  suggest  that  He  is  the  realisation  of^he  popular  title  of  the 
Deliverer,  even  though  the  people  do  not  receive  Him.  That 
He  is  ever  " coming,"  like  the  sunlight,  is  suggested  in  the 
Prolc^e'.    In  the  Triple  Tradition,  the  Baptist's  words  about 

■  ^1631  a]  Mk  applies  ipxirm  to  Jesus  in  iii.  2q,  vi.  i,  48,  k.  i,  xiv.  17, 
'37i4',  Mt.  only  in  xxvi.  36,  40,  45-  Mt.  also  ditice  repeats <(ipx*»"oi  in 
the  previous  warning  (where  Mk  and  Lk.  have  {it  only  once  and  twice 
respectively)  xxiv.  4J— 4  "ye  know  not  on  what  day  your  Lord  eo'meti... 
if  he  had  known. ..in  what  watch  the  thitfcomrtA  ..A  what  hour  ye  think 
not  the  Son  of  man  cometh." 

"  [1634  *]  Ml.  xxi.  5,  quoting  Zech.  ix.  9.  Mat  hew's  fondness  for  this 
particular  word  in  connexion  with  "the  .last  1  ay"  may  perhaps  Ik 
illustrated  by  Mt.  xvii.  ii  " Elijah  indeed  «»>i  rt ".  (where  the  parall. 
Mk  ix.  I J  has  "h.iving  come")  and  certainly  by  Vli.  xxv.  19  "But  after 
a  long  time  the  lord  of  those  servants  cometh'-  and  maketh  reckoning; 
with  them." 

^  i.  9,  where  "coming  into  the  world"  should  be  connected  with  "light." 


129  10—2 


[IBM]  JOHANNINB  SYNONYMS 

1 ' ' ^^- — • ^ — — '*^- — ■ — ^^--Ji  , 

the  Messiah  ("cometh,  or  coming,  after  roe  ")  setm  to  indicate 
dJKipleihip.  "  After  me"-  is  omitted  by  Luke.  But  John 
retains  the.  phrase,  and  interpret^'^t  so  as  tu  testify  to.  the 
Messiah,  whom  the  Itoptist  "seeth  coming  unto  him'";  and, 
later  on,  speaking  in  his  own  person,  he  dfcscribes  th<!  Lord 

not  as  "  he  that  came,"  but  "  /le  tMit  cometh  from  above he 

that  coiHtlh  from  heaven'."-  The  Woman  of  Samaria  with 
very  misty  views  of  the  Messiah,  the  Five  Thousand  (who 
wish  to  make  "fho  prophet"  Jesus  a  king),  (he  Jews  in  their 
discussions  about  the  Messiah's  birth-place,  all  use  this  word 
y^  "  cometh  "■ — ignorant  that  the  Messiah  is  always  coming  and 
had  actually  come'.  ;  ••  .       • 

[1636]    The  present  tense  is  also  introduced  into  the 
narrative  of  the  Raising  of  I^zarus',  as  though  in  sympathy  ' 
with  the  "coming"  Deliverer  concerning  whom  Martha  says, 

."Thou  art  the  Christ,  the  Son  of  God,  that  cotntth  into  the. 
world',"  and  similarly  in  the  Entry  into  Jerusalem,  "having 
heard  that  Jesus  cometh"  which  prepares  the  w.-iy  for  "  Blessed 
is  he  that  cometh"  and  "  Behold  thy  king  cometh*:'  -In  the 
sacramental  washing  of  feet,  also,  Jesus  "cometh  to  Simoir 

.  Peter'."  After  the  Resurrection,  there  are  three  instances  of 
"corning."  The  first  is  in  the  past  tense>perhaps  to  denote 
that  Jesus,  on  this  first  occasion,  had  come  from  the  Father  (to 
whom  Ht  had  a.scended)  in  a  kind  of  second  spiritual  incama-.. 
Hon.    The  second  is  in  the  present  tense  though  the  context  is 

'  i.  15,  37,  i%2p.  '  iii.  31.  .     . 

'  iv.  25  "I  know  jhat  Messiah  i-owrrt,"  vi.  14  "This  is  of  a  truth  the 
prophet  that  cotntlli  into  the  world,"  vii.  27  "  When  Christ  is  to  come 
(ipXT""),"  vii.  41  "Comttk  Christ  from  GaWee?"  vii.  4J  "Christ  c«mttli 
from  Uethlehem."  -.-^        ,"  !' , ..  ■■,  ■    ..-,..  ^^''        .     .^ 

'  xi.  20,  38.       ■— V  .4    ;•     '■'••'    -,■■''<: /r''  ■■■■  \ 

'"•27.  i  •  xii.  12,  13,  ij.  •        '.siii.  6. 

•  XX.  19  "And,  the  doors  having  been  shut...)'jlAV.>'t;n<'  Jesas'and 
stood  in  the  midst."  On  the  past  tense  used  to  express  the  "coming" 
in  the  Incarnation,  see  1637. 

'       '.'JO 


JOHANNINE  SYNONYMS 


t»«^ 


.liinilar  to  that  in  the  first'.  The  third  is  also  id  the  present, 
but  the  context"  is  <|iiite  different.  It  describes  Jesus  as  first 
saying  ["Come]  hither!  break  your  fast,"  and  then  as 
Himself  corning.  "There  tpmtth  Jc<us  and  ta]keth  th?  bread 
and  giveth  to  thcrh'."  .,  < 

[1637]  In  our  Lord's. own  words,  the  Aorist  is  ;;enerally 
used  to  describe  His  coming,  or  being  sent,  from  the  Father, 
and  the  Perfect  to  describe  Hi.s  arrival  in  the  world,  as  though 
He  s^id,  "  I  <•(?>«(•  (or,  was  sent)  from  heaven  ;  I  om  came  to 
earth."  The  Evangelist  also  prefers  the  Aorist  to  describe 
the  former  aspect.  For  this  reason,  "  come  forth"  is  always  in 
•  the  Aorist  when  describing  the  Jocaroation'.  In  the  Last 
Discourse  Jesus  tbricc  uses  the  Present  "  I  am  coming,"  to 
express  His  future  coming  to  the  Disciples,  even  where  it  is 
joined  with  a  Future:  "I  am  coming  t()  you  and  jwV/ receive 
you  to  myself'"    Once,  He  uses  the. Future  "  ll-V  shall comf" 


'  \x.  26  ••  J'liirt-tomtlli  ]thai,\\Mc  doors  having  been  shut,  and  stood 
in  the  midst."  ' 

'  [I036n]  xw.  II— 13.    Perhaps  the  disciples  are  to  be  regarded  as  first 

obeying  thcLotd  by  coming  and'recliAing  around  the  "(one;  loaf" 

'  and  the  "(onelfish ';  and  then  the  Lord  "comes"  and  gives  them  "the 

■  loaf  "  and  "the  fish"  (Tii  il^iifjiop').    In  the  Washing  of  Feel  Jesus  "comes" 

to  Peter  separately.     So,  perh.ips,  He  comes^  round  to  each  in  turn  here. 

5  [1637  a\  viii.  43  "  I  rrtw/i-  forth  {4^inv)  from  (iod  .ind  tfin  lomt 
(^«m)  ;  tor  indeed  I  har.'f  ittU  xonit  {iKifXvfia)  from  myself  but  he  j/ii/  me." 
'Hkm  is  also  in  Ps.  xl.  7-8  "Lo,  /  ,»«  citme^.A  delight  to  do  thy  will," 
'quoted  as  a  Messianic  utterance  iii  Heb.  x.  7,  9,  "Behold  /  tim  cfltni 
(•i'uj  to  do  thy  will."  'K(^kAir  is  similyly  used  in  Jn  xiii.  j,  xvi.  27, 18, 
30,  xvii.  8.  In  Jn  i.  11,  "  He  came  (ifi'ttp)  to  his  own,"  it  cannot  be  said 
that  the  notion  of  coming  liuin  the  father  predominates ;  but  it  does  in 
'viii.  14  **  I  know  whence  I  uM,-.''  And  the  Aorist  is  also^uscd  when  the 
**  coming "  is  regarded  as  a  Mission  —the  Son*  being  sent  by  the  Father 
in  order  to  do  something  ix.  39  "  For  judgmem  I  came  into  this  worlds" 
X.  10  "!  cam/  that  they  might •ha've  life,"  xii.  47  "For  I  tarn/  not  to 
judge  the  world."  This  seems  to  be  the  meaning  of  iXduv  in- 1  Jn  v.  .6. 
"  This  is  he  thit  came  through  water  and  blood,"  u  that  came  from  the 
Father  to  redeem  mankind 

*  xiv.  3i'comp.  jiv   18, 18. 


•3' 


[leaS]  JOHANNINE  SYNONYMS  • . 

to  describe  the  Joint  visit  of  the  Father,  the  Son;  and  the 
Spirit  to  the  soul  of  the  believer'. 

[1638]  His  last  use  of  the  verb  is  in  the  Prestiit,  twice 
repeated,  and  it  is  very  significant  "  If  I  will  that  he 
[i>.  the  beloved  disciple]  remain  zv/ftle  /  am  (omihg,  u-hat  is 
thaj  to  thee?  Hollow  thou  me."  The  words  would  most 
naturally  mean  "during  the  sh»rt  'm\cr\a.\,  while  I  am  coming" 
as  we  use  the  phrase  in  ^English,  meaning,  "  I  am  on  the  |x>int 
of^coming,"  and  as  it  is  used  in  Greek,  in  the  First  Epistle  to 
TinJDthy'.  But  they  lend  themselves  .to  ain  inrter.  meaning 
that  would  harmonize  with  Origed's  view  .  concerning  the 
•  "  fielcived  di.sciple  "  who,  he  says,  was  in  the  bosom  of  the  Sqfi 
spiritually  even  as  the  Son  was  "in  the  bosom  of  the 
Father'."     .\"v"--':    •,  .    .•    '.; 

[XtiSi]  According  to  thi»  view  we  might  su|)p<isc  that  the 
author  of  the  Fourth  .Gospel^  accepting  the  old  traditional 
Johanninc  name  of  G<xl,  "He  that  IS  and  was  and  IS 
CCMiNi;',"  wished  to  differentiate  it  from  the  merely  gram- 
matical associations  of  Past,  Present,  and  Future,  and  there- 
fore laid  stress,  consistent  .stress  throughout  the  whole  of  the 
Gospel,  on  the' claim  of  the  Logos  to  be  called  COMINII  not  as  . 
being  future,  but  as  being  e^'tr  present  to  come  ami  save, 
Hence  in  the  Prologue  of  his  Gospel,  he  describes  the  Light, 
.from  the  beginning,  &s 'Reaming  into  the  world."  Now,  at  its' 
close,  after  idcscribing  the  Son  as,  in  ong  sen.se, /raT'»«;f  come, 
and  as  having  prepared  "  the  beloved  di.sciple "  to  wait  for 
Him,  and  to  represent  Him,  on' earth,  he  suggests  that,  in 
a  second  sense,  the  Son  is  still  "  co(ning "  to  help  such 
a  disciple,  and  in  a  third  sense,  that  He  will  hereafter  "  come  " 
to  make  those  who  thus  wait  one  with  Himself. 


'  [US7  i]  xiv.  aj.    I>  this  intended  to  emphasiie  the  fact  that  (vii."  39) 
"there  was  hoi  yet  the  Spirit  becauM  Jciiu  had  not  yet  been  gloriAcd  "? 

'  !  Tim- iv.  13,  see  1738(1. 
■"    '  prig,  on  Jn  xxi.  2ofoll.  (Huct  ii.  405— 6),  .    '  Rev,  i.  4. 

.  *  [1638  o]  A  comparatively  unimportant  use  of  Ipxtrai  may  be  noted 

■'•V   ;  .       •-   ,■'  -Wa^.-./;:-    ;•'"-     -.v. 


.JOHANNINE  SYNONYMS 


[WB] 


.  J  6.     "JVorshipfhig'y.-.  :  :''^    '■>.■'' 

(i)     JXpitaKVviia,  in  the  Saman'tan  Uialogue.  .   .  ,   ' 
[IMO]  In  the  Dialogue  with  the  Samaritan  Woman,  Jttui 
is  represented  as  using  ■KPoaKvvin  twicfc  with  dative,  twice 
with  accusative,  and,  in  twa  more  instances  ("  ye  worship  that 
which  (<i)'ye  Icnow  not,  we  worship  tiMt  which  (Z)  we  know") 
with  construction  that  must  remain  doubtful  because  the  ante-  - 
cedent    may  have    been    intended  to    be  either  dative  or 
accusative'.     The  accusative  is  certainly  employed  at  the  ond, 
iv.  23—4  (R.V.  hilt  see  2167,  2398)  "For  such  doth  the. 
\Father  seek  to  be  his  -Morship/>ers  (roin  irpoaKWovina^  ai/Vov). 
lid  is  Spirit  and  tliey  tluM  'oorship  him  (0/  irpacKvvoyint^ 
)iurov)   must  Worship  in    spirii'and    truth."     When   we-  ask 
wBat   is   the  meaning   nf  "siuh,"   we   are   led   back  to   the 
preceding'  sentence  "The  triie  worshippers  shall  iLvrMp-{lo) 
(dak)  the  Father  in  spirit  ami  truth."     The. question  arises 


in  lh«  Johannine  phrase  "  the  hour  i-o»kM,''  or  "  the  hbur  itiitulh  atul 
HOW  lA'  where  the  Synoptists  say  *'  the  days  wilt  tomf."  Similarly  when 
.tl%  ipn  arc  waiting  fi>r  the  same  train,  one,  looking  at  the  statioM-clock, 
may  sa)V'The  train  V///  soon  kr  comwX'"  while  the  other,  at  the  fame  ; 
momenttVatchin];  sight  of  the  train  itself  some  two  or  three  miles  away, 
may  say, V The  train  is  loming.^'  John  represents  Christ  in  the  latter 
way,  speawng  as  a  Seer.,  Epx<rai  is 'used  by  John  thu9  seven  times 
(1891).  oA  me  last  occ.tsion,  instead  of  "and  now  is,"  there  is  added 
the  I'erfect  \vi.  32)  "The  hour  conitlkinA  hath  coiiit.' 

[1639*]  "uTie  hour  halh  com,"  occurs  thrice.:  (i)  (lii.  23)  "There 
Cometh  Andrnv  and  Philip  and  they  tell  Jesus  [about  the  desire  of  the 
(iieeks  to  see  Vl'n<l'  ""t  Jesus  .mswcred  them  saying,  T/(/  tinur  hafh' 
tome  that  the  Sin  of  man  should  be  glorified,"  (2)  (xvi.  32)."  Hehold  the 
hour  Cometh  andVAdM  comf  that  yc  should  be  scattered  each  to  his  own 
and  leave  me  aloXe ;  and  yet  1  ain  not  alone  because  the  Father  is  with 
■nf."  (3)  (xvii.  1)  "Salher,  Ik,  hour  huh  Mine,  glorify  thy  Son."  In  the 
context  of  the  first  iXstance  occur  the  words  (xii.  27)  "  Father,  glorify  thy 
name."  We  may,  ihorcfore,  say  that  in  each  of  the  three  instances  the 
Son  is  regarded  as  inXclose  communion  with  the  Father  who  sees  the 
accomplishment  of  the  n^rcordained  future  as  though  it  were  past. 

'  Orig.  Comm.  (Huetyi.  213  B)  indicates  that  Heraclebn  {jfitttar  n'«t 
irp<wiciii|«un)  took  the  antecedent  to  be  dative. 

■''■''..  '^  '33    '  ■     :''''■■■-    :■■■  '■ 


:  M 


[i6to] 


JOHANNINE  SWONYMS 


what  was  meant  by  the  variation  of  cane,  and  the  attempt  to 
answer  it  necessitates  an  examination  df  the  ginCral  use  of  the 
vrorA  wprxriivi^u,  ..  -1, 

(li)     npoo-«i/W«>,  outside  N.T.   ■ 

[1641]   From   Herodotus'.  dbwn'H'Etrds,  it  was   recognised. 
tfiAt  "to  worship  (■npoaxvi'tiv)"  a  king  by  prostration  was 
a  slavish    or    barbaric  custom   unworthy   of-  Greeks.    The  ' 
Spartans  said,  and  the  other  Greeks  agreed  with  them,  that  it 
was   not   in   accordance  with  law  and  custom  («V  i/d/ifi)  to 
"worship  a  man."    The  Greek*i  did  not  suppose   that  such 
"worship"  implied  a  belief  that  the  man  so  worshipped  was 
a  god— any  more  than  /ack  Cade  supposed  himself  to  be 
a  god  when  he  said  that  his  people  were  to  "worship"  him  as  ^ 
"their  lord'."     Hut   whereas   Englishmen   felt  that  a  vassal 
might  "  worship  "  his  "  lord,"  Greeks,  befi^rc  the  Christian  era,, 
felt  that   they  could  not  "worship"  any  human  being.     In 
almost  all  cascs^-the  cxceptTons  perhaps  being  where  they 
desired  to  emphasize  t|ic-  attitude  of  worship-^ttje  Greeks  Used 
vpwncvvia,  in  this  sense,  with,  the  accu.sative'.'  ,     :  ^.  ' 


'  Steph.  quoting  Herod,  vii.  Ij6,  vill.  n&,  Demo;l|i.  S49.  16  rp.  rait 
iftipiCoftas  tluwfp  iv  Tn\t  ^Ofi^poiS.     See  illso  L.  -^■ 

"  [1641  a]  ;  Htii.  17.  iv.  3.  Si  "I  thank  you,  gyod  people,  there  shall 
be  no  money  ;  all  shall  eat  and  drink'X>n  mj'  score,-  and  1  will  apparel 
them  all  in  one  livery,  that  they  may  agree  like  brothers  and  tuorthip  me 
Ikcir  lord" 

•  [1641^]  See  Went,  (on  Mt.  ii.  j)  who  quotes  Aelian  \'.,H.  i,  ji 
u  using  the  dative  whin  he  is  going  to  deurihr  the  posture  in  detail, 
^Xv^viat  attrj(vf^t  ;(wf>i(  ""w  flrptrMf  [iatrtXii  irftmrttij/tirrtv,  but  the 
accusative  when  he  merely  states  that  one  could  not  have  audience  6( 
the  king  n-pii*  ^  n-^oaKvi'^at  niTof.  Wetst,  quotes  Lucian  .\'<«'*i'.  §  ja 
with  the  accus. ;  and  in  lA  §  J7  irpoirKvvfiTtoaav  ^^Zr  Keiiz  reads  iimw 
gov.  by  rlp'^u.  The  Jndex  to  Lucian  gives  no  instance  with  the  dative, 
but  several  with  the  accus.itive.  Also  in  I'olyb.  v.  86;  10,  quot«d  by 
Wetst.  with  dai.,  Steph.  follows  Reisk.  in  reading  riiai,Klfov<n  for 
irptHrKvyovtri.  Steph.  adds  "Apud  Josephuni  plurima  sunt  utriusque 
structurae  exempla  libris  interdum  dissentientibus " :  in  Ant.  vi.  7. '  $ 
■  the  accus.  and  dat.  are  in  consecutive  lines  ("God ".being,  in  both  cases, 
the  object)  (see  1642^),' but  in  vii.  5,  s,  iX'  13-3,  li"'  3-  I,  the  accus.  is  used 

,  .   '  '■   <  -134  '  ."  ■■'  ■■  ';   •  '       ^- 


JOHANNJNE  SYNONVMS  [1643] 

[1M2]  The  canon.  LXX  uses  ■irpo<rifi'i'/o>  ,miire  than- 
a  hundred  times  with  €he  dative  tf>  represent  "bowinpdown 
to"  Jehovah,  or  to  false  gods,  or  t<>  great  men,  and  the  dative 
represents  the  Hebrew  "  to."  Thc^ccusative  occur.t  only  six  or 
seven  times,  and  then  in  connejjlwi  with  some  special  circum- 
stances, mostly  implying  contempt,  after  the  manner  of  the 
Greeks'.  The  coincidences  of  meaning  in  these  ca.ses  are  too  . 
striking  to  be  accidental  and  they  indicate  that  a  Jewish  writer, 
might  exceptionally  use  irpoiritvvfv  in'  the  Greek  style,  with 
the  accusative,  to  denote  exceptional  "worship"  (like  that  of 
the  sheaves)  or  "  Worship"  that  ought  not  to  be  paid  except  by 
slaves  (like  the  "worship"  jiaid  by  I'haraoh's  servants  and  by 
the  princes  of  Jbash  and  refused  Ijy  Morddtai),  or  even 
ordinary  idolatry'.        .    '     ,  -.  - 

.    (iii)     Ilpoiracvx^a)  jn  N.T.  '      .       ■         . 

[1843]  Passing  to  NT.  we  find  a  striking  instance  of  the 
juxtaposition  of.  the  two  constructions  in  the  Temptation, 
where  Satan  uses  the  verb  with  the  dative  but  our  Lord  in 
His  reply  uses  it  with  the  accusative.  In  the  Satanic  verbal  . 
demand  for  mere  "/iros/ra/ion"  the  Lord  discerns  a  latent 
demand  for  '"tuorship" :  and  He  answers  the  latter,  not  the 


!  tIM2>i]  Iii  Gen:  Kxxyii.  ;;>,  9,-it  d«crib«i  the  "ihcavcs"  and  the 
"stars"  worshippin);,  in  Jgseph's  dream.  In  Ex.  xi.  8,  Moses  says  ihat 
"  the  servants  of  Pharaoh  will  come  'Vbeseeciiin^"  him  (r^tfcvf^iroi'iri /*«) 
(lit.  "  bowing  down  to  me  "V  In  2  Chr.  xxiv.  1 7  the  princes  "  came  and 
tmuid  dowH  to  (aecus.)  the  king  [joash].  Their  theliing  hearkcne<l  unto 
them  and  they  forsook  the  house  of  the  Lord. ..and  served  the  Asherim.",., 
In  Is.  xliv.  15  it  means  worshipping  idols;  and  the  Epistle  of  Jeremiah, 
in  consecutive  verses,  uses  the  accusiitive  for  the  worship  of  falsJe  «ods, 
and  the  dative  for  that  of  Jehovah  {irpoaKvvm^vrw  mTn...iro(  hu  wpov- 
KVMiv).  A  Greek  insertion  in  Esther  has  the.  accus.  twice,  in  a  singlti 
verse  (iv.  17)  "As  to  my  refusal  to  worship  the  haughty  Hamftn..il  will, 
worship  no  man  " — which  is  quite  in  Greek  style. 

'  [1642^]  It  would  be  interesting  to  ascertain  ihe  usage  of  Josephus,' 
and  whether  it  varies  in  An/,  and  in  IVars.  The  instances  given  (1611^) 
by  Steph.  Are  too  few  to  be  of  much  vaipe  ;  but  so  far  as  they  go,  they 
indicate  that  josephus  favoured  the  accus.  and  that  Ant.  vi.  7.  5  t^  0t^ 
is  a  corr.  of  (A  ^co  (96Si7). 

■       *■  iVy  :  ■". 


[ItM^  JOHANNINE  SVNONVMS 


■formtr.  We  may  suppose  Satan  to  be  sayinf; "  All  that  I  ask 
is  that  thoU  wjlt  iaw  iion'ii  to  int  \\MVt,  before  »«;]— a  mere 
gesture,  nothing  more";  whereto  the  L,orcl  replies'  "Thou 
demanclest,  in  effect,  ttWjAji/.  And  it  is  written.  Thou  .shalt- 
worship  the  Lord  thy  God."  In  any  case  it  can  hardly  he 
doubted  that  some  distinction  is  intended.  es))ecially  as  Lnke, 
while  deviating  slightly  from  Matthew  in  Satan's  utterance, 
agrees  with  Matthew,  against  both  the  Hebrew  and  the  Greek 
of  Deuteronomy,  in  differentiating  the  construction  of  the 
verb  in  our  Lord's  reply'.  "    ■ 

[1644}  In  Mark,  vpoaxu^ia  with^  the  accusative  is  once 
•  used — where  the  parallel  Luke  has  "  fell  down  before  him '' — 
perhaps  to  i'cprcsent  the  demoniac  as  actually  worshipping 
Jesus,  since  he  calls'  Him  "the  Son- of  the  Mnist  High'." 
Matthew — apart  from  the  quotation  in  the  Temptation— never 
uses  it  with  the  accusative.  Apart  frogi  the  Temptation, 
Luke-  never  has  irpovKvyia  at  all,  except  in  a  possible  inter- 
polation describing  the  disciples  as  "worshipping"  Christ  after 
the  Resurrection.  There  it  is  used  with  the  accu-iative'.  The 
dative  is  once  used  by  Mark  to  describe  the  mock  homage  ' 
paid  to  Christ  in  the  Passion*;  and  several  times  by  Matthew 
to  describe  people  prostrating  themselves  before  Jesus',  <>r 


»  '  [1643  ,i]  .Vll.  iv.  9  irp.  iiM,  Lie.  iv.  7  nf.  <'>siri(ii'  'Voii :  .Mt.  iv.  10, 
Lk.  iv.  8  KvfHov  To».  fittw  mn>  trp.':  Ucut.  vi.  13  "Thou  6halt/«i/  the  Lor<^ 
thy  CiHi,"  i^fit^6i)vrj  (but  A  ittmttKvviivtit).  Codex  A  corrupts  the  text, 
again  in  Deut.  x.  20,  presum.iMy  influenced  by  the  CMristian  (iospels. 

[1643^]  Antecederitb'  we  might  have  supposed  thai  the  Creek 
Churches  would  frequently  have  altered  the  Hebrew  "  fear  "  (in  "  fearing 
God ")  into  some  word  less  likely  to  suggest  servile  terror,  e.g.  "  rcver- 
tn^K  ** :  and,  if  that  had  been  the  case,  it  might  have  ^plained  wfH^gvft'iy 
in  this  quotation.  Bui.in  (he  LX.X  such  alterations  {e./;-  Jonah  i.  9  viffofuu) 
are  almost  non-existent./ 

■  Mk  V.  6  (but  Tisch:  avry),  Lk.  viii.  28  niiooiwtitr  air^  (Mt  om.). 

'  Lk.  [[xxiv.  sj]].  ■  . 

<  Mk  %i.  19,  .Mi.tk.  om, 

'  Mt.  viii.  2,  K.  18,  xiv.  33,  xv.  25.  The  dative  in  Mt.  ii.  2,  8,  11 
describes  homage  or  worship  to  be  paid  to  the  infant  Christ. 

136 


JOHANNINE  SYNONYMS  \[164«] 


(once)  before  other  superiors'.  One  of  these  instances 
describes  the  women  prostrating  themselves  before  Christ 
after  the  Resurrection'.  In  two  instances  Matthew  uses  it 
absolutely,  onct  when  describing  the.  mother  of  Zebedet^'s 
children  petitioning  Jesus,  and  once  describing  tliq  disciples 
of  Christ  vyOrshif  ping  after  the  Resurrection'.         •       . 

[1645]  Reviewing  the  Synoptic  use  of  irpocrkvviia  we  see\ 
that  Matthew  is  alone  in  using  the  dative  to  describe  people 
fis  prostrating  themselves  before  Jesus.     Mark  never  uses  it 
thus  except  to  describe  an  act  of  mockery,,  and  Luke  never  at  , 
all— his  reason  perhaps  being  indicated  by  Peter's  words  io* 
Cornelius,  when  the  latter  had  fallen  and  "  worshipped  "  in  the- 
Acts,  "  Rise  up,  1  also  am  a  man'."    The  Epistles  avoid  the 
word;  it  is  not  used  in  any  of  them  (outside  quotalioas) 
except  once  to  describe  a  man  suddenly  converted  "  He  will 
fall  down  on  his  face  and  worship  God'."     On  the  other  hand, 
we  have  found  the  accusative  used  once  by,  Matthew  and 
Luke  to  describe  the  actual  worship  of  God ;  once  by  Mark, 
probably,  to  describe  the  worship  of  the  Son  of  the  Most 
High;  once  by  an.  early  tradition  in  Luke  to  .describe  the 
worship  of  the  risen  Saviour. 

[1646]  These  facts,  so  far  as  they  go — suggesting  that  the 
Synoptists  reserve  the  accusative  for  the  worship  due  to  God 
or  to  God's  Son — contrast  with  tlic  use  in  the  LXX  illustrated 
above, and  still  more  with  the  use  in  Revelation  which  remains 
to  be  mentioned.  The  accusative  i.s  used  in  that  book  no  less. 
than  six  times  to- denpte  the  ;wor.ship  of  "thelleast"  or  of 
devils*.     Both  grammar  and  history,  on  this  point,  might  be 


'  Mj.  xViii.  36.  ,  '  Ml.  xxviii.  9. 

^  Mt.  XX.  30,  xxviii.  17. 

*  [1616a]  Act^  X.  35  :  apoa^vttitt  occuri  al«>  in  Acts  viii.  17,  xxiv.  1  ■ 
(absol.)  of  going  up  to  Jerusalem  to  "worship,"  and  vii.  43  ■r/xxrui"'!)' 
niiroii  (an  addition  to  Amos  v.  36)  o(,idolatry. 

*  I  Con  xiv.,35.  In  H<!b.  i.  6,  xi.  31  it  is  either  quoted  er  allusivcljr 
o««d. 

*  Rev.  ix.  20  "  devils,*  xiii.  8, 13,  xiv.  9,  1 1,  xx.  4. 


[1847]  JOHANNINE  SYNONYMS 


illustrated  by  a  letter  from  Tiridates  to  Nero,  who  is  generally  - 
supposed  to  have  been  "  tl)e  Heast "  mentioned  in  Revelation: 
"  1  cany  unto  thee,  (as  being]  my  Ciod,  to  worship  thee  even 
as  the  [God]   Mithras'."    Thd  Greeks  would  speak   of  the 
worship  of  the  Kmperor  in   the   Greek   form  {i.f.  with   the 
accusative)  and  the  author  of  Kevelation  (or  of  pqrfions  of  it) 
might  sometime^  adopt  the  Gentile  pht'ase  in  speaking,  .of '^ 
Gentile  idolatry,  while  at  other  times  he  might  emplo'y'the 
construction :moM  usual  In  Jewish  Greek, 
(iv)     npooixuveo)  in  John. 

[1647]  Coming  to  the  use  of  the  word  in  the  Fourth' 
Gospel,  we  iihd  it  with  the  datiyo  describing  the  man  boni 
blind.  "  worshipping  "  Jesus';  and  u»ed  absolutely,  concernidg 
"Greek.s,"  who  "went  up  to  wo«hip  at  the  feast',"  '•  In  the  j 
Samaritan  narrative;  whete  the  verb  is  frequent,  it  has  been 
noted  above  (1640)  that  the  accusative  comes  twice  after  two 
instances  of  the  dative.  That  passage  also  attributes  to  Jesui  4 
language  ("salvation,"  "the  Jews,"  "we  worsl)ip  that  which 
.  we  know")  quite  inconsistent  with  His  character  and, Ian-  j 
guagc  as  elsewhere  represented  in  this  Gospel.  It  would 
leem  to  be  jtiore  appropriate  to  the  Samaritan  woman 
mimicking  the  doRniatism  of  Jewish  Rabbi-s :  "Ye  [Samaria 
tans]  worship  that  which  yc.know  not:  we  [Jews]  worship, 
that  which  wc  know,  because  salvation  is  from  the  Jews." 
Origen's  long  discission  of  tlic  context,  and  his  brief  allusion* 
tQ  the  views  of  a  writer  earlier  than  Heracllon, '«hew  that  ta. 

J  [irtBaJ  Wetst.  (on  Jn  m.  38)  "  Did  63.  Tiridates  aj  Haontm.iyA 

«.  Jn  ix.  38  (D  oiT.lv).  . 

.    '  Jd  xii,  }a    The  verb  i>  alio  used  abttlutely  in  ihe  .Samaritan, 
dialogue,  iv.  jo  {Ms),  24. 

*  [1647  a]  Huet  ii.  31  1  t>  tlo\i  Jti  iWi  yiv  irqpaTi6<ir0ai  roil  'II^aKA/wi'Of 
rA  ^iTTfi,  fliro  roC  iwvytypaitiiiifav  n/r^m-  Kritiiyfumt  wofiaXnfifiui'ofHra... 
Aifiirff]  txiipTat  \iw<fm0ifn$Oi  raCro  ftnt'iiy  firtVf}l^ioyiuttot....  This  appears  ■ 
to  mean  "  //  ts  [/oo]  fhitck  at  this  ^ini  iii  ituatt  from  Heracleoo  the 
[exact]  layings,  alleged  from  the  [work]  entitled  Feter's  I'reaching... 
wherefore  we  dcliberalely  pass  them  over,  noting  these  alone...."  The 
.  Latin,  instead  of  "[400]  much"  has  "Ibnge  melius." 

138 


JOHANNINE  SYlIUNyM& 


[IMfJ 


earty  times  indeed- the  whole  of  tho  panage  caufied 
culty.    Origen's    words   even    'UKgest    that    Heraclcbn 
I  before  him  (or  thought  he  had)  some  tradition  that  inter- 
ited  "  Yt  [wursliip  that  which  ye  Icnow  not] "  as  ' yt  JewsK'\ 

■  [1M7  ^r  (^riKcn't  triit  ai  Ihit  point  it  lull  of  corniiptiont  u  indicated 
rHuet'«  margin,  aiid  Hetarlton'a  yicw«  do  not  come  out  wry  definitely, 
lit  Uri|[<n  draily  aecUso  llcracleon  uf  having,  "accepted  the  word 
ptir  in  an  eccentric  way  and  incontitAAtly  with  the  context  (idioc  «al 
■mpi  Ti^v  atf^miBimm  r«i^>^irr«v.,.f«^£u>M»>i>rV"  Then  follow  these  words, 
I  which. I  l>racket  what  appear  to  be  corrupt :  TA,  'y^»if  iii-Tt  roii  'inifAaioi, 
WfeaJJ,  iufyifwrb-  o^f  M  ivTi  wpiir  t^i»  Xoftmfumi'  Xiyta^iti,  ''Y^iii  oj 
'  [4  wpAt  t«/Mi«>cini',  'Yfuir  <•'<  •'•'•««]!  "He  explained  tlie  word 
ypu'  as  being  instead  of  the  vtord  Jews  [tlentiles].  Hut  how  absurd 
l-ivthat  it  should  be  said  to  the  Samaritaii,  Ve  Jews  [or  to  a  Samaritan, 
JTe  Geiltiles]  I "       ^        • 

[IH7>]  All  this  confusion  can  be  explained  on  the  hypothesis  that 

tcracleon  had  before  him  a  tradition  arranging  the  words  as  part  of  the 

amaritan's  speech  thus  "Our  fathers  worshipped  in  this  mountain  <ind 

t  say,'[that]  '  /n  JtruuiUm  is  thi:  filiht-  whcrt  onf  must  woriktfi.     Vr 

Samartlaiu]  worship  yt  Ittvnu  not  what,  ««■  \jews\  worfhip  Ihtil  whtik 

\  kHDW,  btcauit  salvation  is  from  Ihijtvjs.'"    Heracleon  regarded  the 

Ordt  "Ve  worship "  as  uttered  by  the  Samaritan,  not  in  the  character 

r  a  Jewish  Kabbi  but  in  her  own  person  against  the  Jewish  Rabbis 

R  Ye  "therefore  seemed  to  him  to  stand  "I'x  Ike  plait  of  tKiivorJJiwt 

4rrl  rou  *I.)."    [Coinp-  Eustath,  on  Hiaii  i.  117,  nV  "  %  itiMafiai '  drrl  roO 

i'lirtp."]    This  was  very  natural~~so  fur.    And,  if  we  read  on  and  ask 

ow  Heracleon  -explained  "  salvation  is  from  the  ^ews,"  we  find  him 

laayinKlbat  salvation  (Muet  ii.  aij  B-  cj  "cnme  to  pass  in  the  Judaean 

jiand]  but  was  no/  in  [Ht  /tu's]  /iem[st/i'ei]  \aK\'  ovk  iV  ni'Tnit),"  and 

>  "  Fiwii  that  nation  salvation  eamt  forlli  and  the  Word  [came]  into 

world."     In  other  words,  he  seems  to  say  iHat  salvation  did  not 

•l^ng  to.  the  Jews  but  "camt  forth  from  thtm "  it(  ordtr  to  pass  to 

Ikirs. 

[IMT  tl]  'It'  li  not  at  all  certain'  that  this  is  Heradeon's  meaning,  or 

Origen  represents  Hedcleon  rightfy,  or  that  Origen's  present  te»t 

presents  Origen  rightly.    Uut  the  hypothesis  of  transposition  of  persons 

V  some  way  toward  explaining  the  undoiibled  fact  that  Origen  discerns 

Heracleon's  rendering  of  "yc"  "inconsistency  with  the  context."    As 

or  the  words  I  have  bracketed  in  Origen,  they  appear  to  have  Ijcen 

■dded  by  some  editor  that  look  Jwi  10  mean  "inslttu/  o/"  in  the  sense 

"(I  mislaht  for"  so  thai  a  blank  seemed  to  need  filling  ("  He  inter- 

eted  the  word  'yc'  as  meaning,  instead  of  Jews — -").    Then  he  filled 

lie  blank  suitably  by  adding  "Gentiles  "  and  adiipted  thecontext 

•39  ■/:,  >'>.: 


BW^'jt^i^i,.'.';jiil!^l£«.^kil'L<^lftks^'. 


[l«tt]  JOHANNINB  3VN0NVMS 


[1648]  A  very  ancient  tradition  is.  quoted  by  Heracleon 
from  the  Preaching  of  Peter  to  this  effect :  "  P^ter  taught  that 
on<  ought  hot  to  worship  after  the  manner  of  the  0)  Greeks'. , . 
serving  stocks  and  stones,  nor  tti  pay  one's  devotions  to  the 
Divine  Being  after  the  manner  of  the  Jews  since  they,  tiikiU 
supposing  thtmsttvts  to  be  alont  in  the  knowledge  of  (iiut.,,  are 
ignorant  of  lijm,  serving  angels,  and  the  month,  and  the 
moon'."  Heracleon  $eeni8  to  have  quoted  this  as  bearing  on 
the  words  in  the  Samaritan  Dialogue  "  iVt  (fiiUi<)—i.e.  we  as 
distinct  from  others— worship  that  which  i*e  know."  In  any 
case,  this  extract  certainly  conftrm.*  the  view  that  the  word* 
"  we  know "  were  uttered  by  the  Samaritan  in  the  character 
of  a  Jewish  teacher  and  not  by  our  Lord  in  His  own  person*. 
The  extract  also  Illustrates  the  possibility  of  a  reference  to 
twofold  worship,  suggested  by  the  twofold  construction  of  the 
verb,  in  the  passage  under  consideration. 

[1649]  The  Jews  thought  it  essential  to  prostrate  them- 
selves before  God  in  Jerusalem,  the  Samaritans  in  Mount 
Gerizim:  Jesus— who,  even  when  He  prays,  is  not  described  in 
this  Gospel  as  "  praying  (irpoirei-jfpnai)"  or  as  using  the  word 
"  pray  "—cuts  at  the  root  of  all  local  worship  and  even  of  all 
rules  about  external  attitudes  of  worship,  by  first  denying  the 
claims  of  Ixith  mountains,  and  then  indicating  that  the  Person 
worshipped  is  "the  Father"  toward;)  whom  "prostration" 
wohid  be  out  of  place:  "Believe  me,  woman,  that  the  hoijf 
cometh'when  neither  in  this  mountain  nor  in  Jerusalem'shall. 

— * ■ ' — ■ ^ : — ~ ^^ ■ —. 

■  [1648ii)  Huet  it .  ll  I  E.  tUrpov  tMianos  itii  ^i"  tnttKtir  kt  (marf, 
KOT*  ifiinKOVs,  I  BUggmt  Ka&  'EXXi^fOc)  npoVKWtli'  ra  i^t  vXtft  yrii<rftun9 
airobt](Ojii¥avtt  fa\  \aTp4wnirat  (vXoic  xal  XiBott^  fiifrt  Kara  'louJtoi'ot'B  aifitiv 
rh  itlw,  twtiirtp  Kal*  atroi  /itiroi  oiofuvw  iwiaram^tu  fitinr  t^foetVif  otrriHf 

•  [ItWi]  "-The  month."  Comp.  Gal.  i».  lo  "ye  observe  days  and 
moifths,"  Col-  >>•  i6  "Let  no  man  judge  you. ..in  reipect  of  a  frail  day.or 
a  new  moon  or  a  sabbath," 

'  Comp.  Rom.  >i.  ly  "Thou  bearett  the  name  of  a  Je'w.-.and  gloriest 
in  God  and  ^ff«>w/j/ his  w^I."  ,       - 

"    ''      ^■,    •  140 


JOHANNINB  SVNONYMS 


[ISU] 


ye  prostrate  yourwlvts  before  the  Father."  '  Then  He  con- 
tinuesV  still  using  the  Jewish  Idionr,  but  qifalifying  it  so  as  to 
non>literalise  its  meaning ;  "  Nay,  the  hour  cometh,  and  now 
is,  when  the  true  worshippers  shati  prostrate  themselves  before 
the  Father  [not  in  Gerizim  or  Jerusalem  and  liot  in  any 
literal  sense,  but]  in  spirit  and  truth." 

[16S0]  Now,  having  extended  the  area  of  what  was  unce 
mere  Jewish  and  Samaritan  "  prostration  "  in  -Jewish  and 
Samaritan  sanctuaries,  and  having  made  it  coequal  with  the 
aica  of  "spirit  and  truth,";the  Dialogue  pnx:e<ds,  as  in  the 
Temptation,  to  drop^thc  Jewish  phrase  (with  the  dative)  and 
to'take  up  the  Greek  or  cosmopolitan  one  (with  the  accusa- 
tive). Only  the  Evangelist  has  to  bear  in  mind  that  the 
Greek  phrase  with  the  aAusative  was  fjrequeritly  applied  to 
the  polytheistic  worship,  of  "a  god"  or  "gods."  Hence,  he' 
not  only  repeats  "  the  Father "  but  also  defines  "  the  [one] 
God,"  as  beintt," Spirit,"  thus:  "For  such  doth  the  Father 
seek  to  WorsAip  hijn  (acciis.).  The  [orte]  God  is. Spirit  [not 
limited  by  place  nor  one  that  requires  prostrations  at  his 
feet]  and  they  that  worship  him  (accus.)  must  worship  in 
spirit  and  truth."  :_      ,;"'  .  \    . 

[1601]  Accordlr^-  to'this  view,  there  is"here,  hi  also  In 
the  Temptation,  a  deliberate  difiercntiation  of  two  Greek 
constructions  capable  of  representing  various  distinctions 
^according  to  the  nationality  or  individuality  of  the  writer 
But  both  in  the  Temptation  and.in  the  Samaritan  Dialogue 

'  [1648tfJ  "  Continues,"  f>.  if  the  words  "Ye  worship..;from  the  Jews" 
are  transpoied  (u  abov<  suggested)  and  assigned  to  th<  Samaritan 
'  as  personating  a  Jewish  ctiaracier.  Urigcn  says  (Huet  ii.  209  B — c)"  The 
phrase,  '  TAe  kmr  comith'  is  written  twice,  and,  irt  the  first  instance, 
' and  now  is'  a  not  ladded  :  but  in  the  second  Ihi  EvamgtHst  ti^s'Nay 
Ike  hour  comtik  ohJ  how  u."'  Uut  I  do  not  understand  him  to  mean 
that  these  last  words  (iv.  23—4)  are  Evangelistic  comment.  If  they  were, 
the,  accusative  might  be  explained  on  that  ground,  as  proceeding  Irom 
the  Evangelist  and  not  from  Jesus,  and  as  being  in  a  different  style 
But  there  art  many  reasons  against  this: 

'4^ 


U-- 


[les2] 


JOHANNINE  SYNONYMS 


the  Evangelists  appear  to  use  wpovKwiti  with  the  accusative 
as  meaning  such  worship  as  ought  to  be  paid  to  God  alone, 
i.e.  not  prostration  but  "  reverence,"  which  the  Hebrews  called 
"  fear " — "  Thou  shalt  /ear  the  Lord  thy  God  and  him  alone 
shalt  thou  serve."  This  verb  "  fear "  had  been  actually 
paraphrased  (1643 d)  by  Matthew  and  Luke  as  "worship"  (in 
the  Greek  idiom),  I'ossibly  John  has  in  mind  the  DeutJero- 
nomic  saying  about  "  fear"  and  its  Evangelistic  paraphrase  as  - 
"  worship  " :  and  this  is  all  the  more  provable  as  he  says  that 
"  perfect  love  casteth  out  fear'."  But  in  any  case  we  are  safe 
in  asserting  that  John  is  here  using  two  diflferent  forms  of  the 
same  phrase  with  differences  of  meaning,  in  an  attempt  to 
represent  the  Lord  as  raising^men's  hearts  from  formal  to 
spiritual  worship. 


I  7,    "Going  a'Jiiyi  {or,  back)"  and  "going 
{on  .jjouriity)'"      _^- _^ 

(i)    'Twaym  and  vopevofiai. 

[1662]  The  importance  of  the  distinction  between  these 
two  words  consists  mainly  in  their  application  by  our  Lord  to  - 

— • -' 7 'f— ■ 

'  I  Jn  iv.  18.  / 

•  [1852a]  'Ytrayit,  in  Jn,  mostly— "go  back  (oyhome)" :  iriip<va/iat— 
"go  (or  a  journey)."  In  contexts  specifying  an  errand  or  place,  jur^yH^ 
'  in  Jn,  means  simply  "  go  away,"  as  in  (ix.  7)  "  Go  away,  wash  in  the  pool 
of  Siloam "  (rep.  ix.  i  1 )  and  perhaps  in  xxi.  3  vw6ym  AKuintf  (unless  it 
implies  retiltaing  a  former  occupation).  Elsewhere  "home"  may  be 
implied  in  "going  back,"  at  in  (iv.  16)  '^Go  kotiu,  call  thy  husband," 
(vi.  67)  "Do  ye  also  desire  to  f^  to  your  Aomesf"  (xviii.  8)  "Let  these 
go  to  their  stiteral  homes,**  (xi.  44)  "  Loose  him  -and  let  him  go  hcnu.** 
In  vi.  21  "to  the  land  to  which  they^ert  mahing  their  wiiy  {vwiffem)" 
may  refer  to  Capernaum  as  a  home,  or  'simply  to  the  Western  coast  t|i 
which  they  were  "going  back."  In  vii.  3."  Go  (iway)  into  Judaea,"  the 
meaning  may  be  "  go  back,"  as  it  certainly  is  in  xi.  8,  "  Dost  then  g*  back 
(tiwdytiff)  again  there,*"  i.e.  into  Judaea. 

[1653 «]  In  xii.  11  (K.V.)  "  By  reason  of  him  \i.i.  Laiaruf]  (V  aMv)  j 
many  of  the  Jews  vent  aiuay  iyitiffty)  and  believed  {im'wrwov)  on  Jesus,"  ' 
the  meaning  of  'ooriyat  depends  on  the  meaning  of  i{  airir.     If  d'  nMc, 

142 


JOHANNINE  SYNONYMS-  [1883] 

limself,    inraytt,  "go  away,"    being,  frequently  thus    used 
throughon^  the  whole  of  the  Gospel;  but  itopdofuu,  "go  on  a 
journey,"  being  sometimes  used  by  Him  along  with  viriiTai  in 
•vhis  Last   Discourse.     The  question  is.  What  distinction,  if 
any,  is  intended  to  be  drawn  between  them' ?.  .    V   ^_ 

(ii)     Why  Luke  avoids  inrar^a.  ■       * 

[16S3]  The  first  point  to  notice  is  that  vKa'ya,  both  in  the 
LXX  and  in  the  Synoptic  Gospels,  appears  to  have  been  what 
may  be  called  a  "  debateable  "  word,  i.e.  a  word  preferred  by 
some  and  disliked  and  deliberately  altered  by  others.  In 
canon.  LXX  it  occurs  only  once*  (Ex.  xiv.  il)  "The  Lord 
caused  the  sea  tog'o  [ituk],"  inrtjyaytv.  But  in  Tobit,  N  has  it 
four  times  in  ^he  sense  of  "go  home,"  whereas  B  ha.s,  in  one, 
of  these  instances,  jfoptio/iat,  and  in  others  no  certain 
equivalent*.  Precise^  the  same  phenomenon,  only  on  a 
larger  scale,  medl||us  in  the  Syii6ptists.     In  the  first  four 


in  Jn,  could  mean  "by  rcaton  of  somelhinx  in  the  past  concerning  him," 
then  it  might  mean^here  "on  account  of  the  raisin){  of  Latanis,"  and 
I'lr^^i'  K.  iniartvov  might  be  rendered  "  were  in  the  habit  of  going  away 
to  their  several  homes  and  believing  as  a  consequence  of  a  visit  to 
Ljuarus  in  Bethany."  But  dui  rv/a  in  Jn  appears  generally  (1884  d,  ^) 
to  mean  "for  the  sake  of  a  per^n,  with  reference  to  \.\it future,'" ;  and 
in  the  pneceding  context  (xii.  9),  Aid  toi-  'Ii^oCi',  "/or  tkt  sake  tf/ Jcsys," 
meiins  "/tfr  the  sake  of  seeing  JeAii."  Hence  xii.  1 1  must  probably  be 
rendered  "  Many,  for  the  sake  of  [seeing]  him  [/./.  Laxarus^  useii  to  go 
away  [from  their  party,  or,fromferusa/em]:..?'  In  xii.  9  it  is  said  that 
"many  came  (i^$a«)...lo  see-Lazartis"  ;  now  it  is  implied  that  although 
the  rulers  of  the  Jews  discouraged  visits  to, Bethany  the  temptation  to  see 
Laxarus  was  to  great  that  "many". from  time  to  time  slipp^jtaMiy*  or 
deserted  their  party  for  the  sake  of  seeing  him,  and,  if  they  ^BKI  him, 
they  always  used  to  believe.  ^^ 

*  [1803  c]  Before  the  Last  Discourse  our  Lord  never  sayf  woptifuu^ 
except  in  the  preface  to  the  Raising  of  Laxarus,  where  the  words  (xi.  1 1) 
"  I  go  to  awake  him  [i.e.  Lasarus]  "  presumably  refer  (fit  least  primarily), 
to  a  literal  journey  into  Judaea. 

'  Sctiinf^  aside  Jerem.  xxxvi.  19  (W*)  vrifynt  for  ir^<ir.     , 
'  [1863a]  Tob.  viii.  21  jTira^  vyiaiVwi'  ir^r  rip  itmHfia  «m,  B  (ropcv- 
•vAu  luri  Irniat,  x.   11  and  xii.  ;  (K)  vymirtui  twtryt  (B  GIB.),  X.  I]  i!iray< 
irp^r  r^v  ircptfr/nW'  ffoti  (B  rifui  robr  ir.  ffov). 

A.  V.  143  II 


.*'jKii'*:-i'*«*i!*ik*.s.''j/a^^^Al 


tl684]  JOHANNINE  SYNONYMS 

instances  wh^re  Mark  uses  virdytt  (followed  twice  by  Matthew) 
Luke  has '  severally  ain\6»v,  iropevov,  iiroarp*^*,  and 
•mpmm^.  In  the  Riding  into  Jerusalem,  Luke,  for  oi\ce, 
follows  Mark'  (and  that  too,  against  Matthew) ;  but  after- 
wards Luke  substitutes  severally  tlirt>JBovTttv  and  vo/xi/rrat*. 
The  last  of  these  instances  is  oT  particular  importance  be- 
cause it  is  uttered  by  our  Lord  about  Himself,  "  The  Son  of 
man  gtetk  home  (or,  tatk)  (ittar^d.')  even  as  it  is  written 
concerning  him,"  where  Luke  has,  "  The  Son  of  man  goetk 
(*optvtrai)  according  to  that  which  is  decreed*." 

[lOM]  The  reasons  for  Luke's  dislike  of  the  word  may  be 
inferred  from  any  good  Greek  Dictionary ;  for  it  would  shew 
that,  when  intransitive.,  inrdym  may  mean  quite  opposite 
motions,  such  as  "go  back,"  "go  quietly,  or  slowly,  away," 
"  go  on,"  or  "  come  on  "  (in  the  sense  of  our  vernacular  "  came 
up  I "  or  "  cheer  up  I ").  All  these  are  exclusive  of  its  transitive 
meanings,  Luke,  therefore,  may  have  been  quite  justified  in 
altering  a  word  endeared  to  some  by  iiB  use  in  the  vernacular 
Greek  Gcispel,  but  liable  to-ambiguity  aricTperhaps  not  used 
among  the  educated  as  Mark  uses  it  The  naturajncss  of  such 
an  alteration  confirms  the  conclusion  suggested  by  the  agree- 
ment of  Mark  and  Matthew,  namely,  that  our  Lord  was 
reported  in  the  earlier  Greek  Gospels  tahave  said  about  Him- 
self "The  Son  of  Man  goeth  away,  gotth  back,  or  gotth  lumt 
(virayti)"  and  that  Luke  changed  this  into  "goeth  (on  a 
journey)  (tropeiern)'' 

(iii)    'T'a;^*,  "go  kome."  -  - 

[166S]  John's  first  use  of  inrtifyw  is  in  a  sayijig  of  our 
Lord  about  the  New  Birth  (iii.  8),  "  thou,  knowest  not  whence 
it  Cometh  nor  whither  it  goetk  away,  or  goetk  huk  (vnar/ti)." 
He  is  speaking  about  ^e  fm'MMa,  -  Breath,  or  Holy  Spirit. 
Playing.on  the  word  as  .though  It  \yere  God's  breath  on  eartl^''^" 

<  Mk  i.  44,  ii.  II,  v.  19,  34  and  piiraU.  Mt.-Lk. 

*  Mk  «i.  2  (where  Mt.  ha*  iropivfirtff).  '  Mk  xiv.  1  J,  II. 

'  Mk  niv.  II,  Mt.  uvi.  34,  Lk.  »ii.  ii. 

'44 


■:^ 


JOHANNINE  SYNONYMS  [WSe] 

the  wind,  He  says  "  It  breatheth,  or  bloweth,  >yherp  it  willeth, 
and  thou  hearest  the  voice,  or  sound,,,  thereof."  So  far  it 
might  mean  "  wind  " — though  Pneuma  would  very  rarely  be 
used  in  this  sense.  But  then,  after  describing  its  mysterious 
motion.  He  says,  "  So,  i.e.  equally  mysterious  to  thee,  is  every> 
one  that  is  begotten  of  the  Pneuma  " — and  the  Rabbi  at  once 
perceives  that  Jesus  means  "  Spirit "  now,  and  perhaps  meant 
if  before.  Probably  He  included  the  two  meanings,  since 
men  live  amid  the  motions  and  voices  of  Pnfuif[a  in  both 
senses  and  are  equally  ignorant  of  their  sources  and  ten- 
dencies. Compare  thi.s  passage  with  (vii.  33)'  "  I  ^o  back 
(imafta)  to  him  that  sent  me,"  and  with  (viii.  14)  "  I  know 
whence  1  came  and  whither  I  go  back  {\ma^),  but  ye  know 
not  whence  I  am  comiiig  and  whither  I  go  back"  It  appears 
from  these  passages  that  as  the  Breath  or  Spirit  of  Gud  may 
be  regarded  as  exhaled  when  it  comes  forth  to  men  and 
inhalid  when  it  goes  back  to  God,  so  the  Word  or  Son  of 
God  is  regarded  as  "  coming  "  when  He  is  manifested  to  men 
as  beginning  to  do  a  work  appointed  by  the  Father,  and  as 
"  going  back  "  to  the  Father  when  He  is  manifested  to  men 
I  as  having  accomplished  the  *ork '. 

[1666]  'in  the  First  £pistle  of  John  it  is  said,  "  He  that 

'  [1685 (j]  We  might  speak  similarly  of  the  "waters"  of  God,  which 
"  come  "  as  rain  and  "  go  back  "  partly  as  clouds,  paitly  as  tre«s,  grass, 
com.  These,  in  turn,  in  the  shape  of  decaying  vegetation,  "go  back" 
directly  to  their  Mother.  Or  else,  as  pasture,. they  "go  back  "  indirectly, 
helping  the  animal  world  to  "  go  iMck "  in  a  corresponding  way,  i.t.  to 

^nake  its  return,  or  pay  its  offering,  to  Nature.    Comp.  Is.  Iv.   i — ii^ 
"Come'  ye  to  the  waters. ..as  the  rain  Cometh  down  and  the  snow  from 
heaven  and  returneth  ntit  thither  but  watereth  the  earth  and  maketh 
it  bring  forth  and  bud  and  givelh  seed  to  the  sower  and  bread  to  the 

-  eater,  so  shall  my  word  he  that  gofth  forth  out  of  my  mouth :  it  shall  not^ 
return  unto  me  void,  hut  it  shall  otromp^ith  that  which  I  please,  and  it 
shall  prosper  in  the  thing  whereto  I  sent  it."  In  Ps.  civ,  29 — 30  the  same 
Hebrew  word  "spirit"  or  "breath,"  LXX  nrti^a,  is  repeated,  "Thou 
gatherest  their  spirit,  they  die.. .thou  sendett  forth  Iky  spirit,  they  are 
created.". 

145  ••— * 


■'.■iA 


[W67]  -  JOHANNINE  SYNONYMS 


hateth  his  brother  is  in  the  darkness  and  walketh  (irepiiroTel) 
in  the  darkness  and  knoweth  not  where  he  gotth  \lo  his  goaf] 
(wiruTet)'";  and  the  Gospel  appears  to  suggest  a  siijiiiar  igno- 
rance of  the  "  goal "  of  man's  life  as  being  implied  in  the 
inability  of  the  Pharisees  to  understand  where  the  Son  is 
"going  home,"  or  "going  to  his  goai"  Perhaps  their  minds 
were  fixed  on  another  notion  of  "going  home"  which  is  set  forth 
thus  in  the  Jewish  Prayer  Bbok  :  "  Know  whence  tliou  camcst 
and  whither  thdu  art  going,  and  before  whom  thou  wilt  In 
future  have  to  giv?'account  and  reckoning.  Whence  thou 
earnest: — from  a  putrefying  drop  ;  whither  thou  art  going :^ 
to  a  place  of  dust,  worms  and  maggftts ;  and  before  whom 
thou  wilt  in  future  have  to  give  account  and  reckoning: — 
before  the  Supreme  King  of  kings,  thi;  Holy  One,,  blessed 
be  he'."  '  - 

[1667]  But  a  Jewish  Teacher  of  the  first  century,  com- 
menting on  the  question  of  the  Angel  to  Hagar,  "  W/unce 
earnest  thou  and  whither  goes!  thmi  {iropeuri)}"  says  that  it  is 
the  voice  of  Conviction  and  that  it  is  a  reproach  a<l<lresscfl  to 
the  wandering  soul  that  has  deserted  the  service  of  the  Higher 
and  Sovereign  Purjxise.  And  he  adds  expressly  that  this 
poor  vagrant's  " going  (iropevofiai)"  is  indefinite:  "Thou  art 
chasing  after  uncertainties,  rejecting  ackniwlcdged  truths'." 
John,  in  the  GosjiCl  as  well  as"  in  the  Epistle,  seems  to 
.  distinguish  this  mere  "going  (7r<ip|i/o/io«) "  from  the  "going 
home  {vvi'i-ya)"  of  a  child  of  God,  begotten  of  God  and 
returning  to  God.  The  "  home  "  is  the  love  of  God,  and  the 
way  to  it  is  the  love  of  man.  Those  who  will  not  receive 
the  Spirit  of  God  have  no  conception  of  the  "home  "  or  the' 


'  [1686a]  I  Jn  ii.  ii.  So  Weslc.  ail  Im.,  "the  final  (jo»l  (.iaovftt  not 
whitAir)  to  which  life  is  directed."  But  1  cannot  reconcile  this  with  a 
note  of  his  on  the  same  p:\gt^"viray*i,^etk  The  idea  is  not  that  of  pro- 
ceeding to  a  definite  point  {wop«in&4m)  .bfit  of  Iftaving  the  present  scene." 

'  Jewish  Prayer  Book,  ed.  Singer  pp.  190—1,  quoting  Moth  iii.  I. 

»  Philo  i.  576.  ■        ' 

146 


JOHANNINE  SYNONYMS  [1860] 


way  to  it.  Conceming  these  Jesus  says,  at  the  close  of  His 
Qospel,  what  perhaps  is,  in  effect,  (xii.  35)  "  He  that  walketh  in 
the  darkness  knoweth  not  his  way  fume  (-rrov  VTayet)."  Con- 
cerning Jesus  Jdimself,  His  Gospel  having  been  now  preached, 
the  Evangelist  says,  first,  "Now  before  the  feast  of  the 
Passover,  Jesus,  knowing  that  the  hour  had  come  that  he 
should  pass  away  (/icTafi^)  from  this  world  to  the  Father," 
and  then,  "  Knowing  that  the  Father  had  given  all  things  into 
his  hands  and  that  from  God  he  had  come  forth,  and  to  God 
he  was  going  home  {imniuy" — and  then  follows  the  account 
of  the  Washing  of  Feet,  the""legacy  of  Christ's  example 
bequeathed  to  the  Disciples.  ' 

[1668].  We  see  then  that  in  this  last  passage  the  Evan- 
gelist, after  describing  the  impending  death  in  his  own  words 
as  a  "  passage  to  the  Father,"  adds  clauses  to  shew  the  full 
trust  reposed  by  the  Father  in- the  Son,  and  concludes  with  , 
the  word  used  previously  by  our  Lord  about  Himself  ("Af  was 
going  home").  From  henceforth,  Christ  is  represented  as  using 
the  word  repeatedly,  at  first  Without  any  suggestion  of  the 
goal  or  object  of  the  "going  back"  or  "going  home,"  and  as 
it  were  provokjng  the  Disciples  to  ask  Him  what  the  goal 
may  be.  "  Whither  I  go  home  ye  cannot  come,'.'  "  Whither  I 
go  home,  ye  know  the  Waty,"  "  I  go  home  and  I  come  to  you"." 
Towards  the.  end  of  the  Ui)!course,  He  becomes  more  definite; 
"But  liow  1  go  home  unto  him  that  sent  me',"  and,  strangely 
enough — though  one  of  the  D^ciples  has  expressly  uttered  the 
question  ."Whither  goest  thou  home.'*" — He  say.s,  "None  of 
you  asketh  me,  VVhither  goest  thou  home?*"  Finally  He 
^leclare-s,  "  I  go  home  to  the  Father*."  ■» 

(iv)    'Tira7«i(  appKed  to  the  Discipl^.  # 

[16S9]    Before  comparing  these  passages  with  others  (in 


'  xiii.  1— 3.  "  xiii;  33,  xiv.  4,  ig.  »-»vi.  5. 

■  *  liii.  J6.  *  XV).  5.  •  xvi.  la 

.      "  147 


[1860]  JOHANNINE  SYNONYMS 

S ■      -.^___ ^_ 

the  same  Discourse)  in  which  Jesus  speaks  of  "going "  to  the 
Father,  it  will  be  well  to  mention  one  in  which  intnya  is  used 
by  Him  about  the  Disciples,  (xv.  l6)  "  Ye  chose  not  me  but  I 
chose  you  and  set'(Wi)<ta)  you.  that  ye  may  go  (Iva  vyxU 
v/rafptr*)  and  may  bear  fruit  and  that  your  fruit  may  remain." 
On  this  Chrysostom  says,  "  /  set  you,  that  is,  planted  («^i/- 
Ttuo-o)";  and  then,  "  That  ye  t(iay  go  (he  still  keeps  the 
nrietaphor  of  the  vine),  that  is,  that  ye  may  be  stretched  out' 
{iiTadtin)'."  But  this  rendering  "W/r/fArt/  »«/,"  i.e.  "may 
groiv"  "  make  progress"  is  against  the  regular  Johannine  usage, 
of  which,  as  we  have  seen,  there  are  many  insitances.  Hence 
most  modem  commentators  render  it  "  That  ye  way  go^  away 
from  me  and  bear  fruit,"  i.e.  may  go  forth  as  missionaries. 
But  does  this,  as  Chrysostom  saytf, "  still  keep  the  metaphor"? 
Is  it  not  contrary  to  the  whole  drift  of  Johannine  thought, 
which  represents  the  Disciples  as  unable  to  "bear  fruit "  unless  ' 
they  "abide  in"  Christ,  or  "abide  in"  the  Vine.'  If  itrnyu 
had  to  be  taken  of  literal  motion,  would  it  not  mean  in  this 
Gospel,  not  "go  abroad,"  but  "go  away  to  your  homes,"  as  it 
means  when  Jesus  says  to  the  Twelve  "  Do  ye  al.so  desire  to 
go  away  from  me  .'"  Lastly,  would  it  not  be  a  curious  mixture 
of  metaphor  ("bear  fruit")  and  literalism  ("go  away  to  the 
cities  of  Israel ")? 
■  [1660]  For  these  reasons  the  best  explanation  is  perhaps 
a  modification  of  Chrysostom's,  based,  not  solely  on  the 
metaphor  of  the  Vine,  but  also  on  the  whole  Johannine  con- 
ception of  "going  home  "  as  being  the  appointed  errand  of  the 
grain  of  com,  and  the  I'ine-bramh,  and  the  human  son/,  and 
tlu  Incarnate  Logos.  All  these  "came  forth  from  God"  and 
are  bound  by  the  Law  of  their  Nature  to  "go  back  home  to 
God."    As  the  Spirit  (16S6)  "goes, home,"  so  they  that 


'  [16S9a]  Chrys.  refers  to  Pi.  Ixxx.  ii  "she  stretched  out 
her  branches.'.'  Oti  riSijftL,  "  let,"  and  very  probably  interpreted 
by  Chrys.  as  "plant,"  see  1336r.     It  might  include  "grafting." 

148 


hat  *e 

(.■«™i) 
corrector 


JfOHANNINE  SYNONYMS  '      [leea]" 


bom  of  the  Spirit  "  go  home  "  when  they  hav^  done  their  work 
on  earth.  Yet,  even  before  they  are  "  at  home  with  the  Lord  " 
(as  St  Payl  says)  in  heaven,  they  are  "  at  home  "  with  Him  on 
earth,  "  abiding  in  "  the  Vine.  There  if,  therefore,  a  confusion 
of  metaphor  in  a  literal  sense,  but  it  is  a  deliberate  confu.<iion, 
such  as  we  find  in  the  statements  that  the  Father  "  is  in  "  the 
Son  and  the  Son"  is  in  "the  Father.  The  meaning  probably 
is,  not,  "  that  ye  may  go  away  from  me  to  Joppa,  Antioch,  or 
Ephesus,"  but  "that  ye  may  go  home  with  me,  by  the  way  of 
the  Cross  to  the  Father  in  heaven." 

(v)     Ilo/sctio/iat  substituted  for  trtraya. 

[1661]  There  remains  the  most  difficult  passage  of  all,  in 
which  the  Saviour  gives  up,  for  .a  time,  ivgyu,  and  substitutes 
vopfvofuu,  "go  (on  a  journey),"  Most  unfortunately,  the 
interpretation  of  it  is  complicated  by  the  context,  in  which 
the  words  ordinarily  rendered  "  I  should  have  said  [it]  to  you 
because  "  (tltrov  Sx  viilv  ort)  may  mean — and  (it  will  be  main- 
tained later  on)  probably  do  mean—"  I  should  have  said  to 
you  Ikati'  Moreover  the  passage  is  full  of  emotion  that  is 
reflected  in  the  style.  TVs  Jesus  elsewhere  .says  that  He  came 
not  to  judge  the  world  but  adds  "  Yea,  and  even  if  I  should 
judge  («a»  ikv  xpivto  Sf  <7<»),  my  judgment  is  true',"  so  here. 
He  seems  to  say  "  I  do  not  admit  that  1  am  going  from  you  ; 
I  do  not  admit  that  there  is  any  need  to  prepare  a  place  for 
ypu  in  my  Father's  Heuse  where  I  have  supreme  authority 
and  where  there  is  room  for  all.  I  am  not  'going  on  a  jounuy 
(irb/>ei'ofiai),'  I  Am  going  Aome  (viriiya)."  Then,  like  a  mother 
with  very  young  children,  He  instructs  their  ignorance  by' 
dropping  into  their  way  of  speaking :  "  But  even  if  I  should 
'go  on  a  journey^  and  even  if  I  should  'prepare  a  place  /or  you,' 
yet  where  is  the  harm?  I  will  come  again  and  receive  you  to 
myselP." 

[1662]     From  this  point  onward,  to  the  close  of  the 


viii.  I&  '  Kiv.  2—3.     See  2186  foil. 

149 


[1688]  JOHANNINE  SYNONYMS 


Discourse,  Jesus  occasionally  uses  voptvoiuu,  "I  go  (on 
a  journey),"  and  iiripxoiuu,  "I  go  away"  in  His  efforts  to 
comfort  and  fortify  the  Disciples  against  the  impending 
assault'.  This  "going  <o'n  a  journey),"  He  says,  «will  be 
profitable"  for  them.  It  will  strengthen  the  believer: 
(xiv.  12)  "Greater  works  than  the|^  shall  he  do  because  I  go 
(iTopevofuu)  to  the  Father,"  (xiv.  28)  "  Ye  have  heard  that 
I  said  to  you  '\  go  home  (irtriiyw)  and  come  [again]  to  you. 
If  ye  loved  me  ye  would  have  rejoiced  that  I  go  (iropfuo^un) 
to  the  Father,  for  the  Father  is  greater  than  I,"  (xvi.  5-— 7) 
"  I  go  home  (vvnim)  to  him  tha^  sent  me :  and  none  of  you 
asketh  me  '  Where  goe^t  thou  home .' '.  But,  because  I  have 
said  these  things  to  you,  the  sorrow  [thereof]  hath  filled  your 
heart.  But  I  tell  you'  the  truth:  it  is  profitable  for  you  that 
I  go  aivay  (nVeXtfu).  For,  if  I  go  not  away,  the  Paraclete  will 
assuredly  not  come  unto  you.  But  if  \  go  (rropevOu)  I  will 
send  him  unto  you";  (xvi.  28—9)  "I  came  forth  from  the 
Father  andrhave  come  into  the  world :  agllin  I  leave  the  world 
and  go  (iropevo/iai)  to  the  Father."     -         " 

[1663]  This  is  the  Lord's  last  word  about  "  going "  of 
"going  home,"  and  it  willbe  noted  that 'He  ends  with  the 
former,  the  word  (so  to  speak)  of  the  Disciples,  not  the  word 
that  He  generally  chooses  for  Himself  On  hearing  it,  the 
Disciples  joyfully  exclaim  (xvi.  29)  "Now  speakest  thou 
plainly  "  as  though  now  they  understood  everything.  But  He 
at  once  daslies  down  their  joy  :  "  Do  ye  now  believe .'  Behold 
the  hour  cometh  and  hath  come  that  ye  should  be  scattered 
every  man  to  his  own  and  leave  me  alone."  Clearly,  if  Christ 
intended  to  strengthen  the  Disciples  by  predicting  to  them  the 
immediate  future  and  by  preparing-them  to  stand  by  His  side 
before  Pilate  as  fellow-martyrs.  He  did  not  succeed.  But  the 
impression  left  on  us  by   these   mysterious  interchanges  of 


'  So  perhaps  St  I'aul  says  that  he,  like  a  nurse,  uses  babf  language 
to  the  new  converts,  1  Tbess.  ii.  7,  reading  vfiwuu. 


150 


JOHANNINE  SYNONYMS  .        [1684] 

synonymous  phrases  of  departure  is  that  the  Evangelist  felt 
that  the  departing  was  partly  objective,  partly  subjective,  and 
that  the  Lord  Himself  could  not  succeed,  and  did  not  wish  to 
succeed,  in  doing  more  than  prepare  the  Disciples  ultimately  ' 
to  realise  the  nature  of  the  "  going  "  and  of  the  "  going  home  " 
and  the  "  profitableness  "  of  the  "  going  away." 

,  [16M]  Logically,  or  spn-itually,  one  might  argue  that,  if 
Peter  had  not  denied  his  Master  but  had  faced  Caiaphas  and 
Pilate  by  His  side,  there  would  have  been,  in  one  sense, 
no  "going  away"  of  the  Lord,  no  severance  (for  him)  from 
his  Master,  not  even  when  Jesus  breathed  His  last  upon  the 
Cross.  For  the  eye  and  ear  and  hand  of  faith,  Jesus  would 
still  have  been  present,  still  speaking,  still  to  be  "Handled."  Hut 
this  was  not  decreed.  It  was  not  given  to  any  man  to  pass 
into  the  higher  life  save  through  the  shadow  of  death ;  and 
this  shadow  was  to^be  cast,  partly  on  the  minds  of  the 
Disciples,  partly  on  the  Logos  Himself,  so  there  *as  indeed  an 
actual  "  going  away"  as  well  ns-a."  going  Aomt'."  . 


On  the  difference  between  'ayairam  and  ^i\em,  see  1716  li—/ 
and  1728w/— /;  (iXijCiJ?  and  ii\ii0iv6^,  see  1727 </ — i';  niroaTeWu 
and  vefiTTo),  see  1723  //—g ;  Siaxowii  and  SovXik,  see  1717  d—g 
and  1723  <;  nfiiiiratt- And  Troit'oi,  sec  1772^;  and  for  other 
synonyms  ^ee  Verbal  Index  in  Part  II. 


'  [1664ii]  In  the  Acts  of  Jotin  (f,  n)  (ed.  James)  the  beloved  disciple, 
weeping  on  the  Mount  of  Olives,  is  represented  as  actually  hearing 
Christ's  voice  there,  while  He  is  hanging  on  the  Cross  below  ;  but  this 
is  obtained  by  a  complete  surrender  of  reality  in  the  Passion.  The 
passage  illustrates  early  Gnostic  thoughts,  of  which  the  beginnings  were 
probably  ofil°n  present  to  the  mind  of  the  author  of  the  Fourth  Gospel : 
"John"— says  the  Lord's  voice — "unt6  the  multitude  down  below  in 
Jerusalem  1  ^m  being  cructfieii  and  pierced  with  lances  and  reeds,  and 
they  are  giving  me  gall  and  vinegar  to  drink:  but  .unto  thee  1  am 
speaking,  and  hearken  thou  to  what  I  say." 


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BOOK  II 

JOHANNINE'  AND  SYNOPTIC 

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CHAPTER  I 

JOHANNINE   DEVIATIONS  FROM  SYNOPTIC  C'V'. 
VOCABULARY 

§  I.     iHtrodiutory  rtmarhs 

[1668]  In  order  to  use  to  the  best  advantage  the  following 
English  alphabetical  list  placed  here  for  future  reference  as 
well  as  for  an  immediate  cursory  glance,  the  reader  should 
„bear  in  mind  that  this  Vocabulary  deals  almost  entirx;ly  with 
such  words  as  Axe^common  to  tht  Three  Synoptists  h\xX  omitted 
or  rarely  used  by  John'.  It  omits,  foi"  example,  the  words 
"blessed,"  "confess,"  "devil'."  "judge,"  because  they  are  not 
used  by  Mark. ,  These  must  be  deferred  till  we  discuss  the 
vocabulary  of  the  Double  Tradition  of  Matthew  and  Luke  in 
its  relation  to  that  of  John. 

[1666]  This  greatly  restricts  the  scope  of  the  present  list 
which,  at  the  first  glance,  seenls  to  teach  us  little  but  what  we 
knew  before,  namely,  that  John  excludes  from  his  Gospel 
a  great  deal  that  may  have  interested  the  Churches  in  Galilee 
and  Jerusalem  in  the  last  half  of  the  first  centuiy  much  more 


'  Occasionally  the  Vocabulary  will  give  a  typical  word  used  by  two 
of  the  Synoptists  and  not  by  Jn,  i^.  "to  make  common,"  uted  by 
Mk-Mt.  but  not  by  Lk.     See  1671  c. 

'  [166S<i]  i.t.  Jii/SoXot,  'iht  devil."  Aoi^rior  "d  devil,"  in  the 
sense  of  an  "unclean  spirit,!'  is  freq.  in  Mk.  "  Blessed,"  ^nifiM  (not 
•iXijyi)>Wror  etc)  is  denoted  above. 

.::':;\.-'-'Mv^^.'v^'>:'t:%:^.  ■■.■■■' 


[1667]  JOHANNINE  DEVIATIONS 

than  it  appealed  to  the  churches  of  A^ia  Minor,  aiid  to 
the  Roman  world  in  general — and  perhaps,  in  particular, 
to  fairly  educated  inquirers  after  moral  truth,  such  as  the 
followers  of  Epictetus— at  the  beginning  of  the'  second 
century.  Under  the  heading  "  devils,"  for  example,  we  note 
without  surprise  that  John  omits  all  reference  to  "  casting 
them  out"^  Many,  too,  will  be  prepared  to  find  in  his  Gospel 
no  mention  of  several  forms  of  disease  such  as  "  leprosy," 
"deafness,"  "dumbness,"  and  "paralysis/'  His  desire  to 
subordinate  the  individuality  of  John  the  Baptist  to  his 
instrumentality  in  testifying  to  Christ  will  also  explain  v^hy  he- 
is  silent  about  "  Herod  Antipas "  and  his  brother  "  Philip." 
For  this,  and  for  other  reasons,  "divorce"  and  "adultery" 
(which  are  connected  directly  with  the  names  of  these. two 
princes  and  indirectly  with  the  murder  of  John,  the  Baptist) 
are  nowhere  mentioned  by  "him.  Even  the  distinctive  names 
.  of  "  Sadducees,"  "  Scribes,"  and  "  Publicans  " — so  important  to 
Jews — nowhere  find  mention  in  his  cosmopolitan  Gospel. 

[1667]  At  these  omissions  wo  cannot  be  surprised,  and  we 
learn  comparatively  little  from  them.  We  learn  more  from  the 
absence  of  words  denoting  special  sins  or  temptations — for 
example,  "  hypocrite  "  iind  "  hypocrisy,"  "  rich,"  "  riches,"  "  pos- 
sessions," "  money,"  "  treasure,"  and  the  word  "  temptation  " 
itself.  And,  as .  we  proceed  in  our  examination,  we  find 
omissions  of  iiuch  a  kind  as  to  convince  us  that  tRey  do  not 
in  all  cases  indicate  omission  -of  the  subject  but  only 
variation  in  the  mariner  pf  expressing  it.  For  example,  it  has 
been  pointed  out  that  the  Fourth  Gospel  does  not  contain  the 
words  "  repent,"  "  repentance,"  "  forgiveness,"  "  watch  "  and 
"pray."  But  who  can  believe  that  the  author  did  not 
recognise  the  ntcessity  of  these  ihings,  and  the  necessity  that 
every  Gospel  should  indirectly,  if  not  directly,  inculcate 
them  ? 

[1668]  It  would  not  be  easy  always  to  distinguish  those 
things  which  John  really  omits  from  those  things  which  he 

,  "56 


FROM  SYNOPTIC  VOCABULARY  [ie«9] 

Expresses  variously ;  still  less  would  it  be  possible  to  assign 
in  <9ch  case  his  motive  for  the  omission  or  variation  of 
expression.  But  an  attempt  has  been  made  in  several  in- 
stances to  indicate,  in  footnotes  to  the  following  lists,  the 
Johannine  substitute  for  a -Synoptic  wordi  and,  in  some-  fpw 
instances,  to  suggest  the  motive.  Generally,  we  may  say  that 
John  prefers  to  pass  over  local  distinctions  of  sect.s  classes, 
and  rulers,  material  distinctions  of  physical  evil,  and  moral 
distinctions  of  various  sins,  in  order  to  concentrate  the  mind 
on  the  elements  of  the  spiritual  world,  light  and  darkness, 
spiritual  life  and  death,  truth  and  falsehood.  Comparisons 
and  discussions  as  to  "  greatest "  or  "  least,"  and  even  the 
mention  of  the  "  little  ones "  so  common  in  the  Synoptic 
Gospels,  are  ab.sent  here.  The  word  "  righteous ''  is  never 
used  except  in  the  words,  "  O  ri^hteou3.  Father."  The  Synop- 
tists  contrast  the  "old"  and  the  "hew":  the  latest  Gospel 
never  uses  the  word  ".old."  The  Synoptists  freqUtntly  re- 
present Jesus  as  "rebuking,"  "commanding,"  "having  com- 
passion," "being  fiHed  with  indignation":  John  dispenses  with 
these  words,  mostly  thinking  it  enough  to  say  that  Jesus 
"  said,"  or  "  spake,"  or  '  did  "  thi^  or  that,  and  leaving  the 
words  and  deeds  of  the  Messiah  to  speak  for  themselves'. 

[1668]  Apart  from  these  general  Johahnine  equivalent?, 
it  is  oc<Jasionally  possible  to  point  out  the  definite  Johannine 
equivalent  of  a  Synoptic  term.  For  example,  instead  of  the 
word  "  parable  {vapaffoXij)"  John  uses  "  proverb  (irapoifiia)," 
(rendered  by  some,  "dark  saying");  and  instead  of  "mighty 
works  (ii/vri/«i«)"  he  uses  "  signs  (o-ij^Io)."  In  the  footnotes 
to  these  terms  in  the  several  English  Vocabularies  in  which 
they  appear    the    reader  will   find   explanAtions   of .  these 


'  [1668  a]  In  the  case  of  Laiarus,  the  Lord's  "  friend,"  John  describM 
an  affection  and  a  mysterious  "  self-troubling "  of  the  Lord  accompanCed 
with  tears ;  and  on  two  other  occasions  he  mentions  "  trouble  "  (1727  i) ; 
but  this  is  CKCeptionaL 


[1870]  JOHANNINE  DEVlATtcJi^ 

.  deviations.  The  motive,  in  both  cases,  seems  to  have  been 
a  desire  to  prevent  spiritual  truth  from  being  burje^  under 
religious  technical  terms  or  obscured  by  heated  discussions 
that  had  attached  themselves  to  special  tcrm».  And  in 
making  the.  second  of  th^se  two  changes  (the  change  of 
"  mighty  work  "  to  "  sign  ")  John  is  consistent  throughout  his 
GospeL  For  he  avoids  the  wofd  Svvaiu<t  not  only  when 
meaning  a  "mighty  work,"  but  also  in  the  sense  of  "power." 
He  abstains  also  from  the  kindred  word  "powerful,"  and  from 
the  synonymous  words  "strength"  and  "strong."  He  seems 
to  desire  to  shew  that  heavenly  power  is  far  above  mere 
"  might "  and  deserves  a  higher  name.  Accordingly,  he  ealls 
it  by  the  term  discussed  in  a  previous  chapter  ^662-94), 
"'authority."  ,    .    .         '         .  .   "  - 

11670]  These  remarks  will  siifljce  fo  guard  the  reader 
against  being  misled  by  a  mere  statistical  and  su|>erficial  view 
of  the  words  and  numbers  In  the  appended  Vocabulary. 
The  words  are  sometimes  grouped  together  to  prevent  such  a 
danger.  For  example,  under  the  head  of  "faith"  it  will  be 
found  that,  although  John  never  uses  this  noun,  he  com- 
pensates for  it  by  using  the  verb,  "  have  faith,"  or  "  believe," 
far  more  often  than  the.  Synoptists.  Similarly,  lest,  the 
reader  should  be  misled  by  being  told  th^t  Lukw  never  uses 
the  noun  "Gospel  {fvayye\i6i'),"  it  will  l)e  pointed  out  that  he 
uses  the  verb  "evangelize,"  or  "preach  the  Gospel  (evayyt- 
\/f«)"  with  a  compensating  frequency. 

[1671]  As  a  i-ule,  where  a  word  is  onlyonce  or  twice  used 
by  one  Evangelist  and  often  used  by  other  Evangelists,  the 
one  or  two  passages  are  quoted  in  a  footnote.  Thus,  under 
the  \yord  "  angels,"  a  footnote,  giving  the  three  instances  of 
Johannine  use,  shews  that  it  is  only  once  used  in  an  utterance 
of  our  Lord,  and  theje-almut  angels  "ascending  and  de- 
scending on  the  Sjwof  man" — a  different  aspect  from  any 
mentioned  bvthe  Synoptists.  So,  another  note  on  "children,", 
giving  all  tfie  Johannine  uses  of  the  word,  suggests  a  parallel- 

-  158 


FROM  SYNOPTIC  VOCABULARY         .  [16WJ 

ism  between  John's  tradition  about  "  becoming  children  of 
God  "  and  Matthew's  tradition  about  "  turning  and  btcoming 
as  children."  On  every  page,-  facts  will  be  alleged,  aiid 
passages  quoted,  to  shew  how  unsafe  it  is  to  draw  an  inference 
from"  rarity  of  usage  in  one  Gospel,  and  from  frequency  of 
usage  in  others,  without  some  reference  to  the  passages 
themselves'.       ■ 

,' [1671(1]  !the  need  of  discrimination  in  dealing  with  the  statistical 
results  of  the  following  Vocabulary  may  be  illustrated  by  the  facts  . 
■collected  under  the  words  ( i)  "  A5tonish(ment) "  and  (a)  "  Twelve,  the.",. 

(i)  Several  of  the  words  used  by  the  Synoptists  apparently  in  a  good 
sense  to  express  the  amazement  or  astonishment  of  the  multitude  at 
Christ's  miracles  are  altogether  omitted  by  Jn ;  and  he  nowbere^pplies 
any.such  word  to  our  Lord  Himself  (as  the  Synoptists  do).  Jn  does  use 
one  of  these  words  (tfav^fw)  rather  frequently.  But  it  will  bt  ihmm  fluj 
ht  afptan  to  uti  it  i*  a  Aorf  stHsr,  to  dftcribr  uninlilligenl  surfriu. 

[1671*]  (J)   "Th?  Twelve"  afe- mentioned— as  will  be  shewn  by  the 
note—four  times  by  Jn,  but  alwayi  in  connexion  with  some  mention  of\ 
treachery,  -  possible  desertion,  or   unbelief.     Again,  whereas    Matthew  * 
(«.  40,  and  sim.  Lk.  x.  16)  represents  Jesus  as  saying,  apparently  to  the] 
'  Twelve,  "He  that  receiveth ^«<  recisiveth  me,"  Jn,  in  the  corresponding! 
saying,  instead  of  "jw«,"  has  (xiii.  ao)  "  mhomsonier  I  shall  stud."    Also,  ^ 
while  omitting  the  names  of  many  of  the  Twelve  as  given  (with  some 
variations)  by  the.  Synoptists,  Jh  records  the  calling  of  Nathanael,  and 
his  subsequent  presence  at  the  Eucharist  of  the  Seven,  in  such  a  way  as 
to  suggest  that  he  must  have,  been  if  not  identical,  at  all  events  on  a 
level,  with  one  of  the  Synoptic  Twelve.    These  (acts  seem  to  point  to 
somt  consistent  purpose,  although  its  exact  nature  (whether  supplemen- 
tary, or  corrective,  ot  both)  may  be  difficult  to  determine.     In  any  case 
the  fact  remains  that  the  Johannine  mentions  of  "the  Twelve"  are 
divergent  from  those  of  the  Synoptists,  except  where  the  latter  use  the 
phrase  "Judas  One  of  the  Twelve." 

[1671  f]  As  the  first  Vocabulary  is  constructed  largely  for  the  purpose' 
of  giving  an  EngUsh  reader  a  general  view  of  the  Gospel  words  that  Jn 
does  not  use,  I  have  inserted  in  it  some  words  that  do  not  occur  in  all 
three  Synoptists.  So,  too,  in  the  later  Vocabularies,  iiratter  will  be 
occasionally  inserted  that  may  not  fall  strictly  under  their  several 
headings,  if  it  will  be  useful  for  further  reference,  and  if  it  can  be  ijiven 
with  such  numeral  statistics,  or  annotations,  that  the  reader  cannot 
possibly  be  misled.    See,  in  particular,  1838. 


*S9 


[1678]  JOHANNINE  DEVIATIOI^S 


SYNOPTIC  WORDS  COMPARATIVELY  SELDOM   OR 
.NEVER   USED   BY  JOHN' 


En(IUi 

.  Greek                     Mk 

Mt. 

Lk. 

J" 

[l«n]Add> 

wpovrt0niu      j^               1 

■  ' 

7     ' 

0.- 

Adultery,  adulter- 

»™*«*'''.  fO'X^'f'h 

oiu,  etc. 

lUHXiia,  lUHX'ith 

.      K^xi'                           5 

IJ 

0 

A&r 

K^it''        '             S 

2 

-  0 

Age,  world  [apart 
from  the  phrase 

'     ■  .-■-  ■■■■■' 

tltri,  a2»a]> 

'■u>            ^    :-■  ■"■! 

> 

I 

Ahd  (Hebraic)' 

niu                   e.  400 

c.  150 

c.3te 

cioo 

Angel  or  messen- 

,   ^   ■" 

ger* 

iyyi^ot                   .,■      6 

JO 

IS 

3 

Angry,   s,    Indig. 

nam 

iyaraxrtm                         J 

3 

0 

Anxiety,  s.  Care 

><V)M,»i.o                      .(       I   ■■ 

1 

0 

Apart,  privately* 

<lir'  c'iluir                         7; 

6 

p 

Apostles  U-e.   the 
Twelve)' 

4     -■ 

<dw<loToX4H                     '     3  ■ 

1 

6 

0 

'  [M78»]  "Chrl."opposite'to  any  word  signifies  "in  Christ's  words,' 
and  ""narr."  signifies  "  hi  narrative."  Thus  "  body "  (Chri.)  is  put  down  as 
occurring  twice  in  Mk,  but  Mk  uses  it  also  twice  in  "narr."  By  "narr." 
(unless  called  "strict  narr.")  is  meant  "outside  Christ's  words."  "Narr," 
tHerofore,  would  include  words  assigned  to  the  Baptist,  Pharisees, 
disciples,  «c.  ("Strict  narr."  excludes  such  words.)  For  Addenda  see 
188S(i)foll. 

«  "Add"  is  Hebraic  in  Lk.  xx.  Ij,  i j  (lit.)  " he yi^lH^rf  to  send,"  R.V. 
'•he  sent ^c/." 

>  [IfiTJa]  "Age,"  "World."  Jn  ix.  3J  R.V.  "Since  the  world' began 
iiK  rot)  alitvot)."  Yoi  Jn's  use  of  al^v  elsewhere,  alwS^  in  the  phrase 
fir  ritv  aiwa  "for  ever,"  sec  1713 </. 

*  "A 'id"  ("in  oratiorte  historica  ex  simplici  Hebracorum  narrandi' 
modo,"  Bruder  (i8gg)  p.  456).   The  numbers  are  roughly  given.  See  2133. 

*  "Anj^el."  The  instances  in  Jn  art  i.  51  "Ye  shall  sec.the  ^/ff^/Zr 
of  God  ascending  and  descending  on  the  Son  of  man,"'xi|.  29  "an  nngtl 
hath  spoken  to  him,"  xx.  12  "she  beholdelh  two ungils" 

*  [1672  *]  "  Apart,  privalel;^,"  freq.  applied  by  Synoptisls  to  Christ's 
teaching.     Contrast  Jn  xviii.  20  '*  I  have  spOken^  openly  to  the  world. 

.  I  ever  taught  in  synagogue  and  in  the  temple. ..and  in  secret  spake 
i  nothing. 

'  "Apostles."  Jn  xiii.  16  "nor  is  an  a^of//<  greater...'^ means  "any- 
one sent "  .ind  is  not  confined  to  one  of  the  Twelve. 

160 


FROM  SYNOPTIC  VOCABULARY 


[ie»8] 


EnglWi                        Creek 

m 

Mt. 

U. 

J» 

Arise                        iourritai  (In  intrant, 
forms) 
„    [used  of  the 
sun,  Clauds  etc.]         „               „ 

" 

'  '.  J'' 

»9 
I 

4 
■  o 

Ask,  »'.<.  question^    iw§pttriut  (not 

'5 

8 

17 

2  or  1 

Ittaii^OfULi 

o 

o 

0 

ittrnXilcvoiuu  • 

4 

3 

o 

[WIS]  Ailonish(ment)' 

tKtrrans 

1 

i 

o 
o 

Saii^,  Sa^oiuu 

0 

2 

o 

■■      •   ,"• 

[9m„^»                .      , 

7  . 

'3 

6 

'  [1672 f]  "Ask,"  i-e.  question.  )n  in.  jj  "He  is  of  agt,  ast  him" 
(marg.  ^pinnjimTt),  xviii.  7  ''He  asiej  them,  Whom  seek  yef^  see  alsp 
"pray"  (1888)  and  "ask,"  ,;mr<i>i  (1708).     N.ll.  "  2  or  1  "  indicates  v.r. 

'  [1673<2]  "  Astontsh(ment)."  In  Jn,  tfav^ta^  is  used  twice  in  narrative. 
In  iv.  27  "they  [the  disciples]  it£aH  If  marvfl  that  he  Was  talking  with 
a  woman,"  it  implies  a  shock  of  surprise  at  Christ's  unconventional 
conduct.  In  yii.  ij,  "the  Jews  therefore  btgan  io  marvtl  saying.  How 
knoweth  this  man  letters,"  the  context  seems  to  shew  that  the  "  marvel " 
was  not  that  of  receptive  awe,  but  that  of  perplexed  hostility.  In  iii.  7, 
V.  28,  "  marvfl  riot,"  Jesus  rebukes  "  marvel,"  as  implying  warn,  of  insight, 
and  in  vii.  21,  irt  answer  to  the  Jews,  who  say  "Thou  hast  a  devil,"  He  - 
says  "  I  have  done  one  work  and  ye  all  marvel'  i.e.  stare  at  it  in 
unspiritual  amasen^ent.  So  far,  Jn's  use  suggests  that  he  takes  the 
word  ('n  11  Aa/ rrtj*  (which  it  has  generally  in  the  CanonicalXXX). 

[1673  4]  There  remains  Christ's  reply  to  the  Jews- that  (v.  18) 
"soughf  the  more  to  kill  him"  after  the  mighty  work  of  healiiig 
accomplished  by  Him  on  the  sabbath.  To  these  would-be  murderer^ 
blind  to  the  divinity  of  beneficence,  Christ  replies  (v.  20)  "(Ueater  works 
than  these  will  he  [the  Father]  shew  him  [the  SonJ— that  yd  mnjf  go 
OH  manfelling  (iva  vfifU  BiMvfidCV')"  If  "marvel"  is  here  in  a'bad  sense, 
as  in  O.T.,  this  is  akin  to  the  famous  saying  of  Isaiah  quoted  elsewhere 
by  John  (xii.  38—40)  that  God  "  blindetl^'''  the  eyes  of  men  "  lAal  Ihty 
might  not  l^tva  ^4)  SH  with  their  eyes."  \So  here  the  meaning  would  be 
that  the  Father  will  shew  the  Son  still  greater  works— and  all  that  yt~ 
the  pronoun  is  emphatic~ye,  blind  and  resolute  enemies  of '  the  light, 
may  go  on  persisting  in  your  Mfifrv/. 

[1673ci  It  is  not  surprising  that  Mr  Burkitt's  Syriac  text  (SS  is 
illegible)  renders  this  difficult  passage  "  AmI  do  not  wonder,"  adding, 
"that  I  have  said  [it]  to  you."  But  the  comparison  of  Jn  xii.  40  makes 
the  meaning  consistent  with  the  language  of  Isaiah,  as  well  as  with  the 

161  12—2 


tl«J)  ,  JOHANNINE  DEVIATIONS 


Englbh 

GcMk 

■  :..m 

Ml. 

XJk. 

Ji 

Baptitm 

ffawTurfia 

'— :4"■■ 

o 

Bapilkt' 

fiawTttrriit 

-^  ■»  . 

o  . 

B4nhaloimw 

Bo^oXoHht 

.'•I,. 

0 

B«»t(i) 

iv,. 

.  :3»' 

'   fV 

1 

Bott(j)  - 

nwrm 

"-;.»•  -• 

'  4 

Q 

Bed,  couch  (I) 

KXtnlf    ■ 

'-■"■■  ^i-'- 

o 

Bed,  couch  (j)' 

Kpaffamt 

■■.    i  • 

"  "o 

4 

Beelzebul 

1U,\C,0oi)i 

■''■■; 

3 

o 

Johannine  qm  of  th^  verb  "marvel "-^which,  in  ihc  Fourth  Gospel, 
is  lut/  a  virtue  but  a  r/r**,  quite  distinct  from  "iiwr"  ar  *^  rrtvrfuce." 

[1673*/]  Mk  vi.  6  has  "And  he  marveiUdiiSaviuiatp)  because  of  their 
unbelief"  (in  the  visit  to  Natareih)  where  the  parall.  Mt.  xiit.  56  (?  I.k.  iv. 
16—34)  has  no  such  statement.  But  Mt.  viii.  10,  Uc.  vii,  9  have. "But 
having  heard  it  Jesus  marveUed  {iBuv^atv)^  i.e.  at  the  belief  of  the 
centurion^  In  the  former  case,  the  word  is  equivalent  to  "Ihocked"* 
as  in  Gal.  i.  6  (which  means  that  the  Apostle  is  "shocked"  at  tbc„ 
Galatiati. instability);  in  the  latter,  it  implies  wonderinf;  admiration. 

[1673«]  It  appears  from  Hwckh's  Grtek  Inscriptions  (4768  foil.)  that 
Xhmv  tOavfiaaoj  Or  ctSoK  lai  tSaiftaaa,  was  the  regular  phrai^^  use  among 
toUriiits  in  the  second  century  to  record  their  impressions  after  visiting 
the  underground  tombs  at  Thebes,  **  I  saw  and  tuondered."  If  tht  phrase 
had- already  become  hackneyed  in  that  sense,  John  may  hav«_had  an 
additional  reason  for' disliking  ^v^d^w  as  a  word  to  express  Christian 
wonder  or  awe.  An  interpolated  but  very  early  tradition  in  Lk.  xxiv,  12 
says  that  Peter,  after  visiting  the  empty  tomb  "  went  away  (.jir^Xtffv)  to  hit 
home  (wpor  wrhy)  wondrrinx  at  that  which  had  come  to  pass."  .The 
interpolation  somewhat  resembles  Jn  xx.  8~  10  wMch  says  that* one  at  all 
events  of  the  two  disciples  "/au/  and Mirned^  aAd  then  that  they  "went 
away  again  to  their  homes  (dn-^Xtfov  »tv  trpos  ai/rovs),"  Possibly  Jn's 
"joW  and  Mieved"  contains  an  allusion  not  only  ta  the  general 
hackneyed  phrase  "saw  and  leondered^''  but  also  to  some  particular 
Christian  application  of  it,  such  as  appears  in  the  interpolation— which 
is  regarded  by  W.  H.  as  l>eing  of  very  early  date. 

1  [1673/]  '*  baptist,'*  in  the  Synopiists,  distintjuishes  John  the  son 
of  Tacharias  from  John  the  A^stle.  In  the  Fourth  Gospel,  John  the 
Apostle  is  never  mentioned  by  name!  though  probably  implied  in  "the 
disciple  that  Jesus  loved,"  and  in  other  phrases.  The  Fourth  tiospel 
mentions  a  John  as  father  of  Peter  but  only  in  Christ's  words  ("  Simon, 
son  of  John  "). 

'  "Bed."  KpajSoTTot  (Mk  ii.  4— la,  Jn  v.  8— 11,  also  pi.  Mk  vi.  55)  is 
a  term  Condemned  by  the  Grammarian  Phryeichus. 

■..  :  .  ..-.;/:■,'       162  '.".'' 

."  ^- ■*"  ,.        '  V      •  -  .-''t;.*.',.''--''- V  ■■■■.•■■*-*;  „.■    ■ 


jjfm;-  • 


FROM  ^SYNOPTIC  VOCABULARY 


\im] 


Engliih 

Greek 

Mk 

Ml. 

Uc, 

J» 

[1«T4]  Begin' 

fyx'i^' 

i6 

'3 

3" 

I 

Bthold  1  (0» 

tli,i  (not  Of) 

8 

6i 

55 

4 

Behold  1  (i) 

*■ 

9 

.  .■♦, 

o 

'5 

Believe,  believiiifi 

s.  Faith 

■  if.-' 

.'"  ■  '•  ■' 

Beloved' 

■'.V'i 

.  ,  i>:'- 

'\k 

.•.',  i» 

Beseech,  etc.* 

waptticvX49i    ' 

:     9.- 

9  , 

'.'T: 

0  _ 

Bethphage 

viSihyi    : 

•■■-  ■■».. 

■"-''*. 

-;,  t 

: .     0  ' 

Bird' 

irrrfti'di'    - 

'-:.;■>:' 

':A-  ' 

•":4- 

9 

Blaspheme,  blas- 

phemy* 

ffkeurffnjiiitt,  -ia 

'  t 

■- ;  r;-  : 

■jl  ■ 

>^i 

Bless,  blessea' 

tvXoyiu,  -tiT6f 

■■    «•■ 

■   i-':-. 

n 

-.  -'l  ■ 

Body(Cbri.) 

irilta 

■•■■'.»' 

11 

<f 

o 

Branch'. 

■.XoiM 

'■'■■,  *' '. 

„  ■'•■y     ■ 

,'  i- 

'  [1674(1}  **  Begin,"  only  one*  in  Jn  (xiii.  5)  "  He  Hfgam  to  wash  the 
feet  of  the  disciples."  This  unique  use  of  the  word  in  jn  {as  contrasted 
with  its  frequent  use  in  the  Synoptists)  is  very  noteworthy  and  may  have 
been  among  the  reasons  that  led  Ongen  (a^ /oL-.*ti\ict  it, "380  B)  to  interpret 
it  as  meaning  thafjesus  ^^dfj^an"  the  purilication  mrw  and  completed  it 
afterwards.  I  n  such  a  writer  as  J  phn,  "  began  "  must  be  assumed  here  to 
have  some  definite  meaning,  and  not  to  be  used  as'in  Mark. 

'[1674*]   '*  Behold  f"   Jn  iv.  35.and  xvi.  52  (Chri:>,  xil.   15  (quot.  . 
Zech.  ix.  9),  xix.  $  (Pilate)  "  flM^^/^yJJrhe  man!"  Mk  and  Jn  never  use 
it  in  narr. :  Mt.  and  Lk.  freq.  use  jt  in  narr.,.and  tive  times  agree  in  Using 
it  {362)  against  the  parail.  Mk." 

'  "Beloved,"  always  with  "son"  exc  Mt  xii  lft(quoting  Is.  xlii."  i- 
<VA<>cT(ir).  But  see  "love.^tjyairaw  (17l6f/  foil,  1728w  foil., and  1744(i)foll.). 

*  "Beseech."  nnpaxaX^c*  in  Mk  and.  parail.  Mt.-Lk.  is  used  of 
"beseeching**. addressed  to  Jesus  1  outside  the  Triple  Tradition  it 
sometimes  means  "  comfort,"  "  exhort,"  r.^.  in  Mt.  ii.  iS,  v.  4,  L.k.  iii.  18, 
xvi.  25.  '  -  ' 

'  **  Bird."  Mt.  xxiii.  37,  Lk.  xiii.  34  have  Ai*  r^oiror  t^vu  iirurv¥iiy*i... 
'Opvis  is  not  used  by  Jti.  '  , 

*  "  Blaspheme,"  etc.,  in  Jn,  only  x.  33  aXki  wtpi  (iXairt^fuar,  uttered  by 
the  Jews,  X.  36  {i^ic  X/yrrc  ore,  BXao^^ic,  by  Christ  replying  to  the 
Jews. 

'  "  Bless,"  ia  Jn.  only  xii.  13  tlXoyrifiivot  6  ipx6fu»ot...,  the  cry  of  the 
multitude  quoting  Ps.  cxviii.  26.     For  fuutaptQS,. "  blessed,"  see  1850/. 

*  "  Branch,"  KXaAot.  '  Bitf  Jn  has  kX^/ui,  "  branch  "  in  his  Parable  of 
the  Vine  xv.  3,  4,  5,  6. 

163 


[1W8]     . 

JOHANNINE  DEVIATIONS 

Englidi                        Grtdi                     Mk        Ml. 

[1675]  Break  (brea  1)'     <Xiu.         .■'        :    'j.         j 
Bring  word,    i.-                      ,  ' 

Build,  «,  alto                         ', 
-,  •       Houm"                 oltoioHfa  ,:       '  •;.     4-  >   '  » .' 

■■*■■' 
'*  . 

o. 

Call,  <>.  name^ 
Call,  i.e.  tummwi, 
■    invite* 
Call  anyone  to 
(one»e|f) 
[1676]  fare.' 

Cast  out,  s.  DeviU 
Ccflturiop 


€aXi» 


<aXiM 


Mk  intrrvfiiMity  Mt.- 
'   bk.  4tiaroin-4pj(ijt 


ft 
I 


.,  J- 


6 
I 


4 


•  [1675  d]  "  Break  (bread)."  The  Synoptistinever  use  this  word  except 
in  connexion  with  the  Feeding  of  the  Five  Thousand  (where  Jn  oqiits  it) 
and  at  the  Eucharist.  Mk  and  Mt.  use  it  alio  in  the  Feeding  of  the  Four 
Thousand,  which  Lk.  and  Jn  omit. 

'  [1675^]  "Bring  word,"  diroyytXia,  in  Jn,  only  xvi.  3j  "/ivi/ZtriHg 

tvoni  to  (R.V.  tell)  you  plainly  about  the  Father."    'Airiryy>AXai  in  the 

Gospels,  apart  from    quotations,  should  never  be  rendered  "  tell "  (as 

^f  in  R.V.  Mk  v.  14,  19,  vi.  30  etc.)  but  almost,  always  "bring  word"  (as  in 

..  R.V.  Mt.  i|.  8,  xxviii.  8)  or  "report."     Epictetus  ii.  23.  2  condemns  those' 

%irho  asserted  that  there  was  no  "repotting  power  (Hvpaiut  dirayytXrui)" 

in  the  senses  (comp.  Sleph.  quot.  Sext.  Pyrrh.  i.  197  oU  annyytXTitit). 

There  is  a  "  spirit,"  he  says,  infused  in  the  eyes,  which  goes  forth  from 

.    them  and  returns  to  them  with  an  impression  of  the  things  seen,  and  no 

"messenger"  is  "so  swift."    The  Sibyl   (vii.   83)  calls  the   Logos  "4 

-t^tporttr  (dfriyyfXr^^)  of  logoi,"  and  .Steph.  quotes  Euseb.  Dem.  v.  202  & 

Btnv  Xoyov  cV  av&fi»n^f  r^r  rot)  irarpin  twTf^iat  Airayyt)iTiK6y.      The  word*  it 

therefore  appropriate  to  the  .Spirit  of  the  Son  in  heaven,  "reporting"  to 
man  on  earth. 

'  [1676  (]  "  Buildv"  in  Jn,  only  ii.  20"  In  forty-six  years  was  this  temple  , 
built."    Comp.  Mk  xiu.  58,  xv.  29  parall.  to  Mt.  xxvi.  61,  xxvii.  40  about 
the  building  of  a  new'Tcmple  (riot  mentioned  in  Lie). 

*  "Call,"  i.e.  name.  Mk  xi.  17,  "sMnll  ie  calkdi  House  of  prayer," 
quoting  1$.  Ivi.  7  ;  Jn  i  42  •^Ukou  shall  it  called  Cephas."  • 

'  ".Call,"  i.e.  invite,  summon.  In  Jn,  only  ii.  2  "Now  Jesus  aljali'itr 
invited,  and  his  disciples." 

•"Care."  Mk  iv.  19  "Ihecum  of  the  wArld"  paralL  ta  Mt  xiii.  22, 
Lk.  viii.  14.  The  verb /upifinai. '"  be  anxious  (or,  careful) "  is  in  Mt.  (7), 
Lk.(5),Mk(o),Jn(o). 


1«S4 


FROM  SYNOPTIC  VOCABULARY 


[im] 


EnKlith 

nrtek 

«*>» 

lit. 

U. 

!■ 

Charge 

wapayyiXkm 

i, 

*  ' 

4    , 

» 

Child' 

t4*  vov 

9 

'S 

■4    , 

s " 

,    Child  (Kttle)' 

moAimr 

.  la 

II 

»J 

s 

Child  (infant) 

■   v^viot 

o 

a  , 

-1' 

e  ■ 

Ch'ildnn  (babci, 

pl.) 

^W^t 

o    ' 

» 

,1 

0 

Chosen,  masc,  i.e. 

■* 

the  elect' 
Citylchri.) 

/>;kf>r^       . 

* 

S 

■    * 

P'J 

•(IXu 

1 

'J- 

la 

0 

City  (narr.) 

■ritXu      '        • 

•    7     ■ 

•    '3 

n 

1 

Cleanse,  make 

^ 

clean,  purjiTy    ' 

' 

etc.* 

•i/fl-ito. 

4 

7 

r 

0 

Clothe' 

«fpi»iXX« 

a 

S 

a 

I   . 

aoud 

»^1 

4 

4 

J 

0 

\  [1676<i]  "Child,"  r/«roi>  Jn  i  ij  "He  gave  them  authority  to 
become  children  of  (jod,"  vni  39  "  If  ye  are  t-hildren  of  Abraham,"  ki  5a 
"...that  he  mif;ht  (falher...the  children  of  God."  To  ^^  becotw  children  of 
God^  is  apparently  equivalent  to  "being  (Jn  iii.  3)  ^^ born  from  itSove'' 
without  which,  it  is  said,  a  man  ^'  cannot  sec  the  kingdom  of  Cod  "  :  and 
the  two  expressions  together  appear  to  resemble  the  tradition  peculiar  to 
Matthew  (xviii.  3)  "  Except  ye  turn  and  become  as  little  children  ye  shall 
in  no  wise  enter  into  the  kingdom  of  bcavcii."    T<«»/a  (pl)  is  in  Jn  xiii.  3.3. 

'  [1676  i]  "  Child  (little),"  irmJiiv.  Jn  iv.  49  "  Come  down  before  my 
child  die,"  xvi.  31  "But  when  she  is  delivered  of  the  child,  she  re- 
membereth  no  more  the  anguish,"  xxi.  j  "  Children,  have  ye  (R.V.)  aught 
to  eat?"  In  the  Synoptists,  "(little)  childrerv"  may  be  called  a  "funda- 
mental word"  of  doctrine.  In  jn  it  is  never  used  except  vocatively,  and 
hence,  in  the  Preface  (p.  ix)  it  is  said  to  be  omitted.     On  xxi.  5,  see  iSSSc. 

'  (1676f]  "Chosen,"  masc.  Jn  i.  34  (SS)  "/he  chosen  [one]  of  God," 
W.  H .  "  son  "  (683  a).  Comp.  Lk.  xxiii.  35  "  the  Christ  of  God  the  chosen 
[one]."  Elsewhere  the  word  is  masc.  pl.  as  in  the  Epistles,  "the  fleet 
(ones}"  Jn  has  "choose"  five  limes— .Mk  (1),  Mt.  (o),  JJt.  (4)— and 
always  in^he  words  of  Christ,  concerning  His  choice  (exc.  Jn  xv.  i6  "Ye 
did  hot  choose  me  "). 

*  "Cleanse,"  used  by  the  Synoptists  mostly  of  "cleaptjAg*  (torn 
leprosy,  which  (1666)  Jn  never  mentipris. 

'  [1676i/)  "Clothe,"  in  Jn,  only  xix.  a  " Ibty,  cloth/d  him  udlh 
(tripiiliakoi'  avrdr)  a  purple  garment,"  probably  written  (1806-6)  with 
allusion  to  Synoptic  parallels,  including  Lk.  xxiij.  11  "  Htying  clothed  him 
in  gorgeous  apparel  {wtpiffaymv  tirSi^Q  Xa^w^)." 

...   .   i  .  165  , 


^l.- 


[MTT] 


JOHANNINE  DEVIATIONS 


p. 


En^idi 

Greek  •*. 

Vk  . 

Mt, 

tk. 

Jl 

[W7]  Coli' 

irAXof                  • 

■4   ■-■ 

1* 

.-■ '«  ■-.' 

.  i 

Comelo* 

wpoiHpx^ 

i.;;--.JOf6  . 

51 

'■««  . 

1 

Comi!und(i) 

Jwtraatrm. 

•::\-:  ♦    - 

0 

■"^;  ♦^  . 

0 

Command  (2) 

mtXwim 

.  J  !■'■*■  , 

7 

/■■,.: 

0 

Command  (3) 

wpooravwm 

♦  '.  '■■\,  ^ 

■  -'«.'■ 

-■'■■   «. 

0 

"Common,"  make' 

toatom 

;.;/■■:»•'-■ 

^- i-- 

-■.•'' 

0 

.  '■  Compassion, com- 

1  t^tot 

.-■•.  0.  ■. 

-  ■$■':• 

■  ■  ' »".. 

0 

passionate,  pity- 

(••xw- 

.-.,-■-»•. 

■ :  •; 

•  ■.■■4-  - 

Q 

•etc.* 

'  9W}^X^K«I^ 

.-  '■■:  -4  / 

J 

■  -[y 

0 

Condemn* 

Roraii^xVM 

»-,,; 

■■*: 

'*■■■- 

0 

[MT8J  Confess' 

f'^o^oy/o/MU.  . 

""•■;. 

■  »-. 

■'■'.  I  :■ 

0 

Country,  the  c. 

-■'  ;-■'■ .   V 

round  about 

wtp'iXupor 

;..  V\ 

■'-»  -• 

\-  i  V  ■■  ■ 

> 

Cross  (Chri.) 

arwp^      ./■'. 

■i.*'.'^.' 

..».•■ 

'•■  .»    ' 

O' 

Crucify  (Chri.)' 

OTOVpoM  .     •.  ■       , 

■  *'' 

".■^^: 

.  ';■''  ■■ 

0 

Cruci^  with 

0«»"») 

-  '"'■  '■ 

Vl-;'-' 

' .  ": 

0 

■  i  •"',■;' 

.  .'  ■    ■> 

'-   • 

'  "Colt,"  in  Jn,  only  xii.  15,  quoting  Zech.  ix.  9.  Jii  lays  much  less 
stress  than  the  Synoplisis  lay  on  the  Finding  of  the  Colt.  He  uses  the 
word  "ass,"  where  Mk-Lk.  use  "colt,"  while  Mi.  uses  "ass  and  colt" 
(1861 »). 

•  [1677  n]  "  Come  to,"  iri'  Jn,  only  xii.  11,  of  the  Greeks,  who  "  cnmt  It 
Philip  "  saying, '( Sir,  we  would  see  Jesus.'  In  the  Epistles,  it  occurs  only 
in  I  Tim.  vi.  3  (?),  Heb.  (7),  1  Pet.  ii.  4,  and  always  of  approaching  k 
source  of  grace. 

'  11677^]  "Common,"  i.e,  unclean'  All  th«i<  instances  occur  in 
Mk  vir.  2— 23  and  the  parallel  Mi.  (Lie  omits'  the  whole).  Mk  vii.  3,  J 
also  has  {its)  Koipbc  (adj.)  in  the  phrase  Kotwats  jftpaiv,, 

•  [1677  c\  "Compassion."  The  Synoptic  words"  meaning  "pity" 
sometimes  correspond  to  the  Heb.  ^DH,  which  also  means  "kindness,"  or 
"  Iming-Jkiiuhuis.''    This  might  sometimes  be  expressed  by  "  love,"  which 

.  occurs  in  Jn  mote'frequeiuly  than  in  all  the  Synuptists  taken  together. 

•  [1677 rf]  "Condemn."    Jn,  however,  usfs  npiVo,  "judge"  freq.  (19)—  • 
Mk  never,   Mi.-Lk.  seldom  (1714</— /) — and  often  where  the  context 
indicates  "condemn,"  as  Jn  iii.  17,   18  (where  A.V.  has  "condemn* 
thrice). 

•  [1678 1]  "Confess."  Mk  i.  5,  Mt,  iiL  b  " confim'itg  their  sins,"  Mt 
xi.  »5.  Lk.  X.  Jl  "  1  mate  cmfission,  or  actmnuUdgmtnl,  to  thee,  Father." 
Lk.  xxii.  6  (act)  iim)u\iyii<riii,  "[Judas  Iscariot]  madt  an  ngrtfmenl.'' 
Jn  (1861/?)  has  aitoXnyim  but  not  of  "confessing  sins"  (exc.  in  Epistle). 

'  "Crucify"  (Chri.)  Mt  xx.  19,  xxiii.  34^  xxiri.  2  (1806). 

.-.:,:.■    "■■  .■-■•..  166  -     ■   ■ .  ,     ■■-.      i 


FROM  SYNOPTIC  VOCABULARY 


[WW] 


Eiifiyi- 

Greek 

Mk 

Ml.  * 

u. 

J»    , 

Cnicify  with 

(another) ' 

mraravpMt 

o' 

0 

1 

Cup' 

fronipto¥ 

r. 

1 

Uamsd 

topirmr 

'3 

-  Q 

.  <••'      '.     , 

Daughter' 

'iO"nT»(i 

S 

:-   « 

[WK]  David« 

Aawift 

17 

It 

Deaf  or  dumb 

.--H,:     ,.     , 

7 

6    »   ■  .  -3 

Daiith,  put  to' 

gamim 

»  ' 

3 

4         -.  ►*^ 

Deny  utterly' 

awapvioiuu 

4     ' 

4   , 

•            /.^'i 

Dewit,  dewlate 

) 

^ 

(adj.)       ■■ 

i/iriitat 

5- 

J 

^  J 

''•] 

Destray' 

KdraAw* 

S 

"< 

Devils  (plur.) 

6  or  J 

1$ 

* 

Devil(»),  catuout 

JiffiXXmi.     . 

6or7 

9 

Devil(>),p«>essed 

.■ 

^ 

with' 

T 

V  1 

«    1                    •           '4 

biieaw* 

riMTOf 

i  • 

t 

o                '^ 

DiKaied' 

caCMf  Jj^m/ 

4 

i 

o 

'  [1678 A]  "Crucify  with laitolher]."  Thii  occurs  in  Jn  xix.  Jl.   Iluithe 
johannine  context  so  dlflers  from  the  Synoptic  as  to  make  the  meaninfp  in  • 
Jn  "crucified  with  the  ftril  matt/actor^  not  "crucified  Vith  Jtsus."    Lk. 
omits  the  «ord  altogether.     See  1817  r.  ^ 

«  [1878f]  "Cup."  UcomltsMk  X.  38— 9,  Mtxx.3i-r3"ATeyeabk 
to  drink  the  m/..,?"  Jn's  single  instance  is  (Jn  xViii,  11)  "The  ftp  that 
the  Fnther  hath  given  me..."  , 

•  [1678rf]  "Daughter,"  in  J.n,  only  xii.  15,  qudting  Zech.  ix.  9 
"ZJ.JK;?*/*'^  of  Zion." 

«  [1679(1]  "  David."  Hoth  Jn's  instances  are  in  vii.  42  "  Did  (tot  the 
Scripture  say  that  from  the  seed  of  David,  and  from  IJethlehem  the 
village  where  David  wu,  the  Christ  is  to  come?" 

'  "  Death,  put  to."  Lk.  xxi.  16  (diff.  from  parall.  Mk  xiii.  12,  Ml  x,  21) 
"they  shitU  put  to  death  some  of  'you,"  comp.  Jn  xvi^  z  "he  that  kilteth 
(<liro«T<ii'iit)  you."     For  "death,"  see  1710 f—rf, 

•"  Deny  utterly."  Jn  has  "deny,"  apv/o^uu,  concerning  Peter's  Denial 
xiii.  38,  xviii.  25,  27,  and  i.  20  "confessed  and  denied  not." 

'  [1670^]  "Destroy."  But,  corresponding  to  KoraAvw.  used  concerning 
the  temple  or  its  stones  (Mk  xiii.  2,  xiv.  58  etc.),  Jn  ii.  19  has  Xwrurf. 

'  [1879 f]  "Devil(5),  possessed  with,"  in  Jn,  only  x.  21  "Others  said, 
these  are  not  the  works  of  am  pmstssed  with  a  devil."  But  Ji*  has — 
always  in  dialogue->d<u^Fu»'  3j|»(s}  and  htu^vw  (1). 

•  [1679</]  "Disease."  Jn  has  iiMifm  (2)  and  aaeirim  (8).  The 
former  is  used  once  in  Mt  (viii.  17  "took  our  infirmitiea ")  but  that  is 
in  a  quoUtjon  froi '  the  Heb.  (not  LXX)  of  Is."  liii.  4. 

'67       ■'-;.: -^  ■.■</■•■■•-- 


[IWO] 


JOHANNINE  DEVIATIONS 


;    E.«iuh  . 

On* 

l«k 

Ml. 

U. 

J» 

,  Diitant  (alio  in»n< 

t 

. 

"enough,"  "have 
in  fiilPP 

Mx» 

o 

Divide 

l^ft" 

o 

Divide  uunder' 

itaiufit(m 

1 

Divorce* 

i*o\vM  (R  V 

"put 

away") 

^  4 

« 

Diink,ipvetodnnli 

vVrifv 

o 

paW]  Ear* 

alt 

•     7 

o 

Earthquake* 

niviiU 

• 

o 

Eat'        , 

iMm 

II 

II 

13 

o 

■■■  EWew"  ■ 

11 

o 

Elect,'  f .  Clioitn 

« 

Elijah' 

•HX.KI. 

t 

End" 

riXot 

S" 

K 

Enemy* 

tx«im 

•j 

o   ^ 

Enough  (tee  note 

above  on  Dl(- 

* 

unt) 

inix-         ' 

J- 

4 

•' 

'  "  Distant  etc "     1  he  nambert  inchide  the  three  nwanings.  ^   „ 

'  *'  Divide  asunder,"  in  Jn,  only  xiii.  14,  quoting  Ha.  xxiL  18  aboiit  Ifef^ 
division  of  Christ's  garments. 

•  "  Divorce."  These  numbers  do  not  include  liimXuo  «.  "  teleaui^i 
"send  a«v»y  "  tic. 

•  "Ear.*    Jn  xviii.  10,  26  has  iripun  (1),  irlor  (l),  both  about  the  i 
ofMalchus. 

•  [ISSOn]  "Earthquake."     Mk  xiii.  g(parall.  Ml.  xxiv.  7,  Lk.  xxi.  11)' 
predicts  earthquakes  In  the  Last  Days.     Mt.  viii.  24  ir<ur/u>t  luyat  ry^rtro 
iv  T.  ,ffaXdairjt  means  "tempest,"  Ml,  xxviii..  2  mentions  an  earthquake 
at  the  time  of  the  Resurrection  (not  in  Mk-Uc-Jn). 

•  [X680a  "Eat."  This  does  not  include  («>  ^oy«;»  and  (*)  rpSytv. 
'♦oyfii'  is  fre^  in  all  the  .Synoptisis,  and  fairly  frcq.  in  Jn.  T/mytiy  occurs 
only  in  Mt.  (i)  (xxlv.  38  "eatinp  and  drinking")  Jn  (5)  always  of  eating 
Christ's  flesh,  exc.  in  xiii.  18,  quoting  Ps.  xli.  10,  (Heb.)  "he  that  ratelk 
my  bread."  *EffA'*i,  th^  pres,  tense,  occurs  in  discussions  about  eating 
with  sinners,  and  in  the  narrative  of  the  Eucharist  etc. 

'  "  Elijah,"  in  Jn,  only  i.  20,  2$- 

•  [1880 f]  "End,"  in  Jn,  only  xiii.  1  "  He  [Christ]  loved  them  to  the 
//></ (2319— 23)."  There  is  nothing  in  Jn  about  "the  end"  as  meaning 
the  Last  Day  etc.    See  1716  a. 

'    *  "  Enemy."   Mk  xii.  36,  only  in  quoution  (Pi.  ex.  i)  psnOL  to  Mt.  xxi). 
44,  Lk.  XX.  43  (1««) 

168 


FROM  SYNOPTIC  VCKIABULARY 


[law] 


Eagluh 

Greek 

Mk 

Ml. 

Lk. 

Jn 

Enter,  go  into 

ttffnoftfvoitai 

8 

1 

0 

EicKdingly  (i^ 

Xlm> 

4 

4 

0 

Exccfdingly  (2) 

fKwtfHiramt 

I 

0 

0 

Exceedingly  (3) 

wtpmut 

4 

1 

0 

Exceedingly  (4) 

T^Wp. 

I 

7 

0 

[MM]  Face' 

ir/Ki0-«tiro>' 

) 

■0 

0  I 

Faith,  or,  belief 

(1470)        • 

iritfnr 

5 

,    «    • 

0 

Faith,    have,  in. 

. 

i.f.  believe 

irtOTftM* 

10 

II 

C.  100 

FaiihfuL,  believing 

'»WTM 

.0 

$ 

1 

Faithless     (ness) 

. 

unbelieving  (-be- 

lief)" 

<i<r«rrfo  i-ia,  «c} 

3 

1 

1 

Fall  (Chri.)' 

irffrr« 

5 

11  or  13 

1 

Fall  (tiarr.) 

irfwT* 

3 

6 

2 

Fall  against,'  fall 

* 

, 

down  before 

-ir/MMnrfirf% 

3 

1 

0 

Fast,  fasting 

vflintia,  fljma, 

7 

9 

0 

Feat(n,)«v 

^>^>r              * 

I 

3 

*i. 

Fear  (vb.)  (Chri.)« 

^^thoiim 

.  3 

8 

I 

Fear  (vb.)  (nan-.) 

.^a$4ituat 

^o 

lO 

4 

'  [1681a]  "Face."  In  apparent  reference  to  a  passage  where^ihe 
Synoptists  use  (MIf  i.  3,'Mt   xi    10,  Lk.  vn    27)  irf>o  nimrmnnv,  Jn  m  28 

uses  Jfivpwr0tp, 

'  [16BM]  "J'aithful,"  "faithless,"  in  Jn,  only  xx  27  "Be  not  ««• 
•  MlevtHg  {Hwiarm)  (R,V. /«M/«j}  but  bfhntinj(  {ntaroty*  ^In  idiomatic 
English,  ^^ faithless"  now  means  "not  keeping  faith,"  and  is  applied  to 
breaking  one's  word,  breach  of  trust  etc.    Jn  docs  not  mean  this 

*  "  Fall "  (Chri.),  in  Jn,  only  xii  24  "Except  the  gram  of  com  havmg 
JtslUn  {*«vm)  into  the  e^rth  die  " 

'  [1681  f]  "  Fear"  (n),  In  Jn,  always  in  a  bad  sense,  and  in  the  phrase 
(Jn  vii.  13,  xix.  3?,  xx.  19)  "  because  of  the/iror  of  the  Jeivs,"  /./.  because 
they  were  afraid  of  the  Pharisees.  Mk  iv.  41  and  Mt.-Lk.  freq.  use 
^d/3or  iii  a  good  sense,  to  mean  ^tmie"  Comp.,  the  only  passage 
mentioning  fear  in  the  Epistle,  1  Jn  iv.  18  "There  is  no  fear  in  love,i>ut 
perfect  love  casieth  out/ir«r,  because /lur'  hath  puniahhient." 

'  [1681  rf]  "Fear"  (vb.).  Jn  vi.  20  "It  is  I ;  fear  not."  In  Chnst's 
words  it  is  always  used  thus  negatively  in  Mk  (2),  and  almost  atways 
in  Mt.-Lk.  In  Mt.'s  narrative  it  is  once  used  by  an  angel  Mt  xxviii.  5 
"/Vrtr  not  ye.'" 

169 


ik . 


[Utt].  JQHANNINE  DEVIATIONS 


lU^kh                                OfMk 

Mk 

Ml. 

U. 

J" 

F««(p1ur.)               aXi'yw 

1 

6 

4 

o 

Field                        iypit 

.   8 

•6 

lO 

0 

[Wtejfire'             wip     :      ,,; 

>.;4  ;..' 

'"■  •*  ' . 

;f-: 

1 

First  (»dj.  or  noon, 
not  adv.)  (Chri.)'  w^int  .           „, 

'■-    , 

:'-:'J  '  : 

•t.  " 

>  ?■ 

■    o 

Flee*                       ♦«>•     '■ 

V;  ;»■■/. 

^r.--.^ 

,j;. 

,.■  ,«. 

Forgive,  forgive- 

neu*                     "l^'1H«.  ^<nt 

■-,.«■ 

:'«•■; 

»r 

) 

G«in(vb.)»               ttpiairit'.. 

'■■■»',> 

-■IS"'-. 

■ 

o 

Gather*                    iwmrirfH-.i''". 

■  ..J  ,v 

■,■■9.. 

3 

o 

Generation              ll*'fi. 

Y'''> 

'HJ  ■ 

15 

o 

Gentile,!.  Nation!                      ■  * . 

.-  "  ■    ■  -" .'  ■'■'', 

Gift'              .      .M(W          ;   ■' 

r. ' 

:••*  .' 

'■  ■■■«  : 

0 

Go  before*."      .    «/io4[f#    '     '; 

",■  s''^^ 

6    • 

r 

0 

;:■:;<>  ^^ 

'■:  0 

,  ,«; 

o 

Go  before,  go  for- 

■ /■  \ 

'  -',  '  -..^ 

ward'                     itpaipx^iLOi 

'/■*',■■ 

;■,:.-■' 

■  .■*. 

o 

•  [1682  rt]  "  Fire,"  in  Jn,  only  xv.  5  "  Tkey  gather  them  and  call  them 
into  the/","  in  the  metaphor, or  parabU,  of  the  Vine.  Ml.  twice  uses 
"fire"  in  connexion  with  "Gehenna,!  or  "hel^  (v.  ]},  xviii.  9)  which' 
does  not  occur  in  J  n.  ' 

'  [UI82^]  "  Kir!t.'  Jo  omils  all  discourKS  aix>ut  "who  shall  be 
/«/,"  as  also  about  "who  sTiall  be  the  greaUil'  {1683i— f)i 

'  [1688 f]  "Flee,"  in  Jn,  only  x.  j,  IJ,  of  the  sheep  "fleetng"  from 
the  stranger,  and  the  hireling  from  the  wolf. 

•  [WSiil]  "Forgive."  This  does  not  include  ai^'a^iu  meaning  "leave," 
"suffer."  "  Forgiveness"  occurs  nowhere  in  Jn,  " forgive "  only  in  xx.  jj 
"  Whose  soever  sins  ye  forgive,  they  axeforgivtn  unto  ihem."  See  also 
(1090)  "  Remission  of  sins." 

'  [1683r]  "Gail)."  Comp.  "reward,"  fLurtit,  Ml.  (10),  but  Mk  (1), 
Lk.(3),Jn(i). -»•  ,    '        .. 

•  [1683/]  "Gather."  Jn  xi.  52  (iva  xol  ri  rUvn  rov  0tov...iTvrvy*yg 
tit  fit)  uses  tntfoyt*  in  a  sense  similar  to  tITat  of  intavfaytt  in  (a)  Mt 

.  xxiii.  37,  Lk.  xiii.  34,  ir«ra'*ir  rffiiXtftra  .iwurwetfayiiif  {L\t.  t'wt(rv¥tt(m)  rA 
V^Kva  (fov  (where,  however,  Jn  speaks  of  the  scattered  children  of  God 
generally,  but  Mt.  Uc.  refer  to  the  children  oL  Jerusalem),  and  in  (>) 
Mk  xiii.  27,  Mt.  xxiv.  31  Virurvi-rf^i  (Mt.  r^ovotr)  row  itXtKtovt  aimv  , 
(<  riK  Ttinr.  irijuM.  All  Use  irvxiya,  Mt.  more  fr^,  than  Mk  Uc.  and 
Jn  taken  together. 

'  [1682 j']  '.'Gift."  See  "gain," and  " reward," ficq.  in  Mt.  Jn  has  the 
form  imiiti  once  (iv.  10)  "  If  thou  knewest  the  gi/l  of  Goo." 

■  [16824]    "Go  before,  or,  forward."    Jn  generally  prefers  simple 

■  :  170  '■.  ■  ' 


FROM  SYNO: 


PH^* 


VOGABULARV 


[imy 


I    EmIUi                        Gitck 

Mk 

Ml, 

Lk. 

ji» 

Good  [applied  to 

i"      a  penon]'             iytSit 

3 

6/ 

r.    6    \ 

:;■  I'-;. 

'■    Goipcl                            •ioyyAwl' 

■■'  7 

;_--f  ■ 

V .'«'  ■< , 

*. ' 

Goipel,  preach  ih*" 

' 

'  :'  >■  ^   .■  ■ 

(lit.    sp«ak  goi- 

pel)'                   <i»yyMi»,  H|fM> 

o 

I 

'9 

o 

1    Governor"               T)*(W«( 

1    . 

10 

J, 

o 

l^taN                      xV*t 

a 

3', 

1 

1  ... 

■IS]  Great*                  lUyn 

'S 

>° 

36 

5 

'   Great,  luflicient       l««>>(t_ 

'.    »■■■ 

'■■*•'.; 

■'■•?■'.,■■ 

o 

how  great,  1 

S'''  '  ' 

how  niU(h,  1  irmror 

:   iV. 

'':'*-;. 

'-.i;'; 

0 

;  ,            how  many  t                         ''-".;' 

■  '■'. 

Greater   (of   pier- 

- '. 

,- "  ■-  ■■ 

1       »oni)»                  pi'f.. 

•1  ■■ 

.-■■-*  ■■ 

'f  "^ 

'  7". 

verbs  with  prepotitionf  to  compound  verba.    Comp.  jn  xiv.  2  "  I  go 
to  prtpare  [tmit^taiS »  V^Cf  for  you.'    Thi»  impliei  "  going  before." 

1  "Good,"  appl.  to  a  penon,  in  Jo,  only  vli.  11  "Some  ^d,  He  [)'./. 
}e*aa]is  j[oi?i/." 

^  [ItHij]    "  Gospe),  preach."     See  also  "  preach,"  "  proclairn,"  i'./. 

.    MiUmnrti,  which  Jn   never  uses.    On  the  other  hand,  jn   uses  XoA^n, 

'yi^ak,"  more  freq.  than  Mk  and  Lk.  taken  tDgelher. 

/    '  [1682/]  "Governor,"  or  ruler.    Each  of  the  Synoptists  uses  the  word' 

/once  in  Christ's  prediction  that  the  disciples  will  be  tried  btfore  "rulirs 

*^d  kings."    The  other  instances  of  Ml.  and  Lk.  (except  Mt.  ii.  6)  refer 

to  Pilate.  „ 

*  [168S<i]  "Great"  is  never' applied  by  Jn  to  persons  as  it  is  in 
Mk.x.  42— jajid  parall.  Mt.,  (Lk.  "greater"),  jn  applies  it  i^iyr)  only' 
to  (vi.  i«)  "wind."  (vii.  37,  xia.  31)  "day,"  (yi.  43)  "voice,"  (xxi?  11) 
"fishet."  , 

'  [16834]  "Greater,"  of  persons.  Mk's  only  instance  is  Mk  ix.  34 
"  They  bad  conversed  with  one  another  in  the  way  [on  the  quaation], 
Who  is  the /«<i/«/  [litj  ;fr/«//r]  (n't  /MiC<»»)?"  Mk  represents  Jesus, 
in  His  replyy'as  sa^g-' Whosoever  of  you  desireth  to  be  >?"/,"' but 
Mt.  and  Lk;  both  in  the  parallel  and  elsewhere  assign  to  Jesus  the  word 
"greiUer"  concerning  "persons"— in  particular  about  the  Baptist  (Mt. 
xi.  1 1  ovK  iyityffrrai...itMiCi**.,.&  ii  ttiupArti}Ot,,,iiti(mif^  and  sim.  Lk.  vii.  28). 

[1683 <r]  Jn  assigns  to  the  Samaritan  wonun  the  words  (iv.  12)  "Art 
thou fn<i//r than  our  father  Jacob?"  and  tu  the  Jews  (viii.  $3)  ''Art  thou 
grtttUr  than  our  father  Abraham  ?"  But  when  the  word  is  used  by 
Jesus  it  is  either  used  with  a  Hf^ative  (xiii.  16)  "the  bond-servant  is  not 
greaUr  than  his„  master  nor  the  apostle  grttUer  thiin  the  [apostle's] 
sender"  (comp.  xv.  20),  or  else  applied  to  the  Father  as  "greater"  than 

.7.      .     V 


[IWl 


'    JOHANNINE  DEVIATIONS    „ 


Eii(IMi 

Cnek 

Mk 

Ml. 

u. 

J» 

H»Bd.(Chri.)  ,., 

*^ 

9 

Band  (nmrr.) 

X^: 

19   fl 

16 

10 

Have  (in  fuU)  (K« 

'.  -  ■  ,■  ; 

. 

note  above  on 

.  '  ■ 

DitUni) 

iwixm 

\  t 

4 

Heal(i)> 

ttpawnm 

y  . 

M 

■   Heal(j)« 

tioim^ 

II 

Hell, ».  Fire 

ylnooi 

1 

Here  (Chri.) 

Mt 

^    6 

la 

Here  (narr.) 

U. 

6    ' 

3«'4 

Herod  (ihe'Gieat) 

•HpMfl, 

1 

Herod  (Antipaa) 

•H/kM,, 

>3 

*1 

,'Herodiaiu 

'HptAanf 

,0    ■ 

Herodiaa 

.•HpmtUt 

t 

High           ■  ' 

i^i. 

1 

Higheit  ■ 

Urumt  f     ■ 

a-  * 

7  , 

[UM}Hou>e(0' 

,J.la 

<   19 

M 

Home  (j)  . 

J'«         ,      . 

■  .n 

3« 

House-nuuer 

aitottirwin)! 

4 

Hunger  (vb.)« 

wtirim 

s 

Ihe  Son  (xiv.  aS)  or  "greater"  Ihan  all  Ihingi  (?  x.  ?9  W.H.  marg.). 
John  auumes  that  all  that  i>  great  and  good  in  men  comn  to  them  from 
their  being  in  the  Father  (or  the  Father  in  them)  so  that  arithmetical 
comparisons  betwMn  mail  and  man  are  /it  of  place.  Comp.  Plato  69  A 
{Pkatd.  ti)  which  declares  that  the  balancing  of  pn'fa  vfiAt  A(jrra  is  not 
"the  right  exchange  with  a  view  to  virtue* 

>  [U8S</]  "  Heal"  (iX  in  jn,  only  v,  10  "The  Jews  therefore  began 
to  say  to  him  IM  had  itin  kialid  (ry  riBtpawniitirfX"  ij.  the  man  that 
had  been  (Jn  v.  5)  "  In  his.  infirmity.' 

'  [1683 <]  "Heal"  (2).  Mt  xiii.  15,  Jn  xii.  40  art  quotations  frdn  ' 
Is.  vi.  la  Jn  V.  13  4  1<  taS^it  (Tisch.  intittir)  is  called  i  nStpawniUrt 
in.  Jn  V.  10.  Jn  iv.  47  "that  he  would  come  down  and  ktal  his  soo*' 
is  a  request  to  Jesus.  It  will  be  seen  that  Jn  never  uses  tt^tnim  or 
Uo/uu  in  his  own  person'  except  participially  to  describe  people  that  hav6 
been  healed. 

>  [1684a]  "House"  (i).  It  means  " househol<;i "  in  Jn  iv.  53  and 
perh.  in  viii.  3;  ("doth  not  abide  in  the  house  for  ever").  It  meani 
"the  Father's  house"  in  xiv.  3,  and  the  house  of  Martha  and  Mary  in 
xl.  31  and  xii.  3.    See  also  "  build." 

*  "  Hunger,"  in  Jn,  only  vi.  35  "  He  that  Cometh  uato  me  shall 
assuredly  not  ^uiigtr.'' 

172 


^M 


FROM  SYNOPTIC  VOCABULARY 


[ie««]. 


EntlUh   ' 

Creek               , 

Mk 

•Mt. 

U> 

j» 

Hutbandnutn' 

y-cy*      , 

5 

1 

Hypocrite, 
hypotriiy 

iiriKfNr^f,    trii 

1 

o 

►  •  Incmte,  grow'' 

>iti» 

1 

.*' 

1 

Indignant,  b«- 

comc' 

iyt>—Tim 

3 

.0 

Inherit,  Inherit- 

ance, inheritor 

«Xl|(i«r.)rf»,  ^  ^ 

3 

e 

I«aac« 

'logj. 

1 

e 

Urael' 

•l»p«,X 

* 

It 

1«       ' 

4 

Jamea  (un  of 

- 

Alphaeut  etc)* 

•  *'         * 

4 

.0 

James  (ion of  Zebe- 

dee  or  brother  of 

S                 • 

John)" 

'  4  . 

«» 

'    o 

Jericho 

* 

o 

John  (jon  of 

. 

Zebedee) 

10 

3 

7 

o 

Juil,  justify  etc, 

■ 

» 

\ 

s.  Righteous 

(M861  Wngdom'  jSwdufa       ,  19 

Kne^  recogniie*     irKytrtSvmm    .  4 


5« 

6 


4S 

7 


♦  "t; 


>  "  Huabandman,"  in  Jn,  only  xv  1  "  My  Father  » the  kuttamltiuui.'' 

•  ;*  Increase,"  in  Jn,  only  iii-  30  "  He  must  iitcre*ai  but  I  oiutt 
decrease."  »  . 

«  11694^]  "Indignant,  become."  'o^ifo^ui, " be  angry," occurs  Mt.  (j), 
Lk.  (>),.but  Mk  (9),  Jn  (o),  and  therefore  is  not  in  this  vocabulary. • 
,  «  "  Isaac."    In  Mk,  9nly  «ii.  m,^quoiing  Ex.  iii.  6.   * 

>  [MMc]  "Israel"  jn  iii.  10  "Art  thou  the  teacher  of  Isnul  and 
Jtnowest  not  these  things?"  appears  to  contain  a  shade  of  irony.  It  is 
the  otaly  Johlnnine  instance  of  the  use  of  "  Israel"  in  the  woftis  of  the 
Lord.  The  others  are  I  31,  49,  xii.  13.  Of  Lk,'s  instances,  7  are  in  his 
Introduction. 

•  [1681  </]  "James."  These  names  and  numbers  are  giren  ai  in 
Bruder  (1888).  But  the  distincttbns  ate  doubtful  The  important  fact  is 
that  "James"  docs  liof  occur  at  all  in  Jn. 

'  [lJ86rt]  "Kingdom."  "The  kingdom  of  God,  or,  of  heaven  etc.," 
occurs  more  than  80  times  in  the  Synoptists.  In  Jn  it  occurs  only  in  the 
Dialogue  with  Nlcodemus,  iii,  3,  s,  "the  k.  of  God,"  and  in  xviil  36 
"my  kingdom  "(thrice  repeated,  4ft  fni)-  *  " 

^  [168B  «]  "  Know,  recognise."    For  yittiatm,  am)  oiSo,  see  ITUi 


'73 


IM 


[ine] 


johannine  deviations 


Enflidi                         Greek 

Mk 

Mt. 

Lk 

Lame'.                   Jt**^*** 

5 

3 

V      Lamp,  lampstand'  Xixrot,  -ia 

.J 

8 

I  Last  (excluding 

"last  day")'         lirxarot     jt 
Lawful,  it  is'            l(tcnti      ^, 

">. 

6 

lO 

5 

Lead  astray,  go 

astray,  err            trXarim 

8 

1 

Lead  away               airoya 

S 

4 

Leave                       tanAtiwrn 

4 

4 

Leaven  (n.  and  vb.)  {it"y  -<>*  ' 

5     . 

3 

Leper,  leprosy  -      Xurpik,  -a 

"s 

5 

[16n]  Liken,  compare*  iimim 

1   # 

8 

3 

Little  ones'              /uupoi 

4 

1 

Manifest,  known 

(adj.)'    ,               <txu,.pi. 

,  3 

I 

i 

Market-place           iyo/ia 

3     , 

3 

Marry,  marriage'     yii/»<«>,  -i(m,  -ot  etc. 

i8 

'3 

V^ 


S" 


Marvel,  s.  Astonish 


>•  [U85i:]  "Lame,"  in  Jn,  only  v.  ]  "A  multitude  of  them  that  ireic 
infirm,  blind,  tamt^  withered."  ■ 

•  [168Srf]  "Lamp,"  \ixrot.  The  only  insunce  in  Jn  la  »i,.35  "He 
[(./."John  the  Baptist]  was  the  iamp." 

'  [16tS<]  "Last"  is  not  applied  to  persons  etc.  in  Jn,  but  "the  /ast 
day,'  i:r.  the  Day  of  Judgment,  iffx9^  W^ft  occurs  7  times  in  Jn  and 
never  in  3>-noptiftts.  , 

^  "  Lawful,  it  is,"  in  Jn  only  v.  tth"  It  is  mat  lawful  for  thee  to  take  up 
thy  bed,"  xviii.  31  "// u  »«/ Zipv/v/ for  us  to  kiH  anyone." 

'  [16860]  '^iken,"  Mk  iv.  3a  "  Like,"  jfiom,  is  also  freq.  in  Mt.  (9), 
Lk.  (9)  (but  abs.  from  Mk)  in  connexion  with  parables.  In  Jn  Ipxat 
occurs  twice,  Jn  viii.  55  ^likt  you,"  ix.  9  "liki  him." 

•  [1686^]  "Little  ones,"  in  Triple  Tradition,  only  in  Mk  ii.  4a, 
Mt.  xviii.  6,  Lk.  xvii.  2  "one  of  these  little  oiut"  [Mii  +  " tiat  MitUf," 
Mt.  +  "tHtit  Mievi  in  m; "].  The  most  reasonable  explanation  of  Lk.'t 
omitting  ','  that  believe  in  me  "  and  of  Mk's  omitting  "  in  me  "  is  that  the 
bracketed  words  were  early  glosses  explaining  or  defining  "  little  ones." 

'  [1686 1]  "  Manifest"  The  vb.  ^tfim,  however,  occurs  Mk  (1  -t'la]), 
Mt  (0),  Lk.  (o),  Jn  (9)i  Besidt^Mk  iv.  11  it  occurs  in  Mk  App.  xvi.  11, 
14  concerning  the  Resurrection.  ^^/Jn  xxi.  1  (Hi),  14  it  refers  to  the 
Resurrection.    See  in6i,y.  , 

•  [1686</]  "Marriage,"  yiifHv  occurs  in  Jnii.  1,1  of  the  "martiafe'at 
Cana. 


\ 


•74 


>*  -lvYy'\ 


FROM  SYNOPTIC  VOCABULARY 


[1687] 


Engluh 

Greek 

Mk 

Mt. 

Lk. 

"J« 

Mary  (mother  of 

the  Lord)' 

>i.vi«0«) 

i' 

S 

11 

0 

Matthew 

MoMuM 

•  ■  .'  ':   '  '-• 

.  ■'  a-, ; 

■i 

0 

Mercy,  s.  Co'm- 

" 

pasiioiv 

Middle,  midst 

(iVffot,  •'» 

W<rr.  •'« 

,.    ■ . .  - 

"'*         ■.  ■ 

ri  fUmr  etc.             5 

7 

u 

4 

Might,  mighty 

wo^k" 

Uratut 

to 

■3 

•5 

0 

Migh'tv  (possible, 

jLrd, 

•        5 

■  >  •' 

'.  ■■*  : 

'■     0' 

Mighty  (1)» 

^yv^■if    ' 

■,i 

} 

4 

0 

Mock* 

•Jku'C- 

1     is,, 

V  "  5 

5 

0 

Money,  silver' 

ajhtpuiP 

r  1  ■ 

9 

4 

0 

Mountain 

'if' 

\' 

*^6 

11 

4 

[1887]  Nations  (plur.)«, 

/ 

■' 

f./.  Gentiles 

fO.,. 

'^* 

13 

9 

0, 

Nor,  be  or  draw 

near  (vb.)' 

•rWf" 

J 

7 

18 

0 

Neighbour' 

wXifirm 

2 

^      3 

3 

0 

'  "  Mary."  Mk  vi.  3  "  Is  not  this  the  carpenter,  the  son  of  Afaty  ?  ">' 
■  [1686<]  "Mighty  work."  Instead  of  iwd^fir,  "mighty  works," 
which  is  the  usual  SyiM|>tic  word  for  Christ's  miracles,  Jn  uses  aijiuut, 
"signs."  To  express  "power,"  in  a  certain  sense,  he.  freq.  uses  i^owria, 
where  R.V.  gives  "povw"  in  txi.  but  sometimes  "  rigkt,^  sometimes 
"  auihdrity^  in  margin.  "  Authority  "  would  perhaps  be  the  best  word  in 
alirtost  every  case  (156^94).  ^, 

•  [1686/]  "  Mighty  "  (a).  Note  that  in  Mk  i.  7,  Mt.  iii.  1  r,  I.k.  iii.  16, 
John  the  Uaptist  says,  concerning  J«sus,  "Mightier  (iii](«(>anfot)  than 
I":  whereas  Jn  i.  37  gives  the  context  but  ninits  these  words. 

*  "Mock,"  in  Mk  x.  34,  xv.  70,  31  concerning  the  "mocking"  in  (he 
Passion,  predicted  or  practised,  and  so  in  Mt.-Lk.  exc.  Ml.  ii.  16, 
Lk.  xiv.  29, 

•  "  Money."  Mk  xvu\  i  "They  promised  to  give  him  [Judas  Iscariot] 
mmuy."    Jnii.  15  ha^nRpfi<iTa^"(copper)  money." 

*  [1687a]  "  Nations."  The  sing.,  however,  iBvos  occurs  $  times  in  Jn 
(1718/)  and  also  in  Mk  xiii.  8,  Mt  xxiv.  7,  Lk.  xxi.  10  "Ha/itin  against 
HitUoK,"  Mt.  xxi.  43 '"a  KaHoH,"  Lk.  vii:'^,  xiiii.  2  "our  nation.'' 

'[ie»7*]  "Near."  The  adv.  iyyi.  "  near,"  occurs  Mk  (3),  Mt.- (3), 
U.  (3),  Jn  (11).  .,  .      , 

1  [1887^^ "  Neighbour."    In    /n   irXijiriiw  occurs  only  in  Jn  iv.   5 
ir,  «^iJr  li 


"  Sychar, 


A.  V. 


to  the  parcel  of  ground...^ 

>75 


>3 


[1888] 


JOHANNINE  DEVIATIONS 


EnglUi                       Greek 

Mk. 

Ml. 

U. 

Jn 

OI           ■   »    ■  .  4. .    ; 

.  .1' 

2     " 

i 

o 

Oath  (M>><>  Swear)  ffMw      '• 

f  ■■ 

i, 

I 

"o 

Oil                         IXoiD* 

1 

3       . 

0 

Old'                       WiAmit    .      ^ 

3 

J#5^ 

6 

Olivn(Mtof)        iKmiw  [til -my) 

3 

*^\ 

n 

d 

Other,  another'        m/m  (not  SkXot) 

CO 

10 

*.-34- 

I 

Parable'                  irapa/SoXif: 

'3 

17 

|8 

o 

Paralytic                  iri^Xvnxit 

5    • 

5 

1 

o   ■ 

Pats,  pass  by  (1)      iMp/prv»' 

s  . 

9 

9 

o 

3 

3 

o 

1 

Pay,   render,  re- 

_ 

quite'                   iwoliiuiu  • 

.1.-" 

if 

8 

o 

[1688]  People'               \,,6, 

Philip- (founder  of                   ^ 

' ';' 

M 

3' 

9 

.      •■.       ' 

■■ 

Caesarea) .            4iXifririit 

1  ■ 

.■■■(■■' 

.  "1 

O 

Philip  (husband  of 

,'   " 

Herodias)             40Uiriroc    ' 

-i'- 

■■■  ";i,  .,: 

.'o' 

O 

Physician                 tarp6t 

V  3  •  ' 

r  ■•.' 

3'  ,  ■ 

O 

Pity,  s.  Compassion                               "; 

Plant  (vb.)            .   ^>vr«v«               -; 

.-:',«  • 

',■':'■  2' 

,    4    ■ 

0 

Poor(Chri.)'            •rrmxis               •.;.' 

.  ■?-; 

■.-V;  : 

8  t>r- 9 

1 

Power,  s.  Might 

■     ' 

Pr^y,  prayer             rportix'l'^    '1 

'3 

•9 

,jj 

b 

Preaoi,  proclaim      Kt}pv9<rm 

I] 

9 

9 

o 

$ 

7 

14. 

j" 

'  [1887 rf]  "Old."  Compare,  ho*eve(  i  Jn  ii.  7  about  the  "o/rf 
commandment "  (6is).  i  -.  ■ .  ■ 

•  [1887 c]  "(An)other,"  in  Jn,  only  xix.  37  "Again  anolkfr  Scripture 
saith...."  As  it  occurs  only  in  Mk  App.  [xvi.  12]  (as  indicated  by  thc- 
bracketed  [1]),  and  not  in  Mk,  it  ought  not,  strictly,  to  come  jn  this  list. 

'  "  Parable,"  wapafioki^^  is,  in  jn,  itaptHiua.     See  1721  <*~w/. 
'  "  Pass  by"  (a),  irapayv,  injR^fcly  ix-  i  " hni,  fmsiing  by,  he  iaw.a 
man  blind  from  birth."  '^ 

•  "  Pay,  render,"  in  Mk  only  xil.  17  "  Rtmier  therefore  to  C*e»«r...." 
s;ee  "  Render  (18M)."  , 

•  [1888  a\  "  People,"  in  Jn,  only  in  the  saying  of  Caiaphas  (xi.  Jo, 
xviii.  14)  tlial  "  one  man  "  was  to  "  die  for  llu  peitpli."  In  Mk  vii.  6  it  is  in 
a  quotation  from  Is.  itxix.  13  ;  in  Mk  xiv.  3  it  is  in  a  saying  of  the  chief 
priests  ;  in  Mk  li^  32  W.H.  have  ixkmi.. 

'  [1688  b]  "  Poor  "  (Ciiri.),  in  Jn  ohiy  xu.  8  "  The>«*r  ye  hare  always," 
om.  by.S.S  and  D.  , 

'  [1888  c]  " Prepare,"  ^r«^f«,  in  Jn, only  xiv.  2—3  {Hi)  "I  go  to 
prefari  a  place."  Also  <anur«fini(»  occurs  Mk  (1),  ML  (1),  Lk.  (2),  Jn  (t>). 
176 


FROM  SYNOPTIC  VOCABULARY 


English 

Greek 

Mk 

Mt. 

Lk. 

J" 

Prepared,  ready' 

frmfior 

I 

4 

3 

1 

Prevent,  binder 

KwXi^w 

3 

r 

6 

,"o 

Priest' 

ItfiiVS 

2 

3    " 

6 

> 

Prison' 

^vXatt^ 

2 

8 

•  6 

I 

Privately,  apart' 

car*  iSiav 

■     7 

.     h 

} 

o 

[1689]  Publican 

rtXiiviit 

J 

•a 

lo 

O' 

Put  on(a  garment). 

1  fVAvM 
p.rf,>l^iAX. 

'"(inid.)he  clothed' 

in»                    .  1 

3 

3 
5 

4 

3 

0 

1 

Ransoiti 

Aw-pov,  hW,  -wffir 

1 

1 

3  ■ 

_o 

Head  (scripture)* 

ayayivatr»*t 

4 

7 

3 

o 

Ready,  s.  Prepared 

irotiins 

1 

4     . 

3 

1 

Reason' 

AtaXoyi'^o^alj  'itrfitit 

8 

4 

1 2      ' 

o 

RebHke 

twiTitmtt          ,„ 

9 

7 

13 

0 

'  Receive* 

«€>i.Aini          ...      . 

6 

lO 

|6 

1 

Recline,  lie,  some-  ] 

1  >       \^      *•.'■' 

avanAipif 

I 

3 

3 

6 

times  'cause  1u| 

■     ( 

lic»                     ) 

1  KartutXivti 

o 

o 

5 

'U    . 

Recline  ii:illi» 

'2 

;  3 

3 

o 

*  "Prepared,"  "ready,"  in  Jn,  only  vii.  6  "but  your  time  is  always 
rtiu/y.'' 

'  "  Priest,"  in  Jn,  only  i.  19  "priests  and  Levitcs." 

*  "  Prison,"  in  Jn,  only  iii.  34  "  For  John  was  not  yet 'cast  into  prison.'' 
The  numbers  aljove  do  not  include  ^vKaxi)  meaning  '*  watch,''  for  which   » 
secl696. 

<"  Privately,"  see."  Apart  "  (1672  *). 

'"  Put  on,"  see  "  Clothe"  (1676). 

'  [1689<i]  "Read  (scripture),"  Jn  has  nviiyii'«>r<u  once,  but  not  of 
scripture,  xix  ■  30  "This  title,  therefore,  the  Jews  rrad." 

'  [168B  *] "  Reason,"  when  used  in  the  phras;  "  reasoned  among  them- 
selves," is  sometimes  synonymous  with  "  murmur,"  yoyyv^u,  which  occtirs 
Mk  (o).  Ml.  (1)  (in  parable),  l,k.  (1),  Jn  (4)-^or  with  Jlioynyyilf*..  which 
occurs-  in  Lk,  alone  (3). 

^[1689^]  "Receive,'*  htx^li^h  '^^  J">  °"'y  'v-  45  "the  GaliUeans 
meivtil  him  " :  but  \ii)tiU»»t,  "  receive  «'./•,  welcome  (a  person),"  occurs 
Mk(o),  Mt.  (o),  Lk.  (o),  Jn(ii)(17il/— ^).  n<viiXo>i/*i»«  ^curi  Mk  (6), 
Mt.  (16),  Lk.  (6),  Jn  (3),  always  of  personi  except  in  Mk  vii.  4,  but  not 
always  of  friendly  reception. 

■  [16B9r^  "  Recline "  (almost  always  at  meals).  'AVannfun  and  liixi- 
iri'irrv,  in  a  siipilar  sense,  iKcur  in  all  the  Four  Ooipels. 

^  V«77  n-2 


[1690]  JOHANNINE  DEVIATIONS. 


-!J. 


J 


EnglUh 

Gmk 

Reed-       '■ 
[1690]  Remission  of 
,t         sins' 

&ptiTtt  Afiapriilv 

Mk       Mt.  •    I*.    .   Jo 

3  J  I  O 


'  [1689/]  "R«rf."  Mk  XV.  19,  36,  Mt.  x«»ii.  59,  30,  48,  Lk.  om., 
of  the  "reed"  mentioned  in  the  Passion  :  Mt.  xi.  7',  Lk.  vii.  24  (the  only 
instance)  "a  ntd  shaken  by  the  wind":  Mt.  xii.  20  (quoting  Is.  xlii. 
3)  "a  bruited  ma." 

'  [1690ii]  "  Remission  oCsins,"  j^irit  li/iopfwi',  "is  connected  by  Mk 
i.  4  and  Lk,  iii.  3  with  the  Baptist's  preaching,  but  the  parall.  Mt.  iii.  2 
omits  it  and  mentions  "the  kingdom  qf  heaven"  [Mt.  xxvi.  28,  however, 
inserts  "  for  the  remission  of  sins  "  in  the  account  of  the  Eucharist  where 
Mk-Lk.  omit  it].  The  following  facts  bear  on  ^<ric  in  LXX  and  on 
Jewish  traditions  about  the  Hebrew  original  of  (he  word.  , 

[1690^]  (i)  Apart  from  a  few  unimportant  exceptions,  Si^tra,  in 
canon.  LXX,  means  /^/  "rtUase"  of  ihe  Sabhaticnl  VriJr^  or  of  JubiUty 
and  is  not  connected  with  atonement  except  once  in  a  passage  describing 
the  scapf-goat  that  is  (Lev.  xvi.  i5)  "'for  Asaset."  Josephus  speaks 
of  Jubilee  as  the  year  {,Anl.  iii.  11.  3)  "wherein  debtors  axe  freid from 
Iktir  debts  and  slaves  are  ul al  llbtrly" ;  and  he  says  that  "the  name 
denotes  ApMesis.^  Isaiah  Ixi.  1^2  connects  ^^liberty  {t^av)  to  the 
captives "  with  "the  acceptable  year  of  the  Ijird"  which  (Ibn  Eira  says) 
means  "the  Year  of  Remission  "  :  and  this  forms  part  of  the  text,  so  to 
speak,  of  our  Lord's  first  sermon  in  Luke  (iv.  17—19).  I->ebtors  sometimes 
sold  themselves  or  their  children  into  slaver>' ;  so  th:tt  remissioo  of 
servitude  and  remission  of  debt  would  naturally  often  go  together. 

[1690  f]  (ii)  Part  of  the  obsen^ance  of  Aphesis  consisted  in  "re- 
.leasing"  the  land  from  service  by  abstaining  from  agriculture  for  a  whole 
year  and  allowing  the  poor  to  partake  of  such  fruits  or  crops  as  grew  of 
themselves.  That  this  institution  was  observed  shortly  before,  and  shortly 
after,  our  Lord's  birth,  we  know  from  the  testimony  of  Josephus  Ant.  xiv. 
16.  2,  XV.  1.  2,  Philo  in  Eus.  Praep-  Evang.  viii.  7  and  Tac.  Hist.  v.  4. 
Josephus  says  that  it  caused  great  distress  when  Herod  besieged  Jerusa- 
lem (as  well  it  might),  and  he  quotes  {Ant.  xiv.  la  6)  a  decree  of  Julius 
CaesarTcmitting  tribute  for  every  Sabbatical  Year. 

[1690  d\  (iii)  That  inconvenience  was  caused  by  (he  "  reinission  " 
of  debts  in  the  Sabbatical  Year  as  late  as  the  birthtime  of  Christ,  we 
know  from  the  Mishna,  which  tells  us  that  Hillel  (probably  about  the 
beginning  of  the  Christian  era)  introduced  a-  legal  means  of  evading  the 
Law  because  people  entertained  the  (I)eut.  xv.  9)  "base  thought"  oT 
refusing  to  lend  in  view  of  the  approaahing  X/Mm'i.  But  the  Cemara 
(/.  Shebiith  x.  4)  adds  (Schwab  ii.  428)  "  Mais  est-ce  que  cet  acte  [de 


178 


FROM  SYNOPTIC  VOCABULARY        .     [IBM] 

Hillel]  *  pour  originc  la  Tori?  Non ;  leulement  loraque  Hillel  I'a 
innitu^,  il  I'a  bas^  sur  une  allusion  bibliquc." 

[1690r]  (iv)  In  Jeremiah  (>x»v.  13— IJ)  the  act  of  "proclaiming 
Aphtsis "  is  Shawn  by  the  context  to  mean, '  or  include,  freedom  from 
servitude ;  and  both  that  prophet  and  Nchemiah  (Neh.  x.  31  "that  we 
would  forgo  lit  Tsevmlk  fiar  ami  the  eraclioM  of  evtry  dtti")  contended 
against  the  wealthy  for  that  very  observance  of  AphtsU  which  Hillel 
practically  abrogated.  Hillel  was  the  greatest  and  best  of  the  Pharisees 
and  acted  <no  doubl)  from  perfectly  pure  motives ;  but  the  Pharisees 
of  the  next  generation  were  called  a  "  generation  of  vipers "  by  the 
Baptist,  and  he  refused  to  give  them  baptism.  It  iV.^ntecedently  pro- 
bable that  peasants  and  fishermen  would  dislike  the  evasion*  of  the  Law, 
and  that  the  Baptist,  the  last  of  the  prophets,  who  bade  those  that  had 
"two  coats"  to  "give  to  him  that  had  none,"  would  with  still  more  force 
insist  on  the  observance  of  the  yatute  Law  of  the  Nation,  which  no 
Pharisee  could  abrogate.  «r< 

[1890/1  (*)  Josephus  tells  us  t^at.the  Baptist  {Am.  xviii.  5.  a) 
insisted  that  his  disciples,  before  "being  baptized,  should  be  "thoroughly 
purified  beforehand  by  rigk/eousiuss"  and  he  distinguishes  ^^  rigkttousHtss 
towards  ont  another^  from  "piety  to  God."  Luke  iii.  12,  14  tells  us  that 
the  publicans  and  soldiers  said  to  the  Baptist  "  ff/in/  lAatl  wt  lio!" 
and  were  told  how  to  exercise  "  righteousness  "  according  to  their  ability. 
These  two  witnesses  convert  the  above-mentioned  probability  to  a 
certainty,  that  the  Baptist  would  make  rich  men  and  Pharisees  "i/o" 
something  before  be  gave  them  baptism :  and  the  least  they  could  do 
(according  to  the  view  of  a  Prophet)  would  be  to  observe  the  written 
Law  in  all  its  requirements  for  th^  good  of  the  poor.  ' 

[1600^]  (vi)  Both  in  Greek  and  in  Hebrew,  "release"  means  also 
"forgive."  In  Aramaic  (1181)  "debt"  and  "sin"  (nay  be  represented 
by  the  same  word.  Hence  ^'forgive  us  our  sins  "  might  be  interchanged 
with  " retiast  us  from  our  debts"  The  conditional  prayer,  " Release  us 
from  our  debts  as  we  release  those  (hat  are- indebted  to  us"  might  have 
a  twofold  meaning. 

[1690  <l]  (vii)  The  fact  that  Matthew  reads  "dirMj"  for  "x/«"  in  the 
Lord's  Prayer  should  be  considered  in  this  connexion.  And  iliany  other 
kindred  questions  deserve  discussion,  althoufrh  they  cannot  be  discussed 
here,  f(»r  example,  whether  John  the  Baptist  rtid  not  intend  something  like 
a  compulsory  socialism,  and  whether  Jesns  of  Naiareth  did  not  intend  to 
convert  this  into  What  should  ultimately  become  a  voluntary  socialism. 
Possibly  it  may  appear  that  such  an  incident  as  the  death  of  Ananias 
and  Sapphira  was  one  of  many  signs  that  might  reveal  to  the  Apostles 
and  their  successors  the  evil  of  importing  into  the  Church  what  was 
(practically)  a  compulsory  socialism  twenty  centuries  or  more  before  the 
Church  was  ready  for  even  any  form  of  voluntary  socialism. 

'79  ■ 


[IWl]  JOHANNINE   DEVIATIONS 


IBfigliib 

Greek 

Mfc 

Ml. 

Lk. 

Jn 

[1091}  Render,  requite, 

pay' 

iwolUllMiu 

1 

■  8 

8 

o 

Repent,  repentance  luraroJm,  -raa 

3 

^ 

"4 

,  o 

Report,  bring  word 

to,  s.  Tell     , 

dirayy^XXa 

3 

8 

11 

1 

Reproach 

iniSiC- 

1 

3. 

1 

o 

Rest,  the 

Xoiirof 

2 

4 

■6 

o 

Retain,  seite,  uke 

hold  of 

Kpariu 

IS 

12 

i  3 

1 

Rewarfl,  wages' 

intriot 

t 

lO 

i 

Rich,  riches' 

irXoviTior,  irXovroc 

3 

4 

IJ 

o 

Right,  on  the* 

(R  A«fi*if  ijiov)  or 

#V  Ttiir  dc^i'otr 

6 

7 

4 

o. 

Righteous, .  just 
ftppl.  to  men) 

dlKAlOf 

3 

CIS 

lo 

o 

Righteous  (appl. 

• 

to  God)' 

^'xaior 

O 

0 

o 

' 

;  >  "  Render,"  see  "  Pay  "  (1687),  and  the  note  on  "  Reward  "  below,  v 
*[16Blfi]    "Retain  etc."    Jn   uses  Kparitt  twice,  but  only  in  one 
passage,  and  nietaphorically  (xx.  33)  "  Whose  soever  [sins]  ye  retain  they 
arts  rgtatMed."    The  meaning  is  obscure.     See  2517—20. 

*  [1691  A]  **  Reward,"  "  wages."  The  two  instances  in  Mk  and  Jn  are 
Mk  ix.  41  "  He  shtiii  surely  not  lose  his  reward^'  Jn  iv.  36  "  Aireq^y*^* 
is  fitking  his  reward."  The  former  regards  the  reward  as  future,  the 
latter  regtirds  it  as  present. 

*  [1691  c\  "  Ricb,"  sec  '*  Poor"  (Chri.)  which  19  shewn  (1688  **)  to  occur 
only  once  in  Jti  (where  D  and  SS  oni.  the  mention). 

'^  [1691  </]  "  Rig^ht,  on  the."  Jn  makes  no  distinction  of  "rit[ht"  and 
"  left "  between  the  malefactors  crucified  with  the  Saviour.  Also,  he 
never  speaks  of  the  Son  as  "<»/  the  ri^ht  hand'"  of  the  Father,  but  aji 
"m"  the  Father,  or  '*(>/«"  Vkh  (he  Father,  and  similarly  of  the  disctplos 
as  being  "j'h"  the  Son.  Jn  xxi.  6  "on  the  right  side"  Is  not  included  in 
the  list  atx)ve  because  "  side  (^'pi;) "  is  added. 

*  [1691/!]  "  Kighte;(>us"  Applied  lo  t>od  occurs  in  Jn  xvil.  25  "O 
righieOHS  Father."  Applied  (o  thingst  it  occurs  Mk  (o),  Mt.  \x.  4 
"  Whatsoever  is  righteous  {i.e.  Just)  I  will  give  you"  ;  Lk.  xii.  57  "Why, 

.  even  of  yourselves,  judge  yc  not  that  tt/hiih  is  righteous  (rn  dixaiof)?^"  • 
i.e.  judge  yi*i//v ;  Jn  v.  30  "My  judgment  is  righteous^  vii.  24  "Judge 
ri]|fA//<wj  judgment."  ;  Jn  and  Mk  never  use  JtuaiM*  "justify,"  "make 
righteous,"  which  occurs  Mt.  (a)  Lk.  (5).  .  On  "righteousness,"  which 
occurs  Mk  (o)  Mt.  (7)  Lk.  (1)  Jn  (3),  see  Vtbkb.  The  facts  suggest  that 
Jn  uses  the  adjective  and  noun  in  the  Platonic  sense  of  "just"  and 
"justice"  rather  than  in  the  technical  Hebrew  meaning,  "observant 
of  the  requirements  of  the  Law  [of  Moses]."  On  "judging  justlv,"  see 
ViXkd-g.  , 

180   * 


FROM  SYNOPTIC  VOCABULARY 


[laM] 


*    EngUib 

Gnek 

Mk 

Mt. 

LV. 

J» 

Rock' 

»fr*. 

■ 

o 

Root 

W" 

3 

■.-  a'. 

',0- 

[1«9S]  Sadducee 

XaddovKaloc 

, 

8. . '-. 

6 

Sake  of,  fer  Ihe' 

«Mica 

4 

r 

o 

Salt 

.axot 

3 

o 

Sanhedrin,council 

1^  frvvUptop 

3 

i 

&ttan* 

tartrvae 

S 

1 

Satisfy* 

w<C« 

4 

I 

.    Save' 

adCm 

■4 

■  5 

V 

6 

'"  Rock,"  in  Mt  only  XV.  46  "  Hewn  out  of  nw*." 

*  PMia]  "Sake."  Jn  however  uses  vWp  in  xili.  37,  38  (A.V.)  "/or 
thy,  myi  saJtr,"  (R.V.)  "/or  thee,"  "/or  me."  Comp.  Jn  xv.  }|  "These 
things  will  they  do  unto  you  because  0/  ihio)  my  name,"  (A.V.  and  R.V.) 

.  "/or  my  name's  sakeJ^    Jn  xii.  30  "/or  your  saJkes"  has  dui,  Jn  xvii.  19 
"/or  their  saJtes"  has  vwJp.    For  the  difference  between  the  Johannine 
and  the  Synoptic  view,  see'lSS-^.    On  the  Johannine  "  sake,"  tti,  a«e 
-*mi,  and  1884  n-^.  '*' 

*  "  Sanhedrin,"  etc.  Lie.  xxii.  66,  Jn  xi.  47. 

*  [189S  J]  "Satan,"  in  Jn,  only  xiii.  17  "Then  (i.^.  at  that  moment, 
r<{r«)  entered  into  him  Saian^  i.e.  into  Judas  Iscariot ;  Lk.  xxii.  3  ("  But 
Salan  entered  into  J  udas  ")  places  the  "  entering  "  earlier. 

'  [1692  <^]  *  Satisfy,"  in  Jn,  only  vi.  ?6  "Because  ye  ale  from  the 
loaves  and  were  saHs/Ud"  lit.  fed  as  beasts  with  grass—probably  used 
by  Jn  in  a  bad  sense,  but  not  so  by  Mk  vi.  4]r'Mt.  xiv.  jo,  Lk.  ix.  17  etc. 

"  [I6M1/]  "Save."  In  the  words  of  Christi  "lai'*''  is  used  by  the 
Synoptisis  in  the  phrase  "  Thy  faith  halh  saveil  thee "  (after  acts  of 
healing),  "  he  that  will  save  his  soul  (i.e.  life)  shall  lose  it,"  etc.  But  there 
is  no  Synoptic  statement  that  Christ  came  /<  "luvr"  except  in  the  story 
of  Zacchacus  peculiar  to  Luke  (Lk.  xix.  10)  "  For  the  Son  of  man  came 
to  seek  and  to  sa^te  the  lost." 

'.  [1693i']  Mt.  xviii.  11  (R.V.  marg.)  has'"  Many  authorities,  some 
ancient,  insert, '  For  the  Son  of  man  came  lo  save  that  which  was  lost "  : ' 
Lk. .  ix.  56  (K.V.  marg.)  has,  besides  another  insertion  sujiported  by 
"  some  ancient  authorities,"  {he  following  one  supported  by  "  fewer " : 
"  For  the  Son  of  man  came  not  to  destroy  men's  lives  but  to  save  [tkem\" 
But  W.H.  omit  both  of  these  without  marginal  alternative.  And  they 
«IC  omitted  by  SS.  . 

[1693/1  Jn  iii.  17  "God  sent  not  Ike  Son  into  the  world  that  he 

should  judge  the  world  but  that  the  world  tkoutd  be  sieved  through  him," 

is  probably,  as  Westcott  argues  at  some  length,  a  comment  of  the 

"    Evangelist,  not  an  utterance  of  Christ :  but  the  necessity  for  so  long  an 

Bigument  shews  how  easily  comment  00  Christ's  words  might  be  taken 

181 


[leaa] 


JOHANNINE  DEVIATIONS     ■ 


Knglith 

Greek 

Mk 

Ml/ 

Lk. 

J" 

Scourge,  i.e.  pain- 
ful aisease 

pi^.f 

o 

I 

o 

Scribe 

yftOfiiimtiit 

U 

'9 

'4  , 

0 

Scriptures,  the 

a.\  ypa^ai 

4. 

3 

r 

Seed  (lit.) 

anipfuij  trmipot 

5 

J 

o 

Seed  (melaph.)' 

<Tirlpim 

3 

2 

3 

~     Sieize,  retain,  take 

Jl       bold  of" 

uparim 

IJ 

tl 

J 

i 

Sell  (Chri.) 

ir.X/« 

4 

s 

o 

Sell  (narr.)» 

<ri>Xc» 

3 

2 

Set  before* 

napariSrim 

■-'    ♦■ 

»      ■ 

3 

O 

as  part  of  Christ's  words,  and  illustrates  the  growth  of  the  interpolations  ' 
jnentioned  in  the  last  paragraph.  * 

[1692^]  The  ^ohannine  version  of  the  words  of  Christ  certainly 
represents  tfim  as  saying  (a)  Jn  v.  34  "These  things  I  say  that yr  mny 
bt  saved^  {b)  Jn  x.  9  "Through  me  if  anyone  enter  in  ht  skali bt  saved" 
(e)  xii.  27  "Shall  I  say,  'Father,  save  me  from  this  hoiir?'"  (933^-40), 
((/)  xii.  47  "  /  came  net  thai  I  might  judge  tke  world  but  that  I  might  save 
the  world."  The  ist,  2nd,  and  4th  of  these  deatly  imply  spiritual 
"saving." 

'  [laUA]  " Seed" (metaph.).  Jn  vii.  42  "From  the  i«rfof  David," 
viii.  33  "We  are  Abraham's  seed,"  viii.  37  "  I  know  that  ye  are  ^briham's 
seed,"  Jn  xii.  -24  has  kokxih  for  ** grain  (of  wheal),"  to  suggest  ihe  soul 
dying  that  it  may  liye. 

•"Seiie."    See  above,  •*  Retain  "  (1891  a). 

'  "Sell"  (narr.).  All  these  relate  to  the  casting  out  of  them  that 
"sold"  in  the  Temple. 

•  [IWi]  "Set  before,"  i.e.  set  food  before,  Mk  vi.  41,  Uc.  ix.  16, 
in  the  Feeding  of  the  Five  Thousand;  and  Mk  viii.  6  (bis),  y  in  the 
Feeding  of  the  Four  Thousand.  But  Mt.  in  the  parall.  to  these  three 
passages  of  Mk  omits  wofmriSiiiu.  Ml.,  when  using  this  word,  applie* 
it  to  spiritual  food,  or  teaching  by  parables,  xiii.  24,  31  "Another  parable 
he  set  before  them." 

[1892>]  Lk.  has  x.  8  "  Eat  the  things  set  tefore  you,"  xi.  6  "  I  hav*^ 
nothing  to  set  be/ore  him,"  but  also  uses  the  middle  to  mean  (xii^  48,^ 
txiii,  46)  "entrust,"  "commend."     Comp.  Acts  xiv.  23  "commended  lhem( 
to  the  Lord,"  but  xvi.  34  (act,)  "set  before  theifi  a  table,"  i.e.  fed  them, 
xvii.  3  "  opening  [the  Scriptures]  and  setting  before  them  [the  doctriiu] 
that  it  behoved  the  Christ  to  suffer."     The  word  has  these  various 
meanings  in  the  Epistles  also;  i  Cor.  x.  37,  I  Tim.  i.  18,  2  Tim.  ii.  1, 
I  Pet.  iv.  19. 

182  • 

■   .         ^     r   ■  •        '  ■     ■'■■ 

,N 


FROM  SYNOPTIC  VOCABULARY 


[169S] 


Eiqiliih 

Greek 

Mk. 

Hi, 

u. 

Jn 

Seven,  seveta  times 

irri,  -»it 

8 

II 

■  »■ 

0 

She4  blood 

CKJIfVKI'M    ttlfUt 

1 

3 

2  or  3 

0 

Sick,  s.  Diseased 

Koums  ^x*"* 

4 

5 

3 

0 

[WBS]  Sidon 

-  3Ah 

3- 

3 

3 

0 

Silent,  be  (|)      ' 

'mytm 

0 

0 

3 

0 

Silent,  be  (2) 

mMWau 

5 

3 

'  2 

6 

S'inner,  sinful' 

AftapTctXot 

6 

5 

•7 

4 

Sit  (I) 

KllS4(l>IUU 

0 

I 

1 

y 

Sit  (a) 

.jcaftHioi 

II 

W 

'3 

4 

Sit  (3)  .        • 

■otf.'fo 

7 

8 

8 

'J 

Sleep(i) 

Kotffvdw 

8 

7 

3 

0 

.  Sleep  {2)« 

KolfiOOiiai 

0 

3 

1 

3 

Smite  (I) 

iraraxrvti 

1 

3 

2 

0 

Smite  (2) 

rvirrw 

I 

3 

■4 

0 

So,inthesamewa)r 

iivavTttt 

I 

4 

3  or  3 

0 

So  as  to,  so  that> 

ilTTt 

'3 

'5 

4 

1 

So  to  say,  as  it 

were,  about' 

■    ixTfi    ':     >,:; 

.  .  «■■   . 

■  ■  •?•'  - 

■•>.»'  V 

■;  6'. 

Sodom  (1671*) 

HJofM 

0 

'^s--' 

'  "i    '. 

0    . 

Sov/' 

9n*'iiA 

10 

.'6, 

■■,'.6/"^ 

■    3  ■' 

Spit  on" 

ifiwryu 

3    ■•' 

■  ■»'■ 

■ ' ;  I '  ; 

•  ■.<>' 

StraiRhtway(la). 

(1910  foil.) 

tUit      ,    . 

&40 

;   >■■■ 

;_,!'.■- 

,   3 

Straightway  (i  i)  » 
(UU  foU.) 

, 

,itimt 

:  °0''  , 

'    "  ■' 

.,.  ft.-  . 

;■  i  ■' 

'  "Sinner"  occurs  in  \.n  only  in  the  dialogue  about  the  mah  born 
blind,  four  times,  Jn  ii.  iS,  34,  25,  31  (1871  b). 

,'[16»Sa]  "Sleep"  (2).  Koifiao/uu  means  the  sleep  of  death  in 
Mt  xxvii.  53  **  the  saints  thai  siept  arose."  'In  Jn  xi.  1 1  "  Lazarus  has 
fattin  asUep  (ic<Koi/iifrm),"  the  disciples  take  the  \xrb  literally  and 
comment  on  it  thus  (xi.  12)  "If  he  kasfaittnastiep  he  will  recover  (1858)." 

'  [1683^]  "So  as  to,*  "so  that,"  occurs  in  Jn^nly  in  iii.  16  "so  thai 
he  gave  hi^  only  begotten  Son,"  a  comment  of  the  Evangelist,  nOt  a 
saying  of  Christ's.    See  "  save  "  above  (1691/). 

*  [lS03ir]  "So  to  say,"  " about "  occurs  in  Mt.  xiv.  3i,parall.  Lk.  ix.  14 
"»^K/Ave  thousand,"  but  Mk  an^B,^ha  also  mention  "five  thousand," 
do  not  thus  qualify  it.        _    - '     ^^ 

'  "  So]^,"  in  Jn,  only  iv.  36 — 7,  of  spiritual  sowing.  ., 

'  [1683 </]  "Spit  on,"  referring  to  the  Passion,  does  not  occur  in  Jn^ 
but  irriM,  "spit,"  occurs  in  Mk  vii.  33,  viii.  23,  Jn  ix.  6  in. connexion  with 
healing.    See  1737*. 

■         183 


[ie»4] 


JOHANNINE   DEVIATIONS 


Engluh  -  ' 

Sirarghtway  (»)' 
Strcngtb,  strong 
Strong,  be' 
Sti«tch  out  the 
hand(j)' 
[16M]  Stumble,  make  ( 
to  stumble,  8tum-.< 
.bling-block*         ( 

Substance,  poa*     I 
sessions,  liring  I 

Suffer 

Sufficient  (marg. 
worthy),  great 
Sun 
'    S  wear  (s.  a)  so  Oath)  oiivvt 
Swine 
Synagogue' 


Greek 

Mk 

Ml. 

u. 

Jn 

"•*M^X^>«« " 

0 

3 

10 

o 

Ivx*'^*  tv}(Vp6t 

4 

4 

5 

o 

Ivxv^ 

4 

4 

8 

1 

f  vrtJM*  x*VM(f} 

3 

6 

3  , 

I 

(rKfli'daXov 

8 

'9 

> 

■  ■»" 

^0., 

_  1 

o 

S 

o 

iiwafixofva 

o 

8 

o 

KTIJIiOTO 

I 

0 

o 

wiirx- 

3 

6 

o 

Uarik 

3 

-to 

o 

IjXlOt         '    .     . 

'       4- 

3 

o 

oiivvm           v'.  ^■•- 

^  ^■:-^  ■ 

',  '" '  - 

I 

o 

x«i(XK    ..         :'      4" 

4 

o 

mifttyMyil 

.      8 

9 

"5 

"    2 

wen!  noJO* 


■    >  [1683^]  "Straightway"  (3).    Ila^xF^/^  i*  not  strictly  entitled 
a  place  here,  but  it  is  inserted  to  explain  that  Lie's  deficiency  in  resp 
of  «v$vt  and  *l$i*»t  may  be  compensated  by  his  excess  in  respect  (#^ 
another  word  of  similar  meaning.    Uapaxp^t^a^  both  in  Mt.  and  Lk.,  it 
connected  with  miraculous  results  in  the  context  exc.  {a)  Lk.  xix.   il 
"that  the  kingdom  of  Cod  was  destined  to  come  imnuJiaiely^  {b) 
Lk.  xxii.  6o  "And  imnudiateiy,  white  he  was  yet  speakinj;,  the  cock        J 
crew."     In*'((i),  the  meaning  is,  perhaps  "come  by  special  miracle"";      ^ 
in  (d),  attention  seems  to  be  called  to  a  miraculous  coincidence. 

*  [1693/]  "Strong,  be"  obcurs  m  Jn  only  in  xxi.  6  "They  wed 
longer  strong  [enough]  to  draw  it  [i>.  the  net]."    On  Jn's  non-t 
"strong,"  "mighty"  etc..  sec  the  latter  (1686/). 

'  tl683jir]  "Stretch  out  the  hands,"  in  Jn  only  xxi.  i8  ",Thou  shall 
stretch  out  thy  hands^  to  which  is  added,  "  Now  this  he  spake  signifying 
by  what  manner  of  death  he  \i.e.  Peter]  should  glorify  God,"  i>.  by 
stretching  out  his  hands  on  the  cross. 

*  [1694  a]  "Stumble'  etc.  jn  has  only  the  verb,  vi.  6i  "  Uoth  this 
make  you  to  stumble}^  xvi.  I  "This  have  I  said  to  yjou  that  ye  be  not 
made  to  stumhlt^ 

*  [1694^]  "Synagogue,"  in  Jn,  only  vi.  59  (R.V.)  "These  things  said 
he  rn  [the,  nr,  a]  tynagogue  (<V  v^tvaymr^fi)  as  he  taught  in  Capernaum,'* 
xviii.  20  "  I  ever  taught  in  [the,  or^^\  synagogue  {iw  avvaymyj^)  and  in  the 
temple."  Perhaps  "in  synago^e"  (Uke  our  "in  church")  would  l^e  the 
best  rendering  in  both  passages. 


184 


FROM  SYNOPTIC  VOCABULARY 


[1605] 


Engliih  Omlc 

Take  bold  of,  s. 

Retain  tpariit 

Teacher,  M  alter 
.,.  (nx.)'  «iM<r««Xf-  . 

"  Tell  (R. v.),  bring 

word'  drayyAAa    V 

[UBS]  Tempt,  tempts-  '    " 

tion*  vfi^^M,  -otfftoc 

Testimony*  fiofiripto* 

That  (i.e.  in  order 

that)*        V  iwmi       •.  ! 

Then  (/./.after  all)   Spa     i      ;     ;    ■ 
Then  (,U.  at  that.     •     ■',■,•  ',"•'■ 

time)  »*»,:•'•..:., 

Third"  rptrf^X.  V 


Mk 

Mi. 

Xk-    . 

I» 

» 

- 

.  ■ 

■  5 

u 

''   . 

.:.t' 

-IQ 

;;    6 

'  -''5»"'. 

'.'"  ? 

-.'.y- 

.  "-S- 

;/-"|l;  . 

•.  .' ; 

,'f 

s  ■ 

«■ 

«■•■ 

>"r 

3 

i 

3 

0 

■■•■* 

..:,,j:r: 

■^6.  - 

■    I 

,'»;, 

'-^.■■;>'^ 

ft 

.■,■■* 

*  ■  '  *. 

■  *-l 

^M 

■■u'-" 

lO 

■  a  ■ 

.^   •.fr;- 

■--^  ' 

■1. 

>  [14Nr]  "Teacher,"  voc,  in  Jn,' only  i.  fi  'ea$fiu  i.Xfytriu.iMt. 
^MaxaXi,  xx.'i6'Pa/9V3ovvfi  &  \Jyrrat  AxM(rKaX#.   jn  viii.  4,  whe^cft.  oc^tirs' 
without  the  Aramaic,  Is  an  interpolation.     For  "  Rabbi "  see  UI8. 

•  [189* </]  "Tell  [R.V.),"  in  Jn,  only  xvi.  35  "  I  will  ////  you  pUinly 
concerning  the  father"  (see  1875^).  Jn  also  has  ayyiXXu  (not  used  by 
Synoptists)  in  xx. .  18  "then  cometh  Mary  Magdalene  UlltHf^  the 
disciples." 

'  [1696  a\  "  Tempt,"  in  Jn,  only  vL  6  "  But  tbis  he  said  tempHng  him," 
of  Jesus  "tempting"  fhilip. 

•  [1606«]  "Testimony."  In  Mk-Mt.,  only  in  the  phrase  At  11.  ainii 
(or,  roic  Ihm)  which  seems  to  mean  "as  a  testimony  against  them" 
(Mk  i.  44,  vi.  I  r,  xiii.  <>,  Mt.  viii.  4,  x.  iC,  xxiv.  14)  or  "a  testimony  with 

.  regard  to  them  in  citse  they  should  disbelieve."  l.\f.  ix.  5  (parall.  to  Mk 
vi.  11)  has  tU  p.  «V*  mVovt,  but  Lk.  v.  14  tic  p.  avroir.  Uc.  xxi.  13  baft 
iwo^ijairai  ir/tiv  tU  fi.  absolutely.  This  must  be  carefully  distinguished - 
from  fiaimiila,  a  freq.  Johannine  term  (1736).  ' 

'  [1886<r]  "That,"  i.e.  in  order  that,  Mk  iii.  6  (Mt.  xii.  14)  oit^t  aMf 
awoKivmvty,  Jn  xi.  57  Swmr  wta&mrtv  avriii*.  It  is  noteworthy  that  the  only 
instance  of  Svm*  in  Mk-Jn  refers  to  attempts  to  destroy  or  arrest  Jesus. 
Comp.  Mt.  xii.  14  eir«c  aiTin  awoK4vt»t¥,  xxii.  15  oiTNr  avrir  .iray*6tvamoilf 
iv  Xoy^  xxvi.  59  offMf  avnv  Bavaritottinv .  Lk.-vi.  1 1  (parall.  to  Mk  iii.  6, 
Mt.  xii.  14)  has  ri  b  wot^ctutv  ry  'I.  These  figures  havC  nothing  to  do 
with  ba  "  in  order  that "  (1786). 

•  [1606 (/]  "Third,"  in  Jn,  only  ii.  «  "On  the  third  day  there  was 
a  marriage  in  Cana."  "  Oh  /At  third  day"  in  Mt.-Lk.  always  refers  lb 
Christ's  Resurrection ;  but  Mk  has  "  afltr  thru  days "  (URT).  . 

185  -       -.        ' 


\i^-,. 


[lest] 


JOHANNINE   DEVIATIONS 


Englisb 

1                 '..''■■    \ — 
Greek--  ;  ,."-V.:  MV. 

Mt. 

Lk. 

J" 

Third  time,  the 

(.dv.)' 

Tptravt  iu  rpinv          .  1   , 

I.  . 

.    ' 

■   J 

Throne  (1671  c) 

0pUot                              O 

S 

'3 

0 

Time,  Kason ' 

gaipik       \'.,X    :;-          5 

.    10 

■3 

3 

To-day 

iri/u/xn-  '    -  '       •..     I 

".   7 

1 J, 

0 

Torment' 

^a,t{m,-M  ^  ;      /,    i 

4 

3 

0 

Touch' 

awronai-   '  ,                '  Ih 

9 

..  10 

I 

Tradition  (1671c) 

wapadc&H  '                 -5  • 

■'j,.J; 

0. 

■     0 

Trea»ure,  treasure- 

.'           V     ■      '     " 

,  ;-^.■■ 

house,     lay     up 

•  ■■"*         r,       ■■  -•■   > 

,     -,,.  treasure     ' 

»<,<ra,,pi{m,  -i,    ,  .  .    >  | 

.'■\l; 

.      5  « 

*  a 

Tree 

<<i>af>oi>        '    '^.'[  -a.' 

■■'■  li-. 

7 

0 

••      Turn,  turn  back' 

iwiarpiifm           "    '4.' 

•'*■■ 

■7 

1 

Twelvefdisciples,  or  (ol)  dWArKu  .(/to^iiroj, 

.-> 

■■_■.■ 

apostles),  the' 

avwroXw)               .11 

;.■-«'- 

'■  '7^ 

.      *. 

/:^T>ie  :?(■■;  v'^ 

■;-~':.'-'  ';,.  *•■:•■  -.iy- 

■  ':'A:  ^ 

;    •J-' 

,''.:'** 

Unclean 

-    .x>   ■ 

aKoBaprot  ■>                    iV- 

'\'*:    . 

.6 

•'i* 

tinderstnn'd.under' 

(TWtTJIU^    ttVVtffU,          '    .   -' 

standing    . 

irwfTdt               ;  6' 

■■,j«»,^ 

•'  i- 

0 

[1896]  Verily  (i)'     ' 

■  »»"»jil  ■■:'"',':■■■■  ;"M. 

•  :c-V 

"■  ;*' 

0 

Verily  verily  (i)« 

iMiW*-     ■;••   •     P 

.  0 

oi 

26 

'  [1696r]  "Third  time"  (ad».).  This  occurs  in  Mk  xiv.  41,  "comBth 
tkf  third  time"  Mt.  xxvi.  44'  "prayed  a  third  time  (/«  rpWm/)"  In  Lk. 
xxiii.  31,  Jn  xxi.  14,  17  {Us)  there  is  no  parallelism.  Jn  xxt  14  rofiro  ftif 
r^iVor  itftavtpttfiji  refers  to  a  *'  third  **  manifestation  of  the  Resurrection. 

'  [1696/]  "Time,"* "season,"  in  Jn,  only  vii.  6—8  "my  timf  {Mi)... 
your  timt."  '         '  , 

•  [1669^]  "Touch,"  in  Jn,  only  xx.  17  "  Tourh  me  not."  In  the 
Syiuiptists  it  almost  always  refers  to  Jesus  touching  the  diseased  or  the 
disstsed  touching  Him  or  His  garments. 

''  [1696  h]  "  Turn,"  in  Jn,  only  xxi.  so  "  Peter,  turning  aitui  {inunpa- 
^I't)."  The  active  is  applied  to  Peter  in  Lk.  xxii.  32  "  When  once  thou 
hast  turned  again  (/irurrp^^fntr)." 

*  [1695/]  "Twelve,  the,"  never  mentioned  by  Jn  except  in  connexion 
with  the  treachery  of  Judas  (vi.  70,  71)  or  some  suggestion  of  desertion  in 
the  context  (vi.  67)  "Will  ye  also  go  away  ? "  or  some  unbelief  (xx.  14) 
"f  homas,  one  of  the  Twelv*.' 

■  [1666  a]  "  Verily."  No  one  has  been  able  hitherto  to  explain  why  the 
Three  Gospels  never  use  d^v  doubly,  and  the  Fourth  never  singly,  in 
reponing  the  sayings  of  Christ.  Lk.  also  has  iikiftin  thrice  (ix.  27,  xii.  44, 
xxi.  3)  with  X/y«,  a  combination  peculiar  to  him. 

■  186 


FROM  SYKbPTIC  VOCABULARY  [MM). 


Engluh                          Grttk- 

Mk         Mt. 

u. 

J" 

Villages  (pi.)'           nafiu 

~*              5 

3 

o 

Vineyard                  ofurfUF 

J             |0 

7 

0 

WaUet                      nnpa 

■,■   /      I  »  ■   -      1 

4 

o 

Watch  (vb.)        »     y^ffoplu     '    ' . 

.6     '.Vftr: 

■:..«  , 

-■;■■<>;:: 

Walch,  a  (of  the 

•-i^.:.i. 

"•■/♦■■ 

i, ,   -  ■ 

night)                    ^vXa«4 

'":»■  ', 

^   '?i>^ 

Way,  road'              lAit 

■;-:1«,r;^;M-^ 

':.**  -' 

■ ;  *■■. 

Wealth,  ».  Riches 

Well-pleased,  good                 ..,    '' 

V  ■    ^■'     '       ,'"'•'    ■"       *'     '" 

-    -,-*    ■.  ' 

pleasure                tiAoxim^  .'Ik/^- .  y 

'/■  r  ?   ''a':- 

■;«'^' 

■  »  '. 

Widow                     xwi'V- 

■  '■■ii...  ■  «i' 

.9 

■■■"»■ 

Wife(not''woman")  ymii  '■ 

•'.   la.  ■    i6  ,  ■ 

i6 

.■  '"■ ' 

Wind                        ai>f(»ot 

''  i  ■■■  \- 

V'-\i.. 

"  ■  I  ■ 

Wisdom,  wise'         irotfua,  a^6t 

■  ■^-f■■■^•■5'•V 

t 

■»  ■«. 

Within                      ttrtSto 

'    :*'- *  *■■ 

.'■3-  - 

^^\ 

Without,  outside      ifuttv'         ;.' 

■*,  .»<»3':--3--': 

,.  «-■  ■ 

':■  " 

Witness*                     fidprvt           •  /  f 

'■. .""/■::•'}■■■ 

i.« 

■;■  ■  P  ■ 

:Woe                           ni-ai                ,'.■/ 

■•-  :*r;^y- 

^»*  •. 

"  -■•'?'■.■ 

Wonder,  s.  Astonish                   .'  '■, 

'r.C'' •■'.,■'¥;'■■.■". 

Zebedee_.                UtiMm  ■  ■'■  ; 

;:    /.^4*,.:v'*  J 

■.-'■*■ 

.     .;;|: 

>  [ia96«]  "Villages  "(pi.).  All  the  Evangelists  use  tm^ii  (sing.),  Jn 
(3)  referring  to  (vii.  43)  Uethlehem  or  (xi.  1,  30)  "Bethany." 

'  [IGSSr]  "Way,"  jn  mentions  "  the  Way"  in  only  two  passages,  one 
(i.  23  quoting  Is.  xl.  3)  describing  John  the  Baptist  as  bidding  nien  "make 
straight"  the  ivay  of  the  Lord,  the  other  (xiv.  4,  6^  describing  Christ  as 
saying  " whither  I  go,  ye  know  the  way"  and  "  I  am  the  uiny"    . 

'  [1096 </]  "Wisdom,"  "wise."  In  Mk,  "wisdom"  occurs  only  in  Mk 
vi.  }  (parall.  Ml.  xiii.  $4)  "  What  is  this  wisiiain  that  is  given  to  this  man?" 
Mk  nowhere  uses  ''wiK."  Mt-'I-k.  use  also  <t>piriiu>t  Mk  (o),  Mt.  (7), 
Lk.  (2),  Jn  (o). 

«  [1698  f]  "Witness."  Ml  xxvi.  25  (parall.  Mk xiy.  63),  also  Ml.  xviii. 
-  16  (alluding  to  Deul.  Jlix.  15)  twi  irrofiarof  iCo  fiafmrfHtf  Ij  rpiwi'  trraBji  irpf 
pi)/ui.  Comp.  Jn  viii.  17  "Yea,  and  it  is  written  in  your  law,  that  of  two 
men  the  testimony  is  true  ixmar$pmwmw  ^ /iaprvfua  aXtjfiijt  ttrru')"  In 
Rev.  ii.  13,  xi.  3,  xvii.  6  pipryr  =  "  martyr  "teven  R.V.  is  obliged  tft^render 
it  thus  in  txt.  of  xvii.  6)  and  prob.  also  (of  Jesus)  in  i.  5,  iii.  14  (meaning 
"  Itsli/ying  hjr  one's  death  ").  Possibly  this  technical  sense  of  fuiprvc  in 
some  Christian  circles  at  the  beginning^f  the  2nd  century  caused  John 
to  abstain  from  it. 


187 


^.'V 


CHAPTER   II      ^-  /    - 

'SYNOPTIC   DEVIATIONS   FROM  JOHANNINE 
-VOCABULARY  . 

5  I.    I ntrodiutorf  remarks    ' 

~  [1697]  In  the  following  list  of  words  characteristic  of  the 
Pourtn  GoBpel  and  comparatively  seldom  (or  never)  used  by 
the  Synpptists,  one  of  the  most  noteworthy  among  many' 
noteworthy  facts  is  that'  Mark  only  once  mentions  the  word 
"Father"  as  expressing  God's  fatherhood  in  relation  to  men'. . 
The  noun  " loxt"  to<i,  never  occurs  in.  Mark.  Matthew  use* 
the  word  once  in  a  prediction  that  "  the  lm>e  of  the  many 
shall  wax  cold."  '  Luke  speaks  once'  bf  "the  love  of  God  " 
where  the  parallel  Matthew  omits  it".  Mark's  deficiencies  are 
to  some  e.\tcnt  filled  up  by  the  two  later  Synoptists ;  but  if  wc 
put  ourselves  in  the  position  of  an  early  evangelist  trying  to 
convert  ,.the  world  with  nothing  but  Mark's  Gospel  in  his 
hands,  we  shall  be  all  the  better  able  to  understand  the  atti- 
tude of  John  towards  Christian  doctrine  in  general  and  Mark's 
version  of  it  in  particular.  Mark,  for  example,  mentions  God 
■  as  the  Father  of  men  once,  and  God  the  Father,  in  all,  four 


■'  Mk  xi.  35.  Mk  viii.  38,  xiii.  }i,  xiv.  j6  mention  the  word  in  relation 
to  the  Son  of  man,  but  not  in  relation  to  men  in  general. 

•  Mt.  xxiii.  J3  "  Ye  have  left  [undone]  the  weightier  matters  of  the  Law 
namely,  [righteous]  judgment  and  kindness  and  faith,"  Lk.  xi.  43  "  Ye  pass 
by.  [righteous]  judgment  and  the  love  of  God." 


SYNOPTIC   DEVIATIONS  [1699] 

times:  John  uses  {he  term  a  hundred  and  twenty  times. 
Mark  abundantly  uses  the  term  Gospel,  or  Good  News,  but 
nowhere  tells  us  what  the  "good  news"  is:  John  nowhere 
uses  the  term,  but  everywhere  exhibits  the  Son  of  God  as 
bringing  to  mankind  the  best  of  good  news,  namely,  that  God 
is  a  loving  Father,  and  that  men  can  find  an  eternal  home  in 
His  love. 

[1698]  Where  the  Synoptists  speak  of  a  Kingdom,  there 
•John  implies  a  Family.  That  is  the  great  difference  between 
the  Three  Gospels  and  the  Fourth.  The  latter  nowhere 
_mentions  the  Kingdom  of  God  except.tp  represent  Jesus  as 
warning  a  great  Rabbi  that  it  cannot  be  seen  or  entered 
except  after  a  new  birth  ;  and  in  the  first  of,  these  warnings, 
the  words  "  born  from  above  "  indicate  that  one  must  become 
a  child  of  the  Family  of  Heaven.  Something  of  this  kind 
appears  to  l>e  latent  In  the  Synoptic  dyctrines  about  "  little 
children  "  and  "  little  ones."  In  this  connc^bn  the  Synoptists 
inculcate  two  distinct  duties.  One  is  the  duty  of  "  receiving  " 
Utile  children  ;  the  other  is  that  of  "  i-eceiviiig  the  Kingdom 
of  God  as  a  little  ehijd".  meaning,  apparently,  with  an 
innocent,  pure,  and  sincere  heart.  A  great  deal  is  implied  in 
each  of  these  precepts,  and  both  are  liable  to  be  misunder- 
stood. The  second,  for  example,  might  encourage  some  to 
suppose  that  they  were  to  become  "  as  a  little  child  "  in  under- 
standing; and  these  would  require  the  Pauline  warning,  "In 
malice  be  ye  babes,  but  in  understanding  be  ye  men '." 
Against  an  error  of  this  kind,  men  would  be  fortified  by  the 
Johannine  doctrine  that "  little  children  "  meant  "the  children 
of  God,"'  and  that  this  was  a  title  of  "  authority  "—but 
authority  in  a.new  sense,  the  "  authority  to  lay  dowii  one's  life  " 
for  others  (1686^94).  ^ 

[1699]  John  teaches  that,  as  there  is  an  eternal  unity  in 
the  divine  Family,  namely,  the   Father,   the   Son   and    the 


'  1  Cor.  xiv.  26. 
■  89 


[WOQ] 


SYNOPTIC  DEVIATIONS 


Spirit,  so  tliere  is  a  foreordained  unity  for  the  human  Family 
(namjly;  those  who  receive  the  Spirit  of  the  Father  by 
receiving  the  Son).  Into  that  Family  they  must  first  be 
"  born "  from  above.  Then  they  must  "  abide "  in  it.  Or, 
from  another;  point  of  view,  it  must  "  abide  "  in  them.  They 
must  "eat  the  flesh"  of  the  Son,  so  that  the  Son  may  be  in 
them,  even  while  they  are  in  the  Son.  They  must  also  "drink" 
His  "blood."  Other  metaphors  describe  the  members  of  this 
Family  as  eating  the  "  bread  "  that  "  descends  from  heaven," 
the  "bread  of  life,"  as  "drinking"  of  the  "water  of  life,"  as 
"doming  to  the  light,"  and  as  "  walking  in  the  light."  In  a 
family,  "prayer"  from  the  children  to  the  father  is, out  of 
place.  Hence  John  never  uses  the  word  "  pray."  The  Son 
speaks  always  of  "  requesting "  or  "  asking,"  and  He  bids  the 
disciples  "ask  "  what  they  will  in  His  name.  The  Father's 
"will"  is  the  sole  "law"  for  Him.  If  the  Fourth  Evangelist 
mentions  the  Law,  it  is  as. being  the  Law  of  the  Servant  ("the 
law  of  Moses ")  or  the  Law  of  the  Jews  ("your  law "  etc.).  - 
The  Soji  never  sfays,  in  this  Gospel,  "  I  have  come  to  fulfil  the 
Law  "  but  "  I  have  come  to  do  the  will  of  him  that  sent  me." 

[1700]  Instcid  of  a  -Kingdom  and  ihstead  of  the  laws  of 
a  King,  the  Fourth  Gospel  proclaims  Nature ;  only,  of  course, 
not  materialistically,  not  a  mere  machinery,  but,  as  we  might 
put  it.  Mother  Nature.  According  to  Epictetus,  "  Nature  is 
of  all  things  the  most  powerful  in  man  and  draws  him  to  her 
desire'" ;  and  he  says  elsewhere  that  there  is  nothing  to  which 
man  is  so  mucltdrawrt  as  to  the  Eu-Lbgon';  and  man  is  .by 


I  [1700 o]  Epict.  ii.  20.  15.  He  Is  arguing  against  Epicurus,  who,  he 
says,  desired  to  eradicate  the  belief  in  (i*.  ii.  fa'  6)  "natural  human 
lellowship  (ri)p  ^writi^v  Kottntfiar  atffipmwott  rrpof  iiXXi}Xovf ) "  and  yet  was 
forced  by  Nature  to  act  inconsistently  with  his  own  theory. 

'  [1700  *]  Epict.  i.  i.  4  TO  ri!>oyo».  "That  which  is  reasonable  "  does 
not  fully  express  the  Oreek.  It  might  be  rendered  "  good  Ijogos  "  (a«  ri 
<irnx^f  might-  be  rendered  "  good  fortune,"  to  tvytvU  "  good  birth  "  etc.) 
so  as  to  give  play  to  the  many  meanings  of  Logos. 

-      •  '9° 


FROM  JOHANNINE  VOCABULARY  [1709] 


Nature  created  for  '-'fellowship."  John  represents  the  Eu- 
Logon,  or  Good  Logos,  as  one  with  the  Father  in  the  Spirit  Of 
Fellowship.  But  he  also  repr^sentit  Hihn  as  incarnate  and  as 
revealing  the  Spirit  of  Fellowship  at  a  height  never  before 
reached.  The  beast  dies  for  the  herd  fighting  against  wolves, 
and  man  (jies  for  his  country  against  foreigners.  Both  are 
inspired  by  Mother  Nature,  the  Spirit  of  Fellowship.  But  the 
incarnation  of  the  Good  Logos  dies  as  a  Jew,  crucified  by 
Jews,  for  "all  men "  alike,  with  the  prediction,  "  I,  if  I  be  lifted 
up,  will  draw  a//  men  unto  me". — i.e.  1  will  draw  all  men  into 
harmony  with  Nature. 

[1701]  These  remarks  may  be  of  use  in  preparing  the 
reader  for  a  prominent  feature  in  the  following  Vocabulary, 
namely  a  predominance  of  simple  terms  siich  as  a  child  might 
use  to  describe  family  life.  The  one  term  wanting  is"  brother!' 
This,  in  the  Fourth  Gospel,  is  me»ged  in  the  relationship 
between  the  Father  and  His  children,  ancj  it  is  not  used  tilF 
after  the  Resurrection :  "  flut  go  unto  my  brethren,  and  say 
unto  them  L  ascend  unto  my  Father  and  your  Father." 

[1702]  Where  the  Fourth  Gospel  deals  with  history,, it  is 
.  in  a  cosmopolitan  spirit.  Not  only  do  the-SynoptIc  distinctions 
of  " publicans,"  "sinners,"  "scribes,"  and  " Sadducees,"  dis-- 
appear,  but,  instead  of  the  old  fundament^  demarcation 
between  "the  people,"  i>.  Israel,  and  "the  nations,"  i.e.  the 
Gentiles,  we  find  the  term  "Jews."  used,  almost  as  Tacitus 
uses  it,  as  the  embodiment  of  narrow  hostility  to  all  f<jat 
is  humine  ^d  truthful'.  Both  the  Romans  and  the  Greeks 
—never  mentioned  by  the  Synoptists— are.  introduced  ^  by 
John,  the  foriper  as  destined  to  "take  awa/"  the  "place'i^of^ 
the  unholy  "nation',"  the  latter  as  exemplifying  the  devout  and 

>■    .    /     ■ ■ •- : — *■■     .     '  

'  [1702  a]  On  the  corrupt  ailribution  to  Jesus  of  the  word;,  "  Salvation 
ij,  from  the  Jews,"  see  1647-^.  On  the  other  hand  John  alone  uses 
(i.  47)  " Israelite "  as  synonymous  with  " upright"    . 

>  xi.  48. 

*  "'  ■     .         ' 

A.  V.  .  191  "  ■14 


{1708] 


SV|JOPTIC  DEVIATIONS 


intelligent  world  awakening  to  the  truth— the  "confiing"  of 
the  "isles,"  as  Isaiah'  predicted,  to  the  light  of  God's  glory'. 

[1703]  Since  the  Johannine  Gospel  deals  with  Nature  (in 
the  higher  sense)  and  not  with  books  or  written  codes  of  laws, 
it  naturally  speaks  of  things  that  can  be  seen  and  known  by 
any  one  that  will  use  his  natural  powers.  The  three  Greek 
words  most  commonly  used  to  mean  " kii&u/"  and  "see"  (oliet, 
yivmrKu,  and  of>u«>)  are  used  more  often  in  the  Fourth  Gospel 
than  in  the  Three  taken  together'.  The  same  statement 
applies  to  the  word  "•testify ""^r  "dear  witness"  (liaprvpia). 
The  Evangelist  regards  the  Gospel  not  as  a  message  progeed- 
ing  from  a  prophet,  but  as  a  "  testimony  "  to  what  the  Son  of 
God  "  seei"  the  Father  doing  iii  heaven ;  and  what  He  sees 
He  can  enable  all  the  children  of  God  to  see.  Hence  comes 
a  great  insistence  on  " the  truth"  a  wbrd  never  used  by  the 
Synoptists  in  the  modem  and  Joltannine  sense  of  truth  in  the 
abstract.  By  "  knowing  truth,''  John  means  a  correspondence- 
of  the  human  mind  to  divinei'  facts  (that  is  to  say,  to  the  divine 


-      '  Is.  Ix.  g.    See  Jn  xii.  20 — i,  comp.  vii.  35. 

*  [1702^].  This  cosmopolitan  view  of  things  may,  in  part,  explain  Jn's 
omission  of  many  of  the  names  given  by  one  or  more  of  the  Synoptists, 
eg.  Matthew,  Bartholomew,  Lebbaeus,  or  Thaddacus,  and  the  names  of 
the  brethren  of  the  Lord. 

[1702  c\  But  on  the  other  hand  V  Cephas  "  appears  for  the  first  time  in, 
the  Fourth  Gospel  as  the  equivalent  of  the  Synoptic  "  I'cter,"  alid  we 
cannot  feel  sure  that  Synoptic  n.imes  may  not  be  latent  under  "Natha- 
nael "  whom  our  Lord  calls  "  An  Israelite  indeed,  in  whom  is  no  guile." 

[1702^  Jn  and  Lie.  alone  mention  "Annas,"  Lk.  in  the  phrase 
"Annas  and  Cajaphas  being  High  Priests."  John  explains  that  he  was 
not  High  Priest  but  the  High  Priest's  influential  father-in-law.  Other 
names  that  jn  has,  in  common  with  Lk.  alone,  are  Martha,  Mary,.> 
Lazarus,  Siloam.  The  whole  group  requires  careful  investigation,  as  alio 
do  the  names  peculiar  to  Jn—Aenon,  Bethany  beyond  Jordan,  Bethesda  (?), 
Salim,  Sychar,  etc. 

>  [1703  o]  The  exact  statement  about  li/ijn  is  that,  including  forms  of 
oijm^i,  and  iS<titiiv,  it  occurs  in  Jn  jo  times,  and  in  Mk-Mt-Lk.  31  times. 
The  Verfect,  «M^aicfi,  occurs  as  follows,  Mk  (o),  Mt.  (o),  Lk.  (a  or  3). 
Jn(i9) 

.'■  •  ■  102 


FROM  JOHANNINE  VOCABULARY    tl"**] 


'  facts  of  love  and  self-sacrifice)  analogous  to  that  correspon- 
dence between  a  man's  words  and  his  thoughts  which  is  called 
"  sincerity  "  or  "  veracity,"  and  to  that  correspondence  between 
his  words  and  external  actualities  which  implies  knowledge 
and  is  called  "truth."  - 

[1704]  What  somi:  have  called  "the  egotistic  element"  in 
the  Fourth  Gospel  will  be  found  reflected  in  its  abundant  use 
of  "  I,"  "my,''  "myself"  etc.  as  shewn  below.  It  must  not  be 
supposed,  however,  that  these  pronominal  forms  exclude  the 
impersonal  phrase  "  the  Son  of  man."  This  is  found  in  John 
almost  as  often  as  in  Mark,  and  he  employs  it  towards  the 
close  of  his  account  of  Christ's  public  teaching  in  a  pas.iage 
that  may  perhaps  explain  in  part  why  he  substituted  for  it,.as 
a  general  rule,  the  first  person  (xii,  34)  "  How  .sayest  thou 
'  Tilt  Son  of  man  must  be  lifted  up'?  lV/it>  is  this  Son'. of 
manf"  This  is  the  last  utterance  of  the  bewildered  "multi- 
tude." -  Other  causes — moral  causes  especially— beside  the 
various  meanings  o/"  Son  of  ma«,"  caused  their  bewilderment. 
But  still  it  may  have  occurred  to  an  Evangelist  writing  largely 
for  educated  Greeks  that  this  Jewish  technical  term — even 
though  it  was  actyally  and.  habitually  used  by  our  Lord 
instead  of  the  first  personal  pronoun,  to  denote  ideal  humanity 
as  created  in, God's  image — ought  to  be  sparingly Nised  in 
a  Gospel  intended  mainly  for  Gentiles. 

[1706]  Instances  will  be  found  where  John  appears  to  be 
alluding  to  words,  names,  or  phra.ses,  that  might  (1811)  cause 
difficulty  to  the  readers  of  Mark  and  Matthew,  as,  for 
example,  John's  use  of  the  word  translated  "  groaning  "  in  the 
Raising  of  Lazarus.  '  It  will  alsobc  noticed  that  the  epithet 
"  eternal,"  or  "  everlasting,"  applied  sometunes  by  Mark  and 
Matthew  to  "  sin,"  "  fire  "  etc.,  is  applied  'by  John  to  "nothing 
but  "  life,"  and  that  John's  doctrine  about  "  (ire  "  is  confined  to 
one  brief  metaphorical  passage.  Occasionally,  attention  will 
be  called  to  passages  Where  John  may  be  alluding  to  doctrines 
like  those  of  Epictetus.     For  example,  the  conception  of  the 

193  ~  "14—2 


W^V^^'M^  ■ ' 


[1706}  SYKOPTIC"  DEVIATIONS 


Son  as  '".  testifying"  or  "  bearing  witness"  to  the  t<'ather,  can 
be  illustrated  far  more  fully  from  Epictetus  than  from  the 
Prophets.  Negatively,  too,  John's  avoidance  of  the  word 
"hutHble"  and  his  condemnation  (in  the  Epistle)  6f  "ftar!' 
indicate  that  he  may  have  been  impelled  by  Greek  influence  ' 
to  discard  these  and  othci'  Biblical  terms  that' con veyed  to  the 
Greeks  a  suggestion  not  of  good  but  of  evil. 

[1706]  Under  the  head  of  " trduble"  however,  reasons  will 
be  given  for  thinking  that  John  is  allusively  dissenting  from 
Epictetiis,  with  whom  "  freedom  from -trouble ''  was  the  highest 
of  blessings.  Not  improbably,  many  things  in  the  fourth 
Gospel  imply  a  similar  dissent.  For  example,  John  lays  great 
stress  (1226)  upon  the  fact  that  the  Son  docs  all  things  "for 
'  tht  sake  of"  the  Father  or  'for  the  sake  of"  the  disciples.'  But 
Epictetus  says  (i.  19.  11)  "  Whatever  lives  has  been  so  framed 
as  to  do  all  things  for  its  oum  sake  (avrov  Ivtxa).  For  even 
the  sun  does  all  things  for  its  own  sake,  and,  indeed,  so  docs 
Zeus  Himself"  Of  course  Epictetus  could  prove  philosophi- 
cally that  this  is  consistent  with  real  unselfishness.  But  from 
the  point  of  view  of  a  plain  man  with  no  pretension^  to 
philosophy,  this  means  either  selfi.shness  or  solitude.  And, 
since  God  cannot  be  selfish,^  it  reduces  Him  to  a  solitary 
Being.  John  teaches  that  God  \Vas  from  the  beginning  not' 
alone,  because  the  Word,  or  the  Son,  was  with  ilim:  and 
instead  of  "  doing  all  things  for  His  otvn  sake,"  He  is  revealed 
in  the  Washing  of  Feet  as  making  Himself — in  tl^e  person  of 
His  Son — the  Servant  of  His  creatures,  doing  all  things  "  for 
the  sake  of"  others. 


"94 


FROM  JOHANNINE  VOCABULARY  [1707] 


JOHANNINE  WORDS  COMPARATIVELV  SELPOM  OR    . 
NEVER  USEP  BY  THE  SYNOPTISTS'        /.• 

English       "  Gr«k  .       Mfc         Ml.         Lk.         Jn 

[1707]  Abide,  remain'        lUtrn  ■'';  1         ^J  7         40 


.  ■  [1707.*s.  188S(ii)r6lL]  This  Vocabulary  includes  wonbchariKteristic 
of  the  Fourth  Gospel  as  contrasted  with  the  words  used  by  the  Three 
collectively.  Occasionally— in  order  to  groiip  kindred  wprds  together, 
or  to  supply  a  reader  that  may  be  iKtiorant  of  (ireek  with  a  fairly, 
complete  alphabetical  list  of  important  Johannine  terms— 'it  will  include 
a  word  used  by  only  two  of  the  Synoptists  {g^.  "judge,"  NfHvw,  not  found 
in  Mark)  or  sometimes  qnly  one  {f.f^.  "manifest,"  t^vf^W,  not  found  in  . 
Matthew  or  Luke).  But,  wlirre  thaf>is  the  case,  such  a  word  will  be 
repeated  later  on  under  one  of  the  following  headings  i  :"   . 

(I)    VVords  peculiar  to  Jn  and  Mk  (1729— 44^  »       ■ 

<i)         „  „  Jn  and  Mft  (1746-67).  .•';'     ;:.<."•: 

(3)         ,.         ;,  Jn  and  Lk.  (17J8-1804).        -/:,■..:.>• 

•♦♦>•        „      ,    ...    •  ■   .  Jn,  Alk,  and  Ml.  (1806-17).       ".      .  ,  .  ■   v. 
'    (5),      „  „         -  Jn,  Mlc,  and  Lk.  (1818-36).    . 

(6)         „         .„  Jn,  Ml.,  andLk.(183ft-6«). 

'  (1707 <i]  "Abide."  Mk  vi.  10  (sim.  Ml.  it.  11  and  Lk.  ix.  4,  x.  7) 
"There  rt^/<i<>>until  ye  go  forth,"  Mk  xiv.  ^4  (Ml.  xxvi,  38)  "abhlt  here 
and  watch."  Jn  uses  the  word  to  denote  the  abiding  of  the  Word  of 
God,  or  Christ,  in  man  (v.  38,  xv.  4,  5  etc.),  of  Aian  in  Christ  (vi.  $6, 
XV.  4,  5  etc.)  or  in  Christ's  Word  (viii.  31),  or  in  Christ's  love  (xv.  9,  loj  ; 
also  Ihe  abiding  of  the  Father  in  the  S^n  (xiv.  10),  and  of  the  S^ 
in  the  love  of  the-Fathcr  (xv.  10).  It  is  also  used,  without  rcsftect.i 
locality,  to  denote  the  permanence  of  the  "  food "  that  "  abideth  unto 
eternal  life"  (vi.  27),  and  of  the  "sin"  of  the  proud  (ix.  41).  Jn,  alone 
of  the  Evangelists,  in  recording  the  descent  of  the  Holy  Spirit  on  Jesus, 
■ays  that  (i.  32—3)  "  it  itiodt  on  him." 

[1707 i]  The  predominance  of  Ihe  thought  of  "abiding"  in  the 
writer's  -mind  may  be  inferred  from  the  fact  that  "  abide  "  occurs  in  the 
First  Epistle  of  St  John  almost  as  many  (23)  times  as  in  all  the  non- 
Johannine  Epistles  taken  together  (25). 

[1707 f]  In  LXX,  lUra  freq.=>DtP  "stand  upright,"  concerning  an 
ordinance  that  "stands,'*  i,f.  holds  good,  e^,  Prov.  xix.  31,  "The  counsel 
of  the  Lord — that  sljall  j/<j»frf(LXX  •!«  riv  amra  lum),"  Is.  xl.  8  "The 
word  of  the  Lord  slandtlh  (fi'ti)  for  ever,"  Deut.  xix.  1  j  "  at  the  mouth 
of  two  witnesses. ..shall  a  mailer  stand  (R.V.  be  established),"  LXX 
<rT^<Tiu.    Mt  xviii.   16,  merely  alluding  to  DeuL  xix,  15,  has  >miti 


SSn 

'■1 


195 


[1706]      '    r        SYNOPTIC  DEVIATIONS 


English 

Oteek 

Mk 

Ml. 

Lk. 

jn 

Abiding-place' 

(-»I7 

o 

o 

0 

I 

About  (w.  nuniben 

ttcXi) 

•»r 

3 

•  1  or  o 

3 

9 

About  (w-  numbsrs 

.      etc.)  (a)  (1670) 

iffri 

O 

I  * 

7 

o  • 

Abo^ije,  up« 

l*u 

O 

o 

o 

J 

Above,  from  above' 

i>^„-    :■ 

'     .A' 

"■'*  '  ' 

-.-  >, . 

5 

Advocate,!.  Faraclete 

iFa^.XDTOt 

.  Ip.;. 

"  >  ,-', 

■'* 

4 

Aenon* 

.•^fcir-     • 

-   -O'  . 

'  ■■  '"-••,■ 

0 

1  - 

\    Again'              •  .:i' .  ' 

''  «A|>-  ;  ,■ 

■■,a»  ■ 

■:  V  •" 

'■:i  . 

43 

,  Age,  »;  Elemaf,  :  ; ' 

■ ,    ''■•-! 

•    . 

;       Already,  s.  Nd«r  ■ 

•  .  ,    '-. 

!-,...,. 

X,"-. 

Always 

rdiit-of* 

A»     ■ 

.:';»■'■ 

"  -■■'»' 

■      7 

Am,  I< 

•ijw 

'   4 

■.-•  14: 

.T.,6 

54 

[1706]. A>k  (tb«  Fuller)' 

.v«^.  :' 

-9 

/9'-. 

-,  P- 

6 

"made  In  sl»n^"  but  Jn  viii.  17,  quoting  it  as  "written,"  has  "I'j  Iriii." 
In  the  same  verse  of  Deut.  "One  witness  shall  not  risf  up  (DIP*)"  is 
rendered  by  Jer.  Targ.  "The  testimony  of  one  witness  shall  not  be  valU,' 
and  LXX  rei)ders  it  imuvtl,  This  illustrates  the  connexion  in  the  Jewiab 
mind  iKtween  "aUdlng'  " slanjin^ fiul"  and  "Irulh." 

'  "  Abiding-place.''    Sec  l'ara,iosis,  139J-7. 

•  [1707 (/]  "Above,""  up,"  means  " heaven(ward) "  except  in  Jn  ii.  7 
"filled  them  to  /4^  brim  (Jut  'im)."  The  only  instance  alleged  ef  itf 
Hvm  is  2  Chr.  xxvi.  8  "to  the  top,"  i.e.  to  the  utmost. 

'  [1707^]  " Above,"  " from  above."  'AiWiK.fn  Mk  xv,  38,  Mt.  xxvii.  $1  ' 
n  used  of  the  veil  of  the  temple  "rent /row  lep  to  bottom,"  in  Jn  xii.  1} 
of  Christ's  coal,  pr  tunic,  "  woven  /rem  the  top  throughout,"  concerning 
which  the  soldiers  say  "  Let  us  not  rend  it."  Elsewhere  Jii  (iii.  j,  7,  31) 
uses  it  of  the  heavenly  birth  "from  above"  (comp.  Jn  xix.  11).  In 
Lk.  i.  3  it  means  "  from  the  source,  or  fountainhead."  For  the  ^iroof  that 
it  does  not  mean  "  anew  "  m  Jn,  see  11103  foil. 

«  [1707/]  "Aenon"  is  mentioned  only  in  Jn  iii.  33,  "And  John  also 
was  baptizing  in  Aenon  near  to  Salim,  because  there  was  much  water 
there.".    The  locality  of  Aenon  (as  well  as  that  of  Salim)  is  disputed. 

»  [1707  jf]  "Again"  occurs  in  Lk.,  only  vi.  43  (om.  by  many  author.) 
where,  if  genuine  (but  PTTAAI  for  ITAN),  it  would  mean  "on  the  other 
hand";  xiii.  30  (I)  diff.) ;  xxiii.  30  "Hut  again  Pilate..."  (where  the 
parall.  Mk  xv.  13,  and  Jn  xix.  4also  have''" again "),  '   . 

•"Am."    See  "I  am  "(1713).  •    • 

'  [170e<i]  "Ask."  Jn  xiv.  16  "  I  will  ask  the  Father,"  and  to  xvi.  26, 
xvii.  9  (bii),  15,  30,  always  in  Christ's  words,  and  in  the  1st  person 
(1704)., 


FROM  JOHANNINE  VOCABULARY 


[1706] 


EDglith  J* 

Greek 

Mk 

Ml. 

Ut. 

Jn 

Barley  (adj.)" . 

'piSifot  .; 

-■  .  o  .. 

o 

o 

2 

Bear,  begei' 

y^ypAm 

1 

.  5 

4 

■  8 

Because  (nart.)* 

Sn           ■     -, 

4  +  [t] 

3 

9 

j5 

-    Bcfar«(adv.) 

(t6)  wpoTipav 

o 

0 

o 

3 

Beget,  s.  Bear 

ycffiiM 

I.  ■■ 

s; . . 

4 

18 

Beginning  (Chri.)* 

"■CAT^ 

3, 

"  '4  * 

,  o 

4 

Beginning  {narr.)» 

"Vxi    ■■    ■ 

,  I  "  ■"  • 

o  t. 

*,'■ 

4 

Behold  Cvlj.)« 

ft«>(i/«i     / 

■  ■   7  ■    . 

3* 

7. 

»3 

Behold!  See!  Lo!' 

'*• 

■.     8 

*  ■,:- 

0 

'5 

Bethany  (beyond 

B>i«avia...Hpitr 

Jordan)' 

Toy  'loftiim) . 

..■  <>••'■" 

o 

p 

:_*[ 

'  "Barloy,"Jn  vi.  9,  13.  '  ' 

•  {1708  *]  "  Bear,"  ■"  beget."  The  numbers  above  do  not  include  the 
use  of  yiyvdn  (40  times)  in  Mt.  i.  2—16.  Both  there  and  in  Lk.  i.  13,  57, 
jixiii.  ig,  Jn  xvi..^i,  the  vb  a  act.  In  Mt.  i,  J— 16  the  act.  means 
"beget";  elsewhere  It  means  "bring  forth"  (of  the  mother).  In, the 
Syhoptists  it  is  nevisr  used  spiritually,  as  it  freq..  is  in  Jn. 

'  [1708^]  "Because"  occurt  in  EvangeHstic  stateinent  (which  alone 
it  here  meant  by  "narr."),  4<>  Mt.,  only  in  ix.  36,  xi.  20  and  xiv. '^. 
Mt.  xi.  20  resembles  Mk  App.  [xvi.  14]  "reproached  them  ttcaust  they 
believed  not."  The  numbers  are  uken  from  Bruder  (1888).  See  also 
line.  - 

•  [1708 </] -"Beginning"  (Chri.)i  occurs  in  Mk  x.  6,  Mt.  xix.  4  con- 
cerning the  making  of  male  and  ftniale  "from  Ike  tuxitatlHgX'''''  "Cxit)," 
to  which  Mt.adds,  as  to  divorce  (Mt.  xix.  8)  dir'  apx^^^^^  y*yovif  ovrtn. 
The  other  Synoptic  instances  arc  (Mk  xiii.'-8,'  Mt.  xxiv.  8)  "These  things 
are  Ifie  beginning  of  travails  {Apxh  it^iytav  ravro)"  and  (Mk  xiii.  19, 
Mt.  xxiv.  21)"  from  M<  beginning  of  creation  ( Mt.  of  the  world)."    ■ 

[1708 ir]  Jn  has  viii,  44  "He  was  a  murderer  from  the  beginning 
{in'  i.\"  XV.  27  "because  ye  are  with  m«  from. Mi  beginning  (in  i.),' 
xvi.  4  "tfitse  things  I  told  you  not  from  Ihe  beginning  Ui  d.)."  Also 
in  reply  io"Who  an  thou?"  Jn  has  (viii."25)  frir**-  aimnt  \ti]'\^aovt  triv 
ipjP!'  ori  «ii  \o^i  iifur  (txt  interrog.,  marg.  affirm.)  (2154—8). 

'  [1708/]  "Beginning"  (narr.)  Occurs  in  Mk  i.  i  "  Tie  beginning  of 
the  Gospel...,"  Lk.  i.  3  "those  who  were  from  Me  beginning  cye- 
witnesses..-,"  comp  Jn  i.  1  "  In  tie  beginning  was  the  word...." 

•  "Behold"  (vb.).  Used  by  Jn  sometimes  of  unintelligent  wonder 
(1898). 

'  "  Behold  ! "  Mi.     Contrast  "  Behold ! "  1801;  (1674). 

'  [1708;f]  "Bethany  beyond  Jordan"  is  inentioned  onl)J*in  Jn  i.  28 
"These  things  were  done  in  Bethany  t>eyond  Jordan,  where  John  was 
baptizing."  Its  locality  is  disputed,  arid  there  are  y.r.  Bethabarah, 
Belharabah  etc.     See  610—16. 

197  / 


[1709] 


Synoptic  deviations 


Engtiih 

Gmk                      Mk 

Mt.' 

.    L"k. 

Jn 

Bcthe>da> 

Break,  deitvoy* 
'         Brethren,  the  (J.e.  the 
Church)  (i>arf.)» 
"But* 

W.H.  txt  fh^oBi, 

marg.  irfiaq^a     a 
\iu                 «♦           o 

ol  (idfXi^i.      ■"       "     o 

0 
1 

o. 

0 

p 

o 

36    . 

rot 

[1709]  Cana 

Catch,  Sfire,  take' 

irnlfto                            O    • 

p 

o 

Cephas* 
Choose  (Chri.)' 

o 

o 

r.  ■ 

5 

'  [1708  A]  "  Bethesda  "  is  mentioned  only  in  jn  v.  j  "  Now  there  is  in 
Jerusalem  by  the  sheepfijale]  a  pool  which  is  called  in  Hebrew  Ikthesdn 
(v.r.  Bethsaida,  Bethzatha),  having  five  porches."  Other  various  readings 
are  fl<i(aSa,  IliX(fi9ii,  Betzatha  etc.  Its  locality  is  disputed,  and  so  is  the 
interpretation  of  the  "  shecp[^.'^tc],"  the  ellipsis  of  which  ia  said  by 
Wesicoit  to  be  "(apparently)  without  parallel"  (2210). 

'  [1706 il  "Break,"  " destroy,"  occurs  in  Mt.  v.  19,  jn  v.  18,  vii.  2j,. 
X.  35  of  Arrtih'ng a  "commandment,"  "the  sabbatH,"  *She  law  of  Moses," 
"the  Scripture,'!  J n  ii.  19  "flVj/ro/ this  temple."  These  numbei's  do  not 
include  Xuiii  —  " loose,"  "unbind." 

'  tl708y)  "  Brethren,  tlie,"  «>.  the  Church  (narr.) :  Jn  ixl.  33  "This 
saying  therefoti  wcAt  forth  among  ('ft)  iJu  Urtlkren."  Camp.  Acts  i.  15, 
xiv-  2  etc.  ■         . 

'  [1708  i]  "  But,"  iWi,  mostly  fullpws  a  n<:gaiive  :  and  jn's  habit  of 
stating  things  negatively  and  positively  with  a'"but"  appears  early  in  his 
Gospel,  i.  8  oi'K.,.iiXX'  'u>q,  i.  13  oi'/k  it  aiuArmr ^.JiX'  U  6tm  (20B6). 

'"Catch."    Se(rl7aiyandl723ii— *■. 

•  [I7OO11]  "Cephas,"  in  jn,  only  i.  42  "thou  shalt  be  called  Cephas 
wbich  is  interpreted  Petros"  i.e.  a  stone.  Comp.  Mt.  xvi.  18  "thou  art 
Petros"  i.e.  a  stone.    The  naming  is  mentioned  by  the  Synoptists  thus, 

Mk  iii-   16  K.  inifiijtuv  5vf}fta  r^  Xi'^wi'*  IliV^v,  .Mt.  X.  3  fr^mroK  t.  6  Xfyo- 

fuyot  tlt'r^r,  Lk,  vi.  H  S.  iv  K.  uvoftaiTfv  n.     See  17287,. 

'  [1709  i]  "  Choose  "  (Chri)  occurs,  in  Mk,  only  in  xiii.  30  "  the  chosen 
whom  ht  halh  ckoieu,"  where  Mt.  has  merely  "the  chosen."  In  Lk,, 
"choose"  does  not  occur  in  the  Lord's  words  except  Lk.  x.  43  "(Mary) 
kath  ^hostti  the  good  part."  In  jn  it  occurs  almost  always  in  the  phrase 
"I  (Chtis^)  have  chosen,"  and  in  two  instances  with  an  allusion  to  juda* 
Iscariot  in  the  context  (vi.  70  ."  Hime  not  I  ckoun  you  the  twelve, 
and  dne  of  you  is  a  devil,"  xui.  i»  "I  know  whom  /  have  t/iDjc«,  but 
that  the  Scripture  may  be  fulfilled, '  He  that  ealeth  my  bread  lifted  up 
his  heel  against  me'").  .  , 

198 


^■'  • 


FROM  JOHANNINE  VOCABULARY  [1710] 


EnglRh 

GrMk 

Circumcision' 

irij}iTofiri 

Cl»y«      , 

wtf\6r 

Comfortct,  ».  P»ra- 

.  clete 

naprnXriroi 

Cry  (appl.  to  ChriJi)' 

'  ■viC'      . 

Cryalpud* 

tpavY6{u 

C<itoff*\ieilc) 

_awtnt6wrm  - 

[1710]  Darkness  (I)' 

(TKoria 

Oarkfiejs  (j)» 

iT«<trnr 

Ueah  (lit.)" 

tftivanif 

Uealh  (melaph,)' 

«k 

Mt. 

Lk. 

Jn 

0 

o- 

o 

0 

o-  . 

o 

6 

.-■'   0- 

.■.  .:0'  • 

'    4 

o 

■  ■■■!.■ 

V-6 

0 

•'.     :  I    .- 

o 

» 

0,      , 

■.    '"v- 

.»,■ 

6 

:'•■  3-' 

:  1-; 

I 

■    * 

.   4  . 

6 

6 

•   ,6,  •, 

6 

o 

1 

I 

3 

*  [1709 f]  "Circumcision."  The  \er\)  wtfHTifivv  occurs  in.Jn  (i), 
Lk.  (a).  In  Lk.  (i.  59,  li.  21)  the-vcrb  is  used  with  reference  to  vhe 
circumcision  of  the  child  Jesus  ;  in  Jn  (vit.  22 — 3)  the  verb  ^nd  the  noun 
are  used  to  shew  that,  if  Circumcision  is  allowed  on  the  sabbath,  Christ's, 
act  of  healing  niust  be  allocable.  * 

'  "Claj."  Jn  ix.  6—15,  of  " making  clax"  in  the  healing  of  thediii^ 
born  blind. 

'  t'Cry,"  "cry  aloud,"  itpdf«  and  KptivyaCa^  sec  1752<i— / 

*  [ITOOrf]  "Cutoff."  'AiroKiiffTw— a wyrdfreq.  connected  with  mutila- 
tion— is  used  by  Jn  (xviii.  10,  36),  to  describe  the  cutting  sff  oiT^he  ear 
of  Malchus  where  all  the  Synoptists  have  dt^pita'.  Comp,  Gal.  v.  I3. 
See"  also  1734A. 

'  [1710 rt]  "Darkness."  Moreover,  in  the  Epistle,  Jn  uses  (5)  trKoria 
and  (1)  ffKUTor,  which  is  also  in  Jn  iii.  19  "they  lovtJd  rather  tkc tiariness 
\t6  tfKufor)  Mdtf  the  li^ht  (^  tA  ^ff),"  where  perhaps  the  neuter  form  is 
preferred  as  supplying^  a  more  complete  antithesis  of  sound  illustrating 
the  antithesis  of  sense. 

[1710^J  IitoTia  and  ajcomr  are. always  melaphodcal  in  the  Synoptists 
except  as  to  the  darkness  during  the  crugfixion  (Mk  xv.  33,  Mt.  xxviu  45, 
Lk.  xxiii.  44).  In  Jn,  tncoria  is  m^aph.  except  in  vi«  17,  xx.  1,  where 
however  it  probably  has  a  metaphorical  suggestion,  as  "night"  has  in 
Jn  xiii.  30  "Hff  [Judas  Iscariot]  wpnt  out  straightway.  Now  it  was 
nigkC    _  .-     .    ■  *       .■  , 

*  [1710 f]  " Death."  the  six  instances  of  ••deatli "-(Hl)  in  Mk  and 
Mt.  are  all  in  veHtatim  agreement.  Lk.  (ix.  27)  "shall  surely  not  taste 
death  "  agrees  with  only  one  of  them  <Mk  ix.  i»->1t.  xvi.  38)  uttered  before 
the  Transfiguration.  The  only  Synoptic  metaph.  instances  ai^  in  Mt.  iv, 
16,  Lk.  i.  79,  not  parall.,  but  both  quoting  Is.  ix.  2  "the  shadow  of 
death." 

[niOd]  Jn  has  ff.  (lit.)  (xi.  4,  13)  about  Laxarus,  (xii.  33,  xviii.  32) 
aboai  the  Crucifixion  ("  by  what  death-  he  was  to  die  ">,  and  (xxi.  19)  about 


"199 


[1710]  syHOfpic  "deviations 


Englitli                             Grtdii' 

Mk 

Mi. 

Lk. 

J" 

ncnani  (plur.)  (iipjrt 
from  par»blts)'(19Tlf)  t^Miua 

2 

o 

0 

} 

Didyrtius'                           Aitiiut 

0 

o 

o 

Die'                    ,.               iwaitiiatm 

,8- 

'.■  5 

lo 

3t 

,      pnobejr'          ..*,««*■ 

■0 

0    . 

0 

'    Draw  (water,  winir 

-  .elc.)                                irrXfa  ■    . 

'•■:6  y, 

'     '0  ■  ■' 

o 

'      Dr»w',  draff                       fXtim 

/     O    ; 

' '  '■"■  ■■■ 

,      0 

"■'.    falt»       •.                                 rpiyu 

V'-p-  :■' 

■  ■"  r 

',*'■■ 

EfAnitm*                        'E^fBi/^ 

'■ :  o'  / 

.   o  ■ 

■.    0 '. 

Peter's  nurtyrdonK  In  v.  14,  viii.  51  Jetns  Uses  S.  melaplioricaUy,  but  in 
vjii.  52,  whereas  jesui  had  said  "He  shall  not  tthold dtalA,"  spiritually, 
the  Jews  misquote  it  as  "he  shall  not  tasit  of  d*ath,"  and  take  it 
literally.  ,.  .; 

'  [1710*]  "Denarii."  Mk  yt  J7"Are  we  to  boy  bread  for  fw« 
hundred  dtHaHil'  »iv.  j  "  sold  for  above  three  hundred  JtMarii,"  Jn  vi.  7 
" bread  of  [the  price  of]  two  hundred  dtnarii"  »ii.  j  " sold  for  three 
hundred  dtnarii?'    1-hope  to  discuss  these  passages  in  a  futuVe  treatise. 

'  "  Didymus,"  applied  (J"  "'•  'A  '"'■  '4>  ""'^  ')  "•  Thomas,  whom  Jn 
mentions  7  times,  and  each  Synoptist  once.  ■.     ' 

'  [1710/]  "  Die,"  iwot'liirKu,  is  freq.  in  Jn  m  connexion  with  Laiarus, 
and  with  Christ's  "dying  for  the  peop^"  ur  "dying"  on  the  Cross. 
It  is  metaphorical  in  vi.  50  )tij  diro^di'^,  xi.  26  ut'.  f^  a^tSayji,  but  |>erh. 
nowhere  else.    T«XftTo<»,  "die,"  occurs  in  Mk  (2),  Mt.  (4),  l.k.  (1),  Jn  (i). 

•  [1710;f]  " Draw."  Mctaph.  in  Jn  vi.  44  "Except  the  Father  rfrasu 
|iim,"xii.  32  "I  will  (A-iiti' all  men  unto  myself,"  lit.  in  xviii.  10  (a  swurdw 
xxi.  6,  II  (a  net).  Epicletiis  says  that  man  (i.  2.  4)  " is  drawn  (i^miufm)/ 
to  nothing  so  much  as  to  the  (1700)  Good  Logos,"  and  (ii.  2a  i}) 
"  nature  "  is  "  the  strongest  of  all  things  in  man,  drawing  him  tfl  her  will 
(^vXijpi)  despite  his  reluctance  and  bewailings."  He  uses  the  Johannine 
word  i\*vi»  to  mean  "  drag  "  (iii.  22.  3)  or  to  describe  the  seduction  of  vain 
imagination  (ii.  ift.  23).  Acts  (xvi.  19,  xxi.  30)  uses  the  two  words  to  mean 
"^r^gging"  a  perftin  violently  away.    Jn  uses  <Xcv«  in  both  meanings. 

'[1710*]  "  t-aX,"  rpifym.  from  the  numerous  instances  of  this  word 
in  Steph.  it  would  seem  to-be  used  in  ordinary  Oee^  exclusively  to  mean  . 
eating  vegetables,  fniit,  sweetmeats  etc.,  never  flesh.  In  Mt.  xxiv.  38, 
where  it  perhaps  means  "eating  sweetmeats  or  delicacies,"  the  parall.  Lk. 
xvii.  27  has  .'irtfiV  Jn  has  (vi.  54—8)  "  He  tbit  ealtlh  my  flesh  (4i»,"  "he 
that  tattlh  me,"  "  he  that  ta(tih  this  bread."  Jn  xiii,  18  uses  it  in  quoting 
Ps.  xli.  9  "  He  that  iittrlM  my  bread,"  where  the  LXX  (which  never  uses 
rpitym)  hlli  iireia:     See  alto  "  eat "  <aOi'«  (1680). 

■  "Ephraim-".  Jn  xi.  54  "a  city  called  f/MnuM." 


FROM  JOHANNINE  VOCABU^-ARV  [1711] 

Englith  Onwk  '  Mk         Mt.        Lk.        Jn 

Eternid,  everUtting'  Mom  36.  4  17 

[ini]  Father  (divine)'  ir«^<>        .4         44         16        110 

<  [1710 O  " Eternal,"  otirwr,  in  Jn  !•  always  used  of  "life,''  never  of 
"punisliment,"  "fire"  etc.  In  the  Synopfists,  it  is  used  with  {w^  (8), 
ri'p  (3),  KoAoirir  (i),  AnifmiiuM  (i),  VKijvai  (i),  ..Llc^  like  Jn,  always  uses  it 
of  good,  never  of  evil. 

"  [ITlln]  "  Father"  (divine).    Mic  viii.  38  "When  he  shall  come  in  the 
glory  of  his  Falier,"  xi.  ij  "  that  your  Falhir  who  is  in  the  heavens  may  " 
'forgive  you,"  xiii.  31  "...not  ev6n  the  angels  of  heaven,  nor  yet  the  Son, 

but  only  the  Falktr,'  xiv.  36  "  Mih»,  Falhir "  ^Apart  from  doctrine 

about  the  Last  Day  (where  the  Father  is  mentioned  in  connexion  with  the 
,  Son  expressed  or  implied)  lit  Mtmihirt  hwhHohs  God  as  tie  F'aHer  0/ 
men  ere.  M  Ue  waming  atout/nr^iveiuss  {xi.  2i)  ptnU.  to  Mt.  vi.  14—15 
but  Id  nothing  in  Lk.  Uut  the  single  passage  In  Mk,  containing  an 
apparent  reference  to  the  Lord's  I*rayi;r,  confirms  the  belief  (based  on 
Mt.-Lk.)  that  a  large  part  of  Christ's  doctrine  must  have  referred  to  ''jthc 
Father  "  by  name. 

-     [1711 S]  Epictetus  sii'ys  (i.  3. 1  folL)  "  If  one  wet«  thrilled  a«  he  should 
be  with  the  thought  that  we  [men]  have  all  been  Uniquely  (iriKtiyoviUrtit)     ■' 
brought  into  being  (ycyiivafui.)  by  God,  and  tifat  God  is  the  Father  of 
both  men  and  gods,  I  think  we  should  be  far  from  all  ignoble  and  servile 
notions  about  ourselves" :  and  again  (/A),  "  If  Caesar  were  to  adopt  you 
as  a  son,  there  would  be  no  enduring  your  arrogance.     If  you  know  that 
you  are  son  of  Zeus,  will  you  not  it  lifUd  up  {tttapHian)  by  that  f'  Hut  " 
as  it  is,  we  do  no  such  thing."     We'turti  aside,  he  says,  from  ty^  divine 
sonship,  which  we  have  in  virtue  of  "thcpurppse  and  the  Logos"  within  ' 
us,  and  we  prefer  6u>  kinship  (which  we  have  in  virtue  of  our  body)  with 
the  brute  beasts. '  A  man  calls  himself  Athenian  or  Corinthian,  (i.  9.  4—6) 
"Why  should  he  not  also  call  himself  'CosmianT'  (as  being  ciiiten  of 
the  Cosnibs)  "  Why  not  son  of  Cod  f "  ^ 

[1711  f].  John  would  agree  with  a  great  deal  of  this,  but  not  (not,  at 
'  least,  without  a  cowa/)  that  a  man  should  be  "lifted  iip"  by  the  thought 
of*  being  "son  of  God."  His  Prologue,  indeed,  distinguishes  those 
"begotten  of  God"  from  those  begotten  of  "blood"  or  of  "the  will  of 
flesh,"-and  describes  the  foiiner  class  as  receiving  "-auHmily  to  become 
children  of  God " — a  phrase "  that  recalls  the  "  adoption  by.  Caesar '' 
above  mentioned.  But  it  is  nothing  to  be  "lifted  up"  about,  if  "to  be 
lifted  up"  meaiis  "to  be  proud."  John,  it  is  true,  represents  the  Son 
of  God  as  being  "lifted  up  (inJ^oJerJni),"  but  it  is  the  "lifting  up"  on  the 
Cross.  He  also  has  "authority,"  but  it  is  "authority  tl^toy  down  life  that  '• 
he  may  take  it  again."  The  silence  of  Mk  and  the  tcacnng.pr  Epictetus 
may  have  inHuenced  John  in  the  development  of  the  Christian  doctrine  of 
the  divine  Fatherhood.  . 

301 


id'.  ... 


[1718]  SYKOPTIG  DEVIATICWS 


EnglUh 

•     OiMk 

'■■Mk- 

Ml. 

u. 

I* 

Father  (himun)'  . 

J-  «4> 

•4 

i« 

.17 

iS 

Ftat' 

*p,4. 

a 

J  • 

3 

'7 

Fire(orcoaU)' 

i,tpaM 

o 

e 

"  o 

3 

p^ajFUhV 

pyripmv 

o 

:  0  ■ 

o  , 

■■i  ' 

'  [ITili/]  "Father"  (hMm»n).  )n  viii.  4«  alio  uwt  irann>  thrice 
concerning  the  devil  as  (be  father  of  Hart  etc.,  thus  making  I5.insunces 
where  it  is  not  applied  to  God.    (As  tp  insertion  in  this  hst,  see  1670—1.) 

•  [1711  <•]  "Feast."  Mk  xiv.  j,  Mt.  xxvi.  5  Mi»  V»  r^  ioprj,  Mk  xv.  6, 
Ml.  xxvii.  1$  «ari  Hi  ioprrif  flmSti.,..  Lk.  (besides  ii.  41,  4])  has  xxii.  i 
tfyyiitv  mil  ioftrff  T&¥  d(viMtv.  Jn  mentibns  several  feasts  for  which  Jesus 
goes  up  to  Jcnisalem.  ^ 

'  [1711/]  "  Fire  (of  coah)."  'AfSiiiuiii  in  Jn  xviii.  18  is  the  "fire  of 
coals"  in  the  High  Priest's  hall,  Mk  xiv.  54>iif,  Lk.  x«ii.  J5— *  «ii)i... 
^r,  Mt.  xxvi.  58  om.  (180— fl).  Luke's  astonishing  phrase  wvp  iripidirTo 
is  unlike  any  use  of  mpuiwrm  in  Sleph.  except  I'halar.  £pM  v.  p.  24 
(L.  .S.  -28)  ijiffUfiairafuv  ovrif  «.  ir«/H^i^^i',  "  we  put  him  in  and  kindled  [a 
fire]  "roxind  [him?  round  the  man  enclosed  in  the  bull]"  whcr?  Sleph. 
adds  "recte,  ut  vldetur,  Lennep.  wvp  ifi^^fr." 

[1711^']  Ephrem  (p.  2  J?)  says  "Near  the  coal  (ire  he  denied,  near  the 
coal  fire  he  confessed,"  which  suggests  that  some  may  have  regarded  the 
fire  in  Eetcr's  'Denial  as  a  symbol  of  a  "fiery  trial  "of  temptation,  and 
later  on,  of  purificarion  (xxi.  9)  "they  see  njlre  0/  mats  laid  ready.., and 
a  loaf,"  The  phrase  "  cake  baken  on  Iht  coab  "  occurs  in  O.T,  only  in  the 
story  of  Elijah's  being  strengthened  (1  K.  >ix.  6)  for  the  journey  to  Horeb 
in  which  may  be  seen  a  parallelism  to  the  Eucharistic  "  breakfast "  m  Jn 
whereby  the  Apostles  are  strengthened  to  preach  the  Cospel  to  the  world. 
The  Hfb.  word  u?ed  for  "coal"  in  1  K.  xix.  6  occurs  nowhere  else 
<Gesen.  954")  in  O.T.  except  in  Is.  vi.  6;  where  the  Prophet  Isaiah  is 
purified  by  a  "  coal "  from  the  altar  for  his  prophetic  task.  Ephrcm's 
tradition,  "  he  conftiud  near  a  coal  fire,"  is  curiously  like  Philo's  tradition 
that  the  ^rtfpof,  i.e.  ^^ioa/,"  or  ^^  carbuncU^  represents  Judah  as  being 
(i.  6o)"a  coHftssing  (^{<i^ki>yi7ri«iit)  disposition,"  which  "is  inflamed  in 
the  eucharist  of  (f.r.  thanksgiving  10}  (iod  (ir(irvp«riM  tV  ivxafitoji^  6nv)" 
Not  improbably  John  had  in  view  traditions  of  this  kind. 

[1711  k]  tt  may  be  worth  noting  that  (1)  Aquila-has  i^i/ior  it.  stone, 
or  pebble,  for  ^'coal"  in  Is.  vi.  6,  (i)  LXX  freq.  has  <I»«pof,  "coal,"  to 
represent  a  precious  stont  (Geii.  n.  12,  Ex,  xiviii.  18,  xxxvi.  18,  Eiek.  %, 
9  etc.),  (3)  Rev.  ii.  17  combines  "manna"  with  "white  slunt  {1^^ 
XtvKtiv) "  as  a  gift  to  "him  that  overcometh " — an  expression  that  baa 
perplexed  commentators  and  perhaps  remains>to  lie  explained  (SMWd). 

•  [man]  "Fish."  Jn  uses  ix«t  to  mean  "fish"  (xxi.  6,  8,  11), 
apparently  restricting  ii^ipim  to  mean  "  fish  "  ^  ta/ing  (1796  f). 


FROM  JOHANNINE  VOCABULARY 


[»»] 


En(U>h 
FlMh' 

For  (conj.)  (nttr.)' 
Forever" 

Fr««(«dj.)*:' 
Fret  (vb.)  ,  . 
Freely,  opcnix' 


Greek        ■ 
$U  rovt  atmpot 


.   Mk 

Ml> 

u. 

Jn 

4 

J 

:  > 

IJ 

X 

C.3J 

:  I*.  ■- 

11 

c.  y> 

■  ■  a  ■'■ 

I. 

■  ,-  * 

ii 

0 

^.^ 

o 

3 

0  .■ 

'  :  * 

0 

■'    a 

r 

1 

0 

:   a 

9 

'  [inii]  "  Flesh.".  Of  Jn>  13  iiwtMcei,  7  are  from  vi.  ji'-fij  "my 
flesh"  etc.  . 

*  [ITltr]  ■•  For  "  (narr.  here  meaning  (1873*)  Evangelistic  siaiemeni). 
This  is  mctfe  characteristic  of  Mk  than  of  Jn ;  but  it  is  inserted  for 
comparison  with  ^'because"  (narr,)  (1TO8).  Iti  Jn  the  question  is 
complicated  by  the  great  difference  of  opinion  among  commentators  as  to 
passages  that  are  and  that  are  hot,  Evangelistic  comment  (3066). 

'  imSrf]  "Forever."  In  Mk  iii.  29,«i.  14  (parall.  Mt.  x«i.  19)  "for 
ever "  is  connected  with  a  negative  and  with  condemnation  ("  hath  not 
forgiveness /<>r  rt»»»-,"  "  let  none  eat  fruit  from  ihet  /ar  ever") ;  in  Lk.  i. 
33i  is  *'''<  an  aiSnnative  and  with  promise  ("shall  nign.../oreiftr,"  "to 
Abraham  and  his  ttti /»r ever").  In  Jn  iv.  14 ." shall  not  thirst /br  ever," 
vl.  51  "shall  livf/or  ever,'  an()  sim.  vi.  $8,  viii.  51,  51,  x.  18,  xi.  26, 
xiv.  16,  it  is  connected,  positively  or  negatively,  with  promise jy^iilMriiit- 
(in0>)injn.    See  alto  1673 a.    On  Jn  viii.  35,  tee  3363 <. 

*  11713 «]  ."Free"  (adj.).  Mt.  xvii.  »6  "Then  are  the  sont,^<," 
ij.  free  (rom  paying  tribute.  This  occurs  in  a  difficult  context  describing 
the  finding  of  the  slater  in  the  fish'i  mouth.  Origen  (ad  Joi.)  says,  "  They 
are  free  who  abide  in  the  truth  (Huet  fitiviwrtt  jjt  iiXi)4<i'f  7  ins;  <V,  or  leg. 
iltiuitarrn)  of  the  Word  of  God  and  thereby  know  the  truth  that  they 
may  be  also  freed  by  (i*  ?  leg.  iir')  it."  Origen  had  in  mind  Jn  viii.  jj— 6 
"If  ye  ahijje  in  my  word. ..ye  shall  know  the  truth  and  the  tnlh  shall 
Ma*/ /oa/rw.... Everyone  that  committeth  sin  is  the  bondservant  [of  sin]. 
Anif  the  bondservant  abideih  not  injihe  housi  for  ever  ;  the  son  abideth 
for  ever.  If  therefore  the  Son  shall  make  you  free  ye  shall  be  free 
indeed.'  The  connexion  between  a  Gospel  of  ionship  and  a  Gospel 
oi  freedom  is  manifest:  and  it  is  recognised  abundantly  in  th*  Pauline 
Epistles.  Uui  the  Triple  Tradition  lays  practically  nothing  about  "free- 
dom" and  very  little,  dirtrctly,  about  " soitxkip!^  though  Maltlew  aiM 
^uke  frequently  imply  it  in  doctrine  about  the  Father  in  Heaven.  It 
remained  for  the  Fourth  Gospel  to  give  promioence  to  the  spiritual 
doctrine  latent  in  the  tradition  peculiar  to  Matthew,  "  The  sons  are  frei." 

'[1713/]  "  Freely,  openly."  Mk  viii.  33  "He  was  speaking  the  word 
openly  (ir<i(i|ji)<7if)."  Jn  uses  it  twice  in  Christ's  words  :  xviii.  jo  "  I  ha^e 
spoken  fpenly  to  the  world,"  xvi.  J5  (R.V.)  "  I  shall  tell  ytnpUuHly  of  the 
Father."    See  174*  (xi)<i-and  1917  (i).  .- 

203 


[ina]  SYNOPTIC   DEVIATIONS 


EogHdi 

Greek     ''                 Mk 

Gabbtttha 
G^rd' 
Glorify" 
Glory« 
(inS]  Go  (meiaph.)' 
Greeks' 

raffffati                    o 

Ml,  l*.  .J» 

o  «'  i 

0  6  $     . 
4  9  1< 
7    .  '3  i» 

1  '  o  C..I8 
CO  3 

>  [lliijr]  "Gird,"  in  Jn,  halmiys  literal,  of  the  Lord  dr  Peter  xiil.  4, 
5,  wi.  7,  18  (Ms).  TliptCifviu  (nM  in  Mk-Ml.)  occura  thrice  In  Lk.  xii. 
3Si  37<  xv><'  8<  ■'*■  metaphor  or  parable. 

>  [17124]  "Glorify,"  in  the  Synoptiits,  is  mostly  applied  10  m/H 
'^Klorifying  God"  because  of  miracles.  In  Jn,  it  is  used  concerning  the 
glorifying  of  the  Father  by  the  Son,  and  the  glorifying  of  the  Son  by  the 
Father,  but  most  freq.  of  the  Son's  being  '' glorifitd*\iVk  reference  to  the 
Cnicifixion  and  its  sequel.  Comp.  Heb.  ii.  9.  Only  once  is  it  used  in 
Jn  tbhceming  a  man  glorifying  God  («ii.  19) "  signifying  by  what  death 
he  (».<.  Peter)  should  ghrify  t;od." 

>  [1712  {]  "  Glory;"  Mk  viii.  38  "  when  he  shall  come  in  Ikt  glory  0/ 
hi^  Fat/ier,"  ^vM.  Ml.  ivi.  27  sim.,  but  parall.  Lk.  ix.  lb" in  kit  glory  amil 
.that  of  the  Father"  •  Mk  x.  37  "that  we  may  sit  /*  IJky  glory,'  parall.  Ml. 
XX.  11  "that  these  may  sit..,«<>  /*r  Ungdom"  (Lk.  om.) ;  Mk  xiii.  J5  "the 
Son  of  man  coming  in  (Mt.  on  the)  clouds  (Lk.  cloud)  wilk  powot  and 
great  glory"  (parall.  Ml.  xxiv.  30,  Lk.  ^xi.  ify 

[ITlJy]  These  three  passages  speak  of  the  "glory  ""of  the  Son  as 
future.  Jn  i.  14,  ii.  11  speak  of  >l  as  manifested  by  the  Son  in  the  past 
("we  beheld  his A'/orc,"  "manifested  hit  glory"  at  Cana) :  xi.  4o(comp, 
xi.  4)  "thou  shall  see  Ikt  glory  0/ God'  means  apparently  "  thou  shak  see 
God's  glory  manifested  in  the  raising  of  Laiarus";  xii.  41  says  that 
Isaiah  "saw  his  [i.^.  Christ's]  gJory"  :  xvii.  j,  jj,  14  spkak  iif," glory" 
(apparently  that  of  the  divine  unity,  implying  the  devotion  of  the  Son  and 
the  love  of  the  Father)  as  possessed  by  the  Son  "  before  the  world  was," 
and  as  already  "  (Iven  "  to  the  disciples  by  the  Son  ;  at  the  same  time  the 
Son  prays  "  that  they  may  be  beholding  ray  glory,  which  thou  hast  given 
to  me,  because  thou  lovedst  me  from  the  foundation  of  the  world' 

*  ^713  a]  "  Go  "  (meiaph.).  Mk  xiv.  Ji,  Mt.  xWi.  14  "  the  Son  of  man 
goelk  (Jrayfi),"  where  par^l.  Lk.  xxii.  11  has  woptimu.  On  the  difference 
between  the  two  verbs,  see  1652—61 

'  [1713((]  "Greeks."  Jn  vii.  35  "Will  he  go  to  the  Dispersion  of 
(2016)  the  Grtiii,  and  leach  the  Greeks }'  In  this  specimen  of 
Johannine  irony  the  Jews  unconsciously  predict  what  seems  to  them 
absurd.  The  same  thing  is  predicted  in  action  subsequently  (Jn  xii.  M>) 
"  Now  t|»ete  were  certain  Greets  of  them  that  came  up...."  Mk  vil.  16 
alone  has  the  fern.  'EXXiji'/t  where  the  parall.  Mt.  xv.  3j  omiu  it. 

204 


FROM  JOHANNINE  VOCABULARY  (JTWJ; 


W--   Ki«IUfc 

Greek                    Mk 

Mi^ 

•u.- 

h 

Creek,  in' 
Grief,  iorrow' 
Groao,  niunnur' 

•exx,i.i»t(  /     .  -^  a. 

Xiwil                      ■      0.. 

■.■■■l 

«    ■ 
1 

0 

1 

1 

Hkte* 
Hebrew,  in* 

J;. 

■  1 

-   0  ■- 

5 

1  (nom.)  (1TO») 
>-am(itt  pert.) 
I  »ra  [he]  (Chti.)« 
Interpret  (HW  4) 

iyi  (IncL  .,iy*)-.  16 

XI 
14 

:-;'•■■ 
'•■'■• 

l6 

hi 

S4 

9 

>■  : 

,-    ~4      ,■ 

>  [ITUf]  "  In  Greek."  Jn  xix.  w  "  It  wu  wriltfn  in  Hebrew  ind  In 
Roman  [I'.r.  in  Latin]  and  in  Gmk."  . 

•.[ITlSrf]  "Grief,"  "aorrow."    Jn  »vi.  6,  Jo— aj  describe*  Jetut  u 
menlioHing  on  the  lut  night  the  "iorrow"  of  the  ditciplea  (Hat  ia 
dCKribed  by  Luke  ai  occHrriHg  on  the  kel  night  (Lk.  wii.  45)  "He    ^ 
found  them  sleeping  for  tnrmu."    - 

>  [ITlSr]  "Groan,"  "murmur."  'B^pi^opu  In  Jo  xi.  33,  J8ii  proh. 
used,  in  part,  allusively  to  explain  the  difficulty  caused  by  its  use  in 
Mk  i.  43,  Mt  ii.  30^  where  it  might  teem  to  some  to  represent  Jesus 
M  "roaring  against"  thoscinj^m  He  healed.    See  VOia—c. 

»  [1713/]   "Hate."    Mk  xiii    13  "Ye  shall  be  ktltd  by  all  for  my  » 
namc'i  sake,"  parall.  10  Mt.  xxiv.  9  (aid  x.  11),  Lk  xxi.  17.     Lk.  xiv.  16    - 
makes  "htuing  one's  own  lift"  a  condition  for  ditcipleship,  an  expresston 
not  found-in  Mk  or  Mt.    Jn  adopts  it,  with  a  qualification  (xii.  2$)  "  He 
itM.  haltth  kh  lift  in  lUt  viorlJ' (lUO). 

•  [1713^]  "  In  Hebrew,"  in  Jn,  thrice  of  names,  v.  i  (?)  "  Bethiaiha," 
xix  13  "Gabbatha,"  xix.  17  "Golgotha":  also  xix.  20  "written  in 
Httrew,  in  Roman,  in  Greek,"  and  xx.  16  "  &he  taith  to  him  in  Htirru), 
Rabboni."  . 

•  [ITIBA]  "I  (emfih.)  am  [he]"  (Chri.).  Mt.'s  tingle  instance  i;i  in 
the  Walking  on  the  Wattrt  (Ml.  xi».  J7)»here  it  is  also  inserted  by 
Mk  (vi.  50)  and  Jn  (vl  20).    (Lk.  omits  the  whole  narrative.) 

[iTlSi]  Mk'a  second  instance  is  in  the  Trial,  in  answer  to  liie 
question  "Art  thou  tlfe  Christ?"  where  Mk  xiv.  61  ha»  "/am"  (but 
Mt.  xxvi.  64  "  Thou  saidst  it,"  Lk,  xxii.  7t>  "  Ve  tay  that  /  am  (Sri  iyi 
clfu)"  not  included  above  as  not  being  the  utterante  of  Christ  in  Hit 
own  person). 

[I713>]  Lk.  placet  a  form  of  the  phrate,  with  lArit,  after  the  Resurrec- 
tion, xxiv.~39  "  See  my  hands  and  my  feet  that^  it  is  I  myself  (ir>  t'ya  ilfu 

[1713  i]  In  Jn,  besides  the  utterance  in  the  Walking  on  the  Waters 
(vL  20),  the  phrase  is  used,  with  no  predicate  exprctsed,  in  viii.  24 

205 


«ff?»^»fv*:,* 


;^'^- 


(in*] 


SYNOPTIC  DEVIATIONS 


Eagliih  • 
I> 
lumelitc' 

Jesuj 
Jew,  »• 

J«ws(plur.)'   ■ 
ant)  John  (Peteej 
father)* 
"Jordan,  beyond"' 


Greek 

/ffTI' 

'lifvovt 

'taviawt 

*Iovd(lioi 


w4pap  rov  'lopliarov    3 


"Jud)|5,notIscariot*'  'lovAar,  oi)[  4  *!»• 


"Except  ye  believe  that  /am  [Ikt]'  where  R.V.  m*r(.  gives  "I  am" 
absolutely,  and  to  in  viii.  18  The  meaning  in  iheM  and  other  instances 
needs  detailed  comment  (XUO  foil).  The  command  D^t.  ««ii.  39  Vim 
i8<Tt  on  cfu  eiMi  "Siie,  see,  thai  I  AM,"  is  Interpreted  by  I'hilo  (i.  158) 
«^  as  a  command  to  "  behold  the  existence  {iiwap^t)  of  God." 

'  "Israelite,"  Jn  i.  47  "an  /srat/ilt  indeed  in  whom  is  no  guile." 
See  lT02a.  1 

"  [IfU/]  "'Jew,'a,"  occurs  in  Jn  iii.  i;  "questioning. ..with  a  /tw' 
(tx't.  perh.  corrupt),  sarcastically  in  iv.  9  "  How  is  it  that  thou  being  4$ 
Jew  askest  drink  of  me?-"  and  contemptuously  in  xviii.  35  "Am  I 
ajrmr 

•  [ITlS  »•)  "  Jews  "  (plur).  This  includes  "  king  of  Hujrws,"  Mk  (5X 
Ml.  (4),  Lk.  (3X  Jn  (8).  Apart  from  this  title,  the  Syrtoptists  use  the 
word  only  as  fallows,  Mk  vii.  3  "The  Pharisees  and  all  Ikt  Jiwt,"  ' 
Mt.  xxviii.  IJ  "This  saying  was-  spread  abroad  among  tAt  Jtws,'-, 
Uc.  vii.  3  " He  \ie.  the  centurion]  sclit  linto  him  \i.i.  Jesus]  elders  6f 
tkt  Jrwa,"  xxiii.  $1  "Arimathaea,  a  city  of  Ikt  Jtvi."  On  Jn's  use  of 
"Je«rs^"  mostly  in  a  bad  sense,  see  1702.  On  Jn  iv.  22  see  IMT— t: 
xviii.  36  (Chri.)  may  mean  "So  far  from  my  bring  'king  of  the  Jews*  in 
your  sense,  fiiy  servants  would  contend  against  *th4  Jewi!"  repeatiof 
Pilate's-  phrase. 

*  [lTI4(i]  "John"  (Peter's  father).  Jn  i.  42  "Thou  art  Simon,  (he 
sofr  o(  J6km\  thou  shalt  be  called  Cephas";  xxi.  (thrice)  15,  16,  17 
*^imon  \ym\xA  John^  lovest  thou  me  ? " 

'  [17M<]  "Beyond  Jordan'"  occurs  in  Mt.  iv.  1$  quoting  Is.  viii.  13- 
and  apparently  meaning  "west  of  the  Jordan.*    It  was  an  ambiguous      • 
term.     Lk.  never  uses  it.    The  SynoptisU  and  Jn  apparently  use  it 
always  (except  in  Mt.  iv.  15)  to  mean  "east  of  the  Jordan."    See  1813*r-v 
^'  [1T14<]  "Judas,  not  Iscariot"  is  unique  in  Jn  xiv.  22.     But  ihelik  . 
name  Judas,  apart  from  genealogies  and  not  applied  to  Iscarioti  occurs^ 
in  Mk  vi.  3  "the  brother  of  James  and  of  Josrs  and  of  JuJas'  Mt;  xiii.  j; 
''^     "his  brothers  James.. . and /iMlu,"  Lk.  vi.  16  "JuJiu  of  James"  (in  the 
list  of  the  Twelve).     This  last  is  parall.  to  Mk  iii.  18  "  ThaJjMiu,' 

206 


FROM  JOHANNINfe  VOCABULARY  [17U] 

Enflish  Gml>  Mk         Ml.        I'ic.        Jn 

Judge  (vb.)*         *     ^"/w*  °  ^  **       6         W 

# 

Mt  x«3  "Thnddans"  (Tisch.  " Ltiiatmi").  If  this  "Judas"  wu 
variously  cbaracteriied  in  early  times,  Jn'^  characteriiation  woiild  have 
the  advantage  of  not  committing  the  writer  to  one  tradition  against 
another. 

<  [17U(f]  "Judge,  to."  This  verb  will  be  repeated  in  the  Jn-Mt.-Lk. 
Vocab.  (1809  a);  but  it  is  too  characteristic  of  the  Fourth  Gospel  not 
to  be  giiien  here  although  it  does  not  belong  to  the  Synoptic  Tradition — 
which,  strangely  enough,  contains  nothing  about  "judging."  Even  the 
Double  Tradition  contains  no  precept  about  judging  justly  ;  and  the 
negative  precept  in  it  (Mt.  'vii.  i,  Lk.  yi^j/t^^iuige  not  that  ye  may 
not  (Lk.  and  ye  sbtll  not)  ii  JMiiged3fmg\i\.  be  taUoi  as  prohibiting 
all  judgment,  even  judging  tighteausly.  ^^ 

[1714/]  Mt.  V.  JS  "(R.V.)  Agree  with  (urA  firobr)  thine  adversary," 
where  the  parall.  Lk.  xii.  58  has  Jt^r  ipyatfiav  arniWaj^Oat  [atr*]  aimw^ 
can  hardly  be  intended  to  command  "agreement"  with  unjust,  ex- 
tortionate, or  oppressive  claims,  without  any  regard  to  circumstances. 
Moreover,  Steph.  and  Thayer  give  no  instance  of  r^fMiv,  "agree  with." 
Its  regular  meaning  is  "  be  well  disposed  to,"  "  have  good  will  to  "  :  and 
it  is  possible  to  entertain  this  feeling  even  for  the  unjust,  and  even  while 
one  is  defeitding  one's  just  claims  against  the  unjust.  Is  "the  adversary" 
Satan,  or  an  avenging  angel,'  or  a  personification  of  the  prayer  of  the 
injured  person?  It  ii  hard  to  say.  Luke  puis  before  the  difRcull 
passage  the  words  (xii.  57)  "But  why, oven  of  yourselves,yu(^«  ye  not 
that  which  is'righteous?"  That  is  intelligible  and  fair.  Hut  it  dncs  not 
explain  how  we  are  justi6ed  in  "agreeing  with"  an  "adversary"  under 
all  circumstances.  Moreover  Matthew  omits  this  fair  and  intelligible 
precept.    The  whole  is  very  obscure. 

[1714/]  John  accumulates  passages  to  shew  that  the  divine  judgment 
consists  (in  one  sense)  in  not  judging  (viii.  15  "I  judge  no  man  ")  but 
in  maHrig  the  gnilty  judgi  thtmstlves  through  the  conviction  of  the 
Logos  within  their  hearts,  so  that  the  Son  really  docs  "jmigt,"  in  that 
sense  (viii.  16  "And  yet,  if  I  judgt,  my  judgment  is  true").  The  Son 
came,  "not  to  Judge"  but  to  "save,"  and  to  bring  "light"  Yet  the 
JTJection  of  the  ngtu  causes  "judgment,"  by  the  laws  of  spiritual  Nature, 
.to  fall  on  those  whol^^^  it.  At  the  same  time  John  records  an  appeal 
to  the  Jews  (resembling  Lk.  xii.  57  above  quoted)  for  "justice"  in  the 
Gentile  sense  of  the  term,  conformity  with  the  moral,  as  distinct  from  the 
Mosaic  Law  (Jn  vii.  24  "Judge  not  according  to  appearance,  but  yWi^r 
rigkttous  jiulgmtnl').    See  also  ISMa. 

[1714 jf]  The  Epistle  to  the  Romans  is  profuse  in  condemnations  of 
"judging"  (Rom.  ii.  1—27,  xi».  3~JJ)  and  the  First  Epistle  to  the 

A.  V.  207  15 

■       • 


/ 


[VnS]  SYNOPTIC  DEVIATIQNS 


EoglUh 

Gnek  \                Mk 

Ml. 

Lk. 

J« 

Keep,  w»tch' 
pn«]Know(i)« 
Know  (})> 

5 
>o 

o 
j8 

i8 
85 
56 

Lut  day,  in  the' 

"Law,  your"' 

Lay  down  one's  life' 

(    - 

o 

o 

.   o' 

o 
o 
o 

7 

Corinthians  says  (iv.  5)  ^ Judge  nothing  before  the  time,"  apparently  . 
looking  forward  to  the  Day  of  Judgment.     Uut  the  Apostle  himself  goes 
on  to  say  of  a  certain  offender  {ib.  v.  3)  "I  have  already  judged  him 
that  hath  thus  wrought  this  thing."     In  proportion  as  the  expectation, 
of  an  immediate  Day  of  6nal  Judgmeat  diminished*  it  would  be  necessary 
to  bring  out  the  spiritual  meaning  of  Christ's  doctrine  about  not "  judging," 
and  to  shew  that  the  old  Greek  and   Hebrew  rules  about  "judging 
justly"  were  to  be  fulfilled,  nqt  irypplanted,  by  the  New  Law  of  love. 
*   ^  [1714 a]  "Keep."    Tupim^^^keep*'  (metaphorically)  a  commandment 

^'  etc.,  occurs  in  Mt.  xix.  17,  xxiii.  3,  and  in  Jn  viii.  51,  52,  55,  xiv.  1$  etc. 

In  "Mk  vii.  9,  iro  n^v  irapa'doo-ii*  iijtmv  njpijai^Tff.  (but  D,  SS  etc.  have 
frnfVfjT*)  is  parall.  to  Mt.  \y.  3  diA  r^y  ir.  li^v.  '^Sec  1816. 

•■''Know.''    On  the  distinction  between  oI9a  "know*'  and  yifw^RM 
"  come  to  know,"  **  recognise !'  sec  1621 —9. 

'  [1716 n]  "Last  day."   jn  does, not  use  frx^ror  except  in  this  phrase; 
LXX  has  '/last  of  the  days."     For  Synoptic  ivxaros  see  1685. 

"*  [1715A]  "Law,  your,"  Jn  viii.  17  "  In  your  law  it  is  written...." 
X.  34  "Is  i^not  written  in  your  law,..}"  No  other  instance  is  given 
*-  by  Westcott,  and  probably  none  could  be  given,  of  any  prophet  or 
teacher,  Hebrew  or  Jewish,  speaking  of  the  Law  of  Moses-  to  his 
countrymen  as  "^i»irrlaw."  Theoretically  it  could  be  justi6ed  as  mean- 
ing "the  Law  that  you  yourselves  recognise  as  given  to  you  and'as 
binding  on  you."  But,  if  our  Lord  used  the  phrase  thus,  why  is  it  not 
found  in  any  of  the  Synoptists?  The  natural  conclusion  is  that  the 
Fourth  Gospel  anticipates  the  phraseology  of  a  later  date  wbeti  CbriatUnt 
had  separated  themselves  from  the  Law  so  that  they  spoke  of  it  to  Jewi 
as  "jfours.^*  In  Pilate,  of  course,  this  is  natural,  and  it  implies  contempt  ' 
(jn  xwiii.  31)  "Judge  him  according  io/our  law* 

p"-^,,  [1716  f]  A  similar  anachronism  is  to  be  found  in  Christ's  words  to 

N.       ^V.  the  Disciples,  (Jn  xv.  3$)  "That  the  word  might  be  fulfilled  which  is 
y  I  written  in  tkeir  /mt/,  *  They  hated  file  without  a  cause.' " 

^  N»  1^716  </]  "Lay  down  one's  life."    Jn  x.  11,  15,  17,  18  (^j),  xiii.  37,38, 

XV.  13.  The  phrase  is  used;  t.i$et'by  our  Lprd,  including  one  inStaac« 
where  he  MysXtiii.  36)  n^  i^.  <rev  vnip  V>mv  tftfvfif  1  in  juiswer  to  P^eHt 
protest  (xiii.  37)  r^"  ^*  M*w  vwtfi  ovv  tf^vw  (1318). 


FROM  JOHANNINE  VOCABULARY 


[WHJ 


EnglUh 

Ureek 

Mk 

Ml. 

Lk. 

J" 

Laianis' 

AtiCapot 

0 

o 

11 

Life  (spiritual) 

c«j 

4 

7 

36 

Life  (phyjioil)' 

C-i 

o 

o 

o 

Lift  eternal 

(to^  ai»t¥tot 

2 

i 

17 

Light' 

(fA.             . 

1 

7 

» 

[1716]  Linen  cloth  < 

itirn,    . 

O 

o 

['1 

'     4 

Little,  a  (adv.)' 

■/"•P"" 

■  -''v^- 

■;*■•• 

.;■  .9 

Live,  cause  to. 

i-* ' 

.     .\.  ■ 

\;      "• 

'  .■ 

quicken* 

{■airOH'a  ' 

•.  V.-<i'-- 

•  "■  *  ' 

."  <* 

■'-  •J 

■  [1715  <]  "Laurus,"  in  Lk.,  is  the  name  of  the  beggar  in  th«  star) 
of  Dives  and  I^aiarus;  in  Jn  it  is  the  lume  of  the  brother  g(  Martha 
and  Mary  (17pa</). 

•  [1718/]  "  Life  (physical)."  Lk.  'xvi.  25  "  Thou  receivedsi  to  the  full 
thy  good  things  during  thy  /t/i  (rV  rji  C«ff  (rnv).''  Biur.in  Mk  xii.  44 
(Lk.  xxi.  4)  ipeans  the  widow's  "UviHg,"  and  sim.  in  Lk.  xv.  ij,  30, 
comp.  Lk.  viii.  14  ("the  pleasures  of  lift  (r.  (Btav)*),  Mcxand  Jb  nowhrit 
use  iSt'or.  '  ' 

.  '  [1716 jf)  "Light."  Mk  xiv.  54  "Warming  himscit  near  the  liglil 
[of  the  fire],"  and  sim.  Lk.  xxii.  56  "seated  ne^ir  tl>e  lij^kl,"  see  1W-.A 
Where  .Mt.  v.  14-16  has  "ye  are  the  lighl"  and  "let  yiHir  lig/il  shine," 
there  intervenes  a  precept  (v.  15)  about  the  •' htup"  Xix'it,  and  the 
parall.  Mk  (iv.  ji)  mentions  only  "tarn/)."  Mk  never  uses  "light" 
metaphorically.  Lk.  xvi.  li  in  the  Parable  of  the  Unjust  .Steward,  peculiar 
to  himself,  speiiks  of  " soin 0/ ligkl,"  and  s*6  do  Jn  xii.  36  and  I  Thcss.  v.  5. 
Comp.  Eph.  v.  8  "Walk  as  chiklren  of  light."  On  "lighrof  the  world,'" 
ace  1748.  -  ,   ^ 

*  [1716 <i]  "Linen  cloth."  '0S«rua>  occurs  in  Lk.  xxiv.  i]  in  a  doubly 
bracketed  passage  parall.  ttf  Jn  xx.'  S-  t'  means  "linen  bandage." 
Mft.xv.  46,  Ml.  xxvli.  J9,  Lk.  xxiii.  5],  in  their  parall.  to  Jn  xix.  40  have 
"HntM  (in»lloi'n)"  ;  but  Ml.-Lk.  (MO— 1)  deviate  in  the  context  from  Mk, 
and  prob.  Jn  is  emphasising  Mk's  tradition  by  insisting  that  tlu^bodyof 
pur  Lord,  when'  buried,  was  not  only  " swathed*  in  linen  "  but  "bound 
fast  with  linen  bandages." 

'  [17164]  "Little,  a"  (adv.);  In  Mk-Mt.,  only  in  the  narrative  of 
Gethswnane,  Mk  xiv.  35,  Mt.  xxvi.  39  npotXtitt  lunpir,  and  to  Peter's 
Denial,  Mk'  xiv.  70,  Mt.  xxvi.  73  lurk  lumpitr.  In  Jn,  ^txpot*  is  always 
|)raphetic,  xiiij  33,'  xiv.  19,  xvi.«i6 — 19,  and  means, "a  little  while." 
Jn  also  has  vii.  33,  xii.  3;  latpht  XP"""'  "  non-synoptic  phrase. 
Mk  i.  19,  Lk.  V.  3  have  ikiynw  (adv.)  "a.  little  sptce,"  Mk  vi.  ji 
'  (adv.)  "a  little  time."  ,  '         , 

•" Live,  cause  to.*    jn' v.  ai  (Mr),  vi.  6).  r      •'• 

i09  '  iJ— J 


[ITW] 

SYNOPTid 

1  DEVIATIONS 

English                      Greek 
Love  (n.)'                      iyairri 
Love(vb.)(i)»             dyoiTM. 
Love  (vb.).  (not 

"kiM")(2)>                  «iX/» 

Mk         Mt. 

O                1 

5.      •    7 

o           4 

Lk. 

I 

II 

r 

Jn 

7 
37 

'1 

'  [1716c]  "Love**  (n.)  belongs  to  Jn-Mt.-Lk.  Vocab.  but  is  ins.  here 
as  being  a  characteristic  word  of  the  Fourth  Gospel.  In  Mt.  it  occurs 
only  in  xxiv.  ii  "The. /otv  of  the  mapy  shall  wax  cold,^  an  insertion, 
p^Iiar  to  Mt.,  in  the  discourse'on  the  Last  Days.  In  Lk.,  it  occurs 
only^i^  xi.  42  "Ye  pass  by  judgment  and  the  /oi'f  of  God,"  paratl.  to 
Mt  xxiii.  3^  "Ye  have  left  undone  the  weightier  matters  of  the  Law, 
judgment  and  mercy  and  faith."  Perhaps  Lk  interpreted  "the  weightier 
matters  of  the  Law  "  as  referring  to  the  first  and  greatest  commandment, 
"10  "love  God."     It  is  noteworthy  that  Mk  nowhere  mentions  "love." 

'  [1716*/]  "  Love"  (vb.)  dyawoM.  Of  the  Synoptic  instances,  2  in  Mk, 
4  in  Mt.,  1  in  Lk.,  are  in  quotations  from  O.T.  All  Mk's  instancet 
(except  X.  21  "He  (i.e.  Jesus). loved  him  {i>.  the  ruler)")  arc  in  the 
discussion  on   the   command  to  love  God^and  one's  neighbour  (xii. 

■  30-53)- 

'  []J16^]  "Love"  (vb.)  ^/«.  On  the  distinction  between  ayavam 
and  ^^«*  in  Christ's  Dialogue  with  Petet,  see  1436—7.  The  first  few 
instances  of  each  word  in  Jn  are  as  follows  :-. 

I.     iii.    16  ovTots   yiifi   /fyuntjefv   6         I.     V.   30  6   yhp    irarrip   ^tXfi  r^  '' 
Btot  TOf  KotTfiOV.  vidi'  xai  irairii  Arinvwrif  afru 

Aai^ror  wout. 
3.      iij.    19    tiydnrjirav    01    av$fmwoi  2.     xi.  5,  36  i3c,  tv  iftiXfU  titrfiivu 

ftaXXay  ra  itkotos  $  rt^  ift»s.  ,         ...!9<  irur  t'l^iku  aiiT»v. 

3k     iii.  3}^  wartip -Jtyan^  r^p  uUa'         3-     xii,  35  ^  ^Xw>  r7»'^;^i7i'-ai*Toi' 
xai  irdi^n  d/ftHNfC  «V  tji  X'*P*  diroXXwi  o^i'. 

avTov. 

[1716/]  tiX^M  sometimes  implies  the  love  that  comes  from  use  and 

wont,  and  hence  from  home-life,  and  dyawa»  sometimes  implies  the;  love 

tliat  looks  abroad.    Comp.  Jn  xv.  19  "If  ye  were  from  the  world  the 

world  t^ouiti  love  (iiftlKti)  [you  as  being]  its  own  (rA  tUmf)"    The  nouns 

.  do  not  exactly  follow  the  verbs  in  all  their  shades  of  meaning.    ♦iXm 

■  occurs  nowhere  in  N.T.  except  Jas  iv.  4  "  ihe  /neHtfsMip  of  the  world." 
Jn  can  •'say. " God  is  liyofrq,"  but  he  could  not  say  "God  is  ^^a,'' 
although  he  says  (xvi.  37)  avrits  yap  A  war^p  <fn\<ti  Ipat  or*  vpar  ipi 
ffft^Xfidirf,  "The  Father  hath  a  fatkerty  /tn'e  for  you.because  ye  have 
had  a  brotherly  love  for  me.*  As  compared  with  dytiwAm,  i^iX/«. might 
be  used  of  still  retaining  a  "friendship"  or  "liking"  after  the  higher  love 
has  passed  away  (see  1436  and  VtlA  m),        '  ..«„^^. 

[1716/] '«iX^  occurs  in  Mk  xiv.  44".  Ml.  kitvi.  48,  Lk.  xxii.  47,  meaning 
"  kijs" 

aio 


FROM  ^HANNINE  VOCABULARY*        [1717] 


Englbh 

Gt«k 

■'    •^-■ 

IJu 

.'u. 

Jn 

Manifest  (vb.)(l)' 

J^,i(^ 

■   'O   . 

■  -f. 

D 

1 

Manifc.t(vl>.)(j)« 

<tmtpi» 

•+w 

.    o 

0 

9 

[1717]  Manna> 

pai'ra 

o 

o 

o 

'    2 

Martha< 

tlii^a 

o 

p 

3 

9 

Mary  (sister  of 

* 

Martha)' 

M<v..dW 

o 

o 

2 

9 

Metsi«h< 

Mtvvias 

o 

o 

0 

1.  ■ 

■  (17161]  "Manifest"  (vb.)  (i)  ^^n'fa  belongs  to  Jn-Mt.  yocab. 
It  occurs  in  Ml  xxvii.  53,  of  "the  bodied  oC  the  dead"  that  arose  and 
^wtrtmanifesttd  to  many,"  Jn  xiv.  21 ."  I. will  manifeit  myself  to  him," 
xiv.  22  "What  is  come  to  pass  that  thou  art  about  to  mair^trfl> thyself 
to  us  and  not  to  (he  world?"  In  the  Pentateuch,  the  word  occurs  only  in 
Ex.  xxxiii.  13,  18  where  MoscS  says  to  God  (LXX)  ^Wlanifisl  thyself 
{ifV^t>tffo¥  tnavTvv)  to  me.''  The  word  is  also  used  of  God's  self- 
manifestation  in  Wisd.  i.  3,  and  of  phantasmal  apparitions  in  Wisd. 
xvii.  4.  jAsephus  {Anf,  \.  13.  1)  uses  it  of  God  manifesting  Himself  to 
Abraham.  The  Gk  word  would  naturally  convey  to  a  reader  of  the  LXX 
the  notion  of  a  visibU  "  manilestation,"  and  it  would  naturally  prepare 
a  reader  of^p  for  the  following  question,  "  How  can  the  Lord  manifest 
Himself  to  us  and  not  to  the  world?"  . 

"  [1716 iT  "Manifest"  (vb.)  (2)  ^ttfim  occurs  in  Mk  iv.  22  "For 
there  is  nothing  hidden  except .  in  order  that  it  may  be  manifested 
(^M/jw^),"  wljcre  Mt.  x^  26  has  dn-oRa^i/irrw,  Lk.  viii..  17  tpatufttUf 
Yfvqmrai.  Mk  App.  [xvi.  12,  t4]  has  "he  was  maHsfested"  of  Christ, 
risen,  a  phrase  als(9  found  in  J  n.„    For  the  adj.  ^fcfwr,  sec  lfl86. 

•  [l7l6/]  Jn  xxi.  I  (Wi)  uses  " manifested  himself;'  and  xJi.  14  "««« 

mamfeiled/  to' describe  Christ's  self-manifestations  after  His  resurrection, 

whereas  1  Cor,  xv.  5 — 7  uses  «l0tfif,i.e.  ^*  appeared;'  or  "ttw  seei*;'    Jn's 

'  first  use  of  the'wQrd  is  in  the  person  of  |ohn  the  Itaptist  i.  31  "That. he 

[i.e.  Jesus]  sbould  be  manifested xa  Israel,  for  this  cause  came  I...." 

'"Manna."    Jnvi.  31,49. 

'  [1717a]  "Martha."  Jn  xii.  ■i  "■  Meurtka  served,*  coimp.  Lk.  x.  40 
"Martha  was  cumbered  about  much  serving"  (1717/,  1771 «).      . 

'[17174]  "Mary"  (sister. of  Martha).  Jn  «ii.  3  "^ajy-.-anoiifted 
the  feet  of  Jesus,"  c«mp.  Lk.  x.  39  "  Mary,  who  also  sat  at  the  Lord's 
feet"  (1771*).  . 

•  [1717 1-]  "Messiah."     In  Ji».i.  41  "We  have  found  the  Messiah"  is 

said  by  Andrew  10  I'eler.    The  context  adds  "  which  is,  being  interpreted, 

Christ."    The   woman  of  Samaria  says  (iv.  25)  "  1  know  that  Messiah 

•  Cometh."    The  context  again  adds  "  which  is  called  Christ."    The  word 

is  not  found  elsewhere  in  N.T.     Seel7SJ8/f 

-all  rv*  ■■■     :  ■'■  ■.  ■  ■■: .'  '■  :'•;; 


/ 


[1717]  SYNOPTIC   DEVIATIONS 


Eiiiliih 

Greek 

Minister  (n.)' 

iittKOVOt 

Minister  (vb.)> 

tttmim 

Mk 

Ml. 

u. 

Jn 

? 

-3 

o 

3 

4 

5 

8 

3 

'  fin? 4/]  "Minister"  (n.)-  The  n.  Aiavoyof  is  uted  in  Mk  ix.  35 
paralL  to  Mt.  xxiii.  11  and  in  Mk  x.  43  parall.  to  Mt.  xx.  36.  Doth 
passages  deal  with  Christ's  doctrine  of  Service  as  constituting  Uie  true 
primacy.  This  is  expressed  in  Jn  xii.  36  (after  the  VV'^ashing  of  Ttci) 
where  he  uses  both  the  noun  and  the  verb,  "If  any  one  fie  ministerim^ 
(JUoKor^)  to  me,  let  him  follow  me,  and  where  I  am,  there  also  shall'niy 
minisUr  be.  If  any  one  Ar  ministering  (Auucor^)  to  me,  him  will  the  Father 
honour."  The  other  instances,  m  Jn,  are  in  the  "sign"  at  Cana,  it.  5 
"  His  mother  sailh'to  the  miniftrrs,"  ii.  9  **  But  the  ministers  knew,  they 
that  had  drawn  the  water."  '  * 

■  [1717*]  "Minister"  (vb.).  Uc.  never  uses  the  n.  thanovnt,  either  in 
the  Gospel  or  in  the  Acts,  but  Lk.  xxii.  36  "let  him  become  as  Ae  tkai 
ministere/A "  uses  the  vb,  parall.  to  the  n.  in  Mk  x.  43,  Mt.  xx.  26  "shall 
be  your  minister."  In  the  parall.  to  Mk  ix.  35,  "he' shall  be  last  of  all 
and  minister  of  all,"  Ml.  xxiii.  11  "he  shall  be  your  mim'ster"  Lk.  ix.  48 
hat  "he  that  is  least  among  you  all*  the  same  is  great."  The  vb.  is  used 
once  in  connexion  with  a  "supper"  by  Jn  (xii.  3)  ^  JW  MiipBa  ^rfnovct. 
Lk.  uses  the  n.iliaKovia  (not  found  elsewhere  in  the  Gospels)  also  about 
Martha  in  connexion  with  the  statement  that  she  **  received  (virt Ai'^oro) " 

Jesus,  (Lk.  X.  40)  q  df  MdpBa  wtputntatQ  irr/ii   iroXX^v  ^iaiLoviav. 

[1717/]  Mk  X.  43—4  and  Mt.  xx.  2&  -7  place  "shall  be  slave  of  aU 
{hoiikot)"  and  "shall  be  your  j/^ty"  after  "shall  be  yoMx- minister,^'  givinff 
the  impression  that  they  are  synonymous  terms,  and  that  the  meaning  of 
"shall  be  slave  of  all"  is  "shall  be  reduced,  as  a  punishment,  to  the  level 
of  slave  of  all."  Perhaps  for  this  reason  Lk.  xxii.  36  sabstiiute«  "let  him 
become"  for  "shall  be"  in  tfrder  to  indicate  that  the  meapin>;  is  (tial.  v.  13) 
"in  love  be  ye  slaiies  to  .one  another."  And  perhaps  he  avoid*, 
"mintitet',"  as  it  had  come  to  have  an  ecclestastical  meaning. 

[171^^]  Greeks  might  be  repelled  by  Mk*!  apparent  U!te  of  "slave" 
and  "minister  "as  parall.  terms.  As  to  slaves,  Epictetus  says  {Frafpm.  8) 
A*  Freedom  and  si(wery  are,  severally,  names  of  virtue  and  vice.  Both  are 
results  of  will  (wfHKu^(r<Mr)....No  man  is  a  slave  as  lung  as  he  keeps  \i^ 
lyill  free."  As  for  the  man  that  cringes  to  fortune  or  to  his  ft'Ilow-men 
(tv.  I.  57)  "Even  though  twelve  rodBl'  [tb«  insignia  of  a  consul]  "precede 
him,  call  him  a  slave."  A  "  minister  "  is  a  very  dilTerent  thing  :  "  1  count  . 
Cod's  win,"  he  says  ^iv.  7.  30},  "  b^tet  than  mine.  I  will  attach  myself  to 
Him,  ai  His  minister  and  follower,"  (iii.  33.  69)  "The  true  philosopher 
(lit.  Cynic)  should  give  himself  wholly  to  the  ministry  of  God."  SA 
178i~92  on  Jn  xv.  15  "No  k}nger  dp  I  call  you  slaves." 

213  ■'■'.  .■'"   '■ 


FROM  JOHANNINE  VOCABULARY  [1718] 


En^ 

Grtek 

Mk 

Ml. 

LV. 

J» 

Morrow,  on  the ' 

rji  iwaiptof 

1 

I 

o 

5 

[1718]  Munnur,  murmur- 

ing' 

o 

1 

r 

5 

My,  mine  (1704) 

ili6t  (not  ind.  pov) 

2 

5    , 

3 

37 

Myielf(170t^» 

iftavnv,  -dv   . 

0   ^ 

1 

2 

i6 

Nathanael(U71«) 

NaAiva^X 

fo 

o 

0  . 

6 

Nation  (ling.)* 

Mm 

2     . 

3  V 

:'*  '' 

■   .'i': 

'  [1717  /I]  "  Morrow,  on  the."  Mk  xi.  it  "Oh  IIu  morrvw fAicn  Ihejr 
came  forth  from  Bethany,"  Mt.  xxvii.  62  "  On  Ike  morrimi,  which  is  the 
day  after  the  rreparation."  In  Jn,  "<?«/*/ (Wflrrvw"  occur*!.  39.  3 S,  43, 
in  such  a  way  as  to  lead  the  reader  to  perceive,  but  only  after  a  careful 
retailing  of  the  days,  that  a  week,  excluding  the  sabbith,  has  elapsed. 
A  week  of  "six  days*^  is  also  more  definitely  expressed  in  Jn  xii.  1, 
as  closing  Christ's  work  in  the  Hcsh.  . 

AtfHor— not -used  by  Mk  or  Jn— occurs  Mt.  (3),  LkT  (4),  alw.  in  words 
of  the  Lord. 

•[1718(1]  "Murmur,"  " murmurjng."  In  Mt.  (xx.  ii  (pec.))  the 
** murmuring"  is  against  the  householder,  who  gives  the  denarius  to  all 
alike.  It  is  inserted  by  Lk.  (v.  30)  in  a  Triple  Tradition  (where  Mk  ii.  .i'6, 
Mt.  ix.  II,  have  simply  "  said ")— describing  complaints  made  by  the 
Pharisees  against  Jesus  for  eati.nf^with  publicans  and  sinners.  Else- 
where, in  portions  of  Lk's  Single  Tradition  (xv.  2,  xixi  7)  Atayoyyvfa*  is 
used  to  describe  similar  complaiins. 

[1718  i]  In  Jn,  the  first  three  mentions  of  ^murmuring"  (vi.  41,  43, 
61)  refer  to  the  offence  caused  by  Christ's  saying  that  He  is  the  bread  that 
cAme  down  from  heaven,  and  that  His  flesh  and  blood  are  to  be  given  as 
■the  food  and' drink  of  "men.  In  O.T.,  the  Israelites  *' murmur"  for  the 
first  time  when  they  crav&  drink  and  food  f£x.  xv.  24,'xvi.  7 — 15).  ' 
'  '  [1718rJ  "Myself".  In  Mt.  viii.  9,  Lk.  vii,  7,8  the  centurion  uses 
the  Word  "  myself'  and  it  occurs  nowhere  else  in  Mt.-Lk.  In  Jn  it  occurs 
always  in  words  of  Christ  about  Himself 

<  [1718rf]  "Nation"  (sing.).  (For  plur,  see  1687.)  Two  of  the 
Synoptic  instances  occur  in  the  phrase  ".nalion  against  nation  "  (Mk  xiii. 
8,  Mt.  xxiv.  7,  Lk.  xxi.  10).  Mt.  alone  .idds  t«  the  I'arable  of  the  Vine- 
yard xxi.  4},  "  Therefore  I  say  unio  ynur  The  kingdom  of  Cod  shall 
be  taken  away  from  you,  and  shall  be  givf  n  to  /l  nation  bringing  forth  the 
fruits  thereof  ,  .  "  . 

[1718/]  Lk.  represents  the  elders  qf  the  Jews  as  saying  to  Jesus  con- 
cerning the  centurion  (vii.  5)  "  He  loveth  »»r  nitHon  (i.e.  the  Jews),"  an3 
US  saying  to  Pilate  (xxiii.  2)  "  We  found  this  man  perverting  our  natiom.'* 

[1718/]  The  instances  in  Jn  are  in  speeches  of  the  chief  priests  and; 
the  Pharisees' (xi.  48)  "The  KoinuM  lli^  come  uult*k»  away  both  our 


[1719]  SVNOPTIC   DEVIATIONS 


Englidl 

Greek    '      ' 

Mk 

Ml. 

U. 

Jn 

Near  (adv.)' 

Mi* 

3 

b 

3- 

II 

Nicod«mus 

Nmi»<,)uy, 

O 

o    ■ 

o 

S 

Night  (metaph.)' 

,v( 

o 

o 

o 

2 

(1719]  Not  yet> 

(i«ira 

5 

J 

1 

'3 

place  and  our  tmh'm,'  Caiaphas  (xi.  50)  "  That  one  man  should  die  for 
the  people  (XooC),  and  that  tAe  wMt  mtfion  perish  not,"  with  the  comment 
"he  prophesied  that  Jesus  should  die  for  lAt  nalioii ;  and  not  for  tit 
iutti(fH  only,  but  that  he  might  also  gather  together  into  one  the  cliildren  ' 
of  God  that  are  scattered  abroad,"  and  Pilate  (>viii.  3;)  "  Thine  own 
Motifn  and  the  chief  priests  delivered  thee  unto  me." 

'  [1718^]  "  Near"  (adv.).  Jn  compensates  for  the  abundant  use  of 
the  adv.  by  the  nonuse  of  the  vb.  t'yyifa  Mk  (3),  Mt.  (7),  Lk-.  (18)  (1887). 

»  [1718 A]  "Night"  (nieUph.).  Jn  ix.  4a  "Tbo  «)(;*/  conieth  when 
no  man  can  work,"  xi.  10  "  But  if  a  man  walketh  in  the  m'^At  he  stumbleth 
because  the.light  is  not  in4iim.^  The  second  of  these  passages  indicates 
internal  darkness,  not  the  "  night "  of  temptation  but  the  "  night "  of  "sin." 
The  first  (ix.  4rt)  must  be  taken  with  (ix.  4*)  "Whenever  I  am  in  the 
world  1  am  the  light  of  the  world,"  and  it  indicates  a  period  in  which  thC' 
world  rejects  the  light,  so  that  "  no  man,"  not  even  the  Light,  or  U>goS, 
"  can  work  " — not,  at  least,  for  "  the  world." 

11718  <}  Apart  from  actual  metaphorwe  may  note  what  may  be  called  - 
"sympathetic"  emphasis  laid  on  "night"  by  some  Evangelists  as  being 
not  only  the  actuai  time  of  an  occurrence  but  also  (apparently)  Ms  being 
an  iippropriatt  time,  bfiausr  th(  oci'urrence  is  of  tfii'-niUurt  of  a  truU  t*r 
timplalion.  Thus  in  the  Prediction  of  Peter's  Denial,  Mk  xiv.  30  has 
"to-day,  tliis  mghf,"  Mt.  xxvi.  34  "this  Htgil."  But  there  Hebraic  and 
Greek  reckonings  of  "day  "  and  " night "  might  influence  the  text  Or 
Mark  might  add  "this  night"  tti  emphasise  the  accuracy  of  the  predi<!(ion. 
The. Walking  on  the  Waters  mentions  first  (Mk.vi.  47,  Mt.  xiv  23,  Jn  vi. 
16)  "  evening,"  aiid  then  (Mk  vi.  48,  Mt.  -xiv.  15) "  the  fourth  watch  of  the 
"tf^A"  (Jn  vi.  17)  "  it  was  now  dark." 

In  Lk.  xii.  20  and  xvii.  34  "on  thf^i^il"  is  <  onnected  with  the  sudden 
death  of  the  rich  man,  and  with  theiAming  of  the  Day  of  Judgment. 

L1718yJ  In  ]n  xiii.  30  "he  0"<^*  Iscariot]  went  forth:  now  it  wh 
mgA/,"  it  is  manifest  that  "sympathetic"  emphasis  is  intended,  and  it  is 
'probably  intended  also  in  Jn  xxi.  3.  Similarly  "darkness"  probably  has 
a  "sympathetic"  meaning  in  Jn  vi.  47,  xx.  i,  where  the  disciples  are 
(owing  to  different  causes),  apart  from  their  Lord.  The  coming  of 
N  icodemus  to  Jesus  (Jn  iii.  3)  "  by  fi/jfA/  "  and  the  repetition  of  the  phrase 
in  Jn  xix.  39,' are  probably  intended  to  illustrate  his  character 

'  [1710  <i]  "  Not  )'et "  occurs  in  Lk  only  once,  and  concerning  the  past 
(xiiii.  ;3).     Where  Mk  xiii.  7,  Mt.  xxiv.  6  have  "The 'end  it  liot  ftl," 


FROM  JOHANNINE  VOCABULARY 
Gmk 


Mk 


Nft. 


Engllih 

Now  (».«.  this 

moment)  Jpri                       -   o           7 

Now  (i,;.  at  the  \  •  '■ 

preient  time)'  rvr                           1 '  '  ;  ,4 


Lk.  xxi.  9  has  **««/  strafghtway  (o»'tM/«t).''  Jn  assii^]  the  word  four 
times  to  Jesus,  concerning  His  "hour"  or  "season"  or  "ascension" 
(ii.  4,  vii.  6,  8,  XX.  17)  as  being  " nol  yel"  »\iO  Jn  vii,  8  "  I  go  tuil  yll  up 
' to  this  feast  (v.r.  «c/)" 

'  (1719 b\  "Now  (»i;»)."  Jn  sometimes  uses  ►vi'  U,  as  in  olassical 
Gk— without  ref.to  past  time,  but  with  ref.  to  what  might  have  hten— 
for  "  but,  [as  things]  now  [are]."  viii.  40,  ix.  41,  xv.  :2,  24,  xviii.  36  (xv.  34 
may  mean  '^but  now  [at  last]").  Lk  xix.  42  perh,  means  "but  as  things 
are,"  but  more  prob.  "  but  now  \it  is  too  late  anti]  it  is  hidden  from  thine 
eyes"  (as  in  Lk  xvi.  25  "hut  now  [on  the  other  hanii\"  with  reference  to 
the  past  time  when  Lazarus  received  evil  things).    See  191S  (i}^  foil. 

[1719^7  In  Jn  iv.  23,  v.  25  "The  hour  is  coming  and  [indeed]  now  is," 
there ^is  a  contrast  between  the  past,  when  the  "hour"  might  be  called 
"future"  or  ^coming"  and  the  present,  when  the  hour  "1^."  (icnerally, 
in  Jn.  vvv  seems  to  imply  a  contrast  with  the  past,  unites  it  is  expressly 
contrasted  with  the  future  as  in  xvi.  22  "  Now  on  the  one  hand  (jiiV)  ye 
have  sorrow,  but..."  xiii.  36  "Thou  canst  not  iwm'... but  thou  ^hah  /(frv- ' 
after."  '  .  " 

[1719 (/]  Hence  we  should  suppose  a  reference  to  the  past  in  Jn  ii  8 
"'Draw  water  noit'  [i.e.  now  that  the.  niater-ftots  hm^e  been  duty  filledX' 
iv.  18  "He  whom  thou  »»7<'  hast  [.is  tliy  husband,  lite  thy  five  past 
husbands]..^  vi.  42  "  We  know  his  father  and  mother  \and  his  past  lift 
awtoHg  us] :  how  then  doth  he  ffcff  say...?"  ix.  21  "[//e  was  blind]  but 
how  he  now  secth  we  know  not." 

[1719c]  There  is  ambiguity  in  xi.  22  "If  thou  hadst  been  here  my 
brother  hj^d  not  died  ;  and  now  {itai  ¥vv)  [?  \n  spite  of.  his  death]  1  know 
that  whatsoever  llu)u  shalt  ask  of  God;'^jodwilI  give  thee."'  in  rlassical 
Gk  K<i\  vit¥  would  naturally  mean  "^^  now":  but  itVoufd  hardly  be 
used  in  this  sense  at  the  beginning  of  a  sentence  fbecausc  in  that  position, 
Kai  would' naturally  be  takett  as  **and."  '  The  question  is  complicated  by 
the  use  of  Kai  I'iJi'  in  LXX,  where  f'Ov'represents  more  than  a  do^en'Heb. 
words,  sec  1915  (i)  foil. 

[1719/]  In  view  of  Jn*B  usage,  yitr  should  probably  be  rendereti  "fftftc 
at  last,"  "now  in  the  lifne  foreordained  by  the  Father,"  in  Jn  xii.  37 
"Now  is  my  soul  troubled,"  xii-  il" Mow  is  the  judgment  of  this  world, 
now  shall  the  ruler  of  this  world  be  cast  out,"  and*  so  in  xvii.  $,  7,  13. 

[1719 jf]  In  Jn  xi.  8  "but  now  [i.e.  recently]  (»i»)  the  Jews  were 
seeking,"  rif  is  used  for  tbe  classical  pir  t^.    But  ii.  tbii  the  .iiiuniag 


v~"<t;5'-V'V' 


[ITJO] 


SYNOPTIC   DEVIATIONS 


Engliih  Greek  Mk 

^    Officer,  or  minister.*  vwitp^nft  ■  2 

Openly,  freely*  (cV)  <r<i^)ji)irif  i"     I.' 

[1730]  Own'  auc  ■•   *  I. 


4or$ 


Jn 
9 
9 

>5 


in  Jn  xxl.  «o  "Bring  of  the  fish  that  ye[hive]caiight  mna  (iriinm  »((»)"? 
Considering  (i)  the  position  of  the  word — at  the  end  of  the  sentence, 
where  it  roust  necessarily  be  emphatic —(J)  the  superfluity  of'recently" 
in  such  a  context,  and  (3)  above  all,  the  ordinary  meaning  of  yiw  in  jOi 
it  seems  best  to 'translate  thus,' "the  fish  that  ye  have  caught  at  last* 
j.e.  after  long  toiling  (xxi.  3)  "  in  that  night,"  before  they  heard  the  voic« 
of  theSaviour  and  obeyed  His  command.    See  191S><i)  foil.  -• 

'  [1719A]  "Officer" :  used  in  M.t.  .v.  35  of  the'  "officer"  arresting  » 
deblor  and  in  Mk-Mt.  elsewhere  of  the  "officers"  that  arrested  Jesus. 
Iq  Lk,  i.  3,  iv.  20,  the  Word -means  a  "minister"  of  the  Gospel  or  of  the 
Synagogue.  In  Jn  it  always  means  "officers"  of  the  Jews  sent  to  arrest 
Jesus,  except  in  xviii.  36  (R.V.  Ixl)  "then  would  my  ttnuuifs  fight,"  on 
which  see  ParaJotis  (1388-9i). 

-   '"Openly."    See"  Freely"  (im/)  and  l»W{i)  foil. 

'  [ITlDii]  "Own"  (I)  in  "his  own  disciples."  This  phra'se,  not 
elsewhere  found  in  'N.T.,  is  used  by  Mk  in  the  sole  instance  in  which 
he  uses  the  adj.  "  flivn*^  Jn  uses  "  his  mvH  (pi.  masc.),"  but  never  ">fcM 
ovjt^ discipUs."  After  saying  that  Jesus  "spake  not  without  a  parable*" 
^rees  with  Mk,  the  Utter  alone  continues  thus,  Mk  iv..j4 

*  Hut  privaiBv  to  his  tnuit  disiipUs  he  expounded'  all  things."    These 
.  must  bc\compared«witb       ,.  , 

>.  Mi.iUi.ie. 

"And   wlicn    he    was  "The  diadples,'! 

aloDC,     they    that    wcr«- 
abDut     him     with      the         .       ,        ' 
Twelve...."  ■       ^      . 

flTSOii]  These  facts  suggest,,  in  Mk,  conflation  from  some  Hebrew 
word  capable  of  meaning  "ptivalely"  and  also,  in  v.irious  senses, 
"disciples."  And,  as  a  faci,  the  Hebretl'  btlh,  "house,"  in  various 
contexts  means  (1)  "at  home,."  "privately,"  (2)  "disciples"  (as  lleih 
Hillel) — which  might  be  subdivided  into  (2<i)  "they  that  were  about. 
him,"(jd)  the  inner  circle  of  "the  Twelve."  Mt.  and  Lk.  have  simply 
(3).  Mk  has  in  one  passage  (iv.  10)  conflated  three  renderings*  and  in 
another  (iv.  34)  two  of  thepi.  In  Ksth.  v.  10,  "his  house"  is  variously 
rendered  (a)  "his  houst"  («>  "his  f>tw« j(rA  Mm)."  Eir.  yi.  1 1  "his  *oii«" 
is  parall.  to-i  Esdr.  vi.  31  "his  own  {ru>  ihmf  airoC)."     See  also  370. 

[1730  r]  There  may  have  been"early  controversy  as  to  the  existence 
of  an  inner  cirele  of  "  kis  tviH "  disciples  within  the  Twelve  (/^.  Gal.  ii.  9 

■'.■•'■:  ■v.■^ '.■■'■;  «»*■■■  ■'■'        • 


Lk.  viil.  9. 
'Ilisdiaciples.' 


m^''-'''^ 


FROM  J0HANNIN£  VOCABULARY  [1730] 

**tbe  pilUr"  Apostles)  which  might  induce  Mt.-Lk.  to  omit  the  epithet 
as  unedifying  :  but  more  probabl)r  the  epithet  did  not  exist  in  traditions 
(earlier  than  Mk]  to  which  Mt.  and  Lk.  have  returned. 

[1730^  Jn  uses  ol  Ouh— but  without  t^ofittnu— in  a  double  sense*  ' 
« ist  of  the  Jews  and  of  Christ's  brethren,  who  did  not,  as  a  whole,  receive 
Him,  snd  of  those  among  them  who  did  (exceptionally)  receive  Him 
(i.  ii)  "Hf  came  to  [his]  own  [home]  (t4  Uut)  and  [Ais]  own  {ol  Bw*) 
did  not  receive  him  ;  but,  as  many  as  received  him,  to  them  gave  he...." 
(xiii.  i)  "Having  loved  [k$s]  own  [rovt  lilovt)  that  were  in  the  world...." 
Whether  Jn  wrote  with,  or  without,  a  reference  to  Mk's  phrase  "  Ai>  own 
disciplev"  it  is  probable  that  he  would,  deprecate  any  suggestibn  of  a 
distinction  between  *' disciples"  that  were  \A  some  peculiar  sense  Christ's 
"««'«,"  and  others  that  were  not. 

[1730 «]  "Own"  (3)  in  its  general  use.    "l^r  expresses,  or  implies, 
contrast — like  "own"  in  English  ("my  own  [and  not  anothcr^s]),"    Thi 
^  only  Johannine  instance  where  contrast  might  be  questioned  is  Jn  i,  41 
("He  first  findeth  Ais  &wH  brother  (rii-  n.  top  Wmv)")  where  it  might  be' 
argued  that  Jn  simply  means  '•'A/'s  brother,"  on  the  following 'grounds  : 

[1720/]  (i)  Jn  never  uses  the  possessive  iavroi,  -wr,  found  in  Mk  vi  4 
(Tisch.),  viii.  35  (but  Tisch.  nvrov),  jil  7  (marg.),  Mt.  viii.  22,  xviii.  31, 
xxi.  8  (but  Mk  airwr),  xxv.  1  (but  Tisch.  airmv),  xxv.  4,  7,  Lk.  ii.  3,  39, 
iv.  34  (Tisch.),  ix.  60,  xi.  21,  xiii.- 19,  34  {iavr^t),  xiv.  26  (but  Tisch.  a^t), 
'  xlv.  26  (no  vir.),  xiv.  37,  33,^h<pA^0ut  Tisch.  avrov),  xvi.  4,  5,  8.  xviii.  13 
(J)ut  Tisch.  oiToC),  xix.  13,  xix.  36  (but  Tisch.  avrm'). 

[1730^'']  (ii)''ln  the  L\X,  ZIW  corresponds  to  avrm  in  I  £s.  v.  8 
cjcwrrof  *U  r^f  ifUa¥-  iruXii'  parall.  to  Eir.  ii.  1  iWffp  ttc  tri>Xiv  ayrov.  It 
corresponds  to  the  simple  Heb.  pers.  suffix  in  Job  ii.  11  ^' every  one  from 
Ai's  [own]  place,"  iSiac,  and  in  Dan.  i.  10  "So  should  ye  endanger  my 
head"  Theod.  ftov,  but  Dan.  t.  10  KivHwtvtrm  ry  ifiiif  Tft«x^^V- 

[1730A]  (iii)  In  recording  iKe  visit  of  the  Lord  tp  His  "rountry,' 
where  all  the  Synoptisu  (W.H.  txt  (Mk^vi.  1,  4,  Mt.  xiii.  $4.  Lk.  iv..34)) 
have  pimply  **Ais  (ai/rov)  country,"  Jn  alone  uses  Vttot  (Jn  iv.  44  r^  i9tf 
warpiit).   J[l\\it  Mt.  marg.  xiii.  $7  r^  iMa  w.] 

On  these  three  grounds  it  may  be  argued  that  Jn  may  have  used  Xfitot 
to  express  the  Synoptic  avrov. 

[1790/]  Against  these  arguments  it  niay  be  replied  4hat  there  is  a 
special  reason  here  for  supposing  emphasis  to  be  intended,  namely, 
(he  repetition  of  the  article  (1962^.  \Vhen  the- article  is  repeated  with 
JBiof  elsewhere  (v.  43,  vit.  18)  the  meaning  is  "Arj  oWn  [and  not  an- 
other's],'' i.g.  vii.  18  "He  that'speaketh  from  himself  seeketh  Ais  own 
glory."  'lAiof  with  the  repeated  article  is  very  rare  in  N.T.  and  appears 
to  be  always  emphatic,  Acts  u  35  "A/f  own  place,"  xx.  28  ^*Ais  ou>h 
blood."  It  is  also  highly  characteristic  of  this  Evangelist  that  he  should 
in  this  indirect  way  suggest,  instead  of  stating,  that  ahcr  Andrew  had 


fwao]; 


SVNOPTie  DEVIATIONS 


Englilh  '' 

Oreek 

Mk  . 

Ml. 

Lk. 

J" 

Parable,  s.  Proverb 

wafHutUa 

p 

o 

P 

4 

'      Paraclete' 

trttpVKXtfrot 

o 

o 

o 

4 

Philip  (the  apostle)'. 

.  ^Atiriror 

1 

1 

1 . 

■  2 

"lirst"  found  "A<V  tnvM"  brother^  Andrew's  companion  (1901  A)  did  the 
same  thing.    On  the  whole,  then,  lAiof  is  probably  emphatic  in  Jn  i.  41. 

»  [1720/]  "Faraciete."  Jn  xiv.  16  "I  will  ask  the  Father  and  he 
shall  give  you  another  ParacUte  that  he  may  be  with  you  for  ever,  [even] 
the  Spirit  of  truth,  whom  the  world  cannot  receive...,''  xiv.  26  "the 
ParaiUte^\}M  Holy  Spirit,  whom  the  Father  will  send  in  my  name...," 
XV.  36  "the  ParacUie,..y\i^  Spirit  of  truth,"  xvi.  7  **  If  I  go  not  away,  the 
Paraclete  will  assuredly  not  come  to  you;  but  if  1  go,  I  will  send  him  unto 
you.''  Comp.  1  Jn  ii.  1  "We  have  a  Partuleie^  with  the  Father,  J  e:ius 
Christ,  a  righteous  [Paraclete]."  ♦         . 

[1730  k\  "  raraclelV  *''•  "  called  in  [to  aid],"  "  advocatus,"  or  "  Advo- 
cate." was  a  Greek  word,  Hebraized  as  Parklele,  in  the  sense  of  a  legal 
advocate.  But  the  ailcient  "advocate"  difTcred  from  (he  modem  in 
that  the  former  did  not  take  a  reward  but  pleaded  a  friend's  cause  for 
th^  friend's  sake.  The  neaivst  Synoptic  equivalent  to  Ct\ri«t'4  promise  of 
a  Faraclete  l»     .;  ^ 

Mk  xiii.  It 
•'  For  il  \\  not  ye  ihai 
spA^,    but    the   lioly 
Spirit.** .'  .  »' 


Mt.  X.  to 

""For    il    ia  not    ye 

that     speak,     Imt     the 

Spirit   of   your   Father 

that  spcakcth  in  yuu-" 


Lk.  xxi.  1; 
'*!  mill  give  yoa  a 
mouth  and  wJKlom  that 
alt  your  Mlverssrirt 
shall  not  be  able  to 
withstand  or  gainsay." 

.  Jn's  doctrine  guairds  against  a  narrowing  of  the  Synoptic  tradition, 
especially  Lk.-  as  though  the  object  of  the  Paraclete  would  be  merely  to 
help  the  Christian  to  make  a  successful  defence  when  brought  before 
kings  and  rulers.    On  Parkieie^  see  Hor.  ffeb.  on  Jn  xiv.  16.         ' 

[1730/]  The  variations  in  the  Syno^tists  favgur  the  view  that  Jesiii 
used  some  expression  like  the  Aramaic  Pttrkktty  which  was  variously 
paraphrased  by  the  Synoptists.  Against  any  superstitious  notion  that  the 
Advocate  would  procure  special  favours  frdm'  (jod,  contrary  to  justice,  Jn 
guards  by  saying  that  it  is  "  the  Spirit  of  truth"  or  **  the  Holy  Spirit,"  <fir 
"Jesus  Christ,  a  righteous  [Paraclete]."  j-' 

*  [1730//r]  "Philip,"  the  only  Apostle  described  by  Jn  in  his  first' 
chapter  as  being  (i.  43)  ** found"  by  |esus  Himself.  The  others,  ahd 
Nathanael,  either  (i.  37^-8)  "followed"  Jesus,  or  were  (i.  41,  45)  "found" 
by  other  disciples.     *  .    ^ 

-■■■"    ,.■-■.'-.-■■-'.■':.     tit     '':'.' 


FROM  JOHANNINE  VOCABULAR,Y 


[miv 


English  Greek  .      ■  Ilk 

Pool*  KoXvitfilidpa  .     '<^'. 

[IT31]  Proverb,  parable'    napmiiM  -  o 


Mt. 


I.k. 


■Jn 
3 

4 


'  [1730n]  "Pool"  U  ujed  in  connexion  with  the  healing  of  a  man 
described  as  "in  infirmity"  (Jn  v.  2—7)  and  the  name  Bcthzatha, 
Bethsaida,  etc.  varies  greatly  in  MSS.  and  versions.  "  Pool "  is  also  used 
in  connexion  with  the  healing  of  a  m^  born  blind,  where  it  is  called 
(Jnix.  7)"the/<w/of  Siloam"(1708A).  .      - 

■  [1721  a]  "  Proverb,"  iropoifuii,  is  rendered  by  R. V-  (txt)  "  parable  "-^ 
the  usual  rendering  of  wapa^Xri  (Which  jn  never  uses}-»in  Jn  x.  6  "This 
firwtrd  spake  Jesus  to  them,  but  they  (Jkttroi  64)  understood  iiyvvaay) 
not  what  thifigs  they  were  that  he  Was  speaking  to  them  (riva^^v  i  lAuXvt 
almU)."  He  had  been  saying  that  (x.  i — 5)  the  "sheep''  follow  the 
"  shepherd  "  whose  "  voice  "  they  "  know,"  but  do  not  follow  a  "  stranger." 
These  facts  were,  and  are,  " frmririial"  both  as  to  the  literal  shepherd  of 
sheep  and  as  to  the  metaphorical  "shepherd  of  the  people"  mentioned  in 
the  Bible  and  the  Iliad  ;  and  they  could  hardly  be  mistradersiood.  But 
perhaps  "understood  not  etc.'*  means  that  those  whom  Jesus  was 
addressing  had  no  conception  of  the  idea  of  the  true  shepherd.  They 
could  not  misunderstand  the  proverb,  but  tbey  could  and  did  fail  tO' 
understand  the  spiritual  truth  that  it  represented. 

[1731^]  Jn's  Other  ^instances  are  xvi.  25^9  "These  things  have 
1  spoken  unto  you  in  prm'trbs.  There  cOmeth  an  hour  when  1  shall  no 
longer  speak  to  yon  in  prmerbi  but  I  shall  bring  you  word  pliiinly  about 
the  Father."  Tolhis  the  disciples  reply  "Ste,  now  [at  last]  (1719/)  (»« 
ȣv)  thou  speakest  plainly  and  speakest  no^rin'rri^,"  contradicting  their 
Maste^  But  His  answer  to  them,  and  the  sequel,  shew  that  they  were 
wrong,  and  that  His  words  had  not  been  "  plain  "  to  them. 

[1721  <-]  Why  does  John  avoid  the  Synoptic  word  "  parable  "  (1687)  and 
introduce,  in  its  place,  a  word  unused  by  the  Synopiists?  Partly, 
perhaps,  because  the  Synoptic  tradition  varied.  Mark  alone  (iv.  33)  says 
that  Jesus  taught  by  parables  "ai  Ihty  wen  able  I0  undersland!' 
MiUthew  alone  (in  the  parallel  to  Mk  iv.  33—4)  tjuotes  an  O.T.  saying 
about  "things  hidden  from  the  foundation  of  the  world  ".(xiii.  35).  l.uke 
omits  all  this.  Matthew  (as  well  as  Luke)  omits  Mark's  statement  that 
\t^ii^  explained  in  private  all  things  (o  his  oum  disciples.'  Moreover, 
Mark  (iv.  11  —  12)  and.  Luke  (viii.  10)  differ  considerably  from  Matthew 
(xiii.  II — 13)  in  their  descriptions  of  the  reason  for  teaching  in  parables 
(Mk-Lk.  "M<i/... hearing  they  may  not  understand,"  Mt.  "*<'n«<j/... hearing 
they  hear  not  neither  do  they  understand  "). 

[1721  d]  In  any  case,  Jn  prefers  to  say  that  Jesus  taught  by 
"proverbs"  i.e.  by  tmths  of  general  import,  wherea»the  Paraclete  was  to 
teach  truths  of  particular  import,  appealijg  to  the  experience -of  the 


>W& 


[mi]  SYNOPTIC   DEVIATIONS 

, ■ jfc, '— -■ — — ^ .  : . 

Engliih                    ^Grtek                       Mk          Mt.  IM.         Jn 

Quicken'                       (tiowoi4m                    o            o  o            3 

Raise  up'  afitmffu  (active)       0104 

Receive  (a  person)'     Xafi^vp                   O           o  on 

'  Remain,  8.  Abide        ftJim                        -a     n    ,  3  -.  ' 7          40 

Remember*"                 ftvrfttovtvm            ,     i        :    i '  '  1            3 


individual.  n»/wM^ia  does  not  appear  to  mean  "  dark  saying  "  cither  in  Jn 
or  anywhere  in  r.rcck  literature.  But  a  proverb,  or  general  saying, 
being  brrcf,  and  dispensing  with  quahfications  and  modifications  (which 
the  hearer  has  to  supply  according-  to  circumstances)  is  always  liable  to 
become  a  "dark  saying"  to  tho^se  thai  will  not  take  the  trouble'to  think 
about  its  special  meaning  or  application. 

'  "Quicken,"  sec  (1718)  "Live,  make  to." 

'  [1721/)  "Raise  up,"  in  Mt.,  only  xxit.  14  "raise  up  seed,"  quoting 
Deut.  XXV.  5  ;  Jn  vi.  39,  40,  44,  54  "  raise  up  [from  thv  dead],"  always  foil. 
'  by  "on  the  last  day."  J[The  numbers  above  do  not  include  t'ytifna.)      ^ 

'  [1721/]  "  Receive  (a  person)."  (The  numbers  above  do  not  include 
ti^xotuti  (16890)  In  all  but  two  passages  (Jn  vf.  21,  xix.  37)  the  receiving 
means  spiritual  reception,* (>.  "receiving"  doctrine,  influence,  or  spirit. 
In  the  saying  "  He  ^hat  rtifi-wf/i  me  rtuivtth  him  that  sent  me,"  Jn  xiii. 
30  uses  Xcifi^fivw  whertas  Mk  ix.  37,  Mt^  x.  40,  Lk.  ix.  48  use  A«;^^i.  The 
latter  word  Jn  never  uses  except  in  Jn  iv.  45  "the  (Ulilacana  receivtd 
(/JW^vro)  liim  "  describing  oirr  Lord's  visit  to  His  native  place  where  He 
>vas  not  honoured.  '  PAhaps  Jn  means  that  they  merely  "  welcomed"  or 
"entertained"  Him,  because  of  the  signs  He  had  wrought,  but  did  not 
believe  in  Him.  Jn  uses  Xa/i/SoFw  in  the  Prologue  (i.  12}  "  But  as  many 
as  received  Mwci^Xo  them  he  gave  authority  to  become  children  of  (iod.** 
The  word  Xa^f^v^  is  used  by  Mk-Mt.  (but  not  by  Lk)  in  the  Eucharistic 
precept  "■''Receive  [it],  This  is  my  bod>',"  and  in  Jn  xx.  22  "AVcmv  the 
Holy  Spirit."  Lk.  xxii.  17  has  "Receive  (Xit^r«)  this,  <>.  the  cup,  and 
divide  it  among  yourselves."    Sec  1341.    ,      *. 

[1721^]  .\a^i3<iw«)  rivd  meaning  "welcome"  iriust  be  distinguished 
from  X.  ni-a  meaning  "take,"  e.g.  (Mk  ix.  jlb\^ taking  a  child," (Lk.  xx. 
29)  ^UcUting  a  wife,"  (Jn  xix.  6)  "lake  him  and  crucify  him."  The 
instances  of  "  welcoming "  in  jn  are  applied  fo  the  receiving  of  the 
Logos,  of  Christ,  of  those  whom  He  sends,  of  the  Spiiri.t,  of  the- mother 
of  Jesus  when  committed  to  the  beloved  disciple. 

*  [1721A]  "  Remember,"  only  in  words  of  the  Lord^Mk  viii.  |K  (Mt. 
xvi  9)  ^^ renumber  ye  not?"  about  the  loaves,  Lk.  xvii.  33  ^'rememStr 
Lot's  wife."  Jn^s  mstances  are  all  in  the.  Last  Discourse, l^xv.  so^  xvi.  4) 
about  ** remembering"  Christ's  warnings,  and  xvi.  31  "she  r/memb^re/k 
not  the  anguish." 

[1721 1]  Konns  of/r^ir^vtt  occur  in  Mt.  (3),  Lk.  (6),  Jft  (3).    Jn'i 

220 


FROM 

JOHANNINE. 

VOCABULARY 
}tk         Ml. 

u. 

Jn 

EngU«h 

Greek 

Retain  (sina)  (?)>. 

«(iar/«. 

o           b 

o 

2 

Romans' 

'Pmiialoi 

o           9 

P 

I     .    , 

Roman,  in' 

'P**/tUMrri 

"  o    ■       o 

o 

I  ■  ^''..   : 

Sakeof,forth«(« 

, 

'  , 

persons)* 

<•<• 

4            4 

0 

y 

* 

Salim* 

ZoA«iV 

t>.          o 

o 

1 

17M]  Scripture,  another'  •Wjja  ypaiftti 

-  v^-::*> 

o 

1 

'  ^S 

Scripture,  the 

v  y/W>i 

.  -''.o^  •.  :o. 

o 

to           , 

l''-*> 

Scripturt,  this 

4'v»»<M«>i 

■•■;  ,.i:..::^q-  ' 

1. 

O.J 

^■.^ 

instancfis  all  say  that  the  disciples  (ii.  17,  21,  xii.  16)  "remembered 
((^i-^ir^rfartr) "  prophecies  about. Christ,  or  words  of  Christ,  (ii.  32)  "when 
he  was  raised  from  the  dead,"  or  {xii.  16)  "  when  he  was  ylorified." 

'  [1721y]  "  Retain  (sins),*'  only  in  Jn  xx.  23  **  whose  soever  sins  ye 
retain  they  *re  retiu»eit,  Hv  rivati-  Kparfftf  [sc.  tac  Atuxprw]  **«^Ti7i'riu." 
The  meaninc  is,  obscure  (2617— aO).    .See  also  1891. 

"  [1721  if'l  "Romans,"  Jn  xi.  48  "The  Komnns  will  come  and  take 
away  both  our  place  .-vnd  our  nation."  ■  * ,  '    ' 

,  '  [1721 /]"ln  Roman,"  Jn  xix.  20  "  It  wa;  written  iitHcbitW,  and  Vw 
A'OMiMi  [i.e.  in  1  atin],  and  in  tlreek." 

*  [1721  m]  "  For  the  sake  of  (a  person).''  This  excludes  (li  mCrt  etc, 
On  the  Synoptic  "sake,"  ivikq,  see  1892.  tin  the  double  meaning  of.^ii, 
see  1884  a—h,  and  2294  foil.     Un  viri>  see  2369—71. 

'[1721«]  ".Salim."  Only  in  Jn  iii  23  ".iinon  near  to  ^j/iot."  Iloih 
localities  are  variously  identified.  "  /Epon "  may  mean  "  fountains." 
"Salim "may  mean  "peace."  Comp.  flfcn.  xxxiii.  18  (R.V.  Ixt)  "peace," 
(marg.)  "  Shalem  " ;'  Ps.  Ixxvi.  2  "  in  Salem,"  LXX  "  peace.''  .  • 

*  ll722o]  "Scripture,  another"  etc.  "The  Scripture"  oc.<jjirs  in  J'n - 
at  least  twice  without^  any  Scriptural  quotation  in  the  context,  ii.  22 
(R.V.)  "  When  therefore  he  was  raised  from  the  dead  his  diiciples 
remembered  that  he  spakis  this  ;  and  t^ey  believed  the  uTipture^  and 
the  word  which  Jesus  had  said,"  xx.  8—9  (R.V.)  "Then  entered  in 
therefore  the  other  disciple  also,  which  came  first  to  the  tomb,  and  he 
saw,  and  believed.  For  as  yet  they  knew  not  the  senpture  that  he  must 
rise  again  from  the- dead."  Wesicott  (ar//iv.)and  Lightfoot  (Gal.  iii.  22) 
talc^  "the  Scripture"  as  Fs.  xvi.  10  "Thou  wilt  not  leave' myi  soul  in 
Sheol,"  or  some  other  single  passage  of  Scripture  in  the  Evangelist's 
mind.     But  against  this  are  the  following  facts. 

[1722*j["The  Scripture"  (sing.)  occurs  in  N.T.,  Clement  of  Alexandrio, 
and  Origen,  in  two  senses,  ist,  and  most  freq.,  the  Scripture  speaking 
throuijh  a  single  text  (as  we  say,  "The  Bible  uiys,  'Pride  cometh  before 
a  ia1l'"\  2nd,  the  Scripture  as  a  whole,  or  as  a  person  representing 
God's  voice,  or  will,  oj  action.  Uefore  considering  these  usages,  it  will 
be  convAient  to  discuss  the  plural.  .        '     ,    . 


[1728]  SYNOPTIC  DEVIATIONS 


EnglUh  Gi«t  Mk     J  *''■         i'^-         J" 

Scriptures,  the  al  yyu^'  .1  4  J  1 

[1732 c]  "The  Scriptures"  (pi.)  is  the  form  prefenvd  by  the  Synoptists 
to  mean  all  the  books  of  Scripture,  and  hence,  loosely,  the  Scripture  a> 
a  whole.  They  never  use  the  sing,  except  in  Mk  xii.  io"HaVfe  ye  not 
even  read  M«  scripturt,  'The  stone...'?"  [where  Ml.  xxi.  41  has,  loosely, 
"  Have  ye  never  read  ;>i  tht  scriplHrei^'The  stone...'?"  and,  Lk.  xx.  17 
"  What  then  is  this  that  is  written  (W  oCy  tWir  ri  yiypatitUvov  roirg), 
'The  stone...'?"]  and  Lk.  ir.  31  "This  day  is  fulfilled  this  scripturi 
..in  your  ears,"  i-t.  the  passage  of  Isaiah  just  read.  ^ 

[1722 </]  "The  Scriptures"  (pi.)  is  the  form  used  by  Mk-Mt.  (a)  with 
reference  to  the  resurrection  of  the  dead  (Mk  xii;  34,  Mt.  xxii.  29  "  Ye  err 
not  knowing  tht  scriplurts,"  Lk.  om.)  and  ^i)  with  reference  to  the 
"delivering  uf"  of  the  Messiah  (Mk  xiv.  49,  Mt.  xxvi.  56  "that  tht 
scriptures  (Mt.+of  the  prophets)  might  5e  fulfilled,"  comp.  Mt.  xxvi.  54 
"how  then  should  the  scriptures  be  fulfilled?"  Lit.  om.).  The  first  of 
these  passages  indicates  a  belief  on  the  pan  of  Mark  add  Matthew  that 
the  doctrine  of  the  general  resurrection  of  the  dead  runs  through  the 
Scriptures,  but  Luke  does  not  imply  this.  The  second  indicates  a  belief 
in  Mark  Ihat  the  doctrine  of  I'aradosis  runs  through  the  Scriptures  ;  but 
Matthew  limits  this  to  "  the  scriptures  of  the  frophcts,"  and  Luke  again 
dissents.  ■'  . 

[1722;]  "The  Scrijlture*"  i»  used  twice  by  Luke  in  »he  Walk  to 
Emmaus  (xxiv.  27—32)  "And  beginning  from  Moses  and  from  nil  the 
prophets  he  interpreted  to  them  in  all  the  scriptures  the  things  con- 
coming  himV^^*'..  While  he  opened  to  us  the  scriptures"  and,  later  on, 
xxiv.  44—5  "  how  that  all  things  must  needs  be  fulfilled  which  are  written 
ill  the  law  of  Moses,  and  the  prophets,  and  the  psalms,  concerning  me. 
Then  opened  he  their  mind  that  they  might  understand  the  scriptures." 
The  object  of  this  appeal  to  "the  Scriptures"  was  to  shew  that  "it 
behoved"  the  Messiah  (Lk.  xxiv.  26)  "to  suffer  these  things  and  to  enter 
into  his  glory";  anil,  in  this  process,^he  promise  to  Abraham,  the 
sacrifice  of  Isaac,  his  restoration  as  it  .were  (Heb.  xi.  18—19)  "from 
the  dead,"  the  typical  life  of  Joseph,  the  Story  of  the  Braien  Serpent, 
and  many  other  things  "  written  in  the  Law  of  Moses"  might  play  a  part 
Thus  we  can  understand  that  St  Faul  may  be  referring  to  the  general 
tenor  of  Scriptural  types  as  well  as  texts  wheii  he  says  1  Cor.  xv.  3 — 4 
"  Christ  died  for  our  sins  according  to  the  scriptures.. Mc  hath  been  raised 
on  the  third  day  according  to  the  scriptures." 

[1722/]  These  facts  indicate  room  for  individual  difference  of 
expression.  On  such  a  point,  for  example,  as  the  I'aradosis,  or  "delivering 
up,"  of  Christ,  Mark  might  say  that  it  was  predicted  by  "the  scriptures," 
Matthew  might  correct  this  by  saying  "thie  xii^iMi-o/  the  prnphets," 


KROM  JOHANNJNE  VOCABULARY  [1722] 


™n 


Luke  might  prefer  not  to  apply  so  broad  a  term  as  "Stniptur&s"  t6 
a  single  Messianic  eveht.  When  Luke  uses  the  plural  he  applies^  it 
to  the  whole  of  the  divine  Messianic  plan  Sot  redeeming  mankind.  „  On 
the  other  hand  another  author  might,  dislike  the  plural  "Scriptures" 
except  where  the  teim  denoted  the  drffitrent  "  writings  "  of  the  Bible  and 
a  passing  from  one  "writing"  to  another  or  a  comparison  of  one  with 
another. 

[1722  j^-]  "Tljc  Scriptures,"  in  Jj».,  This  last  remark  prepares  us  "for  the 
fact  that  John,  as  against  ten  instances  of  "the  Scripture/'  uses  t^e 
Synoptic  term  ^*  thie 'Scriptures"  onfy  ■OMce^'{v.  39)  "Ye  search  the 
scriptures^  for  ye  {emph.).  think  to  have  in  therh  eternal  life."  The 
context  appears  to  shew  that  the  mej^ning  is  :  "Y^  pass  from  book  to 
600k,  searching,  and  comparing,  and  studying  this  passage  and  that,  and 
losing  the  whole  in  the  parts,  failing  to  recognise  the  testimony  of  the 
Scripture  while  poring  over  the  Scriptures'* 

[1722 A]  Retutning  to  "the  Scripture"  (sing.),  and  considering  it 
first  outside  Jn,  we  hnd  that  it  mostly  introduces  a  quotation  :  Acts  i^ 
16 — 20  '*/A/,J.  that  the  Holy  Spirit  uttered... (P9.  txix.  35  and  Cix.  8V* 
viii.  32 — 5  "The  passage  of  the  s.  that  he  was  reading. ..from  this  i.," 
Rom.  iv.  3  "What  saith  tfie  j....,"-ix.  xy^^Yhe  s.  saith  to  I'haraoh...." 
(simil-  X.  II,  xi.  2,  Gai.  iv.  30,  1  Tim.  v.  18,  Jas  ii.  23,  iv.  5  (?>— all  of 
which  have  "saith  "  etc.),  Jas  ii.  8  "according  to  the  s,  'Thou  shall  love 
thy  neighbour,'"  I  Pet.  ii.  6  "it  contains  Iff  *." 

[17221*]  "The  Scrjpture"  in  N.T.  apart  from  quotations.  Where 
there  is  rto  suclj^form  as  "saith,"  "uttered,"  " contains," and  no  quotation, 
"  the  Scripture  "  is  regarded  as  a  whole  and  sometimes  personified.  Kven 
where  there  is  a  quotatioti,  it  is  personi6ed  in  (Jal.  iii.  8  "  The,  j.,  /wr/- 
seeing- ■■Preached.**  There  is  no  quotation  in  Gal,  iii.  22  "Tj**'  s....sh»t 
up  all  things  under  sin...,"  2  Pet.  i,  20  "every  prophecy  of  J...."  (ial.  iii. 
22  resembles  Rom.  xi,  32  **  God  hath  shut  up  all  men.^^  which  indicates 
that  "Scripture,"  in  Gal.  iii.  22,  means  "the  will  of  <?od  as  expressed  in 
Scripture."  There  is  no  single  passage  of  Scripture  that  mentions  this 
"shutting  up":  the  Apostls-i^robably  referring  to  a  numbet;  of  passages 
such  a$  those  quoted  in  Rom^i.  10^18,  and  41so  to  Ps.  cxliii.  2  and 
Deut.  xxvii.  26  quoted  in  Gal.  ii.^iViii.  10.  Schtittgen  (Gal.  iii.  8)  quotes 
Siphi^*  186^  for  a  similar  person nkatiun  of  Scripture:  "What  did 
Scripture  have  in  vieu't  in  placing  the  itiew  Year"and  the  Day  of  Atone- 
ment between  Passover  and  Pentecost  ? 

[1722y*]  "The  Scripture"  in  Clem.  Alex,  and  Orjgen.  The  (ireek 
Fathers  most  akin  to  the  Fourth  Gospel  *e  Clement  of  Alexandria  and 
Origcn.  Clement  uses  "the  Scripture  Santh,"  tq  introduce  quotations  or 
allusions,. but  -also  such  phrHses  as  ^3)  "collecting  testimonies  from  * 
Scripture  (»«  y.),"  (890)  ">vresling  the  Scripture  (rfff  y.)t"  "believigg  the 
Lord's  Scripture*{ri  KvpusK^  y.),"  meaning ^ripture  as  a  whole.    Origca 

A.    V.       „  22i  16 


[1782]  SYNOPTIC  DEVIATIONS 

also  (Huct  i.  26-— 7)  ipeaki  of  "the  Scripture"  as  having  a  body  aiid 
a  soul.  He  says  that  our  faculties  are  strengthened  by  reading  "the 
Scripture,"  that  "the  whole  Soripture  (iriiiTav  n)n  y.)"  is  (Huel  i.  204  ft) 
"God's  one  complete  and  peifectly  adapted  inslrunxent."  Similarly 
he  says  n  the  Philotalia,  chap.  x.  "  There  is  not  a  jot  or  rittle  written  in 
'  tke  Scrt/^ift  that... docs  not  perform  its  walk."  Chrysoslbm  says  (oil 
Rom.  XVI.  s)  "  not  even  apparently  small  points  in  (he  Scripture  are  placed 
thert  at  random  or  in  vain."  .Suiccr  also  quotes  Chrys.  Homil.  xcii.  torn; 
vi,  "Whatsoever  things  tke  Scripture  saiih,  these  things  arc  more  trust- 
worthy than  the  things  that  are  seen  (ir4irTcir«/>a  t»»  ip^^UttrV  Clem, 
personifies  Scripture  when  he  says  that  it  (882)  "«//i  to  strangers  those 
who  have  fallen  ((way"  (comp.  506  "m/M  they  Are  sold,"  and  see  J^dg.  ii. 
» 14,  iii.  8,  iv.  3,  X.  7;  I  S.  xii.  9^  Is.  1.  r which  describe  Jehovah  as  "selling 
Israel "  because  of  its  sins).  ^  " 

{1732 /],  "The  Scripture,"  in  Jn,  apart  from  the  two  passages  under 
consideration,  occurs  as  ibllows:  vii.  38  "Even  mtkes.  [hath]  said...," 
^scure,  perh.  quotation,  but  perb.  general  tenor  of  Scriptural  promises 
to  them  th,it  (vii.  37)  "  thirst."  On.  vii.  43  "  Did  not  Ike  .t.  say  that  the 
Christ  comeii  from  the  seed  of  Uavid  and  from  Uethlchetp  the  village 
where  Uavid  was?"  VVeslcott  himself  refers  the  reader  to  Is.  xi.  1,  )tj. 
xxili.  5,  Mic.  V.  2,  without  meiilioning  any  one.of  these  as  specially  in  the 
Evangelist's  mind.  Probably  the  meaning  is  "  the  general  tenor  of  the 
Psalms  and'the  Prophets  concerning  the  birth  and  birthplace  of  (he  Son 
of    David,"  who,  it  was  assumed,  must  be  born  in  the  city  of  Oavid. 

^In  X.  34—5  "Is  it  not  written... If.. .M^  scripture  cannot  be  destroyed 
(ki^^TWi)  (lit.  loosed),"  the  reference  may  be  to  the  passage  just  quoted 
("  I  said  ye  are  gods  ")  but  it  is  more  in  accordance  with  Johanninc  style 
to  suppose  Scripture  as  a  whole  to  be  i'nlended  (for  "  loosing  "  comp.  ii.  i^ 
and  perh.' I  Jn  iv.  3).  After  xiii.  18,  xi«.  34,  36  "that  Ike  s.  might 
be  fulfilled,"  there  follow  quotations.  In  xvii.  13,  there  is  probably 
a  reference  to  the  previously  (juotetj  Scripture  so  that  we  must  render;, 
"that  Ike  [aiove-^uiitei/,  xiii.  18]  j.  might  be  fulfilled."  In  xii.  38, 
"Jesus,. ..that  tke  s.  might  be  perfectly  accomplished,  saith,  '1  thirst,'"  . 
.the  words  'I  thirst'  are  printed  by  W.H.  as  a  quotation.  In  xix.  37, 
a  quotation  is  intrbduced  with  the  phrase,  "And  ag^in  another  i. 
saith." 

[1722/]  There  remain  for  consideration  Jn  ii.  32  "they  believed  Ikf 
scripture;'  xx.  9  "they  knew  not  the  uripturl^'  As  to  the  former, 
Origen,  in  a  very  (pll  comment,  suggests  no  one  passage  of  SCriptiire  that 
the  Evangelist  must,  hare  had  in  view.  Nor  does  Chrysostom.  Cyril 
(Cramer  ad  loc.)  parapkraics  in  'tke plural^  "  comparing  with  the  issue  Ike 

*  Ikings  tkal  kiui  been  -writlen  {rk '  yty^/i^iVu)."  Also  in  his  brief  com- 
mentary on  the  context  of  the  second  passage,  Chrysostom  mentions  no 
definite  text  of  Scripture.    Westcstt,  though  maintaining  that  one  definite 

224  I 


FROM  JQHANNINE  VOCABULARY  [ITM] 


'   Cngliih 

Oiwk 

■■'.■■  ;«>• 

Ml. 

U. 

Jn 

[im]s«(i)'    ■ 

3X1  ITU 

'5 

10 

14 

17 

See{3)' 

dtaofuu 

I'l 

4 

.■■  6' 

S«CJ)' 

0<»«>^. 

7. 

2 

»3 

S«(4)' 

ip^    .      • 

■'-.\J-' 

V     >J 

It    ' 

'    30 

Seiie,  catch,  take* 

"ii- 

'.■'  ■  -■'-«»  ■ 

\'  «»'*  . 

':'*': 

» 

passage  it  intended,  does  not  profets  to  uy  with  certainty  what  it  is 
(WestQ.  Jn  ii.  21  "  hardly  any  other  than  I's.  xvi.  10,'  but  on  Jn  xx.  9  "  (he 
reference  is  probably  to  Hs.  xvi.  10").  II  is  extremely  unlikely  that 
Christians  in  the  first  century  would  have  fastened  their  faith  in  the 
Scriptural  prediction  of  the  Messiah's  resurrection  on  one'  passage 
(excluding,  for  example,  jsaiah  and  llosea,  and  limiting  themselves  to  a 
single  text  in  the  Fsalms).  Much  more  probably  they  would  have  adopted. 
Luke's  view  that  the  Saviour,  after  the  Resurrection,  **  beginning  from 
Moses  and  from  all  the  prophets,"  revealed  to  the  disciples  (xxiv.  27,  32, 
45)  "  all  the  Scriptures,"  i.e.  the  tenor  of  the  Scriptures.  It  would  be 
quite  in  harmony  with  Johannine  style  and  thought  to  represent  this  by- 
"  ii/ Serif /utf."  .  .  ,       ^        ' 

■[lT23ri]  "Sec."  On  0\inm  see  1607,  on  «<dof<ai  16(M,  on  gimpim 
US6— 1603,  on  6fidK  1606— 6  and  1703  u.  'iafii>  is  the  most  fretjucnt  word 
for  "seeing"  in  all  the  Gospels,  but  less  freq.  in  jn  than  in  the  rest.  On 
Jn's  use  of  •!»<»■  sec  1610. 

'  [1723  J]  "Seite."  In  Jn  xiii.  3<  10  maCm  is  used  of  catching  fish. 
Elsewhere  in  Jn  it  always  describes  attempts  of  the  Jews  to  "c^tch" 
Jesus.  ■  ,^      ■  .'       ■ 

The  Synoptists  differ  among  ihemielves  in  their  language  in 
MIc  xii.  Ij  Mt.  xxii.  15  Lk.  XX.  so.. 

,    '■'    ^  ■    ■ ."      '•■.■-';.'-"*-.*</,■'  4fiV9t^  ToC  tr^tiiinol., 

—where  Lk.  is  at  some  pains  to  shew  that  (he  "  catching  "  was  to  be  mors 
(at  all  events  in  its  results)  than  n^ere  "catcliing  in  word." 

Mk  liv.  I  Mt.  XXV),  4  l.k.  xxii,  1 


[1723  c]  In  view,  perhaps,  of  various  and  slightly  conlUcting:  tra- 
ditions, Jn  uses  hafattually  one  word,  without  adding  Xuyy  or  d<iXy.  Us 
use  (in  the  sense  of  "  catching  "  a  prisoner)  in  writings  so  various  as  Acts 
^ii.  4,  2  Cor.  xi.  32,  Kev,  xix.  20<  shews  that  it  must  have  been  freq. 
in  Christian  communities.     In  ^ant.  ii.'  15  "catch  foxes,"  LXX  ■rwo-urf 

■'."■    '.']  :-'^l\  .  ";;■  '32^  16—2  '.'■■." 


pWS]    *  SYNOPTIC  DEVIATIONS 


Engtiih 
Sends  including — 
■  •  "He  that  tent  (me, 
..him)'" 

Gredi                      Ul^ 
i  W(n(»bt.Oi«,atrii»)  6 

■     Ml. 

.4' 

..  0  ^ 

Lk. 

lO 

o 

Jn 

26 

Sym.  has  avKXifitr*.  In^^hr.  i^tH.-^!  »iog#yrtrw,  A  has  KQXa^f^trtroL 
[In  Jer.  xviii.  so  xiiXaair  is  perh.  a  conflate^rendering  of  a  word  meaning 
"pit,"  which  suggests  "snaring"  or  "calching."! 

For  "  Seiie,"  KparJm,  see  1691  a.  ''^■•^ 

»  [1723^0  "Send"  etc.,  irinn»>.  In  the  canonical  LXX  this>ord 
occurs  only  Q  times  (whereas  dirotntWn  occurs  about  480).  ii  is  th<^ 
mark  of  a  non-Hebraic  style,  occurring  4  times  in  Wisd.  and  (4  in  Maca 
In  the  Pentateuch,  it  occurs  only  where  Rebecca  (Gen.  xxvii.  42)  "j/o/ 
and  called  Jacob,"  who  is  presumably  in  the  same  house  wirh  her  or  j)ot 
far  off.  In  ttie  Synoptists,  it  is  used  of  sending  (on  a  short  prrand) 
mes:>engerst  soldiers,  executioners,  servants  etc.,  who  for  the  most  part 
have  to  return  with  something  accomplished  or  with  some  report,  Mk's 
only  instahcc,  however,  is  Mk -v.  12  "send  us  into  the  Swine"  (paralt. 
Ml.  diroffTitXoi',  Lk.  iwtrpfi^f]  uir<X^fii').  The  Synoptists  lise  far  more 
frequently  uirooriXXM,  which  is  also  used  by  Jn,  thus:-^Mk  (20), 
Mt.  (22),   Lk.   (25).  Jn   (28).  • 

[1733 <■]  "Send"  etc.  in  Jn.  Jn's  frequent  use  of  wifurv  arises  m  part 
from  the  frequency  of  the  phrase  "  He  that  sen/"  (almost  always  applied 
to  the  Father)  in  the  words  of  Christ,  occurring  ifore  than  20  limes.  If 
this  phrase  were  deducted^  Jn  would 'use  iriiinto  only  abou^ix  times, 
i.g.  less  frequently  than  Luke.  Except  in  Jn  i.  22,  33  ("that  we  may  give 
an  answer  to  them  that  sent  us,'*'  "he  that  sent  me  tobaptiie")  irifiir«  • 
always  occurs  in  words  of  Christ.  Apart  from  the  phrase  "  He  that  stnt^ 
are  (xiii-  20)  "He  that  rccciveth  whomsoever  I  i/wf/,"  (xiv.  26)  "(The 
Spirit]  which  the  Father  will  semi  in  my  name,"  (xv.  26)  "[The  Paraclete] 
whom  I  will  send  to  you  from  the  Father,''  (xvi.  y)  "  But  if  I  go,  I  will 
semi  him  [the  Paraclete]  unto  you,"  (xx.  Ji)  "Even  as  the  Father  HATH 
SENT  (f  ir^aroXKc*-)  me,  I  also  (teoyw)  semi  (niit*t»)  ^ou." 

[1723/1  n^pfroianddirocrWXXM.  This  (xx.  21)  terminates  the  instances 
in  Jn  both  of  diroorcXXs  and  of  wtfiw^;  and  it  cannot  be  doilbted  that 
Jn  intends  a  difference  of  meaning  by  the  dilTerent  jirords.  Had  he 
wished  to  use  the  perfect  of  viftnu  ("hath  sent,"  wtnoftii^)^  no  gram- 
matical coiisiderations  need  have  deterred  him;  for  there  are  two  instances 
of  it  in  the  LXX  alone'(i  Esd.  li.  26,  2  Mace  xi.  32).  x 

[1723;^]  nifiirta  is  never  used  in  the  First  Epistle  .at  all,  but  dfrooT^XXv 
is  used  concerning  the  Father's  seniting  of  the  Son  in  three  solemn 
passages  (i  jn  iv.  9,  10,  14)  and  six  times  in  the. Last  Prayer  in  the 
Gospel,  where  we  find  (xvii.  18)  "Even  as  thou  didst  send  (dn-cWftXaf) 
me  into  the  world,  I  also  (x^yw)  did  sknd  (dWinrrtXa)  them  into  the 

326  ■    ■*■"  ■■.;'.   ■■        ■    ■  * 


.        FROM  JOHANNINE  VOCABULARY  [WH] 

EnRliih  .     Grwli  ;}ik        Ht,    '    .tk.      '.  J* 

Servant  (Chri.   pre-  -'  •^''    -         " 

ceptSrnoi  parables)' Aut>Xoi  - 

Sheep'  irptidoTor 

[1724]Sick>    .'  M„l,i    . 

Sick,  be*  ,  iirSifix 

Sickness'':'"-'  aafftviut 


t 

:'"»:.  ■ 

1  ■  :  6 

1  ■ . 

'-'^■■"': 

*    I7.pt  W 

t  . 

■  ■!■.  .' 

•t    ■      b  ■ : 

1.: 

■'  J--' 

•-■1   :■  "g:. 

O. 

■:■   i    .. 

■  ^    .,-•■* 

World."  Uompftring  the  p&ssage  in  quesUon - (xx.  t\)  with  xvii.*  iS  antl 
with  others  where  AwtmriWm  is  defined  by  various  contexts  (r  Jn  iv.  9,  to, 
14),  we  are  perhaps  justified  in  thinking  that  tiirotrWAXw  inean«  *' sending 
away  into  the  world  at  large,"  but  ir«Vir«  "  sending  on  a  spect.ll  errand." 
Th^  Saviour  sends  all  the  Apostles  collectively  into  the  world  to  preach 
the  Gospel  (dfro0T/XX#i),  but  He  -sends  them  on  special  errands  tu  Jews, 
GeiUiles,  Rente,  Athens,  Antioch  etc.  (mi^nn).  If  so,  the  distinc)i<in  in 
Jn  XX.  21  is  between  the  mission  of  the  incarnate  Son  now  accomplished, 
and  the  mission  of  His  followers  now  beginning  :  *'£ven  as  the  Father 
HATH  KEMT  {anioTukKt)  mc  [into  the  world],  I  also  sentt  {nifina)  you 
[severally  to -the  several  nations  of  the  world]." 

'  [1723^]  "  Servant "  (Chri.  precepts,  no*  parables).  AoCXor,  "servant" 
or  "slave/*  in  parables,  occurs  in  Mk  xit.  2,  4,  xiii.  34,  and  much  more 
freq.  in  Mt.-Lk.  But,  in  Synoptic  precepts,  it  occurs  only  Mk  x.  44 
"Whosoever  may  desire  amonj;  you  to  be  first  shall  be  sertumt  of  all," 
Ml.  XX.  27  sim.  Lk.  dlff.  (op  which  see  1276—80) ;  Mt.  x.  .34—5  "por  is 
a  servant  above  his  lord. ..and  the  serrun/  as  his  lord"  (where  IJt.  vf.  40 
di lifers ) ;  Lk.  xvii.  10  (after  a  parable)  "Say  ye,  wc  ftre  unprofitable . 
servants.*^    As  regards  irais,  sec  805—11,  and  1802. 

[172$/]  It  was  shewn  above  (1717  ^Z—c)  that  Epictetus  rej^ards. 
a  "servant"  or  "slave"— if  a  slave  in  «/>rrf  and  not  merely  in  social 
condition-'-As  essentially  bad,  being  the  slave  of  his  fears,  passions  etc. 
So  Jn  says  (viii.  ■54)  "Everyone  that  doeth  sin  is  (W.H.)  a  sfttvf[o(  sinj," 
and  adds  that  (viii.  3$)  "  t^^  s/ave  doth  not  abide  in  the  house  (or  ever," 
contrasting  the  "  slave"  with  the  "  son,"  who  "abides  for  ever  (2263^,/)." 
Later  on,  he  follows  Matthew  (x.  24—5)  above  quoted  in  say)ng;(xiit.  16) 
(rep.  XV.  20)  "A  servoMt  is  not  greater  than  his  lord,"  applying  the  word 
to  the  apostles.  Later  still,  he  says  (xv.  15)  "No  longer  do  1  call  you 
sH^iants  because  the  servant  knoweth  not  what  his  lord  doeth."  He 
adds,  "  But  you  have  I  called  friends.^'  Oh  the  connexion  between  this 
and  Lk.  xii,  4  "you,  my  friends,"  sec  1784—92.  These  and  many  other 
facts  indicate  a  mental  friction  arising  from  the  collision,  or  intermixing, 
of  Greek  and  Hebrew  words  and  notions  about  "service." 

'  [1723>]  " Sheep. '^  Comp.  Mt.  x.  6,  xv.  24  "the  lost  sht-ep  of  the 
House  of  Israel,"  with  Jn  x.  16  ''oKh^  sfuep  that  are  not  of  this  fold," 
where  Jn  suggests  that  the  precept  in  Mt.  x.  6  was  but  for  a  time. 

?  [1724 (t]  "Sick"  etc.  ,  Jn  nowfaere  uses  the  word  KcJiroi;.     Mt.  once 

■\    ■-■-:.■;"  32/    '  [•:      •  ' 


i 


[1785]       .  SYNOPTIC  DEVIATIONS 


Entliih 

Or«k  . 

Sipiify' 

iniitatfm 

Simon  (falh^  of 

Judas  Iicariot)' 

Zifitiv 

Soldier' 

arparMTijt 

Sop* 

rlru^ia. 

Speak,  1  (Chri.)* 

XaX>. 

[1739]  Stand* 

arijKm   _  . 

Stand(appLto]eiu$)'  taniiu. 


m 

MX. 

1.1. 

Jn 

0 

.  o 

0 

o 

o 

9 

1 

3 

} 

o 

o    ■ 

0 

o. 

1 

1 

C30 

■t 

o 

p  . 

1  ■ 

-   I 

4    ■. 

(viil.  17)  uses  Jo-Wmui  in  a  quotation  from  Is.  liii.  4'(Heb.~  not  LXX).  In 
canon.  LXX  iaS^ytia  occurs  only  5  tiincs,  once  (Job  ««xvii.  7)  in  error, 
and  twice  (Jef.  vi.  3f ,  xviii.  33)  to  express  moral  "  stumbling.." 

'  [173**]  "Signify."    Always.in  the  phrase  («ii.  33,  xviii.  32,  xxi.  19) 
"'igmfyiHg  by  what  death  "he' should  die,  or  glorify  God.    Apart  from 
Acts  XXV.  VJ  ("iigni/y  the  charges  against  him"),  it  occurs  in  N.T.  else.  _ 
where  only  in  Acts  xi.  it"iigtiijfr<1  through  the  Spirit,"  Rev.  1. 1  "signified  ' 
...to  his  servant  John."  »■ 

•  [17Mc]  "Simon"(rather  of  Judas  Iscariot):  Jn  vi.  71 'loiiflai-xijiMnit 
ItrxOfiwrov,   xiil.    3   'lovdac    Z^tweor   *Iiritapu«r,}(,    xiii.    26   *Ioij^   ZiMWoff 

-  *I<ritafMwrou. 

■[1734i/]  "Soldier,"  in  Jn,  all  in  the  narrative  of  the  I'assion 
(xix.  J— 34).-  -     "■  .■,.'. 

«  [1734 1\  ■"  SojJ,"  only  in  Jn  xiii.  26-.-30,  and  not  elsewhere  in  N.T. 

•  [1734/1  "I  speak"  (Chri.).  tjie  numbers  include  the  first  pert, 
sing,  of  any  tense  of  XoA<»'in  Chnsl's  words.  Sec  1704.  Mi.'s  single 
instance  it  xiii.  13  "Therefore  speak  I  to  them  in  parables," and  Lk.'s  i« 
xxiv.  44  "  These  arc  my  words  which  I  spake  unto  you." 

•  [1736a]  "Stand,"  »t7<»,  generally  means  "sund  last  (or,  upright)" 
as  in  Rom.  xiv.  4,  1  Cor.  xvi.  13,  Gal.  v.  1.  It  is  appropriate  in  Mk  xi.  3J 
"When  ye  */a«rfi/if(a^<ir/^  praying,"  but  not  so  obviously  in  Mk  iii.  31 
(where  U  has  iirrini)  unless  it  means  that  the  mother  and  brethren  of 
Jesus  "took  their  stand"  at  the  door  with  persistence.  In  Jn  viii.  44, 
the  meaning  is  "  He  was  a  murderer  from  the  beginning  and  did  not . 
itand/asl  in  the  truth."  In  i.  26  ^<nt  i,imr  ffnj.iv  "  there  ilMidiik  in  the 
midst  of  you  [a  certain  one],  whom  Jfc  know  not,"  the  verb  perh.  hat  (a« 
Origen  suggests  aj  loc.)  ol  spiritual  as  well  as  a  local  meaning. 

'  [1738*]  "Stand,"  imj/ii,  appl.  to  Jesus.  The  Synoptists  associate 
the  '  standing"  of  Jesus  (Mk  x.  49,  Mt.  xx.  33  oris,  l.k.  xviii.  40  ti»»%ii 
(1738  </))  with  a  cure  of  blindness.  The  tradition  peculiar  to  Lk.  vi.  17 
"having  gone  down  [from  the  mountain]  he  ilooJ  (fim?)  with  them," 
suggests  a  parallel  between  the  Sermon  on  the  Mount  and  the  Law  given 
on  Mount  Sinai,  whence  Moses  descended  and  tpoke  to  his  brethren. 
Lk.  v.  I  "slmtUitg  (ArrA,)  by  the  take"  (in  the  CaJIpf  feier  aiid  the 


rVf'^--- 


•FROM  .JOHANNINE  VOCABULARY  [1725], 


Miraculoat  Draught)  lufigests  parallcliim  to  Mk.  i.  i6  "paiiing  <Mt. 
if.  8  walking)  b)r  (he  sea"  (in  the  Call  of  Peter),  or  to  Jn  x>i.  4  "he 
stood  (Jffwj)  on -(fit)  the  beach"  (in  the  Repentance  of  Peter  and  the 
Miraculoui  Draught).  On  Lk.  xxiv.  -36,  "stood  in  the  midst"  (/irn)  cV 
liiir^}  see  17J»— 7. 

[172Sc]  "Stand  steadfastly,"  irratf^nii,  is  applied  to  Jesus  in  Mt.  xxvii. 
II,  Lk.  xviii,  40,  and  4s  prob.  not  adequately  rendered  by  R.V.  "stood," 
which  suits  the  form  used  by  Mk  x.  49,  Ml.  xx.  52  ordt.  Lk.  uses  nattit 
because  he  means  that  Jesus  "^tood still,"  "refused  to  go  on"  in  spite  of 
Hit  followers,  wtfo  were  rebuking  the  blind  man.  because  they  did  not 
want  to  have  the  procession  interrupted.  Mk  xiii,  9  oriiSifirtaBi  does  not 
mean  "ye  shall  stand,"  but  "ye  shall  tlitml (]tt.  i.  18)  its  'pillars'  bcftire 
kings  for  my  sake,"  i.e.  stand  as  steadfast  witnesses  for  me  (where  Mt.- 
Lk.,  missing  (he  meaning  of  this,  have  Mt.  x.  |8  axUimirtt,  Lk.  xxi.  i] 
awttyafu¥ovt).  In  the- LXX,  oTo^vat,  when  not  meaning  "weighed," 
regularly  means  "established,"  or  is,  at  all  events,  distinct  from  "stood," 
i.g.  Ex.  xj.  17,  Numb.  ix.  15  (K.V.)  "reared  up,"  Deut.  iii;i.  15  (A), 
i  K.  xiti.  6,  Eccles.  ii.  9,  Dan.  vii.  4,  5,  1  Mac.  xiv.  19.  In  Judg-  xx-  i, 
loriStiaav  (\  Sim))  is  prob,  intended  to  represent  the  Heb.  exacllyt  "pre- 
sented themselves,"  "took  their  stand"  (Gesen.  426). 

tl726rfi  iTuB'ii'ai,  ip  N.T.  generally,  mu.st  be  distinguished  faomirT^xu. 
On  Col.  iv.  liinairraS^f,  Lightf  says  "j/a«rf/ri>/"— not  asR.V.  "stand"— 
" doubtless  thecorrcct  reading  rather  than  irr^ti  comp,  Mt^  ii.  9,  xxvii.  11, 
where  also  the  rec.  txt  substitutes  the  weaker  word."    Hence  we  should 

render  Mt.  ii.  9  " stoaf  sti/l,"  and  Lk.  xxi.  36  "that ye  may  be  able  to 

standfast"  (where  D  alter!  mat^viuXo  m^atatt).  In  Lk.  xviii.  11—13, 
a  contrast  is  intended  between  the  Pharisee  "  standing  met  XimSiis) "  and 
the  Publican  "  standing  (lirruv)  a(»t  off."  Lk.  xxiv.  i;  is  one  of  thevery 
few  passages  c6rrectly  rendered  by  R.V.  "  t/ity  stood  still." 

[172S  e\  "  Stand  as  a  steadfast  witness  "  is  a  meaning  of  trraifitnu  that 
naturally  follows  from  the  above-mentioned  Hebrew  notion  of  a  prophet 
as  (Jer.  i.  18)  "an  iron /t'V/ar"— the  word  "pillar",  meaning  "that  which 
stands  " — standing  to  tes^  for  Jehovah  :  and  such  a  meaning  would  be 
favoured  by  the  saying  orUeuteroiiomy  xix.  i  j.."in  the  mouth  of  'hree 
witnesses  shall  every  word  if  made  to  Hand"  LX.X  mlfiTrtai,  but  A 
oraBrfirrratf  and  alluded  to  in  the  latter  form  in  Mt  xviiL  16.  Hence, 
something  more  than  the  mere  attitude  of  "  standing  "  fs  implied  in  the 
precept  (Acts  v.  20)  ''Stand  and  {irraSiwrts)  speak  in'tlie  temple  to  the 
people,"  where  the  angel  means  "  stand  fast  as  witnesses  for  the  Lord," 
and  this  is  the  meaning  of  oru^tic  applied  to  Peter  and  Paul  in  Acts  n.  14, 
xvii.  22,  xxvii.  21.  This,  too,  is  probably  the  meaning  in  the  tradition 
peculiar  to  Matthew  (xxvii.  11)  "Now  )t%}X\' stood  \erect\  or  stood  \as 
a  witness  for  God],  before  the  Governor." 

[1726/]  Jn  has  (besides  the  above-mentioned  (172J  a)  t.  26.  m^ui)  , 


[1725]  SYNOPTIC   DEVIATIONS 


vti.  37  *^  Jesus  stocd  (Ivr^K(i)  and  cried  saying,  If  any  man  thirst,  let 
him  come  unto  me,"  xx.  14  *'[Mary  Magdalene]  bcholdeth  Jesus  stanHing 
(/oTwffl),'*  XX.  19  •"  Jesus  came  and  stood  in  the  midst  iStmf  §lt  Wr'^/ffoi-)," 
rep.  in  xx.  26,  and  xxi.  4  "Jesus  s/ttttd. on  {ttmj  tlt)ihe-ihpri:."  On  the 
last  three  instances,  see  1706. 

[1725^]  It  is  a  commonplace  with  Philo  that  ^i.  94)  "None  but  the 
true  God  siandith  ('cn-Mm),"  aad  he  speaks  of  (i.  93)  "the  stamtini^y  whole- 
some, and  right   Logos."     Coflip.  i.   369,  276,  425,   586,   591,  6li7,  688. 
"That  which  is  phenomenal,"  he  says  (i.  383)  "does  not  stand."    Simon 
Magus  is  said  to  have  clamed  to  be  the  Standing  One  iClem.  Alex,  456). 
Origcn  (Huet  ii.  128—9)  connects  the  "standing  (cn^««)"  in  Jn  i.  26  with 
jhe  "standing  (lotijKft) "  in  vii.  37,  and  speaks  of  the  Katber  as  pre- 
eminently "  standing  "  :  "  lint  Here  stands  a/so  His  Lffgos  ever  in  the  act 
of  saving  {tvrtjKt  8«  ttai  6  \6yos  avrov  dt\  eV  r^  ertt(fiv) — whether  He  be 
flesh,  or  whether  He  be  amidst  of  men,  not  apprehended,  nay,  not  even 
seen  («&»<  yfiii^rai  (r^pi  kov  ^4aot  !f' at^Bftttirw  ov  tarnXafifiavu^iros  n'AX' 
oW«  ^Xiiro/Mvot)— but  He  stands  also  teaching,  inv^iting  all  to  drink......" 

(and  then  hequ6tcs  Jn  vii.  37  "  If  any  man  thirsf...").  No  doubt  Origen 
also,  has  in  view  (as  regards  "stood  and  cried"  and  the  invitation  to 
"diink")  Prov.  viii.  2 — 3  "Wisdom  j/iim/l'M(<Vn;K#)...  She rrvWA  aluud," 
and  Prov.  ix.  5  "Eat  ye  of  my  bread  and  drink  of  the  win,e  that  1  have 
mingled."    Probably  John  had  the  same  passage  in  ylevv. 

[1725i*]  The  phrases  "jrfa'...jAus  stamti»/r''  -^^^  "  I  yho/d...thk  Son 
of  mAn  standing"  (like  that  connccted-wilK  NIary  Magdalene  "she  beheld 
Jesus  standing")  UK  used  of  the  Martyr  Stephen  in  Acts  v".  55—6,  with 
the  addition,  "at  the  right  \\^A  qf  God."  Chrysostom  (Cramct  d/Z/ffC.) 
says,  "Why,  then,  'standing'  and  not  *sealed'?  To  shew  the  active  help 
(oiTiXq^ii')  [extended]  to  ((is)  the  Majlyr,  For  also  about  the  F'ather  it 
is  said,  'Arise,  O  Clod'  (di-uffra,  i  tf«ut),  and  again,  *Now  will  I  arise 
(oMOT^o-o/iaO,  saith  the  Lord."'  But  the  wonl  "Arise"  thus  qiiote<l  twice 
from  the  Psahns  is  quite  different  as  to  its  Hebrew  meaning  from  the 
word  vfrrf/Ko,  used  of  (Gen.  xviii.  2)  the  three  angels  '* standing'*  heiott 
Abraham,  and  of  God  (Ps.  Uxxli.  1)  ""standiA^  in  the  congregation  of  the 
gods,*'  and  of  Wisdom  (Prov.  viii.  2)  '•^standing  in  the  midst  of  the  way*" 
and  "crying  aloud."  The  latter  means  "stand  as  a  pillar,"  "stand  fftt," 
"stand  as  a  watchman  or  seijtinel."  The  expjanation  given  by  Basiliut 
(Cramer  ad  ioc.)  is  more  like  that  of  Vhilo  and  Origt^n,  and  moic  con- 
sonant with  the  LXX  Use  of  iartiKa  or  ttrrrip  :  "I  think  the  staining  and 
fixedness  (r^*-  fiiv  ffraaiv  k.  t.  Kadift^vertv)  si^gcsisuhe  compactntss  of 
nature  and  its  universal  stability  (ro  irayioy  t^«  <^i^(r«*>r  k'.  fffiiri/  maatfiow 
vwo^MMtvuvy  The  Revelation  (iii.  20)  represents  Jesus  as  saying,  "  Behold, 
1  stand  at  the  door  and  knock."  Perhaps  John  wished  to  describe  Him, 
after  the  Resurrection,  as  thus  "siandittg/'  and  Mary  Magdalene  as  the 
first  to  re*p6nd  to  the  call.  ' 

";'"■■."*■ 

-.  ■  <^  .:-■: ■".■'■  ■'■■'  :  230      •'  'i/  ■  ■■:        ■  ■    - 


Mk 

Ml. 

U. 

J? 

0 

o 

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Of,;- 

■  -"  '.• 

o 

■•■: 

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■  i,  j 

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■;  P 

FROM  JOHANNINE  VOCABULARY         [1726} 

^^     EnglUh'  Greek '     ■  "  ■' 

(ITO]  Stone  (»b.)'  '^''•if" 

"Sloop and  look  in"'  in^mSirnt 
Sychar*  >i^4> 

Synagogue,  put  out 

of*        ,         '  ,4w^tawaywyQt 

Take,  seiu,  catch-'      tuiC' 

ffiaprvptm 
tutpTvpia 
witness*  I  fwpTvpio¥  ;- 

.That,  or  because      ■•  '"-■  '      ■ 

(2174  foil.)        :  ,,<t«  -  •:     •  "c.  i«o.  c;  140,  c.  |<o  c.  jyo 

■  £179t^] "Stone" (vb.).  AlwayiappUe<ltpanatteinptto''itoAe''Jeau>; 
Jn  X.  31— J.  xi.  8  (comp.  viii.  sy  "they  therefore  took  up  stonea  to  cast  M 
him").  sM(m  is  itlso  in  [Jn  viii.  j].  AiBo^Mu  occurs  Mk  (o),  Mt.  (2), 
Lk.  (i),Jn(o).  ... 

•  [Vtat]  ''Stoop  and  look  in"  (so  R.V.  in  Clospjls,  but?).  In  Jn, 
only  in  XX.  s,  1 1,  of  the^lovcd  disciple  a«d  Mary  looking,  into  the  sepul- 
chre ;  perh.  also  in  dLk.  xxiv.  u]].  In  N.T.  elsewhere,  onlj  in  Jas  i.  15, 
1  Pet.  i.  12,  of  a  metaphorical  looking  into  the  Law  of  Liberty  or  this 
mysteries  of  Redemption.    See  1798— 180*.  .     ,         .' 

'  "Sychar,"  Jn  iv.  5,  SS  "Shechem,"  sec  £»«•.  "SyCfcar,"-     ^a      .      '- 

•  "Synagogue,  put  out  of,"  Jn  ix.  31,  xii.  42,  xvi.  a.  Not  el^Slilfre  (li 
N.T.  ■,    ■    •  .,  V  '■      ,■    . 

•  "Take."  See  notes  on  "seiie"  (1723*— ir),  and  oh  ^"receive"  (1781/-/)'. 

•  [1738f]  "Testify,"  "  testimony ''  etc.  The  word  itaprvpia  is  very  rare 
in  canon.  LXX.  It  nowhere  represents  a  Hcb.  word,  exc.  in  the 
phrase  Ex.  xx.  |6,  Deat.  v.  20,  Prov.  xxv.  18  li.  ^iv^t  in  |  S.  Ix.  24 
(A)  tit  iMiprvpiay  (U  -ov)t  and  in  Ps.  xix.  7  "The  UstinwHy  of  the  Lord  is 
sure,  making  wise' the  simple." 

[1796</]  Epicietus,  toward  the  end  of  the  first'  century,  had  probably 
made  iiaprvpia  (to  denote  the  "  testimony  "  that  every  good  man  is  bound 
to  give  to  God)  a  household  word  among  many  serious  Greeks  (i.  29.  48) 
"What  lesiimoHf  ioiX  thou  give  to  God?"  (iv.  8.  31)  "He  testifieth  a 
ttttimony  to  virtue."  (Gomp.  i.  29.  49,  iii.  22.  86.)  .  The  same  writer 
introduces  God  as  saying  to  man  (1.  29.  47)  "  Ttst(fy  utito  me,"  describes 
(L  29.  49)  what  man  is  to  "testify'  and  inculcates  (i.  29.  56)  "Irsti/ying 
by  action  to  one's  words."  He  also  freq.  uses  nn^rvt  in  this  sense 
(iii,  26.  28)  "  God  doth  not  cease  to  care  for  His  ministers  and  witnesses,*^ 
Reasons  have  been  given  above  (18M«)  for  Jn's  avoidance  of  the  term 
fuifjrvSf  as  being,  in  some.  Christian  circles,'  used  in  the  tectfnical  sense  of 
"  martyr."    On  the  Synoptic  phrase  rit  itaffripuir,  see  16064. 

■,,;,.;.;,  ajt/:;'.     .•.,:■■,>■-.■ 


[imj 


SYNOPTIC  DEVIATIONS 


Englith 

Creel* 

Mi 

Ml. 

LX.   . 

Jn 

Thai,  i.e.  in  order 
that  (IMS') 

:•'. 

4 

>^ 

Iva 

c,65 

C.40 

cltT^.o 

,150 

Thomas' 

eMftit 

1 

1       ' 

\. 

7 

Thou  (nom.)  (3402) 

(TV 

•    10 

18 

C2b        ( 

.60 

Tiberias' 

.  Tifitpuil 

JO 

0 

0 

3 

\Vm]  Together' 

i,u>i               ^ 

0 

0 

.     0 

3 

Trouble*              . 

nwfcw-      • 

■  J  /  ; 

■■ ,  .'7  - 

i  -  ■ 

6 

'  "Thomas."  Mk  iii.  18,  Lk.  vL  IJ- MitfAiuw  x.  a^r,  Ml.  Hi.  3 
Bttfiat  K.  MuS0aiot  6  rfXtfK^. 

■  [ITae.-]  "Tiberias,"  in  N,T  only  in  Jn  vi.  i  "the  sea  of  Galilee 
which  is  [the  sea]  of  Tibtriiu,'  vi.  23  "There  came  boats  from  Ti'lvriat" 
%x\:  I  "  Jesus  manifesied  himself  again  to  the  disciples  at  the  «ea  of 
Tiitrias."  Mk-Mt.  use-"  sea  of  Galilee  "or  "sea,"  Lk.  "lake"  pr  "lake 
of  Gennesarei."  »  • 

"  [lW7a]  "Togetlier,"  Jn  iv.  36,  xk.  4,  xxi.  j.  In  N.T.,  the  only  other 
instance  is  Acts  iii  1  "They  wcre,all  logeUitr  in  the  same  place,"  where  it 
appears  not  to  be  superfluous  but  to  imply  unity  0/ purpose.  This  is  also 
implied  in  Jn  iv.  36  "that  he  that  soweth  may  rejoice  tegelher  and  he  that 
reapeih,"  where  instead  of  i^v  tai  we  should  have  expected  iimmt  taL 
Probably  it  is  also  implied  in  the  account  of  the  two  disciples  "running 
together"  to  the  sepulchre,  Jn  xx.  4  hpixm  Si  ol  4w>  6iuii  (comp.  the 
Targ.  on  Gen.  xxii.  8  inoftivBtiiTar  ajuftortpoi  (xxii.'  6  ol  ivo)  ^wt,  Onk.  "  as 
one,"  Jer.  I  "«'«  iear/  entirely  at  one").  The  last  insunce  in  Jn  denotes 
the  unity  of  the  Seven  shortly  before  the  Feast  on  the  One  Bread,  where 
the  first  places  in  the  list  are  given  to  Peter  the  Denier  and  Thomas  the 
Unbeliever  (Jn  xxi.  a)  "There  were  together  Simon  Peter  and  Thomas...." 
In  the  canon.  LXX,  i^i  occurs  nowhere  except  Eir.  ii.  64  AR  iljMii; 
(B  om.).  Job  xxxiv.  29  i^v  (K  i/uiioi;).    It  is  13  times  in  Wis'd.  and  Mace. 

•  [17274]  "Trputle,"  rci^wiriT*,  in  the  .Synoptists,  means  (pass.)  . 
"alarmed,"  Mk  vi.  50  (parall.  Ml.  xiv.  16),  Mt.  ii.  3,  Lk.  i.  12,  ixiv.  38! 
In  Jn,  it  occurs  (Chri.)  in  xii.  2?  "  Now  is  my  soul  tronbled^'.  and  xiv.  i> 
27  "Let  not  your  heart  be  Irouiled."  On  its  threefold  application  to 
Christ  as  "trpubling  himself,"  "troubled  in  soul,"  and  "troubled  in 
spirit"  (xi.  33,  nil.  27,  xiii.  21)  set  WO. 

[1787  f]  "  Freedom  from  trouble,"  lira/Kijia,  is,  according  to  Epictetut, 
'  the  gift  of  God  to  man,  and  no  one  has  a  right  to  te  "IroutleJ,'  {Knch.  H  J) 
"Men  are  IrouhUd  ira^irott)  hot  by /acts  but  by  their  notions  about  factl. 
For  example,  death  is  not  terrible — since  else  it  would  have  appeared 
[so]  to  Socrates— but  the  notion  about  death,  the  notion  that  it  is  terrible 
—this  it  is  that  is  the  terror.  When  therefore  we  feel  pestered  (rf/iiro- 
itiittu6a\  or  troubled,  or  grieved  (XuirM^utfa),  let  us  never  blame  others, 
but  only  ourselves,  that  is  to  say,.our  own  notions."    No  group  of  words 


WfJ 


FROM  JOHANNINE  VOCABUI^RY  {1787] 


.     KnglUh 

Greek 

Mk 

Ml. 

.   Lk. 

J" 

Troe  (1)' 

dX^Oijt 

1 

I 

o 

M 

true(i)« 

»    .     ■ 

aXiffiufot   *  .    . 

o 

»     " 

^* 

9 

) 


ia  perhapi  more  frequent  ip  Epicttlus'tlmn  those  bearinu  nn  "iro^Mt" 
And  "  frcedoni  from  trt^ubU" ;  and  it  ii  almost  certain  that  J^,  in  dcKribiiig 
Christ  as  thrice  "troubled,"  and  as  on  one  occasion  "troubling  himself/' 
is  writing  with  allusion  to  this.  Stoic  doctrine  which  must  have  been 
fttniliar  to  all  educated  Greeks  at  the  beginning  of  the  second  century; 

>  [IWrfJ    "True"  ()),  ax^tfiif,  in  Synoptists,  only  in   Mk  xii;  14, 
Mt  xxii.  16  "We  know  that  thou  art  Iruf"  paralt.  Lk.  x>.  3i,'"We  know 

that  thou  sayest  and  ti^chcst  rightly."  It  is  not  surprising  that  Lk. 
deviates:  for  "true"  is  pcrh.  only  once  applied  to  persons.. in  c^non. 

.  DCX  (Nehcm.  vii.  3  "a  faithful  man,"  dvrj^d.):  and  Steph.  gives  very  few 
instances,  except  where  the  poets  speak  of   a  " truthful  accuser,"  a 

'  "/n»M/i</ friend,"  or  (/IMxti.  433)  " an  *»i««/  sempstress'  (lit.  truthful 
in  weighing  out  her  work),    jn  thrice  applies  it  .10  persons,  once,  generally,  . 
vii,  18  "he  that  seeketh  the  glory  of  him  that  sent  him  is  true"  i.e.  not 
tempted  to  falsehood  by  self-int*esi,  or  affectatioit,  and  twice  of  Cod, 
iii.  33  "God  is  true,"  viii.  j6  "He  that  sent  me  is  tmf."       ' 

[1727«]  In  Ji),  vi;  55  "my  flesh  is  /rue  food  and  my  blood  is, /nw 
drink,"  Origen  (once)  and  other  authorities  have  "trulfi""  and  Chi^, 
while  reading  "  true,"  appears  to  give  "  truly  ''as  one  of  two  interpretations. 
But  it  may  be  used  in  the  sense  in  which  Socrates  maintained  (Plato  36— 
40)  in  the  PMitfiiitf -thAX  some  pleasures  are  "tnie  (dXi)(9fir),"  others 
"false."  So  in  the  Phadp,  Socrates  speaks  oT  (Plato  69H>  "true  viriue-" 
•  [1TJ7/]  "  True  "  (2),  dXij^ii'iir,  in  classical  Greek,  means  "  gentiine," 
and  could  not  mean  "  truthful "  except  in  special'  co.ntexts  as  When  one 

-  speaks  of  a'"^fHuJMt  prophet,  judge  etc."  In  this  sense  it  occurs  in  . 
Ui.  xvi.  II  "If  ye  have  not  been  faithful  in  the  unrighteous  mammon, 
who  will  entrust  to  you  tMi genuint  [riches]?"  Ilut  in  LXX  it  is  applied 
to  God,  as  in  Exodus  (xxxiv.  6) " aboutuiiiig  in  truth,"  dXit^ivdt ;  and  wheie 
Ezr.  ix.  15  has"0  Lord,. ..thou  art  n^f/t/'roiu  (JUxiioc),"  the  pirall.  I  Esdr. 
viil.  89  has  iXifBtrit.  Philo  ii.  599  contrasting  "the  gftiuine  God"  with 
"the  falsely  so-called  god,"  and  St  Paul  (1  Thess.  i.  9  "  Ye  turned.!. .from 
idols  to  serve  a  living  and  geMine  God  "),  use  the  word  in  its  classical 
sense:  but  in  Rev.  111^,7—14,  vj.  10,  where  "true,"  dUifAriii,  is  wmbined 
with  "  holy  "  and  "  faithful,"  the  meaning  seems  to  be  "  truthful.'* 

[1737^]  In  Jn,  an  attempt  is  made  to  combine  the  Greek  meaning 
of  "giHuitu"  with  the  ^ebraic  meaning  of  "Irut"  (i.e.  "faithful  to  one's  ' 
word,"  " keeping  one's  promise").  A  false  god,  or  a  false  prophet,  might 
speak  "truth"— ani  deceive,  "keeping  the  word  of  promise  to  the 
ear"— as  wiiards  and  witches  do  in  Shakespeare,  Isaiah  says  bitterly  to 
Israel,  trusting  in  false  lighu  (1.  11)  "Walk  ye  in  the  light  of  your  fire." 


[im] 


SYNOPTIC  DEVIATIONS 


Kngliiih 
Truly"  {»■  1696 n) 


Greek 


Mk 


3 


u. 

3 


7 


Jn'»  Prolmiue  calls  the  Logo*  (*•  9)  "'•>«  li^t,  /**  gtnntiir  l/igttY  «nd 
the  Epi»lc  ttyi  (■  Jn  ii.  8)  "A  new  commandinent  I  write  untn  you, 
which  thing  ii  tmt  (AigMf)  in  him  antW*  yau,:^cause  the  darkneii  li 
passing  away  and  the  /igif,  Iht  gtnnim  [light]  (fi  <t^t  rli  aXtitivir),  now 
•kinelh."  This  means  that  the  new  light  is  not  only  "true"  ^ul  "the 
only  genuine  light,"  the  source  of  all  light  from  the  beginning  of  the  woild, 
now  at  last  to  be  revealed  not  in  twilight  but  in  daylight. 

[1T37A]  In  jn,  (Utif^ivuc  it  never  confused  with  iiXi|(l^r.  It  never 
means  merely  "true  "  in  the  sense  of  vtracieui.  As  in  Hebrews  (viii.  j) 
"the  Irm  tabernacle"  is  the  one  that  "the  Lord  pitched  and  not  roan," 
and  the  earthly  sanctuary  is  regarded  not  as  being  the  "true  one  "but 
«nly  (Heh.  i».  J4)  "typical  of  Hi  true  [oiu\'  so  in  Jn,  (vi.  3a)  "the  Irtu 
bread"  and  i(xv.  i)  "the  Imt  vine"  mean  that  the  ideal  is  now  al  last 
revealed.  It  has  been  suted  above  that  "gtHuim"  when  applied  to  • 
"prophet"  or  a  "judge,"  necessarily  includes  the  additional  menning  of 
"trulkjul'  and  so  it  does  in  Jn  viii.  16  " My  judgrnent  is  gftniiu 
[judgment)"  (.r  "not  biassed,  xi'x.  35  "  His  testimony  \%  genuint  \Uiti- 
many]"  i.e.  the  testimany  of  an -eye-witness,  one  that  has  enjoyed  the 
sight,  or  vision,  of  that  to  which  he  testifies.  In  vii.  28  "1  have  not 
come  bf  myself,  Au/  ki  iftitt  j/nt  me  u~,"  the  antithesis  requires  that  the 
italicised  clause  should  mean  "but  I  have  a  rial  mission"  as  opposed  to 
a  false  prophet,  who  has  Hi>  "riar  mission.  Hence  what  has  to  be  sup- 
plied is  "(I  rial  and  tnti  Sindtr^  The."  reality  "  (no  doubt)  here  includes 
not  only  " rraify"  sending  but  also-^ding  with  a  "not"  missagi,  i.e.  a 
live  message.  Hence  liXiit'ii'iit  may  here  bie  described  as  ine/udiiig-Lbut 
not  as  mtaning — "  true." 

[1W7<]  Jn  iv.  37  {R.V.)  "Herein  is  the  saying /fw/.  One  sowcth,  and 
another  reapeih  (<V  ya/j  v-ovr^  i  Xuynr  itrrw  aki^win  on,  *AXXr,v...)"  is  not 
a  correct  rendering.  The  meaning  is — as  Cyril,  jn  effect,  says  abotjt  the 
context  (Cramer  ad loc.)  and  as  Origcn's  comment  suggests  {ad  toe.  Huet 
ii.  233 — 4,  241 — 2) — "The, cynical  worldly  laying  about  'one  sowing  and 
another  reaping '  ^nds  Hi  idial  and  Imi  expression  in  the  world  of  the 
spiritual  harvest  to  which  I  have  bidden  you  'lift  up  your  eyes,'  in  which 
the  sower  and  the  reaper  rejoice  together."  This,  says  Cyril,  "  does  not 
happen  in  the  material  world  but  it  does  in  the  spiritual."  'AXiiftnit,  then, 
'(as  in  Hebrews)  nwans  here  "really,  ideally,  or  spiritually  existent.'* 
Chrysoslom,  although  misled  by  reading  a  dXit^^r,  ii  not  much  misled  al 
to  the  sense :  "  This  saying  was  in .  use  among  the  common  folk  (oJ 
■roXXai')...and  He  means  that  this  saying  yfiMit  its  truth  more  tspetially 
^lin  {ivraiida  ftaXurra  r^v  dXijf}* u]»  'x'*)'"  ^"^  ^^  explains  "  herein  "  as 
referring  to  the  spiritual  sowing  of  the  prophets. 

'  [IWj]  "Truly,"  in  Lk.,  only  in  (Chri.)  "  I  say  unto  you  0/  a  tnti 

234 


■:o!t\: 


FROM  JOHANNIME  VOCABULARY 


liwr] 


^-      ehii* 

Giwk 

Uk 

Mm.      tky- 

j» . 

i*   Trulh' 

\t)J^»      ■ 

-■'   '.•i'Z 

:  :i  ■>:■>»'■(• 

»i 

;„ 

.      '    ti. 

(i.)"  Lk.  '«L  17,  xii.  44(D-i)fiiip),  11x1.31. !t«rer(Cliri.)  Ill  Mk-Mt.  bututed 
in  uitfrtions  that  Peter  i>  "truly  "  one  o(  Chriii't  dlKipIn  or  that  Chrirt 
U  the  Son  of  Cod  (Mk  >iv.  70,  Mi.  «vi.  73,  Mk  iv.  39,  Mt.  -xiv.  jj, 
Exvii.  54). 

[ITSTi]  In  Jn  it  i<  applied  to  assertibni  of  believers  about  Chriit  is 
iv.  43  "truly  ths  Saviour  of  the  world,"  vi,  14,  vii.  40  '^Im/y  the 
prophet."  In  vii.  2b^  "  Can  it  be  that  the  ruleri  tmfy  ricpgnistd  (aXij^ftt 
Iffmiar)  that  this  is  the  Cbriit  ?"  the  meaning  may  bi:  "  that  they  milly 
rtcogniaed  [it.  knew  i'«  Iktir  Juarti  (hough  they  would  not  own  it] "  Or 
•'con  ('/>' r^n/Zr '1"  that  they  recognised.' 

[17J7/]  In  }n,  it  occurs  in  Christ'a.words  as  follows,  i.  47  "  See,  [here 
is  one  that  is)  tn/y  an  Israelite,"  viii.  31  "[then]  are  ye  IrMly  my 
disciples,'.'  xvii,  8  "  and  they  retKgHiied  truly  (/yraHrar  oKifilii)  that  I  came 
forth  from  thee."  In  these  three  cases  the  meaning  is  probably  "in  fact 
\and  not  minly  Hi  >mm(],"  or  "  I'l  htart  [and  not  mmly  in  wordy  and 
perh.  in  i.  47  there  is  Some  play  on  the  word  "  Israel,"  the  root  of  which, 
though  distinct  from  KiH*ar, ;' upright,"  "  straightforward,"  is  identical 
with  the  latter  without  vowel  points.  [  K<wA<ir— Tromro.  once  iXtfiuu,  five 
limes  i^.itirot.'l  This  is  more  likely  than  that  J n  (like  Lk.)  should  repre- 
sent Jesus  as  using  "  truly  "  in  the  sense  "  I  speak  the  truth." 

■  [1717m]  "Truth,"  in  the  Synoplists,  occurs  only  in  the  phrase  "in 
truth'  [Wt  xii.  14.  32,  Mt.  «ii.  16,  Lk.  iv.  35,.xx.  2i,  xxii.  59  iw'  dAijtftiVic, 
exc.  in  Mt.  xxii.  (6  i'  <>.X  and  in  Mk  v.  33  "  told  him  all  the  trulh."  As 
an  attribute  of  God,  or  a  |ubject  of  Christ'!)  teaching,  it  is  non-existent  in 
the  Three  Cospels. 

[17J7»]  "Truth,"  wiih  "grace"  in  Jn,'  occurs  "twice , where  the 
Prologue  (ii  14—17)  describes  the  incarnate  Logos  as  "fiill  of  grace  and 
tntti"  and  "the  Law  "  («.r.  the  Law  mentioned  in  O.T.)  as  "  given  through 
Moses "  but  "  the  grace  and  the  truth " ((e.  perh.  the  grace  and  the  truth 
mentioned  in  O.T.)  as  "  brought  into  being  through  Jesus  Christ."  The 
OiT.  constantly  couples  "mercy"  and  " truth "„wh«re  we  should  rather 
•pe^k  of  "kindness  and  truth."  Jn,  systematically  avoiding  the  Creek 
word  "  mercy  (Ami) "  (Heb. "  kindness  C"r,  mercy) ")  probably  represents 
it  here  by  "grace**  1./.  " graciousnesf,"  We  might  expect  thai  the  Foutth 
Gospel  would  proceed  to  develop  this  twofold  revelation  of  (1)  "gract," 
(3)  "truth."  But  the  Pauline  Epistles  had  sufficiently  develo^ied  the 
doctrine  of  "gratt."  The  Fourth  Evangelist  says  that  we  have  received 
from  the  fulness  of  the  Logos  (i.  16)  "grace  for  grace,"  but  after  this 
passage  he  never  mentions  "grace"  again  in  the  Gospel  or  First  Epistle. 
He  concentrates  himself  on  the  doctrine  of  "  truth." 

[1727 0]  "The  truth,"  in  Jn,  cannot  be  discussed  apart  from  "the 


23s 


i 


IlW]  SYNOPTIC   DEVIATIONS 


Sisirit."  For  John  regafdi  it  primarily  a>  a  correipundence  belirecn  Cod 
and-  the  Wordi  or  the  Father  and  the  Son,  in  "the  Spirit."  Thii 
hannoniiea  with  the  philoophy  of  Epictetus  about  "  (he  apirit "  of  nun 
■nd^io  nuuioX'  Explaining  how  the  imagea  of  things  «r<  tee  art 
connyed  through  the  eyea,  Epictetui  layt  (it.  >3.  3)  "Uid  God  give  you 
eyaa  for  nothing  ^  Uid  He  for  nothing  ik/km  in  tlum  a  tpiril  ao  atrong 
and  of  nch  a  graphic  pow^  that  it  darts  out  far  away  and  takes  the 
impressions  of  the  thinga  seen  ?  What  musanger  could  be  so  quick  and 
careful ? "  So  St  Paul  asks  ( i  Cor.  ii.  ii )  "  What  man  knoweth llit  IhiHgi 
of  ll{f  man,  save  only  Me  ifiiril  of  llu  manl"  Le.  the"  Spirit"  that  is 
"  infused  "  in  his  senses  ;  and  he  sayt  that,  similarly,  Ihi  Ihinj;!  of  God  are 
aearched  by.  "/*«  ^/(W/ (>/■  (;<!(/." 

[17J7/]  The  Johannine  phrases  of  ccyinexlon  between  "the  truth" 
and  "  the  Spirit "  ate  largely  explained  by  the  facts  of  the  last  paragraph. 
Sometimes  they  aio  both  regarded  as  spheres,  sometimes  "the  Spirit  it 
a  witness  (o,  or  a  ^uidc  to,  the  sphere  of  spirittial  "  truth."  The  "genuine 
(ikT/iam)"  worshipper  is  to  worship  (iv.  J3— 4)  (Us)  "id  spirit  ami 
Irjiih."  SataA  (viii.  ,m)  '"'did  not  stand  fast )«  Ut  Irulk"  and  "there  i> 
no  truth  in  him."  The  Last  Discourse  thrice  mentions  («iv.  I7,'>v.  i\ 
Hvi.  13)  "/A<'  SpiHl  of  Iht  mih,"  and  says  that  it  will  guide  the  disciples 
.  (ivi.  13)  "into  all  Ike  IrHlh."  The  Epistle  not  only  repeats  (1  Jn  iv.  6) 
"M/  spirit  of  Iht  trmh,"  but  adds  (v.  6)  "the  Spirit  it  is*lhat  teatifielh, 
because  Iht  Spirit  is  Ikt  triilk^~\\A\  is  to  say,  the  SpM,  like  the 
"swift  messen'ger"  described  by  Eplr'rids,  cannot  help  "testifying" 
because  lis  very  being  is  that  kind  ii  eternal  coming  and  going  in  *he 
correspondence  or  harmony  between  Godaiid  Ilischildren  by  which  imn 
is  enabled  to  "search  thc-decp  things  of  God." 

\}!Wq\  "The  truth,"  or  "the  Spirit  of  truth,"  bei'ng  identified  with 
the  "coHespondence"  between  the  Father  and  the  Son,  might  be  called 
the  Spirit  of  wnship,  or  the  Spi^rit  of  Freedom  as  opposed  to  that  of 
F  Slavery.  Hcnu  our  Lord  says  (viii.  32)  "The /'«M  sMllw<s/('.yo«yny'' 
(as  St  Paul  saj^  a  Cor.  iii.  1 7  "  where  Ikt  Spirit  of  tke  Lord  is,  [there] 
frtidom  is ").  And  since  many  religions  move  the  mind  ma7nly  through  - 
fear,  and  their  priests  and  prophets  and  "holy  men"  make  gain  out 
of  false  fears,  stress  is  laid  by  John  upon  the  connexion  between 
"holiness"  and  truth  (xvii.  17)  "Make  them  koly  in  tky  triitk."  The 
Logos  also  says  to. God  the  Father  (xvii.  17)  "Thy  Logos  is  trMlh"  t-aai 
since,  through  this  Logos  or  Truth,  one  passes  to  life  in  the  Father,  Jew* 
is  represented  as  saying  (xiv.  6)  "  I  am  the  way,  tki  Irxlk,  and  t^ 
life."  V 

[ITJTr]  This  doctrine  of  "Imlk"  tKe  Evangelist  dcscribea  at  being 

put  before  both  the  Jewish  and  the  Gentile  world  in  vain.     The  Jews, 

when  they  hear  Christ  saying  (viii.  31)  "Ye  shall  kqpw  tkt  truth  and  the 

_  truth  shall  make  you  free,"  put  aside  "  the  truth  "  and  fasten  on  "  free  " 


FROM  JOHANNINE  VoeABULARY  [1788] 


English 

Creek 

W]  Up.  1.  Above 

hm 

WMh' 

rtwrjt 

•W««h>,  If.  hatha 

XovM 

W»ler(Chri.)» 

vAt§p 

Whence  f » 

tr6Str 

Where?' 

*iii 

Whole,  healthy' 

iy^'r 

,Mk   ' 

'Mt. 

Lk. 

•      J" 

0 

0 

-  o 

3 

r 

3 

o 

'3 

0 

J> 

o 

1 

»  . 

0 

3 

7 

3 

$ 

4 

13 

i 

A 

J7 

l8 

1 

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6 

«»  an  insult:  "We  are  Abmham's  lecd  and  have  never  been  in  bondage 
to  any  man  "—the  faq  being  that  they  had  no  right  conception  of  "free' 
dom  "  and  hence  no  right  conception  of"  truth."  Aga(n,when  Jesua  aayi 
to  Pilate  (xviii.  37)  ''Everyone  that  it  of  /At  Inih  hearkeneth  to  my 
voice,"  the  Roman  Governor,  who  has  some  smattering  of  Greek 
philosophy,  taking  the  view  attacked  by  Epictclus,  replies,  not  as|(ing 
what  "/^  truth  I'  may  be,  but  questioning  whether  there  is  any  such 
thing,  "What  is  trvtJH"  This  Is  the  last  mention  of  the  word  in  the 
fourth  Gospel. 

. '  [ITSSa]  "Wash,"  n'm*.  in  Jn,  refers,  5  times,  to  the  washing  of  the 
blind  man  iri  the  pool  of  Siloami  and  8  limes  to  the  Saviour  washing  the 
feet  of  the  disciples.  Mk  vii.  3,  Ml.  xv.  2  refer  to  the  Jewish  washmg  of 
hands  before  meals. .  Ml.  vi.  17  "uxut  thy  face"  is  the  only  instance 
(Chri.)  in  the  Synoptic  Gospe.ls.  Jn  xiii.  to  "he  that  is  liatlieii  (\:V.. 
washed) "  distinguish<:s  the  washing  of  the  whole  body  from  the  washing 
of  a  .part.  . . 

•  [1728*]  "Water"  (Chri.),  in  Mk  ix.  41  "a  cup  ol*ii/a/tr,"  if  parall. 
to  Mt.  X.  41  "  a  cup  of  cold  [water]  (^X/xH') "  :  Mk  xiv,  13  (Lk.  xxii.  10) 
"  a  man  bearing  a  pitcher  of  it/alrr"  is  wholly  omitted  by  Mt^:  Lk.  vii.  44 
"  thou  gavest  me  no  water  for  my  feet "  is  peculiar  to  Lk.,  and  so  is 
Lk.  xvi.  14  (parable)  "that  he  may  dip  the  lip  of  his  finger  in  maltr." 
None  of  these  passages  are  docrrinaL  The  Johannirie  instanf|S-^with 
the  exception  of  ii.  7— are  all  doctrinal  (iii.  5)  "  bom  of  water  and  spirit," 
iv.  10 — 15  (the  dialogue  on  (he  "living  wb^"),  vii.  38  "rivers  .of  living 
wafer." 

•  [1728  c]  "  Whence."  no*'""  fteq.  occurs  in  discourses  as  to  the 
origin  of  the  Spirit,  the  Messiah,  and  Jesus,  among  the  Jews  and  in 
words  of  the  Lord  jn  iii^  8,  vii.  17  (*").  s8,  viii.  14  (*«i)  ix.  ift  30^  al»d 
in  Pilate's  question  (lix.  9) ."  Whence  art  thou  I  °  (8*03). 

<  [ITTAd]  "Where."  Do5,  in  Jn,  occurs  firsf  in  i.^38  "Kab'bi,n>Am 
abides!  thou  ?  "  and  then  freq.  of  the  goal  or  abiding-place  of  the  Lord,  or 
of  the  Spirit,  Jn  iii.  g,  vii.  35',  vili.  14  (Us),  xiii.  36,  xiv.  5,  xvi.  5  i  also  in, 
Mary  Magdalene's  doubt <(xx.  J,  13.  <5)  "»*»«  they  have  laiifhim." 

'  [1728 <]  "Whole,"  "healthy,"  Jn's insunces of  i^iit  all  refer  to  the 
man  healed  on  the  Sabbath,  v.  6—1;,  vii.  13.    fn  J^v.h,  it  is  pan  of  an 

^17 


SYNOPTIC  DEVIATIONS 


Engliih 

Creek 

Mk 

Ml. 

i.k. 

Jn 

WiMernest  (of 

Arabia)' 

»/»»»>« 

o 

•o 

o 

3 

Will' 

««!,/« 

1 

6 

4 

II 

lUlfnitIti 

o 

1 

1 

33 

WitiKM,  %.  testify, 

ItapTvpia  - 

3 

o 

I 

14 

'     testimony 

futiirifm 

3 

3 

3 

o. 

, 

Xf^r^ 

-,     '  I 

3 

3 

t> 

"  Work  (n.)» 

»(ryB»        ^  • 

2 

6 

2 

'7 

intcrpotatioR..  In  Mk  t.  34,  Uii&y>iit  Jiri  ti«  itiimyit  mm — where  it  i« 
one  of  three  Mk<lause>,  of  wbirtnLk.  has  one,  and  Ml.  two— it  seems  to 
be^  ctfnfUtion.  In  Mt.  xii.  Ui/'it  was  restored  ui^l*,  as  iht  othtr^ 
Mk  Lk.,oinil  "wkolt  as  the  tlktfF  Lk.  has  the  vb  bytdtit  (3),  not  in  Mk, 
Mt.,  or  Jn. 

'  [1788/]  "Wilderness"  (of  Arabia^  in  Jn  iii.  14,  vi.  31,49  referring 
to  the  braien  serpent,  or  the  maqna,  "  in  the  wilderness."  [In  xi.  54  Jn' 
appears  to  mean  "the  wilderness  of  JudoM,"  and  in  i.  33  Jn  (like  the 
Synoptists)  quotes  Is.  xl.  3.]    On  tffi\^m  (adj.)  see  1679. 

•  [1738^]  "Will,"  in  Mk,  occurs  only  in  Mk  iii.  35  "Whosoever  shall 
do  the  will  of  GoJ,"  where  parall.  Mt.  xii.  Jo  has  "  the  vSitt  ef  my  Faltur" 
and  Lk.  viii.  31  "the  word  of  God."  The  contrast  in  Lk.  xxii.  41  "Not 
my  fvi7/but  thine"  (expressed  by  the  vb.  BfK»  in  the  paralL  Mk  xiv.  36, 
Mt.  xxvi.  39)  occurs  in  Jn  v.  30  "]  seek  not  mine  own  wttl  but  the  viitt 
of  him  that  sent  me,"  and  vi.  38  "  not  that  I  may  do.  mine  own  will  but 
the  will  of  him  that  sent  me."  The  children  ^f  God  are  said  to  be 
begotten  (Jn  i.  13)  "not  from  the  will  of  the  flesh  nor  from  the  will  of 
man  {lirhiiit)  but  from  God."  > 

•  [1738 A]  "  Work"  (n.).  The  only  Synoptic  pricept  about  wnHu  al 
righteousness  is  in  Mt  y.  16  "that  they  may  see  your  good  tronti,"  unlet* 
one  can  be  said  to  be  implied  In  the  parable  in  Mk  xiii.  34  "  having  given 
...to  each  his  work"  Jn  mentions  "works"  in  two  ways,  1st  as  good 
bad,  in  men,  who  accordingly  come  to  the  light  or  flee  from  it  (Jn  iii 
10,  31,  vii.  7,  viii.  39)  and  comp.  viii.  41  "ye  do  t\ttworis  of  your  fat 
the  "  father  "  being  afterwards  called  "  the  devil  "'I  3nd,  as  the  "  » orl 
appointed  for  the  Son  by  the  Father.  Evil  "  works "  are  recognised  io 
two  of  the  three  instances  of  the  word  in  the  .Epistle  (I  Jn  iii.  8)  '-'that  he 
may  destroy  the  works  of  the  devil,"  (iii.  13)  "because  his  works  were 
evil,"  (iii.  18)  "  let  us  not  love  in  word. ..but  in  work  and  truth." 

.[1728<]  Epictetus  says  (i.;  39.  j6)  "It  is  nof  maxims  that  are  how 
wantiiw^  The  books  are  cH^ke  full  of  Stoic  maxims.  What  then  is 
wantigjp*  The  man  to  use  these  maxims.  The  man  to  testify  in  action 
(lfty<f)  10  his  vcffAi  (roi>  Xi>yM#)."  Pouring  scorn  on  the  philosopher  that 
tests  his  progress  by  the  amount  of  hit  reading,  he  bids  him  seek 

■  ;  »38 


FROM  JOHANNINE  VOCABULARY  [1728] 


EnglUh 
Work  (vb.)' 
World,  age« 
World 

Ye  (nom.)  (23 
Yet,  not" 


Giwk 

Mk 

Ml. 

Lk. 

Jn 

tieriUH 

2 
2 

4 
7 
8 

5 
3 

'7 
75 

VfuU 

lO 

•5 

.  3'. 

■2  ' 

■   C.,20 

}  I, 

68 
'3 

progress  in  actim  {i.  4.  ii).  Jn  agrees  with  him  in  the  importance 
that  he  attaches  to  action,  but  difiers  from  him  .in  one  very  important 
point  In  Epictetus,  "action  "  consists  (i.  4.  1 1,  ii.  14.  7)  in  so  regulating 
one's  desires  and  impulses  that  one  may  be  "  in  harmony  with  what  goes 
on  (rott  ytvofUptiu)"  and  that  nothing  may  happen  to  us  against  our  will.  . 
In  Jn,  "  action  "  consists  in  such  deeds  as  a  father  would  do  to  cbildreit 
or  a  brother  to  brothers.  r* 

'  [17287]  "Work"  (vK)  ipyiCnfuix,  occurs  in  Mk  xiv.  6  (paralL 
Ml.  xxvi.  10)  "she  iatk  wrought  (ij/>yii<riin>)  a  good  work  on  me,"  wheje 
Lk.  om.,  and  Jn  differs.  Lk.  has  xiii.  14  "there  arc  six  days<in  which 
one  must  ««>/-*."  'Epydnjct  "labotirer"  or  "doer,"  occurs  Mk  (o),  Mt.  (5)» 
Lk.  (4),  Jn  (o).  ■■..." 

•  [1728 >^]  "World,"/./,  the  creation  of  the  world.  Jn  ix.  32  "From 
ttu  [irfotion  of  tkt\  world  («  row  minot)  it  was  never  heard...."  Tlic 
pumbers  above  do  not  include  the  phrase  n't  rir  w'&ra  (or  (it  rtAt  nivlac), 
on  which  see  "  For  ever"  (1712 rf). 

'[1728/]  "Not  yet,"  in  Lk.,  only  in  xx1ii.  53  "not  yel  laid."  In 
Mk  iv.  40,  viii.  17,  21,  Mt.  xvi.  9  "  Have  yc  not  yt-t  faith,  understanding 
,  etc"  In  Mk  xiii.  7,  Ml.  xxiv.  6  "  But  not  ytt  is  the  end."  In  Mk  li.  2 
"  had  rtfl//c/ sat."  In  Jh,  "not  yet"  occurs  in 'connexion  with  "my  hour, 
or  season,"  ii.'  4,  vii.  6,  9pd  with  "bis  hour"  vii.  30,  viii.  20.  Comp. - 
XX.  17  "/ViVj'*/ have  I  ascended..,." 


[1728/J  'Epfi^vfuH,  in  N.T.,  is  connected, tvith  Jn  i.,  42  Kig^r,  ix.  7 
SiXiwfi,  Heb.  vii.  2  McXxxnl/'.  Metf«(>(<i)»«v«  is  in  Mk  v.  41,  xv.  22,  34, 
Ml.  i.  23,  Jn  i.  38,  4t.'  The  Synoptisu  always  translate  the  Aramaic 
"Cephas"  and  "Messias"  into  Gk.  j  Jn  transUterates  the  Aramaic  and 
adds  the  Gk.  interpretation. 


A.  V.  »S9  >7 


ADDITIONAL  NOTE  ON  iyrnitio  AND  ^Xiu. 

[1738  m]  The  variations  in  the  use  of  ayairav  and  ^iX«ti> 
may  be  illustrated  by  Xen.  Mem.  II.  vii.  9,  12,  Where  Socrates 
tells  Aristarchus  that,  because  he  gives  his  fourteen  dependent 
female  relations  nothing  to  do,  he  (at  present)  does'  not  "/i/iv 
(<f>i\ttv)"  them  nor  they  him;  but,  if  he  will  give  th^  some 
occupation,  then,  says  Socrates,  "  Yo\i  will  //><•.  (i^<X«i>>)  them, 
se(;ing  they  are  profitable  to  you,  and  they  will  /ove  (ayairav) 
you  when  they  see  that  you  take  pleasure  it/ them."  The 
narrative  gues  on  to  say  that  Aristarchus  took  this  advice, 
and  "They  began  to  Me  ((^iXcw)  him  al  their  (Jfotector  and 
he  began  to  iove  {ayairav)  them  as  being  profitable  to  him  " — 
a  curious  reversal  of  terms  that  may  be  fxpliined  as  humorous 
(if  Aristarchus  wis  a  little  too  fond  of  money)  but  hardly  as 
unintentional.  L.S.  {ayairav)  quotes  this  passage  as  shewing 
that  dyairav  "  strictly  differs  from  ^Xeiv  as  im|Tlying  regStrl 
or  affection  rather  than  passion  " :  but  no  passion  is  contem-' 
plated  here  either  in  a.  or  in  ^.  Steph.  {liyairav)  also  quotes 
Dio  44,  p.  175,  «'^«Xi;aoT<  ainov  (i<  irarepa  xal  rjyairtjaaTi,^m% 
iutpyirrtiv,  "you  were  fond  of  him  as  a  father  and  loved  him  as 
a  benefactor." 

*  [1738  «]  The  following'  passage  from  Plato's  Lysis  suggests 
that  ar^atrav  sometimes  implies  "  being  drawn  towards,"  and 
^iXtix" drawing  towards  oneself,"  (2 1 5  B)  "'And  he  that  needs 
{ieifuvm)  nothing  would  consequently  be  drawn  towards 
nothing  (ouS«  Ti  liyair^  iv)f'  '  He  would  not.'  *  And  that 
which  he  was  not  drawn  towards,  he  consequently  would  not 
draw  towards  Aimulf  (6  &i  iiii  dyair^,  ovS'  &v  ^iXoi)?'" 
The  element  of  chokre  (but  sometimes  also  sexual  love)  in 
^iXf  w  comes  out  also  in  passages  where  some  man  or  woman 
is  said  to  be  loved  or  favoured  above  anothnl^Steph.  /tiad 
vii.  2014,  ix.  450  etc.).  In  Aelian  far  ffist.  ix.  t  'irdvu  iripoipa 
.,j  '■'■,:.  :■■.'  ■  24a 


FROM,J0HANNINE  VOCABULARY  [1788] 

. :* — . , '. ^ 

afmnjv(K  avroiii  coi  vir*  aurmi  ^t\i)0cif  i»  r^  M^/X'i  the 
phrase  in  r^  /tiptf, "  for  their  part,"  is  probably  to  be  explained 
ai  Xen.  Anab.  vii.  6.  36  cV  rfi  lUpti  koI  irapa  to  itipoi,  "in  tht 
discharge  of  duty  'and  beyond  duty."  Hence  the  meaning 
probably  is  "being  loved  by  them  in  thti'r  turn'  almost 
equivalent  (b  "as  in  dtity  bound" ;  and  it  perhaps  implies  a 
slight  contrast  to  the  "exceeding  affection  (ir^ioBpa  ayairq(rtKY'~ 
on  the  other  side.  _    , 

[1728 0]  These  facts  are  ioip<irtant  as -shewing  that  a. 
distinction  between  ayairav  and  ^iXcw  was  recogni.sed  in 
Greek  literature — as  also  the  distinction  in  Latin  between 
"amo"  and  "diligo"  (Wetst.  on  Jn  xi.  3) — from  Plato  down-- 
wards.  But  John  would  al.so  be  influenced  by  the  LXX,' 
where  ipiXeu'  more  often  (14)  represents  the  Hebrew  "kiss" 
than  the  Hebrew  "like"  or  "be  fond  of"  (10),  and  in  the 
latter  sense  is  applied  to  "  liking"  food  or  drink  in  Gen.  xxvii. 
4,  9,  14,  Prov.  xxi.  17,  Hos.  iii.  I.  It'also  describes  Jacob's 
favauring  Joseph  in  Gen.  xxxvii.  4,  and  is  used  of  "  lovers,"  in 
a  bad  siense,  in  Jer.  xxii.  22,  Lam.  i.  2.  The  dislike  of  the 
\,X\  to  apply  this  comparatively  low-class  word  to  the 
'•Wisdom  of  God  comes  out  clearly  in  I'rov.  viii.  17  "I  /cjv 
(dyairatt)  them  that  love  (^iXwi/ra; )  me,"  .where  the  satiic 
Heb.  verb  that  is  rendered  ^uXttv  when  ap'plied  to.  men  is 
rendered  dyair&v  when  applied  to  .the  Wisdom  of  God — 
assuredly  not  for  variety  or  euphony,  but  for  seemliness 

[1728/]  John,  who  says  that  "God  is-dynirri,  and  that  the 
fundamental*  ommand.of  Christ  is  aiaVai/,  could  not  but- use 
^airav  to  signify  the  highest  kind  (of  love.  The  lower  word, 
^tXfii',  John  uses  as  follows,  (i)  JTwicc  fxi.  3,  36)  it  is  "put 
into  the  mouths  of  the-sislers  of  Lazarus  and  the  Jews,  as  the 
word  used  by  ti^nt  about  Christ's  special  love,  where  the 
Evangelist  himself  prefers  to  say  (xi.  5)  ■rjyiiwa.'  (2)  Once 
(XX.  2)  it  is  «ised  by  the -Evangelist  to  describe  the  bj:loved 
disciple  himself  whep  he  had  temporarily  Talleii  in)p  unbelief 
and  was  for  the  moment  not  worthy  of  the  higher  love. 
241     •■  17—2 


[17M]  SYNOPTIC   DEVIATIONS  * 

^ . . — I— 2 

(3)  In  our  Lord's  lips  it  is  used  thrice,  iii-  special  contexts 
(v.  20,  xvi.  27  its)  metaphorically  about  "  taking  into  the 
circle  of  one's  friends  and  household'.'-'  (4)  Twice  (xii.  25, 
XV.  19)  the  Lord  uses  it  to  describdhe  sensual  and  selfish'love 
of  one's  life  or  the  love  of  the  world  for  its  favourites;  (5)  He 
also  uses  it  once,  and  for  the  last  time.(xxi.  17)  concerning 
the  lower  love,  to  cause  the :  repentant  Peter  to  be  (ii.) 
"  grieveji,"  that  he  may  rise  from  the  lower  love  to  the  higher. 
(6)  In  the  context,  it  is  used  four  times  (xxi.  15,  16,  17  iis)  in 
the  same  sense  by  Peter  and  the  Evangelist.  These  are  all 
the  instances  of  the  Johannine  use  of  the  word. 


'  [l7J8y]  SeelT^i— 92.  Comp.  Rev.  iii.  iq"!am»ay is  ]  fi/aie amvK/; 
my  friinds  (^iXa)  I  reprove  and  chaslen."  In  Til.  iii.  15  <i<rirair<u  r.  ' 
^iXoCvrnf  i\^i  fV  irt'oTti,  the  meaning  is  doubtful.  Not  much  cftn  be 
inferreif  from  1  Cor.  xvi.  2)  •'  ric  ot'  0iXri  r.  Kvpior,  as  oii  ^«  is  freq.  in 
Glc.  literature  in  a  sense  nearly  equivalent  to  ix^aifm.  The  fourth  and 
1ast\instancc  of  0.  in  N.T.,  outside  the  Gospels,  is  Rev.  xxii.  1 ;  trie  ipAfir 
«.  troiar  ^vior.  'f%t  rarity  of  <!>■  in  the  Epistle^,  and  the  fact  that  the 
Synoptisis  scarcely  use  it  exceptor  the  "iis*ng"  by  Judas,  make  Jn's  use 
of  it  all  the  more  remarkable,  and  conltfM|j^  view  that  he  has  a  purpose 
in  employing  the  word  and  in  distinguishing  it  from  aymriir  on  which 
see  1744vi)— (xi) 


4S> 


243 


-   •!■.■•.;■',■:-:;:  >-■,, 


-:  J-  .■■'>»*■: 


-.    :^ft.-  -■  V'".  ."  .     -    * 

7v;^  •'.•.■  ;■'■•;'!' 


*'JO.HANNINE  AND   SYNOPTIC 
AGREEMENTS^.-;;    V 


;5v  •./<:;■■. ;,^ ',-;;• 


•.«'v ',, 

'}'■■  ■■ 

',  "-J*''     : 

.'.■■"/;■    >    •    .■ 

',    .   ', 

',  .11  ■  ■  '  ■ 

■  ^  '.  ' 

:":•■■■  i'':'*'  ,<"■■'• - 

.■''■-■" 

..yi..,''<-  '•'•■♦•'  • 

;  ■;:.!!*;:,';  -V;  /■•; 

143 


•      V  ' 


<       r 


** 


r- 


•  "* 


CHAPTER   i 


WOI^S   PECULIAR  TO  JOHN  AND  MA«K 
'  §  I     Anttddtnt  prtbabtli^ 

[ITSOf  Mark  is  the  mojt  concrete  of  the  Evangelists,  John 
the  most  abstract.  Mark  d«als  'mostly  with  "  mighty  works," 
especially  works  of  healing  (and  these,  largely,  of  an  exorcistic 
character);  Johq  describes  ortly  seven  "signs,"  and  np 
txorcisms.  In  Mark, -Christ's  sayings  are  brief,  and  the 
Evangelistic  comments  turn  largely  on  local  and  contcmr  ■ 
porary  affairs  (the  death  of  John  "the  Haptist,  Herodias, 
Hetodians,  washings* of  the  Pharisees;  Corban,  etc.):  John 
— whetlier  in  reijorfing  Christ's  words  or  in  commenting  on 
them — deals  in  di.sfoifrses  and  long  dialogues  and  cosmo- 
politan or  celestial  things.  Hence  we  should  not  exjiect  to 
find  much  affinity  betiVcen '  the  vocabulary  of  thete  two 
Evangelists. 

[1730]  There  is  anoflier  -reason  'for  supposing,  ante- 
cedently, that  John  would  have  few  or  nrr  words  or  phrases 
peculiar  to  himself  and  Mark.  Mark  (318),  at  all  events  ii\ 
large  part,  contains  traditions  that  have  been  borrowed  by 
Matthew  and  Luke.  If  thcrefqre  Jxjhn  also  borrowed  from 
Mark,  he  might-  of  necessity,  in  many  ca.ses,''  agree  with 
Matthew  and  Luke  where  the  three  borrowed'  identically. 
And  indeed  we  may  well  a.sk,  Why  should  John  ever  borrow 


m 


[1731]  WORDS  PECULIAR 


from  Mark  aif^thing  that  Matthew  and  tuke  agreed  in 
rejecting — whether  as  being  erroneous,  or  obscure,  or  too 
detailed — unless,  in  each  case,  he  had  some  special  nfiotive 
for  so  doing?  ' 

>   -I*     The  fact  ■'.'■. 

[1731]  The  fact  is,  Jiowever,  that  John  has  several  striking 
agreements  with  Mark. -alone,  where  Matthew  nhd  Luke 
abandon  Mark  (besides  others  with  Mark  and  ^fatthew 
together  where  Luke  alone  abandons  Mark ).  H^  way  of 
explaining ,  this  antecedently  improbable  fact,  some  have 
suggested  that  these  agreements-^.which,  for -brevity,  we 
may  call  "John-Mark  agreements" — are  of-late  date,  added 
to  Mark  after  the  publication  of  'Matthew  and  Luke,  and 
borrowed  by  John  from  a  larger  edition  of  Mark,  which  is 
the" one  we  now  use.  But  these^  John-Mark  ajjrecments  do 
not  bear  the  stamp  of  late  addition.  They  do  not  remove 
difficulties,  or  soften  abruptness.  On  the  contrarj',  they  pft^h 
create  abruptness  or  difficulty.  Moreover  Matthew,  as  well 
as  John,  sometimes  follows  Mark  where  Luke  abandons 
Mark, 'as  in  the  Walking  on  the  Waters,  and  the  Anointing 
of  Christ  by  a  woman;  and  this,  is  a  serious  blow  to  the 
hypothesis  that  all  \he  agreements  pC  John  with  Mark  where 
Luke  deviates  from  Mark  are  late  additions.  These  facts 
tend  to  shew,  not  only  that  John  borrowed  fr6m  an.  early 
edition  of  Mark — or  from  early  traditions  contained  in  Mark 
—but  that  he  also  sometimes  borrowtd,  perhaps  by  preference, 
such  passages  as  might  cause  difficulty  to  an  educated 
Evangelist  like  Luke. 

[1T82]  What  John's  special  purpose  majr  have  been  in 
-borrowing  these  traditions  from  Mark — whether  to  clear  up 
obscurity,  or  to  substitute  a  spiritual  for  a  materialistic 
interpretation,  or  to  do  both  these  things — cannot  be  fully 
discussed  except  as  part  -of  a  detailed  examination  of  the  • 
relation  between  the  Fourth  Gospel  and  the  Three.     For  the 

-      '.  ■'■:-'•:''' S,--;.-:  ;.■;...     '  246- 


TO  JOHN,  AND  MARK  -  [1733J 


present,  we  have  to  bear  in  mind,  1st,  that  the  John-Mark 
agreements  in  the,  foUowing  list  are  probably  not  late  but 
early  traditions,  and  2nd,  that  previous  investigations'  favour 
the  view  t^at  they  must  be  connected  with  Luke's  deviations 
from  Mark.  There  are  not  enough  of  them  to  make  an 
alphabetical  arrangement  in  English  necessary,  especially  as 
sonie  derive  their  interest  not  from  their  English  meaning,  but 
from  their  being  unusual  and  perhaps  Imv-class  Greek  ; — shch 
as  the  word  Kpdfiarrat,  for  "  ded,"  in  the  T  .nrd's^^^p^anrl 
"Take  up  thy  ied  and  walk";  the  word  "fistic"  which  is 
given  by  R.V.  Tnargin  (txt  "spikenard")  in  the  account  of 
the  Anointing  of  the  Lord ;  and  a  word  qieaning  literally 
"blows  with  the  palm  of  the  hand,"  or  "slappings,"  in  the 
account  of  the  Passion.  . 

§3.    Ptirallels  atid  Qnasi-faralMs 

[1733]  Of  the  three  words  Kpafiarro^,  irtorueij,  and 
pavtana,  the  last  two  are  marked  +  to  denote  that  they 
are  not  only  peculiar  to  Mark  and  John  but  also  parallel ; 
that  is  to  say,  they  are  used  in  the  description  of  the  same 
detail  of  the  same  event.  But  the  first,  icpiiffaTTa^,  is  marked  .'t 
to  denote,  by  the  query,  that  the  contexts  differ.  In  Mark, 
the  command  "take  up  thy  ie/l"  is  uttered  to  a  paralytic,  in 
John,  to  an  "impotent"  man  lying  near  a  pool.  The  same 
.query  is  applied  to  the  word  "  beggar,"  irpoirfltTijt,  and  to 
"  spit,"  imiai,  to  denote  not  parallelism,  but  qu&si-'paralletism, 
as  is  explained  in  thp  foot-notes.  On  the  "other  hand  no 
query  is  attached  to  "two  hundred"  or  "three  hundred" 
because  the  traditions  about  "  buying  bread  for  two  hundred 
denarii "  of  "  selling  ointment  for  three  hundred  denarii  "-^ 
'  although  a.ssigned  by  John  to  Philip  and  to  Judas  Iscariot 
severally,  arid  not  thus  assigned  by  Mark  nor  stated  by  the 
latter  in  exact  agreement  with.John — undeniably  refer  to  the 

See  U82-8, 1309,  ISll,  UM,  1373. 

247 


[1783]  WORDS^CULIAR  " 

sairfe  detail  in  the  name  narrative.  True  parallelism  also  will 
be  found  ip  the  rcferenfts  to  the  crown  "  of  thorns  "  under  the 
adjective  uxdiifitpoi;,  and  "  embalming,", (Wo^iao-MW.  both  of  " 
which  however  are,  in  effect,  to  befound  in  Matthew  as  well 
as  in^Mark.  "The  description  of  Peter  as  "warming  himself" 
at  the  fire  in  the  High  Priest's  hall  is,  perhaps,  the  only  other 
point  of  interesting  agreement  between  the  two  Ev,ingelists. 
As  to  the  words  not  marked  t,  such  as  "  thunder "  ffpovn^, 
"porter"  dvptop6<!,  "catch  ".(or  "apprehend")  KataKaiifiavu 
etc.,  they  mostly  occur  in  altogether  different  contents  and 
will  be  found  of  very  little  importance  as  bearing  on  the  - 
relation  between  the  Fourth  Gospel  and  the  Three 


248 


TO  JOHN  AND  MARK 


(1VS4] 


JOtlN-MAKK  AGREfiMENTS'     ><  ■-,;• 


VOL       JB 

•  '                            ■.* 

•  Mk     j„ 

•   lv«*.-; 

■■  ig/i^iin** 

\:     '*      '"■*, 

fylmitai  (in  con-' 
nexion  w. 

.■■'■I   ;,.I  ; 

[17M]    *i,i,tu>m> 


*  [1734/i|]  An  4uteri»k  attached  to  a  word  denotes  that  Mk  Snd.Jn  use 
it  in  diflferent  scnse^^  t  denotes  that  the  word  not.  only  has  the  same 
meaning  in  Mk  and  jn  but  stlso  occurs  in  parallel  passages/  ?  t  indicates 
quasi-parallel  ism,  on  which  see  17^.  Words  not  annotated  occar  in  the 
same  sensc'but  in  quite  different  contents.  > 

'  [1734a]  'AKO»'()i»'or,  *'of  thorns,"  (Mt.'Tikvii.  29,  Jn  xix.  ifrX<^a*^r- 
•T.  ■?{  niiovSw)  is  in  Mk  xv.  17  TrXifafTic  ttKav$tvop  or.,  Jn  xix.  5  tftap^v 
T.  aKavBtwov  or.,  concerning  the  "crown  of  thorns,"  all  refercnrc  to  which 
is  otnitted  by  Lk.     XRis  word^  m  effect,  belongs  tofhe  list  of  words  used 
by  Mk  Mt.  and  Jn  in  common  (1006 — 6). 

'  [1734*]  'Airaniwrm,  "cut  oif,"  Mk  ix.  4i(Mt.  wiii.  8  iVicdirrw),  ix.  45. 
jn  xvtii.  10,  36  tises  the  word  about  Matchus,  prob.^with  a  double  meaning, ' 
Malchus  being  taken  as  the  representative  of  the  High  Priest.     Comp. 
Deut.  xxiii.  1  (3),  iial.  v.  13,  "Und  (for  the  iHiiion'of  retribution)  Deut.  xxv. 
13,  2  S.  iv.  12  Aq.,  Judg.  i.  6,  7.  ,  .  ". 

^'[IXMf]  I'lVo^i  in  connexion  with  *l«ui>f f.    'Kyivm  'iMdvtfr.occurs  in 

Mk  i.  4,  and  in  Jn  i.^  6  lyivtm  S^ffpmir^ot Hyofta  alr^  'itttipfiv.    *np, 

not  tytPtTo,  is  the  more  usual  word  to  introduce  a  riew  character  in  U.T. 
(Lk.  ii.  25,  36,. Jn  iii.  1,  xi.  1,  2).  Lk.  uxs'tyiviro  to  imroducc  the  father 
of  John  the  Uaptist  (Lk.  i.  6)  "  Zachariah."  The  hut  Dook  of  Samud 
Opens  with  the  words  ** ami  there  was  a  «rrf«,"and  Job  with  "a  witn  there 
was."  The  LXX  has'i  S.  i.  "i  ^f  (A  ^yi»'*To),,Job  i.  t-^v  :  add  Judg.  xiii. 
3  ^c  (A  4yi*rro\  xvii.  1  iyiwrra  (A  Vyfi-^ij),  1  S.  ix.  i  LXX  om.  vb,  but 
A  ^f.  Jn  i.  6  contracts  iyivtm^  applied  to  "a  man,"  with.  ij»,  applied  to 
"the  Word"  (1937).  .* 

*^1734//]  A«ud*i<i<»'"lwo  hundred."  Mk'vi-  57,  Jn  vi.  7- "bread  for 
300  denarii"  (\l\Oe^  1733).    Comp.  Jn  xki,  8  "aboijt  300  cubits  away." 

*  [1734/]  'Evrn^uur^or,  "embalming,"  is  in  Mk  xiv.  8  (Ml.  xxvi.  13 
ivTQ^9ak\  Jn  xii.  7.  Practically  this  word  belongs  to  the  Mk-Mt.-Jn  list. 
Jn  xix.  40  4vra^tQ^ti¥  refsp  to  Nicodemus  aqd  JoKph.  .  ..'• 


[1735]  WORDS  PECULIAR 


.  Mk     Jn                                                 Mk  Jn 

^1736)      *W  (w.  indie,  '  :     Tt^iXor  (without    ,      ,' 

prei)*  13                   nel.  or  ou)*        '3  3 

+  3tpf^aiwfuu^  '  2.       3                0vfM»p6f      "         '■•■    I  '  3 

.  'IffiOfToKvtuirat  i         1                 icimOkaf^v«^             1  3 


'  [1735rt]  tut  with  indie,  pres.,  "while,"  in  Mk,  only  in  Mk  vi.  4;  «tu 
avrits  aVoXwt,  wlierc  parMK  Mt.  xiv,  22  tut  o^  iino\v<rfi.  Jn  ix.  4  j«r 
(mar|[.  ir)  fjnifM  iirrlv  **wkiU  it  is  yet  day,"  xxi.  12  ^llt.)  "If  I  desire 
him  to  remain  7vhile  I  am  cominj^ {!m  fpxapai)"  rep.  in  xxi.  33.  Comp. 
I  Tim.  IK  13"  JKA/Ar  /  rtw  Cftmin^  (w  tpx^'M^')  g'*e  heed  to  ihc  reading." 
See  1638,  also  20e9,  2301. 

*  [1735^]  'HB*\ov  without  relative  or  ov.  "The  importance  of  this 
agreement  arlse;5  from  the  fact  that -Mark  and  John  use  the  rare  form 
iffffXov  in  the  Walking  on  the  Waters,  but  in  dilTerent  contexts,  the  former 
"  //ir  desired  to  pass  by  them^"  the  latter  '*  Thfy  desired,  therefore,  to  raeivf 
Ifiim": — Mfc  vi.  48  i\6t\*v  vaptkBtlv  avrov%y  Jn  vi.  21  ^6*\nv  mV  "Km^'w 
airtiv.  Negations  and  relative  constructions  (such  as  Mt.  xxvii.  15^ 
Jn'vi.  II,  xxi.  18)  being  excluded,  ffBtXav  occurs  elsewhere  only  in 
.Mk  vi.  i9".../frjf/r£'rf...and  could  not,"  artd  Jn  vii.  44,  xvi.  iq  :  also  in  Acts 
X.  10,  xi\-.  1 3,  xix.  33  always  about  xifsire  -of  whkh  the  fulfilment  is  pre- 
vented (in  Jn  xvi.  i^  by  fear).  The  ist  pers.  is  so  used  in  (Jal.  Iv.  20  ■ 
(comp.  Test.  Abr.%%^Bt\a).  In  L>vX,  it  occurs  in  Ksth.  1.  n  (A  ij^WXijir**), 
Dan,  vii.  19  ^Bikov  l^atptfimtraffBm^  Theod.  t(^ovf  dxptfiiity  viii.  4  iVoi'li 
«r  fj6*\t,  Theod.  tiroitjtrtv  nari  t6  Bihipa  avrov,  also  t  Mace.  iv.  37  (with 
out),  2  .Mace.  iv.  16,  XVI*  38. 

[1730  <r]  The  difficulty  of  supposing  that  Jesus  entertained  an  un/^l- 
'filled ilesire  m*yhi  well  cause  corrections  of  the  text  iq  Mk  vi.  48.  D  reads 
ij6i\T}dtVt  which— when  conlpai^d  with  Deut.  ii.  3o".Sihon  desired  nat  ' 
t/tat  we  should  go  across  through  him  (i.e.  through  his  land),"  aW  i^'tfAijtn 
wttpt\6*lv  i7>io<—5uggesif  an  interpretation,  "Jesus  willed  that  they  should 
go  atross"  or,  (comp.  Jn  vi.  21)  that  they  should  be  ^immediately  on  the 
landto  which  they  were  )[oing*  But  others  may  "have  read  q^flXor  irapfX- 
Bu¥  avTnv  taking  it  to  mean  "  they  desired  thai  hi  should  come  to  \fhtuiY 
John  may  have  paraphrased  this  as  "they  desired  to  receive  him." 

\  [1735 <y)  Btppaipopaif  "  warm  oneself,"  Mk  xiv.  54, 67,  Jn  xviii.  18^  35, 
always  of  Peter  "warming  himself,"  at  the  High  Priest's  fire.  Jn  xviii.  18 
also  mentions  the  ser\'ants  and  officers  "  warming  themselves."  See 
"  F;re  of  Coals  "  (1711/-^).  '  : 

'  [1730^]  RdroXo^i'M  nieans  "catch,"  or  **  take  "  in  Mk  ix.  18  and  in 

Ja  xii.  35,  "lest  thedarkness  catch,  sutprise^  or  tn'ertake  you."    In  Jni,  5,  - 

R.V.  txt  has  "  the  light  shineth  in  the  darkness  and  the  darkness  appre^ 

hended  {%ap(Ko^v)  it  not,"  but  the  margin  has  "overcame."     It  never 

^means  "  overcome "  except  so  far  as  that  may  be  implied  in/*  catchiog,"  or 


*.»$'»■ 


,v;i^ 


TO  JOHN  AND  MARK  [1788]' 

Mk     Jn  Mk     Jn 

[X736]  ?tiijxijSiiTTof>  5        4        •      iMrtir6t'  i        2 


"  Ming,'   U  iMms  to  mean  "  tnit "  in  the  sense  of  "  aptnthftid  (menially) " 
(compare  our  vernacular  "Uo  you  take  nic?"Xin  Micah  vi.  6  (LSX)  ex- 
pressing "  Whereby  mvf  I  allain  fo,  or  apprektiid,  the  Lord  ? "    This 
meaning  ol  intellectual  apprehension  is  v'e^  common  in  Greek  philosophic 
writers  and  in  Philo,  e.g.  (i.  579,  ii.  654)  "  Real  Being  is  not  npprrhcndtd 
by  any  man  "  "  One  jiiust  needs  begin  by  becoming  a  God  before  one  can  ■ 
have  strength  to  apprthend  C.oif.'    Simon  Magus  (Hippol.  vi.  18)  main- 
tained that  the  First  Principle  of  things  was  an  "  iimppreitmiMf  silence .' 

[173S/]  St  Paul  plays  on  taraXafifUi^  and  \a0<lyti  in  a  manner  best  ^ 
expressed  perhaps  by   "lake,"   thus  (Phil.  lii.  12)  "Not   that   I   have 
already  /aign  (tXa^v)  [the  prize].. ....but  I  press  on,  if  perchance  1  might 

ovtrtiitt  (or,  lakt  as  my  prisf,  «aniX«<*«)  that  for  which  I  have  been  Inttn 
over  (or,  taken  as  his  eaptive^  nanXruifftfftfv)  by  Christ."  Perhaps  Jlj 
wishes— by  using  a  word  habitually  employed  in  two  distinct  meanings— 
to  suggest  that  the  mere  intellectual  apprehension  of  light  would  he 
distinct  from  moral  **  reception  **  (jn  i.  11  ira/KiXa/i^uvw)  and  would,  if  it 
were  possible,  result  in  an  imprisonment,  "  taking  captive,"  of  the  light. 
if  so,  we  arc  not  called  on  to  decide  whether  he  means  (i)  "did  not  take 
rnptive,"  or  (2)  *'  did  not  appreA/nd'* ;  for  in  that  case  he  means  both. 

[1738 jf)  Origen  says  (Huel  ii.  74  »)"/«  liiv  iimys  (lk)(it)  the  darkness 
hath  'not  apprehended'  the  light.J'  Hut  his  inlerpretations  arc  (i)the 
darkness  ,bas  persecuted  the  light  but  not  tiiken  it  captive^  or  suppressed  it ; 
(2)  the  darkness,  in  following  after  the  light  and  coming  too  close  to  il, ' 
has  not  overtaken  it,  but  has  fallen  into  the  snare  ^so  to  speak)  set  for  it 
by  the  light,  and  has  perished  by  absorption  in  the,  light.  Chrysostom  . 
takes  much  the, same  view,  but  adds  that  the  light  "is  unsubduable 
{jat%arttyuvi(rTov\  not  being  wilting  to  dwell  ih  the  souls  t/iat  do  not  desire 
■  Id  be  enlightened  (ntii  tfulHXo\MpoL'y  rate  ^ij  ^vrrttr0'ivat'  ^wXoftivait 
^xWr) "—which  rather  sugge^^ts  intellectual  "apprehending." 

[1736A]  In  the  interpolated  Jn  [viii.  3—4],  «iiTAaw8a>M  ^i>/»  means 
"catch."  ■        #■ 

'  [lT36(i]  Kpa^arm,  "pallet,"  a  word  condemned  by  Phrynichus,  is 
ivpeatedly  used  in  Mk  ii.  4 — 12,  Jn  v.  8 — 11,  about  the  healing 
of  a  man  to  whom  Jesus  says,  "  Arise,  take  up  Ihy pallet."  Hut  in  several 
important,  circumstances  the  narratives  differ.  The  word  ii  Jhercfore 
marked ?t.  Elsewhere  in  N.T.  the  word  is  used  only  Hi  Mk  vi.  55,  Acts 
v.  I }  i)nd  ix.  33  [of  cures,  in  both  cases  in  Acts,  wrought  by  Peter]. 

'  [1738*]  Murtfuriit,  in  Mk  i.  20  of  Zebedee's  " hired  servants,",  Jn  x. 
■  a,  13  "hireling,"  as  opposed  to  the  Good  Shepherd. 

■■■'■■.%',':.'■:.■  .-'i^:'..'.: :::>':.    ■..'■■■■. 


; 


[1737]     -  '■  WORDS  PECULIAR 


Mk 

J» 

-•. 

Mk 

J« 

t  ,mp»o,' 

1 

•r  . 

•»w*V     ■ 

1 

J 

t  rurnKftf'" 

I 

r 

•rXwW' 

■  1 

3 

[17S7]  JtrpoffoiV 

'        ' 

.   J- 

?twTW,» 

2. 

r  N^/»fiov,  "  spikenard,"-  Mk  xiv.  3,  jn  xii.  3,  see  bcIoW  (1736rf). 

?in«^f«|r(a,  Mk  (I X  Jn  (9),  sec  1252-4, 1432— 8, 1744 xi.  17, 1917  (i)  foil. 

'  1 1736  c]  ntrx^.  The  asterisk  denotes  that  the  meanings  are  entirely 
diffierent.  Mk  v.  29  uses  n-Ty^  about  **  the  woinan  with  the  issue."  In  Jn 
iv.  6 — 14  it  is  used  of  Jacob's  well  and  once  in  metaphor. 

*  [1736//]  II10TIKOC,  of  doubtful  meaning,  occurs  in  ^^k  xiv.  3,  Jn  xii. 
3  ''^'Pisiic  nard."  This  adjective  is  nowhere  else  Known  to  be  applied  to 
things,  but  it  is  applied  to  a  "  faithful "  wife  by  Art(^idoru$  (a.D.  c.  150) 
il.  32,  frioTiK^  Kti  oiffovpof,  elsewhere  ii.  66,  iti.  54  fritrri)  rat  Mmtvptfc. 
VVetstein  (Mk  xiv,  3)  gives  abu.hdant  instances  of  (nri«drnv  as  the  nan>e  of 
^n  ointmenft^om  "spica").  t^SUcx  L)  om.  the  clause,  but  i/has  "pistiri,** 
k  "piscicae,"  vul((.  "spicati,"  a  "optiihi,"  Wetstein  quotas  passages  indi- 
cating, that  this  ointment  {aintLorov)  was  in  use  among  women  of  luxury. 
Possibly  an  early  Galilfean  tradition,  finding  in  the  original  sonic  form- of 
crriKornK,  played  upon  it  by  saying  '*  not  cnriKorni'  but  nan « (if."  Jerome 
(Swete  on  Mk  xiv_.  3)  played. thus  on  the  word,  "ideo  vos  vOcati  cst)s 
*pistici,'...."  There  is  no  evidence  to  shew  that  it  was  a  tradesmeh's 
term  meaning^  "  genuine;"      .  .  " 

*  [1736^]  n^owptoi'  "little  boat,"  and  mrA^^  (1738^)'Lit.  "little  ear." 
,.are  two  diminutives  peculiar  to  Jn  and  Mk.    Jn  has  also  Ivai^mv  ''as^," 

i^fum  "fish,"  and  irdidiiptor  "youth."  Variations  in  the  MSS.,  and  Jn'» 
apparent  liking  for  diminutives,  lessen  the  weight  of  any  inference  from 
his  use  of  them  in  common  with  Mk  [In  Lk,  v,,2,  VV.H.  have  txt  trXnio, 
marg.  irXouipta].  AccOrdfng  to  W.H.,  Jn  gives  the  name  (vi.  24)  n-Xmopta 
to  vc&sels  previously  called  (vi.  23)  irXoia.  He  seems  to  do  this  in 
-xxi.  3--8,  perhaps  wishint^.to  suggest  in  xxi.  8  that  the  boat,  bcinj^  small, 
was  readily  brought  ashore  (but?  Vin  the  little  boat"). 

*  (1737  rt]  n/MKrfl.'Ti;r  V  beggar,"  Mk  x.  46  the  blind  Bartimaeus,  Jn  in. 
8  a  man  born  blind.  Since  the  narratives  are  not  parallel  except  in  the 
coincidence  of  "blindness"  the  word  is  marked  F't'.  It  should  be  added 
that  the  parall.  Lk.  xviii.  35  has  fVairii-.  But  the  parall.  Mt.  xx.  30 
(which  rnentions  two  blind  men)  omits  all  mention  of  "  begging." 

n^rrair7f  is  used  by  l.ucian  (iii.  264,  Navig.  34)  to  mean  "a  common 
beggar,"  or  "  beggar  of  the  lowest  class,"  "  The  millionaires  of  tlie  present 
day,  in  comparison  with  me,  are  [such  as  Hofher's)  Irus  and  \c0mmoM\ 
^.^"^  (''p«  *"*  irpxFuiTm)."  Steph.  quotes  PluL  HtlUn.  Probi.  p.  2^  A 
" taking  rags  and  wallet  and  becoming  a  \tommon\  b*£gar" 

*  [1737  h]  llrM*.  "  spit,"  is  marked  ?  \  (not  ?  t)  to  indicate  that  only  one 
of  the  two  instances  in  Mk  it  in  a  quasi-parallel  with  Jo.     Mk  rii.  y% 


TO  JOHN   AND  MARK 


. [1788] 


Mk      Jn 

Hk 

Jn 

.  fl-«pOM  ' 

2           1 

-    ■PoflSovwi* 

1 

I 

,  +  patturfut' 

1            2 

-  ffr^Kw' 

2    . 

z 

[1738]    f  tixatoaun^ 

1            1 

(fxifpM,' 

1 

■  9 

^¥tpAt ' 

1            1 

«Wvx«' 

•  I      . 

.1 

t  imfHov* 

1.       _l 

i»  . 

■■.'/;-  '-.-.i 

*      . 

refers  to  the  healing  of  a  nian  deaf  an^  dumb,  to  which  th^ere  Is*  nothing 
even  remotely  similar  in  jn.  Mk  viii.  33  refers  td  tlfe  healing  of  a  blind 
man,  and  so  docn  Jn  ix.  6.  The  two  pa!>sages,  therefore,  -agroe  in 
describing  Jesus  as  healing  blindness' by  "spittings"  but  they  differ  in 
other  respects.  •  .         ^ 

>  [1737 tj  llM^fiat,  "harden"  is  in  Mk  vi.  52  "But  tRcir  heart  was 
hardened^  viii.  17  "Have  ye  your  heart.Art/vfrmv/? "  of  disciples;  Jn  xii. 
40^only  in  a  free  quptation  (Is.  vi.  10)  "  Me  hardtned  th€ir  hearti*'  ofuke 
Jews^  rVwpMTf  y,  on  the  meaning  of  which  see  24f  9  a, 
„  *  [173?rf]  'PWi/SwM^  uttered  by  (Mk  x.  51)  l}artimaeus/(Jn  xx.  i6j 
Mary  Magdalene.  Theforfncr  occm  in  a  prayer  "that  I  may  receive  my 
sight,**  the  latter  in  an  exclamation  after  Mary's  eyes  have  been  opened  to 
see  the  riscn^aviour.  ^. 

^  [1737^]  'P^fruTfia,  lit.  "slapping,"  in  Mk  xiv.  65,  Jn  xviii.  32,  xix.  3, 
refers  to  blows  given'to  Je^us,  comp.  Is.  1.  6  (LXX)  *fr  ^iri'ir^tara.  The 
parall.  Ml.  xxvi.  67  has  the  vb-  ^iri'ft*.  The  n.  ^iria/ia  was  condenincd 
(492—3)  by  Phrynichus,  and  Lk-  uses  neither  ^nmus^  nor  ^wi(t :  but 
the  former  might  commend  itself -to  Mk  and  Jn  owing  to  it^  Messianic 
associations  in  bai.ih.    The  parall.  Lk,  xxii.  63  haf  fHpo^rts. 

*  JrrfKtt,  "  stand  fast,'*  Mk  iii.  31,  xi.  35,  jn  i.  26,  viii.  44.     See-1726d. 
^  TpwKotnot,  "three  hundred,"  Mk  xiv.  5,  Jn  kii.  5*  "sold  for  fAref 

hnndred  denarii  (1710  r,  1733)." 

•  [1738 /rj  ♦tii'fp.w,  "manifest"  fvb.),  is  in  Mk  Iv.  22  along  with  lK$ji 
tlt<^*fiov:  the  parall.  Mt.  x., 26,  and  Lk.  xii.  3,  have  (JiroiaXt't^^irnw 
along  with  yvoKr^^trn-ai,  and  the  parall.  Lk.  viii.  17  has  t^vtp^p  ytvi^trai 
along  with  yvu<r^  ma\  tit  ^vtpit*  tXfijf.  In  Jn  xxj.  1  (fit's),  14,  it  ii  thrice  ' 
used  of  Christ's  "manifesting  himself  or  "being  manifctftd"  after  the 
Resurrection,  and  so,  too,  in  Mk  App.  [xvi.  12,  14]. 

'  ♦ai'O'it, '^'openly."  Mk  i.  45,  Jn  vii.  10  both  refer  to  Christ's  not 
going  "openly"  or  "publicly  "  to  a  city  or  to  a  festival  at  Jerusalem  :  but 
thti  circumstances  are  quite  different. 

"  XiXiopj^of,  "captain  of  thousand,"  is  in  Mk  vi.  31  "his  great  men  and 
lAi/ittrtAs"  Jn  xviii.  12  "the  cohort  therefore  and  the  chiiiarch*' 

.•  [1738d]  'flTiipwF,  "ear "(lit.  "little  ear",)  i?  in  Mk  xiv.  47j(1ftt.  xxvi. 
$1  wriW,  Lk.  xxii.  50  olt)  and  Jn  xviii.  10.  Note  that  Jn  xviii.  26  (in 
parenthetic  explaqatipn)  has  iniw,  (1796^)  and  10  has  Lk.  utii.  \u 


ny 


■:»c' 


[1789]  WORJ»  PECUUAR 


§4.    Jn  xii.  9  "the  common  people,"  ttVtht  great. 
•  multitude"    .        r. 

[1739]  To  the  preceding  list  we  may  perhaps  add  the 
phrase  used  by  John  alone  (xH.  g;  i2)  o  i)(Kixi  7ro\w,  contrary 
to  Greek  syntax.  Mark  xii.  37  has  0  iroXuv  i-)(>JK,  in 
accordance  with  Greek  syntax,  Matthew  and  Luke  nowhere 
use  troXw  i-](Km  with  0.  "'O  •<to\iKi-j(Kov"  has  a  meaning  of 
its  own,  quite  distinct  from  TroXvt  i-)(Ko<i.  Concerning  the 
former,  "  the  great  multitude,"  Philo  says  (ii.  4)  "  they  welcome 
vice":  and  thus  and  kindred  phrases  meanH(Lobeck,  Phryn. 
p,  390)  "the  riff-raff."  In  Mk  xii.  37  "the  common  people 
were  hearing  him  gladly,"  Syr.,  Diatess.,  and  SS  have  "  all  the 
multitude"  the  Latin  MS.S.  have  " multa  turba,"  D  has  not 
irdKxXi  SyXoi  Ka\....i.e.  "and  [there  was]  a  great  multitude 
and...."  All  these  readings  avoid  the  suggestion  of  "a  foolish 
vulgar  mob  "  which  Mark's  true  text  might  convey.  See  full 
quotations  in  Stephen's  Thesaurus  and  Field.  The  parall. 
Mt.-Lk.  omit  the  whole  clause.  Even  where  Mk  (xi.  |8) 
says  "all  the  multitude  (iy\o^)  were  astonished  at  his 
teaching" — a  phrase  that  need  not  suggest  contempt — Lk. 
(xfx.  48)  has  "all  the  people  (Xow)  hung  on  his  lips." 

[17^]  Jn  has  xii.  9  (IJKL)  tyvto  oiv  6  ox\o<!  voXiis  «  tmj' 

'louSaMiv,  xii.  I2(BL)  0  i;^XOT  iroXvi  6  i\0a>v  ft?  rt]ti  eopTtju... 

(but  M  4x^<"  ■"■"^"^  fKd.),  and  the  question  arises  wUy  he  thus 

,.(if  these  MSS.  are  corrc^  breaks  the  rules  of  Greek  syntax. 

is  intelligible  that  such  a  phrase  as  vvtOiia  aytov,  "  Holy 
S))irit,"  should  be  (very  rarely)  treated  as  a  compound  noun, 
and  have  the  article  irregularly  prefixed  (i  Cor.  vi.  19 
W.  H.  marg.).  But  it  is  quite  unintelligible  that  in  d  ira\xK 
SxXtK — a  recognised  form  of  speech,  (neaning  "the  riff-raff" — 
a  writer  should  interchange  the  noun  and  the  adjective, 
breaking  one  of  the  strictest  canons  of  Greek,  unless  he 
intended  to  convey  some  different  meaning.     Perhaps  John 

i54     . 


TO  J0HN   AND   MARK  [W*l] 

wished  to  meet  the  charge  brought  by  enemies  of  the  Church 
against  Mark's  tradition,  not  by  suppressing  the  words  (which 
Matthew  and  Luke,  if  they  knew  them,  have  done)  but  by 
adopting  thein  with  a  modification  intended  to  express  that 
the  phrase  did  not  have  the  bad  signification  that  was 
ordinarily  attached  to  it.  B  is  sometimes  untrustworthy  as 
to  the  letter  0  when  near  C  (1961)  as  here,  and  the  expla- 
nation of  B's  reading,  if  correct,  is  very  obscure.  Possibly 
some  editions  of' Mark  contained  a  marginal  correction  J;(Xov  . 
iroXuf  for  iroXu?  ij(\of.  The  former,  finding  its  way  into  the 
text  without  omitting  o,  may  have  been  adoptC(l  by  John, 
..  meaning,  in  xii,  9,  "  tAe  great  multitude  of  the  citizens,"  and, 
in  xii.  \2'  "  t/ie  great  multitude  of  the  pilgrims."  He  will  not 
say  o  iroXiis  i-xKot,  for  that  would  mean  -"  the  riff-raff."  He 
says  o  SxKxm  ToKm,  "the  multitude  in  great  nnmberSi' 

§5.    Inferences  .    '      \    ":'•■-' 

[1741]   No  less  than  four  of  the  "words  marked  f  above'  , 
belong  to  the  Anointing  of  Christ  by  a  Woman — a  narrative 

'  given  by  all  the  Evangelists  but  Luke.and  otic  that  has 
caused  difficulty  to  commentators  from  early  times  because 
of  its  points  of  agreement  and  disagreemcnt^with  Luke's 
narrative  of  the  Anointing  by  a  VVomail  tliat  was  a  Sinner. 
Another  refers  to  "  the  crown  of  thorns,"  mentioned,  with  . 
slight  difference,  by  Matthew,  but  wholly  otriittcd  by  Luke. 

(HAnothcr  describes  the  humiliating  blows'inflicted  on  Christ ; 
and  here,  too,  Matthew  uses  an  almost  identical  word,  but 
Luke  "an  entirely  different  one'.  These  fact?  confirm  the 
view  that  John's  intervention  is  in  some  way  connedted  with 
Luke's  dmiation  or  omission  ;  and  they  suggest  that  in  a  few 

*  'Evra^wo'/idr  (Mt.  (yra<^ta(M),  vapAnf,  iritrriKOr,  rpiaictWiiH. 

'  'Aifiir^troc   and   fidtrtviia^  Mt.  AKayB^f  and  JpawuraPt  Lk.  pm.  -and 

A.  v!  255  '  i8  ■ 


[1742]  WORDS  PECULIAR  . 

_: — ^- -.^ — _ — 1_ — -_ ^^: — __,j — ^ — _ 

such  special  cases  John  (contrary  to  his  usual  custom)  adopted 
the  actual  words  of  Mark  in  order  to  explain  them  in  a' new 
sense.  '  „  :  . 

[1748]  Two  words,  severally  marked  ?  t  »nd  ? },  "  beggar  " 
an^  "  spit,"  belong  to  John's  Healing  (in  j6rusaleM)  of  "  a  man 
bom  blind?'  In  Mark,  the  former  word  ("  beggaf,"  wpoffoiTij?) 
belongs  to  the  Healing(near  Jericho)  of  the  btjnd  "Bartimacus'' 
— which  is  sup|)oscd  to  be  related  by  all  the"  Synoptists';  but 
the  latter  word  ("  spit,"  ttti/ui  (1737  A))  belongs  to  the  Healing 
of  a  blind  man  near  "  Bethsaida,"  a  story  peculiar  to  Mark. 
It  must  be  added  that  a  narrative  peculiar  to  Matthew' 
describes  the  healing  of  two  blind  men  at  a  place  unnamed, 
containing  many  features  in  common  with  the  Mealing  of 
Bartimaeus.  The  impression  left 'by  all  these  narratives  is, 
that' there  was  early  difficulty  in  distinguishing  the  cures  of 
the  blind  wrought  by  Jesus ;  that  Matthew  and  Luke  omitted 
Mark's  detail  about  the  use  of  "  spittle  "  in  performing  some  of 
these  cures ;  and  that  John  rcvertcdto  the  old  tradition.  These 
facts  once  more  confirm  the  vie^v  that  John  intervened  on 
account  of  the  omission  of  primary  facts  by  secondary  Evan- 
gelists :  but  Ih  this  case  the  burden  of  omission  is  thrown,  not 
on  Luke  alone  but  on  Matthc\y  as  well.  The  same  conclusion 
is  suggested  by  Mark's  and  John's  traditions  concerning  two 
hundred  and  three  hundred  denarii*. 

[1743J  Comparing  this  Vo«bulary  with  the  following 
ones  in  this  Book  the  re^cr  will  fitid  that  the  proportion  of 
words  marked  +  is  very  large.  And  the  fact  that,  in  some  of 
these  instances,  Matthew  is  nearly  identical  with  Mark  so  that 


\  .The  three  narfaiive«  probably  refer  lo  the  same  ewent.  But  Mt-Lk. 
oinit  "bartimaeus,"  and  Mt.  represents  two  blind  men  aj  being  healed. 

'  Mt.  ix.  37—30. 

'  [1742a]  The  former  is  omitted  by  Matthew,  as  well  as  by  Luke,  in 
the  Feeding  of  the  Five  Thousand.  The  latter,  in  the  Anointing  of 
Christj\by  a  Woman,  is  modified  by  Matthew,  who-  substitutes  "  muck  ** 
(xx>i.  9  "it  could  have  been  sold  for  mmch")  lot  the  definite  sdBi 
Dientioned  by  Mark  and  John. 

'^":  ■■.*•.■    ■■;      ■     '.   256        '■.  ,.'.■     ,-     ^  " 

■  V 


to  JQHN   ANl5  »^ARK  [IT*«<i)] 


John  is  practically  in  agrtcmtnt  iuith  Matthew  as  tvtll  ai 
Mark,  ought  to  make  the  inquirer  defer  any  final  judgment 
that  he  might  be  disposed  to  base  upon  the  present  list  till'  he 
has  seen  the  list,  of  words  peculiar  to  John,  Mark,  and 
Matthew,  which,  if  Mart  is  earlier  than  Matthew  and  if 
Mark  is  largely  followed  by  Matlliew,  may  shew  that  John 
follows  Mark  even  more  than  appears  from  the  facts  given  » 
above.      .    -    ._  .*  ..■'■'..'■•■  '  '-,' 

[1744]  Meantime,  regard  being  h{td  to  the  (act  admitted 
by  all  critics,  that  John  wrote  long  after  Mark,'  and  to  the  .  ' 
probabillty-(assumed  as  a  certainty  by  jiomc)  that  Mark  had* 
an  authoritative  position  at  the  end  of  the  first  century,  a 
good  case  is  already  made  out.  for  the  qontcntiun  that  John 
intervenes  In  favour  of  Mark  where  the  later  Evangelists 
deviate  from  him.  This  contention  does  not  assume  that,  in 
these  instances,  Mark  and  John  are  historically  rijjhfc  The 
former  itia^  have  Ic'd  tlie  latter  to  an  erroneous  intervention. 
.  But  the  point  Is,  not  that  Mark  is  in  such  ca.scs  right,  but  that 
Mark  is  supported  by  John.  It  will  subsequently  be  con- 
sidered whether  John  also  intervenes  in  favour  of  .Matthew 
and  of  Luke,  singly,  or  in  favour  of  Matthew  and  Luk(^ 
jointly,  where  the  two  agree.  Kut  ttfat  will  not  affect  Ihe 
present  question,  which  is,  whether  jqhn  occasionatly  inter- 
venes in  favour  of  Mark.  ^  ^  ,  ■  -  *  . 
.      •      .          -      V,"      '      ■         • 

•'    ..    •  'X'         ■      • 

ADDITIONAL  NOTE  ('.Kf^wim  in  Jn-Mk  naiT.> 

■■  V        ,  ■'  ■   .  '  ■■■■■■.•■ 

[1744  (i)]  fifairatt,  in  strict  narrative  (1672*),  does  not 
occur  in  Matthew  and  Luke,  but  occurs  once  in  Mark  in  the 
story  of  the  man  with  "great  possessions,"  of  whom  Mark 
says  (x.  2l)  "Jesus  looked  on  him  and  lo-Md  him  (o  8«  T, 
inffKeyyai  nir^  ijynrnjcrev  avTov),"  But  the  end  was  that  "  he 
went  away  sorrowing,"  after  being  commanded  to  Sell  whatever 
he  had  and  to  '  give  to  the  jioor  "    I  he  character  and  conduct 

i8-r-a 


y 


[174*  <ii)]  WORDS  PECULIAR 

of  the  man  arc  discussed  by  Clement  of  Alexandria,  Origen, 
Kphrem,  and  Chrysostom,  and  we  learn  from  tiR-m  thai  there 
was  difference  of  opirtion.  But  hone  of  these  writers  deal 
effectually'  with  the  difficulty^ — difficulty  to  some  early 
Christiwis  though  jierhaps  only  a  pathetic  fact  to  us — that 
this  unique  nicntion  of  Christ  in  the  Synoptic  Gos|h;Is  as 
" loving "  some  one,  ends  in  what  seems  worse  than  nothing, — 
"  he  went  away  sorrowing."  The  difficulty  is  so  great  that 
we  cannot  be  surprised  at  the  dfRission  of  the  clause  ("looked 
on  him  and  loved  him  ")  b)'  Matthew  and  Luke. 

[1744  (ii)]  One  way  of  removing  or  minimising  the 
difficulty  in  Mark  would  be  to  take  "loved."  as  meaning 
"treated  kindlj',  or  gently";  and  one  of  the  best  English 
scholars  of  the  last  century  says,  "Perhaps  we  might  translate, 
'caressed  him,'""  quoting  a  passage  from  I'lutarch  in  support 
of  this  rendering.  He  might  also  have  alleged  Clement  of 
Alexandria.  (940)  "Accordingly  jesus  does,  not  convict  him 
as  one  that  had  failed  to  fulfil  all  the  words  of  the  Law ;  on 
the  contrar)-.He  loves  O^  greets  him  with  uuiisual  conrlesy 
(w^aira  Ka\  imepaaviiHtTat)."  Moreover  codex  i  renders  the 
Greek  by  "osculatus  est  eum."  Epiirem  and  Epiphanius  bot)i 
have  "  rejoiceii'."  These  facts  suffice  to  shew  that,  in  the  much 
discussed  prgcept  about  selling  all  one's  goods  arjxl  giving  to 
the  poor',  this  particular  phrase,  "  Jesus -looked  on  him  and 

'  Tertullian  is  bricfer'ihan  any  of  these,* and  most  severe,  /V  Stono- 
gam,  14  "Discessit  ct  ille  dives,  qui  non  ceperat  substantiac  dividendae 
.egenis  pra^cfptun^  et  dimissus  est  sententiae  suae  ii  Uuntino.  Nee  ideo 
duritta  imputabilur  Christo  de  arbitrii  cuiuscuniquc  libcri  vitio."  This 
can  hardly  be  called  "effcctijaL"      ,     .;  ,  v 

-■  Field,  O/,  A'OTO.  ad  loc.  ■-....;  .  *  .  •■ 
' '  [17M(ii)«]  Ephrem  p,  168  "Sed  cum  observator  lel^is  nionstrassct 
sc  legem  diligenter  servasse,  tunc  legislator  de  co  gavisus  est  ci  exuUavit," 
Kpiphan.  690  n  tlra  ^ffi,  Xavra  ntivra  twhiqiru  •«  vtiirtfTiit  ^y.  a. 
Antivffas  ixapii-  This  he  repeats  expressly,  dta  fap  rm  «twtiv  ort  'X^t 
"  by  sayihg  that  he  *  rejoiced.' '.' 

'  [1744  (ii)*}  Uesides  the  authorities  above  quoted,  Justin  and 
Irenaclu  and  many  other  earl)  writers  have  quoted  freely  the  different 


TO  JOHN  AND  MARK  11744  (in)] 


vd  him"  would  be  likely  to  attract  special  attention  because!   , 
fits  apparently  ineffectual  result.  ,;  i'' 
[1744(iii)]    Before  referring  to'John's  use  of  nydnnai  in 
narrative,  some  notice  will  be  necessary  of  its  use  in  Greek 

,  literature  as  bearing  on  Field's  suggested  translation  of  Mark, 
"Jesus   can-sseii  him."      'Ayairwai   seems,  from   the   Odyssey  . 
onwards,  to  have  meant  a  'going  forth  to  meet,"  a  "demon, 
stration  pf  affection'."     It   does  no%  occur  in  vEschylus  oi" 

•Sophocles.  But  Euripides  has  it  twice,  and  nfairiit^ai  once — 
—always  meaning  "  pay  the  last  obsequie!^"  to  the  dead'. 
Xenophon  and  Plutarch  uSe  it  in  the  scrtsetoC."  fondling"  the 
yoUng'.  But  in  very  many  cases  it  means'  simply  "  love," 
without  allusion  to  external  action,  differing  perhaps,  some- 
times, from  ij>t\i<i  in  that  dyairaa  less  frequently  refers  to 
"favour"  and  sexual'lovc.  The  LXX^ uscii  "707r(ia>  very, 
frequently  in  every  sense  of  the  word  "love,"  but  hardly 
ev.er  in  the  tense  above  mentioned — ■'  mnjii/isliiig  lofe  ih 
action^''    The  aoiifist  ^ditnaa  occurs  for  the  first  time  in  the 

versions  of  this  story,  .ind  passages  of  Irenacus  (i.  3.  ^  quoting  as  Syr^ 
Burk.,  and  i.  30.  2)  shew  that  it  was  much  quoted  by  early  heretics.       *  '  ~ 

'  [1744  (iii)<i]  It  does  not  occur  in  the  lliaii.  But  dyairii/v.'which 
occurs  once  (xxiv.  .464)  ayanaii^Mv  ^I'nji',  means  "  make  the  first  ap- 
proaches to."  'Ayairuw  occurs  (L-  S.)  twice-  in  the  Odyssey^  j^xiii.  214 
"  Be  not  angr)'.  that  I  did  not  I'm^raee  thee  thus  {^f>*  ayairf\aa)  at  the  lirst," 
(referring  to  207—8  where  Penelope  kisses  and  embraces  Ulysses),  xxi.- 
289  "Dost  thou  not  hug  \l/iy  j,'noii/orlum]l"  i.e.  "art  thou  not  tvr/l 
pleased" — a  frcq.  meaning  in  later  Gk.  esp.  with*  negative.  *.%yairo(#, 
-o^,  in  Odyjsey  freq.^  means  "  embrace.'* 

'  [1744  (iii)^]  Eurip.  Hel,  937  irpuffM  o^*  airdmi  daxfiMur  Jlr  Tydiriii', 
Suppl.  764  0ni'i7(  hv  ft  wap^fftf*  uT  ^ydffa  ffx^r.  The  reply  is  "  Old  he 
himself  wash  the  wounds  of  the  unhappy  men?"  Comp.  Pkom.  1327 
fitivv  r«i  iTftiduf  ayana^ttv  (/iot>. 

'  [1744  (iii)(j  I'lut.  (153)  Vil.  Pericl.  1  «iirar  TUtia..jv  rait  xiXiroa 
ntpt^ptWTos  K.  ayairitrras.  Also  Sleph.  quotes  (?  ref.)  *'  Xen.  Cyrop.  vli,  $, 
18  p.  447  "  lutvovqim  tr  rmt  liyKtiAur  wtpupt^ittv  ai^ovt  ayawitPTit^ 

•  [1744  (iii)  rf]  In  JPs.  xclv.  19  "thy  comforts  dt/ig»/  (lit.  /oiid/e)  my 
soul,"  tiyanrjauv,  AM*  tjOiftpavatf,  Is.  v.  7  "the  plant  o\  h\i  fondiing 
(ijyinri;/i/vo»)."  By  error  the  LXX  has  I's.  cxix.  166  igydirTira,  Confusing 
the  word  with  the  Heb.  for  I'lroi'tjirn,  which  Aq.  and  Sym.  bsve.     ■ 

*■  ■■    259  ,■  ,     ■:.,.,         ■'.■'",'■ 


["**(!»)] 


•WORDS   PECULIAR 


Temptation-  of  Abraham  ("  thine  only  son,  whom  thpu  lovesl 
(VYam/ira?) "  and  frequently  thus  to  represent  the  Hebrew 
past  where  it  approximates  to  ^fcc  English  present:  but  in 
the  next  instance  ("and  he  loirJ  her")  and  in  many  others 
it  riepresents  .the  English  past'.  In  the  LXX,  then,  the 
context  must  in  each  case  be  called  in  to  determine  th«f 
meaning.  ^  ^     • 

[1744(iv)]  Inthe  Pauline  Epistles,  the  active  vfrb,  when 
not  used  of  human  love,  is  almost  always  in  the  aorist,- 
referring  to  the  love  of  Christy  in  ac^,  as  redeeming  mankind, 
Rom.  viii.  37  "we  are  more  than  conquerors  through.him that 
Imtd  (nyairriiTavTos)  us',"  (Sal.  ifc  2b  "the  Son  of  God,  who 
kved  me  and  gave  himself  for  me,"  Eplv  v.  2  "  as  "Christ  al.so 
/ovedyon  and  gave  himself  up  for  you  (marig.  us),"  v.  25  "even 
as  Christ  also  foveii  tlje  church  and  gav<;  himself  up  for  it," 
■So  in  Rev.  iii.  9  "  Behold  I  will  make  them  to  come  and 
worship  before  thy  feet  an^l  to  know  that  I  hvrJ  thee"  it  is 
the  Son,  not  the  Father,  that  is  speajcing,  and  "  \  limed  t/ue  " 
iipplies  "  I'  delivered  and  made  ttue  victorious'." 

4~ — ' — ^^1 — ' — ■ 7" — "^ ~~ — ■^ — '-'^~ --^ — ^ ^' T  r 

*"  '  [1344  (iii)!-]  (ien.  xxii:  2,  xxiv.  67.  The  imperf.,  which  is  very  rarci 
O^rs  in  r,cn.  xxxvii.  3  ^ydira  irnprf,  I  S.  i.  5  tfydna  virifi  rnvrnv  (but  it.' 
r.  i«  a  LX.\  addition)  where  "love*"  implies  favouritism.  Comp.  (ieti.  . 
xx\'.  28  ijydvTfff*  flf  'itraitK  riiv  *Uirav../Pt^KKa  Hi  ^iiTrii  top  'liiKuff  (where 
the  Heb.  tenses  differ)  arid  1  S.  xviii.  28  nas  'lir/i.  qynirn  avrtiy^  where  LXX 
differs  from  Heb.  and  perh.  takes  the  meaning  to  be. "loved  him  [David] 
more  than  Saul." 

'  [1744  (iv)a]  In  view  of  the  preceding  (Rom.  viii.  35)  "  love  of 
Christ,"  and  the  prevalent  Pauline  lise  of  aor.  of  nynirdu,  this,  must  refer 
t6  the  Son,  not  to  the'  Father.  Comp.  Phil"  iv.  13  "I  have  strength 
[for]  all  things  in. him  that  makes  me^'powerful"  i.e.  " Christ '\ (comp. 
I  Tim.  i.  12).  But  it  docs  rcfqr  to  the  love  of  the  Father  in' liph.  li.  4 — 5 
"God...fOf  the  great  love  wherewith  he /iw'rt/ us. ..quickened  us  together 
with  Christ,"  and  to  the  lovcof  Ibe  Father  and  the  Son  in  2  Thess.  li.  16 
"  now  .our  Lord  Jesus  Christ  hithsclf,  and  (iod  our  Father,  who  loved 
{i  aX(nrr}<Tas)  us.., ''.where,  though  ayavritrits  agrees  grapimatically  with 
0tos  K.  n-oT^p,  it  is  intended  to  include  the- redeeming ^ove  of  the  Son. 

^  [1744  (iv)  ^3    Ign.W^'W.  6  firci  ov*"  *V  rms  wpqffryjiaixiuvoit  iTfMtvif 

trots  rA  Irak  ir^fi&os  iSi&fnjtra  iv  nitrrtt  k.  tiydwrjira  seems  to  mean  "  Since 

'260      *    " 


# 


9y     .■ 


TO  JOHN  ANn  MARK.  [174*,(vi)] 

[J744(v)]  Coming  to 'Johannine  usage,  and  bearing  it) 
mind  this  double  use  of  the  verb  to  express  the  emotion  and 
the  act,  We  should  first  npte  an  insistence  on  the  latter  aspect 
■  in'  I  Jn  jii.  18,  "  Little,  children,  /<•/  us  not  love  in  word  nor 
witk  the  tongue,  but  in  tuort  and  tru//i."  The  whole  of  the  ' 
Epistle  insists  on  the  active  nature  of  God's  love  and  ofman's 
love  so  far  as  it  imitates  the  divine  original. 

(1744  (vi)]  Then,  in  the  narrative  portions  of  the  Gospel, 
we  find  the  following:  iii.  l6  "For  God  so  /oi'cU  (rjydyrtiaw) 
the  world  that' he  gave  the  only  begotten  Son...',"  xi.  5  "Now 
Jesus  was  wont  to  love  (riydTra.)  Martha  and  her  sister  and 
Lazarus',"  xiii.'i  " Now  b<;fore  the  (icast  of  the  Passover,  Josus, 
knowing  that  his  hour  had  come  that  he  shpuld  pass  out  of 
this  world  to  th'e^  Father,  Imviiig  Itmtd  (a.iantr\aa<i)  his  own 
that  were  in  the  world — to  tke  end  he  loj'cd  IJiem  (sU  t.Xo? 
if^mriiatv  outok),"  xiif,  23  "There Was  lying-at  table  one  of 
his  disciples,  in  the  bosom  of  Jesus,  rc'/w>«  Jesus  was  wont  to 
love  (hv  i)7n7ra[o]  "I.),"  xix.  26  "  Jesus  therefore  having  seetl  his 
[lit.  the]  mother,  and  the  disciple  standing  hy,  wliom  lie  was 
.  wont  to  love  (ov  ^(iTro),"  xxi,  7  "  So  that  disciple  whom  Jesus 
,  was  wont  to  love  saith  to  Peter,  It  is  the  Lord  (\e7e»  uvv  0,  /i. 
iKeifOt  hv  ^yfiira  a  'I.  r^i  XliTptti,  'O  Kvpiov  l&rtt')."  After 
this,  comes  the  dialogue  between  our  Lord  and  Peter,  ("  lo'itst 
(a7aira9)  thou  me  more  than  these?"  " lovcst  thou  me.'")— 
not  a  part  of  narrative,  but  not  wiihout  bearing  oti  the  use  of 

then  I  lieheld  ii)  faith  inA  Hiitryeit  [m  the  spirit]  the  whole  muliituda 

*  [of  the  Magnesian  Church]  in  the  abdve-mentioned  personi^  [of  thrir 

deputation],''  Potyc,  2  f>u  k.  n^  tlttrfia  >iou  a  tjynwritrnt  "  hand  mj^  bonds, 

which  thou  didst  im^ingty  ■weUont^^  perh.  personitied  as  in  i^hil.  i.  14 

I    "trusting   in  my  btmds^ — the  "bunds"  being,  in  each  case,  a  sign  or 

messenger  from  Cod,  revealing  His  iMwer  to  strengthen  His  martyrs. 

'  I'robably  an  utterance  of  the-Evangclist  (nol  of  Christ,  1497). 

'  [1744  (vi)*]    "  iVoHf"  perh.  better  "always  used"  (s.  .Skeat),  is  .tn 

attempt  to  render  the  imperfect.    Other  statements  abdut  man's  love  are 

.iii  19  "  men  loi'eti  the  darkness  rather  than  the  light,"  xii.  4>  "  for  thty 

-    [i.e.  the  rulersj  Coved  the  glory  of  men  rather  than  the  glory  of<kHl." 


U744(vii)]  WORDS  PECULIAR  . 

'the  word  in  narrative — and  tiiially  xxi.  20  "  J'cter,  having 
turned,  jiuteth  lite  discipk  that  Jesus  was  wont  to  love,  follow- 
ing (ff\iitti  10V  fi,  i>v  t'l^iiira  6  '1.  iiKoXovfiovVTa)" 

[1744  (vii)]  Reviewing  these  passages,  we  find  tfiat  the 
first  mention  of  the  Son's  being  "  wont  to  love  "  introduces  the 
greatest  of  all  His  "signs,"  the  victory  over  death  at  the  ijrave 
of  Lazarus.  As  to. the  next,  it  will  hereafter  (8319  foll.)<t)e. 
shewn  that  "loved  ifiem  to  tDe  end  (e»?  t«\ov  t'lyamiirtv  avroo^)" 
means,  not  only  "loved  them  /(>  lite  end"  but  also  "loved  them 
to  the  supreme  and  victorious  consummation  of  lo/vi'.'  It  refers 
to  the  Washihg  of  Keet  as  well  as  to  the  Sacrifice  on  the 
Cross.  lA  the  former,  the  Lord  is  regarded  (1283)  as  wiping 
off  upon  Himself  the  impurities  of  the  disciples,  so  that  all  of 
them  that  will  accept  His  love  accept  at  the  same  time  His 
purification — all  but  Judas,  who  will  not  accept  it. 

[1744 (viii)]    In    the   same    scene   that   brings   before    us 

■  one  disciple  spiritually  refusing  this  act  of  lo^'e',  there  is 
introduced  about  another  disciple,  "in  the  bosom  of  Jpsus," 
the  novel  ph1-a.se  "  tvkom  Jesus  was  wont  to  lovt"  At  first, 
this  adjective  clause  is  not  inseparable  from  "disciple."  It 
is'not  "  tlu.  disciple  that  Jesus  wa.s  wont  to  love,"  but  "one  of 
the-  discipki"  \  and  there  is  added  "whom  Jesus  was  wont  to 
love."  So  stated,  it  might  apply  to  several  disciples,  of  whom 
this  disciple  was  one.  Hut  it  recurs  as  "  the  disciple  standing 
by,  ifAow'jesus  was  wont  to  love',"  add  lastly  as  "  tilt  disciple" 


>  [1744  (viii)  a]  Peter  refuiet  it  <far  the  mainent)  iii  word  and  out- 
wardly ("Lord,  thou  shalt  never  wash  mjr  Ceet")  but  accepts  it  in  spirit 
Judas  accepts  it  outwardly  but  rejects  it  spiritually. 

'  [1744  (viii)*].  The  intervention  of  "standing  by,"  and  the  consequent 
possibility  of  pause,  afford  a  loop-hole  for  regarding  the  relative  here 
not  essential  to  the  antecedent..  It  might  just  possibly  mean  "  the  disci; 
[about  whom  I  have  so  often  spoken]  standing  by,  one  of  whom  Jesus  was 
very%nd."  But  there  is  no  such  loop-hole  in  the  next  instance.  The 
usage  of  the  LXX  (1744  (iii)^)  would  facilitate  the  use  of  qyaira  to  ihean 
"  Was  specially  fiAd,"  "  loved  above  others." 

■■:'.'*'.-:..  '-■;..    '■/■■';'■■:•  ada'' •.■  ■■/■   ' 


TO  JOHN  AND  MARK ,  ^1744  (x)} 


t/iat  Jesus  was  wont  to  love,"  and  in  this  last  instance  pre- 
eminence is  unmistakcablc. 

[1744  (ix)]  Whether  intentional  or  not,  thpre  is  certainly 
a  striking  contrast  between  the  incipient  disciple  in  Mark.  • 
who  proved  to  be  no  disciple-^although  he  called  Jesus 
"Good  teacher"  and  .although  Jesus  "  Imied  him" —wnA  "  tlu 
Jiscifle  iliat  Jtsus  loved"  \n  the  Fourth  Gospel.  The  former 
"  went  away  sorrowing."  To  the  latter  the  Lord,  when  on 
the  point  of  death,  entrusts  His  own  mother.  To  him,  alone,  on 
the  shore  of  Tiberias,  it  is  given  to  say,  "It  is  the  Lord,"  when 
l?etcr  and  the  rest  had  nbt  yet  discerned  Him.  He,  too, 
though  not  "  following "  the  Lord  in  the  pal+i  assigned  to 
Peter  (the  path  of  the  Cross)  is  nevertheless  seen  "  following  " 
in  another  way ;  and  the  last  recorded  utterance  of  tfie 
Saviour  includes  a  mysterious  saying  suggestive  of  the 
prolonged  abidance  of  this  disciple  upon  earth  :   "  If  f  will  .IvM 

thai  he  tarry  till  I  come,  wliat  is  that  to  thee  ?  " 

{1744(x)]  This  typical  aspect  of  "the  di.sciple  that  Jesus  • 
loved"  is  quite  compatible  with  the  literal  asjicct  in  which  he 
is  regarded  as  literally  lying  on  the  bosom  of  Jesus.  Origen 
assuredly  accepted  t^)c  latter,  but  he  accepted  the  former  also.  . 
"The  Word  of  God  on  earth,"  he  says,  "since  He  is  become 
man,  we  see  as  a  being  of  man's  nature... but,  if  we  have  lain 
oil  the  hritst  of  the  Word  made  flesh,  and  if  we  have  been  able 
to  follow  Him  when  He  gckth  up  to  the  High  Mountain,  we 
shajl  say, '  We  saw'  his  glory.'  "  And  again,  "  We  must  thare- 
fore  dare  to  call  the.Gospels  the  prime  of  the  Scriptures,  and 
the  Gospel  according  to  John  the  prime  of  the  Gospels.  Of 
this  Gospel  noTie  can  receive  the  meaning  except  he  have 
fallen  back  (Jn  xiii.  25  avaittaiiiv)  on  the  breast. of  Jesus, 
and  except  he  have  received  Mar>  from  Jesus'  so  thaj  she 
becomes  (lit.  becoming)  his    own  liiuther  also.      And  this' 


*  [1744  (x)a]  Orig.  P/titoetil.  19.     The  rt'kronce  is  to  the  Transiigura* 
tioik     He  quotes  Jn  1.14  <tffla(rd/tfltfii  as  fido^af,  "wc5a«r.'' 


P744(xi)]  JOHN  AND  MARK  * 

other  future  ''John ''  must  also  become  such  a  one  that  {*o 
to  speak)  the  '  John  '  is  pointed  out  by  Jesus  as  being  '  Jesus.' 
For,  if  there  lino  other  son  of  Mary  (according  to  those  whti 
entertain  wholesome  opinions  about  her)  except  Jesus,  and 
[if]  Jesus  says  to  His  mother,  'Behold,  thy  son,'  and  not, 
'  Behold,  this,  too,  [is]  thy  Son  '—this  Is  all  the  same  as  if  He 
has  said  '  Behold,  this  is  Jesus,  whom  thou  didst  biear,'  For 
indeed  every  one  that  is  initiated  (Gal.  ii.  20)  livcth  no  longer  ' 
[of  himself]  but  Christ  livcth  in  him :  and,  since  Christ  liveth 
in  him,  it  is  sard  concerning  him  to  Mary, '  Behold,  thy  Son, 
the  Christ!'"'  t' 

[1744  (xi)]  It  may  be  taken  as  certain  thiit  John  has  some 
meaning  ami  purpose  (beyond  mere  graphic  or  euphonic 
variation)  In  his  various  descriptions  of  the  beloved  disciple  ; 
,and  it  is  highly  probable  that  Origen  has  hel|jed  us  to 
elucidate  a  part  of  his  purpose,  in  bringing  before  us  this 
unnamed  and  mysterious  character  as  a  permanent  witness 
—"  tarrying  "  till  tlic  lord's  "  coming  " — to  flie  all-conquering 
love  of  Christ.  And  having  rcjfard  to  the  early  and  wide 
discussions  about  the  parallel' phrase  in  Mark,  we  may  regard 
it  as  by.no  means  improbable  that  the  Fourth  Evangelist  is 
tacitly  confrastihg  this  "disciple  that  Jesus  loved  "with  the 
ineffectual  approacher  to  disciplcship,  of  whom  lyi^irk  records 
that  he  called  Jesus  "-teacher,"  and  that  Jesus  "Itx^ked  on  him 
and  loved  him,"  and  yet  that,  itt  tlie  end,  '.'Ik^  went  away 
sorrowing'."-      ►"';;     .^'-  \      :      ■■'.  ;  J    ,  ;  .'       • 

1 ■— — '■ ■  /   _  '''■  .i. :  \'\  ■  .ir'i   '!'  _ — ;•  I  ■'  '  -.^'i";).  .''1  "1   '  -. — ■ — 1— 

>  »ng.  Huetii.6.  '      '   .    '       *    -  '  '' 

»  (1T44  (»i)  a]  As  to  ?  +  iraiipiria,  omiiied  by  error  in  1736  but  placejl 
in  note  there,  it  will  be  shewn  that  John  may  be  wriiin^  with  allution  to 
Mk  viii.  32  w.  TiyXityof  {\i\u  (omiutil  by  Mt.-Hi.)  or  even  in  paralMsni 
to  Mk  a»  given  by  SS  and  *.     See  1917  (i)  ibll. 


a«4 


r 


w. 


w 


WORDS*"  P-ECin.IAR  TO  JOHN  AND  MArFHEW     ' 

§  I .     PatafMisms  vtrjr  /(w    ,     ,, 

[1740]  In  this  list,  though  larger  than  that  of  words 
peculiar  to  Jrthn  and' Mark,  only  one  word  will  Ix:  found 
marked  f,  and  that  with  a  query,  namely,  ^Ijiia,  "judgment 
scat,"  concerning  which  John  says  that  Pilate  "  sat  down  on  a 
judgment  seat"  just  before  he  said  to  the  Jews,  "  ])ehold  your 
king."  Matthew  has  "While  he  was  sitting  on  the  judgment 
seat,  his  [i^.  Pilate's]  wife  sent  unto  him..."  Then  follows 
the  mention  of  her  dream,  of  whiqh  John  makes  no  mention. 
The  word  occurs  frequently  in  the  Acts  to  mean  the 
"  platform,"  or  "  tribunal,"  of  a  judge,  so  that  it  might  well  be 
used  by  the  twp  Evangelists  independently.  The  absence  of 
the  article,  however,  in  John  ("<»  judgment  seat ")  may  indicate 
that  he  is  calling  Attention  to  a  fact  that  might  pass  unnoticed 
by  readers  of  Matthew'. 

(1746]  The  reader  will  notice  the  large  number  of  asterisks 
|«Jenoting   that   Matthew  and   John   u.se   the   same   word   in 


■  [17iB»]  Comp.  ]mefk.  Belt  ii.  14.  8,  where  Floru*  erect!  "o 
libun^l"  and  then  cncities  a  number  of  Jewj  in  front  of  it.  Pil»te  may 
live  first  "  sat  on  Me  tribunal "  in  the  Craetoriuin  (as  Matthew  says)  and 
ay  bave  then  had  a  spicial  "Irihunal"  set  up  in  Gabbatha  for  the 
aipo'C  o'  ^""l  decision.  .Surh  a  course  would  Ik  all  the  more  natural 
I  the  Chief  Priests  (}n  xviii.  28)  would  not  come  into  the  I'raetorium  to 
ar  his  decision.    The  Article  is  iifterted  before  t^^  when  used  in  N.T.  ■ 

olutely  eUcwherc^Acts  x'i.  :i,  <viii,  12,  16,.  17,  x"-  6,  lo^  17 

."  a6$ 


[1747]  WORDS  PECULIAR 

different  senses,  as  where  the  former  use*  iupfdr  to  mean., 
•'with  a  liberal  hand,",  but  the  latter  to  mean  "without  a 
cause."  So  ffp&irK  in  Matthew  means  "rust,"  but  in  John 
"food";  and  ti/o;  means  in  Matthew  "price,"  but  in  John 
"honour'."  Kor.thc  mcst  part  the  words  in  this  list  tell  us 
nothing  of  interest.  For  example,  Xa>iVa(,  f>.  "torch"  or 
"lamp,"  is  connected  by  Matthew  with  the  V'irgin.s  that  go 
out  to  meet  the.JJridegroom  and  by  John  with  the  soldiers 
that  arrest  Jesus:  o-^rpvo,  ■■' frankincense;"  in  Matthew  refers 
to  the  offering  of  the  Magi  to  the  infant  Jesus,  in  John  to  the 
act  of  Joseph  .of  Arimathaea  and  Nicodeinus  placing  the 
Lord's  body  in  the  tomb. 

[1747]  It  will  be  found  suggested  in  one  of  the  ftot-notes 
(1762/r— -/)  that,  when  John  applies  to  Jcsu.s  the  wOrd 
tcpavyiil^a,  "  ciy  aloud," — used  by  some  authors  to -xpean 
"scream"  or  "cry  in  terr{>r" — he.  may  be  possibly  atludin§^to  a 
tradition  peculiar  to  Matthew,  who  quotes  a  iaying  of  Isaiah 
."  He  shall  not  cry  aloud"  and  who  uses  xpavydl^ia  in  his 
|)eculiar  rendering  of  the  prophecy..  But  this  is  a  conjecture 
that  would  need  support  from  many  other  Johannine  pas.sages 
or  allusive  tendency.  There  is  greater  probability  in  the 
hypothesis  that  Joiin's  version  of  the  naming  of  Peter,  "Thou 
s/m//  6f  calUd  Cephas,  lohich  is  by  inlerprttation  Petros  [i.e. 
Stonc\"  was  written  with  allusion  to  the  tradition  peculiar  to 
Matthew  "  Thou  art  Petros  [i.e.  Stone]."  But  this  hypothesis 
'  IB  not  based  on  anything  in  the  list  given  below,  bccau.se  it 
.does  not  rest  on  any  word  peculiar  \fi  JjDhn  and  Matthew. 

§2,     " tight  of  the  world','  " my  brethren" 

[1748]  Taking  the  list  as  a  whole  we  find  no  one  word,  by 
itself,  as  to  which  John  can  be  .said  with  confidence  to  be 
alluding  to  Matthew.  But  the  two  words  making  the  phrase 
^&^  Koa/MV,  "  light  of  the  wor/d,'^  stand  on  a  different  footing. 

■  In  the  Jn-Mk  list  only  one  word  (ntfyii)  was  tlfui  marked. 

■'■.•:■■      266  ' 


to  JOHN  AND   MATTHEW 


[17M] 


In  Matthew,  our  Lord  says  "  Kr  are  the  light  of  the  world  "i 
in  John, "  /  am  the  light  of  the  world."  h  has  been  maintained 
in  an  earlier  part  of  th[s  series  (486)  that  Matthew  la  in  error, 
and  that  John,  when  efhphasi^intj  the  doctrine  that  Christ  ts 
the  Light  of  the  world  and  that  other  people  /lavt  the  light, 
was  not  writing  without  some  allusion  to  this  corruption, 
peculiar  to  Matthew,  namely  that  Jesus  said  to  the  disciples, 
"  Vt  are  the  light  of  the  world."  This  appears  extremely 
probable'. 

~  [1749]  Another  combination  of  two  wot;ds  peculiar  ,to 
Matthew  and  John  is  the  phrase  "w/y'Ar^/Arffi""  iir€hriHt'« 
words  after  the  Resurrection'.  ^Atat^w  says  that  the 
women,  when  the  risen  Saviour  met  thcptj  "/ooi  hold  of  his 
feit"  arid  that  He  said  " Go  back,  bear  word  to  my  brethren 
that'lhey  go  away  into  Galilee'."  ;  In  John,  the  Lord  .says  to 
Mary  Magdalene  "  Touch  me  not,  for  I  have  not  yet  ascended 
to  the  Father :  but  go  to  my  brethren  and  say  to  them,  I  am 


'  [174B<i]  Mt:  V.  M  "Ye  are  (v)i«'«  •'»'')  '*<  '<?*'  '}f  the  ■^'orlfl!'  It 
has  bt-en  thcwn  (435>  that  this  might  be  an  error,  either  through  Ok  or 
through  Heb.'  corruption,  for  "^*  have  the  light  of  the  world."  Both 
J«with  and  Christian  doctrine  woufd  teach  that  the  saints  arc  (Phil  ii 
I5)"''ghl5,"  or  (Jn  v.  35)  "lainps,"but  no\" the  light"  :  and  Do  authorit> 
has  been  nljegcd  fpr  the  view  that  even  il^9  collective  body  of  the  saints 
■could  receive  this  name.  No  other  Synoplist  supports  Mt.  in  his  version, 
and  Jn  may  not  improbably  be  writing  allusively  to  ii,  and  with  the 
purpose  of  tacitly  correcting  it,,  in  the  following  passages :  (i.  8)  "  Me 
[i.e.  John]  was  no/ the  light,"  (viii.  11,  in.  i)"  I  am  the  light  nf  Iht  tunrU," 
(xii.  35)  "Walk  (R.V.)' while  ye  have  tlie  light,"  xii.  36  <R.V.)  "While  jr 
have  the  light  believe  on  the  light  that  ye  may  b«come  soiis  of  light  ' 
That  a  body  of  men  should  believe  themselves  to  be  a  collection  of 
"  lights "  reflecting  the  Light  of  the  World,  difl^crs  radical!^  from  the 
doctrine  that  the  same  men  should  believe  themselves  to  be  "  the  Light  of 
the  World"  :  and  Jn  appears  to  be  protesting  against  the  latter  belief 

•  [1749  o]  This  is  tq  be  distinguished  from  ilk  iii.  33—4,  Mt.  >ii 
48 — 9,  Lk.  viii.  21  "my  mother  and  my  brethren,"  where  our  Lord  gives 
a  spiritual  interpretation  to  "my  brethren.'  The  only  other  instance 
(Chri.)  of  "  my  brethren "  is  Mt.  xxv.  40  (in  parable). 

*  Mt.  xxviii.  la 


267 


'm:.t 


[W«]  ■  WORDS  PBCUUAR 

'■I        I    I ...  I  t  11 —     ■ — .  ' —     '[  ,« 

ascending  unto  my  Father  and  your  Father  and  my  God  and 
your  God'."  The  tradition  of  Matthew  uses  the'pa.st  "took 
hold,"  which ^n  perhaps  read  as  the  imperfect  "began  (or, 
wished)  to  take  hold"— the  action  being  thccked  b^  the 
words  of  Jesus,"  Do  not  touch  me'.'-'  Luke  omits  all  mention 
of. this  manifestation  of  Christ  to  women.  Mark's  dospel 
breaks  off  just  before,  it.  The  MarkrAppendix,  which  ukes 
up  the  narrative,  simply  says  that  the  Saviour  "appeared 
(^^1^)'  first  to  Mary  Magdalene."  There  is  a  very  strong 
probability  indeed  that  Jt)hn  here,  writing  with  allusion  to  ^c, 
narrative  peculiar  to  Matthew,  wishes  ( I )  to  retain  the 
beautiful  tradition  "  Go  tell  iny  brtlhrtn  "  a.s  part  of  the  first 
utterance,  of  the  ascending  Saviour,  (2)  to  indicate  that  the 
■womtn  did  not  "take  hold"  of  Mis  feet'. 

'  JBM.  17.  .       " 

'  [1749^]  Even  Thomas  i>  not  represented  in  Jn  as  actually 
"touching"  or  "taking  hold  of"  the  risen  Saviour.  The  Apoith:  it 
described  as  being  invited  10  "reach ''hit  "hand-''  Hut  apparently  he 
believes  without  this  evidence  (Jn  u.  29  "  Itecaiue  thou  hau  sum  thou 
hast  believed ! ").      .  '.  '       , 

■  [1749r]  'K<^»7  is  here  used  for  the  more  cUmmfon  «f(^.    It  is  also  , 
used  in  Ml.  i.  w«,ii.  1J,19,  but  with  nor'  hap,i'  in  a  dream."    In  tjt.  i«.  8 
•'Hkiat  it^>"i  it  is  without  «ur'  iv^.    It  is  also  applied  to  the  shining  of  a 
sta^(Mt,  ti.  7)  or  to  a  character  bright  at  a  star  (ChiL  ii.  i }). 

'  [1749 </]  "My  brethren"  might  be  interpreted  literally  by  tientile 
readers  ignorant  of  Christian  vocabulary.  In  Mt,  K*  readt  "the 
brethren."  The  Johannine  conteit,  "my  Father  and  your  Father,"  nukes 
it  clear  that  the  brotherhood  i!i  spiritual.  In  Acts  i.  14,  "  his  brethren  " 
means  James  and  Jude  etc  because  preceded  by  "hit  mother.'' 


* 


268 


TO  JOHN  AND  MATTHEW 


[im] 


JOHN-MATTHEW  ACRKEMEltTS' 


#«& 


.  i»i  ■ 


Ml. 

J« 

Mt- 

yj"" 

[ITBO]      <Ur^6t 

.  a. 

4wrif-        • 

v 

JlpTt 

u 

?+  »}»«■• 

1 

*  M^it'  . 

A^< 

'  5  ■ 

[1781]   •  J-^J,  («lv.)» 

A.!;**;!!!!' 

> 

Jfi<^¥iCm^ 

/TO««iC»» 

i 

V<"«f-' 

■4ri>7i'Vfu>*r  '. 

' ".   1 

',     [1788]        .povyiCp" 

6 

*•!««    . 

1 

■  [ITSOd,]  An  aatcriak  attactinl  to  a  word  denotu  chM  Ml.  and  Jn 
lise  il  in  diflerent  lenKi :  t  denotci  Ihai  the  jvord  not  only  haa  the  lame 
meaning  in  Mt.  and  Jn  but  also  occurs  in  parallel  passages. 

'Bi/in,  "judgment  seat,"  Ml.  xxvii.  19  "/*^  j.,"  Jn  xix.  13  "a  J."  See 
1748.  '         , 

>  [1780<i]  BpAcrit.in  Mt.  "nist,"in  Jn  "food." 

•  [1780^]  Atifxio,  "  I  thirat,"  in  Mt.  xxv.  35,  37,  41,  44  means  physipal 
thirst,  in  Ml.  v.  6  "hungir  and  tAiril  afttr  righUouttitst"  (where  Lk.  vi. 
ai  ha>  merely  "hunger  now");  Jn  Jn,  the  woman  of  Saiharia  interprets 
Christ's, " shall  never  thirsl"  literally  (" that  I  may  not  t/iiril").  Apart 
from'Miis  dialogue,  th^  word  is  never  usedjiterally  in  the  Fourth  Oospel, 
Ainless  it  be  in  xix.  28  where  it  is  printed  by  W.H.  as  a  quotation.  If  il  fs, 
the  men!  likely  source  is  I's,  xlii.  2  "My  soul  is  atlliril"  (not  as  W.H.,  Ps. 
Ixix.  21).     In  that  case  the  meaning  weulfl  be  spiritual  as  well  as  literal. 

•  flTSl  a]  Au/ndf  (adv.),  in  Mt.  x.  <  {Us)  "  freely,"  in  Jn  xv.  25  (quoting 
Ps.  XXXV.  19)  "without  a  cause,"  "gratuitously." 

•  [1781  *J  'tXtCttpat,  in  Ml!  xvii.  26  "the  sons  are'/r«,°  Jn  viii.  33— 6 
'tyo  shall  become  /r/c...the  ,Son  shall  free  {{knti^uvji)  you. ..ye  shall  be 

/m.'    'E«x'«,  Ml.  ix-  1 7.1' spill"  (Jn  it.  i;  "pour  out"  money)  may  be 
regarded  at-Lk.  v.  37  ^«xvi"<>ff<ui  and  is  therefore  omitted  abovb 
' 'Efi^rifn,**  manifest '  vh.,  see  1716  A. 

•  [1781  <^]  'Evra^ulfa,  "embalm,"  Mb  xxvi.  12.  The  parall.  Mk  xiv.8 
has  irra^itiTitit.  Jn  has  the  n.  paraUel  to  Mk  (1734/),  and  the  vb.  xix.  40 
"as  it  is  the  custom  to  embalm  "  not  paralL  to  Mk  or  Mt.  . 

•  'tinatm,  in  Ml  ii.  8,  x.  11,  "ascertain";  in  Jn  xxi.  12,  "question." 
'*  Korifyi'v/u,  in  Mt.  xii.  20 (loosely  quoting  Is.  xlii.  3)  "a  bruised  reed 

he  ifiall  not  hnai' ;  in  Jn  xix.  31—3  of  "  breaking  "  limbs. 

"  [inSo]  igiavydC*,  "  cry  aloud,"  is  used  eight  times  in  N.T.'  Seven 
of  these  are  (a)  Jn  xiL  13,  of  the  multitude  shouting  "  Hosanna ! "  (^  Jn 
xviii.  40,  xix.  6, 12,  r5,.^cts  xxii.  23,  of  the  multitude  clamouring  lor  some 

^  ■': 


y 


{1762] 


WORDS   PECULIAR 


one't  death,  (•:)  Jn  xi.  4J  "  He  critd  aloud  (itpaiyaatr},  Unaru*  ■'  [Come] 
out,  hither!"  i 

[179S^]  The  remaining  instance  is  (</)  Mt.  xii.  i<)  "  He  shall  not  strive 
(«^trft)  not*  ay  aloud  ioiii  KfMvyaati\  nor  shall  one  hear  in  the  streets  his 
voice,'  quoting  Is.  xlii.  }'''He  shall  not  cry^  nor  lift  »/,  nor  cause  to  be 
heard  hisivoice  in  the  street."  LXX  renders  "lift  up^'  (as  though  it  were 
"lift  (the  burden  «f  sin),"  i.i.  "forgive")  by  <i»7<r«i,  *' forgive  "—as  in  Is.  i. 
14,  ii.  9  (and  frtq.)— having  oci  ««^d^«rai  (A  xpii^nu)  ov^  arifoti.  Mt. 
quotes  Isaiah's  context  in  full  as  illustrating  Christ's  waidimce  of  publicity 
in  His  acts  of  healing  (Mt  (ii  16  "  He  rebuked  tMB  that  they  should 
not  make  him  manifest ").  Perhaps  Mt.  takes  "  cry  ""iS  "  cry,  or  summon, 
to  arms,"  a  meaning  of  the  Niph.  (Gcsen.  858  A) :  but  Kimchi  and  Ibn 
Ezr.  (ad  toe-)  explain  it  as  denoting  the  loud  harsh  tone  used  by  a  jud^ 
in  order  to  impress  his  hearers  with  a  sense  o&/au^^prity.  SyHA'rSa^' 
stitutes  " f hall  bedeceived  (<'fairiiTi;tfi»«Tm) "  fbr  "llffT*«n  error UHllng 
from  Hebrew  confusion. 

[ITSSi-]  These  facts  indicate  thaf  there  were  early  difficalties  in 
interpretiiig  the  Isaiah  passage,  and  that  there  would  be,  toward  the  end 
of  the  1st  century^  different  views  about  applying  to  the  Messiah  either 
«/»{•  (LXX)  or  KfSiyi{u  (Mt.).  Kfxivydfai,  in  O.T..  is  used  only  in  Ezr. 
iii.  13  of  a  multitude  crying  aloud  with  mingled  feelings ;  and  Alticists, 
when  not  applying  it  to  clamouring  crowds,  would  probably  use  it  (as 
Plat.  Xip.  X.  607  B  (in  poit.  quot.))  of  a  "yelping"  hound,  or  (Demosth. 
Ctmi'p.  1258,  26)' of  a  drunkard  ''yelling."  Phrynichus  says  that  Kpavymr- 
}i6t  (for  KiKpayft^)  is  ilUicrate.  Kpictctus  applies  tpavyaiu  (apart  from 
the  discordant  cry  of  u  raven  (iijii.  37))  to  shoutini^'in  the  theatre,  crying 
to  Caesafr  for  help,  and  to  a  bad-tempered  master  bawling  at  Kis  slaxes 
.  (iii.  4.  4,  22.  55,  26.  22) — in  all  cases  implying  w^ant  of  self.control. 

[llStd]  For  these  reasons  many  Evangelists  would  shrink  from 
applying  itpACvt^  and  stilt  more  Kpavya(<*,  to  Christ.  But  Matthew  extends 
his  quotation  of  Isaiah  so  that  it  might  be  read  thus,  "  He  shall  iu>/  cry 
a/fud... until  he  bring  Jbtlk  judgmtnl  to  victory.'  ■  This  might  mean  that 
Ike  "  crying  aloud'  did  not  take  place  tilt  Christ  s  death  when  He  m'ercame 
dtath  upon  the  Cross  :  and  Matthew,  though  he  does  not  use  K^wayi^  in 
connexion  with  the  last  cry,  uses  there  the  kindred  word  (xxvii.  50) 
iipdfot,  alone  among  the  Evangelists. 

[ITIKIr]  Olivers  might  take  the  view  that  both  ««>d(a  and  <fjavya(a 
were  forbidden  by  the  words  of  Isaiah  to  be  applied  to  the  Messiah  :  and 
neither  of  these  wovds  is  applied  to  Him  by  Mark  o^  \M\ut.  On  the 
Cross^  Jesus  is  described  by  Mark  as  ^lA*  <^w^  ^Myo'Af;  or  d^tic  ^f^v 
^ryoX^K,  by  Luke  as  ^pmvitaas  *^wv,9  l^ya^Hi  hut  not  as  ^^Cfying'  or 
^Urying  aloud'  .  r 

[176il/]  John  takes  a  diflereut  course.  He  represents  Jesus  as  "crying 
(>/»(•>)"  in  solemn  announcements  of  doctrine  (vii.  28,57,  xii.  44)  thrice. 


270- 


TO  JOHN  AND  MATTHEW  [1764] 


^ 

Mt. 

J" 

•Ml.     Jn 

[ITU}       fixrri,* 

■ 

Xa^irdt 
pvvtrm-*  • 

oil  fiMor^ 
wXnp6' 
[ITM]        wpuia' 

avtup4pm 

[t'li 
I 

•  irrpunrot* 
iroXvn/Mf* 

•^       tr^vpfo" 

A 


bul  not  on  the  Cr6u,  where  the  limple  worts  "  uilh  "  or  "  laid  "  are  Hied 
(xix.  16—30  Xiyit-tlnty).    But  he  applies  "  ery  a/eidd  (ipalydfa) "  to  (he 
(ingle  occafSn  («i.  43)  of  the  raising  of  J^iarus.    Then,  too,  Jesus  "  ««pt "  « 
wid  "troubled  himself."    Perhaps  the  Evangelist  fell  that  the  Messiah,  ''A,. 
who  could  Hfithrr  "weep"  nor  "cry  alomP*  for  Hi*  own  sake,  mighrttes    '    t 
riahtly  described  as  "  crying  aloud  '  fur  thupke  of  Laiarus,  His  "  friend^        '" 
whom  jfie " loved."     y  ,   ..'     .     -^-  '  . 

•  M«#w»  (*pu),  "'w^  satisfied  with  wine,"  pr  "Intoxidated."  tit  Jn 
ii.  10  "  when  they  int  drunk  fretly  (pass.),"  not  so  strong  as  in  Mt.  xxiv. 
49  (act.)  (parall.  Ll^M  4^  iu0wrKtv6ai).         « 

'  Mxmic,  "full,"  in  Jn  always  literal,  in  Ml,  xxiii.  18  metaphoiy:al.     Kj 

•  Nwr<r«,  "  pierce."    See  1766.  *-«i^ 
»  Ov  itmor,  "n^'j^nly,"  in  Mt.,  only  in  x».'if" JVtt'oH/y  the  [worHar^ 

miracle]  of  the  fig-tre«  shall  ye  do."  \ 

•  Ilffwiriit,  " superabundant^"  Mt.  v.  37;  47.  t*  Jn  «.  10  "that  they 
may  have  life  (,{"•!')  »nd  have  it  suptrabundaHlly  ^wt^utnip)''  the  adj.  is 
used  adverbially,  a  usage  of  which  instances  are  given  in  pi.  itifHaiti,  and 
also  in  sing,  conipar.  liipurampow  (by  L.  S.  and'Steph.),  but  ho  instance 

of  WtfHOVOV.  '     ^  '.,"*. 

'  nXfvpa,  "sideh    Se/ITM.  \        .  '  ■    '    1"^'    ■      ■ 

'  noXvrifuic,  "pi|Mious,''Mt.  xiii.  46  "ompfKieitifiM''fa'xH.  3  "of 
nard  pistic  (1736(/)l/*>rrfo«i.'^ 

'  npmuif  "early,!  ipa  being  understood.  In  Mt,  xxvli.  1,  Jn  xxi.  4, 
irpMtar  d(  (}n  +  ^lln)\yMvofii¥tit  (Jn  yti'OftMvfii)  occurs  to  introduce  (m  Ml.)- 
the  morning  of  the  ^ci6xion  and  (in  Jn)  the  manifestation  of  the  risen 
Saviour  to  the  sevenjdisciples. 

'•  [176«a]  lui., i" Sion,"  (|uotcd'by  Mt.  xxi,  5  and  Jn  iiik.<f  5  ftoin. 
Zech.  ix.  9,  see  1468fl  and  1767.. 

'I  It\tiitot,  "hard,"  Mt.  xxv.  24  "a  ^ardnaa,"  Jn  vi.6o  "th*  saying  is 
iard."  .  ■     ' 

"  liiiimi,  "  fi-ankincense,"  Mt.  ii.  11,  the  gift. of  the  Magi  to  Christ  in 
the  cradle ;  Jn  xix.  3%  the  gift  of  Nicodemus  to  Christ  in  the  tomb. 

"  l^paylCu,  "seal,"  Mt.  xxvii.  66  "sealing"  the  stone  of  Christ's 
sepulchre,  Jn  iii.  33,  vi.  J7  metaph.>"  attesting." 

A.V.  271  ,  ,  ,9 


[1765] 


WORDS   PECULIAR 


[1785]  »nm' 


Mt. 

1 


Jn 
I 
I. 


(Ml.    jfn 

■     '        5 

"'  I        I 


!3. 


Inftrentts 


[17S6]  Two  inferences  may  be  drawn  from  the  facts  given 
above.  One  relates  to  the  three  words  with  [[i]]  opposite  to 
them,  J^x*)'  **<""><  9fd  itXtVfia,  "spear,"  "pierce,"  "side." 
They  all  come  from  one  passage,  found 'in  somr  of  the  best 
Greek  MS.S.  of  Matthew,  and  given  by  R.V.  in  marg.  thus, 
"And  another  (efWo?  ik)  took  a  iptar  and  pierced  hia  tUt 
and  there  came  out  water  and  blood*."  .Thesg^resemble  the 
words  of  John,  "  But  one  (aXX.'  Ai)  of  the  soldiers  with  a  sptar 

,  pitrcid'Vvi  side  and  there  came  out  straightway  blogd  and 
water*."  Matthew  places  the  piercing  before  the  death,  and 
gives  no  explanation  qf  it ;  John  places  it  after  the  death,  and 

^  explains  that  the  soldiers  had  received  orders  to  kill  those 
.t^ho  were  on  the  crosses.  If  the  passage  wae  originally  a 
part  of  Matthew  and  was  omitted  by  the  Syriac  and  Latin 
versions  becau.se  of  its  inconsistency  with  "John,  we  should  ' 
then  have  to  suppose  that  John  (on  the  hypothesis  that  he 
knew  Matthew's  Gospel)  was  here  intervening  to  place  the 
piercing  it]  its  right  order,^s  having  occurred  after,  not  before, 

-    '.,:.••:-: '^  A      ., :'.  V  ['   : 

'  Ti(ifl,  in  M«.  xxvii.  6,  9,  "  prici;"  ;  In  Jn  iv.  44  "  honour." 

*  [17Hit]  Tpaya,  "<at,"  ill  Ml.  xxiv.  38,  "citinK  (Kfuttonously]'' ;  in 
Jn  alic.  in  good  tense  (exc.  xiii.  ig  (quot.  Ps.  xli.  9,  bul  LXX  VsA'ai'))  of 
spiritual  "catintf."  *  ., 

' 'YmiiTiiiric,  "meeting,"   Ml. \viii.   34  (siorcism),  xxv.    1  (p*nbl*^^^ 
V^VfixtirAii  tit  »:.  ]a  Xli.   r}  has  the  tame  phrase  in  the  Riding  intol^ 
Jerusalem. 

*  *opi»,  "wear,"  in  Mt.  xi.  8  "they  that  ■uvar  soft  clothing"  (parall. 
Lk.  "  in  glorious  raiment  and  luxury"),Jn  xix.  ;  "  vHoring  the  crown  of 
thorns." 

*  Mt.  xsvir.  49.       \  •JpiihtJ* 


Wv 


TO  JOHN   AND  MATTHEW  (1767] 

Christ's  death.  But  had  he  done  this;  he^ould  not— so  far  - 
as  we  can  judge  from  the  list  given  above — have  used 
Matthew's  exact  words.  Regarded  as  an  intervention  of 
John,  the  phenomena  would  be  unique.  Regardefl  as  a 
q^^iless  and  misplaced  interpolatioh  from  Johanninc  tradition 
(in  which  perhaps  the  Johanninc  AAAtIC  was  tal<en  as  AAAOC) 
the  insertion  in  Matthew  is  fairly  explicable. 

[1767]  The  second  inference  is  of  a  more  general  character. 

■   It  is  derived-  from  the  fact  that  we  find  only  one  word  marked 

?t,  but  many  words  marked  •• ;   that  is  to  .say,  when  John 

-  haJDpens  to  use  a  somewhat  rare  word  peculiar  to  Matthew, 

he  frequently  uses  it  in  a  different  seivse  from  Matthew's,  and 

^__^most  always  in  an  entirely  different  context'.     The  word 

2»«)i>  is  marked  ?«•    That  is  because  it  is  quoted  both  by  John 

and  by  MatjJlew  from  Zechariah ;  and  it  has  been  shewn  abnve_ 

(14S6<?)  that  John  actually  .ventures  to  differ  from  both  the 

prophet  and  the  Evangelist  by  omitting  the  word  "meek." 

-     which  is  an  integral  part  of  the  prophecy.     In  tjiis  list,  then, 

there  are  (practically)  none  of  the  agreements  that  we  found  " 

in  the  John-Mark  list.    Consequently,  when  We  come,  later 

'.      on,  to  a  number  of  passages  where  John  agrees  with  traditions 

*      reported    identically   by   Mark    and    Matthew   (but   not   by 

Luke),  it  is  a.reasonable  inference  that  John's  real  a/rreemeiit 

is  with  Mark.      John's  agreement   with    Matthew  "is   most 

reasonably  explained  by  the  fact  that  he  and  Matthew  are 

borrowing  from  identical  pa.ssages  of  Mark. 


■  [1767 n]  It  i<  fair  to  add  thai  Mt.  and  Jh  agree  in  applying  the  word 
Xi't  to  melaphorical  "loosing."  But  thfcy  never  do"it.in  parallel  cnntemi, 
even  where  il  inifht  be  expected  OBIT—JO). 


273  '     '9—* 


C^'  '    -'*'  - 

-■'  ■■':.:-■• 

' '..  ■»''.'     .    -. 

"-..;'* 

,7  .''-:■.■■■'•.■■.'- 

.-.  '      "  •■    '  - 

•■>■'  ■'^■i' '• 

/-.    /.    '/  ■•  :-. 

•;'•'■■'  •'■ 

■''^y^r^V 

:"     CHAPTER    III- 

A  y.-'-v. 

/^. 


WOSDS   peculiar  to  JOHN   ANO.  LUKE 


■a: 


\  I.    Aniectdtnt frobabUity 


[17S8]  Luke  is  recognised  by  all  as  having  not  only 
written  in  his  own  style  but  also  confpiled  traditions  in  - 
various  styles,  the  differences  between  which  are  clearly  per- 
ceptible. This  may  be  seen  in  the  Pauliifie,  Petrine,  an(d  other 
portions  of  the  Acts.  It  is  also  manifest  in  his  Gospel, 
which  contains  (t)a  short  Preface  in  Attic  style,  (2)  a  History 
'  of  .Christ's  J^irth  and.Childhood  in  Hebraic  style,  (3)8  History 
of  Christ's  acts  and  short  saying  in  which  he  agrees  largely 
with  Mark,  (4)  a  Collection  of  Christ's  longer  sayings  (inclu- 
ding the  Lord's  Prayer,  U)e  Beatitudes  and  th/;ir  context,  etc.) 
in  which  he  closely  agrccshvith  Matthew,  (5)  a  Collection  of 
parables  in  common  witA  Matthew,  (6)  a  Collection  of 
.  parables  and  other  traditions'>peculiar  to  himself,  in  which  a 
variety  of  styles  is  manifest,  (7)  an  Account  of  the  Passion, 
differing  in  style  and  matter  from  those  of  Mark  and 
Matthew,  (8)  an  Account  of  the  Resurrection  quite  different 
in  subicct-matter  from  that  in-Matthew,  and  differing  in  style 
from  Luke's  own  History  of  the  Jlirth  and  Childhood. 

[1769]    A  compilation  of  this  kjnd,  even  though  revised 
by  the  compiler,  and  in  parts  |)erhaps  rewritten  by  him,  would  , 
naturally  have  a  wicier  vocabulary  than  a  book  written  in  one 
style.     Hence  we  may  naturally  cxi>cct   Luke  to  include  a 
large  number  of  words  that  would  be  indejHiBdentty  employed 


*V^: 


JOHN  ANi)  LUKK 


[176X] 


by  any  educated  evangelists  at  the  end  of  the  first  century, 
though  not  used  by  Mark  or  Matthew.  '  We  should  therefore 
expect  to  find  the  "John-Luke"  more  numerous  than  the 
"  John-Matthew "  and  very  much  more  numeroii;!  thM0he 
"John-Mark  "  agreements,  but — in  view  of  the  instahcc?wherc 
John  supports  Mark  against  Luke's  silence  or  deviation — to 
find  also  that  the  number  of  words  marked  f ,  as  being  paral- 
lelisms between  John  and  Luke,.is  very  smalL  ■  ■.•    ,.^  ,.  ,  •,. 

§2.     The  fact  -    '        ; 

[1760]  The  fact  hannonizes  with  this  expectation.  The 
list  of  vefbal  agreements  is  very  long,  and  would  be  longer 
still  if  we  placed  in  it  some  words  that  belong  rather  to 
grammar  than  to  vocabulary'  and  will  be  mentioned  later  on. 
But  even  when  the  word  is  rare,  there  is  hardly  ever  any  strict 
parallelism  in  the  context.  "  Napkin,"  for  example,  in  Luke's 
parable,  wraps  up  a  talent,  but  in  John  it  is  used  for  entomb- 
ments*. "  Breast,"  in  J.ukc,  occurs  twice  to  describe  "  beating 
on  the  breast " ;  but  in  John  it  refers  to  the  disciple  lying  on 
the  breast  qf  Jesus"! 

[1761]  Such  parallelUir^  as  there  ar^  witl  be  found  to  be 
confined  either  to  Luke's  Single  Tradition,,or  to  the  Double 
Tradition  of  Matthew  and  Luke.  As  to  this,  it  was  pointed 
oyt  above  (1400)  that  Jcthn  sup|X>rts  Luke  against-JVIatthew 
in  retaining  the  apparently  harssh  precept  about  "hating  one's 
own  Kfe*."  .■\nother  instance,  will  be  given  from  the  Double 
Tradition  (1784 — 92),  where  Christ's  appellation  of  the  dis- 
ciples as  "  my  frieijds,"  which  occurs  in  Luke's  version  (but 


'  ^ITM  o]  For  example,  funf  ii  common  to  all  the  Go«p*lai  but  ^mk 
ravrn  is  peculiar  to  Jn-Lk.  Nvv  (Chri.)  ii  almost  peculi&r  to  jn4-k.  n^c 
after  verb»  of  "speaking"  (ejcc.  in  the  phrase  "to  one  another")  is  prob. 
peculiar  to  Jn-Lk.     See  23MMnS  (vi)//,  and  2366^. 

'-  Lk.  xix.  2o,  jn  xi.  44,  xx.  7  irovJUfMor. 

\  Lk.  xviii.  13,  xxiii.  48,-  Jn  xiii.  ];,  xxi.  >o  or^c. 

<  This,  however,  not  being  ii  word  but  a  phHue,  does  Dot  appear  in 
the  lilt  below. 

,':  ■;-*^■V-^..^^;V■,»/!l^.■  ^,fe^f;:...;  •■  ■>:'  '^ 


[ITea]  .     WORDS  PECUUAR 


not  in  Matthew's),  is  repeated  by  John.  Luke's  Single 
Tradition  describes  the  Saviour  as  coming  after  the  Resurrec- 
tion and  "  standing  in  the  midst "  of  the  disciples :  a  similar 
phrase  is  used  by  John.  These  are  about  all  the  parallelisms, 
strictly  so  called,  that  can  be  Tound  between  John  and' Luke. 


I  J."    Quasi-paralUU 


[1762]  Other  instances,  however,  occur  where  John  and 
Luke  use  the  same»words,  and  these  rare  words,  in  describing 
events  that  are  apparently  not  identical  though  similar.  For 
example,  the  word  iniinavu,  "  wii>c,"  is  used  by  both  writers 
in  describing  the  Anointing'  of  Jesus  by  a  woman.  Luke 
says,  "with  the  hnir  of  ha*  head  she  bti^an  to  zvifif  (his  feet]," 
and  again,  "with  her  hair  she  wiped"  them.  John  speaks  of 
Mary  the  sister  of  Martha  as  "the  one  that  wiped  his  feet 
with  her  hair,'-  and  afterwards  describes  the  act,-".tAt'  wiped 
with  her  hair  his  feet."  Hut  Luke,  in  the  Anointing,  calls  the 
woman  "a  sinner,"  and  speaks  of  Mary  the  sister  of  Martha 
eLsewhere,  without  any  suggestion  of  identity.  'Commentators 
are  divided,  and  have  bcei»  from-  vcr>'  early-  times,  In  their 
attempts  to  explain  John's  agreement  with. Mark  and  Matthew 
in  their  general  account  of  the  Anointing,  but  with  Liikc  in  . 
this  detail.  For  the  prcsetit'  it  must  .suffice  to  say  that  the 
phrase  in  the  two  Gospels,  although  apparently  not  referring 
to  the  same  event,  appears  nevertheless  allusive  in  the  later . 
(John)  to  the  narrative  contained  in  the  earlier  (Luke).   . 

[1763]  "  Di.sembark,"  d-iroficUvm,  occurs  in  l^ukc's  version 
of  the  Calling  of  Peter  on  the  l^ke  of  Gennesaret'.  In  this,  it 
is  said  that  Jesus  "  saw  two  boats  standing  by  the  lake  but 
the  fishermen  had  disemborked  from  them  "  ;  Peter,  one  of  the 
fishermen,  had  "toiled  all  night"  and  "taken  nothing";  but, 


■  The  (Mint  will  be  ftilly  ditcuttcd  in  The  Fourfold  Gotpet  (M« 
Preface  above,  p.  ix).  .'  Lk.  v.  3  foil.       ^ 


i*7* 


TO  JOHN  AND  LUKE  {1W8] 


at  Christ's  command,  they  let  down  ^heir  nets  and  take  such  a 
multitude  of  fishes  that  "  the  nets  were  breaking."  According 
to  John",  Jesus,  after  the  Resurrection,  "stood  on  the. beach" 
and  called  to  the  disciples  who  "in  that  night  had  caught 
nothing."  At  His  command  they  cast  the  net  on  the  right 
side  of  the  ship*  and  take  one  hundred  and  fifty-three  great 
fishes,  yet  "the  net  was  not  rent."  It  is  after  catching 
this  draught  that,-  according  to  John,  "they  disembarked 
on  the  land."  'Xtroffaiva,  though  frequently  thus  used  in 
classical  Greek,  nowhere  else  has  this  meaning  in  the'Greek 
Testament  Old  or  New'.  Hence  this  single  verbal  coinci- 
dence would  suffice  to  claim  attention :  but  when  it  is  com- , 
bined  with  the  similarities  m  the  context,  the  total  cflTect 
suggests  that  John  is  writing  allusively  to  Luke's  tr.ulition, 
or,  at  all  events,  that  the  twv  traditions  are  in  soiii^  waj' 
related.  .    * 


'  Jn  xxi.  4-='9.  -  ^ 

<  [1763  o]  There  is  nothing  in  Lk.  parall.  io  Jn  (xi.6  "cut  yoarnttcm 
he  ri^it  side  of  .the  ship."  Hut  in  I'l.  Ix»ix.  4 1  "  the  ri^tl  (lit.  the 
DUth) "  is  rendered  **si'a'^  in  LXX  by  Hebrew  confusion.  Comp.  Uc.  v.  4 
put  out  into  the  if^/p  and  let  down'your  nets  for  a' draught." 

'  [1763 A]   In  LXX,  it  isfreq.  and  means ''turn  out,"  " prove  to  be," 
id  it  means  this  in  Lk.  xnl.  13,  Hhil.  i.  19.    "  Disembark  "->'f<rp;[iifuii  in 
Ikvi.  34,  Mt.  xiv  .44.    These  fact;  make  the  J n-Ut. 'agreement  some- 
what more  remarkable. 


m 


■\. 


;■.,,"   .  _;>,;• 


.  [17H]  WORDJ  PECULIAR 

— -r— - — -— 


jOHN-LBJCE  AGREEMENTS' 


[17M] 
11765] 


■    ■,-:W-  i^ 

■  '.  f' '■:-.-,  ■■:■ '" 

:;;ijt.  jn 

•  aywviXo/tai* 

:  V-/'!1-    .  *.'• 

'■■:.,i«*t(t  ;■■■•.  v.. 

■4        > 

dXtf^tvos*.    ' 

'  -.  ■t-./.r'- 

.V'VUp.i*:.  .",./■ 

.  i       2 

ayriXiytt* 

-El- 

ft  diro*ilV»».     ,■ 

■'',■-  *-.,  ■    ' 

dwmpurtt 

iptSfiot'-        ■■■■■' 

I       I 

(l(>XI>i^«*  (J«w.) 

4        3 

'  [1764a,]  An  Asterisk  denotes  th»t  the  same  wordis  used  in  drffcrent 
senses  by  jn  and  LlcVj^.^  tty«»>i'fo/iiu,  Jn  "fight,"  Lk.  " Strive  (to)."  No 
words  are  marked  f,  because  tlfere  is  no  certain  instance  of  parallelism. 
?f  denotes  a  qua^i-parallel  context.  'O06wto¥  and  napaicvKTtt  occur  in' 
a  passageifnclosed  by  W.H.  in  double  brackets,  which  will  be  discussed 
later  oivcHOB- 1804). 

'  'Aym¥i(oinuy  in  Lk.  xiii.  34  "  Stnw  to  cn^er"  (parall.  Ml.  vH.  13 
"enter").  Jn  xviii.  36  *'My  officers  would  s/riiVt"  i.e.  Jff^Mt. 

^  [1764a]  'Adiicui,  "unrighteousness"  which  in  Lk.  xiii,  27  is  parall.  to 
Mt.  vii.  23  avoftia,  occufs,  ID  jn,  only  in,vii.  18,  ^' this  man  is  irue  and  there 
is  no  unri^hteotistuss  in  him  ".:  but  it  is  also  in  1  jn  1.  9,  y.  17.  For  the 
most  part  jn  uses  "darkness,"  or  "lie,"  to  express  " ufirighteousnesl" 

*"'AX»^iir(Jr,  "true,"/./,  genuine,  Lk.  xvi.  1 1 ,  see  1727/— 1.     ^ 

*  [1764^]  *Ap>Mar,  Lk.  iii.  2  "In  the  hjgh'priesthoQd.ory^Affa^  and 
CaiaphasT  That  of  Annas  ended  (fi'/r*-.  "Annas")  a.d.  15.  That  oT 
Caiaphas  tasted  aj>.  18—36.  jn  xviii!  13^24  explains  that  Annas  was 
the  father-in-law  of  Caiaphas,  and  leads  us  to  infer  that  lie  at  all  events 
occasjon^Iy  exercised  tht  civil  authority  of  the  high-pricMhood,  since 
ChristS  captors  (xviiL  13)  "led  him  to  Amnai Jirst}\ 

*  ^kmiKiyu^  Lk.  ii.  34  "a  sign  spoken  against"  Jn  iix.  12  "^ speaketh 
agaittsi  Caesar." 

' 'Awo^*^,  "disembark,"  see  1763.    '  , 

«  'Apirf/wf,  "number,"  Lk.  xxii.  3  "of  the  numbtr  of  the- Twelve,"  * 
jn  vl.  IQ  "in  numbfr  about  five  thousand."  * 

*  [1766a]  *A/}x>>*'r<c  (of  the  jews),  mentioned  in  the  sing,  by  Mt.  ix.  18 
"a  [certain]  ruUr^'  where  parall.  Mk  v.  22,  Lk.  viii.  41  indicate  that 

'h&  was  a  "^^  ruler  of  the  synagogue."  But,  in  the  pL,  Lk.  xxiii.  13,  35f 
XMV.  20  refer  to  members  of  the  Sanhedriji  (there  is  nothing  to  in^KSte 
the  meaning  in  Lk.  xiv.  1).  In  J[n  vii,  26,  48,  xii.  43  it  probably  means 
members  of  the  Sanhedrin,  and  Jn  iii.  1  "'Nicodemus...a  mltr  iA  the 
-K^ Jews"  is  subsequently  represented  as  taking  part  in  the  dflibetations  of 
tli^>^anbedria  (vtL  %\). 

■     ■:.■-■.»•■    ■  ■      ;47!»\-     ';■/  "     ,>\„i ■■■-?■..■ 


TO  JOHN  AND  LinCE 


[17«t] 


■•  Lk.     Jn 

•/Sa«.'  »  I         I 

[1766]        ffovXiioiuu  ■'-'   k        ^ 

ffp^im,'     ■■■':,  V,l. 

yiiTW  '  ■    '  ^  '     5  .J   J 

[1767]        yvmnit'  .-'■;     '^   -   ;»:• 

duidfJW/u  ;■-*'*   ;?'.      * 

•Sm'  ■    "  ■  .  ■'■•  ■»..  j-.i"  ■ 
[1768]?t.'«piinn.'   '  .i*'     S 

•'»«<i8«  ^       I  ■       »^* 

ivTiv9tv  -  1       -J 

[17«9]      ;f,y*.^»     v    ;     <■   \i' 


* 

i.k. 

J" 

/Urn.> 

I 

1 

3 

1 

1 
a 

'1 

11 

r 
J 

4W0lt%  ■  ■;.  - 

.-I 

<  Batf»(,  ''deep,'*  Ul  ucii^  I  ^Arr^  (lit  dttp)  dawn,"  jn  Iv.  1 1  ''the 

well  i«  ti^f^** 

*  BdirrMf  "  dip-,"  Lk.  xvi.  24  "  that  he  should  <&/... and  codi  my  tongue," 
Jn  xiii.  i6  {bis)  of  Jesus  *'  dipping  "  tMc  sop.    -  ,  ^ 

>  Bpaxwi-,  "arm,"  Lk-  i.  51  "  He  hath  shewed  strength  with  his  armi* 
(quoL  Ps.  Ixxxtx.  10,  or  xcvlii.  iX  Jn  xii.  38  (quoting  U.  liii.  1),  "To  whom 
hath  the  arm  of  the  Lord  fcen  revealed?" 

*  rvwcrrof,  "acquaintance,"  Lk.  ii.  44,  xxiii.  49  of  the  '''■  acquniniami*' 
of  Christ's  parents,  and  of  Christ,  Jn  xviii.  13,  16  of  the  beloved 
disciple  as  being  an  *'''  lUquaiHttxnce  of  the  high  priest." 

*  rpa^/M,  in  Lk. jtvi.  6,  7  "Take  thy  bond^'  Jn  v.  47  "  his  \i,e>  Moses's) 
turitings^^  vii.  15  "  Mlw  knoweth  this  man  leUtrsV 

^  •  Eidttc,  "  appearance,"  Lk.  iii.  32  "  in  bodily  appearancf^^  ix.  39  **  The- 
apptarance  ofhis  face  became  different,"  Jn  v^  37  "  Ye  have  neither  seen 
his  [f>.  God's]  rt/Z/^rrtrtf^."  ,     '  ■  *"" 

'  [1768  «]  'K«fui(rir«#  Bp^W,  "wipe  with  hair,"  occurs  in  Lk.  vii.  38,  44 
and  jn  xi.  2,  xii.  3,  concerning  the  "  wiping; "  of  Christ's  feet  with  the  hair 
of  a  woman  described  by  Lk.  as  "a  sinner,"  but  by  Jn  as  Mary  the  sister 
of  Laiarus  (1702).  Jn  (aii^^^lso  uses  the  word  Concerning  the  "wiping" 
of  the  feet  of  the  disciplSby^rist.  % 

■*  'E^irtfiirXif/u,  "fill."  Lk^i.  53  "The hungry  he  hath/ZA-rfwith  good 
things,"  vL  25  "  Woe  unto  you,  O  ye  that  a^xtfillid  now,"  Jn  vi.  1  >  *'  Uut 
when  they  [/^.  the  5000]  ynttt  filled^'' 

'  'Eriovrdr,  "yea^"  Lk-  iv.  19  (Is.  Ixi.  s)  "the  acceptable  f*«r  of  the 
Lord,"  Jn  xi.  49,  ji,ftviii.  13  "the  high  priest  in  that^f'ar,"  i.e.  Caiaphas. 

"  [1768  i]  ■£»'#«*»',  "  before  the  fac»  of,"  *in  ihe  sight  of,"  In  Jn,  only 
in  xx.  3f>  ";nany  oner  signs,  therefore,  did  Jesus  in  the  sight  of  the 
disciples,"  comp.  Lklxxiv.  43  "and-he  did  eat  in  their  sight  {i.- ai/ritp)." 
Jn  is  probably  red^rikg  to  manifestations,  like  that  in  Lk,  xxiv.  43,  pf  the 
risen  Saviour,  "in  Jfc  sight  o("  the  disciples  alone. 

'EfirWo|iair*rcUte,"  " dAcribe."     Lk.  xxiv.  35  " they  itescriM  that 


m 


{W»0]. 


WORDS  PECULIAR 


- 

U.     Jn 

• 

.Ui..'|»| 

•  ffViRffl/MH* 

i   -  2 

"        l/UiTIVIu!** 

'  ».  ■-■  Tct 

'       4 

HAWM*"           < 

3    -,  *| 

[1770]      «v<X.h.* 

'      ••» 

.'■•.".  «v(Mof,  A*  (Jesus) 

.It 

(n»rr.) 

"^•'4     "S:! 

Xvy^arm' 

.  .,■:-  t.  '     '■' 

•Arif,¥«» 

*    \m 

.    \     \nvnrii%* 

•■    A>':'     \   ■ 

"      •X.yJf.Hu*  . 

'    ■•1 

[1771]       XiJir,'*     ■     - 

;,'./■■  -l*. 

'■:--.:-m*<f^.'. 

J  ■  '  i^'l 

/Map«iW«   •' 

/*'■:'*: 

.•r'l^^tv' 

•■''*---^ 

.     -■     -'              V      ■    • 

i',    — '-ii -  :,.  '..'i.. 

■   '' ...  -i  \\  M 

whictfhad  occurred  to  them  in  the  iray,"  lY.ihe  appearance  6i  the  risen 
Saviour,  Jn  i.  i8  "the  only  begotten  hath  t/tsitidfi f  h\m"  i.e.  God,  whom 
"no  man  haih  seen." 

1  'EriKfi^i  in  Lk.  v.  i,  xxiii.  25,  means  "to  be  pressing  upon,  or 
importunate,"  in  Jn'xi.  58,  xxi.  q  **  lying  on  tbe^op  of/' 

*  'I/iaruTftut,  "clothing,"  Lk.  vii.  2$,  ix.  39  ;  Jn  xix.  24  (quoting  Cs.  jtxiL. 
18  "pn  my  vesture  they  cast  lots").        - 

^  '  KoXirof,  "bosom,"  Lk.  vi.  38  "good  measure... into  your  dosom"  xvi. 
2Zt  33  of  Abraham's  **bosotH^"  Jn  i.  18  "the  ^osom  of  the  Father,"  xiii.  3^. 
"  in  the  bosom  of  Jesus." 

*  Kv«XcNM,  "surround,"  Lk.  xxi.  30  "Jerusalem  surroutuied  \»y  armies," 
Jn  X.  34  "  the  Jews  therefore  mrrountied  him,"  i.e.  Jesus. 

*  Kb/Moc,  D,  *'thc  Lotd,"  meaning  Jesus  {not  in  vocative},  see  1779-'-81. 

*  Sayx^^^y  "draw  lots  for,"  "obtain  by  lot,"  Lk.  i,  9,  Jn  xix.  24. 

^  AttCu/Mr,  i'k.  xvi.  20—5,  Laiarus  the  beggar;  Jn  xi.  1—43,  xii.  I— 17» 
the  Laxanis  that  was  raised  ffom  the  dead.     -^ 

"  Afvri'rffr,  "  L^vjte,"  Lk,  x.  33  in  the  parable  of  th«  Good  Samaritao* 
Jn  i.  19  "priests  and  Levites." 

*  .\nyifo/Mu,  "^kon."  "consider,"  in  Lk.  xxil.  37  (quotirtg  Is.  liii  13) 
"he  was  reckoned"  in  Jn  xi.  50  "nor  do  yc  consider." 

'•  Auiri;,  "sorrow,"  Lk.  xxii.  45  "  He  found  them  sleeping  for  sorrow^^ 
Jn  xvi.  6,  30—33  in  words  of  Christ,  concerning  the  ** sorrow"  of  the 
disciples  at  the  thought  of  being  parted  from  their  Master. 

",  [1771a]   Moptfa,  in  Lk.,  only  In  x.  38,  40,  41  ;  in  Jn  xi.  1—39  (tb« 
raising  of  Lazarus)  and  xit.  9  "  Martha  was  serving  (AurKuvo),"  which 
corresponds  to  the  noun  "service"  in  Lk.  x.  40' "M.  was  districted  about  , 
much  seniice  (JtoKorta*')." 

"  [1771^]  Ma^(^),  in  Lk.,  only  in  x.,39,  43  ;  in  Jn  xi.  1—45  (Utc 
raisipg  of  Lazarus)  and  xii.  3  "  Mar). ..anointed  the  feel  of  Jesus."  Uk.  t> 
39  describes  her  as  "sitting  at  the  feet  of  the  Lord,"  and  Jn  xi.  3o  at 
'  "sitting  in  the  house. '*^' 
.  "  Mtpnm,  in  Lk.  XX.  37  "Moses  indicated  in  the  passage  about  the 
bush,"  in  Jn  xi.  $7  "if  any  man  knew. ..he  was  xagii'e  information.'' 

280 


TO  JOHN   ANt>  LUKE 


tm*] 


pmj 


[1T73] 


[1774) 


u. 

J» 

•  ftoroyn^r* 

J 

.«ii«,  ■ 

,   6e»YiOP* 

[[ijl 

OKTm 

wapamiwrm* 

[I'JI 

irtpirifipm 

«X^(ii;t  (of  Chrisi; 

l»  I 

ir/»nffiT«* 

rparptx- 

I;.;' 

Sa/Mpm 

•  XiXvafi' 

I. 

irDttda^wi' 

ffT^tfot                     -    2  '• 

myyriis 

trvvTiSil^^' 

I 

ir»TW>» 

.  Lk. 


1., 

"  I-  . 

I.  ■„ 


J  or  J 


■  Moroytvigc.  tk.  vii.  13,  viK.  4},  ix.  ]8  of  "an  only  child" ;  JA  i,  14, 
18,  iii.  16,  18  "the  only  begotten"  Son  of  riod.  ^  . 

'  [1771c]  Nuaui,  "conquer,"  Lfc 'xi.  22  "Uut  when  the  man  that 
is  stronger  than  he  shall  come  against  him  and,  lOH^uer  him,"  Jn  xvi,  33 
"He  of  good  cheer,  I  have  conqutred  the  world."  la  the  rest  of  N.T. 
rncftM  occdfs  only  in  Kom.  iii.  4  (quotation),  xti.  31  {bis\- 1  Jn  (6,,  Kcv,  (14 

'  'Otfiirior,."  linen  banclage,"  perh.  in  Lk<  Mv.  1*1  see  1796.  ISM. 

*  Jla^nKvirrM,  "  sloop  (?)  and  look  into,"  like  Moviar  in  last  note.  oCcurs 
perh.  in  Lk,  xxiv.  I2,see  1798— 180*. 

"  [1772 </)  nX^(i^t  "full,"  applied  to  Christ  in  Lk.  iv.  1  "/»//of1he 
Holy  Spirit,"  Jn  i.  14  lof  ihe  Logos)  "full  iif  grace  and  truth."  Ilolh 
passages  occur  at  the  outset,  where  the  two  Evangelists  are  describing 
Christ's'%ntrance  into  public  life.  ^Jotli  might"naturally  be  written  with 

*  some  reference  to  contemporary  d^||($sions  about  the  n^anner  in  which 
(Col."  ii.  9)  "  the  (uiness  of  the  (iodhead  dwelt  'Mn  J  esus  "  bodily."  Luke, 
who  uses  the  expression  "  bodily  "  in  connexion  with  Itie- "  dove,"  might 
interpret  the  "fulness"  as  referring  to  the  Holy  Spirit  descending  at 
baptism.  « John  miglit  sec  the  "fulness"  in  the  human,  yet  divine, 
"  graciousness  and  truth,"  i.t.  probably  "  kindness  and  truth."  manifested 
in  the  incarnate  Logos  and  imparted  by  Him  to  men.  Acts  \i,  24  **  fall 
of  the  Holf  Spirit "  is  appliedio  Barnabas  (coinp.  Acts  vi.  3.  vii.  55). 
If  Christ's  disciples  were"  commonly  described  .is  "full  of  the  Holy 
Spirit,"  John  may  well  have  considered  that  Ihe  "fulness"  of  Christ,  at 
the  outset  of  the  Gospel,  needed  a  different  description. 

*  •  [1772  A]  Ilpdirfrv,  in  Lk.,  (iii.  13.  xix.  33)  *" /-.tvit-/,"  elsewhere  (xxii.  23, 
■  xxiii.  15,  41  bis)  "do  \eviIY ^  In  Jn  iii.  20,  ^-^i.Xfi  m^attmv  opp.  10  iii.  21 

i  8^  wtumv  nj>  iXi\6t\av  :  in  Jn  v.  29  ol  rh  iya0a  jriHtjiraprfr  precedes  01  tu 

^tfXa  wpifavrtr.     Comp.  Kom.  vii.  19  ott  yip  b  fi/Xt*  worn  i^ntuf^  dXXn.& 

tA  0^u  KaKov  rovrn  wpiwu. 

'  liXviifi,  "  Siloam,"  Lk.  liii.  4  "  tower,"  Jn  i«.  1  "  pool." 

'  ZvvTi'^f/iai,  "agree,"  Lk.  itxii.  5  "they  'agreed  to  give  him  [Judas 

licariol]  money,"  Jn  i)c.  22  "The  Jews  had  ngrted"  to  cast  out  of  the 

synagogue  any  one  that  professed  belief  in  Chrisi. 

•  [1774  a]  Xamg^  "^ayioiir,"  Jn  iv.  42  "'This  is  indeed  the  Saviom  of 


381 


[1776] 


WORDS  PECULIAR 


{1778]        iwoiuiiyllirKl 


U  •  Jn 
4  I 
»       S 


raJ^ittt  2 

v/iiripos       ,     . .  I 
It  ^iK(n  (not  appL 

to  Christ)'  14 


Jn 
I 
3 

6 


!♦' ■■  ■ 


tAf  ivorU"  This  remarluble  utterance  ts  assigned  to  .Samaritans. 
"Saviour  of  the  world,"  in  N.T.,  occurs  elsewhere  only  in  i  Jn  iv.  r4 
"  The  Father  hath  sent  his  Son  [to  be  the]  Saviotir  of  Iht-world,"  Lit. 
has  i.  47  "  My  spirit  hath  rejoiced  in  God  my  Saviour,**  and  ii.  ii  *' There 
was  born  for  you  to-day  a  Saviour,** 

'  [1774*]  XoinMHo,  "salvation."  On  Jj  iv.  ii  " Sj/Jvaliom  is  from  the 
Jews,"  see  1647.  In  Lk.,  it  occurs  in  his  Introduction  i.  69 — 77,  and  in  the 
stor)-  of  Zacchaeus  Lit.  xii.  9  "  to-day  hath  sahmtioK  come  to  this 
house." 

•»  [1774 <■]  TiXtiiW,  "accomplish,"  or  "perfect,"  occurs  tn  Lk.  ii.  43 
'•  when  they  had  accompliiluti  the  days,"  Lk.  xiii.  ji  "  on  the  third  day  I 
am  to  be perf/iieJ  (Tt\»miiuu).**  In  Jn  iv.  34,  v.  36,  tviii  4;  it  is  used  pf  ihe 
Son  " perfyctinj; "  the  work 'appointed  by  the  Father..  In  xvii.  23  "that 
they  all  may  \>c  per/ii  led  iaio  one,"  it  describes  the  unity  of  the  Church. 
The  last  instance  is  xix.  28  "  that  the  Scriptuce  nuy  be  aicompliiked.*' 

'  [1775  rt]  ♦iXor,-"  friend,"  occurs  once  in  Mt.  xi.  19,  applied  10  Christ 
(parall.  lit  Lk.  vii.  34)  **friend\i\  publicans  and  sinners."  Apart  from  this, 
it  occurs,  in  Lk.,  in  the  Discourse  of  Christ  where,  after  the  appointment 
of  the  Twelve,  Jesus  prepares  them  for  persecution.  Ml.  x.  24,  28  omits 
'(fiends,"  thus;  "The  disciple  is  not  above  the  teacher.. .And  a  be  not 
afraid  of  them  that  kill  the  body."  Lk.  separates  these  precepts,  having 
(vi.'40)  "The  disciple  is  not  above  the  teacher,"  and,  much  later  (xii.  4) 
•'  Bal  I  say  unloygUy  [MHg\  my  friends,  be  not  afraid  of  them  that  kill 
the  body."  John,  in  the  Last  Discourse,  has  a  division  similar  to  that  of 
Luke,  first -(Jn  xtii.  16}  "The  bondservant  is  not  greater  than  his  lord,  nor 
yet  an  apostle  ^ater  thjin  he  that  sent  him,"  and  then  (Jn  xv.  14,  1$,  30) 
"  Ye  are  my  fritnds,  if  ye  continue  doing  that  which  1  command  you, 
N'o  longer  do  I  call  you  bondservants,. .but  1  have  called  you  fHends,... 
The  bondservant  is  not  greater  than  his  lord  :  if  they  persecuted  me,  they 
will  also  persecute  you."         .        ., 

[17754]  This  then  is  one  of  tW  few  passages  where  Jn  follows  a 
tradition  found  in  Lk.  aloni!,  or  rather,  in  Lk.'s  version  of  the  Double 
Tradition.  Uutijiwhercas  Lk.  wraps  up  a  great  deal  in  the  apposiiional 
phrase  "you,  [being]  my  friends,**  Jn  shews  both  why  the  disciples  are 
henceforth  to  be  called  friends  and  what  ihey  must  be  prepared  for,  as 
the  consequence  of  the  title.    On  this  tradition,  and  its  origin,  ice 

iTM-gs.  - 


3»2 


TO  JOHN  AND  LUKE 


[1776] 


Xapit'  >■■  ' 


7? 

4 


i<<when)* 


l.k. 
I 
i5ori6 


Jn 


.§•4.    '•  Son  0/ /fsefh"  ..  "'v 

[1776]  In  addition  to  the  single  words  above  mentioned 
there  are  several  phrases  of  great  importance  peculi&r  to  Luke  - 
and  John*.  Foremost  among  these,  in  Johanninc  orrfer, 
comes  (i)  "Son  of  Joseph"  applied  to  Christ.  j"hcre  ar<i 
also  (2)  the  above-mentioned  application  of  "  the  Lord  "  to 
Jesu^  in  narrative ;  (3)  "sons  of  light"  used  in  both  Gospels 
by  Chriit ;  (4)  "  my  friends"  ^plied  by  Jesus  to  the  disciples; 
(5)  "  Jesus... jtojrfiM  the  midit"  describing  Christ's  manifesta- 
tion after  the  Resurrection ;  (6)  the  combination  nf  the  rare 
words  "  glancing  into  "  and  "  linen  bandages  "  in  a  description 
of  what  was  seen  by  a  di.sciple  in  Christ's  sepulchre  after  He 


■  *«ri(«,"enlighten,''inUL«i.;36inasiniile,ora''VaM/";  Jni.  9,  in 
a  metaphor,  of  "the  true  llskl."  " 

•  [1778 f]  Xd/jit,  "grace,"  Lie.  i.  30  "thou  hast  found jfriKc  with  Ciod," 
at  the  Annunciation,  ii.  40,  52  of  the -"grace"  of  (iod  on  Jesus  as  a  child 
and  as  a  youth,  iv.  22  of  the  words  of  "  grace  "  from  His  mouth,  vi.  32,  33. 
jM^ht-tt  I/lank  have  ye?"  xvii.  9  "Uoe>  he  give  liniikj)"  In  Jn,  it 
occuKof  (i.  14— I7)"^a«  and  truth"  (*«  distinct  froiik"  Law")  cominf 
to  man  through  the  incarpatc  Logos.  .     "  . 

'  [1778i/]  'Of,  "when,"  occurs'(i5)  in  Jn  with  aorist  (incl.  Ii')—*  ■ 
frequent  meaning  in   LXX.    Except   in   «ix.  33  (where  *»t  occurs  in 
parenth.)  Jn  always  has  hi,  or  «iv,  before,  or  after,  vr  "  when."    With 
imperf.  (xx.   11  f^Xoi*!')  ft  means  *^while"  ("wAiy*- she  was  weeping'"*. 
On  Jn  xii.  35-6  {dis)  see  WOl. 

[1775;]  The  number  given  above  (15  or  16)  in  Lk.  excludes  xxiv.  31 
(Wj)(R.V.)  "v{/iih"  (with  impcrf.)r,xii.  58  •'whilt  thou  an  going,"  xx.  37 
"  when  (or,  since)  he  calleth."  In  Lk.,  *tr  never  precedes  ovf,  and  it  :never 
precedes  h4  except  in  Lk.  v.  4,  Jii.  <2.  Mk-Mt;  prefer  «ri  (t.g.  in  Mk  li.  i, 
Mu  xxi.  I,  contrasted  with  Lk.Tix.  39  itt). 

*  There  is  also  the  tradition  about  "hating  one's  own  Kfe"  wflich  has 
been  discussed  above  (1400)  as  a  specimen  of  Jn's  allusiveneis.  ItMcuts 
in  Lie's  version  of  the  Double  Tradition,    (in  fiaiTTa(u  aravpir,  sec  1792  j(. 


[1777]  WORDS  PECULIAR 


had  risen — a  passage  certainly  genuine  in  John,  but  bracketed 
by  W.H.  in  Luke.  Each  of  these  requires  separate  discussion, 
and  they  will  now  be  taken  in  their  order.- 

•  [1777]  ■  Mark  >and  Matthew  say  that  when  Jesus  visited 
"his  own  country,"  people  in  the  synagogue. said  "  Is  not  this 
the- carpenter,"  or,  "the  son  of  the  carpenter?'"  Luke,  relating 
a  visit  to  "Nazareth  where  he  had  been  brought  up,"  makes 
the  people  in  the  synagogue  say,  "  Is  not  this  [//«•]  son  »/ 
Joi(/A}'"  John  gives  no  such  utterance  in  his  account  of  out 
Lord's  visit  to  Galilee  where  He  quotes  the  proverb  about  "a 
prophet  in  his  own  country'"  :  but  in  his  account  of  Christ's 
Kucharistic  teaching  in  the  synagogue  at  Capernaum*  he 
makes  the  Jews  say  "  Is  not  this  Jesus  tAf  son  of  Joseph  whose 
father  and  mother  we  (emph.)  know."  "  Mark  and  Matthew 
agree  with  John  in  mentiOniAg  or  implying  "mother"  (Mk 
"  the  son  of  Mary,"  Mt.  "  is  not  his  mother  called  Mary?")  and 
both  add  a.  mention  of  Brothers  and  sisters :  but  the  names  of 
the  brothers  vary. 

■*[177B]  At  the  outset  of  tKe. Gospel,  John  represents  Philip 
as  saying  to  Nathanael,  "  We  have  found  him  of  whom  Moses 
in  the  Law-wrote,  and  the  Prophets  [wrote],  Jesus  [the]  son  of 
/«<•///,  [Jesus]  of  Nazareth*,"  Natharthel  raises  no  objection 
except  on  the  ground  of  '  Nazareth,"  and  almost  immediately 
after\vards  confesses  Jesus  to  be  "  the  i>on  of  God  "  and  "  King 
of  Israel."  Thus  John's  narrative  brings  Nathanacl's  belief 
in  "the  son  of  Joseph  '  as  being  also  "the  Son  of  Go«l,"  into 
contrast  with  the  unbelief  of  the  Jiws  in  "the  son  of  Joseph" 
bccau.se  they  "know"  His  "father  and  mother."  Luke 
certainly  does  not  believe  Jesus  to  h»\'c  been  "son  of 
Joseph"  any  more  than  he  believes  him  to  have  been 
'        ■  • ,  -   •  -  ■  • -t 

>  Mk  »i.  3,  Mt niiff  55. 
'  Lk.  iv.  31  oijfi  uinf  i&Ttv  *I.  oftos  ;  -    ;,  '. 
'  JnW.«-4.  <  Jnvi._59-     ''  ' 

■.        ■,■_'•     *-Jn  vi.  41  oix^  offiit  itrnv  '\.  ^  vlot  'I.  f 

•  Jn  i.  45  .'li^Ci"  uloi*  roC 'liMT^  rit- i^i  N. 


TO  JOHN  AND  LUKE  pW»] 

I  — —  ■■        '     i 

bom  at  Nazareth.    It  is  the  Jews,  according  to-  Luke,  that 
are   in   error.     The  Jews   call    Nazareth   (Lk.  iv^   23)  "thy 
country,"  Luke  cajls  it  ('Lk.  iv.  16)  "  Naiareth  w/iere  Ac  was 
brought  up"  :  and  similarly  Li|^e  intends  us  ^to  believe  that  „ 
the  Jews  were  deceived  about   Chri.st'is  being -"th<  son  of 
Joseph  "  and  that  Jesus  did  not  undeceive  them.    John  seems 
^o'differ  from.  Luke  on  both  points.    But  in  any  ca.se  the  K^eat  • 
error  of  the  Jews,  according  to  John,  would  .seem  to  hiave 
consisted  in  their  imagination  that  the  Soi\  of  God  could  not 
be"  incarnate  in  a   man  wiMse   ''  father   and   mother "   they 
"knew."     We  cannot,  however,  say  that  John  is  here  alluding 
to  Luke's  particular  phrase,  "  son  of  Joseph,"  for  it  must  have 
b^h  the  subject  of  many  controversies  before  the  end  of  the 
first  century,  and  John  may  be  alluding  to  these  as  a  .whole;  *■ 
differing  from  Luke's  view  of  the  controversy,  but  not  referring*' 
specially  to  Luke's  language. 

'm'.-    '  §  5-     "T>ic  ^^rd"  intaniug  "Jtsui'i    ,      l  /:  '  .    , 

!|W■■^l    ■  .  ■.      •'■•'  v.i'.  .'■  V. 

[17791  In  Evangelistic  narrative — ^strictly  so  called,  i>. 
excluding  speech  of  any  kind  as  well  as  the  speech  of  Christ 
— "the  Lord"  means  "Jesus"  about  fourteen  tinlcs  in. Luke' 
and  five  times  in  John:  and  there  is  a  great  difference  between 
th<i  two  in  usage  as  well  as  in  frequency.  In  Luke,  for 
example,  this  title  introduces  the  raising  of  "the  widow's 
son  at  Nain  ("and  when  t/ie  Lord  saw  her  he  had  compassion 
on  her")  and' the  sending  of  the  Seventy  ("J>Jow  after  these 
things-  t/ie  Lord  appointed  seventy  others ")  and.  Chriat's 


'  [177Si>]  Lk.  vii.  ij,  19,  X.  1,  39,  41,  xi.  39i  >ii.  4>>  xiii.  15,  ivii.  ;,  6,  ^ 

xviii.  6,  xix.  8,  xxii.  61  {bis),  comp.  xxiv.  3  r^  ait^  .[[roO  KvpiW  *lif<rovn.  'f^ 

Some  Latin  Mss.,  as  well  as  itAD,  have  it  (SS  "our  Lord")  in  Lk.  xxii.  '   - 

jl.     In  xii.  4>,  xvii.  ;  (if  compared  with  Mt.  xviii.  ii),'xiii.  6f,  there  is  '; 

mention  of  Peter  in  the  context  or  in  parallel  Mt.    In  Lk.  ntii.  31,  if  :  ■' 

genuine,  it  precedes  an  utterance  of  our  Lord  to  Peter.  '  -  ^ 


■»«M,' 


[ITO8]  WORDS  PECULIAI!* 

definition  of  the  Taithfuj  steward  (in  reply  to  a  question  of 
Peter's)  "  And  Jhe  Lord  said:  Who  then  is  the  faithful  and 
■  wise' steward...?"  Luke  .also  describes  John  the  Baptist  as 
sending  disciples  "  to  tlu  Lord"  ;  Mary,  the  sister  of  Martha, 
as  *■  sitting  at  the  Lord's  feet,"  and  "  the  Lord"  as  gently 
rebuking  Martha.  In  all  these  cases,  the  phrase  containing 
"  the  Lord  "  is  an  integral  part  of  the  narrative. 

[1780]  But  this  is  not  so  clearly  the  case  in  John  e.g.  iv.  t 
"When,  therefore, 7Af  Lord  knew. ..he  left  Judaea,"  where  the 
sentence  might  be  regarded  not  exactly  as  narrative,  but 
rather  as  comment  intended  to  explain  the  situation  and  to 
prepare  the  way  for  what  was  done.  Still  less  can  the  phrase 
be  called  "integral"  in  vi.  23  "  Howbeit  there  came  boats 
from  Tiberias  nigh  unto  the  place  where  they  ate  the  bitad 
after  (he  Lord  had  given  thanks" — which  R.V.  prints  as  a 
.  parenthesis,  being  indeed  a  parenthetic  explanation  of  the 
'situatiqn.  So,  too,  in  xi„  2  (R.V.)  "  It  was  that  Mary  which 
anointed  the  Lofd  with  ointment,"  the  sentence  is  not  a  part  of 
the  narrative  of  the  raising  of  Lazarus  (which  immediately 
follows)  but  a  parenthetic  definition  of  this  particular  Mary 
—since  there  were  others  of  that  name.  There  remain  xx.  20 
"rejoiced  at  seeing  the  Lord"  and  xxi.  12  "knowing  that  It 
was  the  Lord."  Both  of  these  may  perhaps  be  explained  with 
reftrence  to  a  previous  mention  of  "  the  Lord  "  in  speech:  In 
the  former  case,  Mary  had  on  that  same  day  come  to  the 
disciples  s.iying  "  I  have  seen  the  Lprd"^  and  bringing  a 
message  to  them.  Then  when  Ho  appeared  to  them  they 
rpjoiccd  that  they  too  had  "seen  the  Lord."  In  the  latter 
case,'  the  beloved  disciple  had  just  said  to  Peter  (xxi.  7)  "  It 
is  the  Lord,"  and  the  narrative-proceeds, "  Simon  Peter,  having 
heard  the  words'"  'It  '\s  the  Lord."  Afterwards,  when  the 
disciples  were  convinced  ,that  this  was  true,  the  Evangelist 

'  Jn  xxi.  7  Jn  is  prob.  equival.  to  inverted  commacs,  or  "the  wordi 
(ai89-«0).  ■ 

;•:■-  '286,    ^.":--., 


TO  JOHN 'and  LUKE  [ITW] 


not  unnaturally  records  their  conviction  b)!^  a  repetition  of 
the  same  phrase  ("it  is  tlu  Lord").    Or  perhaps  the  meaning 
may  be  "knowing  [and  saying  to  themselves]  'It  is  the  Lord.'" 

[1781]  The  fact  above  noted  (1779  o)  that  some  of  the  ' 
passages  in  Luke  mentioning  "the  Lord"  are  connected 
with  Peter,  deserves- to  be  studied  along  with  the  fact  that 
the  fragment  of  the  Gospel  of  Peter  speaks  of  Christ  %  "  the 
Lord,"  and  by  no  other  term;  and  this,  before  the  Resurrection. 
In  that  fragment.  He  is  not  called  "  Jesus,"  even  by  enemies : 
they  cannot,  of  course,  call  Him  Lord,  but  they  use. the 
personal  pronoun  or  leave  a  pronoun  to-be  supplied', 
in  a  passage  where  Luke  has  "The  Apostles,  said  td  Ihe- 
Lord,  'Increase  our  faith,'" .the  preceding  verse  in  Luke  aUput 
"  forgiving  seven  limes  "  is  parallel  to  a'passage  in  MattneW 
in  which  Peter  asks  how  many  times  one  must  forigiva^a 
brother'.  Most  of  the  passages  in  Luke  are  peculiar  to 
Gospel :  and  they  give  the  impression  of  having  been  taken 
from  some  book  (perhaps  containing  the  teaching  or  preaching 
of  Peter)  in  which  Je.sus  was  habitually  called  " the  Lord" 
There  is  no  ground  for  thinking  that  in  this  point  John 
alludes  tq  Luke  or  imitates  his  usage.        * 

§  6.    "  Sons  of  light"    ,  .  /    ' 

[1783]  Luke  has,  in  the  Parable  of  the  Unjust  Steward, 
(xvi.  8)  "The  sons  of  this  world  are,  for  their  own  generation, 
more  prudent  than  the  sens  of  tlu  light."  John  has  (xil.  36) 
"  Believe  in  the  light  that  ye  may  become  sons  of  light."  In 
Luke,  "  the  sons  of  this  world  "  would  naturally  take,  as  its 

'  [1781  <i]  Evan);.  Pet.  ^  1  "  Herod  the  king  commands  the  Lent  xa 
be  taken  (iriip[aXi|/i]^7kai)...§  1  Joseph  the  friend  of  Pilate  and  of  the 
L0ni.^.asktd  the  body  of  Mr  /.(>n/... Pilate  sending  to  Herod  asked  for 
Ais  b«dy...}ferod  said.  Brother  Pilate,  even  if  no  one  had  asked  for  Aim 
we  should  have  buried  Aim..." 

'  Lk.  xvii.  5  "increase  our  faith,"  preceded  by  xvii.  4  "if  seven  times 
a  day  he  sin,"  which  is  parall.  to  Mtt  xviii.  It  foil  containing  Peter's 
question f" until  seven  times?"/ 

A.  V.  287  20 


[ITM]  WORDS  PECULIAR 


antithesis,  "  the  sons  of  the  world  to  come,"  of  which  Wctstein 
and  Scho'ttgen  give  abundant  instances  while  giving  none  of 
"  the  Sbns'of  light."  But  the  occurrence  of ''  sons  j>f  light "  and 
"children  of  light"  in  two  of  the  Kpistles'  shews  that  such 
expressions  must  have  been  jn  early  use  arhong  Christians. 
The  Book  of  Enoch  contains  several  kindreil  phraSfes,  in-  i 
dicating  that  "  light"  will  "not  only  "appear  to  the  righteous" 
but  will  pass  upon  them  :  "  The  light  of  the  I^rd  m  spirits  is 
seen  on  the  face  of  the  holy  and  righteous  and  elect " ;  it  also  . 
classes  "  the  holy  ones  who  are  in  heaven  "  with.  "  the  elect 
who  dwell  in  the  garden  of.life  and  every  spirit  of  light  ";  and 
it  speaks  of  "  the  spirits  of  the  g;ood  who  belong  to  Iht 
generation  of  light^" 

[1788]  Matthew  and  Luke  record  Christ's  doctrine  that 
"  the  light  of  the  body  is  the. eye,"  but  they  say  nothing  about 
"the  light  of  the  soul":'and  some  readers  might  infer  that 
ea«h  man's  "  light "  belongs  to  himself,  instead  of  being  the 
Light  of  the  World  accepted  by  each  through  the  eye  of  the 
soul.  Mark  does  not  mention  the  word  "  light "  except 
as  that  of  the  fire  at  which  Peter  warms  liimself.  On  the 
subject  of  spiritual  light  he  has  nothing  except  a  sentence  or 
two  about  a  "  lamp."  Yet  the  ...three  Synoptists  say  just 
enough  to  shew  that  our  Lord  must  have  said  a  great  deal 
more  about  the  "light"  that  "the  Lord  of  spirits"  imparts  » 
to  men.  There  were  many  reasons  why  He  might  prefer  the 
Enoch  metaphor  of  "liglu"  to  the  metaphor  subsequently 
adopted  by  the  Talmudists,  "  The  sons  of  the  world  that  is  to 
come."  The  latter  might  be  restricted  to  the  future  and  to* 
those  who  should  hereafter  have  risen  from  the  dead.  The 
former  might  be  applied,  as  St  Paul  applies  it.  to  living 
Thessalonians   and   Ephe-sians,   with   the    practical   precept. 


'  I  Thess.  V.  5  "  Ye  are  sont  of  light  and  sons  of  day,"  Epli.  y.  8  "  B«t 
now  are  ye  light  in  the  Lord,  walk  as  cUlttren  of  tight.' 

'  Enoch  (ed.  Charles)  xxiviii.  2 — 4,  Ixi.  ij,  cviii.  «i.  These  extnicta 
are  of  different  datei  but  all  (it.  p.  33)  "  befora  the  beginning  of  the 
CHrisiian  era."    .'•...  ■. 

•       •'        ■■  ■,-;■;■    288    ..    ■        :■  ■■-  :.-^ 


TO  JOHN  AND  LUKE 


I1T84] 


"  Walk  as  children  of  light."  There:  is  not  the  slightest  reason 
to  think  that  John,  in  using  the  phrase  "sons  of  light,"  is 
referring  to  Luke's  single  use  of  it.  •-, . 

§7.  •'My  friends"  ^  .  r 
[1784]  Where  Luke  represents  our  LonB^  saying  to  the 
disciples  "my  friends,"  the  parall,el  Matthew  contains  two 
prominent  thoughts.  The  first  is,  that  the  disciple  i»  not 
greater  than  his  master,  so  that  the  former  ought  to  be 
prepared  to  share  the  persecutions  endUred  by  the  latter. 
The  second  is,' that  the  disciples  must  not  be  afraid  of  any 
earthly  enemy,  for  he  has  no  power  beyond  the  grave.  Luke 
and  John  separate  the  two',  as  follows : 
Lk.  vi.  40 
"A  disciple  is  not 
above  hi«  teacher, 
buteveryone[when] 
perfected  shall  be 
as  his  teacher..." 


Ml  X.  24— a 
"A  disciple  is  not 
above  his  teacher 
nor  a  bond-servant 
above  his  lord. ..if 
they  called  the  Mas- 
ter of  the.  House 
Beelzebul,  how 

much  more  them  of 
his  household  (olnia- 
wivt)  I  Kear  them 
nW  therefore...  What 
I  say  to  you  in  the 
darkness,  5ay(eriniT€) 
tn  the  light... And  be 
nol  afraid  of  (aid) 
them  that  kill  tlie 
body..." 


xn.  3—4. 
"  :..  Wherefore, 
what  things  ye  said 
(fliratc)  in  the  dark- 
ness sh.ill  be  heard 
in  the  light. ...^»/ 
/  Say  unto  you  \bt- 
inf\  my  friends.  Be 
not  afraid  of  them 
(accus.)  that  kiU 
the  body. ..."    '  '  . 


:"  r. 


'  ,Ki ' .  *  I  '-»■ . 

v  ■■■.    ■.■■■  ,'--,• 


Jn  xiii.  16—17 
"A  bond-servant 
is  not  greater  than 
hi's  lord  nor  one 
tent  (lit.  apostle) 
greater  than  he  that 
sent  him.  If  ye 
know  these  things, 
blessed  are  ye  if  ye 
be  doifig  them." 
XV.  14—15,  JO 
"  Ytart  myfritnds 
if  ye  be  doing  that 
which  I  coilimand 
you.  No  longer  do 
I  .  call  you  Ijond- 
Msrvants.but  I  have 
called  you  frunds... 
Remember  the  word 
that  I  said  to  you. 
The  bond-servant  is 
not  greater  than  his 
lord.  If  they  per- 
secuted me  the)  will 
also  persecute  ^ou." 


■  Moreover,  in.Lk.  and  Jn,  the/"/  thsught  has  noihini;  16  dq  wfth 
289  20-r2 


IITM]  ,         WORDS  PECULIAR 


[1786]  Here  Matthew  u^s  first  "bond-servant,"  and  then 
"  them  of  his  household,"  to  express  the  relation  of  the 
disciples  to  their  Teacher.  Luke,  giving  the  words  as  two 
distinct  utterances  made  at  different  times,  makes  jio  reference 
to  "bond-servants."  nor  ttf  "them  of  his  hqu.schold,"  but  in  the 
second  he  inserts,  "/  say  unto  you  \beiiig\  my  fri<Hdj."  John 
agrees  with  Luke  in  mentioning  "■friends^'  in  the  second 
utterance;  but  hfr  disagrees  from  Luke,  iind.  agrees  with 
Matthew,  in  retaining  the  word  "hond-servanl."  He  represents 
■  Jesus  as  saying  to  the  disciples,  in  effect,  ■'  I  called  you  once 
bond-servanls,  aad  indeed  it  is  true  Wat,  if  their  lord'l>e 
persecuted,  the  bond-tervaHti  miist  expecf>^ersecution:  but 
now  I  call  you  my  friends...:' 

[1786]  In  order  to  explain  Matthew's  onuo^ion  of  "I  .uy 
unto  you,  my  fnends  (dat.V  recourst -raly  be  had  to  the 
analogy  of  the  Sermon  on  the  Mount,  where  he  frequently 
omits  Ihtroductory  clauses  inserted,  by  Luke  stating  the 
»  persons  to  whom,  and  the  circumstances  in  which,,  the  ut- 
terances were  severally  made,  becau.se  he  prefers  to  treat  the 
whole  as  one  continuous  discourse.  Moreover  the  Greek 
dative  of  "friends,"  following  "to  you,"  might  easily  be  taken 
as  vocative,  and  consequently  as  not  very  important.-  Indeed, 
if  "  my  friends  "  occurred  in  the  Aramaic  original,  it  may  have 
very  well  been  actually  vocative,  but  may,  have  been  inter- 
preted by  Luke  as  implying  a  reason  for  not  fearing:  "  I  say 
unto  you,  my  friends," — i.e.  "  since  you  are  my  friends,"  or 
"[being]  my  friends  (^iXim),"^-" do  not  be  afraid."  This 
makes  excellent  sense,  but  translators  might  be  excused  for 
not  rendering  a  vocative  thu.s,  ancf  some,  not  seeing  its  force, 
might  omit  (he  noun. 

[1787]  This  explanation  however  fails  to  take  into  account 
that  Matthew  here  uses  a  word  ("them  of  his  household") 

persecution  i  the  inference,  in  Jn,  from  "not  greater  than  hi»  IBfd,"  i»  ( Jn 
xiii.  t6— 1^)  thai  the  disciple  must  serve  his  brethren  as  the  Lord  served 
them.  ... 

H  ..■•■-\  ,    • 

■■;  a^o;  •■  \- .   ■  ■  :   ■ 


TO  JOHN  AND  LURE  [Vm] 

that  might  be  taken  as  meaning  "relations "  or  "frunds  and 
relations" — a  word,  too,  that  is' actually  taken  by  him  in  this 
sense  (quoting  Micah)  a  little  later  on :  "  I  came  to  set  a  man 
at  variance  against  his  father... and  a  man's  (pes  [shall  be] 
thty  of.his  own  household'."  In  Micah,  the  Hebrew  is  "men 
of  hi.s  house";  iii  Matthew,  the  Syriac  has  "sons  of  his  house," 
Either  of  these  terms  might  well  be  rendered  "friendj"  {n 
Greek.  Suppose,  then,  that  a  Greek  Evangelist  attempted  to 
explain  to  Greeks  the  words  jn  Matthew,  "A  disdple  is  not 
above  his  teacher,  nor  a  bond-servant  tAynvc  his  lord... if  they- 
called  the  Master  of  the  House  Beelzebul,  how  much  more 
th*  men  of  his  'house I  Fear  them  not  therefore...":  might  he 
not  think  it  necessary  to  bring  out  the  meaning  of  this 
ambiguous  term  "  men  of  his  house  "  ?  This  he  might  di>  by 
calling  attention  to  the  fact  that  Jesus  had  previously  used 
the  term  "bond-servants"  and  that  this  new  term  meant 
something  different;  "The  Lord  had  before  called  them 
bond-servants  hut  now  He  call^  them  friends,  saying,  I'ear 
them  not..."? 

[1788]  According  to  this  view  John  is  intervening  In  the 
Double  Tradition  in  order  to  bring  out  the  full  meanthg  of  a' 
doctrine  that  he  conceived  to  be  partially,  and  imjibrfectJy 
expressed  by  Matthew  and  Luke;  and,  while  adopting  Luke's 
phrase  "  my  friends,"  he  throws  the  essence  of  Matthew's 
"version  into  the  first  person  as  the  teaching  of  Christ,  "  I 
before  called  you  bond-servants,  but  now  I  call  you  friends." 
A  Greek  \vould  naturally  take  "  bond-servant"  as  antithetical 
to  "  friend'."    John  perhaps  regards  •"  bond-servant,"  not  as 


,  '  [ITSTa]  Mt.x.  36  quoting  Mic.  vii.  6  "The  Mir  dishanourcth  the 
father. ..a  man's  enemies  are  /Ae  irun  of  his  own  house  (LXX  ol  tv  ry 
oUif  avToi).'  In  the  LXX  of  Esther,  "frtemts  (^Am)"  is  loosely  used  to 
denote  the  ianer  circle  of  the  counsellors  of  the  King  or  of  Hunan, 
Esth.  i.  3,  ii.  18,  vi.  9  *'  princes,"  i.  13  the  "  wise  men  that  knew  the  times," 
vi.  13  "wi^e  men." 

'  [1788  a]  This  anthhesis  would  be  familiar  to  those  whom  Epictetus 
uught  to  say  (iv.  3.  9)  "  1  via  fret  and  a  friend  oj  God'  (comp.  iii.  }>. 

.-'•..'   ■■  ■'■■  «9«'-': ■  ;.';.-. A'  ".:■■■.'■•■ 


^^■^^ 


pTM]  WORDS  PECULIAR 

antithetical,    but    rather    as    ihferior,    and   -prf:paratory,    to 
'friend."     But  that  will  be  considered  later  on'.    . 

[1789]    It  is  possible,  and  indeed  probable,  that' our  Lordj 
repeated    more   than   once    His  doctrine   of  encouragement •■, 
under   persecution;    and   a   juxtaposition  oi   'servant"  and.'' 
"frund"  occurs  in  the  passage  in  which  Isaiah,  after  describing 
the  malcing  qf  an  idol   by  "the  cafpenter"  and  "the  gold-- 
smith,"  encourages  his  countrymen  in  the  name  of  Jehovah  to 
■  refuse  to  conform  to  idolatry:  "But  tliou,  Isratl  my  senant, 
Jacob  whom  I  have  jhosen,  thc''.seed  of  Abraham  (R.V.)  my 
fritnd;  thou  whotp  J  have  taken  hold  of  from  the  tnds  of  the 
eatt!h...^(jr  thoH  m)t,,toT  I  am  with  thee'."    This  suggests 
a   possibility  that  the   doctrine  of  "friendship"  with   God, 
and  of  a  di.stinition  between  Mis"//7V-«(/j"  and  \\\i"strvauts" 
may  have  formed  a  larger  part  of  the  higher  Jewish  teaching, 
and  also  bf  Cl^rist's  Gospel,  than  is  generally  supposed. 


9S  and  14.  60).  No^  improbably,  John  ha4  Eptctetu's  iii  view  in  another 
use  of  the  word  "friend."  I'ilate,  servilely  Irucklinj;  lo-  Ihc  Je«»,  |i 
intimidated  by  their  cry  ^Jn  xix.  \2)  "  If  thou  let  this  man  go,  thou  art 
not  a  friend  of  Cttesiir"  KpictefuA  fretfucntly  satirises  the  man  that  is 
ptoud  lo  call  himself  "  a  friend  of  Caesar  "  (a  title  rrsemblinR  our  "  Kight 
Honourable"  applied  to  Privy  Councillors);  (iv.  I.  IT— 14)  "1  am  of 
senatorial  rank,"  says  one,  "and"  1  am  i  friend  iif  Carsttr,  and  I  have 
served  as  consul,  and  I  have  crowds  of  slaves.,, VVKo  can  put  constraint 
on  me,  save  Caesar,  who  is  Lord  of  all.'"  To  which  the  philosopher 
replies  that,  if  this  poor  rich  man  can  have  constraint  put  upon  him  by  *  4 
Caesar,  he  is,  by  his  own  confession,  a  slave,  his  only  distinction  from 
common  slaves  being  that  he  i$v~**a  slave  in  a  lance  housv-"  Just  so,  he  ; 
says,  the  servile  Nicopolitana  "have  a  way  of  shouting  '//y  Ctustn't 
fortune,  we  are  free'' VI        -  .,    ,       .     ' 

'  Jesiis  says  (Jn  XV.  1 5)  "  AV /^rtt,vr  rfo  /  (Vi/Z^ynw  bond-servants^"  which 
suggests  that  the  "  bond-service  "  was  recognised  by  Him  as  a  ludimeniary 
stage,  and  not  condemned  by  Him  as  essentially  bad. 

'  [1TS8«]  Is.  xli.  8  **  Israel,  my  servant,"  LXX  iriuf  iimi,  btit  the  other 
translators  taiU  juxi,  "Abraham,  mi  friend"  (Ibn  E«ra,  "my  lover"), 
LXX  &>%;ifyuirij«ra,  Aq,  ayantjroii  fiov,  Sym.  Toii  ^i\ou  nov.  Comp.  2  Chr. 
XX.  7  "the  seed  of  Abfdham  ihy  friend,"  L.X.V  aripitmi  '\.  ry  liyawiiiLtftf 
*ov,  1./.  "  thy^beloved  seed  of  Abraham,"  al.  r^  ^'Xyf.al.  mv  iftiXov. 

292 


.    TO  JOHN  AND  LUKE  [IWO] 

[1790]  Take,  for  example,  the  following  parallel  between 
the'  Fourth  Gospel  and  Philo  in  which  the  essence,  of  free 
service  is  defined:  ':""'■   >■  \  '"'.'■    v  ■   '       ' 

Jn  XV.  15  ■      .         ■      Fhilai.  401 

"The    ionti-strvtlat    knoweth  "  For  wiwlom  is  God's  /ritnH 

not  what  his  lord  doeth:  but  ■  (^Xjiv...$tif)  rather  thin  *»»</- 
I  have  oiled  you  friends ;  for  semanl  (SoCXov) :  wherefore  also 
all  things  th«t  I  hearil  from  my  [the  sacred  writer]  says  clearly 
Father  I  have  made  known  un-  about  Abraham  'Shall  I  hide 
to  you."  '      ■^,  ;[it]frBm  Abraham  my /n>W?"" 

,  Philo's  reference  is  to  the  p^sage  in  Genesis  where  GofI 
reveals  His  purpose  of  destroying  Sodom.  The  Heljrew  omits 
"friend,"  having  simply,  "Shall  I  hide  from  Abraham  that 
which  I  do.'";  but  the  LXX  has"frpm  Abraham  my 
strvmit"  (iroi&lv,  not  "  bond-strvant "),  and.  the  Jei^iisalem 
Targum  has  "  from  hhrAYiam  my  friend'."  Without  stppping 
to  investigate  the  origin  of  the  variations  in  quoting  from,  or 
translating,  Genesis,  we  may  take  it  to  be  almiwt  a  matter  of 
deroolistration  that  the  imjjlictl  Johanninc  definition  of  a  fret- 
servant,  or  friend,  of  a  "  lord,"  as  one  that  "  Ijnoweth  what  his 
lord  doeth  "  is  cnimected  with  the  tliought  of  Abraham  "the 
friend  of  God,"  which  pervades  Jewish  literatureV  and  which 
has  left  its  mark  4poii  the  most  Jewisb  of  our  Canonical 
Epistles'.   ^  .    •i-'   ,.;,'.    ;   •■,    .'..,„      '.-'■'•,';• 

, '  [ITflOn]  (Jen.  xviii.  17,  I'hilo  has  M^  imtdki^m  iylt  awli  'a^^xu^  kiJ 
^"Xou  /lov;  where  LXX  has  M7  upv^^nt  Jyit  ijir^  ^A^rav  vailiii  liov  A  iyi»~ 

'  The  Targum  Has,  for*''  friend,"  DTD,  which  closely  lescmblea  the  last 
three  letters  of  the  preceding  word  "  Abraham  "  (Om). 
•  '  [1790 *]  Jas  ii.  33  "he  was  called  Iht  friind  of  OodJi  From  (he  . 
Jews  the  name  passed  10  the  Arabians  with  such  effect  as  to-  supplant  the 
old  name,  "  Hebron,"  of  Abraham's  burying  place,  known  in  modern 
times  as  El  Khalil,  "The  Friend."  It  would  l>e  interesting  to  ascertain 
whether  Epictetus  was  to  an/  extent  indebted  .to  Jn^ish  thought,  or 
to  Jewjsh  expressioii  (through  Hhilo  or  other  writcr<)  for  such  sayings  as 
that  (juoted  above  (1788  n)  "  I  ^mfra  and  ^  friend  (f  God,  that  I  may 
willingly  obey  Him."  ^  . 


[IWl]  WORDS  PECyUAft 


[1791]  These  circumstances,  no  doubt,  weaken  the ' 
evidence  for  the  view  that  John-  in  his  doctrhic  about  the 
''friends"  of  Christ  is  alludinff  to  the  DouWe  Tradition, 
For  they  seem  to  shew  that  Jewish  doctrine  about  "th<; 
friends-  of  God  "  and  Christian  doctrine  about  "  the  frUuds 
of  Christ "  may  hive  been  ampler  than  we  supposed  ;  and 
John  may  hive  been  describing  one  part  of  this  ample 
province  while  Matthew  and  Luke  may  have  been  describing  - 
another.  Moreover,  if  the  reader  looks  at  the  context  .of  the 
passage  in  Isaiah  he  will  sec  that  therf  is  no  anfilkcsis  bthvim 
Israel  the  " servant^'  and  Aliraham  t/ie  '  l(n<er"  of  God.  On 
the  contrary,  it  is  implied  that  because  Israel  is  the  true  Seed 
of  Abraham  %\\e  ',' lever,"  therefore  he  is  the  "«rtvi«/."  The 
honourable  title  of  '■'  servant "  is  given  to  tl)e  Messiah  in  the 
following  words,  "  Heboid  my  servant  whom  I  uphold,  my 
chosen  in  whom  my  .soul  delighteth'."  Jews  mi^t  say  "The 
'dlsttiil^ion  between  'servant '  and  ' freeman '  is  not  a  true  one 
with  respect  to  God.  We  are  all  His  servants.  But  some  of 
us  are  His  free  and  willing  servants,  others  His  slavish  and 
unwilling  servants.  Wc  recognise  the  dilTerencc  ;  but  whereas 
the  Greeks  can  express  this  in  two'  nouns,  iraiv'  and  £oi>Xof, 
wc  cannot,  or  at  all  events  seldom  do,  in  pur  Scripture." 

_  (1792]  This  is  perfectly  true,  and  it  confirms  our  hesitation 
Jii  finding  a  real  antithesis  in  the  passage  quoted  from 
Matthew  above  ("  A  disciple  js  not  above  his  tcacl^er,  nor 
a  botid-stniant  above  his  lord...").  "Sond-sen'ant "  nay  h^ve 
been  used  by  Matthew  here  as  we  have  found  it  used  (1789  a) 
by  most  of  the  translators  in  Isaiah  where  the  LXX  has 
"servant,"  to  mean  "a  devoted  servant"  of  God.  The  two  ' 
clauses,  then,  in  Matthew,  are  more  probably  parallel  than 
antithetical,  and  John  would  be  wrong  in  finding  an  antithesis 
in  them.  But  did  he  find  one .'  If  he  had  done  .so,  ^nd  if  he 
iia/i  used  SoCXot  in  the  sense  of  "  servile,"  of  slavish,"  would' 

f'         '  '  1».  xlii.  I. 


TO  lOMN  AND  LUKE  [ITM] 


he  |iave  introduced  our  Lord  a?  saying  to  the  disciples,  in 
effect,  (}n  xv.  i  S)  "  A'i'  /ongtr  do  /  fall  you  '  slavish '  or 
'servile'".}  Much  more  probably  John  found  among  educated 
Greeks  a  misappreciatlon  of  the  Jewish  use  of  "bond-s«fvant," 
whieh  had  led  Luke  tb  omit  it  in  an  imixirtant  passage  of  the 
Double  Tradition.  And  whore  Luke  omitted,  there — as  is 
frequent  in  matters  of  importance — John  intervened '■ 


'  [1792a]  The  conclusion  thai  Jn  is  htre  atludint;  lo  Mt.  x.  J4— 5  <•> 
the  Double  Tradition  is  confirmed  by  the  fact  that  elsewhere  he  secmi  to 
allude  to  passages  not  indeed  in  Mi.'s  context  but  in  Lk.'s  parallels  to  Mt.'s 
context.  Mt.  x.  36—7  says  "  A  m,uf$  tinmiti  (•')(*/>«■)  \.'hM  te]  tkty  of 
its  kouuMd..^  that  lo»eth  father  or  mother  above  me  is  not  worthy  of 
me."  The  italicized  words  miffht  be  paraphrased  **  A  mitffs  haters  must 
te  Ais  relatidms," or,  " A  man  must  htUt  his  relations"  I.k.  xiv.  26  says 
"If  a  man  cometh  unto  me  and  haleth  not  his  muiyfather and tnothtr.,, 
yea,  and  his  ovin  life...\x  cannot  be  my  disciple,"  and  we  have  seen  above 
(1480)  that  John  alludes  lo  "A<i/;«A''ff«A  <«>'« /i/<^-" 

[1782*]  The  next  verse  in  Ml.  is,  "  Wliosoevdf  takcth  (Xaji/Wrn)  not 
his  cross."  *  The  paral|.  Lk.  has  "  supporttth  (jSo«rti4f «)  his  own  (invrnv) 
cross."  This  last  phrase  .occurs  nowhere  else  in  the  Synoplists,  who  have 
in  thieir  Triple  Tradition  (Mk  viii.  34,  Mt.  xvi.  24,  Lk.  ix,  13)  "  I,^t  him 
taJtr  */>  (dporu)  his  cross."  In  the  narrative  of  the  Crucifixion,  no 
Synopiist  uses  the  word  "support,"  but  the  three— though  not  in  exact 
agrecment—descnbe  Simon  the  Cyr«nian  as  bearing  the  cro^raltogether' 
or  in  part,  jn  on  the  other  hand  expressly  says  that  Jesus  went  forth 
(xix.  17)  "supporting  (lta<rrd(mi^)  the  cross /u»-  himsel/ (jaiinf)."  It  is  easy 
to  conceive  that  such  traditions  as  **  whosoever  would  follow  the  Lord 
Jesus  must  take,  or  bear,  his'cron  "  may  have  been  confused  with  "  bear 
//is  cross,"  and  such  confusions  may  have  led  Luke  to  substitute  "support 
his  own  cross  "  (like  St  Paul's  "  each  man  must  bear  his  own  burden  "). 
Others  may  have  objected  to  this  emphasis.  John  ma>  have  thought 
that  so  emphatic  a  phrase  was  best  reserved  for  our  Saviour  Himself— 
especially  in  view  of  heretical  legends  that  Simon  not  only  bore  the  cross 
but  also  sufle^  crucifixion  in  Christ's  place.    .See  928(t)— (x).        * 

[1792  tr]  John's  apparent  interventions  m  the  traditions  about  (1)  "my 
friends,"  (j)  "bond-servants,"  (j)  "hating  one's  own  life,"  all  df  which 
occur  in  a  few  verses  of  Matthew  or  in  Luke's  parallels,  make  it  probable 
that  he  was  also  familiar  with  the  phrase  (4)  " supjmrt  one's  own  cross"  : 
and  the  cumulative  evidence  increases  the  probability  that  he  intervenes 
in  the  first  three  passages,,  *  . 


af»S    y 


[im]  WORDS  PECULIAR 


§  9.    "Standing  in  (4p  or  •»?)  the  midst"  applitd  to  Jtsus 

[1793]-  "In  thf  midst"  gccurs  in  Mark  and  Matthew 
concerning  the  little  child,  whom  Jesus  "  niadt  stand  (iarfiatv) 
in  the  midst  of  them  [iV.  the  disciples]  "  as  His  representative*, 
and  in  Mark  ard  Luke  concerning  a  man  called  by  Jesus  to 
stand  "  in  the  midst "  of  the  synagogue,  before  being  healetl". 
Matthew  Has  it  in  Christ's  promise  to  be  with  "  two  or  three  " 
..of  His  disciples,  "There  am  I  in  the  midst  of  x\\cm"  a  tradition  ' 
peculiar  to  himself,  which  is  repeated  at  the  close  of  his 
Gospel  in  a  different  form,  "  Behold  I  am  xuit/i  you'."  The 
I  Abolh  says, "  Whert  ten  sit  and  arc  occiipied.ln  words  of  the 
Lawthe  Shekinah  is  among  thnn,  for  it  is  sald,(Ps.  Ixxxii.  i )  God 
standeth  in  the  congregation  of  the  mighty.  And  whence  [is 
the  same  proved  concerning]  even  five  ?  Because  it  is  said, 
He  judgeth  in  the  midst  iX-W  .iv  niaif)  of  gods'."  Thus, 
although  Matthew  does  not  mention  " standing  hi  tlu  midst" 
we  .see  that  his  doctrine  about  Christ's  abiding  presence  might 
naturally  be  expressed  fhus  in  Jewish.  Tradition.     , 

[1794]    The  Epistle  to  the  Hebrews  says,  "  He  that  is 
sanctifying  and  they  that  are  being  sanctified  are  all  from 


'  [17B3a]  .Mk  ix.  36,  Mt.  xviiT.  2  !imi<rfp  nvrS  I'l.  ^laif  niriy.  The 
parall.  Lk.  ix.  47  has  firn]trtv  aiirii  nu,t'  lavr^  The  action  mtuht  remind  a 
Jew. of  Deut.  xviii.  1 5,  " The  Lord  thy  (lOit  will  cause  to  stand  up  for  thee 
a  prophet  frttm  tAt!  midst .fif  tkee%  of  thy  brethren,  like  unto  me."  Samuel 
anointed  Uavid  ( 1  S.  xvi.  1 3)  " »;/  Ihc  midst  of  his  brethren."  The  Spirit 
of  the  Lord  came  on  a  prophet  (3  Chr.  xx.  1 5)  "  in  iht  midst  oj  the  con- 
gregation." As  the  tree  of  life  is  (Oen.  xx.  9)  "in  Iht  midst  i/the  garden," 
and  (Ex.  viji.  a)  "the  Lord  in  the  midst  oj  the  earth,"  so  an  impartial 
judge  must  be  (metaphorically^  Ps.  jxxxii.  1  "in  Iht  midst  of"  (R.V. 
among)  those  whom  he  judges,  and  a  prophet  (Is.  vi.  5)  "  in  the  midst  of" 
those  to  whom,  or  against  whom,  he  testifies.  (Ps.  xxii.  22)  V  1  wilt  declare 
thy  name  unto  •ay  brethren,  in  II"  miilst  o/the  congregation  will  I  praise 
thee." 

'  Mk  iii.  3  fyiipf  (Lk.  vi.  $5  «"  »Tii*i)  •«  r» /»'''».  (Mt  om.). 

'  Mt.  xviii.  20,  xxviii.  20.     ■  ■ 
"•*  AboHm.')-  .    ''  ■    ' 

■'296.. 


TO  JOHN  AND  LUKE  [»7«»] 


tone.  For  this  cause  he  is  not  ashamed  to  call  them  'brethren,' 
saying,  I  will  announce  thy  name  to  my  brMhren:  in  thi  midst 
of  the  congr):gation  will  I  sing  hymns  to  (vmH<"')  thee'." 
This  is  Trom  the.23nd  Psalm  beginning  "My  God,  my  Gnd, 
why  hast  thou  forsaken  me?"  Justin  Martyr,  after  quoting 
( Tryph.  98)  Ps.  xxii.  1 — 23  (including  the  words  "  in  the  midst 
of  the  congregation  will  I  sing  hymns  to  thee")  says  that 
Jesus  "  ^tood  in  the  midst  (iv  fia^)  of  His  brethren  the 
A(:«ostles...and  (?)  spending  the  time  •({1117101')'  with  them, 
sang  hymns  to  God,"  where  the  (onteitt  ("who  repented... 
after  He  cose  from  the  dead  ")  indicates  that  he  does  not 

..refer  to  the  "hymn"  sung  at  the  Eucharist*,  but  to  Luke's 
tradition  that  Christ  '^ stood  in  the  midst  (iv  lUtttf)'"  of  the 
disciples  after  the  Resurrection.  In  the  Apocalypse,  "the 
Lamb"  is  .seen  "standing  in  the  midst  of  the  elders,"  i>.  in 

'the  midst  of  the  Church,  or  "walking  in  the  midst  of  the  seven 
candlesticks/'  /./.  in  the  midst  of  the  Seven  Churches;  and 
the  Oxyrhynchian' I^gia  represent  Jesus  as  saying  "  /  stooti 
in  the  midst  of  the  world  and  I. appeared  to  them  in  the  flesh*.". 
[1796]  Two  Evangelists  alone,  tuke  and  John,  apply 
the  phrase  "stood  in  the  midst"  to  Jesus  in  their  narratives. 

'  Heb.  i).  II,  quoting  ft.  «xii.  Jt  ' 

'  [179t<|]  Tryph.  106.  ^tiyu  a\iO  mKim  "  nourish.'  Comp.  Acts  1. 
4  "being  aisimiled  together  with  them,"  marg.  "eating  with  them" 
(fftti'fAi^ufMi'of)  where  Field  rejects  both  renderings.  If  juftin  refers  to 
the  period  after  the  Keturrection,  could  he  be  reading,  instead  nf  in<«iiXi{ii- 
IU¥ost  nvtAaKa(6iu»ot}  *AXtAa(u  is  freq.  in  LXX,  and  sometinics3i**sing 
in  triumph,"  "shout  in  triumph."  The  act.  and  mid,  fut.  are  interchanged 
in  V.  r.     It  might  be  supposed  to  represent  the  Heb.  "  Hallel." 

*  Mk  xiv.  26,  Mt.  xxvi.  30  itufijirovrtf  i^Xfiovi  not  in  Lk. 

*  Lk.  xxiv.  36.  The  Acts  a/ /i/h»,'bovcver,  says  that  before  Jesus 
went  forth  to  Gethsemane,  He  said  (!|  11)  "  Let  us  sin(  a  hymn  to  the 
Father  "  and  "placing  Himself  in  the  mit/st  {<*  i^tinf  d«  avros  ytvoiuwoi) " 
bade  them  say  Amen  to  His  uuerances. 

'  Rev.  V.  6,  ii.  1,  comp  i.  13,  vii.  17.  The  passage  in  the  Logia,  how- 
ever, continues,  "and  1  found  all  men  eating  and  drinking...,"  so  that  il 
does  not  refer  to  the  appearance  of  Christ  after  the  Resurrection.  It 
seems  10. describe  the  Incarnation. 


[Vm]  WORDS  PECULIAR 


Luke  uses  iKnly  once  concerning  a  manifestation  of  Christ 
after  tlie  Re^rrectidn,  to  wliicli,  as  we  have  seen  (17B4),  Justin 
Martyr  appears  to  refer.  At  the  moment  when  the  disciples 
were  hearing  the  tidings  "  He  hath  appeared  to  Simon," 
•*miftenly  "ye  himself  stood  in  tht  midst  of  them."  To 
convince  them  of  His  identity  He  said,'"  Have  ye  aught  to 
eat  (/9paKrt/ioi>)  ? "  and  ate  some  fish  in  their  presence'. 

[17W]  The  Fourth  Gospel  begins  with  a  i<indred  ex- 
pression uttered  by  the  Baptist,  "  There  stan^th  fast  (rriiKti) 
midst  (itivo^)  of  you  one  whom  ye  know  no*',"  words  probably 
(as  suggested  above  (ITSBi)).  intended  to  have  a  mystical 
allusion  to  the  pre-existing  and  all-supporting  Logos.  The 
next  application  of  the  adjective  to  Jesus  is  in  the  crucifixioii 
where  John  says  that  they  crucified  "Jesus  in  the  midst 
(lliaov)'."  Then,  after  the  Resurrectioii,  he  says  that  Jesus 
"came  and  stood  in  (lit.  to)  t/ie  midst'"  and  gave  the  disciples 
the  Holy  Spirit  and  the^power  of  remitting  and  retaining  sins. 
On  the  next  occasion,  in  order  to  convince  Thomas,  "comcth 
JesUs  and  stood  in  <lit.  to)  the  midst'"  But  on  neither  of  these 
occasions  does  He  eat  with  the  disciples  nor  they  with  Him  : 
and  for  some  reason  or  other,  John  uses  the  peculiar  phrase 
"  to  the  midst "  and  not  Luke's  phrase  '•  i«  the  midst  of  thtm." 
On  the  third  manifestation  Jesus  "stands,"  but  not  "in  (lit.  to) 
the  midst" :  He  "stood  on  (lit.  to)-the  beach  "  of  the  Lake  of 
Tiberias.  There  He  asks  a  question  rendered  hy  R.V.  in 
'  terms  similar  to  those  of  the*  question  recorded  by  Luke, 
"  Have  ye  aught  to  eat  (mpoa^fiov)  ?' "  .  But  this  rendering 


'  Lit.  xxiv.  36—43.  '  Jn  i.  26. 

*  Jn  xix.  18.  The  Synoptists.'inention  one  nuUefactor  on  the  "right" 
and  another  on  the  "  leri,"  and  i<)  not  use  lUnt.  Jn  doel  not  here  make 
these  diitinctions  of  "right"  and  "left" 

'  Jn  XX.  19  JfXitr  i  'Itirnt  tei  leni  ch  ri  ^nr> 
'  Jn  m.  j6. 

•  [1798a]  Jn  xxi.  5  (R.V.).  Field  "  Have  ye  laien  tnyJSsJii"  Field 
shews  that  fjjfr* ;  regularly  means  "  Have  you  [had]  any  [spon]  ? "   "Have 


»98 


TO  }6HN  and  LUKE 


[im] 


probably  not  quite  accurate.  And,  instead  of  eating  in 
beir  presence,  He  "comes"  to  tliem  and  gives  them  the 
that  He  has  provided. 

[1797]  If  Luke's  Gospel  was  authoritative,  or  even  In  wide 
^itulatidn,  at  the  time  when  John  wrote;  It  i^  difficult  to 
oubt  that  the  latter  wrote  here  with  allusion  to  the  former. 
Ind  John's  omission  of  all  mention  of  (l)  Christ's  eating,  and 
lis  parallel  statement  that  (2)  Christ  gave  food  to  the  disciples, 
ridicate  that  Ik  believed  the  former  tradition  to  have  arisen 
Qut  of  a  misunderstanding  of  the  latter. 


J  9.    "Storing  (f)  amt  looking  in"     ' 

[ITM]  We  com*  now  to  the  two  words  distinguished  by 
bracketed  numbers.  The  passage  wjiere  they  occur  in  Luke 
I  enclosed  by.VV.H,  in  doublp,brackets,  thus : 


Lk.  xxiv.  iiHutj  >  ' 
'•[[But  A|w  having 
en  up  ran  tollu  tomb 
d,  having  stt^d  (/) 
r  looktd  {mfnmlmt), 
uth  Ifikiau)  tkc  lituH 
(Mo'rw)  alone 
(jUhl):  and  he  depart- 
ed to  his  home  (<rp^ 
airoV)  wondering  at 
that  which  had  corae 
to  pass.]]  .^nd  behold, 
two  of  them  were  going 
on  that  same  day  etc"  - 


"  Jn  w.  J— II  ■  ':• 

"  There  went  out  therefore  Petfcr  and 
the  other  disciple  and  they  beganlo  come 
to  the  tomb,  ffut  the  two  wererunning 
together.  And  the  other  disciple  ran 
first,  more  (|uickly  than  Peters  and  came 
first  to  the  tomb  and,  having  slooftd  (f) 
and  loohtd  (irapairv^at),  he  snih  (/SArrii) 
lying  [there]  (xci/ura)  Iht  linen  cloths 
(Mi>Ku>).  Howbeit  he  entered  not  in. 
There  cometh  therefore  Simon  Peter  also, 
following  him,  and  he  entered  into  the 
tomb  :  and  he  beholdeth  (Snopii)  Iht  lintn 
thihs  lying  and  the  luipkin  (which  had 


you  {caught]  anything.'"  i>leph.  thews  thki  irptxr^Syui,  is  a  low-clais 
word  meaning  lomething  "  eaten  in  addition  [to  tiread] "  and  hence,  more 
particularly,  i>i^iipu>i',  "  fish."  K. V.  seems  to  have  taken  it  as  "  [fit]  for  " 
(ir(wr)  "eating"  (0oy»i»).  The  question  arises  whether  Lultt  (Miy.  41 
" H<nir  ye  aught  to  tat  (Ixft  ri  ^(mviiuir)  here?")  has  madq  the  same 
mistake.  If  so,  !x"'  interrog.  ought  to  appear  in  the  list  of  John-Luke 
agreements,  marked  with  an  asterisk. 

299 


"Sifi.^ 


[I7M]  WORDS  PjECULIAR 


L4(.  xxiv.  i>— 13  Jnxx.  J— II 

[Hoe  followi  the  itory  been  upon  hii  heut)  not  lying  with  the 
of  the  ioumty  to  Em-  linen  clothi,  but  tpart,  rolled  up  into  one 
maut.]  •  place.    Then  .therefore  entered'in  the 

other  disciple  alto,  he  that  came  fint  to 
the  tomb:  and  he  uw  and  believed.... 
The  disciple*  therefore  departed  again  to 
their  own  h6niet.  But  Mary  was  stand- 
ing at  the  tomb  outside  weeping.  While, 
therefore,  the  war  weeping,  the  i/<M/a/(/) 
[ttini  looktd]  into  the  tomb.and  beholdeih 
two  angels....." 


iKkat  does  wapaKumm  mean  f 


[1799]  napacvirrai  is  translated  above  with  a  query 
"  stooped  and  looked,!,'  nearly  as  R, V.  But  that  is  probably 
incorrect  ■  In  Greek  of  every  kind  and  period,  thi  word  is  ap- 
plied to  those  who  takt  a  rapid-^ut  not  nectssuHly  eartUis — 
glanct  at  anything  (1)  put  of  a  window,  open  door,  hole  of  a 
cave,  etc,  or  (2)  in  at  a  window^door,  or  other  aperture.  This 
is  its  meaning  in-  Demosthenes,  Aristophanes,  Theocritus,  and 
Lucian'.  Henc^ Achilles  Tatius  applies  it  to  youth,  which 
just  "pteps  up  "  and  vanishei'.  'Hence  Demosthenes  uSes  it  of 
those  who  "givtjnst  oiie  glanu"  to  the  affairs  of  Athens  and 
then  go  about  their  own  business:  and  Dio  Cassiiis  sayii  "  one 
cannot  \a%tpeep  at  playing  with  emp^f  and  tHeH  go  lack  into 
oti/s  Mole'."  "When  the  weather . Won't  let  us  sail,"  says 
Epictctus,  "we  sit  on  thorns,  perpetually ^?iiMfi»/f  0»/— which 
way  is  the  wind  •?  "     In  LXX  it  means  "glatuing  out,  or,  in  " 

>  [1799  »]  See  Sieph.  In  Lu^ian't  Index  it  is  always  used  with  fw'^i 
^d^,  or  lUKfiov  (if  we  read  wpo<tv^t  tf  Bptyn^  (for  wapoKir^ai)  in  DitU. 
Mrr.  12,  Vol  iii.  p.  313)  "just  glancing,"  "  not  even  a  gfante."         ^,^ 

'  Steph.  qu.  Acbill.  Tat.  ii.  3S  iraiKui^ntr  iiirm  of^iTai.  It  is  usetkof 
coy  glances  (Steph.)  in  Aristoph.  Pac.  983,  Tkesm.  797—9,  Theocr.  iiL  17. 

»  Steph.  Uemosih.  46,  J7,  Dio  Gass.  5»,  10.  •  Epict.  i. 

1.  16  uoBiiiuBa  anmiMViH  k.  wapatiwrofttv  owf^Mf  r^  Awtltot  wvtit 


TO  JOHN  AN  1)  LUKE  [>•»]. 

..{iJtOic).  In  the  description  6(  Sisera's  mother,  urhd  is 
perhap*  conliMUmisfy  \oSk\n\n  out  of  the  window,- Codex  A 
substitute!  iUKvmiv  for  B'.t  vapiKv^tv'.  .  Phllo  uses  trapa- 
Kvyryu  metaphorically,  to  note  the  absurdity  of  supposing 
that  the  "  ignorant "  can  even  "glance  into,  or,  catch  a  glimpse 
^,''  the  counsels  of  "  an  imperial  soul'." 

[1800]  The  Epistle  of  St  James,  at  first  sight,  appears  to 
use  wapaitvirrm,  instead  of  irfinnrrtt,  to  mean,  "  looking  con- 
tinuously upon,"  "peerini;  intently  into."  But  the  writer  is 
distinguishing  those  who.  perceive  their  own  faces  ift  a  mirror, 
and  go  away  and  forget,  from  the  man  that  first  glancts  at,  or, 
calchet  a  glimpst  of,  the  perfect  law  and  then,  abides  by  it, 
being  captivated  by  its  beauty:  "Hut  he  that  hath  caught" 
a  glimpse  6/  the  perfect  law  of  liberty  and  hath  abode  by  it, 
not  letting  himself  become  a  forgetful  hearer  but  a  doer  of 
worit"— he  will  be  blessed  in  his  doing'."  The  Epistle  of  St 
Peter  spieaks  of  "angels"  as  desiring  to  "catch  a  glimpse  of " 
the  developments  of  the  mysteries  of  the  prophesied  re- 
demption of  mankind*.    The  context  here  suggests,  that  the 


■  Jiidg.  V.  38.    Note  the  imperf.,  A  alto  addi  n.  tanimtarn,  ' 

'  [1799  A]  Philo  ii.  5S4  iroO  y^p  Toic>i%«riur  wp^  lumfiov  $ifus  Wr 
^lAAvut^r  ^vx^t  mpati'^Nu  fiov\<vfumi ;  Uctc-npi''fuKpov  seems  to  mean 
that  they  cannot  glance  into  them^even  "a  little  while  before  [their  fulfil- 
ment].*' This  is  the  meaning  assigned  to  wpi  /ux^  in  Steph.  (wpi)  and 
in  L.S.  referring  to  Poll,  i  w.  . 

[ITBBr]  Philo  frequently  uses  other  forms  of  tiwrm,'  mostly  in 
metaphor,  to  describe  the  soul  of  man  looking  out, 'or  up,  or  beyond,  the 
bars  of  material  nature  mto  tht*  spiritual  world  e^.  diaKiwTm,,liwtpKvifruf 
less  freq,  dviuvirTtti  and  tKKvwTm  (Philo  i.  i6,  471^.478  ([it),  48% 570:  ii. 
17  (lit.),  44  (lit.),  63,  .8s,  19S,  299,  540  (lit.),  546,  6^.  Steph.  quoiei 
wpoKtnrrm  of  the  mind  (Sext.  Emp.  p,  441)  "peering  fffough  the  avenues 
of  the  senses  as  it  were  through  chinks." 

'  [1800a]  Jas  i.  35  i  ti  napamHrat  <It  fapm  rAnor  riv  r^c  wXivttplmi 
Kai  iTopaptivas:  Perh.  the  context  implies  a  contrast.  Those  who  "  take 
cartjul  Hale  (nararafo)"  of -thei^- faces  in  the  glass  cannot,  s&mchow, 
remenriber  them  for  a  moment.  Some,  "  catching  a  tture  glimpse "'  of 
the  Perfect  Law,  abide,  and  cannok  forget  it.    These  •are  blessed. 

•  [IBOO^]  I    Pet.  i.    13  >/c  il  cViAifiovffci'^ifyyfXiit  wofwiS^iu.     Hort 

30' 


[1801]  WORDS  PECULIAR 


"  angels  "  are  goo^f^STf  he  difficulty  of  deciding  whether  they 
are  good  or  bad  is  illdstrated  by  the  usage  in  the  Acts  of 
Thon^il^here  the  verb  is  used  in  consecutive  chapters  to 
descri^H|at,  a  spectator  "glancing  (or,  peeping)  into"  the 
several  torture  pits  of  hell,  and  then  the  attempts  of  the 
tortured  souls  to  "peep  out  of"  th«  cave  in  which  they  are 
Imjlrisoned'.  l\ap€uciirr<a  does  not\ppear  in  any  case  to 
mcyn  "  stoop  down  and  look  at,"  "  pore  over,"  or  "  examine 
minutely'."  \ 

[1801]  The  Gospel  of  Peter  says  tha|t^P^  women,  finding 
the  sepulchre  of  Christ  opened,  "approached  and  glanced  in 
there,  an'd  saw  there  a  young  man  sittinr  in  the  midst  of  the 
gi'ave'."  This  may  perhaps  correspond/to  LAe's  description' 
of  the  women  as  "  bending  their  faces  tcT  the  eirth  "  when  they 
see  "two  men^'  after  entering  the  to^b';  but  it  is  also  used 


assumes  that  the  angels  "look  dovn  from  heaven"  as  in  Enoch  ix.  i 
ViifW«u^>  '<rt  t4>  y4''t  hut  this  is. not  certain,  see  800.  Hort  says  (ad he.) 
"When  used  figuratively,  it  (i.e.  w.)  commonly  implies  a  rapid  aii^ 
cursory  glance,  ne\ter  the  contrary.  Hese,  however,  nothing  more  seems 
to  be  meant  than  looking  down  out  of  heaven."  In  Enoch,  the  word 
means  that  the 'angels,  h^ng  the  cry  of  the  oppressed  come  up  to 
heaven,  "glanced  on  the  earth"  and  saw  bloodshed  everywhere.  Im- 
prisoned  "angels"  (Jude  6)  might  wish  vofMuvim*  "peep  oul"  (not 
"  in  ")  as  below. 

'  [ISOOr]  Act.  Tholh.'jj  53—4  "He  caused  me  \o petp  into  (».  tU) 
each  pit. ..and  pteping  in  1  saw  mud  and  wcrms—pripiHgimto  which 
I  saw  souls.. .But  many  souls  were  trying  le  petp  nil  from  it  (iiMn 
tra^«vinm)  wishing  for  a  breath  of  air,  but  their  keepers  would  not  let 

them/fl^^  tf*/ (wapajtvirTfw)." 

'  [IMOi/]  This  meaning  is. reserved  for^yivwra,  Clem.  R.  tfiyuto- 
,  ^<>r<r  €ir  r4  /UA)  r^r  ttim  ynxrimt,  45  fir  ri«  yfx^c,  5J  tit  ri/kifia  nu 
Ini,  I'olyc.  PUt.  3  (poring  over  (fi'i)  the  Epistles  of  St  t'aul),  Clem. 
Hom.  iii.  9  (dat.)  Scriptuivs. 

S  [)801d]  Evang.  I'etr.  13  wptitri^^iru  itap4Kv^av  ittl  *- 
*  [18014]  Lk.  x»iv.  3  tlnXtovnt  Indicates  that  the  women  had  entered 
Ihetomb.  Evang.  I'etr. speaksof them as"havingipproached(rf»<'fXfi><<- 
mu)."  Cou^  Lk.  have  understood  jrofMiivwni  as  "stooping down"?  It 
would  be  Ims  improb.  that  he  should  have  read  it  as  irp«ivirrM  (sec 
lT9Ba).  .         ^  . 

30a 


itiH:. 


TO  JOHN  AND  LUKE  [1808] 


hy  John  to  describe  Mary  as  "  catching-  a  glimpse  (lit)  into  (<iV) 
the  tomb"  and.beholding  "two  angels."  Finally, "to  come  to 
the  John-Luke  passage^  under  consideration,  Luke  describes 
Peter,  near  the  tomb,  9&" glancing  in"  and  "seeing  the  linen 
cloths  alone"  and  "going  to  his  home."  John  assigns  the 
"gtandng  $n"  liot  to  Peter,  but  to  another  disciple,  who 
outran  Peter.  This  disciple  (John  says)  subsequently  entered 
the  tomb  and  "  saw  and  believed " ;  Peter  also  entered  and 
saw,  but  is  not  said  to  have  "believed." 

[18Q2]  Although  the  two  disciples  have  the  same  evidence 
before  them,  the  Fourth  Gospel  here  restricts  tlie  mentTon  of 
"  belief"  to  "the  other  disciple"  {"At  Mieved")  implying  that 
Peter  did  not  "believe."  It  is  not  surprising  that  some  au- 
thorities substitute  "they  btlieved'."  But  perhaps  the  earliest 
tradition  taught  that  Peter  believed  in  consequence  of  Chri.st's 
appearing  to  him  ("He  appeared  to  Cepba^;  then  to  the 
Twelve'") — whereas  others  had  previously  believed  because 
they  ha^  "  seen  a  vision  of  angels' "  or  had  been  enabled  to 
"catch  a  glimpse  of"  the  mystery  of  the  Resurrection,  and, 
as  St  James  says,  to  "  abide  *  in  the  possession  of  that 
truth.  It  will  be  observed  that  the  bracketed  passage  in 
Luke,  though  it  gives  such  prominence  to  Peter  as  to  mention 
no  companions',  nevertheless  does  not  \siy  that  Peter  believed, 
but  merely  that  he  "  went  away  to  his  hpme  wondering."     - 

*  SS,  Chrys.,  and  a  comment  in  .Cramer  tui  he.  ^'Codtx  M,  prob.  by 
homoioteleuton,  omits  xx.  5  6  aitd  6,  so  th^t  it  makes  no  mention  of 
Hher's  enterini;  the  tomb,  and  then  alters  "  ihef  knew  "  to  "  he  knew  "  for 
consistency.  ,v 

'  I  Cor.  XV.  5.  •  Lk.  xxiv.  IJ. 

'  [1802  a]  Contrast  this  with  Lk.  ixiv.  24  "  Somi  tf  ikou  itiik  ui 
went  to  the  tomb."  "  Tkost  with  kim"  (and  still  more  easily  "thou  with 
au")  might  be  confused  in  Hebrew  wtih  "Simon!',  And  this  may 
'explain  Ign.  Smyrn.  jf  3  "When  He' came  10  tlust  vrilk  I'tltr  (i.e.  th» 
Eleven)'  (rovf  «fpi  Ilfr/iov).''  Hence  we  may  explain  conflations,  and 
interchanges,  of  "  those  with  him,"  ""disciples,"  "the  tl«rtn,"  "  those  *iih 
Fcier,"  "Peter"  ttc.  Mary,  or  the  women,  biing  tidmKS  of  the  Re- 
surrection (Mk  App.  <I)  xvi.   10)  "to  Uuu  that  had  ieen  wi/Jk  Urn 


[MPS] 


WORDS  PECULIAR 


/ 


\ 


[1808]  The  inconsistency  in  Luke,  who  in  the  bracketed 
passage  mentions  Peter  alone,  but,  later  on,  "  some  of  those 
with  us,"  as  going  tq  the  tomb,  is  an  additional  reason  for 
supposing  that  the  fo^er  passage  is  genuine,  and  that  Luke 
copied  it  vtrbatim  from  early  tradition,  not  altering  the  words 
although  he  knew  that  "  Peter,"  in  such,  traditions,  oftetr- 
meant  more  than  one|  disciple,  and  although  he  himself  implies 
more  than  one  later! on.  The  bracketed  words  are  omitfed, 
it  is  trua;  by  D,^  by  several  Latin  MSS.,  and  by  other 
authorities :  but  almost  all  of  these  Mss.  p/ate  /oMh  before 
Lukt  in  thfir  pans,  and,  after  writing  John's  elaborate 
account,  the  scribes  pf  these  MSS.  might  natuftlly  shrink  from 
inserting  Luke's  account  using  the  same  rare  words  but  in  a 
narrative  so  curt  and  (as  it  would  seem  to  them)  so  one-sided'. 
Moreover,  in  answe^  to  those  who  maintain  that  the  passage 
is  interpolated  in  ^uke  frxnn  John,  it  may  be  urged  that 
it  is  incredible,  that  Anyone  but  a  heretic  or  a  rejecter  of  the 
Fourth  Gospel  could  interpolate  such  a  truncated  ami  falsified 
version  of  John's  consistent  narrative,  without  even  taking  the 
trouble  to  reconcil^  it  with  Luke's  later,  statement  {"  some  of 
thi^withus")-        ■  '         ■■  ■ 

[1804]  The  most  probable  conclusion  is,  that  the  words 
in  Luke  are  not  an  interpolation  but  an  isolated  tradition 
inserted  by  him  inj  hi^  Gospel,-as  he  found  it,  without  attempt 
to  explain  its  exict  meaning  or  to  reconcile  it  with  other 
traditions,  and  that  John  writes  with  allusion,  nut  only  to 
Luke,  but  also  tp  other  traditions  in  which  the  rare  word 


"li>  those  vrilh  Peter^  (Lk.  xniv.  9)  "to 


(i.e.  wHkJesH$\"  (MIk  App.  (Ill 

the  Eleven  and  the  ^M."    I'tth^^ 

^H^  the  p*rall.  Ml.  xxviii.  7  "to- Alt' 
disctpUt")  andin  Lit.  in.  33  "  But  Heter  and  tiau  vtilA  Urn."    Note  alto 
Mk  iv.  10  "Ikuu  wtiA  him  [jcaut]  (ol  wt^\  aiirm)  with  (mi.)  tht  hue/ve," 
parall.  Mt.  lili.  10  j*the  Jiuip/tJ,"  Lk.  viii.  9  "hit  disciplt!."    Comp.  the 
chapter  on  "  No>  qiii  cum  eo  fuiniut "  In  S01U  of  Francis  by  A.  Macdonell 

(p.  J7foii.).       '    "  ,.  :.■-  :-:^   :  ■ . 

■  The  DiateisVoD  aUo  omili  tht^wordir         .     TV;     '  ■- - 

■  ! "..     '.  V,  304-'     ',",* -'■';.'  ;••■' 


TO  JOHN  aWTlUKE  [1804] 

undet  consideration  was  connected  with  "angels"  and  with 
the  mystery  of  the  Resurrection  of  Christ.  I.ukc'  mentions 
"  two  disciples,"  immediately  after  this  visit  to  the  tomb,  as 
having  this  mystery  revealed  to  them,  when  their  hearts  hafl 
been  opened  to  discern  the  Scriptures.  John  says  that  the 
two  disciples  that  visit  the  tomb  "  knew  not  yet  the 
Scriptures " ;  yet  one  of  them  was  enabled  to  "  catch  a 
glimpse"  of  facts  that -led  him  to  "see  and  believe,"  even 
before  Pe4er  had  believed.  Mary  Magdalene  attained  yet 
more.  She  remained  by  the  tomb, weeping,  and^he  "caught 
^a  glimpse  (lit)  into  fthe  spiritual  revelation  of]  the  tomb 
^jrapiisff^fv  «V  TO  /ivfiiuiov),"  where  she  beheld,  not  "  /»W« 
c/i(As  aloiie"  but.  "angels','  preparing  the  wiiy  for  a  full 
tevXlatipn  of  the  risen  Saviour.  John  is  perhaps  alluding 
to  Luke  in  his  detail  of  the  " lintn  cloths"  lying  "apart" 
from  the  head  covering,  which  seems  to  be  an  interrelation 
of  Luke's  "  lintn  cleths  alone  (^i/a)."  But  the  question  before 
us  is  whether  John  is  writing  allusively  to  Luke  in  respect 
of  the  words  irapaxtin-Tu  and  o6ovm.  To  jhis  the  preceding 
investigations  give  an  affirmative  an.^wcr.  And,  as  iti  the 
iltstainces  of  "l^vvav,  (Kfiaaaia,  diroffaivia,  irtri  «'?  iiioov,  so 
4s  regards  irapaicvfrTtD  and  oBovia,  John  appears  to  be  not 
only  allusive,  but  also  cOrrectivf'.  * 


'  [UMa]  W.H.  also  enclose  in  double  brackets  (/t)  Lk.  uiv.  36  «ai 

Xtfy«i  aimnt,  Etp^af  i'f'**',  (^)  xxiv.  iO  Kai  rovro  tiwiitf  f8«i^  atrnif  rilr 
J^lpai  <t«i  rofr  ffufldf.  Comp.  (1)  Jn  xx.  19  xni  \<y*t  a^roir,  f.lflil»if  i'luv, 
«fll  Toim  ilttitf  t^i^v  Kfll  rat  x'H"'*  ***  ^^  wXtvpif  avr<Hs.  In  Lk.,  D  and 
th«  best  Lat.  Mss.  om.  both  ii  and  A.  SS  om.  S.  Lk^ever  uses  the 
liisloric  present  Xify>i  (freq.  in  Mk  and  Jn)  of  Jesus.  Frllhererare  (a)  is 
genuine,  it  was  prob.'  inserted  by  Lk.  from  ^me  ancient  tradition,  which 
Ut.  prcfened  not  to  rev^s<  or  alter  (ISOS).  The  Latin  MSS.  may  have 
omitted  it'b^ause  Lk.'s  text  goes  on  to  tay  that  the  disciples  "were 
afraid,"  and  such  fear  would  more  naturally  precede,  than  follow,  the 
words  "  Peace  be  mtto  you  "  As  to  (4),  it  cmild  not  hare  been  inlerpolaiM 
from  J n  without  the  violent  alteration  of  *Xn>p<ii>  to  iratat,  which  seem\ 
improbable.    But.it  may  have  been  a  genuine  ina^nioa  of  Lk.— perh. 

305  ■  '•:.:''.  .;'>!*»«■ 


I 


[1804]  JOHN  ANbXUKE 


added  by  him  in  a  late  edition  of  which  there  were  only  a  few  copies- 
omitted  by  the  Latin  MSS.  because  Jn's  accountMeemed  preferable. 

[180i^]  It  is  probable  that  Jn  wrote  with  a  view  to  these  traditions  of 
Lk.  and  especially  t(]|J.k.'s  tradition  that  our  JLord  said  '*  Handle  me 
{i^XaiplirarJ  fu) "  to  the£leven.  According  tp  Jn  there  was  410  mention 
of  ** handling"  to  the  assembled  disciples,  until  Thomas  had  refused  fo 
believe  without  the  ,^videncc  of  touch,  for  which  be  was  rebuked  in 
a  second  minifestation.  The  word  "handle"  occurs  in  1  Jn  i.,i  "and 
our  hands  handled^  probably -attestmg  the  genuine  Incarnation  ag'ainsl 
heretics  of  (*nostic  tendencies,  who  asserted  that  Christ  had  not  come  .in 
the  flesh.     It  does  not  appear  to  refer,  as  the  word  does  in  1^.,  to  any 

-actual  "handling  "  of  the  Lord's  body  after  the  Resurrection.  St  Paul 
uses  it  in  a  bold  metaphor  in  the  Acts  xvii.  1^  "  to  seek  Cod,  if  haply 
they  might  ktmdlt  Urn  (or,  ftel.  Jiim  vUM  Uuir  kandt)  and  [thus]  find 

'him."^   ■  :■  .■.-  ;:■;.'  V;:    '■"—  ^      r',''.  :.  '    ■. 

•'  '.  •'::'       ;  -  >■".! — ,-  .;'■     ;'';;  '-v/-'; 

[18Mr]  UafMKinrTu,  in  LXX— apart  from  Judg.  v.  18,  where  C17W)  A 
reads  At/Kfirm',  and  from'  1  K.  vi.  4  ^ptdar  tro^Rvrro^/vai  Theod.  htaitvw- 
To^iVar— means  "  looking  through  a  window,"  Gen.  xxvi.  8  of  Abimelech 
seeing  Isaac  with  Rebecca,  1  Chr  xv.  29  of  Michal  seeing  David  dancing, 
Prov.  vii.  6  of  the  "strange  woman,"  whom  the  LXX  erroneously  regards 
as  looking  at  the  young  man  passing  in  the  street.  Cant.  ii.  9  of  a  lover 
in  the  street  looking  through  the  wihdows  of  the  house  of  hts  beloved.  In 
Sir.  xxi.  23  it  is  used  of  alool  prying  through  an  open  door  (paradoxically 
used  in  a  good  sense  in  Sir.  xiv.  33).  The  Heb.  word  regularly  rende'ivd 
wapoKvit^v,  u  never  tkus  rendered  when  applied  to  Hod  looking  out  of 
keaven,  e.g.  Fs.'  xiv.  2,  liiiT  1  (cemp  Ixxxv.  12),  Lam.  iii. $0  AukOwth,  P*. 
cii.^  «K«virTi(  etc 

[18M</]  The  Syriac  of  irapaivirra  in  Jn  xx.  5,  11  and  Lk.  xxiv.  11  it 
simply  "look"  (without  "stoop").  The  Latin  versions  have  (Jn  xx.  r)<- 
«(f)  "  proscultans,"  *  aiid^"se  inclinassel  et  4)rospexisset,"  d  »M  ^ 
"prospiciens,"/"se  inclinasset "  ;  (Jn  xx.  1 1)  a  "...dspexit "  (r[a]dsprxit), 
*  andy  "inchnavit  se  et  prospexii,"  d  and  e  "prospcxit,"/ "inclinavit 
se  ct  prospexit."  Lk.  xxiv.  12  is  om.  \>y  a,  i,d  (with  U)  and  e  \  J  has 
"  pracumbens."  In  Jn  xX.  11,  Chrys.  throws  no  light,  but  Cramer  hat 
(from  Euseb.  of  Caf^.)  in  hi  vat  Awi  woXAui;  Xoyw  wupttvwnm,  where  the 

imprrf.  a>  in  Judg   v   38  (A)  p»rh    de"0>>-S  (I'W)  rominuousness. 


joe 


0 


CHAPTER  IV' 

•         -         *  .    . 

iRDS  PECULIAR  TO  JOHN,  MARK,  AN0  MATTHEW 

§  I.     Introductory  remarks 

[180B]  Antecedently  we  might  expect  that  the  number  of 
>}ohannine  words  peculiar  to  Mark  and  Matthew  would  be 
smaller  than  the  number  peculiar  tp  Mark  alone.  Mark's 
style  is  occasionally  uncouth,  and,  where  Matthew  corrects 
it,  John  cannot  be  identical  with  both.  Take,  for  example, 
the  narrative  of  the  crown  of  thorns : 


•  Mkxv.  17  (lit) 
"And  they  put  on 
{ii^AMtmuow)    him 
purple .     ((Top^iSpar) 

and  plafe  round 
{■wtpvriBiaaw)  hini 
having  woven  a 
thoin[yj  (Jwn^iMv) 
crown." 


MLi^viL  18-^^9(111.) 

"And  having  put 

off  from   him   [his 

owA  clothes]'    ({<c- 

hx^arttt    aiiriv)     a 

scarlet  cloak   (,\Xa- 

/iu&i  AOKNt'i^i')'  ihey 

placed  round  (npt- 

Sw    HrfKor)    him    and 

, ,     having     woven     a 

-  -    crown  from  thorns 

(ii    axiwASf)    they 

placed  [it]  oo  (iwi- 

«i|im)' hit  head." 


Jnjdx.  j(lifc) 

"...having  woveiv 
a  crown  from  thorns 
(ti  imv9i»)'  they 
placed  it  on  (M- 
07«iir)his  head  (dat.) 
and  a  purple  gar- 
ment they  clothed 
him  withal  (I^'noi' 
irop^vpovf  wtpii- 
/JaXor  otrof)." 


I.  V.  r.  "  having  put  mi  Aim  "  and  "  purple  garment  and  tcarbt,  dfli  " 

■-W.H.  ititiium  iwi,  B  iitfUStitm  Viri,  lit.  "placed  it  round  oiU^i^  - 

'  [UOB «]  This  passage  well  illustrates  the  danger  of  arguing  irom 

mere  statistics  apart  from  circumstances.     In  the  Jn-Mk  list,  liidKArn 

307.  •  ,  _ 


[1806]  WORDS  PECULIAR 

[1806]  Here,  there  seems  to  have  been  a  very  early 
confusion  between  €NAYCO  "  put  on,"  and  €KAYCO  "  put  off," 
and  between  "placing  a  purple  garment  round "  the  body  and 
"placing  a  crown  of  thorns  round"  the  head.  Mark  uses 
"place  round"  concerning-  the  crown.  Matthew  uses  "place 
on"  concerning  the  crown^and,  to  make  the  distinction  quite 
clear,  adds'"  tRi  head."  John  ah<o,  like  Matthew,  has  "  placed 
it  OH  his  head"  Like  Matthew,  t(k>,  he  has  the  phrase  "haying 
woven  y^w  thorns'^  ;|here  Mark  has  "thorny."  It  is  very 
probable  that  John  accepted  these  corrections  of  Mark  from 
Matthew':  but  in  any  case  the  result  is  that  the  tkrte  writers 
do  npt  agree  together  in  the  exact  use  of  the  verb  of  crowning 
("  put  on  "  or  "  put  round  ")  or  as  regards  the  construction  of 
the  crown  (Mk  "  thorny,"  Mt.-Jn  "  from  thorns  "). 

[1807]  Bearing  these  facts  in  mind  we  may  well  regard 
the  number  of  words  peculiar  to  the  thrtfc  Evangelists  as 
large,  and"  the  proportion  of  words  marked  f  '1  the  appended 
list  as  surprisingly  Urge.  Endeavouring  to  classify  them,  we 
.find  that  one  is  a  proper  name,  "Golgotha*";  and  another  is 
a  technical  term,  "  Hosanna',"*  The  parallel  Luke  in  bath 
passages  gives  the  substance  of  Mark-Matth(<^  but  emits 
"  Golgotha  "  and  "  Hosanna."  Perhaps-  spme  confusion  be- 
tween "  sicull "  and  "  place  of  skull "  induced  Luke  to  ontit 

appcartd,  becaute  of  Jn  xit.  5  "weuiiig  the  thorny,  crown."  Tlw 
ttdjt<UvtK.tyin  nowhere  but  in  Mk  xr.  17,  }n  xix.  j.-.  But  the  noun,  uml 
the  whole- phrase,  "having  woven  a  crown /ri>m /Aorns"  occur iiaih  In. 
Ml.  and  in  Jn.  The  Jn-Mi.  list,  however,  could^tat  include  "thorn," 
a>  the  word  (occurring  in  the  Pa#ble  of  the  Sower  in  Mk-Mt.-IJt.)  ii 
not  peculiar  to  Jn  and  Mt. 

<  [UWa]  A(  regards  Jn  xix.  2  "-clothed  (ircfx^^oi'),"  it  happens  that 
Lk.  xxiii.  1 1  (wtpttiayif  J(rt^r»  Xafiirpif)  has  this  very  word  to  denote 
Herod's  clothing  Christ  with  gorgeous  raiment  in  mockery.  Jn  may 
have  had  this  in  mind.  IlffiijiaXXv,  however,  is  a  more  appropriate  word 
than  tifpiTii<iiu  to  express  cjolhing  except  as  applied  to  a  Kar(  or  short 
cloak  placed  round  the  neck.    Sleph.  quotes  Herodian   iii.   ;.   11  r^v 

•  rtAyaia,  see  1810,  note  4.      .  ,  ',•  'Offni,  ste  18U*. 

■■■-  •-^■■.;  ■  •  ■■■      ■  308  r-'.:'   -.-  ■  - 


w»- 


TO  JOHN,   MARK,  AND  MATTHEW         [1«0»] 


the  former  :  and  some  doubt  about  the  fitness  of  such  a  term 
as  "  Hosanna  "  in  a  Gospel  for  educated  Greeks  unacquainted 
with  Hebrew  may  have  induced  him  to  omit  the  latter. 

[1806]  Apart  from  the  Passion,  the  only  words  of  im- 
portance are  "  money-changer^ "  in  thp  I'urification  of  the 
Temple,  and  "  sell""  in  the  Anointing  of  Christ  by  a  woman. 
A  third,  "evening*" — unimportant  unless  evidence  should^ 
sKew  that  the  word  may  point  to  original  symbolism — is 
found  in  the  Walking  an  the  Waters.  In  all  these  cases 
a  reason  for  John's  intervention  may  be  found  in  Lake's 
omission.  The  latter  omits,  in  his  account  of  the  Purification, 
the  detail  about  the  "  money-changers  " ;  and  he  altogether 
omits  the  narrative  of, the  Walking  on  the  ^ Waters,  and 
substitutes  for  Mark's  narrative  of  the  Anointing  another 
of  an  entirely  different  tendency. 

[1809]  In  the  Passion,  the  words  marked  f  are  "cohort*," 
"crown  [of  thorns]'",  "plait*,"  "praetorium',"  "put  round," 
and  "  sponge"."  In  every  case.  Luke  has  omitted  not  only 
each  wor^but  also  the  whole  narrative  containing  thBword. 
In  Luke,  there  is  no  "crown  of  thorns."  TjUe  mbcking  of 
the  "cohort"  is  either  omitted,  or  replaced  by  an  entirely 
diffdrent  story  concerning  the'  soldiiJrs  of  Herod  i^tipas, 
who.sc  "palice "  he  |)crhaps  identifies  with  the  Synoptic  • 
"  praetorium."  The  incident  of  the  "  Sfxingc  "  full  of  vinegar 
— explained  by  John  (1813 <')  in  connexion  with  "hyssop," 
perhaps  originally  the  hyssop-bunch  used  on  the  Passover 
night — Luke  wholly  omits.  This  is  not  the  place  to  consider 
whether  John  is  right  in  all  his  interventions :  the  object  now  , 
is  merely  to  demonstrate  that  John's  agreements  with  Mark 
and  Nfatthew  coincide  almost  in  each  .case  with  omissions  or 
deviations  of  Luke. 


•  ICAXw9wT.it,  McUUA.,         •aitrp4«a,w«ltt«*' 

> 'Of  ^  see  iai3  >t.  >  2iiipa,Kt  Vntt. 

'  XWi^fot,  Kt  1808    6.  "  aUtm,  tee  1814 1». 

^  npatriifMuif,  see  1814,'.  '  TUfMrit^fu  and  9miyytt,tt$  M$t\ 

.309 


iXMO] 


WORPS  PfiCUIJAR 


50HN.MARK-lrfATTHEW  AGREEMENTS' 


Mk     Ml.     Jn 
[1810]     <iXi^c(lT17(/)     I         I    -M 


Mk  Ml. 

ava\mfMm^         1  lo 

5  4 

5  3 


Jn 


[1811]     Mux* 


I'lttifHitmiuH* . 


.  >  (1810a,]  No  word  has  nn  xstcrisk  nllached  to  ii  in  this  list  bec.iuse 
no  word  is  used  by  Jn  in  a  different  sense  fmpi  that  ^hich  it  has  in 
.  Mk-Mt. :  \  denotes  that  the  word  not  only  has  the  same  meaning  in  Jn 
and  Mk-Mt.  but  also  occurs  ia..paranel  passa);es :  ?t  indicates  quusi- 
parallelism,  on  which  see  1817 ;  the  only  word  thus  marked  is  awtipa^ 
"cohort."  The  list  does  not  include  parts  of  speech  used  in  a  special 
sense,  f-jf.  JUd  with  accus.  of  person,  "for  the  sake  of"  tl731  jw). 

•  'AvaxxiWas  "retire,"  .Mk  iii.  7  (Ml.  xii.  15),  )n  vi.  15. 

'  [IBlOd]  '.\ir»XMa,  in  .Mt.  vii.  ij,  Jn  xvii.  13,  means  "(spiritual) 
destruction,"  and  Jn  xvii.  .13  calls  Judas  Iscariot  "the  son  ni litstrmti^n" 
In  the  parall.  to  Mk  xiv.  4,  .Mt.  Jixvi.  8  "Why  this  tistruction  or wiutel" 
Jn  xii.  4  mentions  ^^Judat  Iscariot}^  The  Original  ^nay  have'coiitained 
sonte  mention  oi  ^ iUstructhn^  variously  interpreted  as  (Mk-Mt)  ^^asU^ 
{in)"[i'>no(]tlfslnKlioii:'  -"         .  .„ 

«  roXyn<»d,  i.f.  "skull."     Mk  XV.  J2,  >lt.  xxvii.  33,  J n  xl«.'  1^.    ;ni« 

-  parall.  Lk.  xxiii.  33  simply  gives  "skuU,"  and  not  the  Heb.  equival^ent. 

'  [18104]  Tv^tnlr,  "naked,"  in  Ml.  only  in  a  Parable  xxv.  36  "mited 
and  yeclothed  ine"  (rep.  xxv.  38—44).  In  Mk  xiv.  51—2  (twice)  it  refers 
to  a  young  man  deprived  of  his  "linen  garment** ;  in  Jn  xxi.  7,  to  Peter, 
"naked,"  but  ">;irdiitg  himself"  before  entering  his  Master's  presence. 

•  [1810  <]  :uir),  "/lirifr"  in  («)  .Mk  vi.  ji  "[Cimf]  Millur  ye  by 
yourselves  into  a  desert  place  and  rest  or,  refresh  yourselves)  a  tittle," 
(t)  Mt.  xi.  jg.  "[Ciii/ii^kil/ur  unto  me  .ill  that  are  weary. .  and  I  will  give 
you  rest  (or,  refreshment ,"  aml*{c)  Jn  xxi.  \2'^\Citmf\  kUAer,  break  your 

-  fast,"  occurs  in  ^ords  of  Christ  inviting  the  disciples  to  "take  refresh* 
ment"  (dvdiraviru',  -a^iu\  or  lo  "break  their  fast"  :  m;  is  in  the  Triple 
Tradition  without  parall.'  in  Mt.-Lk..  (h)  is  in  Mt.'s  .Single  -Tradition, 
immediately  alter  a  passage  of  the  Unuble  Tradition  J  Mi.  xl.  27,  l.k.  x.  21 
"All  things  were  delivered  tome  by  my  Fathet.T,'!),  (r)  in  Jn,  refers  to  the 
period  after  the  Resurrection.  •        ,   ' 

'  ^axuvtrt,  *^ minister."  In  the  parallt  to  Mk  x~.  43Vkd«oi'uf,  Lk.  xxii. 
36  has  dui«oi>«i>,  so  thai,  practically,  this  word  is  common  to  the  Four 
Gospels  (1717  d—g)  in  Christ's  Doctrine  of  .Service. 

•  AdXot,  "guile,"  Mk  vii.  22,  xiv.  1  (Mt.  xxvL  4),  Jn  i.  47. 

\     •  [1811  «J  'iMtHurAfi  is  in  Mk  nv.  5  (R.V.>  "miirmiirtd  aeaiiul 


[Willi 


(dat.)  her.'  It  describes  perMCutora  (Euseh.  v.  i.  60)  "narimg"  and 
gnashing  their  teeth,  madmen  (Sicpfa.  iii.  825  a)  futpmhu  «U  Jiiffpiiim- 
fufoi.  Luciairi.  484  couples  ^K/S^ifi^iiTo  ^  Bpiiii  with  "Cerberus  barking." 
The  vb.  ana  der.  nouns  describe  God's  anger  in  Ps.  vii.  1 2  {Aq.)t  Is.  avii. 
iJ(Sym.X  E«ek.  xxi.  31  (Theod.)etc.    tomp.  Dan,  xi..30  (LXX).        • 

[IBiit]  In  Mk  i.  43,  Mt.  ix.  30  it  is  applied  to  Jesus  (R.V.  txt) 
^strictly  (macg.  slemly)  cfutrgCng"  those  whom  He  has  healed.  But  Ok. 
usage  seems  to  demand  some  such  rendering  as  "roar  " — used  of  Jehovah 
(R.V.)  in  Jer.  xxv.  30  (Ns),  Hos.  xt.  \o(,Hs),  Joel  iii.  16,  Amos  i.  2. 

Jn  applies  it  to  Jesus  twice  (xi.  33—8),  describing  how,  when  He 
■aw  Mary  and  the  Jews  weeping  for  Lazarus,  (1)  iyiUfHitiivan  ry  nvtv- 

pari  Koi  irofia^tp  iavrov  km *li;irot)ff  oin  viiXir  (2)  itt$pttu»ti.tvot  tp  Jatry 

tftX*rm  lit  t^  liwifiuiop.  According  to  the  analogy  of  the  dative  in  the 
three  Synoptic  instances,  the  dat.  r^  npivfian  should  be  the  object  of  the 
verb ;  and  this  is  not  -inconaistent  with  a  parallelism  between  r^  wviv^tttri 
and  <y  Imir^  for  if  anyoae  "roars  against "  his  own  spirit,  he  may  be  said 
to  be  doing  it  "in  himself,"  />.  not  against  another.  Uut  the  meaning  is 
uncertain  and  perhaps  intend^  by  the  fclvangelist  to  be  u,  except  so  far 
as  it  contains  an  allusion  lo,^nd  perhaps  a  protest  against,  the  tradition 
of  Mk  and  Mt.  (discarded  by  Ul)  that  Jesus  "rA/ri'f/  itgitimt"  those 
whom  He  healed— -traditions  fC^ps  based  on  a  statement  that  He 
"cried  out  against  *'  unclean  ^spirits  or  diseases,  not  against  the  diseased. 

[1811  (']  As  regards  the  positive  Johannine  meaning,  if  "  spirit'"  is  the 
-object  of  "  roared  againsl"  some  might  suppose  that  the  Logos  is  regarded 
M  rebuking  Himself  and  forcing  Himself  to  weep  and  to  be  troubled  in 
sympathy  with  the  friends  of  Lazarus,  although  He  knows  that  Lazarus  is 
not  realty  dead.  But  we  have  to  compare  r^  nvfvfLort  here  with  the  only 
other  Johannine  use  of  it  (Jn  xiii.  21)  "he  was  troubled  >/>  Mir  (i e  his) 
tpiril"  This  suggests  that  John  does  not  follow  the  grammatical 
construction  of  the  Synoptilts  in  the  use  of  thi>  rare  verb,  but  that 
he  uses  it  absolutely,  without  expressing  an  object,  first,  "  roaring  in  his 
'(i"l"  and  then  "roaring  again  iVa  Utmel/.''  If  so,  the  Evangelist  leaves 
it  to  us  to  imagine  what  the  Messiah  is  "  ronriii^  itgaiHsl."  Presumably, 
it  is  against  all  the  evil  that  makes  men  slaves  instead  of  being  the  free 
children  of  God.  One  aspect  of  thi;  is  death,  through  fear  of  which  men 
were  (Heb.  ii.  is)  "all  their  lifetime  subject  to  bondage."  See  also 
(im*)  "trouble." 

"'  [l|lli/]  edXiurini  T^t  r.,  "Sm  of  OaliUt,"  is  used  by  Jn  (vl.  i) 
followed  by  "  Tiierias,"  so  as  to  explain  its  meaning.  Lk.  substitutes  "latt" 
whenever  that  sea  is  mentioned  or  implied,  Jn  calls  ttrmercly  (xxi.  1) 
"  Tiberias "  when  he  coonectt  it  with  the  tnanifesuttuo  <>f  the  risen  Saviour. 

7:\:':-y-m     ■'  ■''''■.    ■  ■■    ■'    ■■■• 


[18U] 


WORDS   PECULIAR 


Mk 

Mt. 

Jn 

Mk 

Ml. 

J" 

tapaim* 

2 

3 

»W^««             J 

} 

[1813]    a,' 

4 

IS 

t  .oXX»/Jum(,«,    1 

"  1 

I 

Xvitiofuii, 

-2  , 

6 

-2 

^lovAii'w               I 

2 

I 

,uic/id«(m6«)  ] 

9 

[1813]      ,lwru  (1738<t) 

3 

13 

w/«*                 3 

+  ifia' 

« 

•■. 

rii/Miy«*'             3 

•i 

1 

WpOK  (rovjapi 

I-)*! 

3 

t  ntfiTtBiliu,'         3 

I 

[1» 


cheer,  |  have 
g0od  i 


Mk 


1*]  So/iWm,  "be  ofgood  cheer,"  in  Jn,  onljr  xvi.  33"A^ij/'jtwi/ 
overcome  the  world."  In  Mk  vi.  50,  Ml:  xiv,  27  "  Be  of 
(ivpviTt),  it  is  I,  be  not  afraid,"  Jn  (vi.  20)  omits  Saiurtirt. 
"wonderful,"  should  have  been  inserted  here,  occurring  in 
II,  Ml.  xx'i.  42  (quoting  Ps.  cxvij.  2J>L^nd  in  .Jn  ix.  3a  . 
1811/]  ftXirfm,  "tribulation,"  is  used  by  Jn  only  in  »vi.  21,  33 
hembereth  no  more  the  atigviti,"  "  In  tfte  world  ye  have  trihulation> 
In 'Mk  iv.  17,  .>tt.' xiii.  21  "  Iribulalion  or  persecution,"  Lk.  viii.  13  has 
" trial "^or  "temptation"  (a^ipav/nit).  » 

"  [UUd]  "H»,  "see!"  is  never  used  by  Mk  vid  Mt  In  parallel 
passages,  nor  by  Jn  in  any  paralL  either  to  Mk  or  to  Mt, 

'  [1812  b\  KoXAf/ltiirr^t,  "  moneychanger,"  occurs  in  the  Purification  of 
the  Temple  m  Mk  xi.  15,  Mt.  xxi.  13,  Jn  ii.  15.     But  Jn  places  th<  Puri- 
fication al  the  beginning,  Mk-Mt.  towards  the  end,  of  Christ's  preaching. 
'  NiMu,  "  perceive,"  in  Jn,  only  in  quotation  Jn  xii.  40  (Is.  yi.  10). 
"  [ISlSrt]  'Ch^Mi,  "evening,"  occurs  in  Jn  ti/  in  ihe-VValkfng  on  the 
Waters,  MJt  vi.  47,. .Ml.  xiv.  23    4,  Jn  vi.  |5,  (1)  in  the  fini  Manifesiatinut    . 
of  the  risen  Saviour  to  the  assemblej^  diiciples,  Jn  xx.  19.     Luke  hat  a  . 
parallel  10  the  latter,  but.  not  to  the  fomier.     In  Mk-Ml.'s  version  of  iKe  -♦■.' 
Walking  on  the  Waters,  the  disciples  fear  because  they  think   Him 
" a pkuHtoim"  (.SS  "devil");  m  Lk.'s  version  of  the  M'inifesialion  they 
fear  because  they  think  He  is  "<i  spirit!'  I)  " pkanlaim"  Ign.  Smym.  3 
"koiii/ess  demon."    Jn  has  no  mention  of  "a  spirit"  or  ^" phantasm " 
in  either  narrative. 

'  niip<fyfi,  "  pass  by,"  occurs  in  Mt.  xx.  yH  Jn  ix.  J,  in  the  Healing  of 
the  lllmd,  concerning  Jesus  "passing  by,"  but  in  quite  different  circum- 
stances. 

-^  [1813^]  n<paf  rob  'lajjAtlfov,  "beyond  Jordan."  Ut.  prob.  om.  the 
term  as  ambiguous,  see  1  K.  iv.  24  R.V.  "ok  tiit  side  (marg.  beyond)  the 
river,"  L\X  wipar  Ttti  w.  Eir.  iv.  16,  17,  20  "A<r>w>H/M/ n'fvr"  is  panUI. 
to  I  Esdr.  ii.  24,  2J,  27  "in  Celosyria(orSyri*}and  Phenice."  -;  'i 
"  [lIlSi-]  n»/>«rift)(u,  "put  round,"  is  in  Mk  xv.  36,  Ml.  xxvii.  48, 
Jn  xix.  29  about  the  offering  of  the  vinegar  by  means  of  a  "sponge.* 
Perhaps  Mk-Mi.  look  a  "hyssop-bunch,"  of  which  the  "sponge"  may 
.  have  been  composed,  as  a  sulk  of  hyssop.    See  Tike  Femrjald  Gttptl. 

312 


r 


TO  JOHN,   MARK,   AND  MATTHEW         [WIS] 


■> 

Mk     Mt.     Jn 

Mk 

Mt. 

Jn 

[1814]  firtirfHiffo.' 
wXiiimiia 

>        3  '    ' 
3        >         ' 

I 
2 

J 

1 

fraptnia 
[UiS]  :  irpWi 
?+  vwtlpa^ 

5+[i]l+[i]    J 

1    ■      1          2 

••poWh; 

3 

I 

4 
8 

[ 

'  [1814a]  IIiir/>ilirii«|,'' Mil,"  is  in  Mk  xiv.  5,  Mt.  xxvi.  9,  Jn  xii.' 5, 
about  the  perAime  that""  could  have  b«n  soM"  for  (.Mk-Jn) "  300  denarii," 
(Mt.)"much."' 

■  [1814/y  nx<ni,  "plait,"  is  in  Mk  xv.  17,  Ml.  xxvii.  29,  Jn  xix.  2 
concerning '^he  crown  of  thomsT.. 

''[]^14r]  llparntptov,  **  praetorium,"  or  "palace,"  occurs  In  Mkxv.  16, 
Mt.  xxvii.  27  as  the  place  to  which  the  soldiers  take  Jesus,  a/tfr  Pilate 
had  pronounced  sentence,  jh'here  they  clothe  Him  with  purple  and  crown 
Him  with  thorns,  just  before  the  Crucifixion.  Jn  xviii.  38  mentions  it  as 
the  place  to  which  the  soldiers  take  Jesus  from  Caiaphas  to  Pilate  for 
trial,  and  from  which  Pilate  brings  Jesus  out  clothed  in  purple  'and 
wearing  the  crown  of  thorns  fie/ort  pronouncing  sentence.  It  is  implied 
that  Jes|S  i$,  led  back  to  it,  as  Pilate  (xix.  9)  "entered  into  the^praetorium 
agiu'n  "Bd  there' speaks  to  Jesus.  Luke  never  mentions  the  "praetorium," 
nor  the''  crown  of  thorns,"  but  rctiresents  Hirod  as  having,plothed  Jesus 
in  "  bright  raiment"  The  Acts  mentions  the  word  once  in  Acts  xxiii.  35 
"Huriflg.bidden  him  to  be  kept  in  Htrvifs  I'melerium."  It  is  possible 
that  Luke  took  the  "  Praetorium"  in  Jerusalem  mentioned  by  Mk-Mt.  as 
being  Herod's  *^pat(ue.^  This  might  induce  John  to  emphaaiie  the 
meaning  of  the  word  so  as  to  correct  Luke's  error.  On  the  .mis- 
understanding that  seems  to  have  led  Luke  to  introduce  Herod  in  the 
narrative,  see  56,  902 — 3. 

*  [1815a]  n^i  "early"  (marked  |  because  it  may  refer  to  the  same 
feveot  in  Mk-Jn,  but  certainly  does  not  in  .Mt-Jn),  in  Mk  xvi.  2  "very 
tariy,"  and  in  Jn  xx.  i  "  farly,  it  being  still  dark,"  is  used  about  the  visit 
of  the  women  (Jn  mentions  Mary  Magdalene  alone)  to  Christ's  tomb. 
Mk  App.  xvi.  9  "having  risen  early"  is  used  about  Christ's  manifestation 
to  Mdl^  Magdalene. 

[1815^]  In  describing  the  trial,  .Mk  xv.  1  describes  the  Sanhedrin  as 
assembling  "straightway  early"  i.e.  immediately  on  dawn,  while  Jn  xviii. 
28  uses  "  early,"  perhaps  meaning  a  samewhat  later  hour,  to  describe  the 
Inding  of  Jesus  from  Caiaphas  to  Pilate. 

^  [1815 r]  Jwtipa^  "cohort,"  is  not  mentioned  by  Mk  xv.  \6,  .Mt.  xxvii. 
27  -till  after  Pilate's  sentence  when  "the  whole  coAort"  is  " called' 
together"  to  mock  the  condemned.  Jn  mentions  it  earlier  as  having  been 
(xriii.  ])  "taken"  by  Judas  to  arrest  Jesus,  and  as  (xviii^u)  "seizing" 

313  . 


[Mie]  WORDS  PECULIAR 


Mt     Ml. 

Jn 

.  Mk 

Ml. 

Jn 

t  ffW4a>w  (1806 

iwrmvpAm^      1 

1 

I  ■ 

-«)  ■                11 

2 

vjiiajia*              I 

1 

3 

[1816]      Wpqc                        1          1 

1 

nifW.  (1714/1)    1 

6 

|8 

Cy.i.(17»<),    .    1        1 

6 

i/wayu 

(metaph.)'     r 

1 

c.i8 

X«(i-»           .•       1    ?I+[i] 

I 

X-p/"               I 

■3 

3 

.  -.ar<?^' ■.'"■■.';'.•;' '- 

1 

iiratM*             »■ 

* 

.  ■■ 

§2.    Atsentt  of  QiMsi-fiar<ilUls 

[1817]  Comparihg  this  list  with  previous  ones  we  find  the 
number  of  qtiasi-parallefs  (».f.  words  marked  ?  f  because 
though  the  word  is  the,  same  the  context  is  altered  in  such 
a  way  as  to  imply  disagreement)  very  small  indeed,  only  one 
iairelpa)  being  thus  marked.  There  are  more  quasi-parallels 
in  the  John-Mark  list  and  in  the  John-Luke  list.  The  reason 
for  theit  absence  here  is,  perhaps,  that  this  list  represents  the 
cases  where  John  agrees  with  hoI  Mark  atom  hut  Mark 
supported  by^Matthew.  The  combined  evidence  of  Mark  and 
Matthew  might  seem  to  John  too  weighty  to  reject  in  the 
details  of  fuch  narratives  as  the  I'urification  of  the  Temple 


Hint ;  Md,  when  he  toro^  to  desetibe  the  mocking,  he  simply  mcntioiu 
"the  soldieri." 

It  has  been  suggetied  (1386)  that  John  may  have  been  led  to  Infer  that 
Judas  "received  n  cohtfrl"  ham  a  confusion  of  the  tradition  that  he 
"received  ti  si'jpt" — "lign"  and  "cohort  '  (in  the  form  mf/juua)  being 
similar  (jreek  words.  But  Mt.  xxvii.  27.  avvriyaynv  in'  uiV^y  JXi;*  t^ 
ffwfifMn',  "  they  gathered  together  against  Mim,ihe  whole  of  the  cohort"  is 
an  ambiguous  Expression.  '  It*  might  very  well  have  been  understood  as 
meaning  "  They  gathered  together  the  whole  of  the  cohort  /«  tare  Jesus," 
and  perhaps  John  understood  it  thus. 

'  Jvpmavpou,  see  1817 1\ 

*  [1816 rf]X;<;ir»«i,'' tent,'"' schism,"  in  Mk  ii.  ii  (httl*.  16)  "airtrse 
r/Mt,"  lit.,  but  in  parable.  In  Jn  vii.  43,  ix.  i5,  if.  19,  it  deseribn  a 
"schism"  among  the  Jews,  some  favouring,  some  rejecting,  Chritt ' 

*  [1816(i]  'Yirtfyw  (metaph.)  "depart,"  "go  home,"  Mk  xiv.'.3i, 
Mt.  xxvi.  14,  "the  bon  of  man  dtpartitk  (Lk.  xxii.  ii  moftiimu).''  On 
iivirpm  and  wo^vofiiu,  sec  1663 — 64. 

*  [1816^]  'aaatra^  "  Hitsanna,"  Mk  xi.  9— 10,  Mt.  xxi.  9  (rep.  xxi.  15), 
Jn  lii.  13,  is  parall.  to  Lk.  xix.  ]8  "jn  heayen  peace  (tu)  j|lory  (1807)." 


K15C4- 


TO  JOHN,   MARK,   AND  MATTHEW         (UW] 


and  the  Passion.  And  in  points  that  might  be  called  matters 
of  taste,  e.g.  the  question  whether  "  Hosanna "  should  be 
retained  or  paraphrased  in  Greek  Gospels,  the  usage  of  Mark 
when  confirmed  by  Matthew  might  decide  John  to  adopt  the 
Jewish  term  in  preference  to  the  paraphrase  in  Luke.  There 
are  no  words  marked  *  as  being  used  in  a  different  sense  b^. 
John  from  the  sense  in  Mark  and  Matthew',  ^-^-"^r^'r^.  .' 

■  [U17<i]  X«fi/a,  "find  rbbm  for,"  "hold,"'is  (he  ncamt  apprpnch  to 
such  a  word,  for  it  also  means  "go"  in  Mt.  xv.  17  but  not  perhaps  in  Jn 
except  in  viii.  37  (R.y.  tx!)  "AfiM  noi  frei  course  in  you."  Prob.  however 
Field  is  right  in  upholding  A.V.  (R.V.  marg.)  '*Aa/A  no  p/ttci-  in  you." 
He  compares  Alciphr.  Epist.  iii.  7  where  a.  doctor  "  wonders  where  and 
how  food  finds  a  place  in  a  glutton's  stomach." 

[1817 A]  For  the  Jn-Mk-Mt.  use  of  "sea"  in  "sea  of  Calilce,"  and  of 
"beyond"  in  "beyond  Jordan,"  see  ^fiXairira  (1811  </)  aiid  wJpttv  (1813^). 

[1817  r]  Jvvtmivpom^  "crucify  together  with,"  might  perhaps  have  been 
marked  ?t  or  even  +.  It  occurs  in  Mk  xv.  33,  Mt.  xxvii.  44  shortly  before 
Christ's  death,  but  in  Jn  xix.  32  shortly  after  il.  In  Mk  Mt.  it  means 
"crucified  m/M"  Jesus,  but  Jn  applies  it  to  the  second  malefairtor 
"ataditd  tinii"  lAe/irst  maU/ar/ar.    See  1678.       .,  ,    y..- 


v'";-^'.?-';  ■■-  ■'•-■'1 


3*  J 


•5/; 


V-   CHAPTER  V  V 


WORDS  PECULIAR  TO  JOHK,  MARK,  AND  IiUKE 

I  I.    ItttrodHCtory  remarkt 

[1818]  Antecedently,  if  we  knew  nothin);  about  the  Three 
Gospels  except  that  Matthew  and  Luke  borrowed"  from  Mark, 
and  nothing  about  the  Fourth  except  that  it  was  written 
at  a  time  when  the  Three  had  become  authoritative,  we 
might  expect  the  number  of  Johannine  words  peculiar  to 
Mark?and  Luke,  and  also  those  marked  f  as  being  in  parallel 
passages,  to  be  as  large  as  the  same  numbers  in  the  john- 
Mark-Matthew  list. 

[1819J  But  Luke  fottows  Mark  most  closely  in  narratives 
of  a  thaumaturgic  character  and  especially  in  exorcisms  ;  and 
these  are  just  the  subjetts  that  John  avoids  or  passes  lightly 
over.  Mo/eover,  Lukcj  eycii  where  following  Mark  closely, 
alters  low-clsiss  Greek  words  such  as  «pa/9oTT09,  which  JohiT 
retains.  And  generally,  since  we  find  John  not  only  sup- 
porting Mark  when  Luke  deviates  from'  him,  but  also  taking 
different  views  from  Luke,  we  ought  to  be  prepared  to  find 
the  number  of  John-Mark-Luke  agreements  small,  and  the- 
humber  of  parallelisms,  very  small  indeed. 


§2.    " Latchet;' " spieti"  " rouu  up" 

.  {1830]  And  thi.s  i.s  the  case.  Only  one  word,  I'/id?, "  latchet," 
is  marked  t  without  query,  occurring  in  the  Baptist's  descrip- 
tion of  theroming  Deliverer,  the  "latchet"  of  whose  shoe  he 


s-m  •> 


JOHN,    MARK,   AND   LUKE  [1823] 

declares  himself  unworthy  to  loose.  Matthew,  instead  of 
"loosing  the  shoe-latchet,"  has  "bear  the  shoes,"  perhaps  ' 
blendinf;  together  the  performance  of  two  mental  services  as 
explained  in  the  foot-note  (1833  </).  This  deviation  of 
Matthew  from  Mark,  while  Luke  and  John  adhere  to  th« 
word  "  latchet,"  accounts  for  the  otic  Johannine  word  in  the 
following  list,  parallel  and  peculiar- to  Mark  and  Luke. 

[1821]  The  word'  "spices,"  a/Ma/iara,  marked  ?t>  is  of 
interest,  although  not  exactly  parallel.  In  Mark  and  Luke  it 
refers  to  "splits"  prepared  by  the  womc!)  for  the  bfxly  of 
Christ  But  Matthew,  though  closely  agreeing  with  Mark  in 
the  context,  makes  no  mention  of  "spices,"  nor  of  any 
preparations  for  embalmingvon  their  part  John  uses  the 
word  concerning  the  "  spicfs"  actually  used  by  Jpseph  and 
Nicodemus  in  the  burial  of  Christ :  and,  as  he  speaks  of  these, 
and  makes  no  merition  of  "spice.s"  in  his  account  of  the  visit 
of  the  women  to  the  tomb,  we  are  led  to  infer  that  he  agreed 
with  Matthew  that  the  women  came  simply  "  to  behold  tjie 
tomb."  John  appears  to  be  tacitly  correcting  what  seemed 
to  him  wrong  in  Mark  and  Luke  by  ip$ertii)g  what  seemed 
to  him  right  (1838*).  ,'     " 

[1822]  The  word  Sieytlf^,  "  rouse  tip,*'  though  not  marked 
t,  derives  interest  from  its  extreme  rarity  (as  indicated  in.  the 
foot-note  (1832  r))  and  from  the  possibility  that  it  may  |X>int 
to  some  explanation  of  Luke's  omission  of  the  story,  of  Christ 
walking  on  the  water,  which  John  inserts.  On  the  Mher 
hand  John  omits  the  story  of  Christ  falling  asleep  in  the  boat 
and  awaking  and  rebuking  the  storm,  which  fluke  inserts. 
And  this  rare  word  Sieytipai  is  used  by  Mark  and  l-ukc  in 
the  one  narrative  to  describe  Jtsus,  but  by  John  ip  the  other 
to  describe  the  ^fti,  as  being  "  roused  up."        ; .-'    .     ^. 

%\-    Mark,  Luke,  and  John,  on  "rejection" 
[1823]  The  word  oflrrew,  " reject "  or  "set- at  naught,"  is 
nowhere  parallel  in  Mark  and  Luke,  but  it  occurs  in  Luke 

317'   .  ;,.:-\:x^^^/  v;  .; ,. 


[XOMJ 


WORDS  PECULIAR 


and  John,  as  will  be  seen  below,  in  th»  ^phrases  "he  that 
rejtcUlk  you"  and  "he  that  rejetttth  mi"  with  words  of 
warning  as  to  the  consequences  of  rejection. 

[18M]  Mark  uses  it  in  a  saying  of  thot  Lord  that  the 
Pharisees  lirejat  the  word  of  Cod"  in  ordir  that  they'  may 
keep  their  own  Itaeiitd^t^  that  is  tp  say,  thiy  allow  a  man  to 
break  the  commandment  about  honouring  one's  father,  under 
the  shelter  of  the  word  "  Corban."  Matthew,  too,  has  this. 
But,  besides  other  deviations,  Matthew  uses  "transgress" 
instead  of  "  reject'." 

[1886]  The  difference  between  Luke  and  Johtv  is  worth, 
looking  into,  and  Luke  should  also  bo  compared  with  the 
parallel  Matthew: 
.    Mt.  X.  40—1     ■    .;'.,.'  Uti  *■  16 
'■  He  that  receiveth  "  He  that  heireth 

you  receiveth  trie,  youhearethme,«nd 
and  he  that  receiv-  •■\\e  \yai  rejecteth  yen 
ethmereOcivethhim  rtjectelh  me.  Rut 
that  sent  me.  He  he  that  rejeeteth  me 
that  receiveth  a  pro-  rejuteth  him  that 
phet  in  the  name  of  fttil  wu." 
a  prophet...,"  ,      4 


Jn  xii.  44—8 
"He  that  believ- 
eth  on  rot  believeth 
not  on  me  bu^  on 
him  that  sent  me... 
And  if  any  man  \\tA 
my  words  and '  Ob- 
serve them  not,  I 
(emph.)  judge  Kim 
not...H«  Ihul  reject- 
tlh  me  and  liketh 
not  my  words  (^ 
/lata)  [into  his  heart]  ^  ' 
hath  him  that  judg- 
eth  him.  The  word 
that  I  spake — that 
[word]  shall  judge  . 
him' in  the  last  day." 


[ttM]  H  will  be  noted  that  Matthew,  omitting  all  mentk>n 
of  '  tejtclingl'  conhnes  himself  to  the  doctrine  of  "receiving" 


'  [USttn]  Mk  vii.  9  iSm'm,  ML  xv.  3  wofcAiittn.    The  same  thing 
is  expressed  by  Mk  vii.  13,  Ml  xv.  3  itifmm.    Lk.  omits  all  this. 


TO  JOHN,   MARX,  AND  LUKE 


[IMS] 


His  tradition Imay  be  rearranged,  tb  shew  its  parallelism  with 
the  Triple  Tradition  and  with  the  tradition  of  John  on 
"receivings,"  thus:  >     •   .     ■.•^'■.":" 


Mk  \x.  37 

"Whosoever 
shall  receive 
(S^{i;Tai)  [one] 
of  such  little 
children  in  my 
name  receiveth 
me,  and  whoso- 
ever is  receiv- 
ing (S<xvro')  me 
is  receiving  not 
me  but  him 
that  sent  me." 


^t.  £  40  ■ 
"He  that 
receiveth  you 
receiveth  me, 
and  he  that 
receiveth  me 
receiveth  him 
that  sent  me." 


Lk.  iir.  48  - 
"Whosoever 
shall  receive 
thislittlecUld 
in  my  name 
receiveth  me, 
and  whoso- 
ever shall  re- 
ceive me  re- 
ceiveth >  him 
that  sent  me." 


'   Jnxiii.  »o 

"Hethatrij- 
ceivelh  whom- 
soever I  shall 
send  receiveth 
me,  and  he 
that  receiveth 
me  receiveth 
him .  that  sent 
me'."       - 


N. 


[1827]  Reviewing  the  evidence,  we  note,  first,  that  the  ■ 
earliest  of  the  Four  Gospels  (Mark)  u.-ics  the  word  "reject' 
to  signify  the  rejection,  not  of  maris  word  but  of  God's  ^lord, 
"-Tiamely,  the  command  to  honour  parents^  The  next^in  date, 
Matthew  (using  the  word  "transgress"  for  " reject "),  sub- 
stantially agrees  with  Mark.  These  two  Evangelists  say.  in 
eflTect,  that  the  Pharisees  rejected  the  Word  of  God  in  order 
to  keep  the  words  of  men,  and  that  Christ  condemned  this. 

[1828]  Luke  omit.s  the  whole  of  this.  But  the  distinction 
between  rejecting  the  words  of  individimls  and  rejecting  the 
laws  of  natural  religion,  or  the  Word  of  God,  Ls  a  very 
important  one.  If  the  Third  Evangelist  failed  to  bring  this 
out,  it  was  all  the  more  gecessary  for  the  Fourth  to  do  so'. 

,'  Jn  xiii.  20,  as  also  Jn  xii.  44—8,  uses  Xoft^t  "  take  [into  one's  heait]" 
instead  of  {he  Synoptic  iixoiuu  "  receive  "  :  but,  for  brevity  and  parallelism, 
\afitiaif»  in  Jn  )(iii.  20  is  rendered  "  receive  "  above. 

'  [1828  ii]  The  distinction   may  be  illustrated  by  what  is  probably 
one  of  the  earliest  of  the  l^aulinc  Epistles,  where  the  A^stle,  after 
forbidding  fornication,  says  (1   Thess.   iv.  8^  "He  that  rtjtctilli  [this< 
doctrine]  (j  a&frw)  njecteth  not  man,  but  God,  who  is  [ever]  giving 
(dt'dorra)  his  holy  Spirit  upon.(<ir)  us."    '     -    : 


A.  V. 


319 


.„ 


[1838] 


WORDS   PECULIAR 


[1829]'There  is  also  another  reason  why  the  Fourth  Gos|iel 
should  intervene.  The  earnest  of  the  Gospels  does  not  say  "  He 
that  rcceiveth  you  receiveth  me.'ibut  "  He  that  rccciveth  one 
mof  siuh  little  ones"  There  is  a  jreat  difference  between  the 
two.  Mark's  vcrsiAn  struck  at  th|e  ro6t  of  apostolic  or  clerical 
arrogance.  Luke's  version  in  tne  Triple  Tradition  ("  Whoso- 
ever shall  receive  tJiU .little  child")  gave  no  clear  precept  as 
to  the  future  ;  and  his  version  in  the  Double  Tradition  ("  He 
that  heareth  you ")  was  limite^  to  the  Seventy,  who  are 
mentioned  in  the  preceding  verses.  Matthew's  version  ("He 
that  rcceiveth  you")  is  limited  to  the  Twelve.  Christians, 
therefore,  with  only  the  Tfcree  Gospels  in  their  hands,  might 
still  require  some  further  answer  to  the  question  "  Whom  arc 
we  to  receive  as  coming  from  Christ  ?  ^ 

[1830]  The  full  consideration  of  John's  in^plicd  answer 
to  this  question,  and  of  all  the  j>assages  bearing  on  the 
Doctrine  of  Receiving,  must  be  deferred'.  Meantime,  even 
a  glance  at  the  parallels  suggests  that  John  is  writing  with 
allusion  to  Luke's  version  of  the  Double  Tradition,  accepting 
his  tradition  verbally,  so  far  as  regards  the  use-  of  the  verlj 
"  reject,"  but  surrounding  it  with  such  a  conteSct  asrto  freii  it 
from  all  risk  of  being  abused.  Instead  of  Luke's  ambiguous 
"heareth  me"  (which  might  mean  hearing  without  doing), 
"  John  (xii.  44 — 8)  substitutes  "believeth  on  me,"  connecting  a 
subsequent  mention  of  "hearing"  with  "not  observing." 
Then,  in  ca^e  any  domineering  elders  or  bishops  might  judge 
those  who  "rejected  "  them,  as  rejecting  Christ,  he  represents 
Christ  Himself  as  deprecating  such  "judgrnent"  ("/(emph.) 
judge  him  not ").  John  seems  to  have  in  mind  a  tradi^oa 
similar  to  that  of  St  Paul  "  Judge  nothing  before  the  time." 
The  true  judge  is  not  to  be  this  or  that  teacher  or  collection 
of  teachers,  but  "the  word  that  I  spake";  and  the  time  of 
judging  will  be  "the  last  day."    John,  like  Mark,  seems  to 


\ 


>  They  will  be  diicuised  in  The  FoarfoU  Gotp^.    ' 


.  TO  JOHN,  MARK,  AND  LUK.E  [1881] 

represent  Chrialf'as  appealing,  against  conventional  judgments, 
to  the  6rst  principles  and  funcjamental  decrees  of  humanity, 
the  Isws  or  spiritual   Mature,  those  words,  or  (aws,  which  . 
"shall  never  pass  away."  '         • 

[1831]  Our  conclusion  with  reference  to  the  Johanninc 
use  of  d$tri<a,  and  the  Johaniiijie  phrase  "/u^at  rejecUth  mc" 
is  that  John  is  almost  certainly  writing  with  allukion  to 
Luke's  tradition  "he  that  rtjecteth  you  etc,"  It  is  also  by  no 
means  improbable  that,  in  the  phrase  "  He  that  rcjccteth  me 
and  takethnot  my  words  [into  his  heart],"  he  Is  alluding  to 
the  tradition  of  Mark  al)oi)t.  Christ's  condemnation  of  the 
Pharisees,  "Ye  reject  the  Word  of^  God"  takirfg  it  in. its 
broadest  sense,  not  limiting  it  tp  the  commandment  "  Honour 
thy  father  and  thy  mother,"  but  taking  it  as  the  uttered 
thoughts  of  the  Father  in  Heaven,  expressed  from  the 
beginning  through  the  Logos,  and,  recently,  by  the  "words 
(^q/tara)"  of  the  Logos  incarnate  upon  eatih,        >         ^     ' 


*      ,■ 


-    '       ,.. 


•  ^ ) 


jai  3»— » ' 


ifeLi. 


^'■'.'  V*a 


[18SB] 


WORDS  PECULIAR 


-             A 

JOHN-MARKLUHE  ' 

LgreeXi^nts'  ■ 

■  - 

Mk     U.     jiS 

A                           Mk. 

Ut. 

*f 

[1832]      agrrim'    ^              2    S(rep.)'"l 

(433$)    ,           3   :•  1*   'i 
[1833]    •i.Xiy.iuM.^     ;       I      >       J 

*Aaivu>           "l ' 

I  . 

,  1  . 

.  r 
I 

;   I,  -. 

.   I 

'  [1832(7,]  An  asterisk  denotes  that  the  same  word  is  used  in  different 
senses  by  J«-Mk  atld  Lk.,  g.j^.  tXawu  Mk  vi,  48,  Jn  vi.  19  "row,"  but  Lk. 
viih  39  '-'  driven  [by  an  evil  spirit]*  :  t  denotes  a  parallelism,  ?  +  a  quaii- 
parallelism.     For  other  signs,  see  the  foot-notes. 

'  '  [ISSSo]  '\Smit,  "reject,"  see  1823—31.  It  is  used  with  accus. 
of  pers.,  only  ih  Mk  vi.  26,  Lk.  x.  16,  Jn  xii.  48,  1  Thess.  iv.  8.  In  Mk  vi. 
2(ijt  perh.  means  "break  faith  with  her," as  in  Jerem.  xii.  6,  LaDi.  i.  3  (K). 
TjOtrtftrap  aiirfjf. 

'  'Airop<«i,  Mk  vf.  JO  (act),  Lk.  xxiv.  4  ajitl  Jn  xiii.  J2.(mld.). 

«  [1832^]  'Afimitara,  "spices,"  in  Mk  xvi.  i,  Lk.  xxiii.  56,  xxiv.  1,  refers 
to  "  spices"  prepared  by  the  women  for  the  body  of  Jesus  and  brought  to 
the  tomb  on  the  momini;  of  the  Resurrection  ;  in  Jn  xix.  40  it  refers  to 
"spices"  used  by  Joseph  and  Nicodetnus  in  entombing  ^the  body. ■ 
Mt.  xxviii.  I  (pamll.  to  Mk  xyk  1 )  mentions  no '.'  spices,"  and  says  that  the 
women  came  simply  "  to  ^'^)/r^  the  grave."  . 

'  '\niul(a  is  in  the  Parable  of  the  Viiieyard,  .Mk  xii.  4,  Lk.  xx.  ir 
" /realftl  //isgr,uY/u//y,"  in  Jn  viii.  49  "But  it' liisliaHour  mc." 

"  [1632  c]  Au yti'pw,  "  quite  rouse,"  or  "  rouse  up,"  is  used  of  Jesus  tii 
the  Stilling  of  the  Storm  .Mk  iv.  39,  Lk.  yiii.  24  (A«)  "  Thty  raiused  kim 
up. ..He  7nt.(  roujcrf  »/ and  rebuked  the  wind"  :  Jn  has  in  the  Walking  on 
the  Waters,  (vi.  18)  "»rhe  sea— by  reason  of  a  great  wind  blowing— was 
roused  up."  Outside  2  I'et.  (i.  1 3,  iii.  i )  the  word  does  not  occur  elsewhere 
in  N.T.,  and  it  does  not  occur  at  all  in  ctnon.  L.\X. 

'  [1833  n]  'eMyo/uu,  in  Lk.,  occurs  only  once  in  Christ's  words,  Lk.  x. 
43  "  Mary  AdM  chosen  the  good  part."     Lk.'s  other  in^ances  are  vl!  I J 
■'  ''^having  chosen  twelve,"  ix.  35  "  my  ckdscn  son,"  xiv.  7  "  they  chose  the 
first  scats."    Sec  1709 b.' 

"  [1838 1^]  'EXavKu  in  Mk  vi.  48,  Jn  vi.  19,  is  used  of  the  disciples 
"towing"  in  the  Walking  on  the  Waters  (Mr.  xir.  24  has  "  by  the  .waves).' 
Lk.  viii.  29^  has  the  word  in  a  dUTerent  sense,  "He  was  driven  by  the  ' 
devil" 

.  »  [1833V]  'Eititfu/u'«  in  Mkiv.  19,  Jn  viii.  44,  means  "lusts";  Lk.  xxii. 
1 5  is  different,  "  with  desire  have  1  desired  to  eat  this  passorer."    - 

'■.'  ,.-  „,        ■  ,;.  ■v.,.3i»«-'     "r-;-  .,■-'  ■:■■'':■'. 


TO  JOHN,  MARK.  AND  tUKE     \      fl884]' 


"•  '     ' 

Mk     Lk. 

> 

Mk 

LkKH 

+  V"«'  " 

1        1 

1 

3     ^X, 

[UMl?t«ar<i>'>)<m>. 

,*  V^ 

3 

fifl^^'a 

-      ■      * 

(ITM^-rf)   3 

1         IT 

&TW 

1      » 

_     t   . 

irct^KOi'ra         I  ■ 

3        > 

?JirXii«oi< 

3          «. 

a'/. 

.    vpa^atf^          1 

I        1 

{r^yrpirov: 

..««p(Chri.)«    J 

3        7 

'■■  .  afl9B«).r 

■  >  ' '  ■  '■"         ...  ( 

\-3-"; 

■:'->;''■:   -v'''. 

.-  '.;-:':  • 

'  [laaSdl'liiAt,  "latehet,"  in  MW  i.  7,  Lk.  iii.  i6,^Jn  i.  a;  abput 
"looting"  the  " latchtl  of  the  shoe,"  Where  Mt.  iii.  II  hat  "<•(«•»>• 
(jSairTftiriu)  the  shoes."  (i)  *^ Loosing \\i^  shoe,'%ind  (2)  ^carrying  bathing 
utensils  to  the  bath "  were  recognised  duties  of  a  slave  to  his  master. 
'Possibly  Mt.  has  confused  and  combined  parts  of  the  twd^  'In  any  ctsc, 
Jn  follows  MIc  (and  Lk.)  as  aifainitMC 

'  [1833  ^j  Katffl^KT/iur,  *'puri6cation/'  occurs  in  the  Cure  of  a  Leper, 
Mk  i.  44,  Lk.  V.  14  ".Shew  thyself  to  the  priest  and  offer  (oncerning  Ihy 
purifiiiUion"  where  Mt.  >iii.  4  has  "  Shew  thyself  to  the  priest  and  offer 
Iht gift'  The  other  instances  are  Lk.  ii.  13,  Jn  ii.  6,  iii.  25.  J n  nowhere 
mentions  lepers  or  anything  connected  with  thcni,  .         . 

'  [ISSfd]  Kordoi^h  "lie  [sick],"  Is  used  by  Mk  i.  30,  where  the 
parall.  Mt.  viii.  14  has  3«3XimmVi}i',  " prostraUd  \ivitk  sii-kness^  and  the 
parall.  Lk.  iv-.38  ■rvrf^oWi";.  'n  the  Healing  of  the  Paralytic,  Jlk  ii^  4" 
describes  the  Jetting  down  of  "the  pallet  where  the  paralytic  hy"  (Ml.  ix. 
3  has,  again,  '^prostrated").  Lk.,  at  the  end  of  the  story,  says  (Lie  v.  25) 
**  He  took  up  that  on  which  he  hy  [jiVjfr]."  Jn,  in  the,  quasi-parallel  - 
Healing  of  the  liian  with  an  "infirmity,". uses  «.  twice  (Jn  v.  3 — *t 
Kar/kfiro  irXT^uff  rSay  aa6ivmivTm¥.,.T0vrav  liitv  i  *\ifaovs  taramifkivoy,    . 

[1834^]  Kardsft^i  is  used  .also  in  Mk  ii.  15,  xiv.  3,  Lk.  v.  39,  vii.  37 
and  I  Cor.  viii.  to  of  "lying  [at  table]";  and  for  this  reasoii  Mt-  'nay 
have  preferred  another  word.  As  regards  jMJc,  Lk..  and  Jn,  the  facts 
prove  ndthihg  except  that  they  did  not  object  to  using  the  word  (though 
ambiguous)  in  the  s^nse  of  "  lie  [sick]."  . 

'  [1834 1]  BKritos,  " multitude," occurs  in  Mkiii.  ?,  8  iroXirVX^tfot,  and 
wX^ot  iroXi;,  of  the  muhiiudes  coming  to  Jesus,  Jn  v.  3  rX^ffoi  of  the  sick. 
XiK^jBoi  l)i8imy  wokv  is  in  Lk.  v.  6,  and  dwa  roii  irX^ovr  rwf  ^i](0vw  in  Jn 
xxi.  6,  describing  a  miraculous  draught  of  fishes  (Lk.  long  before,  Jn  soon  - 
after,  the  Kesurrectio'n).  ■_        -     " 

'  [1834(/]  npd^it,  "pretext,"  Is  in  Xlk  xii.'40^  Lk.'xi.  47  wpofift, 
luXKpa  ir/KNTVvx(>M**'<H,  Jn  XV.  22  npij^Huriir  oiiK  t;|[OMrti'. 

'  [18J4*]  'VHfp,  "water"  (in  Christ's  words),  occurt  in- Mk  xiv.  13^- 
Lk.  xxiisjo  "There  shall  meet  you  a  man  bearing  a  pitcher  of  waUr.^ 
Mt.  xxvl.  18  omits  the  whole  sentence.    See  1728  A 

1    '       f   ■  '         ■ 

.  -.y-^        .    3'i     ■.:     .■■.-...:'..'. 


[1836] 


vJa 


JOHN,   MARI^AND  LUKE 


§4.    '"The  Holy  Ont  of  Gad" 

[183S]  To  these- words  maybe  added  the  phrase  0  <!<yio« 
ToD  6tm,  "  the  Holy  One  of  God,"  applied  to  our  Lord  by ' 
a  demoniac  in  ^^jark  and  Luke",  and  used  by  John  in  I'eters 
Confession,  "We. ..know  that  thou  arX  tlu  Holy  Out  ef  God'." 


"'  Mk  i.  24,  Lk.  iv.  34,  "  Ha*  thou'come  to  destroy  mf  I  know  thee 
mYio  l^iov  Alt,  iMe.Hoty  One  of  Ood."  •-»-. 

>  [1896it]  Jn  vi.  bif:  Aaron  is  called  (I's.  cvi.  t6)  "/*e  hmy  One  of 
God,",  apparently  with  reference  to  Numb.  xvf.  5—7  "The,inan  whom  the 
l«rd  shall  choose,  he  shall  be  iofy."  Comp.  Jn  x.  36  "Whom  the  Father 
itaiit  kiify  (^^ylaam)  and  sent  into  the  world."  Peter's  confession  (in  Ji> 
yi.  69)  seems  to  imply  in  the  first  part  a  Prophet  ("  thou  hast  the  words  of 
eternal  life")  and  in  the  second  part  the  ideal  Priest  ("the  Holy  One  of 
:God").  ■,- 

[1835^]  (t  is  interesting  to  contrast  the  two  stories~-perfectly 
compatible  with  each  other, and  perhaps  even  complementary— in  which 
Ptteris  rcpn^enleU  by  Luke  as  s,iying  at  first  (v.  8)  "Depart  from  me, ' 
for  I  am  a  sinful  man,  0  Lord  '  "  while,  later  on,  John  (vi  '67)  represents 
Jesus  as  saying  to  the  Disciples  "  Do  ye  also  desire  to  tlep.irt  >  '  and  Peter 
replies,  in  effect,  refusing  to  depart  ("  Lord,  to  whom  shall  we  go?  ) 


.\'M 


324 


V-:- 


CHAPTER  VI 
WORtlS  MOSTLY  PECULMR  TO  JOHN,  MATTHEW, 

.  .  AN0,LukE"  ■■;    ■";■■  :v:^  ■'•■■.; :■ 

5  I.     Verbal  agrumeiits  numerous,  but  paralMisms 
Hmi-exislttit  ■;''■; 

il8S6]  The  list  of  wofds  peculiar  tri  Johh^^Matthew,  and 
Luke,  is  longer  than  any  of  the  last  five  lists.  This  is  not 
surprisiht;,  since  the.se  three  Gospels  deal  largely  or  mainly 
with  the  words  of  the  i-ord,  whereas  Mark  deals  mainly  with 
the  acts.  Acts  may  with  advantage  be  variously  reported, 
and  we  lean)  much  about' them  from  a  variety  of  reporters 
describing  various  asi«K:ts  of  the  same  thing.  Wor<ls  are  best 
reported  just  as  they  arc  uttered.  We  cannot  therefore  be 
surpri.sed  that  the  three  long  Gospels  that  attempt  to  record 
Christ's  words  contain  such  words  as  "  hallow  "  (pr  "  sanctify"), 
tWe  verb  "sjn,"  the  noun  "love,"  and  such  words  as  "Jigbt" 
and  "  darkness "  in  a  metaphorical  sense  etc.  What  is  re-' 
markable  is,  that  in  the  whole 'of  the  long  Vocabulary  given 
below  we  shall  not  find  a  single  word  (1866  (i)  foil,)  of  which 
VDt  can  confidently  say  that  it  is  used  in  the  same  context  in 
,faralltl  passages  of  John,  Matthew,  and  Luke,  apart  from  Mark. 

[1837]  Yet  the  list  will  not  be  without  use  in  more  ways 
than  one.  In  the  first  place,  it  will  shew  the  limited  scope  of 
Mark,  by  exhibiting  the  words  that  he  never  uses — except 

3*5^  ■■■.■;-,     v-V.-  '.■.■■ 


\ 


[1838]  WORDS  MOSTLY  PECULIAR 

perhaps  in  a  quotation  or  some  quite  subordinate  fashion' — 
and  it  will  indicate  how  much  needed  to  be  Supplied  by 
subsequent  Evanf^elists  in  order  to  elucidate  Christ's  doctrine. 
In  the  next  place,  by  giving  us  a  bird's-eye  view  of  the 
common  vocabulary  of  the  three  "  doctrinal  Gospels,"  as  we 
may  call  thietn^— and./by  shewing  that,  whereas  the  two 
Synoptists  (Matthew  and  Luke)  agrefe  almost  verbatim  for 
sentences  and  even  for  short  sections,  the  Fourth,  evep  while 
using  the  same  vocabulary,  rarely  or  never  uses  it  in  the  same 
context — it  may  lead  us  to  appreciate,  by  contrast,  the 
significance  of  John's  frequent  parallelism  with  Mark,  with 
whose  vocabulary  he  has  so  little  in  common. 

[1838]  Large  parts  of  the  Double'  Tradition,  beautiful 
though  they  are,  have  no  direct  bearing  on  Christ's  uniqiie 
nature,  mission,  and  doctrine.  The  exhortations,  for  example, 
not  to  be  anxious  about  the  morrow,  might  have  proceeded 
from  Hillel,  or  John  the  Baptist,  or  Epictetus*.  Not  much  is- 
to  be  learned  from  a  comparison  of  the  vocabulary  of  these 
pas-sages  with  the  vocabulary  of  the  Fourth  Go3|)el.  The 
Sermon  on  the  Mount  is  full  of  concrete  terms  such  as  "lilies," 
"  spin,"  "  barn,"  ."  oven,"  not.  uSed  by  John,  nor  entitled  to  a 
place  below,  and  omitted  because  thtir  insertion  would  teacfi- 
the  reader  nothing  except  what  he  knows  already,  that  the 
author  of  the  Fourth  Gospel  does  not  deal  largely  in  such 
particularities,  yut  the  insertion  of  a  few  im{X)rtant  abstract 
or  doctrinal  terms  used  by  Matthew  and  Luke  but  not  by, 
John  may  throw  light  on  differenfes  of  doctrine  or  differences 
in  expressing  it.    Some  of  these— though  not  strictly  entitled 


<  [1837a]    E.g.  the  word  "peace"  is  nowhere  jh  Mk  except  ifl  Mk  v.  ' 
34  "  Go  in  peace/'  and  "  Abraham  "  nonihere  except  in  a  quAtation  about 
(Ex.  iii.  6,  quoted  in  Mk  xii.  36)  "The  God  of  A.  and  of  Isaac  and  of 
Jacob." 

■  Comp.  Epici.  iii.  22.  69  "  the  philosopher  mult  be  devoted  with  hit 
whole  being  and  without  distraction  to  ^he  ser\'ice  of  God,"  and  (iii.  26. 
38)  "God  doth  not  fail  to  care  for  them  that  serve  Hiro." 

•  326  -        H 


m:':- 


TO  JOHN,  MATTHEW,  AND  LUKE  [IM*] 

_ — .. ::__ — _ .    .4   —-~^. — — : — ---; 

to  a  place  fn  thi|' Vocabulary— ^rc  given  below  in  Greek,  and- 
are  inserted  here  in  Englbli  alphabetical  order  with  their 
Greek  eqOivalcnts;;::^- 

A\m3  tKtriiuiaviii),  angry ^to  be)  0/971  {Vs'tfot. babes  i^idi, 
beseech  Sioftai,  brother  (thy)  (metaph.)  aS«\^ot  (rov,  enemy 
ix^po^,  gather  o-u\X<70),  humble  (adj.  and  vh.)  Tawtti>6<i,  -ow, 
justify  SiKotia,  mercy  IXttK,  prudent  if>p6»tito<i,  understanding 
(adj.)  o-vivrw,  wisdom  (Chri,)  (To^to,  wise  <re^. 


§2.    "Lay  tie  Aeadio  rtst"'  : 

[1839]  It  was  shewn  above  (1451—8),  that  this  phrase  is  , 
not  known  to  exi«t  in  Greek  literature  (including  the  LXX) 
«utside  the  Gospels,  and  an  attempt  was  made  to  prove  that 
it  is  used  by  John  in  the  sense  in  which  all  admit  it  to  have 
been  used  by  Mattbew  and  Luk^("  lay  the  head  to  rest "). 
Only,  whereas  the  two,earlier  Evangelists  employ  it  literally, 
the  fourth  Evangelist  applied  it  .spiritually  to  our  Lord's 
finding  rest  for  His  head  on  the  bosom  of  the  "Father.  So 
it  was  maintained  above.  But  now,  if  it  appears  that  this  is 
the  only  phrase  peculiar  to  John,  Matthew,  and  Luke,  and 
that  the  contexts  are  not  parallel,  the  reader  may  naturally 
say,  "  Unique  exceptions  are  always  to  be  suspected.  The 
abstinence  of  the  Fourth  Gospel  from  the  phrases  of  the 
Double  Tradition  of  Matthew  and  Luke  is  so  complete 
that  it  does  not 'seem  antecedently  probable  that  this  single 
phra.se  was  borrowed.  We  admit  that  kXuxu  ic(^d\iji>  cannot 
be  rendered  otherwise  than  '  lay  the  head  to  rest'  But  that 
■Meaning  may  have  been  much  more  common  in  the  first 
century  than-  we  suppose,  John  may  have  used  the  phrase 
thus  without  any  allusion  to  Matthew  and  Luke.  And  this 
is  all  the  more  probable  because  there  is  no  connexion  or 
affinity  of  thought  between  the  contexts  in  the  Double 
Tradition  and  John."  ' .  ■•;.* 


[1840]  WORDS  MOSTLY  PECULIAR 

[18M]  This  objection  may  be  partly  answered  by  shewing 
th^t  there  is  an  affinity  of  thought— thoMRh  latent — between 
the  two  contexts.  The  former,  the  Dolible  Tradition,  spealts 
of  "  following."  Acqording  to  Matthew  (and  Luke  is  very ' 
similar)  a  "scribe"  said  to  Jesus  "Teacher,  I  will  follow  thee 
whithersoever  thou  art  departing."  To  this  He. replied,  "The 
foxes  have  holes  and  the  birds 'of  the  heaven  nests  but  the  Son 
of  man  hath  not  where  to  lay  his  head '."  This  appears  to  mean 
(some\yhat  as  Chrysostom  suggests)  "  You  expect  to  follow 
me  to  a  palace  and  to  share  in  the  conquests  of  the  Messiah, 
but  I  have  not  even  a  home  of  my  own."  But  does  this 
exhaust  the  meaning.'  Ooes  it  even  cxpresi;  the  meaning — 
if  we  arc  to  take  the- words  in  their  mere  literal  sen.se —  ' 
without  exaggeration.'  Literally  speaking,  were  there  not 
many  place^  where  the  Son  Of  man  could  "lay  his  head"? 

[1841]  Origen's  allusion  to  the  words,  although  fancifully 
expressed,  seems  to  touch  the  spiritual  truth  at  the  bottom  of 
them  when  he  says  that  Jesus  could  not  "lay  his  head"  in 
Jerusalem  but  only  in  Bethany  as  being  "the  House  of 
Obedience'."  That  is  to  say,  the  Lord  found  rest  and  repose 
in  obeying  and  doing  the  will  of  the  Father.  This  harmonizes 
with  the  words,  "My  meat  is  to  do  the  will  of  him  that  sent 
me."  The  "  scribe,"  if  Chryiiostom's  view  is  correct,  .supposed 
that  a  literal  "following"  wiis  to  end  in  a  "laying  of  the  head  ' 
to  rest"  in  a  literal  palace.  Jesus  replies  that,  in  th>it  sense. 
He  has  "no  place  to  lay  his  head"  on  earth.  That  final  rest 
could  only  come  when  the  labour  on  earth  was  accofnplished 


'  [UtO>*l  Ml.  viii.  19 — 30.'  Lk.  ix.  57^  sutalitutes  "going- in  Ih* 
u'aj>"  ibt  "scriic"  Perhaps  thtre  was  some  early  confusion  between 
(Mt.)  "a  guide  in  the  way  [of  ^he  Law],"  i.e.  oiii  causing  to  g^  and 
(Lk.)  "going."  .  . 

'  Origen  (on  Mt.  xxi.  37)  Huet  i.  446  c,  where  see  the  context.  He 
seems  to  mean  that  Jerusalem  was  a  House  of  Disobedience  tiecauio  the 
disobedient  resided  in  it,  and  Bethany  a  House  of  Obedience,  partly 
tiecause  of  his  interpretation  of  the  nam^  partly  because  of  the  obedience 
of  the  disciples  residing  there. 

328 


TO  JOHN,  MATTHEW,  AND  LyKE  {18i8] 

I  the  laboui^  rested  In  the  bosom  of  the  Father.  Accord- 
;  to  this  view,  our  Lord,  in  His  reply  to  the  scribe,  does  riot 
ean  to  insist  on  the  fact  that  He  had  rfo  fixed  abode  of  His 
vn,  and,  still  less,  to  suggest  that  there  were  not  many 
ends  and  devoted  disciples  ready  to  give  Him  hospitality. 
lis  real  meaning  was  that,  in  the  scribe's  sense  of  the  term, 
I  Son  of  man  had  no  "  resting-place." 
[1642]  It  was,  of  course,  inevitable  that  the  Apostles  and 
f issionarics  of  the  first  century  would  often  be  able  to  say, 
*h  St  Paul,  in  a  literal  sense,  "We  both  hunger  and  thirst 
nd  are^'naked  and  are  buffeted  and  have  no  cerfam  duvlliiig 
place'!'  But  by  the  end  ofNhat  century  there  would  inevit- 
ably be  some,  of  vagrant  dispositioB,  to  whom  the  absence  of, 
a  "  certain  dwelling  place  "  would  not  be  unwelcome  provided 
that  it  did  not  bring  with  it  "  hunger  and  thirst " :  and 
accordingly  we  find  the  Teaching  of  the  Apostles  forbidding 
believers  to  entertain' any  missionary ,'or,  as  it  says,  "apostle," 
for  more-  than  two  days'.  Long  before  that  precept  was 
written,  it  would  probably  be  necessary  to  warn  some  converts 
against  suppo.sing  that  they  were  "  following"  Chriijt  by  merely 
making  themselves  homeless  "  apostles."  Tte  Synoptists,  it 
is  true,  emphasize  Christ's  saying  that  " follvwing"  must  go 
with  "tUking  up  the  cross":  but,  even  there,  Luke  thinks  it 
desirable  to  warn  his  readers  that  they  must  "  take  up  the  cross 
daily*!'    ■  - 

[1843]  John  brings  out  the  true  meaning  of  "following" 
in  a  dialogue  between  gur  Lord  and  Ppter,  who  does  not 
indeed  (like  the  "  scribe ")  proclaitil  that  he  ivill  "  follow," 
but  asks  "  Why  cannot  I  follow  thee  now.?   I'  will  lay  down- 


•iCor.lv. 

•  Diiliuh.  «i.  3— 5. 

'  MkViii.  34,  Mr.  xvi.  24,  Lk.  ix.  33,  "  If  anjr  one  dniretti  t«  cotnc 
(Mk  Mt.  /X*fi»,  Lk.  tpx'afat  i.e.  come  daily, 'UMc)  after  me,  let  him  deny 
himself  and  take  up  his  cross  (Lk  ^- daily,  tag'  lil"P<")  >■>''  follow  me  " 

339 


-1te^ifc13»fti_  A%.i^'S^j},  1  kii.  _%  j.j:_.*  . 


f.^i(4^« 


[19441  WORDS  MOSTLY  PiECUUAR 


my  lire  Tor  thee'."  Jesiis  had,  at  an  earlier  period,  told  the 
Jews  that  they  could  not  follow  Him,  and  He  has  just 
declared  that  it  ApjSlics  to  the  disciples  also  for  the  present*. 
It  ia  this  that  elicits  Peter's  vehement  question.  No  direct 
answer  is  given  to  it'.  But  the  Washing  of  Feet  taken 
'with  it»  sequel  constitutes  an  indirect  answer,  namely,  that 
"following"  the  Son  means  serving  the  Son,  and,  serving 
the  Son  means  serving  the  brethren  with  the  love  with 
which  He  loved  and  served  them*.  This  doctrine  is  carried 
on  to  the  last  page  of  the  Gospel.  Peter  is  warned  that,  in 
his  own  case,  "  following  "  will  lead  him  to  the  cross.  But  he 
"  turns  and  sees  "  the  other  disciple  also  "  following  " — thj  one 
that  used  to  lie  on  the  breast  of  Jesus.  Then  he  learns  that 
this  disciple  may  (icrhaps  "  tarry  "  till  the  Lord  comes,  so  that 
it  is  possible  to  "  follow  "  Him  in  flnariy  wayi! 

[1844]  If  it  is  admitted  that  the  Fourth  Gospel  contains 
a  great  deal  that  bears  on  the  right  and  the  wrong  kind  of 
"following,"  then  it  will  hardly  be  denied  that  this  particular 
tradition  about  the  "scribe,"  who  did  not  know  what 
"following"  meant,  would  probably  attract  the  Evangelist's 
attention.  It  would  be  so  likely  to  be  misunderstood  by 
opposite  parties;  The  enemies  of  Christ  might  take  it  as 
a  jnere  pathetic  self-deploration,  "  I  have  no  home,  no  resting- 
place  I"  False  apostles  might  allege  it  aS  an  excuse  for 
-^ — — -— ■         • — ^ :— ^ '■ — 

*  Jn  xiiL  37.  ,  This  was  exactly  true.  The  Apostle  <i6i/"  lay  down  hit 
life"  thus,  .ind  Christ  does  liot  deny  it  in  His  reply.  Uc.  (xxii.  33^ 
represents  I'cter  as  saying  "I  am  nli^  >o  go  both  10  prison  and  to 
death."    This  was  not  eiiactly  true.    TWk  Apostle  w^x  no/  "  ready."  - 

'  Jn  xiii.  33  "Even  as  I  said  to  the  jiwi,  >\Vhet»  I  t!0  ye  cannot 
come,'  [so]  I  sly  to  you  also  now." 

'  The  answer  is  Jn  xiii.  38  "Thou  ■uHlt  lay  dmun  thy  lift  for  nu! 
Verily,  verily,  I  say  unto  thee,  The  cock  shall  surely  not  Crow  till  thou 
hast  thrice  denied  me."  The  italicised  words  are  half  exclamation,  half 
interrogation  (2236 foil.).  Later  on  (xxi.  iS— 19),  the  Lord  commands  and 
predicts  that  the  Apostle  tc/// 'I follow"  Him  on  the  way  10  the  Cross. 

*  Jnxiii,  34,  XV.  n.  "  .         :     ■ 


TO  JOHN.  MATTHEW,  AND  LUKE  [18«) 


vagrancy.  It  might  close  the  minds  of  literalists  and  simpk 
people  against  the  conception  of  the  trUe  rest  and  the  true 
resting-place.  An  old  tradition  quoted  by  Clemeht  of 
Alexandria  and  found  in  recently  discovered  Logia  represents 
Christ  as  saying  "  He  that  rtigns  shall  reitK"  Justin  Martyr 
twice  quotes  a  tradition  auociating*  the  "  nigu"  with  the 
"cross*."  The  Epistle  to  the  Romans  speaks  of  "suffering 
with  [Christ^  that  we  may  he  glorified  ^ith"  Him'.  The 
^cotut  Epistle  to  Timothy  mentions  together  "enduring" 
{with  Christ]  and  "rfip'ing  with"  Him,  apparently  as  part 
of  a  "faithful  saying'."  All  these  traditions,  outside  the 
Gospels,  shew  how  natural  it  would  be  to  regard  Jesus  as 
beginning  on  the  Cross  His  "rest"  as  well  as  His  "reign." 
[18i6]  The  Double  Tradition  and  the  Fourth  Gospel,  if 
both  are  regarded. as  referring  to  the  "resting"  of  Christ, 
harmonize  with  these  early  traditions — which  they  may  have 
helped  to  originate — as  well  as  with 'each  other.  But  if  in  the 
Joltannine  passage  we  substitute  "  bowing  the  head  in  submis- 
sion," instead  of  "laying  the  head  to,  rest,"  we  disconnect  it 
from  these  external  traditions  amid  which  it  finds  a  natui'al 
.  place,-  and  coniiect  it  with  such  iloctrine  as  that  of  the  ' 
Epistle  to  the  Hebrews,  "He  learned  ' obedience  through,' 
the  things  that  he  suffered'" — which  is  not  the  a.spect 
presented  by  the  Fourth  Gospel.  Thert  is  no  Gospel  that 
so  consistently  as  the  Fourth  associates  crucifixion  with 
"reigning"  by  describing  it  as  " glorifying "  ^nd  "lifting  up." 
[1M6]  These  considerations  may  suffice  to  answer  the 
objection  that  "there  is  no  connexion  or  affinity  of  thought" 
between  the  contexts  of  the  phrase  uijder  discussion  in  John 
and  the  Double  Jradition.    For  the  rest,  it  has  been  pointed 


'  Clem.  455  and  704. 

*  RoiTi.  viii, 
"S*  Heb.  V.  8. 


'  Clem.  455  and  704.  ,  " 

'  Apel-  %  41  and  Tryph.  §  73,  erronepuiljrquoting  Ps.  jKvi.  (seecontejt). 

'  Rom.  viii.  17.  •  1  Tim.,  it.  .11 


331 


wspw^K'" 


[184T]  WORDS  MOSTLY  PECULIAR 

out  that  John  does  Intervene  more  tlun  once  io  important 
doctrines  of  the  Double  Traditipn— »««:h  as  the  relation 
between  the  "friends"  and  the  "gcrvahts"  of  Christ 
(1784— »8),  the  meaning  of  "hating  one's  own  Ufe"  and 
the  circumstances  in  which  such  "hate"  is  justified  (1450), 
and  also  as  regards  the  doctrine  of  "  rejection "  added  by 
Luke  in  the  Double  Tradition  where  Matthew  confines 
himself  to  the  doctrine  of  "receiving"  (1823—81).  The 
diflerehce  was  that  in  these,  cases  Matthew  and  Luke  did 
not  agree  in  the  use  of  the-  particular  words  repeated  by 
John,  whereas  her<j  Matthew  and  Luke  do  thus  agree. 
Matthew  for  examf^Ie  (1784)  had- "bond-servant,"  Luke 
had  "  friends,"  and  John  repeated  ^th  terms.  Here  John 
repeats  a  couple  of  *i«)»ds  in  which  the  two  agree.  Such 
a  repetition,  though  unique,  is, : under  the  circumstanced,  not 
very  surprising. 


§3.    John-Matlhew-Liike  Agreements  {{n  $nglish\.,. 

*  [1847]  From  what  has  been  said,  it  will  be  inferred  that 
comparatively  little  information  of  a  critical  kindwill  be 
d^ived  from  the  Vocabulary  given  below.  Its  main  restOts 
will  be  to  shew  what  a  large  province  of  doctrine  Mark  left 
untouched  ;  how  many  rvordi  Matthew,  Luke,  and  John  have 
in  common ;  how  often  Matthew  and  Luke  agree  r-erhatim ; 
and  how  absolutely  John  refrains  from  'ttsing  ti\e\x  p/irases  or 
expressing  their  thoughts  in  tlu  same  way.  These  facts, 
however,  are  »f  some  interest  in  themselves,  and  they  can 
be  made  clear  to  readers  unacquainted  with  Greek.  For 
their  sakes,  the  words  will  be  given  first  in  English  alpha- 
betical order'  and  with  the  sign  (iiWsignifyiqg  "  Double  " — 
attached  to  those  words~that  occur  in  parallel  passages  of 


'  This  lilt  will  not  include,  particles,  such  u  yf,  given  below  in  the 
Greek,  list  alone.  .  • 


ISt'*  '"Ji-j  ■■•'■ ;        '  ' "'  ^       -.;( 

.■•■'•■  ^  ■'".'   i 

TO  JOHN,  MATTH5W,  AND  LUKE         [IStf] 

the  Matthe»(,Luke  Double  Tradition.    The  Greek  equfvaliAt 
will  be  added  so  that  the  ifcader  may  pass  from  this  Hat  td 
'  the  Greek  lisV  and  its  foot-notes,  which  followlat^  on. 

[1B48]  (ii)  WIT  (Abraham'  'A/3pod^,  (ii)  age  (or  stature]^ 
^Xutui.'another  (s,  other),  asleep  (to  fall)  xoi/iiio^t,  as9  JvoT. 

(.')  Bear  (a  child)  nicra,  (ii)  behold,  Btao/un,  Beth- ; 
lehem  "^SXtiit,  (ii)  blessed  /taxnpuit,  blow  (or  breathe)  vviu,  J 
(ii)  bondage  (to  be  in)  Sav\<iioi,  bone  iariov,  (ii)  '.'boy  "•.»«!«, 
(ii)  bride  vi//i^i;,  burn  naltt. 

Caiaphas    Kain'^r,    (ii)  clean   «f0ap^,   (il)  come   ((itm, 
iii)  confers'  o/u>Vo7f«,  (ii)  cubit  w^;^. 

In)  Darkness  (metapli.)  VKorla,  trKorm,  (ii)  dash  (s.  slum-    -i 
blfe),(ii)  devil  ««<i/9(.XOT.    *  *'  *■  I 

Ear  <uWoi<,  (ii)  exalt  (or  lift  up)  ^o*.'  •  ■     '     r 

(ii)   Faithful  irHrrii?,  finish  T<X^a>,  flock  Voi/u>ir,  (ii)  food      I 
T|tb^iJ,  foundatioii  «aTa/9<)Xt;,  (ii)  friend  ^tXo«,  furlong  ardiio^, 

(ii)  Guide  (vb.)  oii77«o>.  ..  ■     ■ 

[1849],  (ii)  Hallow  a^ia j;'(>i,  hide  npivrm,  hope  (vb,)  iK^i(m.     U 

Inquire  Trwfloro/io*.  *         •\,\    '         :    ..    'V 

■  Joseph  (husband  of  Mary)  'luir^^,  (ii)  judge  (vb.)  :«p(ti^;    '    1 

(ii)  judgment  leploif.        '  ■ ,        .        ' 

*  (ii)  Law  KO^JOt,  (ii)  lay  (due's  head)  «XiW  x«^\i;k,  (ii)  lie 
(i>.  be  placed)  kci/mh,  lift  up  {itaipa,  (ii)  lift  up  (or  exalt) 
v^oa),  (ii)  tight  (metaph.)  ^w«,-*(ii)  like  (adj.)  i/uHas,  (ii)  lot 
/Mpov,  love  (n.)  dyatnj.         '     .  i  • 

(ii)  Mourn  Bprjvia,  (il)  mouth  mfi^,  murmur  TOTyvCai, 
(ii)  myslIT- t^wToi;. 

__ — : ; _•- __j__- ,.. . — —J . ^j „-,  I 

■  [Ui8<i]  Occasionally,  a  word,  ^.^/"  Abrabam,"  that  occun  in  Mark  I 
as  part  of  .1  quotation,  or  in  some  manner -quite  unimportant  as  comparecT 
wjifiiisBSe-fti  the  Double  Tradition,  is  included  in  this  list.  Such  a 
word  is  4enoted  by  "Mk."  TJf^ words  '  alms,"  "angry,"  and  a  few  others, 
non-existent  in  ]ti,  but  characteristic  of  the  Double  Tradition,  have  already 
been  given  in  English  above  (1838)  in  a  separate  group^ipnd  are  not 
repeated  here,  but  in  the  Creek  vocabulary  they  will  b«  included  with 
-ithe  rest.      , 

'  Not  used  in  N.T.  of  confessing  situ  (exopt  in  i  Jn  i.  9). 

333 


,<■,. 


Wf^t 


[UK]' 


WORDS  MOSTLY  PECULIAR^ 


Nazoraean  (for  Nazarene)  No^w/Mtov. 
(ii)U|(Ik  open  (vb.)  avolytt,  (it)  other  (another^  frtpm,  owe 
(Jn  ou^t)  < 


I  o^tKw. 


Pass  /MTa/9aiW,  (ii)  M(c  peace  tt'/»;virT(ii) 'persecute  SmI««, 
present  (I  am)  iraptifu. ,  \        .    •  . 

[18(0]  (li)  Reap  6tpi^a,  rejoice  greatly  (>YaXXia#.  reprove 
tfiiyya,  remember  luiunjaKofuu,  (ii)  reveal  airoicaXvTriru,  right- 
eousness hucaioavvrt,  ruler  (Jewish)  (sing.)  Apx^v,    «  "* 

Samaritan   Sa>taf)«'Ti;4  (ii)   sanctify  i^U^a,  (ii)  I  scatter 
aKOpiH^m,  (ii).servc  (s.  boncragel  shut  KKtit,  sickness  d&$ivtta, 
(ii)    sin    (vb.)   aimpraim,    sit    i^^e^o^wu,    sleep    (n.)  \C1ry9T, 
(ii)  Solomon   SoXo/Mty,   strange[)|)  oXXiT/uat,   suffice  ilpiM,  'm 
(ii)  stumble  irpo<r«olrra).  \  i  "^ 

Tend  (as  a  shepherd)  Toi/uiiixuVe^tify  napnrvpim,  (ii)ithief  .' 
(tXefl-Ti)?,  (ii)  toil  (vb.)  xmritim,  turn  rWind  (to  speak)  arpi^. 

Wedding  (feast)  lyaiittc^  witness,  bi^ar  (s-  testify^  (ii)  \—"' 
\vK(K,  (11)  worthy  afiot,  wrap  (?)  ivrvXi^ait  (MM  (1^ 


V 


voir . 


I  '.'iH 


♦ 


334 


TO  JOHN,  MATWEW,  AND  LUKE  (IMl] 


WORDS  MOSTLY  PECULIAR  TO  JOHN,  MATTHE 
AND  LUKE' 


[lt51](ii)'A^p<»if.>(Mk) 

(ii)  ddfX^ff  aov* 
(meUph.) 


Lk, 
15 


Jn 


>Mi 


(ii)  *»-;«' 
•IXXorpio.* 


'  [18S1  a,]  Words  marked  (ii)  occur  at  leatt  once  in  ptxralM passages 
of  the  Double  Tradition  «f  Matthew  and  Luke,  e.g,  irpa^u^  Mt.  vi.  9, 
Lk.  xi.  2,  **  HiUtttwed  be  thy  nan\e."  These  are  often -given  in  Gk  to 
shew  verbatim  agreement  or  the  nature  of  disagreement. 

The  words  distinguished  by  "  Mk  "  occur  in  Mk,  but  only  ip  quotations 
of  O.T.  or  in  such  other  special  circumstances  that  it  did  not  seem  good 
to  omit  the  word  from  a  list  attempting  to  give  a  genw^al  view  of  the 
Jn-Mt-Lk.  vocabulary.  ' 

A  few  words  non-existent  in  Jn  have  been  inserted  in  special  cases 
{e.g.  (x'pw,  <ra^'a)  where  they  seemed  likely  to  throw  light  on  lh«>  relation 
ofJtitoMt.-Lk.  (1838). 

"Pec."  means  that  the  context  is  peculiar  to  the  single  Evangelist  Ml. 
orLk. 

'  [I8U11]  'A/9/xiii(»  is  included  because  its  single  occurrence  in  Mk 
(xii.  36)  is  a  quotation  (parall.  to  Mt.  xxii,  53,  Lk.  xx.  37).  Six  of  the 
insunces  in  Lk.  are  in  the  story  of  Lazarus.  The  instances  in  Jn  are  all 
in  viii.  33 — $8. '  The  paralL  instances  in  Double  Tradition  are  Mt.  iri.  9, 
Lk.  iii.  8  waripa  fx^M'**  ^"^  'A.-^tytiprn  r/Kfii  r^  'A.,  and  Mt.  viii.  II  (sim. 
LIl  xiii.  38)  apaK\t0ii<ra¥fiii  fxira  'A.  «.  'ItFoax  «.  'taxSijS. 

'  [18Ui]     'A^XXioM,    Mt.    V.    12   X!"P"{    '■    <>><iAXiatr4<,    Lk-    i.    47 
^yaiJuar*!'  ri  wirniid  futv  iVi  rf  $t^,  ^-^V  '"  "^^  ''17  ^*"f  qyaXXuitraro  r^  . 
-  W¥*iiusTt  r^  4yi^  Jn  v.  3$  vfuls  d<  IftftXriatrt*  o^dtXtatf^vot  npits  ^iHW  Jir  r, 
^ifirt  avraVf  viii.  $6'Afiftoafi...^ya\XtiiraTo  Ua  ttlfi^..  ^ 

*  [18Slr]  .'Aydirij,    Mt.   xxiv.   Is   ^vyfivwrat  9  ^vi;  r.   itoAAmv.     In 
'    Lk.  xi.  4i  irap4ftj^tir0<  r.  npiaiv  ka\  r.  ayawijy  r.  finv,  the  paralt  Mt.  xxiii. 

33  has  d^fiKon  T.  ^pvTfftn  r.  ¥ffpunt,  r.  itfMii¥  na't  r.  JXini  itai  T.'nurTt¥. 

*  'Ayui(«,  Ml.  vi.  9,  Lk.  xi.  3  6ytafftHtTM  rA  ivoita  irov. 

*  [1861>/]  'AJfX^t  mnt,  "  thy  brother,"  (metaph.)  occurs  in  Mt.  vii.  3,,. 
4,  ;,  Lk.  vi.  41,  43  (WjJ  about  "the  mote  in  /Ay  brother's  eye,"  and 
in  Mt.  xviii.  ij  (bis),  Lk.  xvii.  3  "if  thy  br«lher%\n  against  thee."    It 

'^Kcurs  also  in  Mt.  v.  33-.-4  i^is)  "be  reconciled  to  thy  brother.^- 
'  '^J)i)c,  Ml.  xi.  3],  Lk.  x.  15  nil  (Lk.  4-roi))  fjov  tnrioit^. 
■  'AXXitrpwf,  Lk.  xvi.  13  Vr  ry  liXXar^if  (neut.) :  in  Mtjn  it  it  irilK. 


•  A.  V. 


325 


23 


pMa] 


WORDS  MOSTLY  PECUUAR 


1 

1    . 

Mt. 

Lk. 

Jn 

Mt. 

I,k.     Jn 

[18B2](ii)<i;«yn^<i.-a> 
1                 W«»     . 

3 

9 

1 
8 

4 
R 
I 

4 

2    . 

3 

3 

2 
2 

(ii)  <i>o.>'(Mk)  1 1 
(iOiJiroKaXiVrM*  4 

J[pX-'(J«wl5h) 

(sing.)          3 
y."              4 

7  " 
5   -    I 

2  or  3     1 
2          I 

8  1 

many 


I  [USSo].  'Afuprdni,  M't.  xvili.  ij,  21  "if  thy.brathcT  aV  "how 
ny  timn  shall  my  brother  sin  against  mc,"  lim.  parall.  Lk.  >vii.  3—4- 
lln  has.v.  14  "5/(»  no  more.'^ix.  i—a  "Who  did  sin,  this  man  or  hii- 
nacfents...?  Neither  <//^  this  man  ji'iv  nor  his  parents."  It  also  occurs  In 
Jn[viii.  11].,  •     , 

'  [U82i]  'Kroiy.  Included  in  this  list  (though  it  occurs  once  in 
Mk  (rii.  35)  tinolyifirtir  almi  ai  JfoaC)  because  it  is  in  the  parall.  Mt.  vii.  , 
17 — 8,  Lk.  xh  9—10  "knock  and  it  shall  be  opiiud.'  In  Jn  it  is  always 
used  of  the  opening  of  the  eyes -of  the  man  born  blind,  except  in  i.  Ji 
f'the  heaven  oftntd,"  x.  3  "to  him  the  porter  ofxiulh."  In  Jn  i.  ji  ft 
maybe  used  (646  n)  to  mean  "  permanently  opened "  in  contrast  to  the 
hiomentary  "opening,"  or  (Mk  i.  10)  "rending,"  manifesiol  to  the 
JBaptist.  If  so,  the  Johannine  allusion  would  be  to  the  Triple  Tradition. 
j  *  "a^ios  occurs  in  the  parall.  Mt  iii.  8,  Lk.  iii.  8  a.  r^«  ^tfuvotdr,  and 
jMt.  X.  10,'  Lie  X.  7  d.  yaf)  o  f^ryitnfr,  also  in  Jn  i.  27  of  ot*  fiffi  ^idt 
l(Mk-Mt.*Lk.  IxoinIc)  Xvu  Xmtm  avroO  rAi>  X^kvrxt  rm  virottiifiamt. 
I  *  'KirotaXvwTt,  Mt.  x.  26,  Lk.  xii.  2  "  there  is  nothing  covered  that 
j  shall  not  be  rmtaled,"  and  Mt.  xi.  25— 7  (*«>;),  Lk.  x.  21—2  (Ut)  «a! 

i  dtrrauiXut^iir  avra  •'7irt'(Hr. . .^  iiv  (Lk.  Af )  ^ovXi^w  d  t'loc  dwoRoXvlfr*.      In 

I  Jn  only  xii.  38  quoting  Is.  liii,  I  "T«  whom  hath  thearm  of  the  Loid 

I  been  revtaled}" 

'        *  'Apm'a,  Mt.  XXV.  9  (pec),  Lk.  iii.  14  (pec.),  Jn  vi.  7,  xiv.  8. 

\  '  [1852  c]  'Kpx"  sinK'  meaning  "  ruler  of  the  Jews,"  "  of  a  >ynag6gu(" 
etc.,  occurs  in  Mt.  ix.  18  (rep.  iik  23)  'Vx*"'  Lk.  viii,  41  Hpx***^^  "v^nyriti  * 
but  Mk  V.  22  has  tUruw  d[p;(Mrvro'y«tf^v,  so  that  practically  Mk,  too,  has 
*ipX'**-  '^  occur*  in  jn  iii.  i  ^tK6^fun...fyxmtrmv  *lovdai'«i'.  In  Triple 
Trjiditiun,  Lk.  xviii.  18  nt, ..ipxf  (^^  '^  ■?■  ^'''  "'"'  '^  '^'^  ""^  '" 
Double  Tradition  Lk.  xii..  j8  4irdy««...«ir'  i^p^orni  (Ml.  v,  jj  diff.)  prob. 
mean  a  Jewish  "  ruler."    On"4pjfo»T«f  (Jewish)  pi.  see  1768  rf. 

^  'Aff^rflui,  in  Mt.,  only  in  viii.  17  o^r^  r,  *<i<rtffvffutr  V**"  fX»ftr¥, 
quoting  Is.  liii.  4  (Heb). 

•  BiitMit,  in  Jn,  only  in  iriL  41  '*  Hath  not  the  Scripture  said  that  the 
Christ  cometh...from  BiUiUlum...} "  The  qiikstion  i*  urged  as  an  objec- 
tion against  those  who  said  "  This  is  the  Christ." 

*  rofuc,  in  Jn  ii.  1^2  (sing.)  of  the  marriage  in  Cana.  It  is  pi.  in  Mt 
and  Lk.  exc.  Mt  xxii.  8,  II,  12.  •• 

"  [18(3  a]  r«,  in  Jn,  only  in  it.  2  xninxyi  (firuder  p.  146  «iifm  y») 

■■■■■    >-■    .336'     ■   '  AJ-'  . 


TO  JOHN,   MATTHEW,  AND  LUKE 


[18SS] 


Ml.    U.     Jn 


yyyvim' 

I 

4 

[18M]  (ii)  ^n^oXof  > 

•    * 

'3 

(ii)  ai«u<i>> 

2 

0 

(ii)  imiXnm' 

2 

1 

[18»]        A/yx-' 

1 

3 

Mt.  Lk.  Jn 

{li)i4ofiai*               I           8  O 

^iKOUxri/vif*       7            I  2 

*(ii)d*««#'                6           3  3 

{ii)flpiir,»{Mk)    4  i3+{[in6 
AciM*Mrvi|9       330 


a  compound  unique  in  N.T.  liut  xWrot  is  in  Acts  xiv.  1/,  Hcb.  iv.  3.  r< 
occurs  in  the  Triple  Tradition  in  Mt.  iit.  i?,  Lk.  v.  3^  37  tlbi  piryr(parail. 
Mk.ii.  31  »l6i  ^^);  also  in  Lie's  version  (x.  6)  of  Double  Tradition  (parall. 
Mt.  X.  13  «a¥  df  fuj) ;  and  in  Mt.  pec.  and  Lk.  pec.  ^  . 

*  Toyyv(m,  Mt.  xx.  1 1  (of  the  labourers  in  a  parable),  Lk.  v..  30  (o(  "  the 
Pharisees  and  their  scribes  ").  ,    '  ■    '    " 

'  ^'o^(,  non-occurrcnt  in  Jn  (1667)  but  in  Mt.  ix.  38I  Uc.  x.  3  dfijAfTt 

oiv  rot  KVftinv  r'oi  $rpitrftov.  ,      ' 

'  [18M(i]  Atd/3oXor,  Ml  iv.  1  — 11,  (siqg.)  Lk.  iv.  3— i3(of  the  Tempta- 
tion); 'also  in  Mt's  Single  Tradition  xiii.  39,  xxv.  41;  and  in  the 
explanation  of  the  parable  of  the  Sower  Lk.  viii.  I3  o  fUafioXot  (paralt. 
Mk  iv.  \f$  di,  3Eararar,  Mt.  xiii.  19  6  wovripAt).  Jn  yi.  70  "One  of  you  is 
a  dtinli"  viii.  44  "  Ye  are  of  your  father  tht  devUi*  xiii.  3  *'  The  drvU 
havlhg  now  put  if  into'  the  heart  of  Judas.** 

*  [1854d]  AiKa*6irii|.i/,  Lk.  i.  75,  Jn  xvi.  8—10  (on  "conviction").  -In- 
paralL-to  Mt  t.  6  '* hunger... after  r{ghtebusntss^  Lk  vi.  21  hat  "hunger 
-rMv."    (See  1691  «■.)     ^  ." 

*  AiKoiow.  Mt.  xi.  19  ihixamBrt  9  (tm^io  airA  rmv  7fiytt¥  ai^r^r,  parall. 
IM.  vii.' 35  «fiiKaiot$t}  ff  trtrt^a  airo  wdtTmy  rwc  t/kvaii'  avr^s. 

*.[18Mr]  AiwKw.  Mt.  xxiii.  34  t(  aiiritf  Awourtft'tT^.  km -trTttxIfmuriri... 
Kot  6m^*  airii  iri>X(*)r  ci'c  wSKiw^  parall.  Lk.  xi.  49  «'(  avrmi'  iwmtrtyitvoiv 
icai  tim$ov<Ttv.  Jn  v,  16  Ika  rovro  /At'aiKur  01  'IovAouh  rvw^'ltfirovi',  xv.  20  <j 
ifU  fd(»^v  KOI  i/fias  du*^v(rir.  . 

T  [ldM</]  AavXctW,  Mt.  vi.  34(3i>),  Lk.  xvi.  i3(Mf)  e(a«it(Lk.'+o2Ktfn)c) 
Apforiu  Itvai  Kvpiikt  dovKt%m»..,ov  ivpaa^r  49fy  duifXfbiir  kqi  /uifMavf^ 
Jn  viii.  33  oi^pi  titiovXtvuafuv  iri»iror«  (which  would  bt;,  literally^  a 
violation  of  the  precept  Ueut.  xiii.  4  airr^  liov\ivaaT«  (AF,  om.  by  LXX 
in  «rror)|  1  S.  vij.  3  dot-Xctvart  airry  ^oi^  but -the  Jews  mean  uvdfci 
AirBpuirf).  s  "^  " 

**  [18Mr]  £i»»->r,  incl.  bccaute  its  single  fKCurrence  in  Mark  is  the 
unimportant  phrase  (Mk.v.  ,14)  **^o  in  p^me"  whereas  it  occurs  in 
Mt.-Lk.  in  the  important  tradition  Mt  ju  34  (sim.  Lk.  xJl.  $1)  "Think 
not  that  I  came  to  send  peace  on  the  earth."  Jn  xx..  19,  31,  26  describes 
Jesus  AS  thrice  sa)ing  "7V<ti:/  [be]  unto  you."  W.H.  insert  the  clause  - 
in  double  brackctrin  Lk-.  xktv.  36.  / 

"  *EXiy;(«,  Mt.xviii.  15  "  shew  him  [i.e.  thybrother]  Ai> /ain//,"  Lk.  iii.  . 
19  "[Hetod  Antipasl  being  reproved  hy  htm  [i.e.  John  thf  Baptist  "J.- 


^>\ 


{1^56] 


WORDS  MOSTLY  PECULIAR 


Mt. .  Lk. 

Jn_ 

— .   »'" . 1 — ■ 

Mt, 

Ui. 

}" 

n>M' 

36 

Avif«>     •     1 

'3 

1 

(.ii), 'nt«n.* 

I        3 

16 

?^>TIlXlWi»(K« 

i*olfi^ 

I        6 

lS66(i)(oll.)i 

1 

I 

Ill8^(ii).-r,po.« 

9     c.  34 

(ii)^X<«*'(Mk.)  7 

8 

0 

(ii),-..« 

4        4 

(ii)  ^«ia'  ■•            1 

3 

3 

(ii)<fo'o/«<u' 

•.■  •♦       3 

6 

Cii)*pif«'            3 

3 

4 

[1867](ii)»p.)««"' 

;-''^'''%*.; 

1,- 

■.~%>fVt>"  (Mary'. . 

'/         husband)     7 

5 

a 

'  Airi'fia,  Mt.  xii.  31  quoting  Is.  xlii.  4  "And  in  his  name  siiall  Ihe 
Gentiles  *<?><•,"  Jn  v.  45  "  Mosei  on  whom  ye  Anvt  uf  four  Itopt 
(^nUan)."    See  8474.  ...  -fi     ■ 

'  'E/iamir,  Ml.  viii.  9  "having  under  myttlf  soMi^fj^  paralL'M 
Lk.  vii.  7—8  (^>),  uttered  by  the  centufion  whose  servant  is  healed,  ' 
In  )n  it  is  always  uttered  by  Christ 

'  'Ewai'fMf,  In  Mt.,  only  xvii.  8  Jna/^mt  6i  rovt'&^a)^^if  aurfiv. 

'  [1886 «]  'Ert^i,  Mt.  xi.  3,  Lk.  vii.  19  tj  rrrpon  tr^imrloivftir  (foil,  by  ' 
Lk.  fi  nXXsK  (marg.  frtpow)  wpov^utuv^  which,  if  /lAXgi'  is  genuine, 
indicates  that  the  disciplts  of  the  llaplisi  soCiened  his^ensage  into 
"Are  we  to  expect  another  of  the  same  kind?"  but  the  txt  is  doubtful), 
Mt.  xii.  45,  Lk.  xi.  26  trtfta  m'tiftara  wonipm-ipa.  It  occurs,  in  Jn,  only 
in  xix.  37  Kai  wiiXiv  Mpa  ypa^  X/yfi,  also  in  Mk  App.  [xvi.  12). 

°  '■f.^tfiit,  Mt.  V,  "44  (I.k.  vi.  27,  35)  dyo)roT«  mit  §'</•(»«  ir^iw.  It 
occurs  in'Mk  xii.  36  as  a  (flotation  (I's.  ex.  1)  paralL  to  Mt,  xxii,  44, 
Lk.  XX.  43. 

•  "H««,.  Mt,  vUl,  if,  Lk.  it«i,  19  if^wir,  Mt.  xxiv.  50,  Lk,  jeR.  ^6^,^ 
<J  KVfHof  T,  dot'Xo^.,..     It  is. applied  by  Christ  to  Himself  in  Jh  viii.  42  iy^ 

yap  IK    T.    6mv   J(iiX0op    k6\   iJKU,   comp.    t    Jn    V. -20   n   viof  f.   tffw   ijKfi, 

Heb.   X.  7,  9  9»»(froni  Ps.  xL  7),  Heb.  x.  37  i  iitx''i"'«t  i(tt  (from 
Hab.  n.  3). 

'  'HXiti'a,  Mt,  vi,  27,  Lk.  «ii.  25  "add  one  cubit  unto  his  s/atkrr." 
Jn-ix.  31,  23  "He  is  of  af/ (^XmV  Ixn)." 

•  el<■o|l<l^  Mt.  xi.  7,  Lk.  vii.  14  ri  iflfXta—  tit  r^*  lp<ii>or  ttmaalm  j  It 
occurs  in  Mk  App.  [xvi.  1 1,  14],  ,  * 

>  ^fuC",  'Mt.  vi.  26,  Lk,  xii.  24  oi  riri^Hwmv  otM  ttixfrnmir,  Mt  ran. 
24—6  (Lk.  xix,  21 — 2)  SifiiCmv  owm  (l.V.  ft)  M»  lvwiiiutt...iifti(^i'  vwmi 
(Lk.  Sipi(ai  t) oit  hmtfui.    Jn  iv.  36—8  ^3  times)  il  4i|i4(«i', (once)  f •fn'Cxv. 

'"  ApifWa,  Ml,  xi.  17,  L^.  vii,  32  ifptltiliTaiul'  «ai  nf«  t'to^aair  (Lk. 
(VXovirftrr).      In  Jn  xvi.   20  nXavirfr*' cni  fiftifvijtrtTt  Iftus. 

"  [Ml  a]  'liMrij^  (Mar)''s  husband),  in  Mt-Lk.,  occurs  only  before 
Christ  bettins  to  preach,  exc.  Lk.  iv.  32  oi-xl  vUitimv  'I.  nlitvsi  which 
rctei)ibl»Jn'ri,  4)  w|[iirfnirV>ni'1j}in>vc4vUtl(  See  1779  r^      . 


\ 


TO  JQHN,   MATTHEW,  ;\ND   LUKE  (I868] 


Mt, 

Lk. 

Jr 

.      • 

Mt. 

Lk. 

■Jn 

(iii).iyi' 

9 

5 

•30 

(ii)  Katapoi' 

-  1 

[18Si]      .«..>> 

•r 

J 

Jbud^Mt* 

1 

I 

2 

«iinij!li>Xi)< 

1 

(ii)  KorutK^i*' 

a 

.    0 

(ii)«ii)i<M' 

5 

■>X<i«>- 

.  *■■ 

~  1 

(ii)(iXrfirn,t" 

S 

^     ?t  (ii)  .XiV»" 

4 

I 

'• 

>  [1857^]  Koyw,  marked  (tii)^cmuse  it  occurs  in  Mt.  and  Lkr.  (unlike 
the  words  marked  (ii))  in  ihe  Triple  Tmdilion,  where  Mk  jtt.  39  has 
/mpMi^fTH  Iftas  !wa  Xvyov,  but  Mt.  xxi.  34,  Lk.  xx.  3  have  Jf^^vm  vftas 
KoyM  X<(yoi>  ira  (Lk.  om.  «va)  (406  (iii)).    It  doei  not  occnr  in  botKvertiont  ' 
of  any  parallel  pa»ages  of  the  Double  Tradition  of  Mt.-Lk. 

'  [18fi7c]  Kntfci^c,  Mt.  xxiii.  26  iwa  yi^tfrat  k.  t6  «VrAr  attpi  Katfa^rir, 
parall.  tq  Lk-  xi.  41  Itioi  vavra  Kofiapit  v/uv  mtiV.  Lk.  omits  Mt.  v.  8 
tuMKQfum  nl  KoBapol  r*}  -KapSi^.  In  Mt.  xxvii.  59  irii^uvi  KaBap^,  the  epithet 
is  om.  by  paralt.  Mk  xv.^6,  Lk.  xxiii^  53.  All  jn's  instances  are  in  the 
Last  Discourse,  xiii.  iti{dis),  11,  xv.  3. 

'  Ka$i(ofun,  applied  to  the  child  Jestu  in  Lk.  ii.  46,  anij  used. by  Jesus 
'  concerning  Himself  in  Mt.  xxvi.  ;$. .   Mk  uses  only  ndBiffiatt  xaBi^. 

*  Katdt^c,  in  Lk.,  only  iii.  2  «V1  d^x>'P<'*"  '-^^fty  t.  Kauiifw  (1764  fi). 

'  Kalm,  in  Ml.,  only  v.  15  twii  Kaiovmp  Xv^imtf ;  in  Lk.,.  only  xU.  35 
ttvrmaav  vpm¥...a\  Xu^^foi  xttiofuvai:  Jn  V.  35  cal|s' the  Uaptist  it  Xi/^fpi  <( 
latofUfor.     It  means  "burn"  i^n  xv.  6  tit  rh  nvp  (iiiWotur^f  «.  vaurqi. 

*  Kora^oXif,  in  jn,  on)y  xvij.  2}f^^0lhnfmi»-itmmf^^jiaTafin\fjt  «(^^v.  . 
T  KuroM^w,  Mt.  xii.  45,  Lk.  xi.  36,  tlvtXBiWTa  ■ 

*  Kuptu,  Mt.  iii.  lO^  Lk.  iii.  9  ^  a^irrf  wfiot  r.  pi(nr  r.^ 

There  is  some  similarity  between  Jn  xx.  I3  oiruv  fcflcm  r6  trApa  1 
£nd  Mt.  XKviti.  6  r.  rbiroi'  otrou  ?Kfiro  (Mk  iCvi.  6  &  rowot  oirou  tBtimav  nlT> 

*  KX<iM,  in  Jn,  only  xx.  19,  36  r.  Bvpmv  KiKXturiUfrnv. 

"  IU^im)r,»Mt  vi.  19—30  (sim.  LR.  xii.  33)  "wierc  tlun>fj  break 
throuffh":  also  Mt.  xxiv.  43  (Lk.  xii.  39)  "if  he  had  known  in  what  watch 
(Lk.  hour)  the  Mi>/' cometh."  In  Jn.x.  1— 10  "the /Aiyand  the  robber" 
are  contrasted  with  the  Good  Shepherd :  ii#  Jo^  xii.  6  judu  licariot  is 
said  to  have  been  "  a  M/*^" 

'<  [18S6n]  KXiVw,  marked?!  because  it  is  probacy  quasi'paraltel.  It 
occurs  in  Mt.  viii.  10,  Lk.  ix.  58  nim  fjff*  irov  r.  M^aX^v  vXiMf^,  jn.  xix, ,30 
Kklvnt  T.  Kt^\tiv  wapitiuMty  r.  wwiifta.  Frob.  both  meaii  *' leanintc  the 
he«d"  in  the  sense  of  "finding  rest,"  and  jn  prefers  this  expression  to 
iKotfufStf  "fell  asleep  (in  death)"  (1839 — 46).  KIsewhere  in  N.T.  it  occurs 
only  in  Lk.  ix.  iz,  xxiv.  $,  7%  Heb.  xi.  34. 

"  Kotpdofuu,  Mt.  xxvii.  53  "the  saints  that  kadfalien  asUtp^  xxviii.  13 
"while  we  nitxt  sltepingi^  Lk.  xxii.  49  ^^sUr^n^iot  sorrow,"  Jn  xi.  ii-^l) 
"  Latarus...is/i//m  <tr/ri^...if  he  xm/oIUh  aslttp  k*  w$/i  rttffvtr.^ 


■W'- 


'4^"^^ 


[1859] 


WORDS  MOSTLY  PECULIAR 


[UN]  (ii)  toiruW' 
(ii)  uplnt' 
(ii)  Xitfo«3oX^«' 

(ii)  jMKOfHOt  ' 


Ml. 

3 
12 


J" 

3 


U      15 


(ii)  Kpivm* 
(ii)  XvKoc* 


Ml. 
6 

r 


Lk. 
6 

3 
I 
I 


Jn 
•9 
3 

33 


■  Koiruiu,  Ml.  vL  }8,  Lk.  xii.  17  "Ihey  Ml  not,  neither  do  they  ipia.' 
»  [ISSftn]  K(iir»,Ml.  vii.  i,Lk.vi.37"y"4'»'notthatyebenot(Lk."and 
ye  shall  not  be")  Judj^eii,'  Ml.  xix.  sS^parall.  to.  Lk.  xxii.  30,  but  with 
important  dilTe'rences  in  contex^  ^^JKd^'^i!  the  twelve  tribes  of  Israel." 
Jn  contains  nu  prohibition  against  "judging,"  but  a  prohibition  againtt 
judging  wrongly  and  a  conVmand  to.  judge  righteously  (vii.  34)  "Judge 
not  according  to  appearance  but  judgt  rightcdus  jujlgment,"  and  Jn  adds 
(viii.  1 5)  "  Ve  judge  after  jhe  flesh,  I  judge  no  man,  and  yet  if  1  be 
judging  my  judgment  is  true." 

^  [1869^]  IC/>iinr  occurs  in  Ml  xi,  23,  Lk.  x.  14  Tvpif  %q\  Zi^yi  a»9Kr6- 
Ttpov  itrrai  iv  iittipif  xpi'irfwc  (Lk.  (V  r.  xpurai).  But  Mt.  xi.  24  y^  Xodfifiwr 
ityfKrnrf/jol'  iorat  iv  ^fiifiif  npiatrnt  fj  mi,  snd  Mt.  x.  15  avtKT.  icrrm  y^  Z. 
Kui  r.  <V  fijiipq  Kfiia«mt  $  r/i  nikn  i»ti»j],  njay  both.be  taken  us  i^aratl.  to 
Lk.  X.  1 2  Xn^ttfUHt  iv  Tji  fjfi.  iKtivji  ^icr.  ttrrnt  t)  rf/  nAXtt  intivj].  Other 
parMKIs  are  Mt.  xii.  41— 2,  Lk.  xi.  31— 2«VrJ  «pi'(r^  (it<j)  (and  Mt.  xxiii.  13 
T.  Kftiaiv  KOi  T.  cXcpr  Koi-t.  tri'irrti',  Lk.  xi.  42V.  xpimv  kuI  r.  Ayainjv  r.  4toi). 
The  Gospel  of  Jn  seems  to  define  f}-Kpi<rit  in  iii.  19  as  a  "loving  of  \ht 
darkness  rather  than  light  "^  it  never  mentions  V^pn  KpitriufiMt  has 

V.   29  tit  avdv^iHv  Kpitrtmt  and  xii.   31    I'i'i'  xpiifit  iffTif  r.  m'urfiov  rotVov. 

The  Epistle  has  (1  Jn  iv.  17)  fV  rjj  lipip^  r^c  itpiatnt. 

'  [1919c]  Kpiiirrt.  There  is  nn  parallelism  in  any  of  the  instances.' 
'ExptiSh^  occurs  in  Lk.  xix.  42  vtr  JW  i^pv^  awo  it^tfuXpwr  <rqtt  (referring 
to  "  the  things  that  belong  to  peace  "  which  are  "  hidden  "  from  Jerusalem) 
and  jn  viii.  59,  xiK  ^  i^pvfiif,  of  Jesus  "  hidden  "  from  the  Jews. 

[1869//].  The  doctrine  "  There  is  nothing  hidden  that  shall  not  be  re- 
vealed," is  expressed  by  Mk  iv.  22,  l.k.  viii.  17,  upvwrnv  and  liirmcpiM^i',  Mt. 
X.  26  KtKoKvppivov  and  KpvwTov,  Lkj  xii.  3  wytcttifiXvptUvnv  and  upvntAv. 

^  Attp^oyim,  Mt.  xxiii.  37^  Lk.  xiii.  ^  Xi0a/SbXot'ira>.  dirf^rrfaX^t/voiir. 

*  Avvnf,  Mt.  x.  16,  Lk.  X.  3  (IVQ^XXm  vpmt...iv  piatf  X*i[iiv. 

'  [18t9<']  Mntapun,  Mt.  v.  3— 11  (sim.  Lk.  vi.  20-22)  "  Bleiied  m' 
the  poor...,"  and  Mt.  xi.  6,  Lk.  vii.  23  "  HIeeied  is  he'that  shall  tiot  be 
made  to  stumble  in  me,"  Mt  xiii.  16  (sim.  Lk.  x.  23)  "  Bitijitd  are  your 
eyes..."  :  Ml.  xxiv.  46,  Lk.  xii.  43  "■  Blessed  n  that  .servant. ..."  "Jn.  xiii.  17 
"If  ye  know  these  things,  Uitsed  are  ye  if  ye  !«!  doing  them,''  xx.  29 
"Bl/sied  are  they  thai  have  not  teen  and  yet  have  believed."  The 
former  of  Jn's  instances  reseniblei  Lk.  xi.  28  (pec.)  "  lUitstd  are  th«y 
that  hear  the  word  of  God  and  keep  K.".  ' 

'  Mi^»rvp^«^  Mt.  xxiii.  31  &rr«  iiapTvp*in  ^ovrmf,  Lk.  iv.  33  irrfifvt 
iltaprvpovv  mtrr^   ,  .  -        '    < 


J40 


TO  JOHN,  MATTHEW,  AND  LUKE 


[1881] 


^ft. 

Uc#Jn 

Ml. 

IJc. 

Jn 

[U»](ii)M<,H»(-"l0t,". 

"destiny")' 

1 

1 

I 

)Mrn8aiV»» 

6. 

3 

(ii)'^rra(i' 

a 

3 

■ 

lu/ivfiCKOiim* 

3 

3 

Nafv/Htiof* 

•2' 

I- 

3 

(ii)  y^viM* " 

1 

0 

(ii)  »o(«it' 

'8 

9 

14 

(i>)*'i*'*'7" 

I_ 

A'' 

[1881](ii)Mw'-* 

1 

I 

1 

(ii)<p>«.» 

9' 

•  -a; 

(ii)  6fLoXoy4^" 

.  4 

1 

4 

jyot" 

•■3  ,. 

'  'I' 

{ii)  ipylCofuu" 

3 

3 

o 

irWor".     . 

.:'j  ■• 

I 

(il)o(x''(3331a) 

9 

■7 

6 

J^iA«u 

6 

s" 

1 

*  M^^,  Mt.  xxiv.  51,  Lk.  xii.  46  r.  n^pot  a^oi)  ^wra  r.  6iro«ptrwr  t^^vft,- 
Jn  xiii.  8  oiix  fj^nr  ^'por  >i«r'  c'^.     It  also  means  "part,"  "district." 

*  Mn-a/Sat'vw,'  alw.  literal  in  Mt.,  and  fn  Lk.  x.  7  and  Jn  vii.  3  ;  spiritual 
in  Jn  V.  34»  and  in  jn  xiii.  1  ira  furati^  fV  r.  KiUrnov. 

'  Mrra^v,  marked*  <1734fi,],  means,  in  Mt.  xxiii.  35  (sim.  Ik.  xi.  51) 
"beiwien  the  sanctuary  and  the  altar,"  in  Jn  iv.  31  "in  the  nuanwkiU." 

*  Mi/i*>i}(rKo;uu,  in  Jn  ii.  17,  32,  xii.  1.6  alw.  of  discipjes  "remembering" 
the  correspondence  between  Scripture  and  words  or  deeds  of  Christ. 

*  Na^wpotor,  Mt.  ii'.  23,  xxvi.  71,  Lk.  xviii.  37,  Jn  xviii.  5,  7,  xix.  19. 

*  N^frtot,  Mt.  xi.  25,  Lk.  X*  21  dfffKoAv^r  atVd  i^n-iiMr,  albo  Mt.  xxl.  16 
(pee.)  (quoting  Pa.  viii.  3)  <k  trrnfutroc  viiwrnv  Koii  0rfKa(6¥rw.  *        •r 

'  N<ipoc,'ML  V.  18  (aim.  Lk.  xvi.  17) ^a  Kfp4n,.,aita  roC  n^r,  Mt.,xi>  13    ' 
(sim.  Lk.  xvi.  16)  ol  npo^rirai  k.  n  ro^r  «Mff  'jMiipob.    See  also  in*  Triple 
Tradition  Mt.  xxii.  36,  Lk.  x.  26. 

'  Nu/K^;  Mt  X.  35  (sim.  Lk.  xii.  53(&'j))  *V'ii(fcA/^»''ff-/(*«*'«gainst  her 
.  molher-in-law,"  Jn  iii.  39  ','  He  that  baih  the  MV/*." 

*  'Qjgfiy/w,  Mt.  Kv.  14  (sim.  Lk.  vi.  39)  "Hut  if  the  h\ind  guiti^  ihe 
blind,"  Jn  xyi.   13  "The  .Spirit  of  truth  shall  guide  you."  " 

'•  'O^iOMw,  Mt.  «i.  16,  Lk*  vii.  32  "  Uke  children 'sitting  in  the  market- 
places,'^ and  freq.  in  Mt.  Lk.  parables.  .\^  viii.  55  **Hkt  unlfr  you»  a  liar," 
ix.  9  "  he  is' /i>jf  him."  '■  -    ;    ' 

"  [1861  rt]  'o^Xoy^W,  Mt.  X.  33(«^j)  (sim.  Lk.  xii.  8  (*«))  "whoever 
shall  confess  me...."    Jn  ix.  22,  xii.  42  says  that  the  Jews  had  agreed  to 
excommunicate  a  "confessor'^  of  Christ  and  that  hence  €ome  believers 
feared  to  ** confess"    Jn  never  uses  i^naKayav^my  which  in   Mk  i.  5,  ^ 
Mt  iir.  6  means  "rfliytw  (iiV),"  but  he  uses  f^p^^Myim  thus  in  1  Jn  i.  9, 

"  [1861  ^J  'Ofor,  Mt.  xxi.  2—7  has  Bvot  nai  wmkot,  Mk  xi.'2~7, 
Lk.  xix.  50—35  have  ir«Xoff  alone,  Jn  xii.  14  has  ova^iav  alone  (though* 
xii.  15  quotes  iruXoi'  J»'ot<)  in  the  Entry  into  Jerusalem.*.  Lk.  xiii.  1$  hv 
^off'in  the  discussion  about  "loosing"  one's  ass  on  the  Sabbath. 

"  *op><CoH>*t  Mt.  xxii.  7,  sim.  Lk.  xiv.  ai  {the  L'arabte  of  the  Feasrtbat 
wa*  declined).     Not  parallel  elitewhere- .  ""    -         . 

"  'OiTTfoi',  Mt.  xxiii.  27,  Lk.  xxiv.  39,  jn  xix.  36.  -  . 

»  'o<^iXv,  in  Lk.  x,vii.  10,  Jn  xiii  14,  xix.  7  "ought,"  eUcwherr  "owe" 


V- 


[1868]  WORDS  MOSTLY  PECULIAR 


N 

Ml. 

Lk. 

Jn 

Mt.     Lk.    Jn 

[18e2](ii)ir<iic> 
■^(ii)»ir«TTd,' 

.   8 
5. 

.9 

1 
6 

I 

2  ^ 
I 

""("'WW"'     2 !     10        o 
(ii)  »ixv.«     -       I  *'    I        I 

>**•                    2           1           2 

>  [1863a]  noir  occurs  in  Mt.  viii.  8,  tk.  vii.  7  «'<r^  X<*yt  ""^  lo^frot 
(Lk.  /a^«)  ^  irair  ^av.  Camp.  Jn  iv.  $1  "  Hi^  bond-servaf\fs  (dot/Xm) 
came  to  meet  him  saying  that  his  son  (lit.  boy)  (iratfywas  alivcj'  where 
the  context  relates  how  Jesus -from  a  distance  (beins  apparentlynn  or 
near  Cana)  healed  the  ton  of  a  person  in  the  royal  retinue  (/liairiX»oc) 
**  whose  son  (vi<ir)  was  sick  at  Capernaum."  tiy  repeatedly  mentioning 
"  j<?ff  (ujvr)"  the'narrattve  makes  it  clear  that  iraic,  in.Jn,  must  hcHpiean 
**j0n  "  and  not  "'sert'an/."  ^^Bftt 

[l9Bli/>]  The  Double  Tradition  of  Mt.-Lk.  (Mt.  viii.  5— i3,flHi. 
I  — 10)  describes  Jesus  as  having  "entered  into  Capernaum"  whenHe 
receives  a  request  to  heal  (Ml.  viii.  6)  a  >'^/  (*fair),"  or  {Lk.  vii.  2) 
^^ kond-sfn'imt  (^CXor),'^  of  a  centuriofiy  Mt.  describes  the  man  as  making 
his  request  in  person,  L)c.  as  making  it  through  others;  both. use  the 
phrase  (Mt.  viii.  8,  Lk.'vii.  7)  6  watr  itov.  Most  commentators  take  Ml. 
and  Lk.  as  referring  to  the  same  event,  and,  if  so,,  must  regard  "^^"  in 
Ml  as  meaning  ^*' bomi-sen>ant." 

[1883^]  Irenaeas  (it,  22.  3)  "(Jn)  FiUum  (Mt.-Lk.)  ctntMrionis  absens 
verbocuravit,  JWr,  (J  n)/y/«/«tfJT'rv//"—whethcrquoting  wrongly  through 
lapse  of  memory,  or  combining  details  from  na^atives  that  he  supposed 
to  relate  the  same  event—demonstrates  the  ease  with^which  the  two 
stones  about  the  centurion  might  be  confused  with  the  Johannine  story, 
^rtd  the  ambiguity  that  might  attach  to  ""boy"  in  tlie  earliest  of  the  three. 
It'is  probable,  though  by  no  means  certain,  that  Jn  »-rute  with  a  View  to 
this  ambiguity.        '  ; 

{1863i/j  Mt  xvii.  18  tfitpawnBii  i  nalst  paraU.  to  Lk:  ix.  43  loaoro 
rftw  vdtda,  is  in  the  Triple  Tradition,  where  Mk  Ix.  34  has'  *wdi«v, 
previously  called  by  all  (Mk  hu  17,  Mt.  xvii.  14,4-k.  ix.  38)  vUt, 

*  110^X^7^,  see  1683/. 

*  Odpttfu,  Mt.  xkvi.  $0,  Lk.  xiii.  1,  Jn  vii.  6,  xi.  39. 

*  Ufx^c,  Ml.  vi.  37,  Lk;  xii.  35,  <»  r.  i7XuEui*'...ir$xv»t  Jit  xxi.  8  aic-JwA 

wtif^Av  tUaKOffimv.  ^  ■ 

■  [1862/]  nurroff,  in  Mt.-Lk,  "faithful,^  Mt  uiv.  4$  <Uc.  xU.  4a)  Wr 
^M  fWif  i  nurris  IktvXot  (Lk.  otKaimftot)  koi  (Lk.  A)  t^poftftat;  Mt.  xxV. 
3I|  33  (twice)  t6  ^ovXt  aya$i  sat  wiirr4,  <irt  Akiya  Jfr  ritfriir,  Lk.  xix.  17 
fjtyc,  iyaBi  IhiX*,  on  ^p  iXaxi<rrf  wwr&s  4y4pav,  Jn.xx.  37  (to  Tbomu) 
"Be  hot  unbelieving  (i^wiartn)  but  Mining  {itivrAt)." 

*  nr^M,  Mt.  vii.  35,  37,  Lk.  xii!  ($,  Jn  vi.  18,  is  in  the  description  ^  a  . 
tehipest;  in  Jn  iii.  8  it  is  connected  with  regeneration,  ro  wvt\>iha  Jrov 


tfAfi  irrri. 


TO  JOHN,   MATTHEW,   AND  LUKE 


[18M] 


Mt.' 

Ik. 

I 

r 

Mt. 

Lk.      Jn 

notttaivm*             I 

I    1 

>*i 

woipi-il' 

I 

1          1 

[1883]        irp»roi;(w.inf.)   1 

2  ' 

3 

(ii)  wpovtiwrtf* 

1 

I          2 

wvpffdrofuu^         I 

2 

1 

I 

3  3+W 

(ii)  ffttopirifw*            I 

1 

2 

(ii)ffitorui' 

2  • 

1         8 

[1864]  (ii)iriiin'ot(metaph.)'5 

3 

1 

(ii)Ii>)U>fU<>> 

5 

3         '   ' 

^(ii)iro^'n(Chri.)"    3 

4 

O 

(ii)<ro.^t" 

2 

1         o 

ffrd^wf"              1 

I 

3' 

(ii)(TTOpi" 

II 

9         ' 

np4<tm"             6 

7 

4 

irvXA.>«» 

7 

'     1            o 

*      '  [1863/1]  ZxoriiyUt.  X.  37  ft  XryM  v/iiv  fc  r,  ffcoTiy,  «TfraT« 
parall.  Lk.  xii.  3  av^^maaa  tV  r.  axoti^  tlwmt  (iodic.);  Also  in 
(ffivine  a  version  of  rT  ix.  1)  ^  Xain  i  KoBiiutimt  Jv  trcoria. 


Hoafuiiiv,  Mt.  ii.  6  (quoting  Mic.  v.  1),  Lk.  xvii.  7  (pec.)  "Which  of 
jrou  shall  have  a  bond-servant  ploughing  or  skup-ttniUHg  (jm^^anm)" 
~n  xxi.  Id  "//m/ my  young  sheep." 

'  no//ii>7,  Mt.  xxvi.  ]i  (quoting  Zech.  xiil  7  vrongly),  Lk-  ii-  8,  Jn  x.  16 
shall  become  ont/hei,  one  shepherd." 

p»<r«il<rr«,  Mt.  iv;  6  (Lk.  iv.  11)  "Lest  tKbu  dask  thy  foot"  (Ps. 
Mt.  vii.  27  "smoli  upon  that  house,"  Jn  xi.  9,  16  "stumiU." 
nvrMro/Mu,  Mt.  ii.  4 /fri;rtfdi'cTo.,.irov  AXp.  ynforai,  jn  iv.  53  t'lrv^cni 
o^f  r..  Apar  .irap'  avTuy* 

'  XopifMin;;,  Mt.  X.  5  fit  iroXi*  1.  ;<l)  «J<rAA;rr.     W.H.  bracket  Jn  iv.  g. 

*  X«v><ri{«s  .Mt.  xij.  30,  Lk,.  xi.  33  "  He  that  galbereth  not  with  me 
tcat/en/Ji,"  fa  X.  13,  "the  vo\l  sdUtertlh  them,",  xvi-  32  "....that  ye  shall 
be  scattertii.'*  '  ^  , 

•iiriiTi  Cimper.), 
Mt,  iv.  16 
(giving  a  version  ofl^  ix.  r)  i  Xadr  6  xu^/tmir  fV  vkoti^. 

'  [1864 /f]  ZKdror  (metaph.),  Mt.  vi.  33  <I  o^i'  ro  ipmt  r%<K  o-w  a%tamr^^ 
fWif  ru  VKoTot  frd<roi',  parall.  Lk.  xi.  35  /i^  rd  ^r  t6  tp  ^  anarog  ivpv. 
Mk  has  7<arM  once  (xv.  33J  but  in  a  literal  sense.     See  ITlOo.  4 

^    *  loXo^i^r,  Mt.  vi.  29,  Lk.  xii.  37  oM<  >.,  Ml.  xii.  42,  Lk.  xi.  31  r.  m^im 
1 — irXfMiy  Z.,  Jn  X.  33  /v  r|7  vrof  rod  Z.         . 

"  Zn^io,  Mt.  xi.'l9,  Lk.  vii.  35  iiwatrntri  i)  trii^ta,  Mt.  xii.  43,  Lk.  xi.  31 
^Kmxxax  r.  trotpiav  ZoXo^yot.  Zo^a  also  occurs  (outside.  Christ's  words) 
in  Mk  vi.  3  (sim.  Mt.  xiii.  54)  rk  1)  iro^a....,' 

"  Zo^iic,'  Mt  xi.  1$  (Lk.  X.  31)  on  hfivt^u  (Lk.  <lv/it/nn(nt)  ni/n  iwA 
Vo^mv  Kdt  (Tvi'trM'.. 

"  ZrdJiot,  Mt.  xiv.  34  (ixt.),  Lk.  xxiv.  13,  Jn  vi.,  19,  xi.  18. 

'?  Iri^^u,  ,Mt.  xii.  34,  Lk.  vi,  45  "out  of  the  abundance  of  the  heart  the 
mmUk  speaketh,"  Jn  xix.  39  "[they]  brought  it  to  his  mouth"  ■ 

'*  [1864^].  Zrpa^it  is  applied  to  Jesus,  "turning  round,"  before 
speaking,  in  Mt.  ix,  33,  xvi.  33 ;  Lk.  t^  9, 44,  ix.  j;,  x.  23,  xiv.  3;,  xxii.  61, 
xxiii.  38.  Lk.  uses  the  word  in  no  other  sense.  Jn  uses  it  thus  once 
(i.  38)  to  introduce  the  fiV  wor<ls  uttered  by  Jesus,  addnsssed|/Hi>  first 
two  converts,  Andrew  aAd  another. 

"  ZiiXX/m>,  Mt.  tii.  16  /iTTi  irvX^^ymigii'  iwh  itartixi  ota^tiXdf,  Lk.  vi. 


IfM]  WORDS  MOSTLY  PECULIAR 

__t , ■— : . ^ _ . — 

Ht.    U.     Jn  •  Ml.     Lk.     Jn 

[1886](ii)in/»«T<)t'  r       i       o  (ii)ni»«»iif,  •<!•••  4       6       o 

rt       -  -      -.3     "9        3  nXi»>  741 

{?)ri.jt»«    -■    ■       4       >■     I    ■  (iOr^ij*  4         II 

(l\}'^wApj(o¥ra*         3         8-0  y«rirt>»^  I  1,1 

[1886]  (Hi)  ;<rrt,)o» »  .711  (ii)i^>  365 


44  oS  yip  i(  itarHit  wXX^yowriK  nxa.  Mt  xiii.  2fl — 4%  UW9  itvkXiym  «r 
}  gathering  the  tares  that  are  to  be  burned;  Jn  xV.  6  uses  mviym  of 
\        .  gathering  withered  branches  for  the  same '  purpose. 

'  ^  Jucrffk,  Mt.  xi.  35t  Lk.  X.  31  iit6  w^iv  koi  owtrim  (see  note  on 

'   <"^)-    .    '  ,  .  \ 

.   ■•  '  [I8880]  TairnKiio  is  m  Mt  ixiii.  12  (sim.  Lk.  xiv.  11)  (*/V)  ''Whoso- 

ever shall  humilc  himself  shall  be  exalted...,"  rep.  in  Lk.  xviii  14. 
.Toirnnit  is  only  in  Mt.  xi.  29  (ped),  Lk.  i.  52  (pec).  Ml.  xviii,  4  "hum6(t 
himself  as  this  little  child"  seems  to  be  an  explanation  of  Mk  x.  IJ 
"receiving  the  kingdom  of  God  as  a  little  child,"  Mt.  xviii.  3  "turn  and 
become  as  little  children." 

Epictetus  regularly  uses  rmrnrit  (-im)  in  the  tenie  of  "servile": 
(iv.  4.  I )  "  The  desire  of  wealth  makes  men  sert'Hi  and  subject  to  others," 
,  (i.  3.  1)  "  One  who  believes  that  God  is  his  Father  ought  to  have  no  servih 

thoughts  about  himself"  etc. 

'  [186S»]  T<X/i>,  Mt.  five  times  (vii.  ig,  xi.  i,  xiii.  53,  xiii.  i.xxvi.  1) 
in  such  phrases  as  ort  Mkto^v  o  *1,  rnvr  Xoyour  nvroiit,  introducing  a  new  ■ 
section  of  narrative.    Jn  xix.  282^3<rtTJ)ir  il  *!.  or*  (Jflij  iravra  rtriXrarrtu.... 
itirtv  TfrrtfffTni.  *        ' 

•  Ti'cna,  Mt  i.  21  ri(tr<u  ti  oliii'  (uttered  to  Joseph)  may  be  regarded 
.      b^some  as  parall.  to  Lk.  i.  31  Wfo  liir  (uttered  to  Mary):  in  Jn,  only 

xvi.  21  ij  yi-vrj  urm*  rii^^-Xvir^tr  ix^ts  .     *  *  • 

'  Tp«l>il,  Mt.  VI.  25  otx'i  li  ^xi  rXtiif  imr  r.  T/tix^t;  parall.  Ut.  xij, 
23  'I  y"P  ^-  ^Xii6¥  fiTTii*  r.  rpo^t :  Jn  iv.  8  iro  rpo^t  iynpAtrmrw. 

•  'Yva'pxoiTa,  Mt.  xxiv.  47,  Lk.  xii.44iiri  iroffUTsif  t'....Karii^if<rfi«Mr. 
'  iTiri'iK,  Mt.  i.  24,  Lk.  ix.  31,  Jn  xi.  13. 

"  'YffTfpoi',  Mt.  xxii.  27  vimpotilti  nivrttv  awiBnvrv  ^  yv¥i),\Jlt,  XX.  32  . 
vartfmv  k.  17  yvv^  awi6ai^¥.    The  word  is  marked  (iii)  because  the 
passage  in  which  Mt  and  Lk.  agree  is  in  the  Triple  Tradition,  where 
Mk  xii.  22  das  itrximr  nmrmr :  in  Jn,  only  in  Jn  xiii.  36  oKoXovtliirtu  Hi 

•  [late  a\  'Yf<U,  Ml.  xi.  13,  Lk.  i.  1 S  (ts  Capernaum) "  Shalt  thou  be 
txalltd  to  heaven  ? "  also  Mt.  xxiii.  1 2  (*(*)  (parallel  to  Lk.  xiv.  1 1  (Kt\ 
and  xviii.  14  (*(j))  "Whosoever  shall  trait  himself..."  In  Jn,  always 
(iii.  14  (bis),  viii.  28,  tcii.  32,  34)  concerning  the  "lifting  up"  of  the  Son  of 
man  (illustrated  once-by  the  "lifting  up"  of  the  brajen  serpent). 

344  :■. 


TO  JOHN,   MATTHEW,   AND  LUKE  [1866] 


Ml. 

Lk. 

]■>■ 

Ml." 

Lie. 

'  Jn 

<ii)<^Aot<                 I 
(ii)^t(meupli.)>  6 

'5 

4 

6 
13 

(il)&r«c/l* 

7 
lb' 

2 

1-, 

o 

1 

; 

^•W*                 I 

I 

' 

,  i.f 

'  [1866^]  •Aw,  Mi.  xi.  19,'  Lk.  viL  34  "a  frienH  of  pablicani  and 
sinoen."  On  Christ's  phrase  *  my  friends," «ee  17M— 92.  4iX/«  occurs 
Mk  (i).  Ml.  ()),  Lk.  (3),  Jn  (13),  but  not  always .wilh  the  same  meaning. 
It  means  "kiss"  in  Mk  xiv.  44,  Nit.  xxvi.  48,  Lk.  xxii.  47.  In  Lk.  w.  46 
^tmnng  salutations"  it  parall.  to  Mt.  'x5tiii.  6—7  ",But  they  tovt^AnA 
salutations."  Since  it  never  means  "love  (persons)"  in  Lk.,  ana  since 
it  occun  once  in  Mk  (meaning  "kiss")  it  is  not  placed  above.  ^CKiu 
means  "love  (persons)"  in  Ml.  x.  37  (Us)  and  always  in  Jn  exc  xil,  15 
"he  that  Imeth  his  life."    Sec  VnHe—gxai  1738  m— /». 

s  ^povt^f,  Mt  xxiv.  45,  Lk.  xii.  43  rir  ap0  ivr\v  h  iriirr^  dot/Xor  «. 

'  *iK,  Ml.  vi.  33,  Lk.  xi.  35  ri  ^f  rh  it  ifoi,  Mt.  x.  17  t  Xt'ya  vfuV  •'■'  r. 
aKori'f  «Tirarf  (imper.)  tp  r.  ^wri,  bui  pjirall.  Lk.  xii.  3  Mra  Jt  r.  aKori^ 
ttwan  (indie.)  iir  r.  ^vri  aKow0fjfftTm,  In  Jn  xii.  36  71*0  fiVt  ifn»rttt 
•ftvfivii  is  parall.  in  form,  though  not  in  context,  to  Lk.  xvi.  ii^porifUnipM 
iwip  T.  vloitt  T.  t^t0r6s.    On  Jn-Mt.  "light  of  the^ world,"  see  1748. 

*  'Oawi'p^  Mt  xxiv.  37,  Lk.  xvii.  24  Stvirip  yAp  t/  a(rrpairfi....  In  Lk. 
and  Jn,  alw.  foil,  by  yap  exc.  Lk.  xviii.  1 1  fiir^cp  (v.r.  Ik)  oI  XiHtroi. 

*  [1866^]  'ariof  is  used  by  Mt.  xxvi.  51  in  the  wounding  of  the  High 
Priest's  servant  (Lk.  olt,  Mk  and  Jn  impiof)  but  by  Lk.  xxii.  51  (pec.)  in 
the  heahng,  and  by  Jn  xviii.  ]6  in  a  reference  to  the  woundiojf.  - 


-''•'■  "i  ■ 


,  ■■•..>/-■■'■: V : Nv-'  J" ^^r 


'v  ;■,-■»■•  :■■■■■; 


V...'.;' 


[1886  (i)]         JOHN,   MATTHEW,  AKD   LUKE 


ADDITIONAL   NOTE  (frrvXiW-) 

-  [1886(1)]  "EnrXurir- occurs  in  Matthew's  and-Lukc's  v«r«ions  of  the 
Triple  Tradition  dcKribing  Christ's  burial  thus  :  • 

Mk  IV.  46  '  Ml.  mxvli.  J9  Lk.  x»iii.  .^J 

(icilXiir  tutrlw  httK^n         'Ifll^  IttriXlio'    aW  aM  rirlht. 

TJ  <fi»Jl»i.  [<»)  »p'M»r  fnenpi.  Jn  «ix.  40  (ti|«v. 

Ur  Mark,  R.V.  has  "  womhJ him'  (.\.V.  "  virappedhim ") ;  In  Matthew 
and  Luke,  R.V.  has  "-K/rapptd  it."  It  has  been  explained  elseMere 
(580—1)  that  Mark  might  deliberately  use  /►tiXrii,,  "  bind  fasti' m  order  to 
shew  the  reality  of  the  death,  and  of  the  burial,  and  the  impossibility  of 
a  hasty  removal  of  the  body  apart  from  the  burial  clothes,  a  point  urged 
by  Chrysostom'.  -  But  Matthew  and  Luke  may  have  objected  to  the  word 
(especially  when  applied,  as  by  Mark,  not  to  "body"  but  to  "him")  as 
being  unseemly^  because  if  is  used  of  fettering  prisoneVj,  swathing 
children  hand  and  foot,  holding  people  fast  in  a  net,  entangling  them  in 
evil  or  in  debt,  and  generally  in  a  bad  sense'. 

[1866  (ii)]  'EvrvXimra,  apparently  a  much  rarer  word  than  itiCkiu,  is 
free  from  the  objection  of  being  used  in  a  bad  or  hostile  sense ;  for  iflli 
used  of  wrapping  oneself  up  in  a  cloak  or  a  rug,  and,  so  far  as  can  be 

>  [1886(i)ii]  Qiflfs.  (on  Jn,  Migiie  p.  465)  "John  says  that  he  was 
buried  with  a  great  amount  of  myith,  which  glues  as  it  were  the  linen 
cloths  40  the  body  like  tlw  soldering  of  lead  (^  )ta\ij^bw  ^x  l^rroc 

'  [1886  (i)  ^]  Steph.  quotes  Synes.  Ep.  io$  p.  34S  n  mAm^tvov  rotr 
wfm  rh  ytt>il  fiiAXicovinv,  Plut.  Mar.  p.  830  E  i  Swit(  iMiX^dr  (aeri 
alieno)  lum  uptivTJit.  Artemid,  i.  13  connects  it  with  helplessness  or  in- 
activity, ofyyA  yap  ra  iitti^  Kai  JftiXoCfiMva' Tat  x<'/**>',  '^-  $4  **■  A'fi^v 
<WiXf7^i'7i-  Ix^iv  Sia  TO  ^py^f  ftfoi....  Plutarch  Cars.  66  says  that  Caesar 
&<Tirip  9tfpiov  cVfiXfiro  rait  warrw  x'P*^"-  Steph.  adds  Artox.  c.  1 1  KOpa¥ 
TiHt  woKtitlats  UnXovfufOff  QuintUS  14,  294  K^r...voX<fwri  /i*  fVfiXijffavro 
Kaitotiri,  and  Hesycb.  explains  ivttkiirai  as  Vfij^wroj.  These  passages  and 
others  quoted  by  Steph.  suggest  that  I'olyc.  PUlipp.  §  i  roi'c  ivtKxip,hMt 
rots  liyuiirpfirfirii'  htvpmt.irwa  ianv  dudq/utra  draws  a  contrast  between 
the  physical  fettering  of  martyrs  and  their  spiritual  adornment,  because, 
though  they  are  ^'fast  bound"  in  thent,  they  do  not  regard  themselves  as 
(Ps.  cvii.  10)  "fast  bound \ti  misery  and  iron,"  but  as  wearing  "diadems" 
of  the  elect.  At  the  same  time  Polycarp  emphasises  the  necessity  of 
helping  those  who  are  thus  unable  to  help  themselves. 

I      346 


JOHN,   MATTHEW,  AND  LUKE  [1866  (iv)] 


judged  from  the  Thesaurus,  never  impnes  constraint'.  Dut  no  instance 
is  jUteged  of  its  meaning  "  wrap  up  a  covering,"  "  roll  up  a  napkin  " 
except  in  John  xx.  7  "[Simon]  beholdeth  the  linen  cloths  lying,  and  the 
napkin,  which  had  been  on  his  head,  not  lying  with  the  linen  cloths,  but 
apart,  rolltd  up  {iyrtrvXiyiUpm)  (lit.)  into  one  place." 

[1866  (iii)]  'ErrvXiVirai  as  used  by  John  and  meaning  "  ri>/l  »/  "  is  not 
similar  in  meaning  to  I  as  used  by  MattheW-Liike  meaning  "wrap." 
Nor  are  the  two  words  in  parallel  contexts.  Yet,  having  regard  to  the 
extreme  rarity  of  the  word  in  Greek  literature  of  every  age  and  to  the  fact 
that  it  does  not  occur  anywberein  O.T.  or  (I.T.  except  here,  it  is  difficult 
to  avoid  the  inference  that  J$hn  uses  it  with  reference  to  the  diverging 
traditions  of  the  Synoptists — Mark  using  "Sind/ast,"  Mitthew  and  Luke 
"  wn^."  John  (xix.  40),  avoiding  the  word  ^vf iXi«,  substitutes  a  wonS  tl^t 
means  the  same  thing,  <9i)<rai',  "foH«u^"and  headds,as  Chrysottom  says, 
a. -mention  of  "abundance  of  myrrh"  which  would  have  th^  effect  of 
" iiHiUiig  fast;!,  like  "the  soldering  of  lead."  At  the  same  time,  while 
substantially  siding  with  Mark,  John  accepts  the  rare  word  of  Matthew  . 
and  Luk^  as  expressing  a  fact,  though  not  exactly  the'fact  they  describe.  ' 
"  There  wat  '^  John  seems  to  say—"  a  '  wrapping,'  or  rather  a  '  ■a  rapping 
up,'  in  connexion  with  the  burial  of  the  Lord.  Uut  it  referred  to'  Iht 
burial  garments  alone\  not  to  the  body  its^." 

[1866  (iv)]  Some  illustration  of  the  facts  above  mentioned  may  be 
derived  from  the  facts  mentioned  elsewhere  (640 — 61)  as  regards  Vhat 
Mark  (i.  10)  calls  the  "  remiing  {axiW  of  the  heavens,  whereas  Matthew 
(iii.  16)  and  Luke  (iii.  21)  use  the  word  "open  (iroiytt)."  John  omitfr  this, 
but  has  later  on  (i.  ji)  "Ye  shall  sec  the  heaven  ut  open  (dKoi'y*))," 
agreeing  verbally  with  Matthew  and  Luke  but  by  no  means  in  parallel 
context.  'EvrvXiWt*  if  far  rarer  than  awniyw,  and  is  used  by  the  three 
Evangelists  in  contexts  that  are  much  mure  nearly  parallel  than  those 
referring  to  di'otyw.  The  demo^istration,  thercfoi?,  is  far  stronger  here 
that  John  is  writing  allusively  to  the  Synoptists,  and  he  appears  to  be  not 
only  justifying  Mark  but  also  explaining  what  he  may  have  .thought 
a  misunderstanding  in  Matthew  and  Luke. 


but 


'  [1866  (ii)  d]  Arisloph.  Nub.  983  tV  IfutriW  irp^44dfrK«ir  f vrrrt/Xix^ai, 
Plut.  692  KixTi\v  ivTv\ifyta  ^(rv^^.  Steph.  also  quotes  Athen.  3  p.  106  r, 
107  A,  where  it  describes  the  wrapping  up  of  the  liver  etc.  He  refers  to, 
but  does  not  quote,  Diocl.  ap.  Antiatl.  Ilckk.  p.  97,  9:  It  does  not  oo'ur 
in  LXX  (where  ivtC^iiv^ax  occurs  once),  and  would  seem  to  be  a  very  rare 
woBj  in  Gk  literature  of  all  periods.  „, 

*^[1886(iii)(j]  Comp.  Lk.  [xxiv.  12]  "M/  linen  cMhs alone (itira),"  and 
Jn  IX.  5—7  "  the  linen  cloths. ..the  linen  cloths. ,.l\it  napkin, ..no/  with  the 
linen  cloths,  but  apart,"  and  see  180i  un  "the  linen  cloths  alone,"  a  phrue 
that  may  have  been  the  subject  of  many  interpretations. 


347 


CONCLUSION      ^ 

%  l.^fRtvkf  of  the  evidena    .    ' 

The  Vocabularies  given  above  have  exhibited  resiflts  that 
•may  be  tabulated  as  follows:  ' 

[1867]  (l)  Synoptic  Vocabulary,  i.e.  the  Vocabulary  of 
the  Triple  Tradition.  This  differs  widely  from  the  Johannine. 
Where  the  same  words  are  used  by  all  four  Gospels,  the 
Fourth  often  u^  metaphorically  what  the  Three  use  literally. 

[1868]  (2)  Johannine  Vocabulary.  This  would  be  found 
very  small  indeed  as  compared  with  the  Vocabulary  of  || 
Matthew  by  itself,  or  with  that  of  Luke  by  itself,  and  even 
when  compared  above  with  the  limited  number  of  words  used 
by  Mark,  Matthew,  and  Luke  in  common,  it  is  small.  It 
omits  words  of  local  or  temporary  interest  and  rings  the 
changes  on  a  small  number  of  elementary  words  and  their 
synonyms. 

[186ft]  (3)  John-Mark  Agreemeiits. ,.  The  verbal  agree- 
ments are  few,  Mark  being  the  most  conoretc,  and  John  being 
the  most  abstract,  of  the  Evangelists.  But  the  number  of 
parallelisms  is  large,  or — if  regard  be  had  to  the  small  number 
of  verbal  agreements^very  large  indeed.  They  are  also 
undeniable.  For  example,  no  one  denies  that  the  sayings 
about  "buying  for  two  hundred .  denarii "  and  "selling  for 
three  hundred  denarii"  are  recorded  by  Mark  and  John  in 
connexion,  severally,  with  the  same  events. 

[1870]  (4)  John-Matthew  Agreements.  The  verbal  agree- 
mefits  are  more. numerous  than  those  in  the  John^-Mark  list. 


CONCLUSION  [1871] 


1 


But  there  are  no  parallelisms  unless  we  suppose  that  John, 
when  mentioning  "a  tribunal "  in  connexion  with  Pilate, 
wishes  to  distinguish  it  from  "titr  tribunal"  mentioned  by 
Matthew.  There  are,  however,  the  phrases  "  my  brethren " 
and  "  light  of  the  world,"  assigned  both  by  Matthew  and  by 
John  to  our  Lord  but  in  different  contexts — and  the  latter 
(1748)  with  the  several  prefixes,  "  Ye  are,"  and  "  I  am." 

[1871]  (5)  John-tuke  Agreement*'  The  verbal  agree- 
ments are  very  numerous  ind.ced,  exhibiting  the  two  Evan- 
gelists as  educated  writers  naturally  using  a  similar  vocabulary 
(except  where  Luke  gave  up,  and  John  retained,  special  words 
of  low-class  Greek — [lerhaps  endeared  to  some  readers  by  old 
Evangelic  associations).  But  parallelisms  either  are  non- 
.  existent 'Or  are  of  a  corrective  character.  For  example,  John 
twice  uses  Luke's  word  (KfiAaan)  to  emphasijie  apparently 
the  fact  that  the  woman  that  "  wi(\d  "  the  LorcTj.  feet  was 
m>t  a  "pinner,"  but  Mary  the  sister  of  Martha.  Since  also  the 
evidence  indicated  that  we  ought  to  include  in  I  Luke's  text 
the  description  of  Peter's  visit  to  Christ's  sepinchre',  there 
appeared  to  be  another  quasi-parallelism  thatNmist  be 
described  as  corrective.  And  other  corrective  passages  ap- 
peared to  exist  in  John,  in  connexion  with  the  phrase  "  stood 
in  the  midst,"  applied  to  our  Lord  after  the  Resurrection  by 
Jiim  and  Luke.  ■ 


'  [1871  u]  The  passage,  like  others  in  Luke's  account  of  tb^Re- 
surrection,  might  have  been  added  by  Luke  ^imself  in  a  second  edition 
of  his  Gospel.  I  am  infonned  by  my  friend  Dr  Israel  Golbnci  that 
there  ii  evidence  to  shew  that  in  the  poemi  of  Langland  certainly,  and 
perhaps  in  those  of  Chaucer,  there  are  copies  containing  additions  that 
■  1>roceeded  from  the  ai)thor  himself.  In  the  clays  before  printing,  am 
author's  second  edition,  if  madcshortly  before  his  death,  mij[ht  appear  at 
first  in  only  a  fe«f  copies,  whereas  the  first  edition  Miinht  cojint  its 
bundret^  or  thousands.  This  might  discredit  the  addilioiis  in  the  second 
edition,  so  that  e^ren  those  scribes  that  copied  it  might  thyik  it  Accessary  I 
to  correct  the  second  by  the  first,  omitting  what  appeared  to  some  "  ihrfw 
corrupt  inlerpolatk>iu  of  the  lata  copies."  i  "    ' 


349 


r 


[1872]  CONCLUSION 


{1873]  (6j  John-Mark-Matthew  Agreements.  Here,  is 
in  the  John-Mark  list,  the  number  of  verbal  agreements  is  not 
large,  but  the  parallelisms  are  proportionately  very  numerous; 
and  the  facts  indicate  that,  in  these,  John  is  not  following 
Matthew  but  Mark,  whom  Matthew  has  previously  followed. 

[1873]  (7)  John-Mark>-Luke  Agreements.  The  verbal 
agreements  are  not  humerolis — ^the  vocabulary  of  Mark  and 
tiiat  of  Luke  being  seldom  likely  to  be  similar  except  where 
both  are  describing  exorcisms,  a  subject  never  mentioned  by 
John.  There  is  only  one  parallelism,  ndmely,  in  the  descrip- 
tion of  <h«;  Baptbt  as  not  worthy  to  loose  the  "  latchet " 
of  Christ's  Shoe,  where  Matthew  has  "  carry  the  shoes." 
One  quasi-paratlelism  appears  to  be  of  a  cofrective  nature, 
bearing  on  the  "  spices  '•'  used,  or  to  be  used,  in  emb«nning^ 
the  body  of  Christ.  Mark  and  Luke  connect  these  \vith  the 
women,  Matthew  omits  "spices,"  and  says  that  the  women 
came  to  "beholdJ'  the  tomb.  John  assigns  the  "spices"  to 
Nicodemus  and  Jokeph.  The  paucity  of  parallelisms  contrasts 
with  theabundance  in  the  John-Mark-Matthew  list. 

[1874]  (8)  John-Matthew- Luke  Agreements.  The  verbal 
agreements  are  very  numerous  indeed :  but  there  is  not  a  single 
parallelism.  There  is,  however,  an  allusive  use  of  Matthew- 
Luke's  phrase  "  lay  the  head  to  rest,"  applied  by  John  (18SB) 
to  the  description  of  Christ's  death.  John  sometimes  alludes 
(14S0,  1784)  to  Matthew's  or  Luke's  version  of  the  ^uble 
Tradition  and  (eg.  1866  (i)  foil.)  to  Matthew's  and  Luke's 
versions  of  the  Triple  Tradition ;  but  in  no  case  does  John 
agree  exactly  with  Matthew  and  Luke  combined,  or  with 
either  separately. 

,  ■'.'$*.     Wkit  rtmaiits  to  it  doiu   '  ■ .         : 

[1876]  It  may  be  objected  against  the  preceding  sy.stem 
of  Vocabularies  that  it  is  incomplete,  and — so  far  as  concerns 
the  attitude  of  the  Fourth  Gospel  to  the  collective  evidence  of 
the  Three — negative,    "The 'first "^t  may  be  said — "of  the 

350 


CONCLUSION  IWTB] 


eight  Vocabularies  tells  us  what  words  are  characteristic  of 
Mark-Matthew-Luke  and  absent  or  rare  in  John:  the  second 
tells  us  what  are  characteristic  of  John  and  absent  or  rare  in 
iElark-Matthew-Luke.  But  this  is  largely  negative  informa- 
tion. Where  is  the  Vocabulary  o( -words  eommon  to  tht 
Four,  the  John-Marh-Matthtxu-Lukt  Vocabulary^  That 
would  give  us  purely  positive  information,  for  want  of  which 
the  preceding  investigation  must  be  pronounced  defective!" 

[1876]  Let  us  consider  this  objection  in  the  light  of  facts 
as  presented  by  page  l  A'  of  Mr  Rushbroqkc's  Syiwpticoti, 
which  prints  in  large  red  capitals  all  the  words  common  to 
the  Four  Gospels  in  the  description  of  John  the  Baptist  and 
his  baptism  of  Christ.  They  are  as  follows:  "Voice  of  one 
crying' in  the  wilderness,  straight[en]  the  way  of  the  Lord... 
Isaiah  the  prophet...!  bapti[ze]  in  water... com[ing]  of  whom 
I  am  noE. .  .the  shoe. ..Jordan . .  .baptiz[ing]. . .Spirit  descend[ing} 
as  %dove  from  heaven.. .him. ..baptiz[ing} in  the  Holy  Spirit... 
the  Son  (v.r.  elect)."  Now  suppose  we  were  to  tabulate  these 
words  alphabetically,  should  we  derive  any  information  from 
them  apart  from  a  close  examination  of  their  co«tc.\f  ?  For 
example,  the  last  two  words  "  the  Son  "  (if  genuine)  occur  in 
John  the  Baptist's  testimony. "  I  have  borne  witness  that  this 
is  the  Son  of  God."-  But  the  Synoptic  mention. of  "  Son  "  at 
the  conclusion  of  the  account  of  the  Baptism  refers  it  to  a 
Voice  from  heaven,  "  This  is  (or,  Thou  art)  my  beloved  Son." 
Again,  Luke  distinctly  says  that  the  Spirit  "descended  in 
bodily  shape  as  a  dove";  Mark  and  Matthew  say  "  H5  saw" 
the  descent,  the  former  apparently,  the  latter  certainly, 
referring  "  He "  to  Je.sus  (69C).  The  Fourth  Gospel  makes 
the  Baptist  clear  up  this  doubt  by  saying,  "/  have  beheld 
the  Spirit  descending  as  a  dove."  '  These  distinctions  are 
most  important.  But  what  important  gain  would  there  be 
fro|n  simjJy  reading,  in  a" John-Mark -^latthew-Liike  Vocabu- 
lary," such  an  intry  as  " ■l^ep^Qr*pa  MV.  (2),  Mt.  (3),  Lk.  (2). 
Jn(3)"? 

A.  V.  351  24 


[1877]        .  CONCLUSION 


[1677]  If  mere  tabulation  would  be  useless  as  to  the  words 
specified  above  ("  Son "  and  "  dove ")  which  belong  to  a 
narrative  (the  Baptism  of  Christ)  where  the  Fourth  Gospel 
intervenes  in  the  Triple  Tradition,  much  more  would  the 
charge  of  uselessness  apply  to  such  words  as  must  necessarily 
form  the  common  stock  of  all  Gospels,  e^.  "  man,"  "  woman," 
"live,"  "die,"  "soul,"  "spirit,"  "heaven,"  "earth,"  etc.  We 
may  _  therefore  dismiss  the  project  of  a  complete  Fourfold 
Vocabulary  as  not  likely  to  be  what  Kacon  calls  "  luciferous." 
But  we  cannot  dismiss  so  readily  the  thought — suggested  by 
the  last  paragraph — that  a  close  critical  examination  of  the 
johannine  and  the  Synoptic  nari^ives  of  the  Baptism,  and 
of  other  passages  where  John  intervenes,  would  be  of  great 
value.  Take,  for  example,  the  Feeding  of  tl\e  Five  Thousand, 
where  all  the  Kvangelists  except  Luke  mention  "grass "'in 
various  ways.  In  a  mere  Fourfold  Vocabulary  this  fact 
would  not  appear  because  Luke  uses  "grass"  in  other 
contexts.  Even  if  a  note  were  added,  calling  attention  to 
Luke's  omission,  its  'significance  would  be  lost  among  other 
notes  necessarily  Mtai^licd  to  the  word."  grass  "  if  it  had  to  be 
annotated  at  all.  It  is  only  in  a  commentary  on  the  four 
accounts  of  the  miracle,  that  this  and  other  points  of  Johan- 
nine agreement,  or  disagreement,  with  this  or  that  JSynoptlst, 
could  be  satisfactorily  discussed.       ;,, 

I  3,    JohanniHt  Grammar      '. 

[1878]  It  might  seem,  then,  that  the  lie^t  step  should  be 
to  examine  in  order  all  the  passages  where  the  Fourth  Gospel 
intervenes  in  the  tradition  of  the  Three.  Equipped,  as  we 
now  are  from  the  preceding  Vocabularies,  with  information  as 
to  the  words  that  lohn  favours  and  disfavours,  his  metaphorical 
method,  and  1^  apparent  preference  for  Mark  or  Mark- 
Matthew  (as  compared  with  Luke)  We  could  apply  this  know- 
ledge to  each  narrative  iil  turn,  shewing   how  the   Fourth 


CONCLUSION  [1880] 


Gospel  sometimes  deviales  from  all  three  in  virtue  of  his 
peculiar  tnethod  or  style,  and  sometimes  approximates  to- 
onft,  or  two,  of  the  three  in  conformity  with  his  rule  of 
preference.  -. 

[1879]  But  we  do  not  know  quite  enough  about  John  as 
yet  to  do  this  effectually.  It  is  not  enough  about  any  writer 
— least  of  all  about  a  writer  in  Greek,  a  language  abounding 
in  facilities  for  expressing  thought  and  emphasis  by  variety 
of  order  and  construction — to  know  merely;what  Verbs,  noun.s, 
and  prepositions  he  likes  and  dislikes.  We  must  also  know 
something  of  his  syntax.  There  ar©  more  ambiguities  in  the 
Fourth  GQspel  than  in  all  the  Three  taken  together,  and  it  is 
&sy  to  put  one's  finger  on  the  cause  of  many  of  them.  One, 
for  example,  is  the  attempt  to  express  meaning  by  order  of 
words  or  by  reference  to  context.  .The  very  last  words  of 
Christ  in  freedom,  uttered  before  He  is  led  away  in  bonds  to 
Annas,  are  what,  proceeding  from  a  classical  Greek  author, 
would  have  to  be  rendered,  "Xhe  cup  that  my  Father  hath 
given  me  I  will  assuredly  not  drink  it."  There  can  be  no 
doubt  here  that  the  words  are  to  be  read  either  interrogatively 
or  as  an  exclamation  implying  surprise  that  Peter  should  try 
to  prevent  Him  from  drinking  the  cup:  but  there  are  many 
other  passages  where  the  meaning  is  far  from  clear  until  they 
have  l)ecn^Justrated  by  the  comparison  of  a  large  number  of  • 
similar  instances.  .  - 

[1880]  Again,  it  is  a  peculiarity  of  John's  style,  and  som«-' 
•  times  almost  an  obtrusive  one, that  he  repeats  some  .statements 
twice,  others  thrice,  and  that  asevenfold  arrangement  appenfs 
in  parts  of  his  narrative,  and  he  occasionally  prefers  to  make 
a  literally  inaccurate  but  practically  accurate  assertion,  e^. 
"Jesus  baptized,"  and  then,  instead  of  cancelling  it,  to  supple- 
ment it  by  an  exact  statement  of  the  fact,  that  Jesus  Himself 
did  not  baptize,  but  His  'disciples  did.  These  peculiarities, 
and  several  others,  fall  under  the  head  of  Johannine  Arrange- 
ment of  Words,  so  that  they  have  not  been  discussed  in  the 

353  'M—2 


*&.  '.1  -*, 


[1880] 


CONCLUSION, 


preceding  pages  where  words  alone  have  been  considered. 
Without  spitje  study  of  Johanninc  Grammar  as  well  as 
Johannine  Vocabulary,  we  should  be  at  a  di^dvantage  in 
approaching  a  discussion  of  the  Fourfolcf  Gospel.  The  next 
step,  therefore,  to  be  taken  will  be  the  publication  oX  Johamiine 
Grammar,  as  the  Second  Part  of  this  work,  with  an  Index  to 
the  two  Parts. 


♦ 


\^i 


^:i 


^4 


7 


APPENDIX  ■ 


\ 


»«• 


35$ 


»> 


1 


t    .__rL 


v: 


APPENDIX- 

\ 

PREPOSITIONS'  IN  Tfife.  FOUR  GOSPELS^ 
§  I     Introductory  rtmaii^r^^ 


**  [1881]  No  English  alphabetical  liaU  coulw  well  represent 
the  differences  between  the  Johanninc  and  tne  Synoptic  use 
of  prepositions  and  particles.  And  even  Greek-  statistics, 
without  careful  annotation,  might  be  misleading.  Prepositi«^s 
that  are  u.sed  by  the  Synoptists  frequently,  but  almost  alwayii 
literally,  may  be  used  by  John  almost  as  frequently  but 
hardly  ever  literally.  It  is  useless  to  be  informed  that  two 
writers  use  "in"  with  the  same  frequency,  if  one  mostly  uses 
it  in  such  phrases  as  "in  that  hour,"  "|«  those  day.s,"  ")« 
Capernaum,"  etc.,  and  the  other  ii)  such  phrascii  as  "abide  in 
me." .  .  ■. 

[1882]  The  same  thing  holds  good  about  "to"  or  "iHto." 

This,  in  the  Synoptist.s,  is  mostly  literal;  but  in  John  it  is  very 

frequently    metaphorical — in    the    phrases    "come   into  the 

■^MvqM,"  "sent  into  the  world."     Frequently,  too,  John.fxpres.ses 

■.    "  believe  »'«"  by  "  believe  ««to  («'«)."     Luke  uses  avo,"from" 

more  than  thrice  as  often  as  John,  but  John  would  be  found 


'  The  Jahanni;ie"  Prepositions  will  be  discussed  singly  from  the 
graipmatical  point  of  view  in  the  Second. fWt  of  this  work,  the  Johannint 
Grammar.  Her«  they  are  treated  collectively  as  illustrating  th^contrast 
between  the  Johannine  and  the  Synoptic  vocabulao'-  And  the  list  will 
include  one  or  two  words-  it.g.  oZf)  of  a  specially  illustrative  character. 


357 


[wea]  PREPOSITIONS 


to  exceed  Luke  in  special  phrases,  e^.  "from  Mimstif,"  "from 
mystlf"  "from  GW,".  etc.,  where  the  words  have  a  moral  or 
spiritual  meaning.  Hence  ^v,  «/;■,  in  and  irpot  .are  not 
inserted  in  the  following  list;  but  "on"  (M  with  gen.)  I» 
inserted  for  a  special  reason.  It  is  not  used  by  John  in 
Christ's  words  more  than  once,  and  then  only  toward  the  end 
of  his  Gospel  in  the  declaration  of  an  accomplished  mission, 
"I  have -glorified  thte  oh  the  earth";  the  reason  is  that  this 
preposition  does  ntk  lend  itself  to  spiritual  metaphor.  So, 
too,  ira/M  with  accusative  meaning  "hy  the  side  of "  oc£un 
often  in  the  Synoptic  "ly  the  sea"  etc.;  John  uses, it  not  with 
accusative  but  with  genitive,  to  express  the  Son's  coming 
"from  the  side  of,"  or  "from  the  house  of,"  the  Father. 
Lastly,  the  mediatorial  preposition  "for,"  imip  with  the 
genitive,  occurs  fai-  more  frequently  in  the  Fourth  Gospel 
than  In  all  the  T^iree  together. 

.  [1883]  In  the  fohaimine  Grammar,  John's  use  of  "thtrt- 
fore!'  oSv,  will  be  'disSVssed  under  "Conjunctions,"  but  some 
remfirks  on  it  may  be  useful  here.  In  narrative,  John  is  very 
fond  of  it,  as  carrying  on  the  story  from  step  to  step  in  logical 
.sequence.  Oi^v  in  the  Fourth  Gospel  is  vpry  much  like  the 
English  "*«"  in. 'a  story  for  children:  "He  did  this,  so.  [as  a 
natural  consequfrtce]  she  did  that."  John  also  frequently 
inserts  it  in  describing  the  talk — often  idle  talk — of  the 
multitudes,  or  of  "  the  Jews,"  whom  he  represents  as  chattering 
with  a  Mse  appearance  of  logical  sequence.  But  he  hardly 
ever  inserts,  it  in  his  record  of  Christ's  words,  perhaps  because 
he  does  not  like  to  represent  Him  as  prone  to  arguing. 
Hence,  though  the  particle,  occurs  in  the  Fourtn  Gospel  about 
195  tiriies,  against  90  times  in  the  Three,  it  is  not  faunct.tnore 
than  8  tinus  in  Christ s  wor4s_  (188S</).  In  the  Epistle  it  is 
never  used  at  all.   .,•;•■  .•■'•-■      .         •   ■■ 


Except  when  ch  is  uMd  (pr  Vr. 

358  .  ;. ' 


IN   THK   FOUR  OOSPEUJ , .  [1184] 


J  3.    A  fiv)  st€Uistics  about  Prtpofitiont 


»  ■■ 

;  Mk-  :. 

Ml. 

lit. 

■■j«.>'- 

[ISM]  tid  (accui..  of  pen.)' 

■  A    ' 

'  ■  ♦ "'  ■ 

■\i.' 

■9   '■   '■ 

.                      <I<  (for  .V)« 

3 

■  »,    ■ 

■■:t      . 

■■'  J  ■■  :■.:■ 

•Mxa, -V*',  f ?i'«Kn' (1092  d) 

4  or  5 

7 

5 

0    ;■ 

\                     /»« (accui.)  (total) 

34 

;c«7 

t  Ido 

.19    ■"■■■■' 

;  ■   •'        '      „  (accus.)(Chri.i« 

■> 

c.<l 

t(^l 

1 

V      „  (<!»•.)  (Chri.) 
-       »  (geh.)  (Chri.)' 

1 

-«* 

I6 

'.0  - 

-r:-^-    ■• 

■■».  . 

;  «?■■'■ 

',-•--   -.  ; 

'  [ISM a]  &ta  r4>'a,  in  N.T.,  mostly  msans  "for  the  uke  of  benefiting, 
tatisfying,  supporting,  glorifying  etc.  a  person  "  (not  *'  6/taitse  of  what  a 
person  has  JoMe  in  the  past"):  nor  can  (Mk  ii.  4,  Ut.  v.  19,  viii^  19) 
"  because  of  the  crowd,"  with  a  negative,  be  regiffded  as  citceptioiis,  sin»^ 
"  crowd  "  is  there  regarded  impersonally.  Uut  "  I  coxni  for  your  siite  Ijfi 
9t) "  might  be  used  to  mean  "  1  come  to  see  ^Mr*[and  not  to  see  anyone 
else],"  and  so  Jn  >ii.  9  ov  4«A  r.  'I.  lUvut  means  "  rtpt  /oj«  Jesus  only"  In 
Jn  xii.  1 1  iroAJ^ot  it^avrhr  vnifyoif..,  seems  to  mean  "  Many  of  the  Pharisees 
were  in  the  habit  of  going  away  [from  their  own  party]  /or  the  snke  of 
teeing  him  [Laiarus]  and  were  becoming  believers  in  Jesus."  Jn  vii.  43  , 
"  there  was  a  division  y^r  his  sake  "  may  mean  "  for  the  sake  of  {supporting 
cy  attacking]„him  " ;  Jn  xii.  42  *^for  the  sake  o/>\it  Pharisees  they  did  not 

Knfess  hjm"  may  be  explained  as  GaU  ii-  4  ''/it  the  sake  of  th^  false 
ethren,"    which   Lightfoot  renders  "  I0  satisfy,  to  disarm,  the .  fali^e 
brethren." 

[IBMi^]  All  this  bearj  on  jn  vi.  57  where  "  living /or /**  la/^i'/' the 
Father"  and  ".living^r  my  sake"-  must  not  be  confused  with  livmg  "Ay 
meaits  of  (.iia  with  gen.).  It  is  true  that  "eating "is  mentioned  in  the 
context.  But  the  primary  meaning  prob-ibly  is  that  the  Son  "  lives /or  He 
sake  <y glorifying  the  Father."    See  1294—2300.  • 

•  [IMit-]  eit  for  (V.  These  numbers  are  taken  from  Ufuder— after 
rejecting  Mk  i.  39  (reading  fXttr  not  ^r),  iL  I,  Lk.  xii.  ai  (>it  e<ip 
wXovTMi'),  and  inserting  Jn  u.'i9,  26  Ith)  tti  tv  ftf'irm.  Jn's  other 
instano^ 'are  i.  18  6  4r  <Ir  t<W  coXirov  rov  irar/Mt,  xvii.  23  ifa  Avi 
rTtXtw^rot  </e  IV  and  xxi.  4  Jtmi  'lijvwt  tit  (marg.  Jwi)  rdv  alytaXiw. 
Lk.'s  instances  axe  all  local.    Concerning  Christ's  manifestation  after  the 

'  Resorrection  Lk.  xxiv.  36  has  aMs  Itmi  <V  iJirf  avrvv. 

'  [1884<f]  'Eiri  (accus.)  (Chri.)  in  Jn,  only  i.  51  t-the  anjgds  of  God 
ascending  and  descending  upon  (fVi)  the  Son  qf  man "  (from  Geo. 
xxviii,  12,  LXX  it'  avriji,  U  Jw'  avrg)  and  xiii.  18  "hath  lifted  up  biilieel 
i^iiM/ me "  (from  Ps.  xlL  9). 

*  [188t«]  'Uvl  (gen.)  (Chri.)  in  Jn,  oiily  xvii.  4  "I  [have]  glorified  thee 
«•  (Jwi)  the  earth." 

359  24— S 


[1886]  PREPCBITIONS 


vMk. 

Ml.     -Ui.        > 

.;      "    "•      fat  Iprep.".  turn)' 

e.i9      «        fOw 

■ord  (accui.)    . 

CM 

",^;'S7             7 

„    (K«n.)'  '    .■ 

16     •    6           f     ■ 

[U86]H«»'f>                   »>,, 

i  "      9     '   0 

i                 fiqirorfl,  or  /4^  iroff  •    , 

.■-''."■■-'.  1      . 

:-t:-'^-.  T  ■-  ■.,-«v'  .;^ 

farii  (of  peraonn)*    • 

.  *f       n    .'  I"   ..'  ■ 

'.■ ;-   ■■■■«*•■       ■  ■--■.■. 

jo»4^ 

J6.       30-     C.I9I 

ir^(w:cu«.) 

■7       .'3        >> 

,■,•.■•:.■    ,.    (gen-)'      .;.  -: 

J           9.        '$ 

■  ■»-:■-■-»■    o 

"  -     m/M  (accut.)'    ■ 

"'■M 

'  tWp  (gen.)»       .    ■■;.  , 

>  *'>,W    >j 

^1 


>  'E«c  prep;  w.  noan,  in  Jn,  U  only  in  viii.  g  "from  the  fini  unto  the 
last  "—an  interpolated  passage. 

'  [1884/]  KaTd  (gen.),  in  Jn,  only  xix.  1 1  ode  fr;(<f  Jfnvriar  >ar'  i(H)  '■  '■ 

'  [1886fi]  MfNi'r.     The.  Johannine  non-use  of  any  form  of  'futMt\ 
indicates  that  Jn  does  not  contain  such  prohibitiona  as  "Tell  m>  -man" 
"  Let  NO  *<ii>i  know  it,"  "  Take  noikiHg  for  the  journey "  etc  (Mk  i.  44i   ' 
Mt.  viii.  4.  ix.  30,  Lk.  v,  14  etc.).    •         -  - 

<  [1888  4]  Mi;iror<,  in  Synopt.,  alw.  meins  "lesi"  exc.  perh.  Uc.  iii.  15 
•reasoning, ..(R.V.)M'*</*^r  haply  he  were  the  Christ."  In  Jn  vii.  j6 
^q««rff...ryi'iMr(ii',  it  means  ^CaH  a  bf  t^aJ,..}** 

*  [1886 c]  'p»Tit,  of  pers.,  in  Synoptf,  mostly  means  "every  one  that" 
or  "that"  used  as  n  dffining  relafive.     But  in  Jn  it  Seems  to  be  a   ' 
tHppUmintary  relative  ("ti/*o"  =  "o«r</  he")  Jn  viii.  53  "Art  thog  greater 
than  our  father  Abraham  ■who  (mrrn)  is  dead. . .  ?  "    See  M13. 

•  (1886>/]  ol:  Jn  altogether  differs  from  .Mt.-Lk.  in  his  use  of  ■><!>. 
Tbey  mostly  use  it  in  Christ's  words.  Jn  uses  it  freq.  in  the  words  of 
others  (i.  }|,  25,  iv.  1 1  etc.)  and  in  narrative  i.  >],  39,  ii.  18,  v>  etc,  but 
very  rarely  indeed  in  Christ's  words  (vi.  62,  viii.  24,  36,  38,  xiL  50,  xiii.  14, 
xvi.  22,  xviii.  g)  about  8  times.  In  Mt|s  Sermon  on  the  Mount  alone, Jt 
occurs  13  times. 

'  [1886^]  ntifi  (gen.).  Jn's  use  is  almost  always  in  the  phrase  "from. 
God  (or,  the  Father)"  r;f.  i.  6, 14,  V.  44,  vi.  45,  46  etc.  < 

*  Dr/H'  (accus.),  see  n.  on  imip. 

•  [1888/]  'tntf  (gen.).  Mk  ix.  40  "  He  that  is  not  against  us  is/or 
XT,"  and  sim.  Lk.  ix.  50,  but  "against /en... for /«<";  M^.  om.,  but  haaMt 
v.  44  "  pray /or  them  that  persecute  you,"  where  Lk.  vL  2S  has  "  pray/l*," 
expressed  by  nTfi.    [Lk.  xxii.  19,  20]  is  doubtful 

[1886 j-}  Jn's  first  instance  is  j.  30  "  This  if  he  aiotit  {iwip  v.  r.  wtpt) 
whom  I  said...."    John  the  Baptist  is  speaking  of  Christ,  and  Imlp  is  all 

■  ■*!;  ■  ■3<5o  -■    ,*  ;■' 


IN   THE   FOUR  GOSPKI5 


[WM] 


■  ■ 

-Mk 

Wt. 

14.  , 

n — -■■    ". 

tinl  (accui.)' 
„    (gen.)«       ■ 

^3»4 
8 

$ 

»3 

■7  - 

■     1 

th«  more  remarkable  becaute  (i)  he  bai,  in  Jn  1.  iS,  'Utirtt  ^i^irvfMi  «tp) 
•iniv,  (j)everywhereel»e  in  JntWp  meant  "/(wrt/j«*<^"  Perh.  i.  30^ 
having  a  shade  of  difference  from  i.  I  J.  meani  "  m  ttM/ 1/  wkom," 
i.e.  as  H\%  representative. 

[U8S/i]  I.n  jn  xiii.  37,  38  vWfiU  Iwii:*  used  about  Peter's  profession 
that  be  would  "lay  down  his  life/xr"  ChniH  in  avii.  19  "I  sanctify 
myself /w  them  "  seems  to  refer  to  Christ's  alf.Uevotion  on  the  cross  ;  iti 
almost  all  other  passages  the  word  i|^  cerinfttMiied  in  conncilon  with 
Christ's  dying  /<rr  man,  whether  mentioned  wf  Christ  Flimself,  or 
(xi.  50 — J,  Jiviii.  14)  W  Caiaphas,  or  by  the  E*ange)is(  referring  to 
Caiaphas.  The  prevalence  of  t/u  word^  therefore,  ift  Jh  it  ebte  tojkt 
'■:  ^nvaUwe  of  mediatorial  doctrine.  1^ 

'  [I8H1']  'twi  (kccus.)  in  Jn,  only  i.  48  v<ri  r^o  avvft  fell,  by  i.  jo, 
'  bwKint  T^t  (TviTf,  On  which  see  2ST2 — 31 

•  [1885y]  'Tui  (gen.).    The  rarity  of  virii  w.  gen.  jn  J(1  arises  from  his 

preference  of  active  to  passive,  as  in  Jn  x.  (4  R.V.  "mine  own  Icflbw  me," 

I'fbut  V.  r.  and  A.V.  "  I  am  known  of  mine."    The  only  genuine  instance  is 

ij0Xiv.3l...  w'iviK  iarvf  ^  Aymtu¥  \Uy  it  hi  wf^vmif  ^9  BPf^irifiiinilrai  i/w^  rov 

iratp6t  fiov,  Kifyw  Ayawtfirm  aifrop      where  rif  hi  i})«irMvra  iiii  would  bt 

avoided  by  many  writers  as  bemg  in  form;  though  not  in  fact,  ambiguous 


*. 


■>        4 


n  , 


J6« 


[UU(i)]  ADUEKDA 


ADDENDA 

[U8S(i)]  Vocabulary  1  (1873—98)  Kives  ■  chantcteristic  but  not 
a  complete  list  of  words  uied  in  the  Three  €kispe1>  and  comparattvel)r 
nldom  or  never  in  the  Fourth.  The  textual  list  was  intended  for  readen 
unacquainted  with  Greek.  The  annotations  called  (Itention  to  points 
Home  of  which  the  author  hopes  to  discuss  in  a  treatise  on  "  The  Fpurfold 
Gospe^"  The  list  omitted  roiny  words  such  as  "carnal,"  " can<4le>fick  " . 
(A.V.)," "  herd,"  "  mother-in-law,"  concerning  which  everybody  knows  that, 
the  Synoptists  use  them  and  John  does  not.  .Their  inclusion  appeared 
likely  to  make  the  Vocabulary  inconveniently  Iar)(e  without  jn^eatly 
faicfleasing  its  utility  for  the  general  t^der.  Hut  here,  for  the  benefit  of 
the  student  of  the  Greek  Testament,  the  omitted  words  are  set  down  in 
Greek  dphabetical  order.  The  list  isnot  complete  even  now.  It  omits 
prepositions'  and  particles  discussed  el^where,  and  also  woeds  used 
differently  by  the  different  Synoptists  f./;.  ItuuP^im,  tttrafiriCu,  towrm,  and 
Arywi'.  But  still,  if  the  student  combines  the  following  JisI  with  the 
instances  marked  in  Vocabulary  I  as  Jn  (o),  he  will  have  a  tolerably 
complete  view  Of  Ikeaioriis  uud  by  tkt  Thrtt  Gosptls  and  ntver  mtJ  iy  ., 
/df  Pourth.  'KyfKr,  J,  3,  2  =  i.  Mk  (3),  Ml.  (j),  Lk.  (i),  and  so  of  the 
rest  :— 

[USD  (i)a]  "AyAi;  »,  3,  3  :  ihvtarot  1,1,1:  otufioc  I,  I,  J  ;  itfnr  a,  2j 
I  :  ({X/i;Soirr^K)r  2,  i,.l  :.  dXuvr  3,' 3,  1  ;  'AX^atof  2,  I,  f  :  .dwcryci^M  I,  f,  I  ^ 
av4)(oiuu  f,  I,  I  :  dwaifim  I,  I,  I  :  unoiiJfUu-  I,  3,  3  :  AirothmtftaCtt  2,  I,  3  : 
iwoKaBlanffu  3,  2,  I  ;  AvotttpaXi(m  2^  I,  I  :  dirwrvXiw  I,  I,  I  :  aptnii^^l,  I,  I  : 
<w«ii<  4,  4,  4  :  iairaloiuu  3,  2,  2  ;  dcr^risir^tc  I,  1,  S  :  ii0(u^»  I,  1,4  (1709i/). 
Bitot  I,  I,  I  :  dlu\ir/ita  I,  I,  I  :  SiffXot  I,  I,  2.  .   I'aAiiMt  1,  I,  I : 

ywrrrip  I,  3,  2  ;  ytvijita  I,  I,  I  :  rttunjaap^r  I,  I,  I.  ^a0k4wm  I,  I, 

I  :  iiafiijKij  I,  I,  2  ;  dtawoia  1,  1,  3  :  Atawtpim  3,  3,  I  ;  Stap^aum  I,  I,  2  : 
tinrcoXw  r,   I,   I  :   Hftd  I,   3,  3.  EUitt    I,    1,   1  :    tjmia   I,    I,    I  : 

<Vdt'd«/u  I,  2,  1  :  ffViJn)  A/Ml  3^  3,  ■  ^  rvr/W»ofMU  f,  1,  3:  i^tjKorTa  3,  3,  I.: 
iwiffyiiiM  I,  I,  3;  iwiyiMpli  2,  I,  3  :  ('iri<r>«l(i«  I,  I,  3 :  i/iiiiiutnt  1,  I,  I  : 
fMvbj[adj.)  I,  I,  3  :  r^KOirwrf/fOf  3,  3,  3.  Zrnuom  I,  I,  I,  f*4pot 

I,  I,  I  :  AjXdfs  I,  3,  3  :  Mfta  i, «>  2.  KofU^Xot  2,  3,  I  :  cofilni^iy/o 

3,  I,  1 :  KoroyfXiif*  1,  1,  1  :  Komwirairiux  :l,  I,  I  ;  Korapuoiiat  I,  1,  I  ; 
KoroffKrvo^a  I,  i,  3  :  cnravKi^rM*  I,  I,  I  :  Korq^Vw  I,  1,3;  cor^rom  3,  3, 
I  :  Kpaoirtdor  i,  3,  I  :  xptjittfot  I,>i,  |-:  Kvpi^faiof  I,  I,  I.        -  i 

[188S(i)4]  ,  Adj^oFiii'  I,  I,  I  :  Xifiu^  i,  I,  4  :  Xvxri'a  I,  I,  3.  Mcrfl/a 

3,  2,  i  :  liidtot  1,  I,  1  :  fiv<rrifpiop  I,  i,  1.  Ntawitrxot  2,  3,  r;  rvp^v 

li  3,  1.  Miktt  (pt)  3,  2,  I.  'Otoit  I,  8,  I  :    ippau  I,    1,1: 

opjfioftai  1,  3,  I  :  ^tf^vf  I, .[,  I.  Qap4x0  i,  1,  4  :  wtvfifpa  1,  i,  3  :- 

r</>tXiHrar  3,  I,  I  :  ircptmriv/M  I,  I,  I :  *tptcitmpot  i,  I,  4  <1683f): 
ir<n(  3,  3,  I  :  mSKtpat  3,  2,  3  :  woKifpia  I,  1,  1  :  rippa  1,  I,  2  :  4pittau  I, 

362 


ADDENDA  [l«88(ii)«] 


I,  I :  irp«rMa4>tpM  i,  I,  2 :  wixnMXtvh  t,  ■■  a ;.  #v^tw  ■■  l,t. 
'P4M«ff  1,  It  I  :  fiifywviAi  3t'  St  3.  S«^«Mi  I,  3f  4:    rtXqnf  I,  I,  I  ; 

ftvtnri  It  3,  3  ;  ffurMf  3,  I,  I  :  ^Nqvif  i,  i,  a  :  ffnui  i|  1,  i :  itkvXXm  i,  I,  2 : 
9ir6fHfiot  It  1,  I :  fftdjKvf  3,  I,  I  :  ^Wyi^  I,  I,  I  ;  rvKM" 'i,  i,  I :  vvrXoMw  i, 
I,  3:  uy'lya  >i  ■)  3  1  ffvrnifWa  1, 1,  1.  TiXinar},  I,  t  :,nXXi>  1, 

I,    I  :    rpaxilXot    It    I,   3.  'YiraKOMf    3,    It   3 :    C>ira|Wi'ti     It   3,    I. 

♦a^ofuu  (raid,  or  pan.)  l-f[l],'  13.  1 :  ^^  1,  3,  1  1  ^tim  I,  S,  i  : 
^kJvof  3,   I,  3  ;  ^ipoyptf  I,  I,  I.  *nio*i>o^liT^t  I,  3t  1. 

[188S  (il)}  Vocabulary  1 1  (1707:f  U)  oniit(ed  a  large  number  of  wonlt 
uMd  by  John  alone,  but  uaed  by  film  only  once  or  twice,  so  that  they 
could  not  be  called  characteristic,  ij(.  JXi%,  ipa^x",  /^u>r,  yrrt).  ■  These 
belong  citber  to  special  narratives,  or  M^'tp  special  details,  not  given  by 
the  SynoptiUs  ;  and  their  inclusion  seemed  Kluly  to  make  the  Vocabulary 
inconveniently  long  without  campensatin^«4>m|]u«to  the  reader 
unacquainted  with  Creek,  llut  there  i»flt<(ch  to  be  learned  from  some  of 
these,  t^.  from  John's  unique  use  of  /umVo  ("  lest  they  (the  chief  priests) 
should  if  iltfiled")  immediately  before  the  priests  accuse  Christ  of  "  doing 
nnl"  when  compared  with  Matthew's  statement  "That  which  comeih  out 
of  the  mouth  defililk  (imroi)  the  man."  Some  of  them  will  be  discussed 
in  Part  H  of  this  work,  t.g.  AXofui  (2314—6),  others,  it  is  hoped, 
in  a  future  treatise.  For  the  convenience  of  the  student,  instead  of  ' 
figures  stating  how  often  the  word  occurs  in  the  Fourth  Gospel,  the 
list  appends  references  to  the  several  passages.  No  Synoptist  uses  the 
following  words : 

[1886(ii)a]  'AyyfXX*  xx.  18,  <>r>i{o  xi.  5$,  AAofuu  iv.  14,  dX^xix.'39, 

llftroc  i.  39,  36,  Jforprirtf  ii.  1$,  dc/fijjo/Mil  vi.  3,  (ll'9p«iro«r({i'uc  viii.  44, 
imtMum.  36,  ipa^  xix.  13,  ift<rtM  viii.  39,  J^Kiw  xxi.  IS,  ifxnfiiiKaat 
iL  8—9;  Bau»  xii.  13  (3M7)i  /3a<nXi«it  iv.  46,  49,  ^imaitu  vit  13. 

rtfrrif  ix.  I,  y4fim''iu.  4,  y^pivKU  xxi.  18,  yXmrviuoftoif  xii.  6,  Xiii.  29. 
^attpCm  xi.  35,  itarpiffta  iii.  22,  idhmtot  v'u  45,-  Amp^a  \v.  10,  8.  also  ltt3j^. 
'tfitoiui  ipa  iv.  J2,  Uarritt  xix.  37,  V«i»m  V.  13,  flutrriu  iii.  30,  Adrra*  ii. 
10^  <Xiy/M  xix.  39,  ifiwopiaii  Hi.  16,  t'lufivirim  XX.  33,  Jftclria  X.  23,  Joofiant 
vii.  49,  iwiytat  iii.  13,  ^iriX/ya  V.  3,  iftxpiu  ix.  II,  iwciipmut  iii.  12, 
ip€m>im  V.  39,  vii.  ^3,  titinm  i.  33,  ixtit  iv.  $3. 

[1888  (ii)  i]  ZqXw  ii.    17,  C>^int  iii.  35.  "hXcs  xx.  35  (to). 

8«Wf/S4c  ix.  31,  ttitt)  xviii.  1 1,  Spi^pa  iv.  13.  Katfa/fW  xv.  3,  nunryofNa 

xviit.  39,  (t'vi')  K/9p«ir.  xviii.  1,  KnpU  xi.  44,  ttippa  ii.  15,  irfp^ufrMrr^t  ii. 
14,  ttiwmip6t  XX.  15,  «Xi/M  XV.  2— 6  (4  «i«es  (1674)),  KXawar  xix.  25, 
ico^iiivir  xi.  13,  tap-^tpmi  lx<t  iv.  52.  Aarfxlaxvl.  3,X<n'iar  xiiL  4,  5, 

XiAmv  ii.  6,  AMarpmrot  xix.  13,  Xlrpa  xii.  3,  xix.  39,  Xotigp^v  ix.  28. 
tfalropat  X.  28,  MoXj^  xviii.  10,  ^<(i>pu  vi.  $3,  ptrim  vii.  14,  fuo/ra  xviii. 
38.  ,        .     Nnw  xiir.  34,  viirr^fi  xiii.  5.  'OtiHwapia  iv.  6,  8{«  xi.  39, 

otitm  xxi  35,  itipim  xii.  14  (1738  <),  JtrXar  xviii.  3,  d«^  xii.  3,  ftfrx  vii.  34, ''  - 
xi.  44.  noiJiifiior  vi.  9  (1738(),  wapa^vUopat  xi.  19,  31,  wrttpit  ' 


363 


i!ir?- 


[188S(ii)r]  V  ADDENDA 


xviii,  13,  WfpMm  xL  444  wtpum^iu  xi.  43,  wop^ipfot  six,  3«  5,  «^h  vu  55, 
■rfM^Snui)  V.  1  (1218),  wpo^m  xxi.  !6,  17,  rpovW*  ix.  8  (I  *1#0 
■uporaimi  ima\  wpeaoKiriit  iv.  23,  *pvt^iyiM  x«i.  $,  wtip'K  xiii.  18, 
wrinpa  il.  6  (>.  also  wrvo,  1737  ^  >  ' 

'  (WBOOf] 'Wnvjl.  38.  Xa^ioptmc  iv:  9  (Mi),  »Ai>«  xix.  31,  ]1, 

33,  ni^roiriTyw  vii.  2,  antf/im  i.  14,  vto^  v,  1,  X.  13,  nttil^tpxapiu  vi,  1), 
xviii.  1 5,  awpaJbffrifl  y^.  16,  mipm  xxi.  8,  rx^rlov  ii.  I  $.  Tax*wv  xiit 

27,  XX.  4  (1918),  rfRWov  xiii'.  33  (1676  if),  rtrnffioim  xi.  39,  rrrp«/«ifM>t  iv.  3$, 
rfrXor  xix.  19,  to,  rwrot  xx.  2$  (MxX  "'^■'«  xii.  4a  'ttp\a  ii.  6,  7,  . 

.  iVi  .38^  %miA^vfpa  xiii.  15,  vairhwot  xix.  39,  fi^rrdi  xix.  23.  '  •«*'• 

(nCtive)  i.  5,  v.  35,  ^orih  xviii.  3,  ^avXof  iii.  30,  v.  29  (17T24),  ^ptf  xii. 
■  3  (3047),  0p<iy<XXi<»  ii.  IJ.  Xaftal  ix.  6,  xviii.  6,  x'ttutOP"  *^W'  ■> 

XoXiio  vii.  23.  *niet  viii.  44,  ^lirr^t  viii.  44,  }S,  'H'X^  "*'"'  ■"' 


364 


BY  THE  SAME  AUTHOR 

'  IBiatWBatfca,  ^atts  f— IF 

:  A.  &  C.  §LACK,  SpHO  SQUARE,  LONDON 

.V- 

•.■-."■'■■■■.■* 

—  CLUE 


■^ 


A   GUIDE  THROUGH   GREEK.  TO 
HEBREW  .SCRIPrtifRE      . 
Dtmy  8ve.  thth.    Pri^t  71.  6i/.  w/,.  -  - 


,     -    ••  ■  ■  r  .  ■,«♦■■ 

"So  br  at  we  CM  }uage,  th«y  (the  argument*)  are  learned  and 
ibgcnioui,  though  perhaps  iniufticicnt  to  cirry  the  whole  weight  of  hik 
hypothesis,"— Z«>»M. 

■•■-.■         * 
^  ' "  Worked  out  in   great  detail    and  with  unflagging  interest..    Fot 
Dr  Abbott  throws  life  into  everything  he  touches... A  contribution  10 
the  'Synoptic  Problem,'  claiming  examination  and  commanding  atiep-'? 
}AOTi.'—Exposihry  Timti. 

"We  hav»  nothing  but  thanksyo  ofler  Ur  Abbott  for  the  patient 
industry  with  which  he  h^  collected  and*  put  before  u>,  with  great  1 
clearness,  doiens  of  ejm|iiJ|cnts  upon  which  ^  even'  those  who  are  not 
experts  either  in  Hebrew  oxfGtiek  or  Biblical  criticism  can  exercise  their 
common  sense. '^ — Guardian, 

"A  ver)-  ingenious  and  very  interesting  aigumefU."— i9a<^  News. 

"  Of  extraordinary  interest  and  suggestiveness."— 

<  Manchtsltt  CuanUaii. 

"  The  thcxiry  may  be  commended  jit  moat  ingenious,  and  its  applica- 
tion as  very  interesting  and  full  of  light  on  ptany  ve^d  readings." — 
■        •  Siotsvtan. 

"  Oectainly,  at  &r  at  least  as  the  Septuagint  is  concerned,  he  hM 
found  a  Ver^  Cwm."—AI>trdtt>i  Frte  Pms,     '      - 

,      ■  '  *"  ■"..•♦ 

"  Learned,  acute,  and  ingenioi»»."—*n<M4  **'"'*(>'. 


( 


JIattff 


■>■■ 


•THE   CORRECtlONS   OF.  MARK 

ADOPTED  BY  MATTHEW  AND  LUKE 
Demy  Zvo.  cloth.     Price  i^s.  net. 


"There  is  lomething  very  altracu»e  in  the  way  in  which  Dr  Abbott 
forces  the  documents  to  teli  their  Kcret  historyVnot  by  brilliant  guess- 
work but  by  the  use  of  rigid  sCientiAc  method.'— Mipu'i''lfrf  Gtmadian, 

"There  is  j||k|'  <'«''  "'  valuable  infomution  in  this  second  instal- 
ment of  Dr  AuQPl.great  work,  whether  one  agrees  with  the  main  thesis 
or  not"— Gi(«ral<a». 

"  Full  of  acute  and  learned  criticism.'*— /*/7tf/. 

"The  industry  and  ingenuity  displajred  through  the  work  ate  marvel- 
lous. .  In  this  attempt  to  solve  the  Synoptic  variations  Dr  Abbott  is  as 
ploddingly  persevering  as  he  is  daizlingty  original." — Exftwtory  Timts, 
'      "One  encellent  feature  in  iHs  the  effort  to  bring ■4he  whole  evidence 
.within  reach  of  an  intelligent  English  reader." — DutuUe  Advertiur. 

"As  an  exposition  of  the  documentary  theory  of  the  origin  of  the 
Gospels,  Dr  Abbott's  work  promises  to  -hold  a  high  place." — 

I  Glatgov  Herald. 

"  De<erVts  to  be  read  with  the  utmost  cin'—QHllaei. 

"  A  tnonnent  of  patient,  scholarly  labour."— C^tm/iViw  WerU, 


.©art  tH 
FROM    LETTER  TO  SPIRIT 

An   ATTEMPT  TO   REACH 
THROUGH   VARYING   VOICES 
THE  ABIDli>JG   WORD 
d4«i>  8w.  chth.     Prict  lOi.  net.  * 


"The  candid 
reader's  sympa^y 
forth  with  an 


aid 


reverent  spirit  in  which  tl|c  book  is  written  wins  the 
Tbe  criticism  exhibited  is  ofteii  acute  and  it  is  set      f 
lulation  of  detail  which-  is  evidence  of  pencveriOK 


'^ 


7 


research  ;...For  the  writer*!  ability^  laboar*  and  candour  we  have  great 
respect; . ..' — Guardian, 

**  The  book  \$  noteworthy  as  a  defence  on  new  grounds  of  the  hiitorical 
tradition  pretcnt  in  the   Fourth  Gospel,  and  the  authtfHs  diligence  in 
collecting  details  horn  every  quarter  must  be  universally  admired."— 
*  AtMettaum.  • 

*'A   monument   of    painstaking    comparison   and    analysis .The 

appendices  and  indices  teem  With  suggestive  material He  has  steeped 

himself  in  the  spirit,  and  he  has  logically  explained  much  which  toother 
critics  is  mere  opportunity  for  wriggling.'* — Outiook. 

**The  notion  (hat  St  John  wrote  not  to  supplement  the  Synoptics  but 
to  substitute  a  spiritual  for  a  materialistic  conception  of  Jesus. ..is 
exceedingly  suggeg^e  and  worked^ut  with  much  ingenuity."— 

Daiiy  News. 

"  A  fresh  illustration  of  the  author's  sound  learning  and  keen  exegetical 
insighL"— /?«//>'  ChronicU. 

"  Very  original  and  suggestive." — Cambridgi  RevUw. 

"To' the  proving  of  his  case  Dr  Abbott  brings  all  the  wealth  of 
curious  learning  and  the  singular  fertility  of  linguistic  conjecture  for 
which  he  is  so  justly  distinguished  among  biblical  critics  of  the  day."— 

S<otsnAH. 

» 

"There  is  in  the  book*. .a  large  amount  Of  careful  work  which  will  be 
found  helpful  to  all  whi>  are  seeking  their  way  through  the  letter- to  the 
spirit  of  the  Gospels.*' — Bookman.       4  * 

"Has  the  true  scienti6c  temper The  discussion,  does  not  fail  to  be 

stimulating  and  suggestive."— Zii^r/irv  W^IH. 

"Tbe  result  at  once  of  gireat  learning,  indomitable  industi^,  and 
remarkable  ingenuity,  this  is  a  work  that  stimulates  and  rewards.'' — 

Aberdeen  Free  Press. 

"Oftei^  throughout  the  book  the  incidental  matters  which  rrop^up  are 
of  the  greatest  interest.  For  instani^,  what  Dr  Abbott  says  on  the 
prjjbability  of  Christ's 4|eaching  about  'taking  on  oneself  the  yoke' 
becoming  misunderstood  and  perverted    to  'taking  up  the  cross'  is 

luminously  suggestive It  is  a  storehouse  of  learning,  and,  quite  apart 

from  the  conclusions  which  Dr  Abbott  seeks  to  establish,  it  will  be  valued 
for  the  recondite  material  both  from  Jewish  and  Christian  early  writings 
which  it  brings  tofether/tfUd  makes  easily  accessible."— CAiri>//<fiM  ffVr/ri 

"He  spares  no  pains  to  bring  a  very  ingenious  ^iscussidR*up  to  date 
and  well  within  the  reach  of  those  who  have  no  knowledge  of  Greek  or 
Hthnw.'*— Dundee  Adifertiser. 

"The  accumulation  of  such  facts  is  a  tadc  of  great  labour,  but  is  , 
valuable  to  all  workers  in  t|)e  (tcM  of  Biblical  criticism,  whether  tney 

agree  with  Dr  Abbott's  vj^w  of  the  Synoptic  problem  or  t»ot The 

curious  facts  which  he  has  gathered  about  the  Rabbinical  beliefs  con- 
cerning *  voices  from  heav«i'  contain  mw:h  that  is  new  to  m%*^— Pilot. 

■        '       ■;-.•■•■'■■'■" -^..^  ^ 


"  A  valuable  contribution  to  the  Synoptic  problem.*'— />^«itr  Aftrcuty^ 

"The strength  of  his  position  lies  in  the  accumulation  of  particulars. 
He  must  be  examined  page  by  page  and  point  by  point"— 

-        Expository  Times. 

"Warm  thanks  arc  due  to  the  author  for  the  immense  labour  he  has 
undertaken."— /'nddjiV/T/c  hfetkodist  Quarteriy  Rnnew. 

**  With  thorough  and  penetrating  scholarship!  ^"^^  *  degree  of  toil 
beyond  all  praise^  Dr  Abbott  has  sought  out  parallels  to  facts  and- 
expressions  in  the  Gospels  for  the  purpose  of  elucidating  their  meaning, 

and  tracing  them  to  their  original  sources. Such  a  work  as  ihts,, which 

ctrtainly  puts  t*  shame  the  sluggishness  and  the  spiritual  indifference/ 
and  the  miserable  formality  ordinarily  displayed  in  the  study  of  the 
Gospels,  will  require  prolonged  and  serious  investigation,  such  as  cannot 
hie  given  to  it  in  a  notice  like  the  present.  It  Inaterially  advances  our 
comprehension  of  the  intellectual  conditions  and  methods  of  instruction 
of  Christ's  age...."— ^(i///i/  Magasine. 

"  They  are  full  of  minute  and  curious  learning,  and  help  to  advance 
Dr  Abbott's  plea  that  the  study  of  The  Aramaic  versions  \s  of  essential 
importance  for  the  interpretation  of  the  Gospels."— J/rtnMcj/rr  Guardian. 

"The  book  is  not  more  remarkable  for  its  striking  hypotheses  than  it 
is  for  its  careful  and  systematic  collection  of  evidence.. ..Or  Abbott's  recetit 
scries  of  volumes  (soon  happily  to  be  followed  by  another)  really  constitute 
a  new  and  enlightening  commentar>'  on  some  of  the  most  important 
passages  in  the  New  Testament,    And  the    commentary    is^equally 

illuminative  of  the  Kabbmical  pabsagei*  quoted It  is  full  of  learning, 

"^of  originality,  but  above    all    of   suggest ivcness Page  after    page. 

scintillates  with  bifilliant  points Dr  Abbott  has  clearly  relied-  a  good 

deal  on  secondary  sources,  but  he  has  so  carefully  verified  and  ex%mined 
his. materials,  he  has  applied  to  them  so  pei^trating  and  soUnd  a  criticism, 
that  his  book  is  distinguished  by  its  accuracy  in  details.  Dr  Abbott 
stands  forth  as  a  conspicuous|||ample  of  the  salvation  which  lies  in 
precision  of  thought  and  exactness  of  method."— y/tc/M  Quarterly  Hevifw. 
•  The  ChusicaJ  Rn'irt^,  stating  in  detail  "  what  results  tbc  writer  has 
attained  which  seem  tolerably  certain  to  be  correct,"  adds  "  Incidentally 
Dr  Abbott  gives  us  a  most  valuafaM'diasertafion  of  43  pages  on  Hath  Koi* 
,  i,e.  Voices  from  Heaven  in  Jewisn'Tradition,  reprinting  in  an  Appendix 
Pinner's  collection  of  examples  from  the  Tatmuds  and  Targums ;  be 
gives  us  a  useful  restatement  in  another  Appendix  of  the  reasons  fdc 
believing  that  the  so-called  Second  Epistle  of  St  Vt\eT  is  a  forgery,  aod 
in  yet  another  a  convmcing  re\-iew  of  Eusebius  promise  to  record  the 
evidence  accessible  to  him  that  bore  on  the^aonictty  or  authenticity  of 
Christian  writings.     He  ■demonstrates  anew  tnb  cnrrectqess  of  Hishop 

Lightfoot's  interpretation  of  that  promise The  temper  of  I)r  Abbott's 

irriting  is  worthy  of  bis  subjccf...he  has  shown  u»  the  true  significance  of 
unregarded^vords."  *     .  ;     - 


PARADOSIS 

OR 

"IN  THE  NIGHT   IN   WHICH   HE 
WAS  (?)  BETRAYED."    ,  ,;    ;. 

Demy  9vo.  cloth.     Price  is.  dd.  net.  - 


"We  are  inclined  to  think  that  the  present  instalment,  although  the 
thinnest  in  bulk,  isHhe  most  valuable  of  the  four....-...l)r  Abbott  exhibits 

his  customary  industry,  acuteness,  and  learning. One  finds  oneself, 

mOch  more  often  than  usual,  able  to  follow  not  only  with  interest,  but 
with  wiUing  assent." — GuardiaH. 

Tlu  Dumtte  Advertistr,  while  calling  attention  to  the  "  conjectunfi'  in 
the  chain  of  argument,"  says  "  There  is,  however,  a  strong  te;u^tion  to 
think  Dr  Abbott's  hypothesis  established  when  it  is  s«en  to  be  the  key 
that  fits  into  one -difficulty  after  another,"  and  adds  **  For  ingenious  and 
scholarly  work  there  is  nothing  being  done  at  present  in  the  English 
language  like  the  series  of  volumes  by  Ur  Edwin  A.  Abbott.  It  is 
research  work,  painst.iking  and  slow  and  elaborate." 

"In  great  detail  and  with  learned  elaboration  the  various  passages  are 
examined ;  "but  the  liiain  tooK  of  this  )>ook  is  often  the  occasion  for 
interesting  digressions  into  fhibs  in  which  ^^x  Abbott  is  always  an 
instructive,  if  not  always  a  convincitig,  companion." — ^.  .   . 

LoniloH  Quarltrly  Kevin). 

"A  inar\'el  of  minutescholanhfp  and  of  patient  industry."— 

.  ,  Westminster  Uagatint. 

"  He  has,  in  a  rare  dcgree,'the  true  scientific  temper,  whictv  knows 
tb;it  far-reaching  implications  may  be  hidden  in  apparently  trivial  facts, 
t'nd^ed  it  may  safely  be  said  that,  had  he  never  established  a  single 
conclusion,  his  investigations  would,  for  their  patient  and  unobtrusive 
thoroughness,  alone  suffice  liXixn  him  an  honourable  name.     This  kitest 

book,  the  fourth  part  of  the  'ontessarica,'  is^acase  in  point The  real 

value  of  ^he  book,  however,  is  not  in  the  conclusion  but  in  the  way  in 

which  the  conclusi9n  is  sitpported. Or  Abbott  works  out  his  argument 

with  great  elaborateness  aitd  detail,  and  to  follow  it  conscientiously  is  to 
be  ainply  itpaid,  whether  one  eiid  in  agreement  or  dissent.  One  of 
Dr  Abbott's  incidental  remarks  is  too  valuable  to  pass  without  reference : 
'We  need,'  he  says,  'to  become  more,  not  less,  anthropomorphic  in  our 
thoughts  about  Qod,  after  the  pattern  of  the  best  anthropomorphism  of 


/ 


^ 


the  propheU  of  Israel  and  the  Son  of  God.'  Not  many  more  ludiil 
reminders  could  come  to  those  who  have  the  forminR  of  modem 
theology."-arMAa»  WorU. 

,  "  Unwearied  industr;  and  remarkable  ingenuity,  a  word  which  we  use 
hcHorii  carnn,   distinguish    this  as  they  distinguish  all  Dr  Abbott's 

work."— 5/»<-/<i<or.  ,        .         '        ' 

"The  criticish)  is  marked  by  that  singular  nicety  that  marks  Dr 
Abbott's  work,  particularly  in  ah  explanation  of  the  intrusion  of  'Galilee' 
into  the  Resurrection  narratives." — Pait  Mall  Gaxitte. 

"  We  ari;  struck  once  more  by  the  ingenuity  with  which  Dr  Abb«|t 
follows  his  theory  of  an  Aramaic  original,  'and  tfnds   in  subsequent 
misunderstandings  of  its  text  a  reason  for  many  of  the  divergences  in  the 
canonical  Gospels...... .The  conjectural  character  of  a  great  deal  of  his 

work  is  inevitable  in  such  an  unexplored  field,  but  he  is  providing  us  with 
a  mass  of  aew  material  for  the  liurary  study  of  the  Gospeli^  especially  iii 
the  direction  of  accounting  for  discrepancies  in  parallel  narratives.'*—' 
■«  Matuhesttr  Gmtrditm. 

"In  fearless  scientific  criticism  of  the  Gospels  as  documctits, 
Dr  Abbotboccupies  a  front  pUce  among  modem  scholars,  but  bis 
criticism  is  instinct  with  deep  reverence,  and  always  in  his  own  happy 
phrase  'an  attempt  to  reach  through  varymg  voices  the  abiding 
wori."'—Littrwy  IVorlit. 

"  We  gladly  confess  that  we  have  learned  a  great  deal  from  the  work 
before  Mi-'—Ritonl.       .  » 

"  It  is  characterised  by  the  same  estrtme.  care  and  ntinuteness  of 
detail  and  thoroughness  of  scholarship  which  are  found  in  preceding 
volumes."— i//i<i  Mtrcury.  _       ■  ' 

"  A  scholarly  work,  worthy  of  Dr  Abbott'^  gre4^  reputation  as  • 
Biblical  critic.''-0((Wo<i*. 

"  This  it  the  fourth  part  of  Dr  Abbott's  great  work, '  Diatessarica,'  and, 
like  its  predecessors, '  Clue '  and  '  From  Letter  to  Spirit,'  is  full  of  mite 
criticism  and  painstaking  i|iquiry.    It  is  indeed  monumental  in  its  breadth 

and 4horou|thnest Novel  as  this  Interpretation  is,  no  one  has  a/ight 

to  set  it  aside  who  ddes  not  study  the  contents  of  this  learned,  reverent, 
and  careful  y/oxV.!'— Baptist  Magaxint.  .     • 

'  •/r.;;       ••  '::]  ."■':'.''.'  ,  :  ,■  *.-  • 


cAHaaiDot:  raJNTau  iv  johh  clav,  m.*.  at  THt  ONiviafiTV  raiss.