Ver. 44. Sedeμévos—πepiedédeto.—Bound-was bound about. R. Also. Forgetting the perf. and pluperf. Upon the fact recorded in this verse see a note of Bp. Pearson, fol. p. 220, 221. Ver. 45, οἱ ἐλθόντες had seen. and saw. καὶ θεασάμενοι. Which came and R. Which had come and seen. Read, Which came Ver. 47. Tí Toêμev.-What do we? R. What are we to do? Is it not rather-What are we doing? Ver. 49. εἷς δέ τις ἐξ αὐτῶν, Καϊάφας, ἀρχιερεὺς ὢν τῇ ἐνιαυτὸ Kelv8.—And one of them, named Caiaphas, being the high priest that same year. R. And a certain one of them, named Caiaphas, being high priest that year. On the peculiar els ris, see Ellendt. Lex. Soph., p. 527. For the omission of named, see ver. 1. 'Apχιερεὺς ὤν is an instance in point for the construction of ὤν spoken of, ix. 25. The meaning of the verse is this-And a certain one of them, where the indefinite Ts has, in reality, a particular definitiveness, to wit, Caiaphas, inasmuch as he was, or as being high priest, said to them, etc.; dpx. not o apx., therefore not the high priest; the absence of the article being itself emphatic. So that the two words, ȧpxiepeùs wv, in fact, express all that is expressed in ver. 51, namely, that because he was high priest he uttered unconscious prophecy. Ver. 50. ovde diaλoyiçeσ0e.—Nor consider. R. Nor do ye consider. Needed to complete the sense. + Ver. 51. Tèρ Tê Ovous. For that nation. R. For the nation. So Scholefield. + Ver. 52. Tà Steσкоρπioμévα.-That were scattered abroad. R. That are scattered abroad. Why not, that have been scat tered abroad? Ver. 54. Kȧkeî diéтpiße.—There continued. R. There tarried. Better word, as it is diéтpiße, and not eμevev, but it is the imperfect tense. -Into. R. To. Ver. 54. εἰς Εφραΐμ λ. π.-Into. CHAPTER XII. + Ver. 1. ὅπε ἦν Λάζαρος, ὁ τεθνηκώς.—Where Lazarus was which had been dead. R. Also. This, awkward in itself, becomes more so when compared with the last chapter, where the same о TεOVηкs is rendered the dead. May it not be considered merely as in apposition to Lazarus, and rendered with its true meaning, he that was lately dead, just as тévηKE DIXITπTOS; is the λέγεται τι καινὸν ; Ver. 2. ἐποίησαν οὖν αὐτῷ δεῖπνον ἐκεῖ.—There they made him a supper. R. So they made him a supper there. + Ver. 2. εἷς ἦν τῶν ἀνακειμένων σὺν αὑτῷ.—Was one of them that sat at the table with him. R. Also. There is no objection to leaving this unaltered, except that R. has altered it in the next chapter, ver. 23. Ver. 3. μúpov váρdov πIOTIKĤs.—Ointment of spikenard. R. Ointment of pure spikenard. In margin liquid. Better pure. Cf. Liddell and Scott, from Trioris, like the English word reliable. + Ver. 4. o μéλwv Tapadidóval.-Which should betray him. R. Which was about to betray him. Why not, He that was about to betray him? Ver. 6. εἶπε δὲ τέτο, οὐχ ὅτι περὶ τῶν πτωχῶν ἔμελεν αὐτῷ. -This he said, not that he cared for the poor. R. Also. Is it not rather, But he said this, not because he cared about the poor, but because, &c. Ver. 6. τὸ γλωσσόκομον εἶχε, καὶ τὰ βαλλόμενα ἐβάσταζεν.— Had the bag, and bare what was put therein. R. Kept the bag, and purloined what was put therein. The change in eixe is needless, but of little moment. For the rendering eßaσTalev purἐβασταζεν loined many great names can be given, but can one good instance be produced for such an interpretation from classical or from Scripture Greek? St. John himself is quoted as so using the word, xx. 15; but that is not the fact, ei où éßáoтaσas avτòv=If you have borne him hence, but the expletive hence, needed to complete the sense, forms no part of eßáoraσas, in which the idea of carrying alone is involved. This is, indeed, the prevailing, almost the universal notion of the word; so much so, that it is found continually with the adjunct xepl. To say that ferre is so used for auferre says nothing to the purpose; that is merely the simple in the sense of the compound verb: BaσT. is much more akin to portare than to ferre. If to purloin be the true, it must be admitted to be a recondite sense of the word, and therefore might fairly be expected in poetry rather than prose. But it will be looked for in vain, whether in Homer, Pindar, or the Tragedians, though with these last it is a very common word. In Greek prose it is scarcely to be found at all. Liddell and Scott give Polybiusto carry off. The sense of purloining is said to be necessary in St. John, because Judas is first called Kλéπτηs. May it not just as well be said that, as bearer of the bag and its contents, he had opportunity and incentive to become κλέπτης ? Ver. 8. τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ ̓ ἑαυτῶν.—For the poor always ye have with you. R. For the poor ye have always with you. Merely throws the Távт. more strictly to ex. = Ver. 9. où Sià Tòv 'Inoêv μóvov.—Not for Jesus' sake only. R. Not because of Jesus only. The A. V. might lead into mistake. + Ver. 10. Bλeúσavтo.-Consulted. R. Took counsel. But this might mean that they took counsel of others, and not among themselves. Ver. 12. áκéσavTES.-When they heard. R. Having heard. At least let it be upon hearing; but the A. V. marks the aor., and, what is more, catches the change from the singular noun of number ὄχλος, joined with ὁ ἐλθὼν, to the plural ἀκέσαντες. This should surely not be lost. Ver. 13. Tà Bata Tŵv povíкwv.-Branches of palm trees. R. Branches of the palm trees. It is noticeable that St. John so definitely marks the trees; the two first evangelists have it generally Tv Sévdpwv, and St. Luke makes no mention of branches at all. + Ver. 13. εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίε, ὁ βασιλεὺς Tê 'Iopanλ.-Blessed is the king of Israel that cometh in the name of the Lord. R. Blessed is he that cometh in the name of the Lord, the king of Israel. A decided improvement, requiring only a (,) after Kuple. + Ver. 14. εὑρὼν δὲ ὁ Ἰησᾶς ὀνάριον.—When he had found. R. Having found. Clearly, After finding=nactus. Our Lord, we shall remember from Matt. xxi., had sent two disciples to find the ass and her colt. Ver. 18. vývτηoav.-Met him. R. Went to meet him. As A. V. xi. 20. + Ver. 20. Ek Tŵv åvaßaivóvтwv.—Among them that went up. R. Among those. From A. V., the certain Greeks might have been among the Pharisees, ver. 19. + Ver. 21. póτwv.-Desired him. R. Prayed him. Surely too strong. Upon the use of the word épwráw as compared with airéw in N. T., see Trench, Syn., pp. 164-8. Ver. 24. avròs μóvos μévei.-It abideth alone. R. It abideth by itself alone. Cf. vi. 15. + Ver. 29. ayyeλos avtô Xeλáλnkev.—An angel spake to him. R. An angel hath spoken to him. Ver. 30. οὐ δι' ἐμὲ . + ἀλλὰ δι' ὑμᾶς.—Not because of me, but for your sakes. R. Not for my sake, but for your sakes. + Ver. 33. ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν.— What death he should die. R. What manner of death he should die. Read, By what kind of death he was about to die. IIolw, as in R., should clearly be expressed, since in it lies the force of wow. It would be very bold to say die hanging, when die by hanging was meant. In ver. 4, R. corrects μ. πapad. from should betray into was about to betray. Ver. 35. καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδε πῶ ὑπάγει. For he that walketh in darkness knoweth not whither he goeth. R. And he that walketh in the darkness knoweth not whither he goeth. This is right, and seems rather to confirm R., ch. viii. 12; see also 1 John ii. 8-11. The same figurative language occurs, Xen., Anab. ii., 5, 9, ἄνευ δὲ σὲ πᾶσα μὲν διὰ σκότες ἡ ὁδός· ἐδὲν γὰρ αὐτῆς ἐπιστάμεθα. + Ver. 36. va vioì pwròs yévnole.-That ye may be the children of light. R. That ye may become sons of light. So R. should have rendered γενήσεσθε, viii. 33. + Ver. 36. καὶ ἀπελθὼν ἐκρύβη ἀπ' αὐτῶν.—And departed, and did hide himself from them. R. And he departed, and did hide himself from them. 'Expúßn may certainly be used in a middle sense. Jelf, 369, 2, gives the kindred atаλλayñvaι, to remove oneself. But there seems no reason why expúẞn here, and viii. 59, should not be construed simply as passive. Why not say, and departing he was hidden from them? Ver. 41. ὅτε εἶδε τὴν δόξαν αὐτό, καὶ ἐλάλησε περὶ αὐτῇ.— When he saw his glory, and spake of him. R. When he saw his glory; and he spake of him. This is merely a question of punctuation, but is it an improvement? Upon this whole passage, from ver. 36, Bishop Pearson has written, as only he can write. Ver. 42. ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν eis autòv.-Nevertheless, among the chief rulers also, many believed on him. R. Nevertheless, even of the rulers, many believed in him. The strangeness lay in any of the high ones of the nation believing. + Ver. 42. ἀλλὰ, διὰ τὸς Φαρισαίες, οὐχ ὡμολόγεν.—But because of the Pharisees they did not confess him. R. But because of the Pharisees they did not confess it. Is it not simpler to understand avròv, rather than TίOTI? Compare ix. 22. Ver. 43. ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τε Θε8.—For they loved the praise of men more than the praise of God. R. For they loved the glory [that is] of men more than the glory [that is] of God. To say the least this looks awkward, and is not very intelligible. 4óğa of course is rather glory than praise=eπaivos, Cf. Rom. ii. 29, ‘O ěπaivos οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ τέ Θεῖ. St. John is here, after all, but repeating in another form what our Lord had said, chap. v. 44.Ver. 48. Tá pýμará μs.-My words. R. Also. Ver. 48. Xoyos dv exáλnoa.—The word which I have spoken. R. The word that I spake. This last is right of course; but do words and word correctly give the different ῥήματα and λόγος ? Here they occur together in one verse, as after the interval of a verse, x. 19-21; they should surely be distinguished. Ver. 49. ὅτι ἐξ ἐμαυτὸ οὐκ ἐλάλησα.—For I have not spoken of myself. R. Because I spake not of myself. + Ver. 49. αὐτός μοι ἐντολὴν ἔδωκε.He gave me a commandment. R. He gave me commandment. Yet xi. 57, R. leaves it a commandment. Should it not here stand, Because I spake not of myself; but the Father which sent me, himself gave me a commandment, which I should say, and what I should speak? Here we have εἴπω joined with λαλήσω, as ῥήματα with λόγος in the last verse. When, as in x. 18, there is reference to a specific power in the hands of Christ, namely, that over his own life, to lay it down and to take it again, then the similar expression is put more definitely ; it is ταύτην τὴν ἐντολὴν ἔλαβον παρὰ το Πατρός μου. Ver. 50. καθὼς εἴρηκέ μοι ὁ Πατήρ.-Even as the Father said unto me. R. Even as the Father hath said unto me. + CHAPTER XIII. Ver. 1. eidos o 'Inoês.—When Jesus knew. R. Jesus knowing. + Ver. 2. Kai Seiπve yevoμéve.-And supper being ended. R. καὶ δείπνε And when supper was begun. A. V. clearly is wrong, but is R. in the other extreme right? 4. yev. seems to be neither cana peracta as with some, nor cæna parata as with others; but simply incidente can=a supper taking place, or even when a supper took place, if the aor. yev. be insisted upon; yevoμéve is here almost ὄντος. Thus the same fact in Matt. xxvi. 6, Ἰησε γενομένε ἐν οἰκίᾳ Σίμωνος, is Mark xiv. 3, ὄντος αὐτῇ ἐν τῇ οἰκίᾳ Σίμωνος. The reason given by some for not rendering ver. 2 supper being ended, is really no reason at all; it is drawn from ver. 4, eyeípeтαι EK To Selπve he riseth from the supper; therefore the supper is not ended, is the inference. But there can be no objection, so far as the words go, to render ey. Ex т. Seiπ, he riseth after the supper, Cf. Eur., Hec., 903; ex deíπvæv vπvos dvs, as quoted for this very sense, Jelf, 621. So that ver. 4 might as well be urged for, as against the A. V. in ver. 2, though there can be little doubt but it incorrectly renders yev. ended. This only shews how it may be possible to come to right conclusions even upon wrong premises. = Ver. 2. on BEẞληKÓтOS.-Having now put. R. Having already put. + |