Ver. 23. καὶ γὰρ ὁ Πατὴρ τοιέτες ζητεῖ τὰς προσκυνώντας autóv.-For the Father seeketh such to worship him. R. For such the Father also seeketh as his worshippers; this is surely an improvement upon the A. V., which would require рoσKUVýσOVτas, and also upon the rendering suggested in the preface, p. xv, which involves a needless ellipsis of eivai. + Ver. 27. ἐθαύμασαν ὅτι μετὰ γυναικὸς ἐλάλει.—Marvelled that he talked with the woman. R. Marvelled that he was talking with a woman. To mark the imperfect, exáλe is of course correct; but B. Middleton, p. 333, has shewn that the absence of the article proves nothing, because of μerà; and that the probability rather inclines to the particular woman. Ver. 29. μήτι ὗτός ἐστιν ὁ Χριστός.—Is not this the Christ? R. Can this be the Christ? So Scholefield omits not, comparing ver. 33, μή τις ἤνεγκεν ; and contrasting vii. 25, έχ ̓ ὗτός ἐστιν ; but he more simply renders-Is this the Christ? It may be doubted too, whether, in this instance, the rule of the grammarians holds good, that un, so used in direct interrogations, expects a negative answer. The woman of Samaria was almost persuaded to be a Christian." 66 Ver. 30. ἐξῆλθον . . . . καὶ ἤρχοντο.-They went out and came. R. They went out . . . . and were coming. + + Ver. 34. ἵνα ποιῶ . . . . καὶ τελειώσω.—To do . . . . and to finish. R. To be doing.... and to finish. Rightly marking the change from pres. subj. to aor. subj., but the sense remains the same. = Ver. 35. ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη.—For they are white already for harvest. R. That they are white to harvest already. + Ver. 36. ἵνα καὶ ὁ σπείρων ὁμε χαίρῃ, καὶ ὁ θερίζων.—That both he that soweth and he that reapeth may rejoice together. R. That both the sower and the reaper may rejoice together. What is gained in neatness is lost in strength of expression. = Ver. 37. ἐν γὰρ τέτῳ ὁ λόγος ἐστὶν ὁ ἀληθινὸς.—For herein is that saying true. R. For herein is (fulfilled) that true saying. Why not, with B. Middleton, In this is exemplified the true saying? Since this is adduced as an instance of the proverbial saying, exemplified suits better than fulfilled. At any rate it is well that the other rendering, half advocated from the German critics, pref. xv, was not adopted. Ver. 38. KEKOTT LÁKATE labour ... κεκοπιάκασι.Ye bestowed no laboured. R. Ye have bestowed no labour. have laboured. But the same English word might have been given for the same Greek word in both cases. Ver. 40. μεῖναι . . . . ἔμεινεν.—That he would tarry . he abode. R. To tarry.... he tarried. Here the same word is given for both; to remain perhaps would have been as well. + Ver. 41. καὶ πολλῷ πλείες ἐπίστευσαν διὰ τὸν λόγον αὐτῇ.— And many more believed because of his own word. R. And many more believed because of his word. Right as to avтõ, but π. πλ. = far more. + Ver. 42. ὗτος ἐστιν ἀληθῶς ὁ σωτὴρ τε κόσμε, ὁ Χριστός. This is indeed the Christ, the Saviour of the world. R. This is indeed the Saviour of the world, even the Christ. Preserves the proper order of the sentence; but why the unnecessary addition of even? The Christ by itself is more strongly in apposition to the Saviour of the world. Ver. 43. μerà de Tàs dúo ημépas.—Now after two days. R. Now after the two days, sc. those mentioned ver. 40. + Ver. 45. OTE ovv Oev.—Then when he was come. R. Then when he came. Should not ovv here be therefore? that is, in confirmation of what our Lord had said, ver. 44. Ver. 47. Tos, åкśσas.—When he heard. R. The same when he heard. (?) This man upon hearing. Ver. 47. iva kaтaß.-That he would come down. R. To come down. Ver. 50. eiπev.-Had spoken. R. Spake. = = Ver. 51. aýyyetλav.—Told him. R. Brought tidings. Ver. 52. pav éẞdóμnv.-At the seventh hour. R. In the seventh hour. The accusative marking the course, rather than the point of time. + Ver. 53. év ékeivη Tŷ pa.-At the same hour. R. In that hour. Almost in that very hour. CHAPTER V. = Ver. 1. μeтà TaûTa.-After this. R. After these things. + Ver. 2. éπì Tŷ πроẞатIK.-Вy the sheep market (marg.,, gate). R. By the sheep gate, which is clear from Neh. i. 3. + Ver. 3. Tv ȧolevévтwv.-Of impotent folk. R. Of the sick. = Ver. 4. o ovν πρŵтоS Èμßàs μетà.-Whosoever then first after thee. R. He therefore who first went in after. Rather, the first therefore that went in after. Ver. 4. ὑγιὴς ἐγίγνετο, ᾧ δήποτε κατείχετο νοσήματι.—Was made whole of whatsoever disease he had. R. Was made whole, with whatsoever disease he was afflicted. + Ver. 5. τριάκοντα καὶ ὀκτὼ ἔτη ἔχων ἐν τῇ ἀσθενείᾳ.—Which had an infirmity thirty and eight years. R. Which had been thirty and eight years in his infirmity. "Ex. év Tn ảo. is simply ȧolevov. Cf. Jelf. Gr., 360. Eur. Suppl., 176, év μèv aioxúvais ἔχω. Ver. 6. ἰδὼν . . R. Lying. KATAKEĺμEVOV.-When Jesus saw him lie. + Ver. 6. éλes vyiǹs yevéolai.-Wilt thou be made whole. R. Desirest thou to be made whole. The wilt thou=willest thou, could scarcely be mistaken. = Ver. 7. öтаv Tарaxon Tò vdwp.—When the water is troubled. R. When the water hath been troubled. + Ver. 9. ἦν δὲ σάββατον ἐν ἐκείνῃ τῇ ἡμέρᾳ.—And on the same day was the sabbath. R. Now on that day was the sabbath. Literally, It was holy rest on that day. = Ver. 10. åpaι Tov kрáßßaтov.-To carry thy bed. R. To take up thy bed, as in the two next verses. + Ver. 13. égévevoev.-Had conveyed himself away. R. Had withdrawn himself. This alters without greatly improving upon the translation. Nearly, perhaps, étévevoev-passed away. Ver. 14. χειρόν τί σοι γένηται.—A worse thing come unto thee. R. Some worse thing befal thee. If changed (?) something worse happen to thee. Ver. 16. διὰ τῆτο . . . . ἐποίει.-Therefore R. For this cause. did. ... ... • had done. + Ver. 18. ὅτι οὐ μόνον ἔλυε τὸ σάββατον, ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ.Because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. R. Because he not only broke the sabbath, but also called God his own Father, making himself equal with God. This is, perhaps, the most important correction that we have yet had. The A. V. not only is inaccurate in the tenses of the verbs, but altogether omits otov upon which, in fact, the whole meaning of the verse hinges. + Ver. 19. ἐὰν μή τι βλέπῃ τὸν Πατέρα ποιοῦντα.—But what he . seeth the Father do. R. Save what he seeth the Father doing. + Ver. 19. ouoíws.-Likewise. R. In like manner. former be mistaken for also, as Matt. xxi. 24. Lest the + Ver. 20.—καὶ μείζονα τέτων δείξει αυτῷ ἔργα.—And he will shew him greater works than these. R. And greater works than these will he shew him. The order and force of the words better preserved. + To Kai ò Tiós.-Even so the Son. R. Even so the Ver. 21. Son also. (?) Thus also the Son. Ver. 22. ἐδὲ γὰρ ὁ Πατὴρ κρίνει ἐδένα, ἀλλὰ τὴν κρίσιν πâσаν dédwкe т Ti-For the Father judgeth no man, but hath committed all judgment unto the Son. R. For neither doth the Father judge any man, but hath committed judgment altogether unto the Son. But it is ovde, not ovтe. For not even doth the Father judge any man, but hath committed the judgment entirely to the Son; тǹν кρíσw, the future judgment, (Cf. Matt. xii. 36,) since even the Son says of himself on earth, èyà ở kρlvw οὐδένα, viii. 15. Ver. 23. iva Távтes tiμôσi—That all men should honour. R. That all may honour. sent. + Ver. 23. Tòv Téμaνтa.-Which hath sent. R. Which + Ver. 24. εἰς κρίσιν οὐκ ἔρχεται, ἀλλὰ μεταβέβηκεν ἐκ.—Shall not come into condemnation, but is passed from. R. Cometh not into judgment, but hath passed out of. "Epx. is clearly to be rendered as a present, but though píois, ver. 22, is the judgment, here it must mean the condemnation of that judgment, so ver. 29, ἀνάστασιν κρίσεως, and Mark iii. 29, ἔνοχός ἐστιν αἰωνίου κρίσεως. Ver. 27. ŏT Tiòs ȧvěpáπe ẻσtí.-Because he is the Son of Man. R. wisely retains this. Those who are disposed to corrupt it into a son of man, may be convinced of their error by B. Middleton's note in 1. There would be no difference of meaning if the rendering were-Because he is Son of Man-just as we have Baoiλeus without the article, as much the emphatic titular name for the king of Persia, as those equally applied to him, whether ὁ βασιλεύς οι ὁ μέγας βασιλεύς. = Ver. 33. ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκε Tŷ ảλŋocią.—Ye sent unto John, and he bare witness unto the truth. R. Ye have sent unto John, and he hath borne witness unto the truth. + Ver. 34. ἐγὼ δὲ οὐ παρὰ ἀνθρώπε τὴν μαρτυρίαν λαμβάνω.— But I receive not testimony from man. R. Howbeit the witness which I receive is not from man. If so, τὴν μαρτυρίαν λαμβάνω = μαρτυρίαν ἣν λαμβάνω, which is surely questionable. Is it not more simply to be rendered-But I receive not my witness (that is, the witness borne to me, Tv μ.) from man. The same truth is clearly expressed, ver. 41, δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω. Ver. 34. va vμeîs σwonτe.—That ye might be saved. R. That ye may be saved. So may for might is better written continually. + Ver. 35. ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων· ὑμεῖς δὲ ἠθελήσατε ἀγαλλιασθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτῇ.—He was a burning and a shining light; and ye were willing for a season to rejoice in his light. R. He was the lamp, lighted and shining, and ye were willing to rejoice for awhile in his light. ó Múxvos is manifestly the lamp. Middleton seems to think that it was a phrase in common use, as applied personally to St. John. And Trench is certainly right in saying that, with reference to St. John, it is contrasted with rò pws, the true Light, or Christ. Both the A. V. and R. translate as if it were καιόμενος, and not ὁ καιόμενος. Again, καιομ. κ. φαιν., if burning and shining, that is merely ev dià dvôi, to imply brightly burning; if lighted and shining, then the latter is the consequence of the former; and in a spiritual sense says, that John shone forth because he was kindled, or illuminated, from on high. Of course this is true, and would be the proper translation, if Kalóμevos must of necessity be taken as a passive participle. This would be the strict, but is not the invariable usage. For instance, αἰεὶ δὲ πυραὶ νεκύων καίοντο θαμειαί.-Π. α. 52. Kalovтo is not incendebantur but comburebantur. So Herod. 2. 130, πάννυχος λύχνος παρακαίεται—a lamp is kept burning all night long. If we go to examples from N. T., oi Xúxvoi kaιóμevoi, Luc. xii. 35, may, as in this verse of St. John, be taken in either sense. But surely λαμπάδες καιόμεναι, Rev. iv. 5 ; Ib. viii. 10, must in both cases be burning. The great point gained, however, by R., is preserving the ỏ λúxvos. Ver. 36. ἐγὼ δὲ ἔχω τὴν μαρτυρίαν μείζω το Ιωάννε.—But I have greater witness than that of John. R. But the testimony which I have is greater than John. This is open to the same objection as ver. 34. Moreover, to say that the testimony is greater than John, is at least an awkward expression. The A. V. stands very well; it only requires the ellipsis of Ts, which is no unusual construction. Thus Elmsley, Med., 85, explains Hec., 982, μήδ' ἔρα τῶν πλησίον, pro τῶν τῶν πλησίον. It is much what Jelf, 781, d., calls "comparatio compendiaria." Why it is Thu μ. p., Middleton explains p. 1, viii. 1. Ver. 37. καὶ ὁ πέμψας με Πατὴρ αὐτὸς μεμαρτύρηκε περὶ poû. And the Father himself, which hath sent me, hath borne witness of me. R. And the Father which sent me, himself hath borne witness of me. + Ver. 39. épevvâтe тàs Ypapàs.-Search the Scriptures. R. Ye search the Scriptures. Scholefield's reasons for the indicative, rather than the imperative, are conclusive. + Ver. 44. πῶς δύνασθε ὑμεῖς πιστεῦσαι, δόξαν παρὰ αλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τῆ μόνε Θεῖ οὐ ζητεῖτε.— How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? R. How can ye believe, while ye receive glory one of another, and seek not the glory which is from the only God? The pres. part. Xaμß. is better given; So§. hardly required altering; but T8 μóv. . is unquestionable. + |