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AGENTS IN AMERICA
THE MACMILLAN COMPANY
66 Fifth Avenue, New York
JOHANNINE VOCABULARY
A COMPARISON
OF THE WORDS OF THE FOURTH GOSPEL
WITH THOSE OF THE THREE
BY
Edwin A. Abbott
" Oratio imago animi^ Language
most shews a man."
Ben Jonson, Syha.
OF THE
UNIVERSITY
OF
LONDON
Adam and Charles Black
1905
3^
(JTambriUge :
PRINTED BY JOHN CLAY, M.A.
AT THE UNIVERSITY PRESS.
TO
MY DAUGHTER
BY WHOM THE MAIN MATERIALS FOR THE WORK
WERE COLLECTED AND CLASSIFIED
AND THE RESULTS CORRECTED AND REVISED
THIS BOOK IS DEDICATED
192500
%
/?
m
PREFACE
ABOUT eight or nine years ago, when writing or
l\ revising for the press a commentary on the
Fourth Gospel, I attempted — among ottftl^ prepara-
tions for so manysided 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 beyond 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 to be understood.
Studied with the aid of this rudimentary Johannine
Grammar, the author of the Johannine Gospel revealed
himself in a new light — as a prophet and yet a player
on words ; one of the most simple of writers yet one of
the most ambiguous ; 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 his 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
vii
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 of a drama, at another the ambiguous utterances
of an oracle, and the symbolism of an initiation into
religious mysteries.
At the same time the problem 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 accordance with
what he conceived to be the essential truth. Perhaps (I
reflected) the Fourth Evangelist might be in the right :
but, if so, 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 " little children " in order to answer their
questions about "the greatest"? If He did, as
assuredly He did, how was it possible 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
viii
PREFACE
Others, without so much as mentioning (1676 b) 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 list 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 divergent 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 way.
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 a ''Johannine
Vocabulary " in print, instead of embodying large ex-
tracts from a manuscript. I therefore decided on
printing those two volumes at once.
The "Johannine Grammar," which will form the
Second Part of this work, could hardly be 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 Origen says there is) when the
Fourth Gospel describes some as " believing in " our
Lord, and others as " believing in His name " ; and
ix
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 different
circumstances ! These, and a score or so of other
distinctions, relate to a single word (1463/^//.) "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, due to all
connected with the Cambridge University Press, for
their admirable printing of the work and their arrange-
ment of the Vocabularies.
EDWIN A. ABBOTT.
Wellside
Ha7npstead
24 May^ 1905
1 It must be understood, however, that Part I, though obtainable
separately, frequently refers, on points of grammatical detail, to Part II,
which will contain the Index to the whole work.
CONTENTS
PAGE
References and Abbreviations . . xvi — xviii
Introduction
§ I The problem (1436-43)
§ 2 How to deal with the problem (1444—9)
§ 3 A specimen of allusiveness, "hating one's own life" (1450)
§ 4 Another specimen, " reclining the head " (1451 — 8)
§ 5 Inferences (1459—62)
BOOK I
JOHANNINE "KEY- WORDS"
CHAPTER I
" BELIEVING "
§ I "Believing," or, "trusting," a key-word in the Fourth Gospel
(1463—6)
§ 2 Why John prefers "believe" to "belief" (1467—8)
§ 3 " Believing," in the Old Testament (1469—71)
§ 4 " Believing," in Philo (1472—3)
§ 5 "Believing," in the New Testament, excluding the Fourth
Gospel (1474—7)
§ 6 Antecedent probability of a restatement of the doctrine of
"believing" (1478—9)
xi
CONTENTS
§ 7 " Believing," in the Fourth Gospel (1480—1)
§ 8 " Through whom," or " what," do all " believe " ? (1482)
§ 9 " Believing in the name " (1483—7)
§ lo Our Lord's first mention of "believing" or "trusting" (1488)
§ 1 1 Christ's disciples " beheved in him " (1489—90)
§ 12 " Believing the Scripture " (1491—2)
§ 13 " Believing," in the Dialogue with Nicodemus (1493—1500)
§ 14 After the Baptist's last words (1501—2)
§ 15 In Samaria (1503—7)
§ 16 The nobleman's "believing" (1508—9)
§ 17 " Believing" the testimony of the Father (1510—1)
§ 18 After the Feeding of the Five Thousand (1512-9)
§ 19 " Not believing " (1520—1)
§ 20 " Believing witnesses " (1522—3)
§ 21 After the Healing of the Blind Man (1524—7)
§ 22 The Raising of Lazarus (1528—36)
§ 23 " Believing in the light " (1537—44)
§ 24 The Last Discourse (1545—9)
§ 25 The Last Prayer (1550)
§ 26 After the Death and Resurrection (1551—61)
CHAPTER II
" AUTHORITY "
§ I " Authority," in the Triple Tradition of the Synoptists (1562)
§ 2 " Authority," in the Apocalypse (1563—4)
§ 3 Luke's view of " authority " (1565—71)
§ 4 Christ's " authority," how defined by the Synoptists (1572—5)
§ 5 " Authority," in the Fourth Gospel (1576—8)
§ 6 " Authority " to become " children " of God (1579—80)
§ 7 The " authority " of the Son to " do judgment " (1581—5)
§ 8 " Authority " in connexion with " life " (1586—94)
xii
CONTENTS
CHAPTER III
JOHANNINE SYNONYMS
§ I The use of synonyms in this Gospel (1595 — 6)
§2 "Seeing" (1597—1611)
§3 "Hearing" (1612—20)
§ 4 " Knowing " (1621—9)
§ 5 "Coming" (1630—9)
§ 6 " Worshipping " (1640—51)
§ 7 " Going away (or, back)," and " going on a journey " (1652 — 64)
BOOK II
JOHANNINE AND SYNOPTIC DISAGREEMENTS
CHAPTER I
JOHANNINE DEVIATIONS FROM SYNOPTIC VOCABULARY
§ I Introductory remarks (1665 — 71)
Synoptic Words comparatively seldom or never used
BY John (1672—96)
CHAPTER II
SYNOPTIC DEVIATIONS FROM JOHANNINE VOCABULARY
§ I Introductory remarks (1697—1706)
JOHANNINE Words comparatively seldom or never used
BY THE Synoptists (1707—28)
Additional Note (1728 in—p)
Xlll
CONTENTS
BOOK III
JOHANNINE AND SYNOPTIC AGREEMENTS
CHAPTER I
WORDS PECULIAR TO JOHN AND MARK
§ I Antecedent probability (1729—30)
§ 2 The fact (1731—2)
§ 3 Parallels and Quasi-parallels (1733)
John-Mark Agreements (1734—8)
§ 4 Jn xii. 9 " the common people," lit. " the great multitude "
(1739-40)
§ 5 Inferences (1741—4); Additional Note (1744 (i)— (xi))
CHAPTER II
WORDS PECULIAR TO JOHN AND MATTHEW
§ I Parallelisms very few (1745 — 7)
§ 2 " Light of the world," " my brethren " (1748—9)
John-Matthew Agreements (1750—5)
§ 3 Inferences (1756—7)
CHAPTER III
WORDS PECULIAR TO JOHN AND LUKE
§ I Antecedent probability (1758—9)
§ 2 The fact (1760—1)
§ 3 Quasi-parallels (1762—3)
John-Luke Agreements (1764 — 75)
§ 4 " Son of Joseph " (1776—8)
§ 5 " The Lord " meaning " Jesus " (1779—81)
§6 "Sons of light "(1782— 3)
§ 7 "My friends " (1784—92)
§ 8 " Standing in the midst " applied to Jesus (1793—7)
§ 9 " Stooping (?) and looking in " (1798)
§ lo What does Trapa/cwTrro) mean ? (1799—1804)
xiv
CONTENTS
CHAPTER IV
WORDS PECULIAR TO JOHN, MARK, AND MATTHEW
§ I Introductory remarks (1805 — 9)
John-Mark-Matthew Agreements (1810—16)
§ 2 Absence of Quasi-parallels (1817)
CHAPTER V
WORDS PECULIAR TO JOHN, MARK, AND LUKE
§ I Introductory remarks (1818 — 9)
§ 2 " Latchet," " spices," " rouse up " (1820—2)
§ 3 Mark, Luke, and John, on "rejection" (1823—31)
John-Mark-Luke Agreements (1832 — 4)
§ 4 " The Holy One of God " (1835)
CHAPTER VI
WORDS MOSTLY PECULIAR TO JOHN, MATTHEW, AND LUKE
§ I Verbal Agreements numerous, but parallelisms non-existent
(1836—8)
§ 2 " Lay the head to rest " (1839—46)
§ 3 John-Matthew-Luke Agreements (in English) (1847—50)
Words mostly peculiar to John, Matthew, and Luke
(1851-66); Additional Note (1866 (i)— (iv))
CONCLUSION
§ I Review of the evidence (1867—74)
§ 2 What remains to be done (1875—7)
§ 3 Johannine Grammar (1878—80)
APPENDIX ON PREPOSITIONS
§ I Introductory remarks (1881—3) ; statistics (1884—5)
ADDENDA
Supplement to the Vocabularies 1885 (i)— (ii)
INDICES
See end of Part \\^ Johannine Grammar
XV
REFERENCES AND ABBREVIATIONS
REFERENCES
(i) Black Arabic numbers^ e.g. (275), refer to subsections indicated
in this volume or in the preceding volumes of Diatessarica : —
1— 111=^ Clue.
273— bb2 = Corrections.
bbZ— 11^^ =Fro7n Letter to Spirit.
1150—1435 = Paradosis.
(ii) The Books of Scripture are referred to by the ordinary ab-
breviations, except where specified below. But when it is
said that Samuel, Isaiah, Matthew, or any other writer, wrote
this or that, it is to be understood as meaning the writer^
whoever he may be., of the words in question^ and not as
meaning that the actual writer was Samuel, Isaiah, or Matthew.
(iii) The MSS. called severally Alexandrian, Sinaitic, Vatican, and Codex
Bezae, are denoted by A, i<, B, and D ; the Latin versions by
^, b^ etc., as usual. The Syriac version of the Gospels discovered
by Mrs Lewis and Mrs Gibson on Mount Sinai called the
"Syro-Sinaitic" or "Sinaitic Syrian," is referred to as SS. It is
always quoted from Mr Burkitt's translation.
(iv) The text of the Greek Old Testament adopted is that of B, edited
by Professor Swete^ ; of the New, that of Westcott and Hort.
(v) Modern works are referred to by the name of the work, or author,
the vol., and the page, e.g. Levy iii. 343^, i.e. column i, page 343,
vol. iii.
ABBREVIATIONS
A, B, D, and N, see (iii) above.
Apol.= Justin Martyr's First Apology.
Buhl = Buhl's edition of Gesenius, Leipzig, 1899.
Burk. = Mr F. C. Burkitt's Evangelion Da-mepharreshe, Cambridge
University Press, 1904.
C. before numbers = circa, "about" {e.g. c. 10).
Chr. = Chronicles.
Chri. = /y^^ words of Christ, as distinct from narrative, see 1672"^.
Clem. Alex. 42 = Clement of Alexandria in Potter's pages.
1 Codex B, though more ancient than Codex A, is often less close to the
Hebrew than the latter {Clue 33).
XVI
REFERENCES AND ABBREVIATIONS
Dalman, Word^= Words of Jesus, Eng. Transl. 1902; Aram. G^.=
Grammatik Aramdisch, 1894.
Diatess. = the Arabic Diatessaron, sometimes called Tatian's, trans-
lated by Rev. H. W. Hogg, B.D., in the Ante-Nicene Christian Library.
Y.Ticy. =^ Encyclopaedia Biblica.
Ephrem = Ephraemus Syrus, ed. Moesinger.
Epistle, the = the First Epistle of St John.
Esdras, the First Book of, is frequently called, in the text, Esdras.
Euseb. = the Ecclesiastical History of Eusebius.
Field = Origenis Hexaplorum quae supersunt, Oxford, 1875.
Gesen. = the edition of Gesenius now being published by the Oxford
University Press.
Heb. LXX = that part of the LXX of which there is an extant Hebrew
Original.
Hor. Yi€ti. = Horae Hebraicae, by John Lightfoot, 1658 — 74, ed.
Gandell, Oxf. 1859.
Iren. = the treatise of Irenaeus against Heresies.
Jer. Targ. (or Jer.) I and 11 = severally the Targum of "Jonathan Ben
Uzziel" and the fragments of the Jerusalem Targum on the Pentateuch.
Where Jer. II is missing, Jer. I is often indicated by Jer.
K.= Kings.
L.S. = Liddell and Scott's Greek Lexicon.
Narr. = //2 narrative, as distinct from {a) speech of Christ, {b) speech
generally (1672^).
Onk. = the Targum of Onkelos on the Pentateuch.
Origen is generally referred to in H net's edition, 1668.
Oxf Cone. = The Oxford Concordatice to the Septuagint.
Pec, affixed to Mt, Lk., etc., means peculiar to Matthew, Luke, etc.
Philo is referred to by Mangey's volume and page, e.g. Philo ii. 234,
or, as to the Latin treatises, by Aucher's pages (P. A.) (see 1608).
Resch = Resch's Paralleltexte (4 vols.).
S. = Samuel ; s. = "see."
Schottg. = Schottgen's Horae Hebraicae, Dresden and Leipzig, 1733.
Sir. = the work of Ben Sira, i.e. the son of Sira. It is commonly called
Ecclesiasticus (see 20«). The original Hebrew has been edited, in part,
by Cowley and Neubauer, Oxf. 1897 ; in part, by Schechter and Taylor,
Camb. 1899.
SS, see (iii) above.
Steph. or Steph. Thes. = Stephani Thesaurus (Didot).
Sym. = Symmachus's Version of the Old Testament.
Tromm. = Trommius' Concordance to the Septuagint.
Tryph. = the Dialogue between Justin Martyr and Trypho the Jew.
Wetst. = Wetstein's Comm. on the New Testament, Amsterdam, 1751
W.H. = Westcott and Hort's New Testament.
A. V. xvii 2
REFERENCES AND ABBREVIATIONS
{a) A bracketed Arabic number, following Mk, Mt., etc., indicates the
number of instances in which a word occurs in Mark, Matthew, etc.,
e.g. ayd-nr^ Mk (o), Mt. (l), Lk. (l), Jn (7).
{b) Where verses in Hebrew, Greek, and Revised Version, are
numbered differently, the number of R. V. is given alone.
XVlll
V OF THE
UNIVERSITY
OF
INTRODUCTION
§ I. T/ie problem
[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 see that a problem exists.
The A.V. very frequently, and the R.V. not infrequently,
conceal its existence. Take, for example, the Dialogue
between our Lord and Peter after the Resurrection, in which
the former tenderly implies a reproach for past professions of
'Move {d'yairav)!' while the latter, penitent and humiliated,
does not venture to say any longer that he " loves " Jesus, but
only that he " likes {(j^tXelv) " Him. The English " like " is too
inaccurate to be admitted (even with an apology) into the
rendering of such a passage; and there is 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 kind of love for his Master, we may, for
want of anything better, paraphrase it as " I still love (1716/,
1728 m — -/)." Then the dialogue would run as follows :
[1437] Jesus. Simon, son of John, lovest thou me more
than these ?
Peter. Yea, Lord, thou knowest that I still love thee.
Jesus. Feed my lambs.
^ [1436 d\ See References on pp. ^wx.foll. This is the fifth part of the
series entitled Diatessarica. The fourth part i^'- Paradosis'') terminated
with subsection 1435.
I 2 — 2
[1438] INTRODUCTION
The Master now repeats His question on a lower level,
dropping the clause " more than these " :
Jesus. Simon, son of John, lovest thou me ?
Peter. Yea, Lord, thou knowest that I still love thee.
Jesus. Tend my young sheep \
On the third occasion, Jesus comes down to a yet lower
level, to the standard that the humiliated disciple has himself
adopted :
Jesus. Simon, son of John, lovest thou me stilll
Peter. Lord, thou knowest all things, \}ciOW Jeelest (1624 <^)
that I love thee still.
Jesus. Feed my young sheep I
[1438] The words " lovest thou me more than these " are
apparently intended to mean " more than these thy companions
whom thou hadst in mind when thou didst say, in effect.
Though all should desert thee, yet will I never I" The Fourth
Gospel nowhere puts into Peter's mouth this contrast between
what he would not do, and what '' alV might do, yet the
Evangelist appears to imply the contrast here^ That is to
say, 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 art [at present] Simon, son of John ; thou
1 [1437 d\ The Syro-Sinaitic version (which will be denoted hence-
forth by SS) has here "my ewes," and in xxi. 17 "my sheep." W.H.
marg. and R.V. txt. have "my sheep," both here and in xxi. 17.
2 [1437 b'\ Jn xxi. 15 — 17. A.V. makes no attempt to distinguish the
two Greek words ; R.V. translates both by " love " in its text, but adds in
margin that the Greek words are different.
3 [1438 d\ Mk xiv. 29 " Even though all shall stumble yet not I."
Simil. Mt. xxvi. '^2>' Lk. xxii. 33 words Peter's protest quite differently.
* [1438^] Similarly he says (Jn iii. 24) "For John [the Baptist]
was not yet cast into prison," alluding to the imprisonment as a well-
known fact though he himself nowhere mentions it.
INTRODUCTION [1442]
shalt be called Cephas," i.e. a stoned From 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 — not yet at least — only the original
Simon after the flesh, " Simon, son of John." Here again the
Evangelist is writing allusively, but with allusion to a tradition
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
in 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 Paul says to
the Ephesian elders, " 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 explained.
[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 conclusion
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 Johannine use of
synonymous words and the iterations 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 {^LvcaaKO)),'. which the
Evangelist employs, in one and the same sentence (1627), first
1 Jn i. 42.
3"
[1443] INTRODUCTION
as Aorist, then as Present, to mean " understand spiritually
and grow in understanding spiritually," but elsewhere as
Perfect, to mean " understand spiritually and perfectly." It
does not illustrate the subtle shades of meaning denoted by
slight variations of a clause, e.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 the
first chapter of this work. Lastly, it does not illustrate one
of the author's most striking characteristics, his frequent
obscurity or ambiguity.
[1443] A mere glance at the R.V. marginal notes on the
Gospels will shew the reader that, in the Synoptists, the notes
mostly suggest alternative readings^ but in the Fourth Gospel
they suggest alternative renderings. The former imply cor-
ruption in editors or scribes ; the latter imply obscurity in the
author, of which the following is an instance :
John i. 1—5 (R.V.)
Text Margin
"All things were made by "Allthings were made //^w?/^/^
him ; and without him was not him ; and without him was not
anything made that hath been anything made. That which hath
made. In him was life.... And been made was life in him .... And
the light shineth in the darkness ; the light shineth in the darkness ;
and the darkness apprehended it and the darkness overcame it
not." not."
" 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 as well as fascinating problem.
INTRODUCTION [1445]
§ 2. How to deal with the problem
[1444] Many details of Johannine style may be explained
by merely collecting parallel instances, as, for example, the
author's use of ambiguous verbal forms (2236) capable of
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 statement
applies to most things in his Gospel that proceed from the
author himself, that is to say, from the author uninfluenced
by other authors. So far, a Johannine Grammar and a
Johannine Vocabulary would help us to solve most of our
difficulties : and it is hoped that the reader may find such
help further on in the Chapter of Synonyms, the Grammar,
and the various passages indicated in the Textual Index. But
the case is altered when we come to ambiguities, symbolisms,
and even literal statements that have the appearance of being
allusive. Take, for example, the phrase quoted above from
the R.V. text as " The darkness apprehended it not," but from
the margin as '' The darkness overcame it not." How will
our Johannine 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 arises from the twofold meaning of a word, e.g.
where Jesus Himself is described as using language that was
ambiguous 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 KaTaXafx^dvw (1735 e — h) which occurs in the
Vocabulary under the heading of words common to Mark and
5
[1446] INTRODUCTION
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 suggested is that the primary meaning is " apprehended^'
but that there is also a secondary meaning, " take captive!'
[1446] If John is an allusive writer there is an ante-
cedent probability that he would allude to the narratives of
the Evangelists that preceded him. Indeed it would not have
been surprising if he had quoted from them. There are, in
fact, a few passages, more particularly those bearing on the
Baptism, the Feeding of the Five Thousand, the Riding into
Jerusalem, and the Passion, 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 Gospel to the Three, 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 kind, however, would be a work by itself, far
too bulky to form a chapter in the present volume^: but some
of the results of this work will be found in the foot-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 Gospels.
There is, for example, Matthew's story of Christ's birth and
infancy ; and there is Luke's story of the birth of John the
1 Under the tide of The Four/old Gospel, I hope soon to publish
such a treatise. It was completed some time ago, but its publication
was deferred so that it might be revised with the aid of the present
work.
INTRODUCTION [1449]
Baptist, followed by an account of the birth, childhood, and
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 Peter 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, describing
the feeding of the four thousand, the walking of Christ
on the waters, related also by John, and the healing of
the Syrophoenician's child. There is another, far ampler^,
peculiar to Matthew and Luke, containing the Lord's Prayer,
many passages from the Sermon on the Mount, and other
doctrinal matters, besides the Temptation, the healing of
the centurion's son, and the message of the Baptist to Christ,
" Art thou he that should come ? " with its sequel.
[1449] The bearing of these remarks will be better appre-
ciated when the reader examines particular words in the
Vocabularies given later on. He 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 any important parallel passage
of the Double Tradition, whereas the latter occurs there,
as part of the parallel versions of the Lord's Prayer, in the
words " Hallowed be thy name." The latter (" hallow ") is
likely to be far more important than the former (" murmur")
for the purpose of ascertaining whether the Fourth Gospel is
written allusively to the Three. For there is far more reason
^ The Single Traditions peculiar to Mark are few and comparatively
unimportant.
2 This, owing to its relative importance (318 (ii)), is regularly called
"The Double Tradition" for brevity.
[1450] INTRODUCTION
to suppose that John would write with a desire to illustrate
this doubly supported tradition about " sanctifying " or " hallow-
ing" than that he would be influenced by the non-parallel
uses of the word " murmur " in Matthew and Luke^ For this
reason, in the Vocabulary common to Matthew, Luke, and
John, all words found in parallel passages of the Double
Tradition are indicated by a special mark.
§3. A specimen of allusiveness, ^'hating ones own life''
[1450] Sometimes special circumstances may indicate a
probability of Johannine allusiveness, even where a word or
phrase is mentioned by only one of the Synoptists. This is
certainly true {Paradosis, p. ix. preface) in many instances
of similarity between Mark and John : but an instance will
here be given bearing on Luke and John. Luke records
a saying of our Lord that no one can become Hiis disciple
unless he hates his own life. This is in the Double Tradition
of Matthew and Luke : but the former omits the clause.
Matthew also has in the context " whosoever loveth father
more than me,' where the parallel Luke says that a man must
''hate'' his father^. These facts suggest that, as we might
have anticipated, the tradition about '' hating " one's " life "
caused difficulty, and that Luke, though later than Matthew,
has here retained the earlier text, which Matthew has
paraphrased. John has '' hateth his own life',' but 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 passage, that John
1 [1449 «] The word yoyyv^ta "murmur," used four times in Jn,
occurs once in Mt, viz. xx. 11, of labourers, in a parable, and once in
Lk., viz. V. 30, of "the Pharisees and their scribes." It happens that
Mk never uses it. Consequently it appears in the " Words common to
John, Matthew, and Luke." But there is not the slightest reason to
suppose that Jn alludes to either of the passages in Mt.-Lk.
2 Mt. X. 37, Lk. xiv. 26. ^ Jn xii. 25.
8
INTRODUCTION [1452]
is alluding to Luke's Gospel'^ ; for he may have known the
saying from other sources. But it is almost certain that
John is alluding to the saying contained in Lukes Gospel^ 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 specimen, ^'reclining the head''
[1451] In the Greek Vocabulary of words common to
Matthew, Luke, and John will be found (1858) KXivw with
a footnote calling attention to the phrase kXlvco fC€(f)aXijv
"recline the head." This might escape the notice of a reader
unacquainted with Greek^: but it is of great interest as
pointing to the conclusion that John knew the 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.
[1452] The only instance of " recline the head " 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 Luke (ix. 58) is in a parallel
tradition agreeing with this passage of Matthew not only in
meaning but in word, verbatim, and the meaning is equally
indisputable there, " recline his head."
1 Probably he is alluding to it ; but the probability cannot be
demonstrated without a comparison of a great number of passages in
the Gospels.
2 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": the latter would refer him to the footnote on
kXiVq) K€(fia\r]v as well as to this section.
[1453] INTRODUCTION
[1453] The only instance of " recline the head " in John
is in the description of our Lord's death as follows (xix. 30)
"When, therefore Jesus had received the vinegar he said,
It is finished, and (lit.) having reclined his head he de-
livered up his spirit!' The parallel Mark and Luke have
simply " he expired {e^eirvevaevy Matthew has " He let go
(or, sent away) (d(j>rjKev) 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 preferred to describe
the act otherwise. As regards the last part of 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, the notion of
martyrdom or self-sacrifice. But what as to the " reclining "
of '' the head " ? Some may at first assume (as perhaps R. V.
" bowed his head ") that the physical act of bending the head
(" inclining,'' not " reclining ") is mentioned as typical of
resignation or worship (1462 a). Their second thought may
be that resignation and worship are not so prominent in the
Johannine conception of Christ as the higher feeling of absolute
and unalterable filial devotion.
[1454] In fact, however, neither that first assumption about
" inclining " nor that second thought about antecedent prob-
ability ought to have come so soon into our minds. The
first thought should have been, What does kXlvo) Ke(f)aXr}v
mean elsewhere in Greek literature and more particularly
in any Greek literature likely to be studied by John ? Here
a surprise awaits us. For Stephen's Thesaurus gives no
instance of the phrase, under either of the two Greek words.
The phrase 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.
10
INTRODUCTION [1456]
One reason appears for its non-use when we find Luke
describing certain women as "bending (k\lv(o) their /aces"
to the ground ; for this suggests that " face " would be used
in mentioning the '^ bending forward " or " bowing," whereas
" head " would be used in " bending backward'' or " reclining."
" Recline," indeed, is the most natural meaning, because the
verb is used so frequently in Greek for " reclining on a couch,
or bed," the active, KXivw, being sometimes used to mean
" cause to lie down V' and the noun, kXlvt], being frequently used
in N.T., as well as elsewhere, for " couch."
[1455] From the grammatical and literary point of view,
then — which is also the scientific point of view — the phrase
should mean "recline the head'' in sleep, and there is not a
particle of literary evidence for any other 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 John, and
" bowing the head in meek submission " is absolutely re-
quired.
[1456] This may be " common sense," but it is certainly
not in accordance with the Johannine " 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 " meek
submission"? He i?> not " meek V'. not at least in the usual
sense of the term. Nor does He ever " submit " to the
Father's will. It is His "food^" 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 'Hn the bosom of the Father'' Almost every
^ Eurip. Ah. 268 ixedere jxedeTe fi rjdr}, KXivare /i', " /^/ me lie down^"*
Orest. ii.'j kXivov /i' es evvrjv, "lay me down on the bed."
2 [1456 d\ Where Mt. xxi. 5 quotes Zech. ix. 9 "meek and riding upon
an ass," Jn xii. 15, quoting the same prophecy, omits "meek."
^ Jn iv. 34.
II
[1457] INTRODUCTION
subsequent page contains some doctrine suggesting that the
home of the Son is 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, and is, " one with the Father." What more
natural, then, not indeed for a common-place writer, but for
such a one as we are considering, that he should connect the cry
" It is finished " with the statement that the Son, in finishing
the Father's work, found at last that perfect rest which He
could never find on earth ? Other martyrs, such as Stephen,
might be described as " falling asleep," but this would have
been inappropriate for the Johannine character of the Son
of God, the Strength of Israel, who can " neither slumber nor
sleep," but who might well be described as laying His head
to rest on the bosom of the Father.
[1457] Chrysostom's interpretation, though it does not
expressly 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 that our Lord acted " with
authority!' Moreover he contrasts the action with that of
ordinary men who, as he says, " recline the head " after
breathing their last, whereas Christ did it before^ : and surely
1 [1457 a] Chrysost. ad loc. Aa^cov ovv (f)rjai, TeriXeaTai. El8es drapdxois
Koi fier i^ova-'ias Travra tt pdrrovra ; Kal to i^rjs Se tovto 8r]\ol.. 'ETreifij) yap
Trdvra aTrrjpTicrdr], Kkivas r^v KecfiaXrjv (ovSe yap avrr] irpoa-r}\o)To), to rrvevfia
d(f)r]K€, TOVT€(TTiv, dne-^v^f. KatVoi ov p.€Td to kXIvul ttjv KC(f)aXr}v to eKTrvevaai •
ivTavda de TovvavTiov. Ovde yap eTreidrj e^eTrvevaev, ckXivc ttjv <ecf)a\^Vj
OTTcp e^' Tjpcov yiveTai' dX^' eVeiSi) €K.\ive ttjv K€(f)a\r]v, t6t€ e^eTTvevae.
Ai' wv TrdvTcov edrjXaxrev 6 evayyeXLCTTTjS oTi tov ttovtos Kvpios avTos rjv.
[1457^] It may, however, be urged against Chrysostom that the
position of a man lying, or sitting up, in bed, is quite different from that
of one crucified, and that, in the latter case, the head must be inclined
forward in death. I have seen one modern French 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 exceptional
12
INTRODUCTION [1459]
it must be admitted that the usual course with a dying man
(1462 a — c) would be that his head would bend backward or
sideward^ not forward m the act of"' bowing"
[1458] Possibly it may be objected that the universally
admitted usage of Matthew, and of Luke, and the apparent
interpretation of Chrysostom, do not constitute sufficient
evidence of the use of kXIvco K6^a\7]p in the sense " lay one's
head to rest" to establish the conclusion that John used it
thus. But the reply is that the evidence, so far as it goes, tends
indisputably to that conclusion, and that tkere is no evidence
at all derivable from Greek literature to justify the supposition
that he tised it in any other sense^. The verdict " insufficient
evidence" on the one side is, therefore, met by the verdict
" no evidence at all " on the other. The right course would
seem 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.
§ 5. Inferences
[1459] From the facts above stated it follows that,
whereas the grammar of the Fourth Gospel may be in large
measure studied by itself, the vocabulary of that Gospel —
though often capable of being illustrated and elucidated from
in the pictures of the Crucifixion ; (2) it seems possible that the head —
being, as Chrysostom says, "not nailed to [the cross]" — would have
freedom to droop backwards, or at all events sidewards, under the
relaxing touch of death, in an attitude of rest as distinct from an attitude
of submission : and that is all that is needed to satisfy the linguistic
requirements, namely that kXlvco means "bend in rest," not "bend in
resignation."
^ [1458 rt:] The only basis for the hypothesis that John may have used
kX/i/o) K€cf)a\r]v to mean "bow the head (in resignation)" is that which may
be obtained from translations of the Greek. It is very natural that
translators should take the phrase to mean " bow." Such a view would
harmonize with the spirit of Roman imperialism. It might also seem to
some to suit the Synoptic character of Christ. But it certainly does not
harmonize with the Johannine character.
13
[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 gain a general view of the writer's
use of words — his repetitions of the same word in the same
phrase, his repetitions of the same word in a slightly different
form of the phrase, his repetitions of the same (or nearly the
same) phrase with a slightly different form of the word.
From "believe" we 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 particular
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 7tot use
though they are frequent in the Synoptists, as well as what
he does use although the Synoptists rarely or never use them.
The statistics of these uses must of course be expressed by
bare numbers : but the footnotes to many of these numbers
will quote passages of importance containing the words, and
will adduce facts bearing upon their interpretation. Some of
these footnotes will be intended to suggest research rather
than demonstrate conclusion.
[1462] For example, under the head of " Remission of
sins," connected by Mark and Luke with John the Baptist,
it will be shewn (1690 a — A) that Matthew omits it there ;
H
INTRODUCTION [1462]
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 Aphesis^ 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 of the origin of the Church, and possibly — for us
now — upon its prospective development \
^ [1462 d\ As regards Jn xix. 30 (R.V.) " bowed his head," it should
be noted that "bow" and "head" together, in the English O.T. Con-
cordance, occur six times, and always in connexion with worship
expressed or implied : " bow down " and " head " occur four times
similarly, and once apparently in a bad sense (Is. Iviii. 5) "to bow down
his head as a bulrush."
[1462 b'\ I have not found kX/vo) K€(f)a\rjv in the very copious Indices
to Aristotle and Lucian. The suggestion that the phrase simply meant
"the head drooped in death " appears to me to ignore two considerations.
(i) If a Greek author meant this, he would have used — as I/iad xi'ii. 543
iKkivOrj d' irepaxTe Kaprj — the passive, and all the more certainly because
the passive may mean {Iliad vii. 254 iKklvBr]) "bent his body," so that
the active is only used in very few instances to mean " lay on a couch,"
"lay to rest," "lean anything" etc. (2) Even if kXiVo) Ke(f)aXr]v could
mean " I droop my head," such a phrase — appropriate enough in Homer
or Virgil, Hippocrates or Galen, to describe the death of a warrior or
a patient — could not have been used 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.
[1462 c] In 1457 <z, the extract from Chrys., after eKirvevo-at, prob. om.
by error (Cramer) yiverai, dWa fiera to eKTrvevaai to KXivai. We may
fairly presume that Chrys. — when saying (in effect) " the act occurred with
Him, before death; with us, it occurs after death" — repeats icXtrat for
brevity, to denote the "«<:/," though, strictly speaking, the act of Christ
was KXti/at, the act with us is K\i6r\vai (not indeed being an " act " at all,,
but a passive relaxing of the muscles).
A. V. 15
BOOK I
JOHANNINE " KEY-WORDS "
17 3—2
CHAPTER I
" BELIEVING "
§ I. ^'Believing" or, "trusting,'' a key -word in the
Fourth Gospel
[1463] The Johannine use of the word ''believe" deserves
a separate consideration 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 constructions 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 different phases, attributes it (in different phases) to
so many persons and classes, assigns so many sayings about
it to our Lord 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 Gospel as a drama, and you will find
that few of the leading characters are not placed at some
time in such circumstances as to shew us — or make us ask —
what, or whom, and how, and why, they " believed," or why,
and what, and whom, they were exhorted to believe. The
Baptist himself, though he soon disappears from the scene, is
connected with the very first mention of the word because his
• 19
[1465]. "BELIEVING
rudimentary work was to produce "belieP." After that,
Nathanael is gently reproved — apparently for believing too
easily^. Then came the " glory " of Christ at 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 woman are instructed in believing or
exhorted to believed 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 of you 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 beliefs In the Last
Discourse, Philip and the disciples are stimulated to believe ;
and they confidently protest their belief just before their
Master warns them that they will abandon Him^ 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"."
[1465] 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^V
After the Resurrection there is a curious repetition of tra-
ditions about " seeing " and " believing." It is said that " the
1 i. 7.
2 i. 50. 3 ii 11;.^ 4 ii^ 23—4. ^ iii. 12, iv. 21.
« iv. 48, 53. ' vi. 64—70. 8 vii. 31, viii. 30, ix. 38, xi. 27, xii. 42.
» xiv. I— 12, xvi. 30—1. 1^ xvi. 9. " xvii. 8, 20 — i.
12
xix. 35.
20
"BELIEVING" [1467]
other disciple" (but not Peter his companion) ''saw and
believed!' Thomas says "If I see 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 not seen
and believed^!' 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 not connected
with 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 weeping 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 recognises 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 " believe " to " belief"
[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 use of the verb " have faith,"
"believe," or "trust." His reason for doing this may be
illustrated by two passages in Mark. One of these gives, as
part of Christ's first public utterance, the words " Believe in the
Gospel" not repeated in any shape by the parallel Matthew or
Luke and unique in N.T.^ Another is (lit.) " Have [thel
faith of God" where the context refers to the uprooting of
1 XX. 8, 25, 29. 2 XX. 31. 3 xi. 33, XX. II.
4 Mki. 15, SS ''his {i.e. God's) Gospel"; b and/om. "in," and so
does Origen (Huet ii. 150).
21
[1468] "BELIEVING"
trees or mountains and teaches that everything — but possibly
the meaning is every spiritual thing — will be granted to faiths
Here again the other Synoptists deviate from Mark. Matthew
omits the words " of God," and says " If ye have faith": Luke,
in a different context, has "If ye have faith as a grain of
mustard seed I"
[1468] These textual divergences are very natural. The
influx of wonder-working faith into the Christian Church must
have been felt much more definitely than it could be ex-
pressed. Men were conscious that " faith " had led them from
death into life. Yet some found it difficult to explain to
others precisely why they had " faith." The First Epistle of
St Peter bids converts 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 noun and by adding various objects or
modifying phrases answering these questions.
§ 3. "Believing" in the Old Testament
[1469] The Hebrew verb, "trust," or "believe," is radi-
cally connected with the words " support," " nourish," " foster-
father," "foster-mother," "nurse," "pillar (of a house)l" In
the Passive, it means "supported," "confirmed," "steadfast."
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) rendering is often "trust,"
^ Mk xi. 22 e)(eT€ nicmv deov : a and k om. ^foC, D has el e^^re ttiotiv
Tov Oeov, ^ a b etc. ins. et — conforming the text to Mt. or Lk.
2 Mt. xxi. 21 eav exV'^} L^- xvii. 6 ei fxere.
3 For these and the following facts relating to the Hebrew forms see
Gesen. $2/0//.
22
BELIEVING " [1470]
because our English " trust " is connected etymologically with
" true," and with words suggestive of firmness and confidence.
The Hebrew aman, "support," is connected with our amen
(an utterance of " confirmation ") and with the Hebrew emeth,
" truth," and dmoun " master-workman," the word applied
in Proverbs to the Wisdom that cooperated with 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 believe 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 statement is true. The third of these constructions is
usually employed in describing trust in God^ e.g. "And he
[Abraham] trusted in the Lord and he counted it to him for
righteousness." But the LXX— rendering Abraham's "trusting"
by 7rt<7T6uft), which is never followed by a preposition in classical
Greek^ — has " he trusted the Lord " (dat). This often-quoted
passage reveals the general inability of classical Greek to
represent Semitic traditions about ^' trust'' in God. Now and
then, especially 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 both of the Hebrew prepositions. As for the Greek
" to," " trust tol' iricTTeveiv et?, it is never thus used by
the LXX.
^ Prov. viii. 30.
'-^ Gesen. 53a "the usual construction with God Gn. xv. 6."
'^ Steph.
* [1470 a] With negative in Ps. Ixxviii. 22 " because they trusted not
m (3) (eV) God and hoped not in (2) (cVi) his salvation,'" Jer. xii. 6 "trust
not in (2) them" (comp. Sir. xxxii. 21 "Trust not m (H) the way," firj
TTKTTeva-rjs iv obai) ', without negative in Ps. cvi. 12 (R.V.) "then believed
they his words," Dan. vi. 23 (Theod.) R.V. " because he had trusted in his
God"(Aom. eV).
[1470 <^] 'Etti never occurs with ir. in LXX except in Wisd. xii. 2
IT. eVi (re (i.e. God).
23
[1471] "BELIEVING"
[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 associations with firmness and stability. When Isaiah,
playing on these shades of meaning, says " If ye be xvoX. firm
[in faith] ye shall surely not be made firm [in fact]" (i.e. "if
ye will not believe ye shall not be established") the LXX has,
for the latter clause, "ye shall surely not understand^": and
a similar saying in Chronicles ''Believe in Jehovah and ye
shall be confirmed" (lit. '' Be firm in Jehovah and ye shall be
made firm ") is rendered by the LXX " Trust in Jehovah
and ye shall be trusted" perhaps meaning " ye shall h^ proved
trustworthy ^"
§ 4. " Believing" in Philo
[1472] Philo, being a Greek in language but a Jew in
faith and theological tradition, shares in the linguistic in-
adequacies of the LXX (which seemed to him an inspired
version of the Hebrew) but shews a Jewish sense that
Abraham's "trust" was something more than Greek "be-
lieving." Traces of this appear in his frequent mention, or
implication, of the instability of all other " trust " as compared
with the firmness or stability of trust in God : " It is best to
trust completely {ireiricrrevKevai) to God and not to the misty
reasonings and the unstable imaginations [of men]. Abraham,
at all events, trusted to God and was esteemed righteous^":
"He [Abraham] saw into the unfixedness and unsettledness of
material being when he recognised the unfaltering stability
that attends true being, to which [stability] he is said to
have completely trusted*." The praise of Abraham's faith is
justified, he says, because nothing is so difficult or so righteous
^ Is. vii. 9 ovbf /xj) a-vvrjre, Sym. dtajxevelTe, Theod. Tria-revBeirjTe.
^ 2 Chr. XX. 20 ev7ri(rT€v6r)o-€(r6€, comp. Sir. i. 15, xxxvi. 21.
^ Philo i. 132 quoting Gen. xv. 6 as diicaios evofilaBr).
* [1472 rt] Philo i. 273 ".dvldpvTOV koi dararov Karelde rrfv yevecriv ore
rfjv irepi to ov avevboiacrTOv eyvco jSe^aiorriTa " § Xc-yerat TreTTtcrreu/cci'at."
24
BELIEVING " * [1473]
as " to anchor oneself 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 that is toward God " or " the faith toward true
BEING^." Elsewhere he calls this faith "knowledge," and
again connects it with stability : — not 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 God! 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 the 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 Jew 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.
Man gey prints xi as the object of tt. : but we might read ^ Xeyerai " ireirLo-T-
€vic€vai" "in which respect he is said to have 'believed.'" For the perf.
(here and i. 132) comp. Demosth. 2 Philipp. § 6 01 Oappovvres koL
TTeTTia-TevKOTes avrco and (Steph.) Philostr. Epist. 40 TreiriaTevKas a-eavrff
KOL reddpprjKas, i.e. "trust absolutely."
^ Philo i. 486 TO eVi p.6vcd tco ovtl jSe/Sai'o)? /cat aKKivas opfxelv. This
illustrates the use of eVt quoted above (1470 <^) from Wisd. xii. 2.
^ Philo ii. 39 p,6vov ovv d-^evbes Koi ^e^aiov dyaObv rj Trpos tov 6c6v
TTiVrts, and rr^v Trpos to *0v itiotiv.
^ [1472^] Philo ii. 442 koI ov rrpoTepov dvi]<€v rj rpavoTepas Xa^elv
(f)avTa(rLas...Trjs VTrdp^eoiS avTOv kol npovoias fj diKaiov. Aio koi TriCTTevaat
Xe'yerat Ta dea rrpSiTos, eVeiSi; koL TrpwTos dK\ivr] koi ^e^aiav €(r)(€v VTroXrj'^iVy
ays ecTTiv ev avriov to dvcoTUTOij kol Trpovoel tov T€ Kocrfxov ical rail/ eV avTO.
KTr]crdp.evos de eTTKTTrjfxrjv ttjv dp€Tci)v ^e^aiOTaTrjv, crvveKTOTO /cat tcls aWas
andaas.
25
[1474] "BELIEVING"
§ 5. '' Believing^ I' in the New Testament, excluding
the Fourth Gospel
[1474] The Epistles to the Thessalonians and the Corin-
thians rarely use irLo-revai except absolutely^, and never with
'' Christ," " in Christ " etc. : but the Epistle to the Galatians,
before quoting the words about Abraham's ''trust" and
righteousness," says " We trusted to {eU) Christ Jesus that we
might be made righteous {hiKaiwdcofiev) from trust in Christ
(e/c TTiarecof; Xpiarov) " and then quotes " Abraham trusted
God (dat.) and it was reckoned to him for righteousness^"
The Epistle to the Romans begins by quoting the text
"Abraham trusted God (dat.)..."; it then speaks of him as
" trusting on {iiri with accus.) him that maketh righteous the
ungodly," and then, " But {^having regard or looking'] to {eh
he) the promise of God he doubted not through trustlessness
but was filled with power by trust... but it was written... also
for our sakes...who trtist on {iiri with accus.) him that raised
Jesus our Lord from the dead^" Later on, quoting Isaiah,
" He that trusteth shall not make haste," the Apostle twice
follows a version of the LXX in an erroneous insertion " He
^ The active alone is discussed in the following pages : Trcareveadai,
"to be believed" or "to be entrusted with," is not considered.
2 [1474 <2] It is always absolute in these Epistles except i Thess.
iv. 14 "If we trust that Jesus died and rose again," 2 Thess. ii. 11 "that
they should trust a lie," ii. 12 "those who have not trusted the truth,"
I Cor. xiii. 7 "trusteth [in] all things (iravTo)."
3 [1474^] Gal. ii. 16, iii. 6. In the early portion of this chapter — for
the sake of indicating the differences of Greek phrase, and the different
shades of meaning of the Greek verb — TriaTcveiv will be rendered "trust" :
TT. avra, "trust him,'' tt. eV avrov (or, rarely, avra) "trust on him," tt. els
avTov, " trust to him." But the reader must be warned that " trust untOy
or into him " would be a more adequate rendering of tt. els, if only it were
English. It implies "looking trustfully unto" or perhaps sometimes
"passing mto" (1475, 1517).
* Rom. iv. 3, 5, 24.
26
BELIEVING " [1475]
that trusteth on him (dat. eV auroJ)^"; but, speaking in his
own person he says, " How shall they call on him to (eh)
whom they have not trusted^?'' and he tells the Philippians*
that to them "it is given not only to trust to (ek) him but
also to suffer for him^"
[1475] In what sense does the Apostle use " to,'' or " into'*
with " trust," contrary to Greek usage ? Does he mean that, as
a convert is baptized into Christy so, by the spiritual act of
" trust," his pevsonsdity passes into that of Christ ? Or does he
mean that the convert "trustfully looks to Christ," — a thought
that seemed to be implied in the statement that Abraham *' [look-
ing-] to the promise of God... was filled with power by trust" ?
The latter is suggested by the Pauline noun-phrases " the trust
to (ek) Christ," " the love to (eh) all^" It is also favoured by the
Petrine expression, " To whom, for the moment [indeed] not
seeing, yet trusting'^ " — which implies that " trusting " means
" looking to Christ with the eye of trust," as also later on,
" that your trust and hope may be to God^" Compare the
Epistle to the Hebrews " looking only to (a^opSivre'i el<;) Jesus
the chief leader and perfecter of our faith," which resembles
^ Rom. ix. 33, quoting Is. xxviii. i6 (KAQ have this ; it probably
arose from conflating "not" as "to him" {779 a)), rep. Rom. x. ii.
2 Rom. X. 14. 3 phii_ I 29.
* [1474^] The First Epistle to Timothy has i. 16 "them that are
destined to trust on (eirl with dat.) him to (els) eternal life." Here the
writer might use eVt because he was going to use els in a different sense
later on. But eVi with the dative is contrary to Pauline usage (except in
quoting). The dat. is used in 2 Tim. i, 12 ol8a w Treiria-TevKa and Tit. iii. 8
01 TreTTto-revKOTes deoi.
^ [1475 rt;] Rom. vi. 3 "as many as were baptized into (els) Christ
Jesus were baptized znto (els) his death," i Cor. x. 2 " they all baptized
themselves {i^anTia-avTo) into {els) Moses," i Cor. xii. 13 "were all
baptized into one body," Gal. iii. 27 " for as many of you as were baptized
into Christ."
® Col. ii. 5 Tr]S els Xp. Trio-rfCDf, i. 4 rr]v dyoLTrrjv [^v ex^Te] els irdvras,
Philem. 5 rrfv nia-Tiv tjv ex^is els (marg. npos) tov Kvpiov.
^ I Pet. i. 8 els bv apri /xj) opiavTes Tria-Tevovres 8e....
^ I Pet. i. 21 TT]v rr. vpcov k. eXirida eivai els 6e6v.
27
[1476] "BELIEVING"
the doctrine of Epictetus that we are to " look only to (d(j>op-
<wi/T€9 ek) God in all things great or small \"
[1476] In the Acts — besides occasional instances of the
dative — "trust on (iTrl)" occurs along with "trust to (et9)V'
In the former, eVt is used, not with the dative as in Isaiah
(5<AQ) but with the accusative. The dative would mean
" resting on," the accusative " coming to rest on " ; and the
latter might imply " becoming a convert " which is perhaps the
meaning in three passages. The Epistle to the Hebrews,
though it very frequently uses the noun "trust" (which it
defines as being " that which gives substantiality to the things
one is hoping for ") uses the verb only twice, once absolutely
and once with oti^ — a construction apparently very rare in
classical Greeks 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 believest
that God is one... the devils also believe and trembled"
1 [1475 <^] Heb. xii. 2, Epict. ii. 19. 29. 'Acpopav €ls=" look away from
[other things] to." Epictetus says about his ideal Hercules (iii. 24. 16),
" For he had heard not as mere talk [but as truth] that Zeus is the Father
of men : yes, he thought Him and called Him his Father, and looking only
towards Him (rrpos eKcivov dcf>opS)v) he regulated his every action (eTrparrev
a errpaTTe)."
2 [1476«] In Acts ix. 42, xi. 17, xvi. 31, tt. 67rt = "become a convert,"
in Acts xxii. 19 "believers." In Acts x. 43 tt. els describes the means for
remission of sins, xiv. 23 els ov TremaTevKeicrav seems to express intense
trust as the preparation for a dangerous enterprise, xix. 4 is doubtful,
since els top 'I. (i) maybe a resumptive repetition of els ("with reference
to") TOP epxppevov^ or (2) may depend on wiaTevaaxriv.
3 [1476 <^] Heb. iv. 3, xi. 6. The latter, requiring a belief that God
"is" and that He "rewards," is like Philo's definition of Abraham's faith
(1472) concerning the virap^is of God and concerning the fact that He
7rpovoe7.
* [1476^] Steph. quotes no instance of tt. on, but comp. Epictet.
Fragm. 3 el ^ovKei ayaOos elvai rrpwrov Triareva-ov on kukos ei, and
Xen. Hiero i. 37 has TTKTrevuai foil, by las.
^ J as. ii. 19 {bis\ 23.
28
BELIEVING" [1477]
[1477] In the Synoptists we have seen above (1467) that
Mark is not exactly followed by Matthew or Luke in the two
precepts that he attributes to our Lord, " Trust in the Gospel "
and " Have trust in God." We must now add that the
Triple Tradition does not agree in a single saying of Christy
using this verb^. Also, as regards the noun " trust," the only
verbatim agreement in the Triple Tradition in the words of
Christ is in the saying to the woman with the issue, "Thy
trust hath saved thee^."
1 [1477 d\ The only triple agreement about " trusting " is in a passage
where the chief priests and elders express their fear that Jesus may-
condemn them for not "trusting" the Baptist, Mk xi. 31, Mt. xxi. 25,
Lk. XX. 5, " If we say from heaven, he will say, Why \then'\ did ye not trust
him .?" Other instances are peculiar to two Evangelists or to one : for
example, Mk v. 36, Lk. viii. 50 "only trust" is om. by Mt. Mk xiii. 21,
Mt. xxiv. 23 "trust [them] not" is om. by Lk. (the rep. in Mt. xxiv. 26
"trust [them] not" is om. by Mk as well as Lk.). At the end of the
Healing of the Centurion's servant, Mt. viii. 13 "As thou hast trusted, so
be it " is om. by the parall. Lk. and so is Mt. xxi. 32 " Ye did not trust
him... the harlots trusted him... that ye might trust him" om. in the parall.
Lk. vii. 29 — 30. Mt. ix. 28 "trust ye that I am able to do this.?" occurs in
a miracle peculiar to Mt. After the Resurrection, " trust on " occurs in
a tradition peculiar to Lk. xxiv. 25 " slow of heart to trust on (tt. eVi with
dat.) all that the prophets have spoken." The words " He that shall have
trusted and shall have been baptized," and " these signs shall follow them
that shall have trusted," are in the Mark Appendix (Mk xvi. 16 — 17).
2 [1477^] Mk V. 34, Mt. ix. 22, Lk. viii. 48. There is also an
agreement, though not verbatim^ in Mk iv. 40 " Have ye not yet trust V^
Lk. viii. 25 has "Where is yowx trustV^ and Mt. viii. 26 "O ye of Httle
trust.^' In Mk x. 52 (Bartimaeus), Lk. xviii. 42, "thy trust hath saved
thee " the words are om. by the parall. Mt. xx. 34 {two blind men), but in
another healing of two blind men Mt. ix. 29 has " let it be according to
your trust.^^ In Mt. xv. 28 "O woman, great is thy trust^^^ the parall.
Mk vii. 29 has " on account of this word, go thy way." Where Mt. xxiii.
23 has "kindness (eXeos) and trust" the parall. Lk. xi. 42 has "the love of
God." But the Double Tradition agrees in Mt. viii. 10, Lk. vii. 9 " I have
not found so great trust... in Israel," and Mt. xvii. 20, Lk. xvii. 6 ''^ trust as
a grain of mustard seed." As regards Mk xi. 22 and parall., see 1467.
29
[1478] "BELIEVING"
§ 6. Antecedent probability of a restatement of the
doctrine of " believing "
[1478] Reviewing the New Testament doctrines con-
cerning "faith," "trust," or "behef," apart from the Fourth
Gospel, as they would present themselves to an Evangelist
writing at the end of the first century, we see that he might
naturally desire to supplement them. He might wish to
guard his readers against attaching too much importance to
that kind of " faith " which, in practice, produced wonderful
cures of disease — as St Paul cautions the Corinthians, " Though
I have faith so that I could move mountains, it profiteth me
nothing^" Again, there was a danger that some might take
the faith of Abraham to be little more than a belief that God
would give him his heart's desire, quite apart from the
goodness or badness of that desire^. To meet this, it would
be well to shew what Abraham's faith really implied ^ The
Epistle to the Hebrews had defined faith, and we know from
* [1478 «] I Cor. xiii. i : comp. Mt. vii. 22 " In thy name have we cast
out devils" (uttered by those whom the Lord rejects) and see Christ's
answer to the Seventy when they say (Lk. x. 17) "Even the devils
are subject to us in thy name."
2 [1478 d] Irenaeus parallels the faith of Abraham with that of
Christians thus (iv. 21. i) " illo quidem credente futuris quasi jam factis
propter repromissionem Dei : nobis quoque similiter per fidem speculan-
tibus eam quae est in Regno haereditatem propter repromissionem Dei.''
But the Jews believed that Abraham left his country as a martyr and exile
at God's command in order to preserve the worship of the One God : and
the Targum taught that he had been cast into a fiery furnace by Nimrod
in order to make him apostatize. 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 different
thing from the mere belief that he would have a son in his old age from
his wife Sarah.
3 Jn viii. 56 "Abraham rejoiced exceedingly in order that (2097) he
might see my day ; and he saw it and was glad."
30
BELIEVING " [1479]
Clement of Alexandria^ that some very early Christians
added a second definition. Probably there were many defini-
tions. St Paul had spoken much about the worthlessness of
"works of the law," and the value of "faith," even before works 2.
St James had said that " faith without works " was " dead^"
Both had argued truly ; but they appeared to differ. The
Fourth Evangelist might feel that, without arguing, a Gospel
might set forth Christ's doctrine of trust in a Father in such a
way as to reconcile these apparently conflicting statements.
[1479] Lastly, the writer we have in view would probably
have some regard to the difficulties of Greek believers
including the educated classes, and to their notions about
" faith " or " belief" " Whatever we believe," said Aristotle,
"comes to us through syllogism or induction^": how could this
be reconciled with any Christian doctrine of believing } Un-
fortunately we have no Celsus in the first century to represent
Greek scepticism. But St Paul's words, " the Jews desire
signs, and the Greeks seek after wisdom V' and the absence
or insignificance of " faith " and " believing" in the teaching of
Epictetus^, and the statement of Clement of Alexandria'' that
1 [1478 c] Clem. Alex. 432 calls it " voluntary preconception, an assent
of reverence for God," 7rp6Xr)\f/ii ckoixtlos, Beoac^das crvyKardBeais. Then
he adds the definition of Heb. xi. i. Then he says (433) "But others
have explained {aTredcoKav) faith as a uniting assent to a!n unseen object
{d(f)avovs irpdyfjiaTos ivcoTiKrjv avyKaTddeo-iv)." He derives faith from (rrda-is
{? as a contraction of eTrio-rao-Ls) calling it (629) " a settlement of our
soul concerning true BEING (tt^v irepl to ov ardcnv rrjs yj/vxrjs T]fia)v)."
By a " uniting " assent, he means " that which makes a man at one " with
the Word, (635) "To trust to (els) Him and through Him {81 avrov) is to
become — being undistractedly made one (direpiairdcrTais hovfievov) in
Him — a single being (p,ova8LK6v)." See Hort and Mayor on Clem. 899.
2 Rom. iii. 20 — 28, iv. 2 — 6, ix. 11, 32, xi. 6. ^ Jas. ii. 17.
* Aristot. Ana/. Prior, ii. 25 (23). ^ i Cor. i. 22.
® [1479 <«] Epictetus has {Fragm. § 3) "If you wish to become good,
first believe that you are bad," but iriarevo) does not appear in the Index
of Schweighauser exc. as n. ri rivi in a corrupt passage (i. 26. 14).
^ [1479^] Clem. Alex. 432 ttLcttls de, rjv 8ia^dk\ova-iv, kcvtjv kol ^dp^apov
vofii^ovres "EXKrjves.
A. V. ^ 31
[1480] "BELIEVING
the Greeks mocked at faith — all point to the conclusion
that what Celsus said in later days against the Christian
exhortation to "believe^" would be said by Greek philo-
sophers in the first century as soon 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 premises, or ''that'' a fact is proved by evidence, and
that other kind of belief, or trust, in a Person, which, as the
Christians asserted, made men become the children of God.
§ 7. " Believing^' in the Fourth Gospel
[1480] It remains to consider the Johannine traditions
about " believing," or " trusting." The best way of doing this
will be to note the different expressions, ("trust {absol.)"
"trust {dat.y "trust to (ek)," "trust to (et?) the name of','
" trust that',') in the order in which the Evangelist introduces
them, and to trace their principal recurrences, so as to give an
outline of his doctrine as expressed in Christ's words and in
Evangelistic comments. Here it may be observed that " trust
in " and " trust on " are not mentioned. The former, since it
occurs only once in N.T.^ might well not be used by John :
and indeed " abide in," rather than " believe in," represents his
doctrine about the highest and ultimate relation of the
believer to God. " Trust on',' also, would be inconsistent with
his view, which is, that man does not " rest on " Jehovah as on
1 [1479^] Orig. Cels. i. 9 "But Celsus says that certain people
discarding discussion (/XT/Se ^ovXofievovs 8i86vai ^ Xafi^dveiv \6yov) con-
cerning the objects of their faith {irepl &i/ Triarevovai) use the [cry], ' Do not
examine but trust ' (M?) e^era^e dWa iriaTfvcrov)^
2 [1480 <3:] Mk i. 15 TTKTTfvfTe iv Tw euayyeXico, see 1467 : eV, written e,
might be so easily repeated after the final e in Trtoreuere that we might be
justified in omitting it as corrupt (with b and /) if the phrase were not so
rare. Ign. Philad. 8 eV tg) eua-yyeXio) ov 7ri<rT€v<o is not an instance (Lightf.).
The phrase may have been common with a certain class of early Greek
Evangehsts but deprecated by their successors.
32
"BELIEVING" [1482]
the Rock of the Psalmist, but that he is
a child is " in " his father's house, or " in " his father's heart.
[1481] The Epistle to the Hebrews, discussing '* faith,"
begins with definition and proceeds to historical exempli-
fication. This is the oppo'site of the Johannine plan, which
prefers " narrowing down," that is 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 become " children 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 gentle reproach to an
enthusiastic convert for "trusting" too easily^ Soon after-
wards, the Evangelist, in his own person, recurring to his
phrase " trusting to the name," will say, — with a play upon
words — that although " many " in Jerusalem were so impressed
with His "signs" that they ''trusted to (et?) his name',' yet
"Jesus himself did not trust himself to (dat.) them^''\ These
remarks will suffice to shew the need of careful discrimina-
tion when John varies his phrases in 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 "what',' do all "believe"?
[1482] i. 7 " That he [the Baptist] might bear witness
concerning the light that all might trust through him (St'
avroif)." The meaning probably (2302 — 4) is "that all men
^ Comp. iii. 22 "and he \i.e. Jesus] was baptizing," with iv. 2 "Yet
Jesus himself was not baptizing," and see 1925.
2 i. 7. 3 i_ 12. 4 i ^o 5 ii^ 23—4.
33 4—2
[1483] "BELIEVING
might trust through the Hght," i.e. by seeing things clearly 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. Here, without sup-
plying an object to the verb " trust," the Evangelist suggests
— by mentioning the medium — that, in any case, the kind of
"trust" or "belief" that his Gospel will delineate is not the
trust of ignorance or superstition. It is to be the trust of
those who see things as they are. Even if it could be shewn
that " through him " meant " through the Baptist," it would
still remain true that all men are to be led to " trust " through
the Light as the higher instrument, the Baptist being the
lower one.
§ 9. " Believing in the name "
[1483] i. 12 "But as many as received {l\a^ov) him, to
them gave he authority to become children of God, namely,
to those trusting to his name {toU Tnarevovaiv eh to ovofxa
auToO)." The " he " is the " light " previously mentioned in
i. 9 — II, "There-was [from the beginning] the light, the true
[light], which enlighteneth every man, [by its continual]
coming into the world. He was in the world and the world
through him came into being, and the world recognised him
not. To his own [house] (eZ? ra IBca) he came, and his own
household (ol lBlol) received him not into [their hearts]
(irapeXa^ov). But as many...." Compare ii. 23 "Many
trusted to his name {iirlo-Tevaav et? to ovojjba avTov) beholding
his signs, which he was [then] doing. But Jesus himself
would not trust himself to them {ovk eirio-revev avTov
auTot?) —
[1484] On this last passage Origen says, " We must hold
fast to Him rather than to His name, lest, while ' doing
mighty works in His name,' we should [be forced to] hear
His [reproachful words] uttered when men boasted about His
34
« 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 belonging to those
who have " merely rudimentary belief {airkova-repov Trco-rev-
ovT6^ fjLovov)." Holding fast to Htm, as distinct from ''His
name," belongs to those who have a more perfect insights It
may be urged that these so-called " rudimentary believers "
are described 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 describes the stages of develop-
ment thus : first, men receive the light, and, with it, authority
to become children of God ; then, " having been brought into
being from God, they also hear His words^" and pass into the
higher stage.
[1485] Origen's meaning becomes clearer if we remember
that " to receive the light " is much the same as " to be
enlightened {(fxoTL^ecrOai)!' Now the noun "enlightenment"
is mentioned by 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 baptized'*." Moreover " baptism " is regularly con-
^ Origen (Huet ii. 196) is referring to the "boast" in Mt. vii. 22 — 3
*' In thy name have we done many mighty works," and to the reproach
in the Lord's answer, " I never recognised you, depart from me."
^ Origen, ib. ii. 324 — 5 ^lopaTucayrepov Karavoovvres ra Ti]S dfoae^eias
TTpdyfxara.
^ Origen, ib. yevonevoi e< tov deov, koL to. prjfxara aKOvovaiv avrov.
^ [1485 rt] In Heb, vi. 4 "Those who have been once enlightened and
have tasted of the heavenly gift," the Syriac versions give (Westcott)
" who have once descended to baptism " and " who have once been
baptized," and the text is explained (Suicer 1490) by most Greek and
Latin Fathers as referring to baptism. Comp. Heb. x. 32 " Call to mind
the former days wherein having been enlightened, ye endured a great
conflict of sufferings," i.e. your conversion exposed you to persecutions.
[1485 <^] This is confirmed by Justin Martyr, who expressly says that
35
[1486] " BELIEVING
nected with the phrases " to the name," " in the name," in the
Acts, and once in Matthew\ Thus a good deal of indirect
evidence suggests that the Evangelist here has in mind the
profession of faith or trust made in baptism. And this inter-
pretation is adopted by Chrysostom : " Why did he say, not
* made them children of God', but 'gave them authority to become
children of God'} Because he was shewing us that we need
all diligence to preserve, unstained and untainted — throughout
our whole lives — the image of sonship by adoption stamped
upon us in our baptism. And at the same time he made it
clear that no one will be able to take from us this authority
unless we first deprive our own selves of it!'
[1486] In support of this distinction between "trusting
to the name of I' and " trusting /^," the Lord Himself, Origen,
referring to Jn iii. i8^ says "'Trusting to His name' differs
from * trusting to Him.' Accordingly, he that is to have
immunity from judgment on account of trust, has that im-
munity from judgment through ' trusting to Him,' not [through
'trusting] to His name.' For the Lord said, 'He that trusteth
to me is not judged,' not ' he that trusteth to my name is not
judged.' " And he goes on to say that " trusting to His name "
"enlightenment" was the name given by Christians to the "washing" of
baptism, and then proceeds to use the noun and verb in that sense, Apol.
6l Kokivrai Se tovto to \ovrp6v (f)coTi(rfi6s,».Kai eV ovofiaros de 'l. Xp....Ka\
eV ovofiaros Trvevfiaros dylov...6 (f)(OTi^6fi€vos Xoverai, 65 KOivas ev^ns Troirjao-
fxevot virip re eavrSyv koi tov (pcoTLcrOevTos... Tryph. 122 ravra vfids pev els tov
yqopav Koi tovs tt poarjXvrovs elprjadai vopi^ere, tco ovtl be els rjpas e'lprjrai tovs
dia 'lr)(Tov TretpcoTia-pevnvs. The Jews reply that the prophecy npos tov
vopov \eyeL Koi tovs cfycoTL^opevovs vtt' avTov, and " these " (they add) " are
the proselytes [of the Law]." This illustrates the fact that Jews as well as
Christians applied the term to proselytes.
^ [1485 <:] Acts ii. 38 (x. 48) ev rw ovopoTi 'Irja. Xp., viii. 16 (xix. 5) els to
ovopaTov Kvpiov 'lr](rov, Mt. xxviii. 1 9 els r, 6. tov irarpos... Comp. I Cor. i. 13,
15 els TO 6. n., and els to epbv 6. The Index to Hermas gives ^anTi^ai only
in the phrase Vis. iii. 7 /3. els to ovopa tov Kvpiov.
^ Jn iii. 186 Tnarevoav els avTov oh KpiveTai. 6 pr] TriaTevccv rjbr] KeKpiTai
OTi pr) TrenlaTevKev els to ovopa tov povoyevovs vlov tov 6eov.
36
'^BELIEVING" [1487]
is inferior to "trusting to Him^" That is to say, "to trust to
the name of the Son of God " avowing that trust in baptism,
is only a preliminary stage in the upward progress of a
Christian.
[1487] Concerning this stage the ancient Appendix to
Mark says " He that shall believe and be baptized shall be
saved, but he that shall not believe (avrtcrTTyo-a?) shall be
judged guilty {KaraKpiOrjaeraLY" But, according to the Fourth
Gospel as interpreted by Origen, this stage of belief, or trust,
does not bring full "salvation," though the rejection of it
brings condemnation. Origen's conclusion appears to be
sound, and in harmony with Johannine thought and language,
namely, that " to trust to the name of Jesus " implies a lower
kind of trust, aprofession of belief in baptism, which professed
belief, if not followed up and developed by spiritual action,
might come to nothing^
^ [1486 rt] Huet ii. 196. Chrysostom (like others in Cramer ad loc.)
ignores the distinction between '■^ him''^ and '''■the 7iame" and says "He
\i.e. the behever] is not liable to judgment in this particular point"
i.e. for having rejected the Christian faith. If the believer leads an
impure life, says Chrysostom, he will be punished all the more for
his sins, "but on account of unbelief he is not punished because he
believed once for all {airnTTias de eveKa ov KoXa^erai 8ia to Tnareva-ai
anai)."
2 [Mk App. xvi. 16.]
3 [1487 a] According to this view, eVio-rfwcrcv ds to 6. tov Kvplov might
mean, in effect, "he became a Christian convert and was baptized." In
the present tense the phrase might be used to remind "believers" of
their responsibility as converts. Dealing only with rr. els in i Jn v. 10 — 13,
we find (l) 6 maTeixov els tov vlov r. Oeov, (2) ov Trerrio-TevKev els ttju
fxapTvplav ^v p,epapTvpr}K€v 6 Beos, and then, " These things have I written
to you that ye may know that ye have eternal life — [to jyou, /say,'] that
trust to the name of the Son of God^^ where perhaps the meaning of the
italicized words is, "you, who did not merely once for all" — a-na^, as
Chrysostom says — "profess baptismal faith but continuously exercise it."
[1487^] I Jn iii. 23 is difficult, and doubtful because NAC and
W. H. marg. read TTio-Tevcojxev where B and W. H. txt read Triorevcrcopev.
All have the dative, thus, "And this is his commandment that we trust
the name (tt. rw o.) of his son Jesus Christ and love {dyan(bp,ev) one
37
[1488] "BELIEVING"
§ lO. Oicr Lord's first mention of '' believing]''
or ^' trusting^'^
[1488] i. 50 " Because I said unto thee I saw thee under
the fig-tree thou believes 1 1 Thou shalt see greater things than
these." We noted above (1481) that the EvangeHst's first use
of " believing " was absolute, no object being inserted. So 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, " Rabbi, thou art the Son of God, thou art
King of Israel." That, then, is what Nathanael "believes"
and it seems definite enough, at first sight. But is it clear
what precise meaning Nathanael attached to the phrase, and
whether he meant " a king " or " the king " of Israel ? Both of
these terms are capable of conventional meanings. All that we
are allowed to know for certain is (i) that Nathanael believed
these to be facts about Jesus because the latter declared that
He had " seen him under the fig-tree " at the moment when
Philip 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 Nathanael a more spiritual basis for a
higher kind of belief
another," Perhaps the writer substitutes the unusual dative for the
preposition in order to suggest a trust that is not formal or conventional : —
" that we trust [in heart as well as in word] that name [which we
professed to trust in when we were baptized] and that we give effect to it
by a life of brotherly love." But the text is so doubtful that nothing
certain can be said about its meaning.
^ [1488 fz] It will not be thought necessary to remind the reader
henceforth that nia-Tevo means "trust" as well as "believe." "Believe
in" (not "believe on," which would better correspond to tt. eni) will often
be used except where some special context requires the word " trust."
38
VERSITY
^LLFORN Nfe^ELIEVING" [1490]
§ II. Christ's disciples '''believed in him''
[1489] ii. 1 1 " This beginning of his signs did Jesus in
Cana of Galilee, and he manifested his glory, and his disciples
believed in him {eirla-revo-av et? avrov)." 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 health, was
superior to the signs performed for the sick\ He evidently
(without denying the literal miracle) regards the wine 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 passed into the
bodies of the disciples, faith passed into their souls.
[1490] But although we may feel certain that the
Evangelist records the miracle as a literal one, yet we cannot
regard it as equally certain that he takes the miracle to be
the cause of the "belief" of the disciples. Had their faith
been of that kind, would it not have been like the faith of
Nathanael above-mentioned, and like that of Nicodemus and
other Jews later on, a faith not in the Lord but in His signs ?
And is it not (in part at least) for the purpose of dissipating
such an impression that John adds "and he manifested
his glory'' 1 "Glory," in the Fourth Gospel, is of a spiritual
nature. The Lord had recently promised Nathanael that he
and all the disciples should see heaven (646 <3:) permanently
opened and the angels of God ascending and descending on
the Son of man. Did not this refer to the life of the Son of
^ [1489 «] Huet ii. i6o. According to Chrys., the disciples, "even
before this, had wondered at Him: now they believed in Him,"
€7riaT€V(rav els avTov oi jx. avrov ol koI irpo tovtov Bavfid^ovres avrov.
Cramer's version adds, after avrov, "because then they received some
increase of their faith in Him (on nep t6t€ TrpoaSrjKijv ibi^avro nva rfjs els
avrov TTLcrreois)." Whoever added this probably disliked the notion that
the disciples now, for the first time, " believed in " Christ.
39
[1491] "BELIEVING"
God on earth and to His words as well as His works ? If
even the officers of the Sanhedrin, sent to arrest Jesus, recoiled
from their task with the words " Never man spake thus,"
might not Christ's own disciples say even more ? As for the
miracle, it is said by the Evangelist to have been known 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 sitting at the table. The servants, 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, whose
eyes had been so far opened that they could to some extent
discern His " glory." Hence they " believed in him."
§ 12. ''Believing the Scripture''
[1491] At this point there comes, incidentally and out of
chronological order, a mention of "trusting the Scripture,"
thus, ii. 22 " When therefore he was raised from the dead, his
disciples remembered that he meant^ this : and they trusted
the Scripture and the saying that Jesus said." Chronologically,
this " trusting the Scripture " comes after the Resurrection, and
after the time when the disciples had begun, in the fullest
sense, to " trust to (et?) 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 — -for not
even yet did they know the Scripture that he must needs rise
from the dead"-!'
1 [1491 «] "Meant," e'Xeye. R.V. "spake," A.V. "had said," but see
Tense Imperf. (2469). If the meaning had been " spake," the Gk
should have been eXaXrjo-ev ; if it had been " had said," the Gk should
have been elnev or (xi. 13) elprjKei.
2 [1491^] There is difficulty in the unique construction, with the
preposition, in the Epistle (i Jn v. 10) " He that doth not trust God hath
made God a liar because he hath not trusted to the testimony that God hath
40
BELIEVING" [1493]
[1492] Later on, the dative is used somewhat similarly
in V. 46 — 7 "For if ye trusted Moses ye would trust me...
but, if ye trust not his writings, how will ye trust my words ? "
The plural "writings {r^pa^^ara)" denotes the five books of
the Law : and in the single passage in which John uses the
plural of Graphe, he perhaps wishes us to see the Pharisees
(v. 39) " searching the Scriptures," book by book, and yet unable
to extract their meaning. But in the passage under con-
sideration John uses the singular, " the Scripture," without
quoting any special text ; and for reasons given later on, it is
probable that he means " the Scripture as a whole,'' " the
Scripture as the written Word of God',' or "the revealed
will of God in the Law and the Prophets." To " trust " this^
in the full sense of " trusting," required the aid of the Holy
Spirits
§ 13. ''Believing',' in the Dialogue with Nicodemus
[1493] The preface to the Dialogue with Nicodemus says
that while Jesus was in Jerusalem during the Passover " many
believed in his name beholding his signs, which he was [daily]
performing^" We have seen above (1483 — 7) that this pro-
bably implies that they " were baptized in Christ's name'*
testified concerning his Son {pv TrcirlarevKev els rrjv fiaprvpiav ^v fiefiaprv-
prjKcv 6 Oeos irepl tov vlov avrov).^^ Probably the writer uses the phrase as
Ignatius speaks of {Trail. 2) "trusting to (els) the death of Christ/'
{Smyrn. 6) " trusting to (els) the blood of Christ," in order to indicate that
God's testimony was of the nature of a Person to whom one looks in trusts
1 On "The Scripture" meaning "The Scripture as a whole," see
1722 a— i.
^ [1493 <«] ii. 23 decopovvres avrov to. arjpela a iiroUi, i.e. "beholding his
signs, which he was frequently, or daily, performing " (not " beholding the
signs that he was performing"). The relative clause adds, not defines.
For want of understanding this, the text has been corrupted as follows :
SS "believed our Lord because they were seeing the signs that he did ta
them ^^ : a b and / om. avrov : e (besides omitting avrov) has " signa quae
faciebat in eos qui infirm i erant." See 1564 b.
41
[1494] "BELIEVING"
The Evangelist appears to have assumed that, when Jesus
succeeded the Baptist, the former took up the work of
baptizing disciples. The Synoptists make no mention of
this ; but John informs us of it immediately after the Dia-
logue thus, iii. 22 " After these things came Jesus and his
disciples into the land of Judaea ; and there he was tarrying
with them and was baptizing," and a little later he says that
Jesus, or rather His disciples, baptized more converts than
were baptized by John^ This is antecedently probable ; for
one baptized by the Baptist, as Jesus had been, would
hardly have discontinued the practice of the great Prophet
without some strong reason ; and, if Jesus had discontinued
it, would not some one of the Evangelists have mentioned
the discontinuance? Supposing that Jesus, the Baptist's
successor, continued to baptize, we are the better able to
understand why the subject is introduced at once when
Nicodemus comes to Jesus by night.
[1494] The Rabbi, it would seem, was thinking about
being baptized and came to consult Jesus about the matter.
He is at once warned by our Lord that baptism with water
is insufficient : there must be regeneration from 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. When Nicodemus ex-
claims, "How can these things be?" Jesus replies (iii. 12)
^' If I told you earthly things and ye believe not, how will ye
believe if I 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
believeth may in him have eternal life."
[1495] 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
1 Jn iv. 1—3.
42
"BELIEVING" [1497]
Philo, Barnabas, and the Targums^ and with Jewish thought
about the Serpent as being the author of man's fall. As the
first Serpent and the first Adam brought sin, so a second
Serpent and a second Adam must take away sin. The first
Serpent was the passion for pleasure and self; the second
Serpent is to be the passion for kindness and the love of
others. Thus interpreted, these 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
asceticism. Never will a human being be reshaped from
without, as by a sculptor's hand. He must grow from a
germ of life within, his heart going up, and his desires going
up with it, out of himself, into a new Man, a second Adam,
the Man from heaven.
[1496] Here, according to the best interpretation, the
Dialogue ends ; and the Evangelist 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 Him in the former promising Nathanael a vision of
" greater things," but here implying that Nicodemus and his
friends would fail to believe "the heavenly things." But in
neither case does the Lord define "belief" Only by the
allusion to the Brazen Serpent, along with the mention of
regeneration by the Spirit, we are led to ask what is
meant by " believing," and what are 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 used
1 [1495 «] See Philo i. 79, 82, 315, Barn. xii. 7, Targ. on Numb. xxi.
6 — 9 — all full of interest, but not possible to discuss here. This is our
Lord's first mention of '-'• life'" in this Gospel. Comp. Numb. xxi. 9
" when he looked unto the serpent of brass he lived.^^
43
[1498] "BELIEVING"
elsewhere by our Lord ; it speaks of Redemption in the
past tense as an EvangeHst would speak after Christ's death ;
and the tone of the passage is like that of other Evangelistic
comments in this Gospels It answers' the question " To what
are we to trust?" suggested by the words, "in order that
he that trusteth may in him have eternal life."
[1498] iii. i6— 18 "For God so loved the world that
he gave his only begotten Son that everyone that trusteth to
him might not perish but might have eternal life...//^ that
trusteth to him is not under judgment (ou Kpiverai). He
that trusteth not is already judged [guilty] because he hath
not trusted to the name of the 07ily begotten Son of God'^T
The comment of Barnabas on the healing efficacy of the
Serpent may be of use here : " When any of you shall be
bitten (saith the Scripture) let him come to the Serpent that
is hanging on the tree and let him hope and believe that it,
though dead, is able to make alive and straightway he shall
be saved {i.e. healed)^" This is a very rudimentary and
erroneous definition of "trusting": but it helps us to under-
stand why John does not attempt to define, and prefers to
suggest. And his suggestion here is that we are to trust —
not in a " dead " person or " thing," nor that a person or thing
can " make alive," but — to {eU) an " only begotten Son," who
will make us alive (as will be shewn hereafter) not in spite
of the fact that He has died, but because He has died (as the
seed dies to live and to give life).
1 [1497 d\ These arguments are alleged by Westcott for the conclusion
that iii. i6 — 21 is "a commentary on the nature of the mission of the
Son." To these may be added (2066) the frequent use of -^ap. Also
6 ^6os (nom.) — which occurs here in iii. 16, 17 — is very rarely used by our
Lord as compared with 6 Ilari^p, but in the Epistle it occurs about 12 times.
2 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."
^ Barn. xii. 7 cX^cVo) eVi rov o(f)iv...Ka\ eXTrio-drco iriarTevcras otl avros &)v
veKpos dvvarai ^(ooTroirja-ai <a.\ irapaxprjyi-a a-aOrjo-eTai.
44
''BELIEVING" [1501]
[1499] The metaphors for describing this giving of eternal
life through the uplifted Son of man upon the Cross are
various. Life may be regarded negatively as deliverance
from sin. In that aspect, our burden of sin may be described
as falling from our shoulders as we kneel before the Cross,
■or as taken from us and nailed to it with the Crucified One.
But John probably looks at life positively, as a union with
Christ, who, when we look to Him with the eye of faith,
draws us to, or into, Himself, or passes into us that we may
pass into Him.
[1500] Greek philosophers, as we have seen, condemned
Christian faith as irrational ; and in modern times some might
liken it to that " fancy," or imaginative love, which is " en-
gendered in the eye." Probably John would have accepted
this comparison, only asking us to remember what the eye
of the soul is and what is the object of the soul's vision.
He would have admitted that no man can 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. The pure fire, and passion, of
the Spirit can alone drive out the impure fires and passions
of the flesh.
§ 14. After the Baptist's last words
[1501] iii. 36 " He that trusteth to the Son hath eternal
life ; but he that refuseth to obey the Son shall not see life,
but the wrath of God abideth on him." This is part of a
comment by the Evangelist on the last words of the Baptist
" He must increase but I must decrease " ; and it shews why,
even as compared with the greatest of prophets, the Son
" must increase " while their claims on humanity decrease,
because, while they represent God's messages, He represents
God's Fatherhood, " Refuseth to obey," or " rebelleth," is
closer than R.V. ("obeyeth not {marg. believeth not)") to
45
[1502] "BELIEVING"
the Biblical use of direidelv, which denotes stubborn dis-
obedience to, or rebellion against, parents, or God, or obvious
truths
[1502] Here, then, ''trusting to'' is indirectly defined,
by being contrasted with '' i^ebelling against'' \ and thus the
notion of " loyalty to," " allegiance to," is connected with
the former. The words are parallel to the above quoted
Evangelistic comment (iii. i8) "He that trusteth not [to the
Son] is ah'eady judged',' where the meaning was " is already
condemned." This is now more emphatically expressed :
" the wrath of God remains permanently on him." The
Evangelist has in view a " rebel " answering to the appeal
of the Gospel of God, " I will not believe that thou art my
Father," to which the reply must be, " Then thou dost thyself
make me remain thy Judge."
§ 15. In Samaria
[1503] iv. 21 " Trust me {iriarevk fiov) woman, that the
hour Cometh when neither in this mountain nor in Jerusalem
shall ye worship the Father."
iv. 39 — 42 " Now from that city many trusted to him,
[many, I mean] of the Samaritans, on account of the word
of the woman, when she testified, ' He told me all that ever
I did'... (40) and he abode there two days and many more
trusted because of his [own] word, and they said to the
woman, * No longer on account of thy speaking do we trust.
For we ourselves have heard and know that this is truly the
Saviour of the world."
[1504] The second of these passages may be conveniently
taken first, because its motive is clear, namely, to emphasize
1 [1501^] See Rom. x. 21 quoting Is. Ixv. 2 and Rom. ii. 8 ''rebel
agaitist the truth." The adj. occurs in Rom. i. 30, 2 Tim. iii. 2, " rebellious
against parents," also in Lk. i. 17, Acts xxvi. 19, Tit. i. 16, iii. 3. The
verb occurs nowhere in the Gospels except here.
46
"BELIEVING" [1504]
the importance oi personal trust in Christ. But the statement
is not quite consistent. For let us suppose that fifty (" many")
" believed on account of the word of the woman," and that a
hundred and fifty ("many more") "believed on account of
his {i.e. Christ's) word." How could the hundred and fifty
say to the woman " no longer do we believe on account of thy
speaking^"? The Diatessaron and SS try to meet the difficulty
by dropping " more " (" many believed because of his word ").
Codex e has ''much more (multo amplius) did they believe
because of his word." This makes admirable sense ; but it is
unfortunately not 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 {as 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 His word^'.'"
1 [1504 a\ Even supposing that fifty of the hundred and fifty had first
believed "on account of the word of the woman" 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.
2 [1504 <^] Codex e seems to have read nAeiONeniCTeycAN. This
could easily arise from nAeioNeceniCTeycAN : and ifKeiovcs and TrXeiovs
are found as v.r. in Acts xxvii. I2, i Cor. xv. 6. Elsewhere in N.T.
TrXeioi/es (nom.) is found of persons four times (Acts xxvii. I2, xxviii. 23,
I Cor. XV. 6, Heb. vii. 23) and -n-Xeiovs (nom.) thrice (Acts xix. 32, xxiii. 13,
21). Both Origen and Heracleon read "many more" (Huet ii. 244, 248).
3 [1504 £:] Heracleon (according to Origen, Huet ii. 248 b) wished to
supply yiovrjv after \a\tdv ("No longer do we believe because of thy
speaking alone "). This, however, taken strictly, would indicate that he
regarded all the speakers as being originally indebted to the woman for
their faith.
[1504^] Origen says (Huet ii. 245 e) 'H /xev ovv dpxrj tS>v dnb ttjs
A.V. 47 5
[1505] '^ BELIEVING"
[1505] We are not obliged to suppose that the Samaritans
first described as having " trusted to " the Lord received this
faith, before seeing and hearing Him, on the mere report of
the woman. The " fifty " may have been so far prepared by
the woman to believe that, as soon as they entered His
presence, they actually and genuinely believed in Him, but
with a rudimentary belief. The Evangelist appears to recog-
nise a lower and a higher faith, even while describing the
lower by the phrase hitherto applied to the faith of the
disciples and true believers (" trusting to hint "). Thus a new
shade of distinction is introduced, belief varying according to
what the Greeks call the hui ri, or " Why?'' In the former
case, the answer to the Why ? is " Because of the word of the
woman"; in the latter, "because of His word."
[1506] Let us now return to our 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, that the hour cometh ," to
have been merely an asseveration meaning " I assure you that
it is so." But we must have regard to the fact that this is
an 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 narrative, and the way in which it seems to
point a moral about " trusting " and different kinds of " trust."
The result should convince us that we are bound to try first
of all to make sense of our Lord's words in their literal and
^afiapeias 7ri(TT€v6vT(Ov rjv iroXXwv Xoyos 6 r. y^^^'-'^os iiapTvpov(rr)S...r) §e
av^r)cns koi 7rXr)dv(rfi6s tojv ttoXXw TrXeiovcov TTiareuovTOiv ovk4ti 8ia top
\6yov T. yvvaiKos ak\a dia top Xoyov avrov, where, for rjv ttoXXcoi/, we should
perh. read twv ttoXXoov contrasted with rav ttoXXw TrXeidi/cDi/. Origen's
antithesis "The begm?iing,..h\i\. the increase and multiplication^^ may be
intended to convey a suggestion that the increase extended to the ^''belief^^
and not only to the Jiu?nber of those '■^believing."
48
BELIEVING" [1507]
weighty meaning 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 Gerizim but Spirit and Truth. These,' He says in effect,
are the true Temple.
[1507] The Evangelist has already described Him as
meaning " the Temple " when He mentions Himself ^ So,
here, the incarnate Temple of God is described as taking
compassion on this poor Samaritan woman — who, amidst all
her temptations of the flesh, has this additional peril, namely,
that her idea of God is a Person much quarrelled about by
learned Jewish and Samaritan Rabbis — and He asks her^ to
"trust" Him, when He assures her that prayer is not a
1 ii. 21 "He was saying [this] (2469) concerning the temple of his
body," better perhaps "meant this to refer to the temple etc."
' 2 [1507 <2] He does not speak as one commanding (aorist, 7riaTevcrov)y
but rather as one requesting (pres. Trla-reve). In this Gospel, Christ never
uses the authoritative imperative of this verb. Neither does Mk v. 36
" Fear not, only believe {Trio-reve)." But the parall. Lk. viii. 50 has rriaTeva-ov :
and so has Acts xvi. 31. Some Christians abused it, according to Celsus
(Origen, Ce/s. 1. 9) ^rja-l 84 nvas fxrjde ^ovXofxevovs didovai fj Xafx^dveiv \6yov
TTcpl hv TTio-Tevovai, XPW^^'' '^<? " M'7 ^^^^o-C^ aXKa iri(TT€V(TOv kol rj iriaris (rov
o-cbo-ct ere" (printed by Dindorf as two sayings, the second being, "Thy
faith will save thee").
[1507 d] The aorist imper. occurs, however, in Soph. Oed. J^. 646 Trpos-
6eb)v...iTi(rr€V(rov rdde, where it seems to imply the urgency of entreaty
rather than authoritative command. In Eurip. He/. 710 \6yots 8' ipolcri
Trio-Tevaov rdde, it is authoritative. In these, and in two other instances
quoted by Steph., tt. is connected with a neut. accus. Herodian viii. 3. 22
TO di napdho^ov rrjs aTro^daecos Troiei irdwa Trto-revo-ai, AristOt. Prior.
Analyt. ii. 23 IlicrTevopev yap airavra rj did cruXXoytcr/Moi) rj 81 € n ay coy rjs.
Comp. Habak. i. 5 epyov iyco ipyd^opai...o ov p.r) TTLO-TfvaijTe, where the
antecedent of o is prob. "the doing of the deed," not "the deed":
but Acts xiii. 41 quoting this repeats epyov before o. In N.T. this neut.
accus. occurs thrice, Jn xi. 26 iricrTeveis tovto, 1 Cor. xi. 18 fiepos n
TTio-retla), xiii. 7 irdvra Triarevet. It is probably of a semi-adverbial
character like Eurip. Or. 1103 yvvai^l Triarevco ^paxv. Steph. gives no
instance of a non-neuter accus. with iria-nvu).
49 5—2
[1508] " 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 eternal life " ; now the
woman of Samaria is bidden to " trust Him!' in the assurance
that worship (which is the "looking upward" of the 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 but upon know-
ledge, and not on seeing but on hearing — "We have heard
him ourselves and know that this is indeed the Saviour of
the Worldr
§ 1 6. The nobleman's ''believing''
[1508] iv. 48 " Except ye see signs and wonders ye will
assuredly not believe {ov fir) 7ria-T€var)T6)\" Compare this with
iv. 50 " Go thy way, thy son liveth. The man believed the
word that Jesus had spokenl' from which it appears that he
did " believe," in some sense, before 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, 1007)) and like many
other exclamations. of Jesus, as being of a semi-interrogative
nature (2236). The utterance, though addressed to the
nobleman, is not about the nobleman alone. The pronoun
is not " thou" but "j^," and the full meaning of this condensed
sentence might be paraphrased in modern English thus : " I
know the ways of your class, the Herodians, the courtiers, the
men of the world. None of you, as a rule, will believe without
seeing signs and wonders ! Is it to be so with you also 1 "
It is exclamatory as regards the class but interrogative as
regards the individual.
50
"BELIEVING" [1510]
[1509] At the same time the Evangelist takes pains to
shew that the man passes through stages of belief. He
"believed/' in some sense, at once: but he merely believed
" 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, then (iv. 53) '''he
believed — he himself and his household." What he now
"believed" we are not told. But we are led to infer (i) that
it was a belief, or trust, "in," or "to" Jesus Himself, (2) that
it was, even now, not a perfect belief, for it had been caused
in part by a "sign and 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 them
to a trust that is above " signs V
§ 17. ''Believing'' the testimony of the Father
[1510] Hitherto, 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. Jesus 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
1 [1509 «] The Nobleman in Jn is, in some respects, parallel to the
father of the " lunatic " in Mk. The former, when he hears the words " ye
will not believe," does not deny the weakness of his belief but says, in
effect, "Come down at all events and do what you can for my child before
it is too late." This is not unlike the father's ^'- If thou canst,^' in Mk. Only,
in Mk, the father frankly avowed the mixed nature of his feeling "I beheve,
help thou mine unbelief." All this beautiful tradition of Mk's is left out
by Mt. and Lk. Jn gives something corresponding to it.
51
[1511] "BELIEVING"
them to Him to do, and that they are His Father's " testi-
mony " : (v. 24 — 47) " He that heareth my word and trusteth
him (dat.) that se?it me hath eternal life and cometh not into
judgment, but hath passed out of death into life.... (38) and
ye have not his word (or. Logos) abiding in you, because
whom he sent, him (dat.) j^^ trust not.... (44) How can ye
trust (Trcareva-ai), receiving glory from one another and the
glory that is from the only God ye seek not!.... (46) If ye
trusted Moses (dat.), ye would trust me (dat.), for he wrote
concerning me. But if ye trust not his writings (dat.) how
will ye trust my words (dat.) ? "
[1511] Here, "trust" means ''believe tJie testimony of I'
and it is implied that if the Jews had thus trusted Moses,
they would have trusted the Son, and if they had trusted
the Son they would 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 teaches that those
who do not possess within their hearts, in any degree, the
Word or Logos of God, 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 themselves.
§ 18. After the Feeding of the Five Thousand
[1512] The Feeding of the Five Thousand is almost
expressly said by our Lord to have failed in producing
"trust" even in the hearts of those who received the bread-
" Ye seek me," He says to them, " not because ye saw signs
52
"BELIEVING" [1513]
but because ye ate of the loaves and 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 trust ^
to him whom God [hath] sent.... The bread (or, loaf) of God
is the One^ that cometh down from heaven and giveth life
to the world... I am the bread of life. He that cometh to
me shall surely not hunger and he that trusteth to me shall
surely not thirst at any time. But I [have] said to you that
ye have both {icai) seen [? me]^ and do not trusts
[1513] These words of Christ, and those of the Jews
which are interspersed between them, present great difficulty
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
may be intended to sum up all that Jesus has just said,
thus : " Your notion of the Bread of Life is greedy enjoyment ;
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
(TToteZ?), or workest thou (ipyd^r)), that we may see and
trust thee^ }' and you point to the 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 offered to you, every day and every hour, by
1 vi. 29 Lva 7ri(TT€vr)T€. On the distinction between this and
7ri(TT€v(rT)T€, See 2524 — 5.
2 [1512 a] vi. 33 6 yap apros r. Oeov ea-rlv 6 Kara/SatVcoi/, where 6 Kara^aivcov
is taken by the Jews as meaning " the dread (or, loaf) that cometh down,"
but it may mean " the man that cometh down." " One " is an attempt to
represent this ambiguity.
3 [1512^] vi. 36. W. H. bracket pe, which is omitted by SS, as well as
AK and most Latin MSS. But its difficulty explains (without justifying)
its omission; and there is no satisfactory way of explaining how it could
be erroneously inserted.
* vi. 30 (dative), but Jesus had used (vi. 29) the preposition " to."
53
[1514] "BELIEVING"
the Father. The Bread is not anything that I 'do (iroico)
or work (ipyd^ofjLac).' It is I myself. I am the Bread. You
ask for a sign that you may 'see and believe.' Voii have
seen me, and I have been telling you this, and yet you do not
believe^! "
[1514] If that is the meaning, Jesus is reproaching the
Jews for not seeing the divine facts of human life, somewhat
as Epictetus reproaches cultured Greeks for denying the
existence of Demeter at the very moment when they were
eating bread I 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 peace and
trust around them. Jesus was the incarnation of such
goodness.
[1515] An underground stream of Jewish thought, coming
to the surface in Mark's Gospel but not in Matthew's and
Luke's, is possibly reappearing here — a tradition about the
spontaneousness 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'^ bringeth forth fruit."
This tradition about God's giving to me7i 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 vain for you that
ye rise up early, and so late take rest and eat the bread of
1 vi. 26 — 36. ^ Epict. ii. 20. 32.
3 [1515 «] Mk iv. 28 avToixdrr], SO Philo, on Isaac (the self-taught,
avTO^aOrjs) i. 57 1 — 2 ecrri Se kol rpiros opos rov avrofiadovs to dvajSaivov
avTOfiarov (that which cometh up of itself). Comp. also Clem. Rom.
22 — 3, on "the faith that is in Christ," in connexion with trustful
acceptance of God's mercies ending with words that (Lightf.) " strongly
resemble Mk iv. 26 sq."
54
"BELIEVING" [1517]
anxiety. He giveth unto his beloved in sleep as {abundantly
as to j/ouy."
[1516] So here, Christ's principal saying appears to be
a protest against that faithless kind of work which might be
called " 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 do that we may work the works of God?" Jesus replies
in effect, ^^ Do, in the first instance, nothing — nothing, at
least, that you would call ^ doing! Simply trust to God's
Messenger."
[1517] As regards the metaphor implied in " trusting
to" we observe that it occurs in different contexts that may
imply different shades of meaning. " He that cometh to me
shall surely not hunger and he that trusteth to me shall surely
not thirst at any time^ " implies 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 to, or into Jesus, so that he can exclaim
with the Apostle, "I have been crucified with Christ^"?
1 [1515 b'l Ps. cxxvii. I — 2. On " in sleep," see Gesen. 446 a\ "as abun-
dantly" Gesen. 486 <«. For the latter, Targ. has "convenienter et recte,"
but it takes " sleep " as the object (as A.V. and R.V. txt). The Targ. also
takes " bread of cutting cares " as " the bread of the miserable for which
they have toiled," thus " In vain will ye labour for yourselves, ye that rise
up early to practise robbery for yourselves, ye that delay and sit quiet to
perpetrate crime, devouring the bread of the miserable for which they have
toiled." The first verse of the next Psalm (cxxviii. i) appears to paint the
opposite picture of trustful toil. " Blessed is every one that feareth
{i.e. reverences) the Lord, that walketh in his ways. For thou shalt eat
the labour of thine hands and happy shalt thou be."
2 vi. 35. ^ vi. 40.
* Gal. ii. 20, comp. Rom. vi. 6.
55
[1518] "BELIEVING"
The Evangelist himself suggests this in the context ; for
he adds (as words of Christ) " No man is able to come unto
me except the Father draw him," and, later on, " I, if I be
lifted up, will draw all men unto me\"
[1518] Another aspect of the spiritual union expressed
by saying that men are " drawn " 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^
[1519] The conclusion of the section dissipates any
literalistic impressions that might be derived from these
intense verbal efforts to represent invisible truths so as to
force upon us their reality. The disciples are warned by our
Lord that " It is the spirit that giveth life, the flesh profiteth
nothing: the words that I have spoken to you, [these] are
spirit and [these] are life^"; and Peter bases his allegiance
to the Lord, and his confession at 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 hast words
of eternal life^r Similarly the Samaritans said, " We have
heard [him] and know that this is of a truth the Saviour
of the world." And Peter, moved by the "words," now
says, " We trust completely {TreincrTevKaiJbev) (2442) and know
that thou art the Holy One of God^"
§ 19. "Not believing''
[1520] Hitherto the Evangelist has made no mention,
in his own person, of any actual refusal to believe, or " not
1 vi. 44, xii. 32.
2 [1518 rt] Comp. vi. 47 "He that trusteth hath eternal life" (where eiV
i\ii though rightly omitted by W. H. from txt has to be supplied, in
thought, from the preceding words), and vi. 54 "He that eateth my flesh
...hath eternal life."
3 vi. 63. 4 vi. 68. ^ vi. 69, see 1629.
56
BELIEVING " [1521]
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. 5) " Not even his own brethren
were disposed to trust (or, were \thefi\ 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 general
" not believing," and Nicodemus, " one of the rulers," who is
present, does not say anything to the contrary.
[1521] 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 Elijah, since he 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 "belief," or "trust." It is divided by an immense interval
— this arithmetical belief — from that genuine spiritual de-
pendence on the Messiah implied in our Lord's words
following not long afterwards (vii. 37 — 8) " If any man thirst,
let him come unto me and drink. He that trusteth to me,...
rivers shall flow from his belly, [rivers] of living water."
This carries His doctrine a stage beyond the previous an-
nouncement, "//"(? 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 l
1 [1520 rt] It has occurred, but only in Christ's words e.g. iii. 12, v. 38
etc. : but there is an approximation to an Evangelical statement in vi. 64
"He knew... who they were that did not believe."
2 vii. 31 "The Messiah, when he shall come, will he do more signs
than this [man] hath done ? "
3 [1521^] In vii. 39, the aorist participle probably includes future
believers (2499), who were destined to receive the Spirit after having
"trusted to him."
57
[1522] "BELIEVING"
§ 20. " Believing witnesses "
[1522] A large part of 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 that Christ's words
and acts of healing, by diffusing 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 words of God
the Father. In this chapter, the dative is twice used by our
Lord, because the meaning is " trust the evidence of" a witness,
and because He speaks negatively, blaming the Jews because
they will not even trust Him 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 (viii. 24)
" Except ye trust that I AM [HE], ye shall die in your sins."
This is discussed elsewhere (2223), and an attempt is made
to shew that it means, unless ye trust in God's purpose to
make Man one with Himself
[1523] Another passage, not in Christ's words but in
narrative, distinguishes between ( i ) " many," who " trusted to
him," and (2) "those who had trusted him, [being] Jews^"
The latter are described as shortly afterwards becoming
Christ's bitter opponents, then as "liars," and as "children
of the devil." This is one of the most cogent of many
passages indicating that John sometimes denotes great differ-
ences of meaning by slight differences of word, and that he
takes pains to shew that the word " believe " might represent
a transient emotion, or might have a non-moral significance.
1 viii. 18.
^ viii. 45 — 6 {bis) ov iricmv^rk fioi.
^ viii. 30 — I TToXXoi i IT la-rev a- av els avrov... rovs Trenia-TevKOTas ovtm
^lovdaiovs. On this, see 2506.
58
BELIEVING" [1525]
§ 21. After the Healing of the Blind Man
[1524] A new phase of " trusting " is introduced by our
Lord when He says to the blind man, whom He has healed,
ix. 35 " Thou [at all events] dost trust to (av Trto-reuet? et?)
the Son of man^?'^ To Nathanael, stimulating him to a
higher trust, Jesus had said that he should see "the angels
ascending and descending on the Son of man." He had
also said to Nicodemus, " The Son of man must be lifted
up that every one that trusteth may in him have eternal
life^" — which implied some connexion 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.
[1525] The phrase seems to denote a trust in, so to speak,
the humanity of God, a trust in Man with all his physical
and intellectual imperfections ^ as being 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
logic 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 impotent
man of Bethesda, " Sin no more," but " Thou [I am sure]
dost trust to the Son of man." The sequel illustrates the
Johannine conception of faith, and, it may be added, the
1 [1524 «] On the reasons for taking this as a statement in inter-
rogative tone, see 2242. It corresponds to the interrogative statement
made to the nobleman iv. 48 " Ye will surely not believe " (1508). The
meaning is, "Though all the rulers of Jerusalem refuse to believe, thou at
all events, I am sure, dost believe."
2 i. 51, iii. 14.
2 [1525 a] Ps. viii. 3 — 5 "The Son of man," in John, is never "the Son
of man " as conceived in Daniel seated on the clouds. It is rather the
ideal of the Psalmist, as also the ideal suggested in Mk ii. 10 ("the Son
of man hath authority upon earth to forgive sins ") and ii. 28 (" the Son of
man is lord also of the Sabbath...").
59
[1526] "BELIEVING"
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 Person, and is already, virtually, a believer, " Yea, and
who is he, Lord, that I may trust to him ? " and then, " Lord,
I do trust"
[1526] As a contrast, the unbelief of the Jews is more
and more emphasized. Far from " believing," in the Christian
sense, because of the cure of blindness, they are confirmed
in -their belief that the Healer is a " sinner^" Jesus, in
Solomon's porch, makes one more appeal to them, asking
for a lower kind of faith than He had hitherto mentioned.
He does not now say "trust to me," nor "trust me'' 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 me, trust the works" He seems to
mean, " Only trust that the works are kind as well as
wonderful. Only trust in their motive. Then you may go on
from that to something higher." For, after " tricst the works"
He adds, " that ye may recognise, and grow in the recognition
(2511), that in me is the Father and I in the Father."
[1527] 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^'.
1 The only mention of " believing," in the Evangelist's words, at this
stage, is (ix. 18) ''The Jews therefore did not believe concerning him that
he had been blind and recovered sight until they called his parents...."
- X. 40, 42.
3 [1527 «] 'Efcet is certainly emphatic in Jn xi. 8 "Goest thou again
there [of all places]?" meaning "the very place where they sought to
stone thee."
60
BELIEVING" [1529]
§ 22. The Raising of Lazarus
[1528] " Trusting" is repeatedly mentioned in the Raising
of Lazarus as, in part, the cause of the miracle, or of the
manner in which it is performed. When our Lord prays
aloud at the grave, He says (xi. 42) " For the sake of the
multitude that standeth around I said [it] that they may
trust that thou didst send me " ; and previously, to the
disciples (xi. , 14 — 15) "Lazarus is dead, and I rejoice on
account of you — in order that ye may trust — that I was not
there." The latter passage is obscure (2099) : but it seems
to include the meaning that the Lord's absence has been
ordained in order that the belief of the disciples in Him may
be strengthened by the sequel i.e. the Raising of Lazarus.
Nevertheless, "in order that ye may trust" (aorist) is gram-
matically remarkable if it means " that ye may grow in trust,"
or " that ye may continue to trust me." It would most
naturally mean " that ye may become believers " ; but, in
that sense, it could not be applied to those who were already
Christ's most devoted disciples \
[1529] Difficulty is also presented by the contrast be-
tween (i) the words uttered by our Lord to Martha and
(2) what is commonly interpreted as His subsequent reference
to them :
(i) (xi. 23 — 6) "Thy brother shall rise again... I am the
resurrection and the life. He that believeth in (eU) me, even
though he die (or, be dead), shall live ; and every one that
is living and believing in me shall assuredly never die. Thou
believest this"- ? "
1 For the difference between Trto-Tevarjre and iriarevr^Te, see 2524 — 5.
2 [1529 rt] xi. 26 Tn<TT€V€is TovTo. On this construction, rare in N.T.
see 1507^. It is a short way of saying, "Thou believest me as to this.?"
"Believe" has advantages over "trust" in the rendering of this passage.
61
[1530] "BELIEVING
(2) (xi. 40) " Said I not unto thee^ * If thou shalt believe
('Ear TTLa-revo-rjf;) thou shalt see the glory of God ' ? "
To the disciples our Lord had said that the sickness
of Lazarus was to be for the glory of God and of the Son
of God 2; but not to Martha. And there is nothing in
Christ's first utterance to her to suggest that He is looking
forward to any "rising" of Lazarus from the dead before
that general "rising again" which He Himself mentions to
her. Nor is there anything 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 contrary, the story
shews that Martha was quite ready to believe that Jesus
could have saved Lazarus from death, and could, even now
that he was dead, restore him to life^ But any expectation
of this kind would naturally be suppressed in her by Christ's
mention of the " rising again " in general terms, applying to
all believers^
[1530] But may He not have uttered these words to
Martha on a previous occasion } Bearing in mind the saying
of Jesus to Nathanael, " Thou shalt see greater things than
these," we ought to find no 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
1 [1529 b'\ Or as W. H. (on idv) " that, if thou shalt believe, thou shalt
see." But it is more in accordance with Johannine usage to print on
*Eai/ as above. See on " recitativum (2189—90)."
2 xi. 4 "This sickness is not unto death but for {virip) the glory of
God in order that the Son of God may be glorified through it."
3 xi. 21 — 2 "If thou hadst been here my brother had not died. Even
now I know that whatsoever thou shalt ask God, God will give thee."
* [1529^] xi. 23 — 4 "'Thy brother shall (or, will) rise again {dvaa-rri-
a-erai)'...^ I know that he will rise again i7i the rising again {dvaa-Trjaerai iv
TTJ dvaa-rdcrei) in the last day...'" The following words " I am l/ie rising
again (ai/aoT-acrts) and the life. He that believeth in me shall Hve even if
he be dead, and every one that liveth and believeth in me shall never die,"
seem expressly intended to include all "believers," and to exclude all
expectation of a material or special revivification for her brother.
62
BELIEVING" [1532]
her conversion, He may have said, " If thou shalt believe,
thou shalt see the glory of GodV' no doubt in a spiritual
sense — as Origen interprets the saying to Nathanael and the
disciples^ — meaning that she should see the mysteries of the
divine Love. 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 the relation between Jesus and the
family of Lazarus to be as John records it, we are con-
fronted, in the death of Lazarus, with a crisis in the Christian
Church — the first death in a family of "believers." Many
years afterwards, the Thessalonians were startled by the
death of a believer as being something disappointing and
unsettling. They seem to have expected that the Lord
would come from heaven and take all the saints up to His
presence before death could touch them. How much more
might the death of a friend of Jesus cause 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^" !
[1532] According to this view, Jesus, face to face with
a threatening crisis for some of His dearest friends, is here
strengthening the faith of one of them by referring to some
1 [1530 <2] Comp. Mk iv. ii "To you is given the mystery of the
kingdom of God" (where Mt.-Lk. have "to know the mysteries..."; and
"to see 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 see the
kingdom of God having come in power" (Mt. xvi. 28 "the Son of man
coming in his kingdom," Lk. ix. 27 simply " the kingdom of God ").
^ [1530 b\ Orig. Cels. i. 48 tovto de to dvoi^dfjvai tovs ovpavovs TrpoKiyatv
Tois ixaSrjTais 6 (rcoTrjp ecrofievov oyJAOfxevois avro... Kal ovtcos UavXos rjpTrdyrf (Is-
rpirov ovpavbv Trporepov Idcov avrbv dvoixOevTa... "I do not suppose," he
says {zd.\ "that the sensible heaven has been opened and its material
frame {crcofxa) divided by opening in order that Ezekiel might record such
a thing."
3 Lk. xix. II.
A. V. 63 6
OP THE
UNIVERSITY
OF
[1533] " BELIEVING "
previous utterance to her, not recorded in the Gospel. Strange
though this may seem, it is the explanation adopted by
Westcott of words uttered by Jesus on another occasion,
" But I said to you ' Ye have both seen [me] and did not
believe^ ' " : and its adoption there is more difficult than here,
because here there is some antecedent probability that our
Lord would have made to Martha the same sort of promise
that He made to Nathanael and others.
[1533] Reviewing all the mentions of " believing " in the
Raising of Lazarus, we are led to see some similarity between
the attitude of Christ here and His attitude in the Synoptic
Gospel when preparing for an act of healing where " belief,"
or " faith," cannot be expected from the person to be healed
or revivified. The Synoptists describe 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 are possible
to him that believeth," "O woman, great is thy faith^"): so,
in the Johannine healing of the nobleman's son, the father
is stimulated (1508) by the words "Ye will not believe'":
and 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 purposes, enable the Son to
perform the coming miracle.
[1534] Even though we may be obliged to reject some
of the details of the Raising of Lazarus as unhistorical, we
may be able to accept the fact that our Lord 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 afterwards in every
case.? He might feel sure from the beginning, that the
1 vi. 36. 2 Mk V. 36, Lk. viii. 50, Mk ix. 23, Mt. xv. 28.
3 iv. 48.
64
BELIEVING" [1536]
sickness of a particular sufferer was to be " for glory " and
not " for death " : but whether the " glory " included deliver-
ance from physical death, might not be revealed to Him at
first ; and the strain on the faith of His disciples and friends
might profoundly affect Him, even at the very 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 the Son,
could ever die.
[1535] The sudden departure of Martha from Jesus,
after her profession of faith in Him 2, may be supposed to
have prevented her from receiving any of those suggestions
(of a miraculous revivification) which had been thrown out
by Him to the disciples. And they are no more than
suggestions. Jesus says, at first, " I go to wake him," and
is understood literally : but afterwards " He said plainly,
Lazarus is dead," and makes no mention of any purpose to
raise him from the dead. Without much straining of the
narrative, we may suppose that our Lord did not receive
the full revelation of the divinely purposed rising again of
Lazarus till He stood near the grave, with His disciples and
Martha and Mary, all believing in Him, and all prepared to
believe in Him — whatever He might do or not do.
[1536] Whatever uncertainty may attend the traditions
concerning " believing " in connexion with Martha, the
Evangelist leaves us under no doubt as to the effect of
the miracle on the " believing " of the Jews and as to its
general consequence : " Those that came to Mary believed
in him " ; but the chief priests and Pharisees said (xi. 48... 53)
" If we let him [continue] thus, all will believe in him, and
the Romans will come and take away our [holy] place and
^ The same word is practically repeated in "Thy brother shall rise
again^^ and "I am the rising again^^ (xi. 23, 25).
2 xi. 28 "Having said this she went away."
65 6—2
[1537] "BELIEVING"
our nation... From that day therefore they took counsel to
kill him." Thus, like all the public signs of Jesus, the sign
of the Raising of Lazarus produces a mingled harvest, tares
and wheat, belief and unbelief. Or, to take the metaphor
preferred by John, the increasing light produces in some souls
a shadow of increasing darkness.
§ 23. ''Believing in the light''
[1537] In the next chapter the darkness just mentioned
is described as becoming darker than ever — and this, as an
indirect consequence 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 purpose the death of a
man against whom they bring no charge (xii. ii): "They
took counsel to kill Lazarus also, because, on his account,
many of the ]qv^s... began to believe in {iirlarevov el^) Jesus^y
[1538] Perhaps the imperfect tense (" they began to
believe ") and the fact that these ''Jews " did not believe in
Jesus on account of Himself but '' 07i account of Lazarus,''
and the emphasis laid by the Evangelist on the great part
played by the " sign " in winning for Jesus a welcome from
"the multitude," are all intended to prepare the reader for
finding that this "belief" will speedily end in nothing; and
that more real importance is to be attached to the quiet
approach of the Greeks to our Lord, through the mediation
of Philip, " Sir, we would see Jesus^." At all events " the
multitude" is soon afterwards mentioned — for the last time
in the Gospel — as taking the Voice of the Father from
Heaven to be thunder, or, at best, the voice of an angel ;
and their last words to the Son of man, — who had lived and
^ Or, " believed from time to time," i.e. now some, now others. But
"began to believe," or "were disposed to believe," is more probable.
2 xii. 20 — 21.
66
"BELIEVING" [1539]
was about to die, for their sake — are " Who is this Son of
man^?
[1539] This was darkness indeed, as a conclusion of a
Gospel of light : and the rest of this section treats of " be-
lieving," or rather " not believing," under the metaphor of
darkness and light. In this connexion, there are two sayings
of Jesus about believing. The first of these is addressed to
the multitude after they have asked the question " Who
is this Son of man^?" He no longer bids them 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 was the first created
thing in the creation of the world, so what corresponds to it,
namely, love, 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 conventional desire to persecute
non-conformity. In the presence of these spiritual weaklings
Christ abates His claim. He does not say " Believe in me, or
Believe in the Son, that ye may become the sons of God,"
but " Believe at all events in the light, so far as"* ye have it
still with you, that ye may become sons of light."
1 xii. 34.
2 [1539 «] Jesus had said nothing here about a "Son of man." His
words were, "And /, if I be Hfted up from the earth, will draw all men
unto me." But His doctrine to Nicodemus had mentioned " the lifting
up of the Son of man," and perhaps the Evangelist wishes to describe the
"multitude" as rebeUing against this new term (which they had heard
from Jesus on previous occasions) and as preferring the familiar and (for
them) conventional term "Christ" or "Messiah" : "We have heard from
the Law that the Christ abideth for ever, and how sayest thou that
the Son of man must be lifted up? Who is this Son of man} ^
3 I Jn ii. 9— lo.
* xii. 36 "So far as." On o)?, as distinct from ewy, see 2201.
67
[1540] "BELIEVING"
[1540] This expression " sons of light " is followed by an
evangelistic comment indicating that the appeal was vain ;
and the language suggests that the light, henceforth, was
hidden from the Jews. " These things spake Jesus, and he
went away and was hidden (2538) from them!' Then the
Evangelist sums up his account of the national unbelief.
" Though he had done so many signs," he says, " they did
not believe in him^r Their unbelief was a judicial retribution
predicted by Isaiah : " For this cause they were not able to
believe'^ 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 spite
of the general unbelief we should not have been surprised
to hear that " a few," or " some " of the rulers believed : but
John says : " Nevertheless, however, of the rulers also m,any
believed in him ^ ; but on account of the Pharisees 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."
[1541] 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 been
perhaps baptized by His disciples) but had also believed in
Him with some degree of genuine conviction, and with
attachment, calling themselves His disciples — but, like Joseph
of Arimathaia, "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 even such " believing " might
come to naught without "confession^." He is more severe
1 xii. 37 ovK eni(TT€vov, see 2466, perh. "they were not disposed to
believe in him." ^ xii. 39.
^ xii. 42 oficos fxevTOi Kol €K Ta)V dpxovTcov TToXXoi €TrLcrT€V(rav els avTov.
* xii. 43 "Rather than," fiaWov rfnep, almost = " and not," see 2092.
^ xix. 38.
® Comp. Rom. x. 9 — 11 "If thou shalt confess with thy mouth Jesus
[as] Lord, and shalt believe in thy heart that God raised him from
68
"BELIEVING" [1543]
on them here than on Joseph of Arimathaea later on.
Joseph's motive for secrecy, says the Evangelist, was " fear
of the Jews " ; the motive of these " many " was " the love
of the glory of men rather than of the glory of God." But
he infers this " love of glory " from the fact that they feared
to be "cast out of the synagogue."
[1542] Many people, now-a-days, would consider this an
austere inference. A man may "love the glory of God"
more than " the glory of men," and yet may be deterred from
doing what is right, if his love of God's glory is weaker
than his fear of being cast out from friendship, from social
intercourse, and from community of worship, with his
neighbours and kinsmen. All the more reasonable is it to
suppose that John, when concluding his history of the growth
of belief and unbelief among the Jews during Christ's
preaching of the Gospel, wishes to brand with the stamp
of inferiority, or spuriousness, that sort of faith in Christ
which might be called " belief in Him " and yet did not
lead to public confession.
[1543] We now come to the last saying of our Lord
about "believing," — the last, that is to say, in His public
teaching: xii. 44 — 6 "Jesus cried aloud and said, He that
believeth in me believeth not in me but in him, that sent me^
and he that beholdeth me beholdeth him that sent me. I,
light ^, have come into the world in order that everyone that
believeth in me may not abide in the darkness T This is not
said to have been addressed to any class in particular. It is
a warning to all the world that "belief" in Christ is not really
the dead, thou shalt be saved : for with the heart man believeth unto
righteousness ; and with the mouth confession is made unto salvation.
For the Scripture saith, Whosoever believeth on him shall not be put to
shame." Perhaps John implies that if these rulers had "confessed," they
would not have been " put to shame," nor would they have been afterwards
ashamed of Christ crucified.
^ On the force of this appositional construction, see 1933.
69
[1544] "BELIEVING"
belief in Him unless it is belief also in Him that sent
Christ, nor is it true belief if the believer " abide in darkness "
i.e. in doubt, or fear, or unbrotherly feeling towards his fellow-
men.
[1544] The announcement is to be read along with the
description of the "belief" of the rulers, many of whom —
once, at all events — " believed in him." There are degrees of
" darkness." Some of these " rulers " had perhaps so far
turned against their Master that they now agreed with
Caiaphas that " one man must die for the people " ; these were
" abiding in the darkness " of midnight. Others, like Joseph,
had not voted with Caiaphas ^ ; but Joseph is not recorded
to have spoken or voted against Caiaphas, and these, too,
may have kept silent " through fear of the Jews." The
conduct of this second class was typified by Nicodemus, of
whom it is twice said that "he came to Jesus by night V
It was not the blackest of the "night" — the "night" asso-
ciated with Judas^ : but still it was the night or twilight
of men " abiding in darkness " and not " believing," — not
at least in the full sense of the term. With these warnings
against false or formal or fearful belief, and with these
commands to "believe in the light," the public teaching of
Christ is brought to its close.
§ 24. The Last Discourse
[1545] After the Washing of Feet and the exhortation
to the disciples to imitate their Lord's action, the discourse
^ Lk. xxiii. 51.
2 Jn iii. 2, xix. 39.
3 [1544a] Jn xiii. 30 "Having received the sop, therefore, he went
out. Now it was night P The only other mention of "night" in the
Evangelist's words (apart from Christ's) refers to the disciples on the
night before Peter returned to our Lord through the water (xxi. 3)
"/« that night they took nothing^
70
"BELIEVING" [1546]
turns on the "stumbling^" that would be caused by the
impending betrayal and death of Christ ; and the only
mention of believing in this chapter is (xiii. 19) "From
henceforth 2 I say [it] to you before it come to pass, that
ye may believe, when it hath come to pass, that I am [he]."
The aorist subjunctive, which is probably the correct reading,
may denote that the verb refers to "believing" the particular
prediction just mentioned, so that the words mean " that ye
may believe that I am he [concerning whom, it has been written
^ He that eateth my bread, . .']^" This is Origen's explanation ;
and, if it is correct, the passage describes our Lord as
endeavouring to strengthen the faith of the disciples to meet
a particular emergency (as in the Raising of Lazarus'*).
[1546] Finding that they are still weak and their
hearts full of trouble, He presently recurs to the thought
of " trusting " or " believing," and now in a general sense
(xiv. i) " Ye believe (or, Believe^ in God. Believe i?i me also"
and (speaking to Philip) (xiv. 10) " Believest thou not that
I am in the Father and the Father in me ? " Then He
addresses all the disciples, (xiv. 11 — 12) '^Believe me that
I am in the Father and the Father in me : but, if [ye can]
not [believe me, i.e. my mere word], believe on account of the
works [by] themselves" ''He that believeth in me, the works
^ The -ze/^n/ " stumbling " is not used till xvi. i "These things have
I spoken unto you that ye may not be caused to stumble {tva fir) o-KavdaXia--
S-qre)." But the thought of " stumbling" extends from xiii. 19 onwards.
2 [1545 <«] "From henceforth" may perhaps mean, that Christ had
not said it before, because He desired to give Judas the opportunity
of repenting during the Washing of Feet. But there had been no
repentance, and this had been indicated by the words (xiii. 10 — 11)
"Ye are not all clean." Since therefore the treachery could not be
averted, the Saviour says that " from henceforth " He will not conceal it.
3 [1545 <^] So Origen ad too. Huet ii. 394 E 1va...'jrt(rrev(rr]T€ ort eya elfii
irepl ov ravra imrpo^rjTfvTai. Origen comments at great length on this
passage (Huet ii. 394—8). In the first three quotations of it, the text has
7ri(rT€v(rr]T€y but in the three following ones iricrrevijTey see 2524.
* xi. 15 tva TriarrevarjTe, see 2525.
71
[1547] "BELIEVING"
that I do he also shall do; and greater works than these
shall he do because I go to the Father." He concludes by
declaring that He has carried out the intention, mentioned
above, to warn the disciples before the evil falls upon them
(1545), " / say \it\ to you before it come to pass (Trpo rov
yevia-Oai) that ye may believe {TriarevcrrjTe) when it shall have
come to pass, that I am he!' These words He repeats, except
the last clause, saying (xiv. 29) ''And now I have said \it'\
to you, before it hath come to pass {irpXv yevkaQaC) that, when
it shall have come to pass, ye may believe {irtcneva-r^Te).'' The
object of belief ("that I am he") is not repeated, but
presumably it is omitted merely for brevity ; and the aorist
subjunctive here, as above, indicates a particular, not a
general, belief — a belief that Christ's sufferings were fore-
ordained and prophesied. The main object of belief men-
tioned in this section is of a general character, the Unity
of the Father and the Son (" I in the Father and the Father
in me^"), implied by a belief in the Father inseparable
from a belief in the Son ("Ye believe {or, Believe) in God.
Believe in me also^").
[1547] In all these exhortations and strengthenings,
"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 unity 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 describes Christ as the Vine, and the
disciples as the branches that ''abide" in the Vine (xv.
I — 2y), 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 unbelief for which
the world will be condemned. The Paraclete will convict
72
BELIEVING" [1549]
the world of sin, He says, " because they believe not in me^!'
This harmonizes with what He told the Jews : " This is the
work of God, that ye believe in him whom he \i£. the Father]
sent 2." The "work" of God being "belief," it follows (for
those who accept Christ's teaching about a devil) that the
" work " of the 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 sent," that is to say, God's
messenger or representative in every age and society, those
men and women who are, as Plato says, " most like God,"
[1548] 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 me and have
believed that I came forth from \the house of\ the Father!' But
the disciples themselves, even while possessing this precious
belief, appear to confuse it with one of a baser and less
enduring metal — belief based upon the evidence of signs :
for, because Jesus has read their thoughts, they say to Him
(xvi. 30) "Now we know that thou knowest all things...
hereby (eV tovtw) we believe that thou camest forth from God."
This mischievous complacency 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 ye believe I Behold the hour
Cometh and hath come for you to be scattered, each to his
own, and to leave me alone."
[1549] 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 a warning against making
"belief" one's end, and, so to speak, "believing in believing."
We are not to aim at believing but at " peace," and this,
a peace, not gained through conformity with the selfish
world, but through believing in the unselfish Messenger,
^ xvi. 9. 2 yj 29.
73
[1550] "BELIEVING"
whom the Father has sent to conquer the selfishness of the
world. This we are taught by the last words of the Last
Discourse (xvi. 33) " These things have I spoken to you that
in me ye may have peace. In the world ye have tribulation.
But be of good cheer, I have conquered the world."
§ 25. The Last Prayer
[1550] Our Lord, in His Last Prayer, prays for the
unity of the disciples, but not that they may "believe," or
"have faith." The latter petition He here reserves for "the
world." Concerning the disciples — in spite of His warning
that their belief will not prevent them from deserting Him —
He says (xvii. 8) " They believed that thou didst send me!'
Both for them and for those whom He calls (xvii. 20) " the
believers through their word " — that is, the converts made
by the Apostles — He prays that they may be "all 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) "In order that they also \i.e. the Church] may be
in us, in order that the world may grow in the belief {irioTevri)
that thou didst send me!' The verb is in the present (not
the aorist) (2524 /<?//.) and the prayer is that the world may
receive a living and growing 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 Resurrection
[1551] 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
74
"BELIEVING" [1553]
on the Cross : (xix. 35) "And he that hath seen hath testified,
and his testimony is true ; and he (2383) knoweth that he
saith true that ye also may grow in belief (TrLarevrjre)" If
W. H. are right, as they probably are, in reading the present
subjunctive, the belief is of a general and vital kind, including
a belief in the Lord as "the fountain for sin and for un-
cleanness\"
[1552] Next comes 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 Ae
saw and believed {eihev koL iTrio-Tevcrev) : for not even yet
did they know the scripture, [how] that he must rise from
the dead." Apparently this disciple " believed " in Christ's
resurrection, simply 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 this
must 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.ils.., I will assuredly not
believer From the sequel 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.
[1553] The fourth Evangelistic mention of " believing "
describes the object of the Gospel (xx. 31) "But these things
have been written that ye may grow in the belief (Tno-Tevrjre)
that Jesus is the Christ the Son of God, and that, believing
[this] (7ri(TT6vovT€^), ye may have life in his name." Accepting
once more W. H.'s reading, the present subjunctive, we
interpret it as denoting the object to be not the profession
of faith on the part of converts, but the growing faith, or
^ [1551 (t;] Zech. xiii. i. If the aorist were read the meaning might be
belief in this special fact, or that " ye might become believers," but more
probably the former.
75
[1554] « BELIEVING "
abiding faith, of those already converted. But why does the
writer introduce the words " in his name " (" life in his name ")
since we have seen above (1483 — 7) that Origen is probably
correct in supposing "believing in his name''' to be an inferior
stage of belief to " believing in him " ? The answer is that
he does not speak here of '^believing in the name** of Jesus,
but of ''having life in his name!* And "name" here, as in
the Epistle^ is connected with the word " Son," implying that
life is found in the divine Sonship of Christ. There is,
therefore, no reference here to the rudimentary or initial
faith professed at baptism. The writer is addressing believers
already baptized in the name of Jesus Christ the Son of God,
and he says to them, in effect, " I write unto you, children
of God, in order that you may grow in the faith that Jesus
is the Messiah, the Son of God, and that, growing in this
faith, you may have life in His Sonship."
[1554] Last comes the saying of our Lord (xx. 29)
" Because thou hast seen me thou hast believed ! Blessed
[are] they that [shall] have not seen and [yet] [shall] have
believed!* to be considered along with the statement that
"the other" disciple ''saw and believed*,* and that Thomas
said "except I see...\ will assuredly not believe'^!* Both
Origen and Chrysostom appear to take the aorist participles
as referring to future believers (" those after the apostles **Y.
1 [1553^] I Jn iii. 23 '■' the name of his Son!' \. 13" the name 0/ the Son
of God" In I Jn ii. 12 "on account of his name'' follows the words
"I write unto you, tittle children {reKvia), because your sins are forgiven,"
and appears to mean that both the " childhood " and the " forgiveness "
are "on account of" the divine Sonship of Christ. These are the only
instances of " name " in the Epistle.
^ MaKapioi ol fXTj IBovres koi TriaTeva-avrcs, comp. xx. 8 koI cidev /cat
f7ri<TT€va-ev, and xx. 25 eav firj iSa)...ov /X17 TriOTevora).
3 [1554 a] Origen blames those who thought that a superior blessing
was pronounced on those who had " not seen," because, he says, "according
to their interpretation the successors of the apostles {ol fifra rovs dn-ooTo-
\ovs) are more blessed than the apostles themselves" (Huet ii. 195c).
76
BELIEVING" [1556]
The aorist participle might have that meaning even if the
time of the " blessing " had been defined as present by the
insertion of " are" as in the Sermon on the Mount " Blessed
are ye when men shall revile you^'' \ and it may much more
easily have this meaning where the time of the blessing is
left undefined. Antecedently, it seems likely that 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, thus : — " blessed are those who, in
the course of the last week, have believed [on the strength
of the testimony of those who saw me at the beginning of
the week], and who have not [themselves] seen [me]."
[1555] But are we to suppose that those who believe
without having seen are more " blessed " than those who
believe because they have seen ? Origen earnestly maintains
that this is unreasonable. The meaning is, he says, that the
former class also is " blessed," not that it is more " blessed."
In that case, however, is not the statement a truism ? And
what is the force of making the statement to Thomas, unless
it suggests a gentle reproach of some kind, e.g. that some
of those who will believe without seeing are more blessed
than some of those who believe after seeing? Moreover,
is no contrast intended between the beloved disciple, who
*^saw and believed,'' but without asking to "see," and Thomas
who ''saw and believed" but not till he had refused to believe
unless he was allowed to feel as well as to see }
[1556] Chrysostom, at all events, recognises such a
contrast as likely to occur to his readers. His words are
as follows, "And yet, some one may say 2, the disciples 'saw
Chrysostom even paraphrases the aorist by the future "He pronounces
a blessing not on the disciples alone but also on those who shall believe
after them {rov^ fier cKcivovs iria-TevaovTas)"
^ Mt. V. 1 1 fiaKupioi eare orav oveidiaoxnv v/xas (sim. Lk. vi. 22).
2 [1556 a] The Latin translation in Migne gives " inquies " for (fyrjalv.
But it might mean "the sacred writer says." This is the general meaning
of (fiT](riv in quotations.
77
[1557] "BELIEVING"
and believed/ [True,] but they sought no such thing [as
Thomas sought] (ovSkv tolovtov e^rjrriaav), but on the
evidence of the napkins {a)OC diro rcov crovhapicov) they
straightway accepted the word concerning the resurrection,
and before they had beheld the body [of the risen Saviour]
they exhibited the belief [that He had risen] in completeness."
[1557] These words call attention to yet one more
difficulty in the context. For the Gospel says "^^," i.e. " the
other disciple " (not Peter), " saw and believed," and it
suggests that Peter, though he had seen, had not " seen and
believed." But Chrysostom assumes that both the disciples ^^saw
and believed^ So, too, says an ancient Greek commentary
in Cramer: "When these, having beheld the linen cloths, and
having believed, departed to their homes in amazement.'*
And SS reads the plural ''they saw and believed^"
[1558] 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
slowness of belief, in Peter as compared with "the other
disciple." Yet this, by reason of its difficulty and the consent
of all the uncial MSS., must be accepted as the true reading.
And it raises a question similar to that which is suggested
by Chrysostom, Does not the Evangelist mention two kinds
of " seeing and believing " ? The beloved disciple " saw 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 I have seen the mark of the nails in
his hands I will assuredly not believe " ; he " saw " 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 ''they believed,"
^ [1557 «] The Latin MSS. have '''■he saw and believed," but some
of these agree with N in carrying on the sing, thus " for not even yet did
he know the Scripture."
78
"BELIEVING" [1560]
and without the Latin alteration ''he knew") we arrive at
the following probable inferences concerning the Evangelist's
meaning and motive.
[1559] (i) He regards "belief" upon detailed ocular
evidence as inferior to that kind of "knowledge" which is
given to us by the Spirit interpreting the Scripture as a
whole ^ — that is to say, by the Spirit of God interpreting
the history of man in the light of the Incarnation. Yet
both ''belief" and "knowledge" must play their several
parts. The beloved disciple, he says, '''believed'' on slight
ocular evidence. Afterwards he "knew" and " kneiv" too,
that things ''must be'' thus and thus, i.e. "knew" as con-
fidently as men of science "know," though in a different
sphere, and with a different sense (a faculty that some would
call "feeling" rather than "knowing").
[1560] (2) He wished to shew that there were many
different roads to this " knowledge " of the risen Saviour.
Peter, in one sense, was the first to approach to it. Peter
entered the tomb first, and was the first to see the signs 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 Cephas, then to the Twelve^" and "The Lord is risen
indeed and hath appeared unto Simon I" The tradition
of the manifestation near Gennesaret said that Peter came
first to Jesus through the waters^ — perhaps the waters of
repentance — " but the other disciples " came soon afterwards,
" for they were not far off ^ " ; yet the beloved disciple had
been the first to say "It is the LordV' 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-
1 For this, the Johannine meaning of " the Scripture " (sing.) see 1722 /.
2 I Cor. XV. 5. 3 Yk^ xxiv. 34. * j^ xxi. 7—8.
^ xxi. 8. 6 xxi. 7.
A. V. 79 7
[1561] "BELIEVING"
mained " weeping\" Nor did she ''see and believe!' On the
contrary, she ''saw'' without "believing" \ for she "supposed
it was the gardener." But she was the first to "hear!' And
when the Shepherd, risen from the dead, "called" the first
of the flock " by name," she 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 say, cancel
her knowledge. Thomas, latest of believers, 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 reprooP, " Be-
cause thou hast seen me thou hast believed ! " Then He
did not add, "Blessed are thine eyes because they have
seen=^," but " Blessed are they that have not seen and believed!'
[1561] (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 the same subject,
it confirms the conclusion that " believing " is to be regarded,
in different aspects, not as a consummation or a goal, but as a
number of different stages, by which different individuals pass,
in accordance with their several individualities, toward the one
centre, " Jesus, the Christ, the Son of God " in whom they are
to " have life*."
1 XX. II.
2 [1560/?] Yet, as it is said, of the woman, (Lk. vii. 47) "her sins,
which are many, are forgiven because she loved much," so here the
narrative says, in effect, concerning Thomas, "His doubt, which was
great, became blessed because he believed 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 2049—51.
3 Comp. Mt. xiii. 16, Lk. x. 23. * Jn xx. 31.
80
CHAPTER II
"AUTHORITY"
§ I. '' Authority I' in the Triple Tradition
of the Synoptists
[1562] All the Synoptists agree in saying that our Lord
taught " as one having authority l^ 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^ova-la^. But in a much more important passage,
where Jesus Himself says, " that ye may know that the Son of
man hath authority on earth to forgive sins," the texts both
of A.V. and R.V. have "power" 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 the Synoptic Gospels, in most cases if not in all,
" authority " is the best translation. In Mark, R.V. gives
1 Mk i. 22, Mt. vii. 29, Lk. iv. 32; Mk xi. 28 — 33, Mt. xxi. 23 — 7,
Lk. XX. 2 — 8. In Lk. iv. 32 "his word was with authority^'' A.V. has
"powerP
2 Mk ii. 10, Mt. ix. 6, Lk. v. 24, see 1594 <:.
81 7—2
[1563] " 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 " powers"
§ 2. ^' Authority l' in the Apocalypse
[1563] In the Apocalypse, this delegated power or
" authority " is most frequently applied to messengers of God
commissioned to punish (vi. 8) " There was given unto
them \i.e. to Death and Hades] authority over the fourth
part of 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 scorpions 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 two 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... V 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 V
[1564] It might be supposed, 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. uses ''authority" repeatedly concerning the Dragon
^ Mk iii. 15, vi. 7, Mt. xxviii. 18. ^ Rgy. ix. 3, 10, comp. ix. 19.
3 Rev. xi. 6. * Rev. xii. 10.
82
AUTHORITY " [1564]
and the Beasts and then returns to " power," when describing
the angel that "came out from the altar, he that hath
authority over the fire^." Very rarely is the word connected
with God as in the following, " They blasphemed the name
of the God that hath the authority over these plagues ^" R.V.
uses " authority " of evil powers in the following : " The ten
horns... are ten kings... they receive authority {AN. power) as
kings with the beast for one hour... they give their... power and
authority (A.V. strength) unto the beast ^" but of a good
angel " coming down out of heaven having great authority^
{KN . power)!' 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. ''power''), but they shall be
priests of God*'." The following instance is particularly note-
worthy, "Blessed are they that wash their robes that their
authority may be {T) over the tree of lifeV R.V. "that they
may have the right (A.V. have rightyj'
1 [1564(2] Rev. xiii. 2 — 12 "the dragon gave him... great authority
(so A.V.)... and they worshipped the dragon because he gave his authority
{KN . power) unto the beast... and there was given to him authority (A.V.
power) to continue forty and two months... and there was given to him
authority (A.V. power) over every tribe and people and tongue and
nation. ..and he exerciseth all the authority {AN. power) of the first beast
in his sight."
2 Rev. xiv. 18.
^ [1564 b'\ Rev. xvi. 9 to ovofxa tov deov tov €-)(ovtos i^ovaiav. This
was, perhaps, intended to represent the heathen polytheistic thought about
" the god that has authority over these plagues." But it might mean
"the name of the [one] God, who has authority" (R.V. "of the God
which hath," A.V. " of God, which hath "). A.V. and R.V. often use " the
...which" where Shakespeare would have used ''the... that {2273a)."
* Rev. xvii. 12, 13. ^ R^y ^viii. i. ^ i^^y ^x. 6.
^ [1564^] Rev. xxii. 14 Iva caraL 77 i^ovcria avrav i-irX to ^v\ov t^s C^rjSi
A.V. "right to the tree of life," R.V. "the right [to come] to the tree
of life." See 1594(5.
^ All the instances in Rev. have been given above, except Rev. ii. 26
"He that overcometh...to him will I give authority over the nations,"
which is capable of a twofold interpretation.
83
[1565] "AUTHORITY
§3. Lukes view of '' authority'''
[1565] 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 Lk. iv. 6 — 7
"All these things will I give "To thee will I give all this
thee if thou wilt fall down and authority and their ^ glory, be-
worship me." cause they have been delivered
to me, and to whomsoever I
will I give it. If thou therefore
wilt worship before me it shall
be all thine."
The second is from the Preparation of the Twelve
Apostles, where they are warned by our Lord, to fear, not
destruction of body but destruction of soul :
Mt. X. 28 Lk. xii. 4 — 5
"And be not ye afraid of " But I say unto you, [being]
them that kill the body but are my friends. Be not afraid of
not able to kill the soul: but be them that kill the body, and,
afraid rather of him that is able after these things, have nothing
(8vva/u,€voi/) to destroy both body beyond to do : but I will point
and soul in hell." out to you whom to fear. Fear
him that — after killing — hath
authority to cast into hell. Yea,
I say unto you, fear him."
Compare the " casting," in Luke here, with " Lest the
Judge deliver thee to the Exactor {irpaKTopi) and the
1 ^^ Their glory," i.e. the glory of (Lk. iv. 5) "all the kingdoms of
the world."
84
"AUTHORITY" [1567]
Exactor cast thee into prisoner It seems probable that Luke
attributes the ''casting into helV (or ''into the prison'') to
Satan acting as God's instrument of punishment.
[1566] In the first passage of Luke this " authority " does
not extend to " destroying in hell," but only to " casting into
hell." In the second passage (Lk. xii. 58 — 9) it is said that the
prisoner will not come out " until " he has paid " the uttermost
farthing" — which may imply 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 enemies ; but fear your spiritual
enemy, who, if you sin, has authority from God to cast you
into Gehenna." Matthew, however, 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, even when following Luke's version,
have substituted "is able" for "hath authority!' so as to
suggest God rather than Satan 2.
[1567] Elsewhere, Luke uses the word "authority" in
several passages peculiar to himself, of which the most
notable are Christ's words to the Seventy, " Behold I have
given you the authority (R.V. om. "the!' A.V. "power") to
1 Lk. xii. 58 = Mt. v. 25 "and the Judge to the Officer {vnrjpirrj) and
thou be cast into prison."
2 [1566 «] Justin Mart. Apol. 19, as Lk., but "is able," bwatievov,
Clem. Horn. xvii. 5. 4 mostly Lk., but "fear him that is able to cast both
body and soul into the Gehenna of fire," Clem. Alex. 972 {Exc. Theod.)
8vvdfievov...€ls yeevvav /3aXetj/, but 981 (freely) tov bvvdfxevov .,Jv yeevvr]
aTToXea-ai. On the Other hand Iren. iii. 18. 5, quoting Mt. mostly, ends
with Lk., thus, "timete autem magis eum qui habet potestatem (=hath
authority) et corpus et animam mittere in gehennam." Clement's Ancient
Homily § 5 (Lightf.) has, "Fear him that, after you are dead, hath
authority over soul and body to cast into the Gehenna of fire."
85
[1568] "AUTHORITY"
tread upon serpents and scorpions V' 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 is your hour, and the authority of darkness I"
[1568] This last expression, "the authority of dark-
ness," occurs in the Epistle to the Colossians where it is
said that the Father "delivered us from the authority of
darkness and removed us to the kingdom of the Son of
his love^" There, the antithesis between "authority" and
" kingdom " suggests that the writer uses the former in the
sense of temporary power, delegated and misused. In
this sense, and hence in the sense of blind "despotism"
(" doing and saying what one likes ") it is used sometimes
by the later Greek writers, as also in English poetry'',
1 Lk. X. 19.
2 [1567 d\ Lk. xxii. 53. Comp. Lk. xii. 11" When they bring you before
the synagogues and the rulers {dpxds) and the authorities (A. V. powers)^''
XX. 20 " to deliver him up to the rule (dpxv) ^^^ l^ l^^ authority (so
R.V., but A.V. the power and authority) of the governor," Lk. xxiii. 7
"in }Atro6^s jurisdiction^^ (so R.V. and A.V. and this transl. is necessary
here).
3 Col. i. 13.
* [1568 a'\ The English poets vary in their use of the word, according
to temperament, perhaps. Milton, for example, would probably never
apply the word " authority " to the angels of God's chastisements, because
he regards them as {Comus) "slavish instruments of vengeance" in the
hands of "the Supreme Good." In his poems, such phrases as "true
authority in men," "reason and authority," "authority usurp'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 " sleeps." But Shakespeare lays great stress on the evil of
" the demi-god Authority," on " art made tongue-tied " by it, and on the
hypocrisies of "authority and shew of truth." Shelley is even more
vehement against " the supine slaves of blind Authority." Wordsworth's
Prelude describes " blind Authority beating with his staff the child that
might have led him," but it would be hasty to infer that he condemns
Authority in the abstract. For the context mentions " Decency and
Custom starving Truth," and no one could suppose that Wordsworth
Z6
AUTHORITY " [1569]
though mostly in such context as to make the meaning
clears
[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 a bad one^.
condemns "decency." Tennyson's use is perhaps best exemplified by
the line in Morte d" Arthur "Authority forgets a dying king." Pope's
poems (excluding the Translations) do not contain the word. These
facts bear on the various uses of the word in N.T. They also serve
as a general warning against applying to N.T. writers the rule, "Ab uno
disce omnes."
^ [1568 <^] In the instances quoted by Lightf. on Col. i. 13, Demosth.
428 inserts ayav^ Xenoph. Hiero § 5 r?}? etV to rrapov, Plut. Vzt. Euin. 13
avayayyoi rats i. ib. Alex. 33 Tr\v e. koi rov ojkov rr^s 'A. bvvaii€(os^ Herodian
ii. 4 avirov.
2 [1569(3:] Lightf on Col. i. 16 refers to Lk. xii. 11, Tit. iii. i (comp.
Lk. XX. 20). Angelic powers are meant, good, in Eph. iii. 10, Col. i. 16,
ii. 10, but bad in Eph. vi. 12, Col. ii. 15. Lightf adds "in one passage
at least (i Cor. xv. 24) both [good and bad] may be included."
[1569 <^] In Rom. xiii. i, vTrepexovaats c^ovaiais, ''''higher authorities^^
(R.V. '''the higher powers," but there is no article) the epithet might be
added, in part, to distinguish them from " evil^^ or " lower^'' authorities,
and it might be rendered '''supreme^'' as in i Pet. ii. 13 "to the king,
as supreme" 'Yrrepexfo, when an object is not expressed or obviously
implied, appears to mean " preeminent among things of its own kind^^
so that the word in Rom. would not mean " higher than we subjects are "
but "preeminent among authorities." In Wisd. vi. 5 01 virepexovres
means rulers of the highest kind, and the context includes "kings." In
I Pet. ii. 1 3, the writer passes from " the king as supreme " to " governors "
"sent from time to time (7re/x7rd/iei/oi) " to punish evildoers and reward
well-doing. In Rom. xiii. i, after "supreme authorities," the writer goes
on to speak of " the rulers," and he says that " there is no authority except
[ordained] by God" and recommends "doing good" as the way "not
to fear the authority."
[1569^] The context of Rom. xiii. 1 indicates 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 might fairly say that " supreme authori-
ties" in the empire deserved obedience. He adds "There is no [real]
87
[1570] "AUTHORITY"
[1570] Luke in his Gospel — not in his Acts — seems to
favour the view expressed in an early saying of Jewish
Tradition that governors were essentially bad, and that one
should not " make oneself known to the governments" 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 [such] authority") that is not [ordained] by God."
Such a protest might be needful against Talmudic views of "authority"
(1570 a) among the Jewish members of the Roman Church. Though it
is conceivable that the Apostle would have included even Herod Antipas,
Pilate, Felix, Festus, and Caiaphas among " authorities " 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 Baptist, " For the rulers are not a fear to the
good work but to the evil."
[1569^] On Col. i. 13 "from the authority of the darkness" Chrys.
says, "It is a grievous thing to be under the devil at all (^ttXws-) : but
to be thus with authority^ this is still more grievous {to 8e koL fxer e^ovaias
TovTo ;^aXe7r&)repoi/)." This may imply a distinction between (i) 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 "
because, for example, they have refused to agree with the adversary
(Lk. xii. 58 quoted above). Job would be an instance of the former
class.
1 [1570 <2] Aboth i. 11 "Shemaiah said, 'Love work; and hate lord-
ship [Rabbanuth] ; and make not thyself known to the government^ "
paraphrased thus by Dr Taylor " Avoid growing great and coming under
the notice of the ' rashuth ' ( = e^ovo-m, concretely) in such a way as to
excite jealousy or suspicion." Comp. Aboth ii. 3 "Be cautious with those
in authority^ for they let not a man approach them but for their own
purposes." The feeling that a poor magistrate or governor may be much
more dangerous than a rich king perhaps underlies Prov. xxviii. 2 — 3
"For the transgression of a land many are the princes thereof... a poor
man 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 ^'- dungeon^^ are ety-
mologically — and very naturally — derived from '•'• doininium" i.e. lordship.
88
"AUTHORITY"
[1571]
inserts, ist " they that seem to rule," or, ^' are reputed to rule,'
2nd " they that use authority to the utmost^ " :
Mk X. 42
"...they that are
reputed to rule the
nations lord it {ko.-
TaKvpL€vov(rLv) over
them and their' great
ones^' use authority
to the utmost over
them."
Mt. XX. 25
"...the rulers of
the nations lord it
over them and the
great ones use au-
thority to the utmost
over them."
Lk. xxii. 25
"The kings^
of
the nations are lords
(Kvptevovcrtv) (1594^
over them and those
who use authority
over them are called
benefactors."
[1571] Luke appears to be alluding to the name Euergetes^
or Benefactor, 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 dropped by Matthew as well
as Mark, in their report of it. As Luke appears to be
1 [1570 <^] Mk X. 42, 1st, hoKovvTe^ apx^iv, 2nd, Kar- before i^ova-ia-
^ovo-iv. Mt. omits doKovvTcs but has kut-. Staph, gives no other instance
of KaT€^ov(rLa.^€Lv. Lk. has I St, /SacriXeis', and 2nd, e^ovaid^ovTes. The
LXX has €^ov(rid(eiv freq. but Kare^ovo-ta^eii/ nowhere.
[1570 c] Kar appears to mean " to the utmost," " oppressively,"
perhaps with allusion also to the idiom "have authority against {Kara
with gen.)." This idiom occurs in Jn xix. 11. Comp. the use of Kara-
in I Cor. vii. 31 R.V. "those that use the world as not abusing it (marg.
using it to the full ^ Karaxpoifxevoi)," ix. 18 "so as not to use to the full
(so R.V. but A.V. abuse) my authority (/xi) Karaxprjo-aaOai rrj e^ovcria)"
A similar abuse or excess is implied by Mk-Mt. in KaraKvpievovo-iv.
2 [1570 d] " Tkeir ' great ones ' " i.e. those whom t/iey call " 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
"-their" as well as ''reputed.''''
3 [1570 e] Lk.'s " kings " goes sdll further away than Mt.'s " rulers "
from Mk's "reputed to rule." Comp. Col. i. 13 " authority oi darkness
...the kingdom of his Son," on which see 1568.
* [1571 d\ Wetstein (Lk. xxii. 25) quoting Athenaeus xii. p. 549 E.
Wetst. gives abundant instances of this title.
89
[1572] "AUTHORITY"
deviating from the exact tradition in other details mentioned
above, we may perhaps take this detail as a paraphrase (or
misunderstanding of a Semitic original). But in any case,
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 l^ how defined by the Synoptists
[1572] Mark and Luke agree, though not verbatim, in
associating their evangelistic statements about our Lord's
" authority " with authority over devils, i.e. the power of
casting out unclean spirits, an instance of which they givQy
in detail, immediately afterwards — together with the comment
of the multitude:
Mk i. 22 — 7 Lk. iv. 32 — 6
"And they were amazed at "And they were amazed at
his teaching : for he was teaching his teaching, because his word
them as one having authority was in authority..,. 'What is
and not as the scribes.... 'What this word, that in authority and
is this ? A new teaching ! With power he commandeth the un-
authority doth he command even clean spirits . . . M "
the unclean spirits. . . ! '"
[1573] Matthew altogether omits this instance of exorcism
and all reference to its "authority." But he inserts the
tradition — in Mark's fuller form, with the phrase " and not as
the scribes" — immediately after the Sermon on the Mount,
thus (Mt. vii. 27 — 9) "'...and great was the fall thereof.'
And it came to pass, when Jesus had finished these words,
the multitudes were amazed at his teaching: for he was
teaching them as one having authority and not as their scribes."
[1574] 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
1 Or "What is this word ! Because {i.e. For) in authority...."
90
"AUTHORITY" [1575]
previous traditions and interpretation of the Law ; He
appealed to the consciences of His hearers and to the purity
and high morality of His precepts ("Ye have heard that
it hath been said to them of old.... but I say unto you").
The second is authority over the minds and souls of men,
manifesting itself especially in the casting out of devils
(" With authority doth he command even the uriclean spirits ").
Matthew refers here only to the first i^'not as the scribes "y,
Luke only to the second {^'the unclean spirits'').
[1575] In the healing of the paralytic, a spiritual
*' authority " of the highest kind is distinctly claimed by our
Lord in the words " The Son of man hath authority upon
earth to forgive sins^" But here the evangelistic records of
the comments of the multitude in Mark and Luke are
singularly disappointing. In these two Gospels the multitude
say nothing about the " authority " to forgive, but merely
" We have never seen [things] thus " or " We have seen
strange things to-day^ " — commenting only on what they had
" seen," namely, the cure of the disease. Matthew alone has
something more to the point, a brief indication that the
multitude did actually comment on Christ's assertion that
the Son of man had " authority to forgive." " They glorified
God, who had given such authority to men\" In Mark,
the multitude does not even repeat its previous exclamation
" A new teaching ! " And Mark and Luke leave the impres-
sion that, when this particular " Son of man " had passed
away, the "authority to forgive" would, or might, simul-
1 [1574 d\ But, immediately after this mention of Christ's " authority,"
Matthew places the healing of the centurion's servant at a distance, with
the words of the centurion (viii. 9) " I also am a man under authority
having under myself soldiers." The centurion evidently supposed that
as he and his soldiers were severally subject to authority, so diseases
were subject to the authority of Christ, who had only to say " Go," and
the disease would go. '^ Mk ii. 10, Mt. ix. 6, Lk. v. 24.
3 Mk ii. 12, Lk. v. 26. ^ Mt. ix. 8.
91
[1576] "AUTHORITY"
taneously pass. But Matthew's version suggests that a new
''''authority'' had been sent down from heaven to remain among
" men."
§ 5. '^Authority I' in the Fourth Gospel
[1576] "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 treated, 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. 12) "As many as received him,
to them gave he authority 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 authority to do judgment {jcpidiv iroidv)
because he is Son of man," (x. 18) " No one taketh it \i.e. my
life] away from me, but I lay it down of myself; I have
authority to lay it down and I have authority to take it again.
This commandment received I from my Father," (xvii. 2)
" Thou \i,e. the Father] gavest him authority over all flesh,
that — all that thou hast given him, to them he may give
eternal life,"
[1577] The last mentions of the word are in a dialogue
between our Lord and Pilate, thus (xix. 10 — 11) " Speakest
thou not unto me? knowest thou not that I have authority
to release thee and have authority to crucify thee ? " to which
the reply is, " Thou wouldest have no authority against me
except it were given thee from above : therefore he that
delivered me unto thee hath the greater sin." The detailed
meaning of our Lord's reply (1390 — 2) may be uncertain,
but it is clear that He is correcting a false notion of authority,
which Pilate regarded as meaning "despotism," the power
of ruling over others as one likes. The Gospel takes the
Pauline view (1569 b) that " supreme authorities " are ordained
by God.
92
"AUTHORITY" [1580]
[1578] Deferring the consideration of the above-mentioned
" authority " given to men to " become children of God," and
reviewing the mentions of the "authority" given to Christ,
we find that the latter includes (i) "doing judgment,"
(2) "laying down life and taking it again," (3) "authority
over all flesh " for the purpose of " giving eternal life " to
" all that the Father has given " to the Son.
§6. '' Atithority'' to become ^^ children'' of God
[1579] Against Pilate's notion of "authority" as being
the power to do as one pleases the Evangelist tacitly protests
at the very beginning of his Gospel by connecting it with the
word " children {reKva)." This at once implies obedience and
willingness to obey and love the Father. But 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 " become as a little child {iraihiovy or " receive 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 Johannine conception of
the "authority" bestowed upon men by the Son of God,
preeminence in child-like imitation of the Father in heaven.
[1580] As compared with the Synoptic doctrine in which
the authority given to men consisted in the power of driving
1 Mk X. 45, Mt. XX. 28, Lk. diff., see 1275—88.
93
[1581] "AUTHORITY"
out evil spirits^ the Johannine doctrine is expressed more
amply and more permanently. The latter bears some re-
semblance to the tradition peculiar to Matthew (1575) namely
that God had given unto men authority to forgive sins.
But "authority to forgive" might be interpreted by a man
of Pilate's nature as being "the power of giving immunity
from punishment according to one's own pleasure." Hence
the advantage of the Johannine doctrine (" become children "),
which teaches that "authority" goes hand in hand with
spiritual childhood. The true " authority " to forgive rests
with those childlike souls that can see and hear the Father
in heaven forgiving before they themselves pronounce the
words of forgiveness on earth. According to John, human
authority at its highest implies perpetual and voluntary
dependence upon divine will.
§7. The ^'authority'' of the Son to ^^ do judgment''
[1581] 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
judgment because he is Son of man^" ; and yet the Evangelist
has previously said (iii. 17) "God sent not the Son into the
world to judge the world but that the world through him
should be saved." Other statements about "judging" are
(v. 30) "As I hear I judge and my judgment is true," and
1 [1580 (i\ See Mk iii. 15 (parall. Mt.-Lk. om.) "authority to cast out
the devils," vi. 7 "authority over (genit.) the unclean spirits," Mt. x. i
" authority over (genit.) unclean spirits so as to cast them out and to heal
every disease and every sickness," Lk. ix. i " power and authority over
(e'rri w. accus.) all the devils and to heal diseases." See also Lk. x. 19
(to the Seventy) " I have given you the authority to tread upon (eVaVco)
serpents," probably denoting powers of evil.
2 v. 22 — 27. Both V. 26 — 7 and v. 21 — 3 might be evangelistic
comments (2066/5).
94
AUTHORITY " [1583]
(viii. 15) "I judge no man : yea, and if I judge, my judgment
is true: because I am not alone, but I and the Father that
sent me." Elsewhere, using a different noun {Kpifia instead
of KpiaL<;) Jesus says (ix. 39) " For judgment came I into
this world that those who see not may see and that those
who see may become blind."
[1582] These verbal inconsistencies must have perplexed
readers restricting their conception of Christ's judgment to an
image of Him, on a future day, seated on a cloud, detached
from those whom He is judging. Probably they were meant
to perplex and to force men to enlarge their conception. To
the same conclusion tend other Johannine sayings, one, for
example, that declares the judgment to be already in action,
(iii. 18) " He that believeth not is judged already I' and
another that defines judgment thus (iii. 19) "Now this is
the judgment that light hath come into the world and men
loved darkness rather than light!' Elsewhere Christ 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 I spake, the same shall judge him in the last dayV'
(xvi. 8 — 11) *' He \i.e. the Paraclete] shall convict the world
concerningy?^<^w^;//...concerningy^^<^;;^^;// because the prince
of this world hath been judged'.'
[1583] In one aspect, the "judgment" here contemplated
seems to be described almost impersonally, as a Law of the
spiritual world by which 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 Him 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 their own act,,
pass into darkness. It suggests the action of light in attracting
some creatures while repelling others ; or it may be likened
1 Comp. viii. 50 " There is (emph.) he that seeketh and judgeth."
A. V. 95 8
[1584] "AUTHORITY"
to the power of the sun to harden clay while it melts wax.
Such illustrations have this objection, they at once raise
questions about necessity and free will. These problems are
recognised by the Evangelist, but their solution is not
attempted. He assumes that human souls are not by
unalterable nature divisible into "clay" and "wax\" Un-
belief is sin, and sin divides unbelievers from believers.
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 to "save."
[1584] In another aspect, "doing judgment" is perhaps
intended 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 I" 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 t " A reason 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."
[1585] Mark never uses the word "judgment." Matthew
and Luke use the phrase "in the day of judgment," or "in
1 [1583 «] Comp. Rom. ix. 21 "Hath not the potter authority over
the clay...?" where the "authority" depends on the knowledge of the
potter to do what is best with every kind of clay : but the parallel is
between the "potter" and the all-wise Creator rather than between
" man" and "day."
2 Deut. X. 18, Sir. xxxii. (xxxv.) 18 etc. For "do righteousness and
judgment," see Gen. xviii. 19 etc.
96
"AUTHORITY" [1586]
the judgment," to mean a day, or season, in which condemna-
tion will 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 beloved 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 says " 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 judgments" 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.
§ 8. ^^Azithority" in connexion with ^'life"
[1586] The previous section bore on the saying " He
[i.e. the Father] gave authority to him [i.e. the Son] to do
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 the gift of "authority to do judgment." We have now
to consider two sayings 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, and not — like the saying in the last section —
possibly from the Evangelist.
1 [1585^] Jn xvi. ii. "The day of judgment" is not mentioned
in the Gospel. The nearest approach to it is (v. 29) "resurrection of
judgment" contrasted with "resurrection of life." "The day of the
judgment" occurs once in the Epistle, not in connexion with "adver-
saries," or "the wicked," but with ourselves (i Jn iv. 17) "that we may
have confidence in the day of the judgment."
97 8-
[1587] "AUTHORITY"
[1587] The first occurs in the Parable of the Good
Shepherd, which is really a discourse on good rulers. It
describes the natural king, the king called by God, as ruling
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 secret of this success is, that this ideal
Shepherd is ready to lay down his life for the sheep :
(x. 17 — 18) "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 down of myself. I have
authority to lay it down and I have authority to take it
again. This commandment received I from my Father."
[1588] No one " has authority " to lay down his life
except that he may, in some sense, take it again, any more
than the Sower has "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 own
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 body to be
burned and have not love, I am nothing." But the man
that lays down his life in the harvest field of humanity to
bring forth fruit, the true Martyr, does not, and cannot, do
this in his own strength, but because he has been ennobled
and strengthened to do it, and has received high rank and
" authority " in the kingdom of Heaven. He does it, in one
sense spontaneously, but, in another, obediently, saying in
the moment of martyrdom, " This commandment received I
from my Father."
* The Sower might be said to have "authority" over the seed as "the
Potter " has (1583 a) over the clay, but authority based on knowledge
of Law, and obedience to Law.
98
"AUTHORITY" [1590]
[1589] This, the Johannine view of "authority," is a
wholesome antidote against complacency 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 peculiar
to Luke. But their Lord's reply warns them against 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 perhaps 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.
[1590] The next passage connecting " authority " with
"life" occurs in the beginning of the Lord's last prayer,
(xvii. I — 2) "Father, the hour is come, glorify thy Son, that
the Son may glorify thee : even as thou gavest him authority
over all flesh — that, all that thou hast given unto him, to
them he should give eternal life," where the italicized words
may be compared with those peculiar to Matthew describing
the sending forth of the Apostles to preach the Gospel to
the world, "^// authority hath been given unto me in heaven
and earth, Go ye, therefore, and make disciples of all the
nations^ " It cannot be supposed that the author of this
tradition in Matthew meant 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 had been appointed by
the Father to be Lord of men de facto in heaven and de jure
on earth.
1 Lk. X. 17 — 20. ^ Mt. xxviii. 18.
99
[1591] "AUTHORITY
[1591] This limitation is expressed in John by the words
"all that thou hast given him." The phrase (2444) denotes
the Church on earth. The whole sentence and the context
recognise that "all flesh" will not own the "authority" of
the Son. Even among the Apostles, one, " the son of
destruction," must be " destroyed V' or "lost": the Son
Himself acknowledges this. But He also acknowledges that
the " glorifying " of the Father consists in giving " eternal
life," and that the Son has " authority over all flesh " to offer
this gift, whether accepted or not. The impression left upon
us is, that although the " destruction " of " the son of de-
struction " must take place that the Scripture, that is, the will
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 or not we are not told — by some
means God will be fully "glorified." And there the Evan-
gelist leaves the insoluble problem of sin.
[1592] As regards " authority," it is defined by the term,
unusual in N.T., " all flesh," a term used repeatedly in O.T.
to describe the destruction of all animate nature with the
exception of Noah and his companions, in the delugel 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 God^
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.
[1593] The last mention of "authority" in the Fourth
Gospel is in a dialogue that serves the purpose of summing
up the Evangelist's doctrine about it by contrasting the
1 Jn xvii. 12.
* Gen. vi. 12, 17, 19, vii. 15, 16 etc.
3 Lk. iii. 6 (Is. xl. 5), Acts ii. 17 (Joel ii. 28). It is also in i Pet. i. 24
(Is. xl. 6). It does not occur elsewhere in N.T. without negative, "no
flesh » Mk xiii. 20 etc. (2260—3).
100
UNIVERSITY
OF
"AUTHORITY" [1594]
wrong with the right conception. It exhibits the nominal
Ruler, who has the semblance of authority, and is proud of
it, sitting in judgment on the real Ruler. The former is
a mere slave. Of his own will, he would release Jesus.
But the crowd cries " Thou art not Caesar's friend," and
Pilate ''therefore brought Jesus forth." Again the "Governor"
struggles for permission to release the innocent, and again
the crowd cries " We have no king but Caesar." " Then,
thereforel' Pilate "delivered him unto them to be crucified^"
Yet this same man had just said to his prisoner, " Knowest
thou not that / have authority to release thee and / have
authority to crucify thee ^ t "
[1594] 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 asked " What is truth ? " — was no
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 tells us — the Jews
were absolutely unable. They said " We see," but they were
blind, Jesus spoke to them about the Shepherd, but they
could not touch the fringe of His meaning. " They did
not know what the things were (1721 a) that he was speaking
to them^" In that Parable, Christ had virtually replied
by anticipation to Pilate's boast "/ have authority!' The
false Ruler says to the true, " I have authority to take thy
life": the true Ruler replies, "I have authority \o lay it down^"
1 xix. 12—16. 2 xix. lo. 3 Mk xi. 28 etc. (1562).
* ix. 39 — X. 6.
^ [1594 d\ The mischief that might arise from regarding the
"authority" of Christ as a magical power of casting out evil spirits, or
of imparting the Spirit of Holiness — a power limited to the Twelve in
Mark, and to the Twelve and the Seventy in Luke — is seen in the request
101
[1594] " AUTHORITY
of Simon Magus in the Acts (viii. 19) to be allowed to purchase "this
authority ^^ namely, to impart the Spirit. A protest against superstitious
or servile views of it seems also to underlie several passages in the
Epistles to the Corinthians where St Paul refuses to use certain material
apostolic privileges that had come to be connected with apostolic
"authority" (i Cor. ix. i — 5) "Am I not an apostle f-.-HdiVQ we no
authority to eat and drink [at the cost of the Churches]... even as the
rest of the Apostles...?''^ There was, perhaps, a danger that some of the
large number called Apostles or Missionaries in the first century, while
saying (i Cor. vi. 12) '■^ I have authority {e^ea-nv) to do all things," might
forget to say (id.) "But I will not be brought under the authority of any
{ovK e^ovo-iaa-drjo-ofiai viro rtvos)." That is to say, they might be tempted
to rule over converts in the spirit of Pilate rather than in the spirit
of Christ (Mk x. 42, i Pet. v. 3) "exercising lordship to the utmost
(KaraKvpievovres)." Comp. Didach. xi. 12 " But whosoever shall say in the
spirit, * Give me money, or other things,' ye shall not listen to him."
[1594 <^] As regards Rev. xxii. 14 (quoted in 1564^) r) e^ova-ia avrav eVt
TO ivXov, the interpretation is complicated by the fact that Rev. has
(l) accus. also in vi. 8 edodij avroU e. eVi to TeTapTov r. yrjs, xiii. 7 edodrj
avTto €. €irl iracrav (f)vXr]v, xvi. 9 tov 6eov tov exovTos r. e. eVt r. -rrXrjyas
TavTas, but (2) genit. in ii. 26 dcoaco avT(o i. iir\ tmv edvMv, xi. 6 e. e'xova-iv
eVi r. vSaro)!/, xiv. 186 ex^^ ^'- ^'"''- '"• """^pos. Perhaps eVt with accus. may
imply '■^extending over" suggesting "extending /^." Or, if criticism
decides that the book is composite, that might explain the variation.
[1594 <:] In Mk ii. 10, Mt. ix. 6, Lk. v. 24 (referred to in 1562)
Lk. (and sim. Mt.) has i. e'xei eVi ttjs yrjs (whereas Mk has eVt ttjs yi]9 at
the end of the Lord's words) thus suggesting the meaning " hath
authority over the earth^^ as in Revelations (1563 — 4). There is great
variation in the Latin versions between "in terra," "in terram," and
*' super terram." In LXX, e^ovo-ia with eVi is very rare (Sir. xxx. 28
(xxxiii. 19) (f)iX(o fxr) 8as e. eVi (re, Dan. iii. 97 (LXX, not Theod. nor Heb.)
€. 80VS €(f)' oXtjs Trjs x^P^^) '• but €^ovaid((o eVi with accus. is in Neh. v. 15,
ix. 37, I Mac. X. 70 (of oppressive authority).
[1594^] Lk. xxii. 25 (1570) probably avoids fcaraKvpieuo), not because
he wishes to soften the word, but because, outside the LXX, it meant
" overcome" as in the only instance mentioned by Steph., Diod. xiv. 64
" having overcome [in a naval engagementy
102
CHAPTER III
JOHANNINE SYNONYMS
§ I. The use of synonyms in this Gospel
[1595] In the Introduction (1436—7) it was pointed out
that the Dialogue in the Fourth Gospel between our Lord
and Peter, after the Resurrection, interchanged the words
" love {djairav) " and " like {<\>iXelv) " 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 " are different. The whole of this Gospel is
pervaded with distinctions of thought, represented by subtle
distinctions of word or phrase — words and phrases so far
alike that at first the reader may take the thought to be
the same, though it is always really different In discussing
the word " trust " or " believe," 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 passages from
what it means in the Fourth Gospel ; and, even in the Fourth,
Pilate uses it in one sense and our Lord in another. If the
writer thus emphasizes the various shades of meaning in the
same words ("trust" and "authority") we must anticipate
that he will do the same thing in using different (though
synonymous) words, and that his play upon " loving " and
" liking " will have many parallels in his Gospel.
103
[1596] JOHANNINE SYNONYMS
[1596] Some of these will be hard to detect. For
example, the word (f>iX€co, or " take as a friend," which is
for the most part (1728 m—p) a lower word than a^airaay, is
applied by our Lord Himself (on the very first occasion on
which it occurs in this Gospel) to the love of the Father
for the Son, thus (v. 20) " For the Father taketh as a friend
the Son and 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 tell them all
His secrets^, we shall find that the meaning is, not that the
Father ''loveth" the Son (which is assumed) but that the Son,
to speak in metaphor, is of age to be a fellow-counsellor with
the Father, who treats Him as a friend, and ''sJuweth him
all that he himself doeth!' These remarks will suffice as an
introduction to a discussion of some 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 disciples
(xvi. 16) "A little [while] and ye no longer behold me
(decopelri fjue), and again a little [while] and ye shall see me
(osfreo-de fie)." The disciples repeat the saying in perplexity.
It is repeated again by Jesus in His reply to their questionings
with one another. In each of the three cases the same
distinction is observed, apparently indicating that " behold "
1 [1596 rt] XV. 14—15. So, in Genesis (xviii. 17), God refuses to hide
His plans from Abraham, His (Jas. ii. 23) "friend." The same meaning
is probably intended in Jn xvi. 27. On the other hand, in xx. 2 "the
disciple whom Jesus lovetV (rj-ydrra in xiii. 23, xix. 26, xxi. 7, 20) is
perhaps called " the disciple whom Jesus (1436) sti'/t toved (ecfiCkei)" because
he had not yet "believed," so that he is regarded as under a cloud.
104
JOHANNINE SYNONYMS [1598]
means "behold with the bodily eye" but "see" means "see
spiritually^"
(i) SecopcLv.
[1598] This distinction is pretty regularly maintained.
"OyjreaOai is repeatedly used of spiritual promise (i. 39)
" Come and fe shall see'^l' (i. 50) " thou shall see greater things/'
(i. 51) ''ye shall 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
thought that our ''seeing'' Christ depends on Christ's "seeing'''
us, just as man's " knowing " God is sometimes identified both
in N.T. and in O.T. with God's "knowing" man^ The seven
1 [1597^] Comp. Philo i. 578 "that which receives the divine appari-
tion (r. Bilav <f)avTaa-iav) is the eye of the soul. For, else, what the mere
bodily eyes behold {decopovai) they apprehend with the cooperation of
light (avvepyco ^eori ;^pa)/i6J/oi KaraXaji^dvovcnv)..." (i. 579) "Whenever
you hear that God appeared {6(f)$evTa) to men, understand that this takes
place apart from material light {(fxoTbs ala6r]Tov)"
[1597 b'] '0(f)drjvai, " appeared," or " was seen," is the word regularly
used by St Paul to describe the manifestations of Christ after the
Resurrection (i Cor. xv. 5 — 8). Jn xxi. i, 14 uses e(f)avepd)dT} "was
manifested" or efftavepaxrev eavrov "manifested himself" (Mk App. [xvi.
12, 14] €cf)av€pd)6r]). But in predicting His self-manifestation, Jesus
(xiv. 21) uses en(fiavi((o, saying that He will "make himself mar^ifest"
to the believer and not to the world because He and the Father will
"come to him and make an abiding place in his heart (Trap' avroJ).'^
This illustrates what Philo says, that, whenever God has " appeared to '^
(or "been seen by") men, it has been "apart from material light." It
is unfortunate that in English we render Scf)6r) in two ways, (i) "was
seen by," (2) "appeared to." If it is rendered "was seen by," we must
remember that the sight is (in many cases) not received by the bodily eye.
If it is rendered " appeared to," we must remember that the thing seen
is to be regarded as real and objective^ though spiritual.
2 [1598 d\ Some inferior MSS. read " Come and see," assimilating the
phrase to the ordinary Rabbinical formula (on which see Wetst., Schottg.
and Hor. Heb. ad loc.) expressed in Jn i. 46 "Come and see."
^ [1598 <^] Comp. Gal. iv. 19, where St Paul, after saying "But now,
having known God^'' corrects himself and adds — "or rather being known
by God" i.e. being taken into the family circle of God and being recognised
as His children.
105
[1598] JOHANNINE SYNONYMS
promises, therefore, of ''seeing'' are summed up in a promise
of ''being seen" (xvi. 22) "/ will see you (oyjrofjbaL vjxas:) and
your joy no man shall take from you." On the other hand
Oewpelv, 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 Jesus is "a
prophet " : the multitude that (vi. 2) " beholds " Christ's signs
is avoided by Him because they unintelligently desire to
make Him a king by force; the disciples (vi. 19) "behold"
Jesus walking on the water — " and feared." When a higher
signification exists, it seems derived from a special context,
as in vi. 40 " Everyone that beholdeth the Son and believetk'*
and so (xii. 44, 45) " He that believeth on me...believeth on
him that sent me... (45) and he that [thus, in a spirit of
belief^ beholdeth me beholdeth him that sent me." Or else,
a better meaning is derived from antithesis, as when the
world's " beholding " with coarse material vision is contrasted
with the rudimentary spiritual "beholding" which 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 (Oecopet)
nor so much as have an understanding of it (ovSe yLvcoaKec) ;
ye have an understanding of it... (19) Yet a little while and
the world beholdeth me no more ; but ye (emph.) behold me :
because I live, ye shall live also," i.e. " the world shall cease
to behold my visible and material body, but ye shall still
behold me with the faith of affection ^"
1 [1598 c\ This should be compared with the higher standard of
spiritual vision adopted later in xvi. 16—19, "Ye behold (eeapdre) me
no more," i.e. ye shall rise above the beholding in the flesh, and also
above the beholding in mere half-faith. Literally, the Evangelist (as
often) contradicts himself. He appears to do it with a deliberate
purpose (1925).
106
JOHANNINE SYNONYMS [1600]
[1599] In the post-resurrection narrative, there appears
a remarkable and systematic distinction between "verbs of
seeing," intended apparently to lead up to the words of
Jesus that even any kind of mere ''seeing'' is inferior to
believing (xx. 29 "Blessed are they that have not seen
(lB6vT€(;) and have believed^") — although "believing" itself
is only a preparation for "abiding" in the Son.
[1600] The Resurrection is regarded as a mystery. Insight
into it is gradually bestowed on the disciples in three different
stages^ First Mary Magdalene "notes (^XeTret)" the stone
removed from the tomb. Then the two disciples run towards
it. The disciple whom Jesus loved (1696 a) reaches the
tomb first. He "glances in (Trapa/cvyfra^^)" and "notes
(I3\€7r€i)" something more than Mary — the linen swathing
bands that had (xix. 40) once ''bound" the body, now
discarded. He does not venture, however, to enter the
darkness of the sepulchre. Peter is the first to do this,
and there he " beholds {Oewpel) " — 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 stage)
the beloved disciple is described as passing through three
1 [1599 a\ Mere usage may sometimes cause a change from one verb
to another even where the meaning is the same. For example, Ibatv is
the regular word for past " seeing " {^Xeyjras being very rare), and iSXeVf,
not iSf, is used, especially by Mk, to mean "look to it," "take heed."
'EwpaKo, used by Mary Magdalene (xx. 18) "/ Aave seen the Lord,"
implies probably more than mere material seeing, and perhaps not
material seeing at all. It is very unlikely that the Evangelist supposes
that Caiaphas, had he been standing by the side of Mary, would have
seen the Saviour. See 1601.
2 [1600 «] Comp. Schottg. ii. 76 (quoting Tanchum. 77 a) "When God
reveals His Shechinah to 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 therefore God revealed
Himself by degrees and slow degrees."
3 [1600 <^] On Tra/jaKUTrrco, which occurs in N.T. only here (xx. 5, 11),
possibly in Lk. xxiv. 12 and certainly in Jas. i. 25, i Pet. i. 12, see
1798—1804. In the Epistles it has a spiritual meaning.
107
[1601] JOHANNINE SYNONYMS
processes : he " entered in " and " saw (elBev) " and " believed."
We are not told that he "saw" anything but the grave-
clothes and the empty grave : but it is implied that he " saw "
the truth of the Resurrection.
[1601] The two depart, and Mary is left alone. Twice
she is mentioned as "weeping." Then she, too, "glanced
into (irapeKvyjrev ek) " the tomb, and " beholds (Oecopet) " two
angels ; but still there is no faith. Twice is the question put
to her, "Why weepest thou?" In the second case, it is
put by Jesus, and the word Oecopel is repeated. She "be-
holds" Him, but not intelligently: she mistakes Him for
some one else. Not till she is ''called by her name^" does
she recognise and answer. Thus her faith is apparently
caused not by sight but by hearing ; and, although she really
has seen Jesus, and, in her report to the disciples, she says,
" I have seen (ecopaKo) the LordV' the intention appears to
be to emphasize the spiritual truth that the mere " beholding''
{OeaypLo) of an image of the risen Saviour is not a true
^'seeing'' (opaac^). Philo lays stress on the statement that
the children of Israel ''saw the voice of the Lord (icapa rrjv
<f)(ovr)vy" So Mary's vision was caused by a " voice." She
only beheld {Oewpel) the form, but may be said to have seen
(edopaKe) the voice, of Jesus. Thomas refused to believe
unless he might touch the Lord, Mary is forbidden to
"touch" Him: nor is it said that He "shewed her his
hands and his side" in order to convince her (as He is
said to have convinced others) that He was not "the
gardener." In one sense, then, she might be said to 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 Mary and the beloved
1 Comp. Jn X. 3 — 4 " He calleth his own sheep by name and leadeth
them out... and the sheep follow him for they know his voice."
2 XX. 18. ^ Philo i. 443, quoting Ex. xx. 18.
108
JOHANNINE SYNONYMS [1603]
disciple are both included in the blessing pronounced upon
those who have ''''not seen (tSorre?)^ and believed."
[1602] In the third and last and specially sacred mani-
festation of Jesus to the Seven, this notion — i.e. of revelation,
not through sight, but through some other cause — is still
further developed. While the disciples are fishing, Jesus
suddenly " stood on the beach." The disciples do not
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, " It is the Lord."
Then — with a repetition quite needless but for the writer's
desire to insist on belief through hearing — the narrative
describes how " Simon Peter, having heard that it was the
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 Him by sight, but only by knowledge,
■''None of the disciples dared to question him, 'Who art
thou?' knowing that it was the Lord^" If they had recog-
nised Him by sight, where was the need to "question".?
The writer indicates that their knowing — though it was
"absolute knowledge'' (elBoref;) — proceeded not from sight
but from inward conviction.
[1603] Being thus used to express a rudimentary stage
of " seeing " spiritual truth, Oeaypelv is not used at all in the
Epistle metaphorically, and only once literally*.
1 [1601 a] XX. 29. Note that the Evangelist does not, and could not,
write 01 firj ecopuKores. In that spiritual sense, Jesus could not pronounce
a blessing on " those who have not seen " : for opaa-is means " true
vision."
^ xxi. 7. 3 xxi. 12.
* [1603 <2] I Jn iii. 17 Beapfj r. d8e\(f)6v avrov xp^^civ ^xovra^ i.e. stolidly
beholding one's brother in need and doing nothing to help him.
109
[1604] JOHANNINE SYNONYMS
(ii) SedaOat.
[1604] This word, being connected with " theatre " and
with the notions of a spectacle and a multitude, will be
rendered here " contemplate " — a rendering inadequate but
intended to distinguish it^ from Oewpelv "behold." It is used
twice of Jesus. The first instance is when He " contemplates '*
His two earliest disciples (i. 38) " following " 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 represent 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. 45) and so in i Jn i. i, iv. 12 (" No man hath contemplated
God "), 14.
(iii) 'Opav.
[1605] John's use of this verb is confined to the future
^ [1604 a] Qeaardai cannot perhaps be expressed in English so as to
distinguish it from Beapelv. " Contemplate " is quite inadequate, and
so are "gaze at" and "survey." In N.T., Beaa-Oai is almost always
connected with a number of people either as "seeing" or as "being seen,"
e.g. with the muhitudes going out to "see the sight" of John the Baptist
(Mt. xi. 7, Lk. vii. 24), or 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. 27 where Jesus watches Levi engaged in his public occupation
(parall. Mk ii. 14, Mt. ix. 9 dhiv). But Mk App. [xvi. 11] iBtaQr)
v'n avTTJs is applied to Jesus seen by Mary Magdalene alone after the
Resurrection.
[1604 d] In Jn (i. 32) it is appHed once to the Baptist seeing the
Holy Spirit descend on Christ. In Rom. xv. 24 it probably means
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
confidently how the writer differentiates Jn i. 18 Seov ovdels empuKev
TTtriTTore from I Jn iv. 12 deov ovdels na>7roT€ TfBiarat. 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 absolute God has been seen by none, whether
singly or collectively.
1 10
JOHANNINE SYNONYMS [1606]
oyjro/jLai and the perfect icapaKa^. 'Ecopa/ca, in John, means
that kind of " having seen " which has produced a permanent
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 says " God no one /lat/i seen at any time'," he re-
presents Jesus as apparently blaming the unbelieving Jews for
not having " seen " the " form " of the Father (" Ye have neither
heard his voice nor seen his form, and ye have not his word
abiding in you"*"). Jesus also says : "Not that any one hath
seen 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 seen" the
Father in the Son.
[1606] 'E(opaK(o<; is applied to ''having seen'' (through
divine revelation) the fountain of blood and water that gushed
from the side of Jesus. Here, too (as in i. 34, iii. 32),
"witnessing" follows close on "having seen" \ (xix. 35) "He
that hath seen hath borne witness^!'
1 [1605 ^] It would be interesting to ascertain the motives that led
the writer to dispense with the present. (In Philo the pres. is freq.,
especially of Israel "seeing God." In the LXX it is often used as a
noun, e.g. 2 S. xxiv. 11 "David's seer {rov opatvra (A -^tov) AaveiS).")
In Jn vi. 2, many MSS. read edopcov : but probably the scribes cancelled
the first two letters of the original eeecopcoN (for -oyN).
2 vi. 36, XV. 24 " They have both seen and hated me and my Father."
^ i. 18. * V. 37. '" vi. 46, xiv. 9 (comp. xiv. 7).
^ [1606 a] Besides these two passages there is iv. 45, " The Galileans
received him, having seen (ttopaKorey) 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. 29), yet, in
a context describing such transient faith or "receiving" as this, we
should rather expect decopelv than 6pav. In vi. 2 eapav in some MSS.
A. V. Ill 9
[1607] JOHANNINE SYNONYMS
(iv) BXeireip.
[1607] BXcTretv is used of material sight, especially in
connexion with the healing of blindness (ix. 7 — 25, five times).
In the same connexion 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 word 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 {^Xeirwv) " the acts of the Father
as patterns for His own action) ^
(v) Alpeiv 6<j)6a\fjLov<; etc.
[1608] 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
the 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 of 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, as
if a climax was intended, the Evangelist writes, not simply
" lifting up," but " lifting up to heaven!'
(vi) ^\hdv etc.
[1609] The thought implied by this verb often differs
according to its grammatical form owing to considerations
has wrongly supplanted e^ecopouv (1605 a). Possibly, here too, after
navra, Stood an original TeGecopHKOTec which has been altered to
ecopAKOxec.
^ Comp. i. 29, xi. 9. In xx. i, 5, xxi. 9, 20 it refers to things "seen"
or " noted " after the Resurrection.
2 [1607 a] Philo i. 414 Tovtov ^€v yap Trpecr^vraTov viov 6 rayv optoov
ai/e'reiXe Trarrjp, ov erepcidi npiOToyovov atvofiacre, koI 6 yevvijOels fiivTOi
^Lfxovp,evos ras tov Trarpos 68ovs, npos Trapabeiyp.aTa dpx^eTVTra CKeivov
jSXcTrcoi', €p6p(f)ov etdr].
3 See also Philo i. 95, 299, 645, ii. 13.
112
JOHANNINE SYNONYMS [1609]
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 (elBev) concerning
the Creator surveying His work and pronouncing it good,
and this stamps that tense as likely to be 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 to Nathanael (i. 46) " Come and see
(tSe)," as if, in answer to Nathanael's incredulous words, " Can
Qxvy good come out of Nazareth?" God replied through the
mouth of the unconscious instrument, Philip, " Come and see
[tke mystery of mysteries^ the Supreme Good\^r 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 have ye laid him ? ' They say unto him, ' Sir, come
and see! Jesus wept^."
1 See Hor. Heb. on Jn i. 47 (R.V. i. 46).
2 In the Johannine Epistles this vb. occurs thrice, i Jn iii. i tScre
TTOTaTrrjv aydir-qv dedcoKev..., v. l6 edv ris idij r. d8€X(f>6v, 3 Jn xiv. eXTri^o)...
(re tSeii/.
^ [1609 a] "Come and see'' must be distinguished from (i. 39) (R.V.)
" Come and ye shall see (o-^eaOe) " (A. V. " Come and see " reading idere),
which is not a Rabbinical precept but a Messianic promise. The context
there is full of emblematic meaning. It contains the very first utterance
of Christ, '■^ What seek ye?" — which is, according to Philo (i. 196
commenting on Gen. xxxvii. 15), the utterance wherein Elenchos {i.e.
the Convicting Logos or Spirit) addressing the wandering soul, asks it
what is the object of its existence.
[1609 (^] The two seekers after truth reply, " Rabbi... where abidest
thou ?," unconsciously asking the Son to tell them of His eternal Abiding-
place, the " Eternal Home," " the bosom of the Father." The Saviour
does not say to them (see Chrysostom) as He says, in effect, to the
113 9—2
[1610] JOHANNINE SYNONYMS
[1610] In the indicative, elBov 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 (xii. 41 "saw") is probably represented as seeing
it in the same way. When the beloved disciple entered the
tomb of Jesus, he " saw " and " believed " (1552—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 2.
[1611] Philo, commenting on the statement (Gen. i. 31)
that "God saw (elSev) his works," deprecates the literal
meaning, and apparently implies that the words indicate
a transference of knowledge or intellectual " sight " from Him-
self to His creatures^. Certain it is that in each of these last
two cases, when Jesus "saw (eZSez^)" a human being, the act is a
prelude to a transference from Him of (i) sight, (2) life* and,
in the case of Nathanael, the threefold eihev prefaces a trans-
ference of spiritual life.
§ 3. ''Hearing''
[1612] A difference between the Johannine and the
Synoptic view of '* hearing/' as a means of receiving the
Scribe (Mt. viii. 20, Lk. ix. 58) " Foxes have holes — but the Son hath
no abiding-place." On the contrary, He promises that, if they will
" come," they shall " see " the abiding-place.
1 i. 47 — 50 "Jesus sawi^dhev) Nathanael coming...! saw (eldov) thee...
Because I said to thee I saw (eldov) thee...."
2 ix. I, xi. 33. In the latter, it is said that "when he saw her
weeping and the Jews that had come with her weeping he... troubled
himself." In the healing of the impotent man the participle is used
(v. 6) TovTov Idoiv 6 'I..., and also in xix. 26 'I. ovv Idoiv ttjv fx-qripa....
3 [1611 a'\ Philo i. 442 Aeyerm yap on (Gen. i. 31) EtSei/ 6 Oeos ra ndvra
oaa €7roir)(rev, ovk 'iaov tq>, o-^iv eKaarois npoae^aXcv, aXX eidrjaiu koI yvatcriv
Koi KaToXrj^Lv (Sv erroirjo-ev. That this represents God as " teaching,"
appears from the following words, Ei^e to'lvw (VTrpeires vcfirjyela-^ai koi
8i8d(TKfiv KOI beiKVVvai....
114
JOHANNINE SYNONYMS
[1613J
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 — lo), "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 heavy, and
shut their eyes: lest they see with their eyes, and hear with
their ears, and understand with their heart, and turn again and
be healed!'
Mkiv. II-I2 (lit.)
"...in parables.
That seeing {fi\k-
7roi/T€s) they may
see and not per-
ceive (tSwo-tv), 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. 13 Lk. viii. 10
Jn xii. 39-40
"...inpar- "...inpar- "For this cause
ables. Be- ables, that they could not
cause seeing seeing they believe, for that
they do not may not see Isaiah said again,
see and hear- and hearing He hath blinded
ing they do they may not their eyes and he
not hear, understand." hardened their
neither do heart; lest they
they under- should see with
standi" their eyes and
perceive (i/or/o-w-
crti/) with their
heart, and should
turn and I shall
{i.e. should) heal
them."
[1613] This is not the place to discuss all the differences
of these four versions, but merely to indicate that John, in
quoting this prophecy, consistently drops all that refers to
hearing (" make their ears heavy,' " lest they. . .hear with their
ears''). Did he do this because it seemed superfluous, the
1 Mt. continues, "And there is being utterly fulfilled for them the
prophecy of Isaiah saying, 'By hearing ye shall hear.. .lest at any time...
they should turn, and I shall {i.e. should) heal them ' " — quoting the LXX
version of the whole of the prophecy given above.
115
[1614] 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 " made heavy " by
God ? To modern 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
seen by those whose ' eyes ' have been ' blinded ' by God ? "
Logically, that is true. But under the influence of traditions
about the (Ps. Iviii. 4) " deaf adder that stoppeth her ear," 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 does not relate
a single instance of the cure of the deaf He does not even
mention the word "deaf" in the whole of his Gospel. Using
the word "hear" in two senses, (i) "perceiving by the sense
of hearing," (2) " hearkening to " or "obeyingV' he represents
1 [1614 a] 'Akovco with accus. = '"'■perceive by hearing" with genit. =
" hearken to," or " obey." The following passages illustrate the difference
between the two constructions.
[1614^] (i) 'Akovo) with accus. iii. 8 "thou hearest its voice," but
knowest not its home, object, and meaning ; v. 24 " He that heareth
my word and believeth...," i.e. not merely hears ; v. 37 "Ye have never
[so much as\ heard his voice," much less understood and obeyed it ;
viii. 43, 47 (1614 d) ; xix. 8 " When therefore Pilate heard this word
(Xoyoi/)" — to be contrasted with xix. 13 "Pilate thtreiort, giving ear io
these words (Xoyfoi/)," i.e. intimidated by them and obeying them.
[1614^] (2) 'Akovco with genit. v. 25 — 8 "the [spiritually] dead shall
hearken to the voice {(fxovrjs) of the Son of God and they that hearken
shall live.. .all that are in the tombs shall hearken to his voice," and shall
obey by coming forth to judgment, whether for good or ill ; (vii. 40)
"having hearkened to these words, said, 'This is truly the prophet,'"
X. 3, 16, xviii. 37, of those '■^hearkening to" the voice of the Good
Shepherd, or " my voice," xii. 47 " Every one that shall hearken to my
words and not observe them," i.e. understand them, and either not obey
them, or obey them for a time, but " not keep {(jivXd^T]) them."
116
JOHANNINE SYNONYMS [1616]
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 of "the deaf adder" — which
will not hear the voice of (vii. 24, comp. Ps. Iviii. i) "righteous
judgment" — the Serpent or Slanderer: "Why do ye not recog-
nise the meaning of ('yivcoaKere) my speech ? Because ye are
not able to hear my word^ Ye are from your father the devil!'
[1615] The importance attached 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 to the disciples, " I have seen the
Lord " is not the whole of her tidings. She adds that " He
said these things to her " : and it has been shewn above (1601)
that she believed in the Resurrection, not because she " saw,"
but because she heard. The Prologue of the Gospel, it is
true, mentions what we have called above (1604) — most
inadequately — "contemplating." "And the Word became
flesh and tabernacled among us and we contemplated his
glory." But if this is compared with what may be called the
Epilogue, that is to say, the Epistle, 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 as ''hearing'^
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 spoken of in the past, along with the " handling " — " we
contemplated," "our hands handled."
[1616] The whole passage in the Epistle^ is well worth
study for the light it throws on John's use of synonyms and
1 [1614^] Jn viii. 43. In antithesis, it is said (viii. 47) "He that
is from God perceives-by-hearing the words {aKovf^i to. pr}}iaTa) of God,'
i.e. he has the faculty of perceiving the voice of God. Sir. xii. 13 ("Who
will pity a snake-charmer?") shews that "deaf adders" were frequent.
They represent unjust rulers in Jer. viii. 17. See Ency. 4394.
2 I Jn i. 1—5.
117
[1617] JOHANNINE SYNONYMS
for other reasons. " We have heard'' is repeated thrice, and
so is " we have seen!' On the other hand, '' we bring tidings "
{aira'yyeWo^ev) is repeated twice, and then the verb occurs
a third time, slightly varied — " we publish tidings " {avay^eX-
\oiLL€i'). The first words in the Prologue are, " /;/ the beginning
was the Word'' — which implies "hearing." The first words
in the Epilogue are " That which was from the beginning, that
which we have heard!' Then the writer says " that which we
have seen with our eyes'.' Why did he not also say "that
which we have heard with our ears," in parallelism, and after
the manner of Isaiah? This is one of many questions
(arising out of Johannine style) to which the answer must be
that the author had some motive, but that we do not know
what it 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 which we
contemplated and our hands handled." It seems to mean
" saw and touched m 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 ive contem-
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-
cerning 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 for the higher "seeing," or
''vision," of the glory of God.
^ Acts xvii. 27. 'irT]\a(fido} (Steph.) almost always means "/^^/ in the
dark."
118
JOHANNINE SYNONYMS [1620]
[1618] After saying that the subject of this hearing,
seeing, contemplating and touching was " the Word of life,"
the writer repeats himself thus : " And the life was manifested,
and we 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 {irpo^) the Father and
was manifested to us." Then he repeats himself once more,
" That which we have seeit and have heard we bring tidings of
to you also."
[1619] Why " to you also " } Because of a feeling of
"fellowship." And this leads him to think of the "fellow-
ship " of the Father (whom he has just mentioned) with the
Son (whom he has not yet mentioned but mentions now) as
follows, " in order that ye also may have fellowship with us.
Yea, and our fellowship is with the Father and with his Son
Jesus Christ."
[1620] Another way of 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 "joy" and with "light," the
type 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 {dyyekla) that we have heard from
him and publish as tidings (dvayyiWo/jiev) to you, that God is
light and in him is no darkness at all." Thus gradually the
writer has led us on from stage to 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-
1 V.r. "your joy."
119
[1621] JOHANNINE SYNONYMS
liberate. In particular, we are to note the threefold repetition
of " hearing " and " seeing " and the prominence given to the
former. ''That which we have heard'' begins, and ''the
tidings that we have heard'' concludes, 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 is
the Saviour of the world \"
§ 4. "Knowing"
[1621] The verbs of " knowing " are olha and ^LVijudKca.
OtSa means " I know," or, in a popular sense, " know all
about " : 'yLvd)aK(jd means " I acquire knowledge about," " come
to know," " understand," '" recognise/' " feel."
(i) Olha.
[1622] It is only in a popular sense that man can be said
to "know (all about) {olha)" 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), olha 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 " {olha) 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 assumed
that they, having discarded idolatry, the sin of their fore-
fathers, were not only distinguished from (Is. Iv. 5) "the
nations" {i.e. Gentiles) that "knew not 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.
[1623] Their ignorance proceeded from their attempt to
1 See 1503—7, 1560, 1601.
120
JOHANNINE SYNONYMS [1624]
rise to the conception of God through a written Law, and not
through God's Creation as a whole, 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
Messiah Himself would be no Messiah to them if they knew
" whence he is " : He must needs come from some incompre-
hensible source : else He has no title to allegiance.
[1624] With manifest irony the Evangelist makes the Jews
say to one another (vi. 42) " Do not we {emph. T^yaet?) know his
father and his mother [too] ? " Later on, they say (vii. 27)
" As to this man, we know (oiSafjuev) whence he is ; but as to
the Messiah, when he is to come, no one is to understand
{yivdiaKei) whence he is." Jesus repeats their assertion (2236)
half as an assertion 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 (uyu-et?) [being false] know not: I {ifyw) know him...,"
and again (viii. 14) " I know whence I came {rjXdov) and
whither I return ; but ye {vfiels:) know not whence I come
{epxofiaLy or whither I return^" and (viii. 19) " Ye neither
^ [1624 a] A distinction appears to be drawn between " I came " and
** I come" (or "am coming"). The Logos "came" from the Father
(1637) when He (i. 11) "came" in the special act of the Incarnation:
but the Logos is also constantly "coming" from the Father to the created
world, in a myriad of non-special acts 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
[1625] JOHANNINE SYNONYMS
know me nor my Father ; if ye had known (^Secre) me, ye
would have known my Father also {av rjBeLTey Now for the
first time ycvcoo-Kecv is applied to " God," as object, in order to
introduce a solemn protest, in which Jesus thrice repeats the
word oUa in connexion with the Father, (viii. 55) ''Ye have
had no understanding of {e<yv(iiKaTe) him ; but I knozv (i.e. have
absolute k7iowledge of, olSa) him ; and if I say that / know
(olBa) him not, I shall be a liar like unto you : but I know
(oUa) him\"
[1625] Henceforward, this popular use of olBa, 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. 27) " We know this
man whence he is," now say (ix. 29) : " But this man we know
not whence he is." They mean, apparently, that they do not
know with what authority He comes. But they are intended
by the Evangelist to testify unconsciously against themselves,
" We know not the Living God." For " God " is the " whence
he is."
(ii) Tlvcoo-kco.
[1626] Even when used in the perfect, this verb is quite
distinct in meaning from olSa. Strictly speaking, we ought
not to say that the Father, or the Eternal Son, ytvcua-Kci
" comes to know," " understands," or " feels " : but the Evange-
list, after applying the word to the Good Shepherd, who
(x. 14) "understands (ytvaxTKet)" and is understood by, His
sheep, delights in applying it, in a spiritual metaphor, to the
Father and the Son (id. 15) : " Even as the Father 7tnderstands
me and I understand the Father " : and he has previously
used it of Jesus entering into and " understanding " the
^ [1624 <^] For other instances of olha and yti/oxrKO) in the same
sentence, see 1626 and comp. Jn xxi. 17 "Lord, thou hast absolute
knowledge of (oldas) all things, thou imderstandest (or, feelest, yiv Manas)
that I still love thee " (where the meaning seems to be that the All-knowing
must have sympathy enough to understand the sincere though imperfect
love of a sinful but penitent creature).
122
JOHANNINE SYNONYMS [1626]
weaknesses of those who " believed on his name*/' He
sometimes (1624^) 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) " Even if ye do not now believe
in me, believe in my works, that ye may come to know
definitely by evidence {fyvSire) and that ye may continue in the
ever grozving knoivledge {^ivwaK'^Te) that the Father is in me."
Here the aorist (7Z/COT6) means '* ascertain," the present
{rfiv(i)crK7)Te) "feel by constant experienced" In several
passages there is a contrast between yivwcrKw and olha : (xiii. 7)
" What I do thou hast no knowledge of {olt>a<;^ now^ : but thou
shalt tmderstand {yvwarj) hereafter." Note also the distinction
between ySeore and eyvcoKeoTe 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 {fjhetre) me, [as
you assumed], you would have had absohcte knowledge of
{ySecTE av) the Father."
(ii) (xiv. 7) "If you had learjted to understand and
sympathize with (iyvooKeire) me, you would also have had
absolute knowledge of (ySecre dv) the Father : from henceforth,
[understanding me] you feel afid understand {yivwcrKere) him
and [indeed] have seen him^"
1 Jn ii. 24 — 5 "Jesus would not trust himself to them because he
[by] himself could understand all [men] {bta to avrbv yivaxxKeiv Travras)...
for he [by] himself 67??^/^ understand (avros yap iylvaxTK^v) what was
in man."
2 [1626 a'\ Comp. the distinction between the aorist and the present
subjunctive of TncrT€va>. Both in Trtoreuo) and in ytvaxTKO) the pres. subj.
expresses a living and growing faith or knowledge (2524).
"^ [1626 b'\ With a negative, olda and 'iyvaxa 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," eg. xiv. 9 :
" So long a time have I been with thee, and hast thou ?to understanding
ofipvK eyvcoKas) me, Philip,^"
* [1626 c] The writer seems to take a pleasure in varying his terms,
123
[1627] JOHANNINE SYNONYMS
[1627] It is interesting to observe how the EvangeHst,
while always using the perfect of " see " {kcopaKo) prefers the
present of " come to know " {'yivayaKw) : 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 {SewpeZ) it [i.e. the
Spirit] nor grow in the understanding of \^ivitJ(TKei\ it : ye
(emph.) grow in the understanding of (v/jueU ycpoja/cere) it
because it abideth with you." Note the contrast between
(xiv. 31) Lva <yvw 6 Koa/jLOf; and (xvii. 23) iva jivooa/ct) 6 K6a/JL0<;:
the former means, " in order that the world may lea7'7i once for
all [from the crucifixion and sacrifice of Christ] " ; the latter,
" in order that the world 7nay gradually learn [from the
spectacle of the divine unity of the Church]." The present is
also found in the definition of eternal life (xvii. 3) " This is
life eternal that they should grow in the knowledge of
{^iv(ii(TKro(TC) 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 {hiavoia)',' which God gives us, (i Jn v. 20)
" The Son of God hath come and hath given us an under-
standing {hidvoLav), that we may have the living and growing
knowledge of i^ivwa-Koybev) {sic) him that is true."
[1628] In the Epistle, f^ivwaKco is constantly used for the
spiritual instinct by which we feel, or recognise, spiritual
truths, (i Jn ii. 3) " Hereby we understand {yivcoo-KOjULev) that
we have reached a perfect understa^iding of (iyvwKa/jbei^) God."
Comp. I Jn ii. 5, 18, 29; iii. 19, 24; iv. 2 etc., and especially
iv. 6 — 7 "He that feeleth, or understandeth, (ytvwaKcov) God,
giveth ear to us; he that is not from God giveth not ear to us:
not for the sake of variation, but for the sake of detaching his reader
from fixed formulae: xv. 21 "These things will they do because they
know (oXdao-Lv) not him that sent me," xvi, 3 " These things will they do
because they did not recognise (or, did not receive the knowledge of)
{eyvoio-av) the Father or me."
124
JOHANNINE SYNONYMS [1629]
from this we feel^ or understand, the Spirit of truth and the
Spirit of error. . .. Everyone that loveth is born of God and
feeleth {yivwaKei) God...; he that loveth not nevei' felt {ovk
eyvco) God."
[1629] In the Gospel (vi. 69) the Confession of St Peter
places belief before knowledge — as if the former prepared the
way and the latter followed, the former being the more
rudimentary and the latter the higher development — "We
Aave a perfect belief {ireiriorTevKa^ev), and we have a perfect
knowledge {lyvdiKayLev), that thou art the Holy One of God."
On the other hand, i Jn iv. 16, reversing the order, says, "We
have a perfect knowledge and we have a perfect belief [as to]
the love that God hath in us." In the former the meaning
seems clear, " We believe, nay more, we know." But in the
latter {e'yvwKaixev kol ireTTLa-TevKa/jbev ttju aydirr^v), the accusa-
tive appears to be governed by the compound verb " know
and believe," since Tna-revo) could not have an accusative
of the object (1507 b) unless it were neuter — and the question
arises, What is the reason for so harsh a construction ?
Possibly the writer had in mind the beautiful saying in the
Ephesian Epistle (iii. 19) "to know the love of Christ which
passeth knowledge." When St Paul has used the phrase
"having recognised God," he corrects it into "or rather
having been recognised by God (1598^)." 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^"
1 [1629 a] There is great difficulty in Jn xvii. 25, (lit.) "O righteous
Father, on the one hand (Kai) the world recognised (('yv<o) thee not : but
I recognised (eyvcov) thee...." Does this mean (i) that the pre-incarnate
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, eyco /xeV
125
[1630] JOHANNINE SYNONYMS
§ 5. " Coming'^
[1630] The First Epistle to the Corinthians, after "the
salutation of me Paul with mine own hand," has "If any
man loveth not the Lord let him be anathema. Maran athar
" Maran atha " is explained by R.V. margin as " Our Lord
cometh^r This proves that the two Aramaic words were used
to Corinthians, about the middle of the first century, by an
Apostle familiar with 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] {j^v IBioyv) or other
person, dare to deposit a body here, besides us two, may he
give account to God and let him be anathema mai'anatJian
(sic)^" This inscription is said by the Editor to be of the
fourth or fifth century : but it is highly probable that at
a very much earlier period Greeks took the phrase 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
Epistle 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 misinterpreters might say — "justifies our view.
The Lord is 'coming' — to smite sinners with a curse."
ere otSa IxKKoi 8e ae ovk eyvaaav. It happens that eyvav is followed by
jcai, and efNcoKiM might arise from a corruption of epNcoKAKAi, which
is the reading of D. More probably, however, the aorist is used for
antithesis in contrasting the Son with the World : and perhaps the
words are meant to suggest the two forms of recognising above
mentioned.
1 I Cor. xvi. 22.
2 [1630^] Boeckh /user. Gr. 9303. Hastings Diet renders ns tmv
Idiav " private person " : but the above seems to make better sense.
There is of course no punctuation in the Epitaph.
126
JOHANNINE SYNONYMS [1632]
[1631] Yet there are good reasons for thinking that it does
not mean "the Lord is come, or coming," but " Come, LordV
In any case it was certainly used in the second century, and
probably in the first, as a part of the Eucharistic Liturgy,
where " cursing " is out of the question : " Let grace come
(iXderco) and let this world go {irapeXdenoy. Hosanna to the
Son of David. If anyone is holy, let him come (lit. be
a comer, ipxea-Oco) [to the Lord]. If anyone is not [holy] let
him become repentant {/jbeTavoeLTco). Maran atha. Amen."
If the phrase is imperative, then this invocation 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 nothing else. The formula, as used at the close
of the Apocalypse, " Yea, I come quickly : Amen, come, Lord
Jesus'' seems to refer to the " coming on the clouds^." Yet, in
the same book, the preceding invitation to " come " suggests a
spiritual meaning : " And the Spirit and the Bride say. Come.
And he that heareth, let him say. Come. And he that is
athirst, let him corneal' very much resembling the combination
of " If any one is holy let him come," and " Come, Lord," in
the Didache.
[1632] In the account of the Baptism, all the Gospels
agree in assigning to John the Baptist the word '' cometh'''
in connexion with the Deliverer whom he heralded. More-
over Matthew and Luke represent the Baptist as using the
word in a message sent to Christ, '* Art thou he that cometh ?
1 [1631 «] Enc. and Hastings' Diet. (" Maranatha ") both take this
view.
2 [1631 b] Didach. x. 6. It is difficult to express ikBfiv and irapeXdeiv
exactly : " pass into our hearts " and " pass away," or " appear " and
" disappear," might express one aspect of the play on the words.
^ Rev. xxii. 20. * Rev. xxii. 17.
A. V. 127 10
[1633] JOHANNINE SYNONYMS
or look we for another^?" Taken together, the two traditions
demonstrate that "he that cometh," 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.
[1633] Apart from the utterances of the Baptist, all the
Gospels agree that when Jesus rode into Jerusalem the crowd
welcomed Him with the words, " Blessed is he that cometh ! "
This is a quotation from the Psalms, and the words might be
addressed to any pilgrim entering the City; but, if "he that
cometh " was already a Galilaean title for the new Deliverer,
the successor of David, 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
cometh " as a technical Jewish term. According to Matthew
and Luke these words are quoted by our Lord Himself in
a warning to Jerusalem : " Ye shall assuredly not see me
[Mt. + henceforth] until ye shall say. Blessed is he that 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 Deliverer. But there is
perhaps an allusion to a " coming " of a different kind. The
warning to " watch," and the words " in an hour that ye think
1 Mt. xi. 3, Lk. vii. 19.
2 [1633 rtj Mt. xxi. 9 "the son of David," 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 David."
3 Lk. xiii. 35, Mt. xxiii. 39.
128
JOHANNINE SYNONYMS [1635]
not, the Son of man cometh" are followed, not long afterwards,
by a threefold "coming" 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 uses the historic
present freely. But the fact that Matthew here, and here
alone, applies this form to Jesus\ suggests that on this special
occasion he may have retained Mark's tradition as having
a symbolical association. The connexion between ''he that
comethl' and a " king," pointed out above (1633), is illustrated
by the prophecy of Zechariah " Behold thy king cometh " : and
Matthew is the only Synoptist that quotes this*^.
[1635] Passing to the Fourth Evangelist we may note first
the fact — and it is a most important one considering how
seldom he agrees with the Synoptists in quoting the same
passages from Scripture — that he too, like Matthew, quotes
from Zechariah, in connexion with the Entry into Jerusalem,
the prophecy, " Behold, thy king cometh!' Moreover, through-
out his Gospel, he seems to take a pleasure in using the
words " cometh," or " he that cometh," about Christ, as though
to suggest that He is the realisation of the 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
Prologue^ In the Triple Tradition, the Baptist's words about
1 [1634 «] Mk applies epxerm to Jesus in iii. 20, vi. i, 48, x. i, xiv. 17,
37, 41, Mt. only in xxvi. 36, 40, 45. Mt. also thrice repeats epx^rai in
the previous warning (where Mk and Lk. have it only once and twice
respectively) xxiv. 42 — 4 "ye know not on what day your Lord cometh...
if he had known. ..in what watch the X^ixx^i cometh... 2X what hour ye think
not the Son of man cometh."
2 [1634 b'\ Mt. xxi. 5, quoting Zech. ix. 9. Matthew's fondness for this
particular word in connexion with "the last day" may perhaps be
illustrated by Mt. xvii. 11 "Elijah indeed cometh" (where the parall.
Mk ix. 12 has "having come") and certainly by Mt. 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
[1636] JOHANNINE SYNONYMS
the Messiah (" cometh, or coming, after me ") seem to indicate
discipleship. "After me" is omitted by Luke. But John
retains the phrase, and interprets it so as to testify to the
Messiah, whom the Baptist "seeth coming unto him^"; and,
later on, speaking in his own person, he describes the Lord
not as "he that came," but '^ he that cometh from above he
that cometh from heaven I" The Woman of Samaria with
very misty views of the Messiah, the Five Thousand (who
wish to make "the prophet" Jesus a king), the Jews in their
discussions about the Messiah's birth-place, all use this word
*' 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 Lazarus^ as though in sympathy
with the " coming " Deliverer concerning whom Martha says,
" Thou art the Christ, the Son of God, that cometh into the
world V' and similarly in the Entry into Jerusalem, "having
heard that Jesus cometh^'' which prepares the way for " Blessed
is he that cometh" and "Behold thy king cometh^!' In the
sacramental washing of feet, also, Jesus ''cometh to Simon
Peters" After the Resurrection, there are three instances of
" coming." The first is in the past tense ^, perhaps to denote
that Jesus, on this first occasion, had come from the Father (to
whom He had ascended) in a kind of second spiritual incarna-
tion. The second is in the present tense though the context is
1 i. 15, 27, 29, 30. 2 jij^ 21.
^ iv. 25 " I know that Messiah cometh^^ vi. 14 "This is of a truth the
prophet that cometh into the world," vii. 27 "When Christ is to come
{cpXrjTai)" vii. 41 '"''Cometh Christ from Galilee?" vii. 42 "Christ cometh
from Bethlehem."
* xi. 20, 38.
* xi. 27. s xii. 12, 13, 15. 7 xiii. 6.
^ XX. 19 "And, the doors having been '&\iw\....there-catne Jesus and
stood in the midst." On the past tense used to express the "coming"
in the Incarnation, see 1637.
130
JOHANNINE SYNONYMS [1637]
similar to that in the firsts The third is also in the present,
but the context is quite different. It describes Jesus as first
saying ["Come] hither! break your fast," and then as
Himself coming. " There cometh Jesus and taketh the bread
and giveth to themV
[1637] In our Lord's own words, the Aorist is generally
used to describe His coming, or being sent, from the Father,
and the Perfect to describe His arrival in the world, as though
He said, " I came (or, was sent) from heaven ; I am come 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 Incarnation I In the Last
Discourse Jesus thrice 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 to you and will receive
you to myself^" Once, He uses the Future " We shall come''
1 XX. 26 " There-cometh Jesus, the doors having been shut, and stood
in the midst."
^ [1636 c?] xxi. 12 — 13. Perhaps the disciples are to be regarded as first
obeying the Lord by coming and recHning around the "(one) loaf"
and the "(one) fish" ; and then the Lord "comes" and gives them "the
loaf" and " the fish " (r6 o^apiov). In the Washing of Feet Jesus " comes "
to Peter separately. So, perhaps, He comes round to each in turn here.
3 [1637 d\ viii. 42 " I came forth (e^^XOov) from God and am come
(rJKa)) ; for indeed I haT/e not come {eXrjXvOa) from myself but he sent me."
''Hk(o is also in Ps. xl. 7 — 8 " Lo, / a^n come... I delight to do thy will,"
quoted as a Messianic utterance in Heb. x. 7, 9, " Behold / a^n come
{rJKO}) to do thy will." 'E^^XBov is similarly used in Jn xiii. 3, xvi. 27, 28,
30, xvii. 8. In Jn i. 1 1, " He came (^XOev) to his own," it cannot be said
that the notion of coming from the Father predominates ; but it does in
viii. 14 " I know whence I came." And the Aorist is also used when the
"coming" is regarded as a Mission — the Son being sent by the Father
in order to do something — ix. 39 "For judgment I came into this world,"
X. 10 "I ca7ne that they might have Hfe," xii. 47 "For I came not to
judge the world." This seems to be the meaning of eXOav in i Jn v. 6,
" This is he t/tat came through water and blood," i.e. that came from the
Father to redeem mankind.
* xiv. 3, comp. xiv. 18, 28.
[1638] 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 Present, twice
repeated, and it is very significant. " If I will that he
[i.e. the beloved disciple] remain ivhile I am coming, what is
that to thee? Follow thou me." The words would most
naturally mean " during the short interval, while I am coming''
as we use the phrase in English, meaning, " I am on the point
of coming," and as it is used in Greek, in the First Epistle to
Timothy^ But they lend themselves to an inner meaning
that would harmonize with Origen's view concerning the
" beloved disciple " who, he says, was in the bosom of the Son
spiritually even as the Son was " in the bosom of the
Father ^"
[1639] According to this view we might suppose that the
author of the Fourth Gospel, accepting the old traditional
Johannine name of God, " He that is and WAS and IS
COMING^" 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 COMING not as
being future, but as being ever present to come and save.
Hence in the Prologue of his Gospel, he describes the Light,
from the beginning, as " coming into the world." Now, at its
close, after describing the Son as, in one sense, having come,
and as having prepared "the beloved disciple" to wait for
Him, and to represent Him, on earth, he suggests that, in
a second sense, the Son is still " coming " to help such
a disciple, and in a third sense, that He will hereafter " come "
to make those who thus wait one with Himself ^
1 [1637 b'\ xiv. 23. Is this intended to emphasize the fact that (vii. 39)
" there was not yet the Spirit because Jesus had not yet been glorified " ?
2 I Tim. iv. 13, see 1735 «.
2 Orig. on Jn xxi. 20 foil. (Huet ii. 405 — 6). ^ Rev. i. 4.
^ [1639 a\ A comparatively unimportant use of epx^rai may be noted
132
JOHANNINE SYNONYMS [1640]
§ 6. " Worshipping'^
(i) UpocTKvvio), in the Samaritan Dialogue.
[1640] In the Dialogue with the Samaritan Woman, Jesus
is represented as using irpoaKwem twice with dative, twice
with accusative, and, in two more instances (" ye worship that
which (o) ye know not, we worship that which (o) 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 end,
iv. 23—4 (R.V. but see 2167, 2398) "For such doth the
Father seek to be his ivorshippers {rom irpoaKwovvra^ avrov).
God is Spirit and thej/ that worship him (01 irpoaKwovvTef;
avrov) must worship in spirit and truth." When we ask
what is the meaning of ''such]' we are led back to the
preceding sentence " The true worshippers shall worship {to)
(dat.) the Father in spirit and truth." The question arises
in the Johannine phrase "the hour cotneth^'' or "the hour cometh aiid
now is" where the Synoptists say "the days will corned'' Similarly when
two men are waiting for the same train, one, looking at the station-clock,
may say " The train will soon be coming^'' while the other, at the same
moment, catching sight of the train itself some two or three miles away,
may say, "The train is coming." John represents Christ in the latter
way, speaking as a Seer, "^px'^rai is used by John thus seven times
(1891). On the last occasion, instead of "and now is," there is added
the Perfect (xvi. 32) " The hour cometh and hath come."
[1639 <^] "The hour hath come" occurs thrice: (i) (xii. 23) "There
cometh Andrew and Philip and they tell Jesus [about the desire of the
Greeks to see Him]. But Jesus answered them saying. The hour hath
come that the Son of man should be glorified," (2) (xvi. 32) " Behold the
hour cometh and hath come that ye should be scattered each to his own
and leave me alone ; and yet I am not alone because the Father is with
me," (3) (xvii. i) "Father, the hour hath come, glorify thy Son." In the
context of the first instance occur the words (xii. 27) " Father, glorify thy
name." We may, therefore, say that in each of the three instances the
Son is regarded as in close communion with the Father who sees the
accomplishment of the fore-ordained future as though it were past.
1 Orig. Comm. (Huet ii. 213 B) indicates that Heracleon (jjdfo-av rivt
TTpoa-KvvoxxTi) took the antecedent to be dative.
133
[1641] JOHANNINE SYNONYMS
what was meant by the variation of case, and the attempt to
answer it necessitates an examination of the general use of the
word irpoaKweco.
(ii) Ilpoa-Kvv€co, outside N.T.
[1641] From Herodotus^ downwards, it was recognised
that " to worship {irpoa-Kvvelv) " 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 (eV vofiw) to
"worship a man." The Greeks did not suppose that such
" worship " implied a belief that the man so worshipped was
a god — any more than Jack Cade supposed himself to be
a god when he said that his people were to " worship " him as
"their lord^." But whereas Englishmen felt that a vassal
might '' worship " his " lord," Greeks, before the Christian era,
felt that they could not "worship" any human being. In
almost all cases — the exceptions perhaps being where they
desired to emphasize the attitude of worship — the Greeks used
nrpoa-Kweco, in this sense, with the accusative^.
1 Steph. quoting Herod, vii. 136, viii. 118, Demosth. 549. 16 np. tovs
v^pi^ovras coarrfp iv tols ^ap^dpois. See also L. S.
2 [1641 a] 2 Hen. VI. iv. 2. 81 "I thank you, good people, there shall
be no money : all shall eat and drink on my score : and I will apparel
them all in one livery, that they may agree like brothers and worship me
their lord.^^
3 [1641/^] See Wetst. (on Mt. ii. 2) who quotes Aelian V. H. i. 21
as using the dative when he is going to describe the posture in detail^
^lafiTjvias al(rx^vT]S x'^P'-^ '"''^^ Ilepawv /Sao-iXei Trpoo-eKiivrjaev, but the
accusative when he merely states that one could not have audience of
the king nplv rj Trpoa-Kwiiaai avrov. Wetst, quotes Lucian Navig. § 30
with the accus. ; and in ib. § 37 npoa-Kweircoa-av rjfxiv Reitz reads vficov
gov. by ap^(o. The Index to Lucian gives no instance with the dative,
but several with the accusative. Also in Polyb. v. 86. 10, quoted by
Wetst. with dat., Steph. follows Reisk. in reading Trpoa-KXivova-i for
TTpoaKwova-i. Steph. adds "Apud Josephum plurima sunt utriusque
structurae exempla libris interdum dissentientibus " : in Ant. vi. 7. 5
the accus. and dat. are in consecutive lines ("God" being, in both cases,
the object) (see 1642 b), but in vii. 5. 5, ix. 13. 3, xx. 3. i, the accus. is used.
134
JOHANNINE SYNONYMS [1643]
[1642] The canon. LXX uses irpoaKweco more than
a hundred times with the dative to represent "bowing down
to " Jehovah, or to false gods, or to great men, and the dative
represents the Hebrew " to." The accusative occurs only six or
seven times, and then in connexion with some special circum-
stances, mostly implying contempt, after the manner of the
Greeks\ The coincidences of meaning in these cases are too
striking to be accidental and they indicate that a Jewish writer
might exceptionally use irpoo-Kweo) 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 " paid by Pharaoh's servants and by
the princes of Joash and refused by Mordecai), or even
ordinary idolatry I
(iii) Upoo-Kvveco in N.T.
[1643] Passing to N.T. 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 '■^prostration'' the Lord discerns a latent
demand for " worship " : and He answers the latter, not the
1 [1642 rt] In Gen. xxxvii. 7, 9, it describes the "sheaves" and the
" stars " worshipping, in Joseph's dream. In Ex. xi. 8, Moses says that
the servants of Pharaoh will come "beseeching" him {Trpno-Kwrja-ovo-i fie)
(lit. "bowing down to me "). In 2 Chr. xxiv. 17 the princes "came and
bowed down to (accus.) the king [Joash]. Then the king hearkened 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 accusative for the worship of false gods,
and the dative for that of Jehovah {Trpoa-Kwovvras avTd...(To\ del irpoa-
Kvvelv). A Greek insertion in Esther has the accus. twice in a single
verse (iv. 17) "As to my refusal to worship the haughty Haman...I will
worship no man " — which is quite in Greek style.
2 [1642*^] It would be interesting to ascertain the usage of Josephus,
and whether it varies in A7it. and in Wars. The instances given (1641^)
by Steph. are too few to be of much value ; but so far as they go, they
indicate that Josephus favoured the accus. and that Ant. vi. 7. 5 rw Beco
is a corr. of to Bed (966 a).
[1644] JOHANNINE SYNONYMS
former. We may suppose Satan to be saying " All that I ask
is that thou wilt bow down to me [Luke, before me\ — a mere
gesture, nothing more " ; whereto the Lord replies '' Thou
demandest, in effect, worship. And it is written. Thou shalt
worship the Lord thy God." In any case it can hardly be
doubted that some distinction is intended, especially as Luke,
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, irpoaKwew with the accusative is once
used — where the parallel Luke has " fell down before him " —
perhaps to represent the demoniac as actually worshipping
Jesus, since he calls Him " the Son of the Most Highl"
Matthew — apart from the quotation in the Temptation — never
uses it with the accusative. Apart from the Temptation,
Luke never has irpoaKvveco at all, except in a possible inter-
polation describing the disciples as "worshipping" Christ after
the Resurrection. There it is used with the accusative^ 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^, or
1 [1643 6z] Mt. iv. 9 7rp. fiot, Lk. iv. 7 Trp. ivminov efxov : Mt. iv. lO,
Lk. iv. 8 Kvplov Tov 6c6v o-ov TTp. '. Dcut. vi. 13 "Thou shalt fear the Lord
thy God," (f)o^r]dr)(Tr) (but A TTpocTKvvrjaeis). Codex A corrupts the text
again in Deut. x. 20, presumably influenced by the Christian Gospels.
[1643 d] Antecedently we might have supposed that the Greek
Churches would frequently have altered the Hebrew "fear" (in "fearing
God ") into some word less likely to suggest servile terror, e.£\ " rever-
ence" : and, if that had been the case, it might have explained npoa-Kwelv
in this quotation. But in the LXX such alterations {e.o-. Jonah i. 9 a-e^ofiai)
are almost non-existent.
2 Mk V. 6 (but Tisch. avrco), Lk. viii. 28 TrpoaiTreaev avrco (Mt. om.).
3 Lk. [[xxiv. 52]].
* Mk XV. 19, Mt.-Lk. om.
^ Mt. viii. 2, ix. 18, xiv. ^;^^ xv. 25. The dative in Mt. ii. 2, 8, 11
describes homage or worship to be paid to the infant Christ.
136
JOHANNINE SYNONYMS [1646]
(once) before other superiors ^ One of these instances
describes the women prostrating themselves before Christ
after the Resurrection I In two instances Matthew uses it
absolutely, once when describing the mother of Zebedee's
children petitioning Jesus, and once describing the disciples
of Christ worshipping after the Resurrection I
[1645] Reviewing the Synoptic use of Trpoa-Kweo) we see
that Matthew is alone in using the dative to describe people
as 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 to
Cornelius, when the latter had fallen and " worshipped " in the
Acts, " Rise up, I also am a manl" The Epistles avoid the
word : it is not used in any of them (outside quotations)
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 the use in the LXX illustrated
above, and still more with the use in Revelation which remains
to be mentioned. The accusative is used in that book no less
than six times to denote the worship of "the Beast" or of
devils ^ Both grammar and history, on this point, might be
^ Mt. xviii. 26. "^ Mt. xxviii. 9.
^ Mt. XX. 20, xxviii. 17.
* [1645 a] Acts x. 25 : Upoa-Kwico occurs also in Acts viii. 27, xxiv. 1 1
(absol.) of going up to Jerusalem to "worship," and vii. 43 npoa-Kwelv
avTols (an addition to Amos v. 26) of idolatry.
^ I Cor. xiv. 25. In Heb. i. 6, xi. 21 it is either quoted or allusively
used.
* Rev. ix. 20 "devils," xiii. 8, 12, xiv. 9, 11, xx. 4.
137
[1647] JOHANNINE SYNONYMS
illustrated by a letter from Tiridates to Nero, who is generally
supposed to have been " the Beast " mentioned in Revelation :
" I came unto thee, [as being] my God, to worship thee even
as the [God] Mithras ^" The Greeks would speak of the
worship of the Emperor in the Greek form {i.e. with the
accusative) and the author of Revelation (or of portions of it)
might sometimes adopt the Gentile phrase in speaking of
Gentile idolatry, while at other times he might employ the
construction most usual in Jewish Greek.
(iv) lipocTKvvea) in John.
[1647] Coming to the use of the word in the Fourth
Gospel, we find it with the dative describing the man born
blind " worshipping " Jesus^, and used absolutely concerning
"Greeks," who "went up to worship at the feasts" In the
Samaritan narrative, where 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 Jesus
language (" salvation," " the Jews," " we worship that which
we know") quite inconsistent with His character and lan-
guage as elsewhere represented in this Gospel. It would
seem to be more appropriate to the Samaritan woman
mimicking the dogmatism of Jewish Rabbis : " Ye [Samari-
tans] worship that which ye know not : we [Jews] worship
that which we know, because salvation is from the Jews."
Origen's long discussion of the context, and his brief allusion*
to the views of a writer earlier than Heracleon, shew that in
1 [1646^] Wetst. (on Jn xx. 28) "Dio 63. Tiridates ad Neronem, eyo)
irpos ere -qXBov tov efxov deov, TrpocrKvvrjacov ere cos koI tov Midprjv."
2 Jn ix. 38 (D avTov).
3 Jn xii. 20. The verb is also used absolutely in the Samaritan
dialogue, iv. 20 (dzs), 24.
* [1647 a] Huet ii. 211 D UoXv 8e iari vvv iraparidfo-Bai tov 'HpaKXecovos
TCI prjTa, dno tov emyeypafifxevov UeTpov KrjpvypaTos TrapaXafi^avofieva...
dioTTfp €k6vt€s VTrepTidepeda, TavTa fxovov iirL(rr]p.€Lovp.evoL.... This appears
to mean " // is [foo] inuch at this point to quote from Heracleon the
[exact] sayings, alleged from the [work] entitled Peter's Preaching...
wherefore we deliberately pass them over, noting these alone...." The
Latin, instead of " [too] much " has " longe melius."
138
JOHANNINE SYNONYMS [1647]
very early times indeed the whole of the passage caused
difficulty. Origen's words even suggest that Heracleon
had before him (or thought he had) some tradition that inter-
preted " Ye [worship that which ye know not] " as ''ye Jews^."
1 [1647 b'\ Origen's text at this point is full of corruptions as indicated
by Huet's margin, and Heracleon's views do not come out very definitely.
But Origen clearly accuses Heracleon of having "accepted the word
v/Afts in an eccentric way and inconsistently with the context {Ibicos koI
Trapa rrjv aKokovOLav tcov prjTS>v...€K8e^dix€vos).^' Then follow these words,
in which I bracket what appear to be corrupt : To, 'Yfiels dvrl tov 'lovbaioi,
yOviKoi], 8iTjyrj<TaTO- olov Se eVrt Trpos ttjv ^afxapeTriv Xeyeo-Oai, ^'Ypeis o'l
'louSaioi' [77 Trpos ^afiapelriv, 'Y/ieis ol eBviKoi] ; "He explained the word
'You' as being instead of the word Jews [Gentiles]. But how absurd
it is that it should be said to the Samaritan, Ye Jews [or to a Samaritan,
Ye Gentiles] ! "
[1647^] All this confusion can be explained on the hypothesis that
Heracleon had before him a tradition arranging the words as part of the
Samaritan's speech thus " Our fathers worshipped in this mountain and
ye say, [that] 'In Jerusalem is the place where one must worship. Ye
[Samaritans] worship ye know not what, we [/ews] worship that which
we know, because salvation is from the Jewsy Heracleon regarded the
words " Ye worship " as uttered by the Samaritan, not in the character
of a Jewish Rabbi but in her own person against the Jewish Rabbis.
" Ye " therefore seemed to him to stand " in the place of the ^vordjews
{avrX TOV 'I.)." [Comp. Eustath. on Iliad \. iiy, to ''ri aTroXeV^ai" dvTi tov
" ^TTcp."] This was very natural — so far. And, if we read on and ask
how Heracleon explained " salvation is from the Jews," we find him
saying that salvation (Huet ii. 213 B — c) "came to pass in the Judaean
[land] but was not in [the Jews] the7n[s elves] (dXX' ovk eV avTols),'' and
also " From that nation salvation came forth and the Word [came] into
the world." In other words, he seems to say that salvation did not
belong to the Jews but " ca?ne forth from them " in order to pass to
others.
[1647^] It is not at all certain that this is Heracleon's meaning, or
that Origen represents Heracleon rightly, or that Origen's present text
represents Origen rightly. But the hypothesis of transposition of persons
goes some way toward explaining the undoubted fact that Origen discerns
in Heracleon's rendering of " ye " " inconsistency with the context." As
for the words I have bracketed in Origen, they appear to have been
added by some editor that took dvTi to mean " instead of^ in the sense
of " a juistake for,'' so that a blank seemed to need filling (" He inter-
preted the word 'ye' as meaning, instead of Jews "), Then he filled
the blank suitably by adding " Gentiles " and adapted the context.
139
[1648] JOHANNINE SYNONYMS
[1648] A very ancient tradition is quoted by Heracleon
from the Preaching of Peter to this effect : " Peter taught that
one ought not to worship after the manner of the (?) Greeks^.,
serving stocks and stones, nor to pay one's devotions to the
Divine Being after the manner of the Jews since they, ivhile
supposing themselves to be alone in the knowledge of God, are
ignorant of Him, serving angels, and the month, and the
moon^." Heracleon seems to have quoted this as bearing on
the words in the Samaritan Dialogue " We (rj/jLek) — i.e. we as
distinct from others — worship that which we know." In any
case, this extract certainly confirms the view that the words
" 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 (7r/3oo-ev%o/>tat) " 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 both mountains, and then indicating that the Person
worshipped is " the Father " towards whom " prostration "
would be out of place : " Believe me, woman, that the hour
cometh when neither in this mountain nor in Jerusalem shall
1 [1648 rt] Huet ii. 211 E. Uirpov 8idd^avTos fir/ deiv KaBeXflv as (marg.
/car' idviKovs, I suggest KaB* "'EWr^vas) TrpoaKwelv ra rijs v\r]s Trpdyixara
aTTobc^opivovs, Koi Xarpevovras ^vXois koi XlOoiSy fxrjTe Kara 'lovdalovs ae^eiv
TO Beiov, irrcimp Koi avToi povoi ol6p,evoi eTrlo-TaaBai 6e6v dyvooi(riu avTov,
XarpevovTcs dyyeXois Ka\ prjvl koi (TeXr]vij.
2 [1648 (^] "The month." Comp. Gal. iv. 10 "ye observe days and
months," Col. ii. 16 " Let no man judge you... in respect of a feast day or
a new moon or a sabbath."
3 Comp. Rom. ii. 17 "Thou bearest the name of a Jew... and gloriest
in God and knowest his will."
140
JOHANNINE SYNONYMS [1651]
ye prostrate yourselves before the Father." Then He con-
tinues^ still using the Jewish idiom, but qualifying it so as to
non-literalise its meaning : " Nay, the hour cometh, and now
is, when the true worshippers shall prostrate themselves before
the Father [not in Gerizim or Jerusalem and not in any
literal sense, but] in spirit and truth."
[1650] Now, having extended the area of what was once
mere Jewish and Samaritan " prostration " in Jewish and
Samaritan sanctuaries, and having made it coequal with the
area of "spirit and truth," the Dialogue proceeds, as in the
Temptation, to drop the 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 accusative was frequently applied to
the polytheistic worship of " a god " or " gods." Hence, he
not only repeats "the Father" but also defines "the [one]
God," as being " Spirit," thus : " For such doth the Father
seek to worship him (accus.). The [one] 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."
[1651] According to this view, there is here, as also in
the Temptation, a deliberate differentiation 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
^ [1649 «] '• Continues," /.(?. if the words "Ye worship... from the Jews"
are transposed (as above suggested) and assigned to the Samaritan
as personating a Jewish character. Origen says (Huet ii. 209 B — c) "The
phrase, ' The hour cometh ' is written twice, and, in the first instance,
' and now is ' is not added : but in the second the Evangelist says ' Nay
the hour cometh and now isJ " But I do not understand him to mean
that these last words (iv. 23 — 4) are Evangehstic comment. If they were,
the accusative might be explained on that ground, as proceeding from
the EvangeHst and not from Jesus, and as being in a different style.
But there are many reasons against this.
141
[1652] JOHANNINE SYNONYMS
the Evangelists appear to use Trpoa-Kvvico 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 a) by Matthew and Luke as " worship " (in
the Greek idiom). Possibly John has in mind the Deutero-
nomic saying about " fear " and its Evangelistic paraphrase as
" worship " : and this is all the more probable as he says that
" perfect love casteth out fear^" But in any case we are safe
in asserting that John is here using two different 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.
§ 7. " Going away {or^ back)" and ^^ going
{on a joiirneyY "
(i) 'TiTOLfyw and Tropevo/jbai.
[1652] The importance of the distinction between these
tw^o words consists mainly in their application by our Lord to
1 I Jn iv. 18.
2 [1652 «] 'Yirayw, in Jn, mostly = "go back (or, home)" : 7ropevoixai =
"go (on a journey)." In contexts specifying an errand or place, vTrdyo),
in Jn, means simply " go away," as in (ix. 7) " Go a-way, wash in the pool
of Siloam" (rep. ix. 11) and perhaps in xxi. 3 inrdyco akievetv (unless it
implies 7'esumi7ig a former occupation). Elsewhere "home" may be
implied in "going back," as in (iv. 16) '■'■Go hofne, call thy husband,"
(vi. 67) "Do ye also desire to go to your homes ?^^ (xviii. 8) "Let these
go to their several homes^^ (xi. 44) " Loose him and let him go ho?ne."
In vi. 21 "to the land to which they were makijig their way (vfr^yov)"
may refer to Capernaum as a home, or simply to the Western coast to
which they were " going back." In vii. 3 " Go (vnaye) into Judaea," the
meaning may be " go back," as it certainly is in xi. 8, " Dost thou go back
(virdyeis) again there," i.e. into Judaea.
[1652/^] In xii. 11 (R.V.) "By reason of him [i.e. Lazarus] (St' avrov)
many of the Jews went away (virrjyov) and believed {iiria-Tevov) on Jesus,"
the meaning of vTrfjyou depends on the meaning of dt' avrov. If St* avrov,
142
JOHANNINE SYNONYMS [1653]
Himself, virdyo), "go away," being frequently thus used
throughout the whole of the Gospel, but Tropevofjuai, " go on a
journey," being sometimes used by Him along with virdyco in
His Last Discourse. The question is. What distinction, if
any, is intended to be drawn between them^ ?
(ii) Why Luke avoids virdyw.
[1653] The first point to notice is that virdyco, 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. 21) "The Lord
caused the sea to go [dack]," virrjyayev. But in Tobit, K has it
four times in the sense of " go home," whereas B has, in one
of these instances, iropevofxai^ and in others no certain
equivalent^ Precisely the same phenomenon, only on a
larger scale, meets us in the Synoptists. In the first four
in Jn, could mean "by reason of something in the past concerning him,"
then it might mean here "on account of the raising of Lazarus," and
vTrriyov k. eViVrevov might be rendered "were in the habit of going away
to their several homes and believing as a consequence of a visit to
Lazarus in Bethany." But did nva in Jn appears generally (1884 a, b)
to mean " for the sake of a person, with reference to the. future " : and
in the preceding context (xii. 9), dia rbv 'irjaovv, "for the sake of Jesus,"
means ''''for the sake of seeing Jesus." Hence xii. 1 1 must probably be
rendered " Many, for the sake of [seeing] him [/.<?. Lazarus], used to go
away {from their party, or, from Jerusalentl...^ In xii. 9 it is said that
"many came {^Xdav)...to see Lazarus" ; now it is implied that although
the rulers of the Jews discouraged visits to Bethany the temptation to see
Lazarus was so great that " many " from time to time slipped away, or
deserted their party for the sake of seeing him, and, if they did see him„
they always used to believe.
1 [1652^] Before the Last Discourse our Lord never says nopevofiai,
except in the preface to the Raising of Lazarus, where the words (xi. 11)
" I go to awake him [i.e. Lazarus] " presumably refer (at least primarily}/
to a literal journey into Judaea.
2 Setting aside Jerem. xxxvi. 19 (S*) vTrdyeis for vficls.
^ [1653 <a:] Tob. viii. 21 vnaye vyiaivcov irpos rbv iraripa crov, B Tropev-
eadai p-erd vyeias, x. II and xii. 5 (K) vyiaivoiv vTraye (B om.), x. 12 vTvaye
Trpos Tov TTcvdepov aov (B ripa tovs ir. aov).
A. V. 143 II
[1654] JOHANNINE SYNONYMS
instances where Mark uses virariay (followed twice by Matthew)
Luke has severally aTreXdcov, iropevov, vTroa-rpei^e, and
TTopevov^. In the Riding into Jerusalem, Luke, for once,
follows Mark^ (and that too, against Matthew) ; but after-
wards Luke substitutes severally elaeXOovrcov and Tropeverac^.
The last of these instances is of particular importance be-
cause it is uttered by our Lord about Himself, " The Son of
man £-oet/i home (or, back) {yircuyei) even as it is written
concerning him," where Luke has, " The Son of man goeth
{iTopeverai) according to that which i^ decreed ^"
[1654] The reasons for Luke's dislike of the word may be
inferred from any good Greek Dictionary ; for it would shew
that, when intransitive, vira^oa 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 " come
up ! " or " cheer up ! "). All these are exclusive of its transitive
meanings. Luke, therefore, may have been quite justified in
altering a word endeared to some by its use in the vernacular
Greek Gospel, but liable to ambiguity and perhaps not used
among the educated as Mark uses it. The naturalness 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 to have said about Him-
self " The Son of Man goeth away, goeth back, or goeth home
{virar^eL)'' and that Luke changed this into "goeth (on a
journey) {iropeveTai)!^
(iii) 'Tirayco, "go home."
[1655] John's first use of vTrdyo) is in a saying of our
Lord about the New Birth (iii. 8), " thou knowest not whence
it Cometh nor whither it goeth away, or goeth back {virdyei)"
He is speaking about the Pneuma, Breath, or Holy Spirit.
Playing on the word as though it were God's breath on earth,
1 Mk i. 44, ii. ii, v. 19, 34 and parall. Mt.-Lk.
2 Mk xi. 2 (where Mt. has nopevea-Be). ^ Mk xiv. 13, 21.
* Mk xiv. 21, Mt. xxvi. 24, Lk. xxii. 22.
144
JOHANNINE SYNONYMS [1656]
the wind, He says " It breatheth, or bloweth, where 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
it before. Probably He included the two meanings, since
men live amid the motions and voices of Pneuma in both
senses and are equally ignorant of their sources and ten-
dencies. Compare this passage with (vii. 33) "I go back
(vTrdyco) to him that sent me," and with (viii. 14) "I know
whence I came and whither I go back (virayw), but ye know
not whence I am coming and whither I go back!' It appears
from these passages that as the Breath or Spirit of God may
be regarded as exhaled when it comes forth to men and
inhaled 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
as having accomplished the work^
[1656] In the First Epistle of John it is said, " He that
1 [1655 d\ We might speak similarly of the " waters " of God, which
" come " as rain and " go back " partly as clouds, partly as trees, grass,
corn. 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 back " in a corresponding way, i.e. to
make its return, or pay its offering, to Nature. Comp. Is. Iv. i — 11
"Come ye to the waters. ..as the rain cometh down and the snow from
heaven and returneth not thither but watereth the earth and maketh
it bring forth and bud and giveth seed to the sower and bread to the
eater, so shall my word be that goeth forth out of my mouth : it shall not
return unto 7ne void^ but it shall accomplish that which 1 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 TrreO/xa, is repeated, "Thou
gatherest their spirit, they die... thou sendest forth thy spirit, they are
created."
145 II — 2
[1657] JOHANNINE SYNONYMS
hateth his brother is in the darkness and walketh {TrepiiraTeT)
in the darkness and knoweth not where he goeth [to his goal]
(virayecy" ; and the Gospel appears to suggest a similar 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 goal." Perhaps their minds
were fixed on another notion of "going home" which is set forth
thus in the Jewish Prayer Book : " Know whence thou earnest
and whither thou art going, and before whom thou wilt in
future have to give account and reckoning. Whence thou
earnest : — from a putrefying drop ; whither thou art going : —
to a place of dust, worms and maggots ; and before whom
thou wilt in future have to give account and reckoning: —
before the Supreme King of kings, the Holy One, blessed
be heV
[1657] But a Jewish Teacher of the first century, com-
menting on the question of the Angel to Hagar, " Whence
contest thou and whither goest thou (Tropevr))?" says that it is
the voice of Conviction and that it is a reproach addressed to
the wandering soul that has deserted the service of the Higher
and Sovereign Purpose. And he adds expressly that this
poor vagrant's "going (TropevofjuaLy is indefinite: "Thou art
chasing after uncertainties, rejecting acknowledged truths^"
John, in the Gospel as well as in the Epistle, seems to
distinguish this mere "going (Tropevo/nat)" from the "going
home (vTrciya))" 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
1 [1656^] I Jn ii. ii. So Westc. ad toe, "the final goal {^knoweth not
whither) to which life is directed." But I cannot reconcile this with a
note of his on the same page, " vnayfi, goeth. The idea is not that of pro-
ceeding to a definite point {TropeveaBai) but of leaving the present scene."
2 Jewish Prayer Book, ed. Singer pp. 190 — i, quoting Aboth iii. i.
3 Philo i. 576.
146
JOHANNINE SYNONYMS [1659]
way to it. Concerning these Jesus says, at the close of His
Gospel, what perhaps is, in effect, (xii. 35) " He that walketh in
the darkness knoweth not his way home (ttov vTrdyei)." Con-
cerning Jesus Himself, 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 {fieraPfj) 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 goiiig home (vTrdyecy" — and then follows the account
of the Washing of Feet, the legacy of Christ's example
bequeathed to the Disciples.
[1658] 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 {"he 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 provoking the Disciples to ask Him what the goal
may be. " Whither I go home ye cannot come," " Whither I
go home^ ye know the way," " I go home and I come to you^"
Towards the end of the Discourse, He becomes more definite:
" But now I go home unto him that sent me^," and, strangely
enough — though one of the Disciples has expressly uttered the
question "Whither goest thou home.-"^" — He says, " None of
you asketh me, Whither goest thou home.-*^" Finally He
declares, " I go home to the Father^."
(iv) 'T7ra7ft) applied to the Disciples.
[1659] Before comparing these passages with others (in
^ xiii. I — 3. ^ xiii. 33, xiv. 4, 28. ^ xvi. 5.
* xiii. 36. ^ xvi. 5. ^ xvi. 10
[1660] JOHANNINE SYNONYMS
the same Discourse) in which Jesus speaks of "going" to the
Father, it will be well to mention one in which vTrayco is used
by Him about the Disciples, (xv. i6) "Ye chose not me but I
chose you and set (edrjKa) you tAat ye may go {tva vfiec^
vTrdyrjTe) and may bear fruit and that your fruit may remain."
On this Chrysostom says, " / set you, that is, planted {i^v-
T€vcraY'; and then, " T/ial ye may go (he still keeps the
metaphor of the vine), that is, that ye may be stretched out
{iKTadrjreY" But this rendering '^stretched outl' i.e. "may
grow" " make progress," is against the regular Johannine usage,
of which, as we have seen, there are many instances. Hence
most modern commentators render it " That ye may go away
from me and bear fruit," Le. may go forth as missionaries.
But does this, as Chrysostom says, " 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 virayua
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 also desire to
go away from me V 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 corn, and the vine-branch, and the hnman soul, and
the 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 (1655) "goes home," so they that are
1 [1659 rt] Chrys. refers to Ps. Ixxx. ii "she stretched out (e^e'reii/e)
her branches." On ridijfii, " set," and very probably interpreted correctly
by Chrys. as "plant," see 1336^. It might include "grafting."
148
JOHANNINE SYNONYMS [1662]
born of the Spirit " go home " when they have done their work
on earth. Yet, even before they are " at home with the Lord "
(as St Paul says) in heaven, they are "at home" with Him on
earth, " abiding in " the Vine. There is, therefore, a confusion
of metaphor in a Hteral sense, but it is a deHberate confusion,
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) UopevofiaL substituted for virayw.
[1661] There remains the most difficult passage of all, in
which the Saviour gives up, for a time, v7ra<y(i), and substitutes
iropevofjuai, "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 " (elirov av v/jllv ore) may mean — and (it will be main-
tained later on) probably do mean — " I should have said to
you t/ia^." Moreover the passage is full of emotion that is
reflected in the style. As Jesus elsewhere says that He came
not to judge the world but adds " Yea, and even if I should
judge (/cal eav Kplvo) Be iyco), my judgment is true^" so here,
He seems to say " I do not admit that I am going from you ;
I do not admit that there is any need to prepare a place for
you in my Father's House where I have supreme authority
and where there is room for all. I am not 'going on a journey
{iropevofiai)! I am going home (vTrayco)" 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 I and even if I should 'prepare a place for 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
1 viii. 1 6. 2 xiv. 2—3. See 2186 foil.
149
[1663] JOHANNINE SYNONYMS
Discourse, Jesus occasionally uses iropevofjuat, " I go (on
a journey)," and aTrepxofiai, " I go away " in His efforts to
comfort and fortify the Disciples against the impending
assault \ This "going (on a journey)," He says, "will be
profitable " for them. It will strengthen the believer :
(xiv. 12) "Greater works than these shall he do because I £-o
{-jTopevofiat) to the Father," (xiv. 28) "Ye have heard that
I said to you * I go home (vTrdyco) and come [again] to you.
If ye loved me ye would have rejoiced that I go (Tropevo/juaL)
to the Father, for the Father is greater than I," (xvi. 5 — 7)
" I go home {vTrdyo)) to him that sent me : and none of you
asketh me ' Where goest 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 away {direXdo}). For, if I go not away, the Paraclete will
assuredly not come unto you. But if I go {iropevOoi) I will
send him unto you " ; (xvi. 28 — 9) " I came forth from the
Father and have come into the world : again I leave the world
and go {iropevofjuai) to the Father."
[1663] This is the Lord's last word about "going" or
" going home," and it will be 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 dashes 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 Paul says that he, like a nurse, uses babe language
to the new converts, i Thess. ii. 7, reading vtjttioi.
150
JOHANNINE SYNONYMS [1664]
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."
[1664] Logically, or spiritually, 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." But
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 was indeed an
actual ''going away'' as well as a ^^ going home^!'
On the difference between ayairdo) and (f>i\e(o, see 1716 d—f
and 1728m — -/; d\r)drj^ and aX7]9Lv6<;, see 1121 d — i; diroareWo)
and Tre/jLTTco, see 1723 d — g ; Btd/€ovo<i and Bov\o<;, see 1717 d — g
and 1723/; irpdaao) and Troteo), see 1772^; and for other
synonyms see Verbal Index in Part II.
1 [1664^] In the Acts of John (§ 12) (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 often present to the mind of the author of the Fourth Gospel :
"John" — says the Lord's voice — "unto the multitude down below in
Jerusalem I am being crucified and pierced with lances and reeds, and
they are giving me gall and vinegar to drink : but unto thee I am
speaking, and hearken thou to what I say."
151
BOOK II
JOHANNINE AND SYNOPTIC
DISAGREEMENTS
153
CHAPTER I
JOHANNINE DEVIATIONS FROM SYNOPTIC
VOCABULARY
§ I. Introductory remarks
[1665] 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 entirely with
such words as are common to the Three Synoptists but omitted
or rarely used by John\ It omits, for example, the words
"blessed," "confess," " devil V' "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, seems 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 century much more
^ Occasionally the Vocabulary will give a typical word used by two
of the Synoptists and not by Jn, e.g. "to make common," used by
Mk-Mt. but not by Lk. See 1671 c.
2 [1665 «] i.e. did^oXos, ''the devil." Aat/ndj/ioi/ "^ devil," in the
sense of an "unclean spirit," is freq. in Mk. "Blessed," fUKcipios (not
fvXoyrjfievos etc.) is denoted above.
155
[1667] JOHANNINE DEVIATIONS
than it appealed to the churches of Asia Minor, and 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 why 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 we 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 " and " hypocrisy," " rich," " riches," " pos-
sessions," " money," " treasure," and the word " temptation "
itself And, as we proceed in our examination, we find
omissions of such a kind as to convince us that they do not
in all cases indicate omission of the subject but only
variation in the manner of 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 necessity of these things, 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
156
FROM SYNOPTIC VOCABULARY [1669]
expresses variously ; still less would it be possible to assign
in each 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 word, and, in some few
instances, to suggest the motive. Generally, we may say that
John prefers to pass over local distinctions of sects, 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 absent here. The word "righteous" is never
used except in the words, " O righteous Father." The Synop-
tists contrast the "old" and the "new": the latest Gospel
never uses the word "old." The Synoptists frequently re-
present Jesus as "rebuking," "commanding," "having com-
passion," "being filled with indignation": John dispenses with
these words, mostly thinking it enough to say that Jesus
" said," or " spake," or " did " this or that, and leaving the
words and deeds of the Messiah to speak for themselves\
[1669] Apart from these general Johannine equivalents,
it is occasionally possible to point out the definite Johannine
equivalent of a Synoptic term. For example, instead of the
word "parable (irapa^oXTJy' John uses " proverb (TrapoLfiia)"
(rendered by some, "dark saying"); and instead of "mighty
works (Bvvd/jL€L^y' he uses "signs (o-rjfjLela)" In the footnotes
to these terms in the several English Vocabularies in which
they appear the reader will find explanations of these
1 [1668 a] In the case of Lazarus, the Lord's " friend," John describes
an affection and a mysterious "self-troubling" of the Lord accompanied
with tears ; and on two other occasions he mentions " trouble " (1727 d) ;
but this is exceptional.
157
[1670] JOHANNINE DEVIATIONS
deviations. The motive, in both cases, seems to have been
a desire to prevent spiritual truth from being buried under
religious technical terms or obscured by heated discussions
that had attached themselves to special terms. And in
making the second of these two changes (the change of
" mighty work " to " sign ") John is consistent throughout his
Gospel. For he avoids the word hvva^L<; 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 calls
it by the term discussed in a previous chapter (1562-94),
" authority."
[1670] These remarks will suffice to guard the reader
against being misled by a mere statistical and superficial 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 that Luke never uses
the noun " Gospel (evayyeXiov)," it will be pointed out that he
uses the verb "evangelize," or ''preach the Gospel (evayje-
X/for))" with a compensating frequency.
[1671] As a rule, where a word is only once 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 word " angels," a footnote, giving the three instances of
Johannine use, shews that it is only once used in an utterance
of our Lord, and there about angels "ascending and de-
scending on the Son of man " — a different aspect from any
mentioned by the Synoptists. So, another note on "children,"
giving all the Johannine uses of the word, suggests a parallel-
158
FROM SYNOPTIC VOCABULARY [1671]
ism between John's tradition about "becoming children of
God " and Matthew's tradition about " turning and becoming
as children." On every page, facts will be alleged, and
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
them selves ^
1 [1671 a] 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) " Astonish(ment)" and (2) "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 nowhere applies
any such word to our Lord Himself (as the Synoptists do). Jn does use
one of these words {Bavixd^a) rather frequently. But z't will be shewn that
he appears to use it in a bad sense^ to describe unintelligent surprise.
[1671 b'\ (2) " The Twelve " are mentioned — as will be shewn by the
note — four times by Jn, but always in connexion with some mention of
treachery, possible desertion, or unbelief. Again, whereas Matthew
(x. 40, and sim. Lk. x. 16) represents Jesus as saying, apparently to the
Twelve, " He that receiveth you receiveth me," Jn, in the corresponding
saying, instead of '■^you" has (xiii. 20) ^^ whomsoever I shall send." Also,
while omitting the names of many of the Twelve as given (with some
variations) by the Synoptists, Jn 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 facts seem to point to
some consistent purpose, although its exact nature (whether supplemen-
tary, or corrective, or 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 c\ As the first Vocabulary is constructed largely for the purpose
of giving an English 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, matter 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 given
with such numeral statistics, or annotations, that the reader cannot
possibly be misled. See, in particular, 1838.
A. V. 159 12
[1672] JOHANNINE DEVIATIONS
SYNOPTIC WORDS COMPARATIVELY SELDOM OR
NEVER USED BY JOHN^
English
Greek
Mk
Mt.
Lk.
Jn
[1672] Add2
TrpoaTidrjfjii
I
2
7
Adultery, adulter-
jxoixaXis, fioixdofiai,
ous, etc.
fxoixda, noix€va>,
fioixos
5
12
4
Afar
fxaKpodev
5
2
4
Age, world [apart
from the phrase
els TOP alayva]^
al^v
2
7
5
I
And (Hebraic)*
Kai
c. 400
c. 250
c. 380
c. 100
Angel or messen-
ger^
ayyeXos
6
20
25
3
Angry, s. Indig-
nant
dyavaKTeo)
3
3
I
Anxiety, s. Care
fiepifiva
I
I
2
Apart, privately^
KUT* idiav
7
6
2
Apostles (z'.e. the
Twelve) 7
aTTOOToXot
2
'
6
1 [1672 *] " Chri." opposite to any word signifies " in Christ's words,"
and " narr." signifies " in 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.,"
therefore, would include words assigned to the Baptist, Pharisees,
disciples, etc. (" Strict narr." excludes such words.) For Addenda see
1885 (i) foil.
2 "Add" is Hebraic in Lk. xx. 11, 12 (lit.) "he added to send," R.V.
" he sent yet."
3 [1672 a] "Age," "World." Jn ix. 32 R.V. "Since the world began
(cK Tov alS)vos)." For Jn's use of alcov elsewhere, always in the phrase
els TOV alS>va "for ever," see 1712 <^.
* "And" ("in oratione historica ex simplici Hebraeorum narrandi
modo," Bruder (1888) p. 456). The numbers are roughly given. See 2133.
^ "Angel." The instances in Jn are i. 51 "Ye shall see... the an^e/s
of God ascending and descending on the Son of man," xii. 29 " an angel
hath spoken to him," xx. 12 "she beholdeth two angels."
^ [1672 <^] "Apart, privately," freq. applied by Synoptists 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 apostle greater..." means "any-
one sent " and is not confined to one of the Twelve.
160
FROM SYNOPTIC VOCABULARY [1673]
English
Greek
Mk
Mt.
Lk.
Jn
Arise
dviardvai (in intrans.
forms)
17
6
29
4
„ [used of the
sun, clouds etc.]
)> )»
2
3
I
Ask, i.e. question ^
€7r€pa)Td(o (not
epayrdco)
25
8
17
2 or I
' €ic3afx^eofjLaL
4
eK7rXr](r(ronai
5
4
3
[1673] Astonish(ment)2.
€KcrTa(ris
e^icrrafxai
2
I
4
I
3
^
ddfx^os, dafx^eofiai
3
2
^ 6avfxd^(o
4
7
13
6
1 [1672^] "Ask," 2>. question. Jn ix. 23 "He is of age, ask him"
(marg. epayr-qo-are)) xviii. 7 " He asked them, Whom seek ye ? " see also
" pray " (1688) and " ask," €p(^rd(o (1708). N.B. " 2 or i " indicates v.r.
2 [1673 d\ " Astonish(ment)." In Jn, davfid^co is used twice in narrative.
In iv. 27 "they [the disciples] degan to marvel that he was talking with
a woman," it implies a shock of surprise at Christ's unconventional
conduct. In vii. 15, "the Jews therefore began to marvel 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, ^''marvel not," Jesus rebukes " marvel," as implying want of insight,
and in vii. 21, in 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 amazement. So far, Jn's use suggests that he takes the
word in a bad sense (which it has generally in the Canonical LXX).
[1673 bl There remains Christ's reply to the Jews that (v. 18)
"sought the more to kill him" after the mighty work of healing
accomplished by Him on the sabbath. To these would-be murderers,
blind to the divinity of beneficence, Christ replies (v. 20) " Greater works
than these will he [the Father] shew him [the Son] — that ye may go
on marvelling (Iva vfiels OavfxdCrjTe)." 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 "blinded" the eyes of men " Ikal they
might not (Jva prj) see with their eyes." So here the meaning would be
that the Father will shew the Son still greater works — and all that ye —
the pronoun is emphatic — ye, blind and resolute enemies of the light,
may go on persisting in your mafvel.
[1673 <:] It is not surprising that Mr Burkitt's Syriac text (SS is
illegible) renders this difficult passage '■'• And 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
[1673] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Baptism
^dirTia-fxa
4
2
4
Baptist 1
^aTrrtaTrjs
2
7
3
Bartholomew
Bap6o\onaios
I
I
I
Beat (I)
Sepo)
3
I
5
I
Beat (2)
TVTTTOa
I
2
4
Bed, couch (i)
kXIvt}
2
2
3
Bed, couch (2)2
Kpd^aTTOS
5
4
Beelzebul
B€€\C€^0V\
I
3
3
Johannine use of the verb " marvel " — which, in the Fourth Gospel,
is not a virtue but a vice, quite distinct from '■''awe" or "■ reverence ^^
[1673^] Mk vi. 6 has "And he marvelled {iOavyiaa-ev) because of their
unbelief" (in the visit to Nazareth) where the parall. Mt. xiii. 58 (? Lk. iv.
16 — 24) has no such statement. But Mt. viii. 10, Lk. vii. 9 have " But
having heard it Jesus marvelled {i6avp.acrev)" i.e. at the belief of the
centurion. In the former case, the word is equivalent to "shocked"
as in Gal. i. 6 (which means that the Apostle is "shocked" at the
Galatian instability) ; in the latter, it implies wondering admiration.
[1673^] It appears from Boeckh's Greek Inscriptions (4768 foil.) that
Ibatv iBavfxaaa, or flbov Kal eOavfiaaa, was the regular phrase in use among
tourists in the second century to record their impressions after visiting
the underground tombs at Thebes, " I saw and wondered." If the phrase
had already become hackneyed in that sense, John may have had an
additional reason for disliking BavfxdCa> 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 (aTr^XOev) to his
home (rrpos avrov) wondering at that which had come to pass." The
interpolation somewhat resembles Jn xx. 8 — to which says that one at all
events of the two disciples "-saw and believed" and then that they "went
away again to their homes {a'nT]K6ov oZv irpos avTovs)." Possibly Jn's
^'saw and believed" contains an allusion not only to the general
hackneyed phrase '^ saw and wondered" but also to some particular
Christian application of it, such as appears in the interpolation — which
is regarded by W. H. as being of very early date.
1 [1673/J "Baptist," in the Synoptists, distinguishes John the son
of Zacharias from John the Apostle. 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 Gospel
mentions a John as father of Peter but only in Christ's words (" Simon,
son of John").
2 "Bed." Kpd^arros (Mk ii. 4— 12, Jn v. 8— II, also pi. Mk vi. 55) is
a term condemned by the Grammarian Phrynichus.
162
FROM SYNOPTIC VOCABULARY [1674]
English
Greek
Mk
Mt.
Lk.
Jn
[1674] Begin 1
apxofiat
26
13
31
I
Behold ! (1)2
l^ov (not ide)
8
6i
55
4
Behold ! (2)
t8€
9
4
o
15
Believe, believing, ,
s. Faith
Beloved 3
dyaTTTfros
3
3
2
o
Beseech, etc.*
napaKoXea)
9
9
7
o
Bethphage
BTj6(fiayrj
I
I
I
o
Birds
vreTfivov
2
4
4
o
Blaspheme, blas-
phemy **
^Xaa(f)r)ix4a), -ia
7
7
4
2
Bless, blessed 7
evXoyeco, -tjtos
6
5
15
I
Body (Chri.)
(TOijxa
2
II
9
o
Branch 8
KKdbos
2
3
I
o
1 [1674 «] "Begin," only once in Jn (xiii. 5) "He began 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 Origen {adloc. Huet ii. 380 B) to interpret
it as meaning that Jesus " began " the purification now and completed it
afterwards. In such a writer as John, "began " must be assumed here to
have some definite meaning, and not to be used as in Mark.
2 [1674 <^] "Behold!" Jn iv. 35 and xvi. 32 (Chri.), xii. 15 (quot.
Zech. ix. 9), xix. 5 (Pilate) '-''Behold., the man!" Mk and Jn never use
it in narr. : Mt. and Lk. freq. use it in nam, and five times agree in using
it (352) against the parall. Mk.
3 "Beloved," always with "son" exc. Mt. xii. 18 (quoting Is. xlii. i
€KX«r60- But see "love,"aya7raa> (1716^ foil, 1728 m foil, and 1744 (i) foil).
* " Beseech." UapaKaXeco in Mk and parall. Mt.-Lk. is used of
"beseeching" addressed to Jesus; outside the Triple Tradition it
sometimes means "comfort," "exhort," e.g. in Mt. ii. i8, v. 4, Lk. iii, 18,
xvi. 25.
s " Bird." Mt. xxiii. 37, Lk. xiii. 34 have bv rpoirov opvis eTria-wdyei...
^Opvis is not used by Jn.
^ " Blaspheme " etc., in Jn, only x. 33 dXXd irepl ^Xa(T(f>r)p.ias, uttered by
the Jews, x. 36 vfxus Xdyere ort, BXa(r(f)T]ix€7s, by Christ replying to the
Jews.
^ "Bless," in Jn, only xii. 13 evXoyqpivos 6 epxofievos..., the cry of the
multitude quoting Ps. cxviii. 26. For paKdpios, " blessed," see 1859 e.
8 " Branch," KXddos. But Jn has kX^/xo, " branch " in his Parable of
the Vine xv. 2, 4, 5, 6.
163
[1675] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
[1675] Break (bread) i
xXao)
3
3
2
o
Bring word, s.
Tell 2
aTrayyeXXo)
3
8
II
I
Build, s. also
Housed
oiKoSo/xeo)
4
8
12
I
Call, i.e. name*
KaXeo)
I
15
29
I
Call, i.e. summon,
invite^
KaX 60)
3
II
H
I
Call anyone to
(oneself)
TTpoo-KaXeofiai
9
6
4
o
[1676] Care«
fiepifjLva
I
I
2
o
Cast out, s. Devils
Centurion
Mk KCVTVpicOV,
Mt.-
Lk. iKaTovrdpxqs
3
4
3
o
1 [1675 rt] " Break (bread)." The Synoptists never use this word except
in connexion with the Feeding of the Five Thousand (where Jn omits it)
and at the Eucharist. Mk and Mt. use it also in the Feeding of the Four
Thousand, which Lk. and Jn omit.
2 [1675 b^ " Bring word," airayyiXKoi^ in Jn, only xvi. 25 ''^ I will bring
word to (R.V. tell) you plainly about the Father." 'ATrayyeXXto in the
Gospels, apart from quotations, should never be rendered " tell " (as
in R.V. Mk v. 14, 19, vi. 30 etc.) but almost always "bring word" (as in
R.V. Mt. ii. 8, xxviii. 8) or " report." Epictetus ii. 23. 2 condemns those
who asserted that there was no "reporting power {bvvapis aTrayyeXriKr])"
in the senses (comp. Steph. quot. Sext. Pyrrh. i. 197 ovk aTrayyeXriKas).
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 "a
reporter (dnayyeXTfipa) of logoi," and Steph. quotes Euseb. Dem. v. 202 B
Beov Xoyov iv dvdpaTra ttjstov Trarpos fvcre^elas ciTrayyeXTiKov. The word is
therefore appropriate to the Spirit of the Son in heaven, "reporting" to
man on earth.
3 [1675 c] " Build," in Jn, only ii. 20 " In forty-six years was this temple
built." Comp. Mk xiv. 58, xv. 29 parall. to Mt. xxvi. 61, xxvii. 40 about
the building of a new Temple (not mentioned in Lk.).
* "Call," i.e. name. Mk xi. 17, '''■shall be called 2, House of Prayer,"
quoting Is. Ivi. 7 ; Jn i 42 '•''thou shall be called Cephas."
^ " Call," i.e. invite, summon. In Jn, only ii. 2 " Now Jesus also was
invited^ and his disciples."
^ "Care." Mk iv. 19 "the cares of the world" parall. to Mt. xiii. 22,
Lk. viii. 14. The verb p.^pip.vdv " be anxious (or, careful) " is in Mt. (7),
Lk. (5), Mk (o), Jn (o).
164
FROM SYNOPTIC VOCABULARY [1676]
English
Greek
Mk
Mt.
Lk.
Jn
Charge
TrapayyAXo)
2
2
4
o
Child 1
TiKVOV
9
15
H
3
Child (little) 2
•naih'iov
12
i8
13
3
Child (infant)
vrjirios
O
2
I
o
Children (babes,
pl.)
^p€(t)rj
o
O
I
o
Chosen, masc, i.e.
the elect 3
€k\€Kt6s
3
5
2
[?I]
City (Chri.)
TToXlS
I
13
12
o
City (nam)
TToXlS
7
13
27
8
Cleanse, make
clean, purify
etc.'*
Ka6api((o
4
7
7
o
Clothe^
Trepi^aXXo)
2
5
2
I
Cloud
v€<^fKrj
4
4
5
o
1 [1676 rt] "Child," TiKvov. Jn i. i2 "He gave them authority to
become children of God," viii. 39 "If ye are children of Abraham," xi. 52
"...that he might gather... the children of God." To " become children of
God" is apparently equivalent to being (Jn iii. 3) " born from above"
without which, it is said, a man " cannot see the kingdom of God " : 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 heaven." TcKvia (pl.) is in Jn xiii. 33.
2 [1676 b] " Child (little)," Trmblov. Jn iv. 49 " Come down before my
child die," xvi. 2 1 " But when she is delivered of the child, she re-
membereth no more the anguish," xxi. 5 " Children, have ye (R.V.) aught
to eat ? " In the Synoptists, " (little) children " 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 2235 r.
3 [1676^] "Chosen," masc. Jn i. 34 (SS) ''the chosen [one] of God/'
W. H. " son " (593 a). Comp. Lk. xxiii. 35 " the Christ of God Ihe chosen
[one]." Elsewhere the word is masc. pl. as in the Epistles, " the elect
[ones]." Jn has "choose" five times— Mk (i), Mt. (o), Lk. (4)— and
always in the words of Christ, concerning His choice (exc. Jn xv. 16 "Ye
did not choose me ").
* "Cleanse," used by the Synoptists mostly of "cleansing" from
leprosy, which (1666) Jn never mentions.
5 [1676^] "Clothe," in Jn, only xix. 2 "they clothed him with
{irepU^aXov avrov) a purple garment," probably written (1805-6) with
allusion to Synoptic parallels, including Lk. xxiii. 1 1 " Having clothed him
in gorgeous apparel {Trepi^dkcov ea-drJTa Xa/XTrpai/)."
165
[1677] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
[1677] Colti
traXos
4
3
4
I
Come to»
irpocrepxofiai
5 or 6
51
II
I
Command (i)
€niTd(r(ra>
4
4
Command (2)
KiKevco
7
I
Command (3)
TT poaracrcrat
I
2
I
"Common," make 3
KOIVOCO
. 5
5
Compassion, com-
iTKcos
3
6
passionate, pity*
I eXee'o)
3
8
4
etc.*
\ (TTrXayxviCofiai
4
5
3
Condemn^
KaraKpivco
2
4
2
[1678] Confess «
e^OfioKoyeofiai
I
2
I
Country, the c.
round about
7repix(opos
I
2
5
Cross (Chri.)
aravpos
I
2
2
Crucify (Chri.)''
aravpoat
3
Crucify with
(Jesus)
(rvvcrravpoo)
I
I
1 "Colt," in Jn, only xii. 15, quoting Zech. ix. 9. Jn lays much less
stress than the Synoptists lay on the Finding of the Colt. He uses the
word " ass," where Mk-Lk. use " colt," while Mt. uses " ass and colt "
(1861 d).
2 [1677 a] " Come to," in Jn, only xii. 21, of the Greeks, who " came to
Philip " saying, " Sir, we would see Jesus." In the Epistles, it occurs only
in I Tim. vi. 3 (?), Heb. (7), i Pet. ii. 4, and always of approaching a
source of grace.
3 [1677 <J] "Common," i.e. unclean. All these instances occur in
Mk vii. 2 — 23 and the parallel Mt. (Lk. omits the whole). Mk vii. 2, 5
also has {bis) Koti/6s (adj.) in the phrase Koivai^ x^P^^^-
* [1677 c] "Compassion." The Synoptic words meaning "pity"
sometimes correspond to the Heb. IDPI, which also means "kindness," or
" loving-kindness.'^ This might sometimes be expressed by " love," which
occurs in Jn more frequently than in all the Synoptists taken together.
5 [1677^] "Condemn." Jn, however, uses KpiVw, "judge" freq. (19) —
Mk never, Mt.-Lk. seldom {1714: d—f) — and often where the context
indicates "condemn," as Jn iii. 17, 18 (where A.V. has "condemn"
thrice).
6 [1678 rt] "Confess." Mk i. 5, Mt. iii. 6 ''confessing their sins," Mt.
xi. 25, Lk. x. 21 "I make confession., or acknowledgment^ to thee, Father."
Lk. xxii. 6 (act.) e^afiokoyrjo-fv, "Qudas Iscariot] ?nade an agreement?'
Jn (1861 rt) has 6p.o\oyea> but not of "confessing sins" (exc. in Epistle).
7 "Crucify" (Chri.) Mt. xx. 19, xxiii. 34, xxvi. 2 (1206).
166
FROM SYNOPTIC VOCABULARY
[1679]
English
Greek
Crucify with
(another) ^
avvaTavpooi
Cup 2
Trorrjpiov
Damsel
Kopdo-iov
Daughter^
dvydrijp
[1679] David*
Aavfid
Deaf or dumb
Ka><f>6s
Death, put to^
Oavaroa
Deny utterly^
dirapviopLai
Desert, desolate
(adj.)
fprjfxos
Destroy^
KaraXvo)
Devils (plur.)
daipovia
Devil(s), cast out
e<^dXK<o 8.
Devil(s), possessed
with 8
8aipovi^op,ai
Disease^
voaos
Diseased^
KaKcis i'xa)v
Mk
o
6
5
5
7
3
2
4
Mt.
o
7
3
8
17
7
3
4
Lk.
o
5
o
8
13
4
I
4
5 3 2
3 5 I
8 6 or 8 i6
7 6 or 7 7
Jn
I
I
o
I
2
O
o
o
o
o
o
o
I
o
o
1 [1678^] "Crucify with [another]." This occurs in Jn xix. 32. But the
Johannine context so differs from the Synoptic as to make the meaning in
Jn " crucified with Ike first malefactor^'' not " crucified with yesus^ Lk.
omits the word altogether. See 1817 c.
2 [1678 c\ " Cup." Lk. omits Mk x. 38—9, Mt. xx. 22—3 " Are ye able
to drink the cup...}" Jn's single instance is (Jn xviii. 11) "The ctip that
the Father hath given me..."
3 [1678^] "Daughter," in Jn, only xii. 15, quoting Zech. ix. 9
^^ Daughter of Zion."
4 [1679*2] "David." Both Jn's instances are in vii. 42 "Did not the
Scripture say that from the seed of David, and from Bethlehem the
village where David was, the Christ is to come ? "
5 " Death, put to." Lk. xxi. 16 (diff. from parall. Mk xiii. 12, Mt. x. 21)
"they shall put to death some of you," comp. Jn xvi. 2 "he that killeth
{dtroKTdva^) you." For "death," see 1710 <r — d.
^ " Deny utterly." Jn has "deny," dpviofiai, concerning Peter's Denial
xiii. 38, xviii. 25, 27, and i. 20 "confessed and denied not."
7 [1679 <^] "Destroy." But, corresponding to KoraXvo) used concerning
the temple or its stones (Mk xiii. 2, xiv. 58 etc.), Jn ii. 19 has Xixrare.
8 [1679 <:] "Devil(s), possessed with," in Jn, only x. 21 "Others said,
these are not the works of one possessed with a deviV But Jn has —
always in dialogue — haipoviov %\oi (5) and daifxoviov (i).
9 [1679^] "Disease." Jn has daOevda (2) and do-eepeco (8). The
former is used once in Mt. (viii. 17 "took our infirmities ") but that is
in a quotation from the Heb. (not LXX) of Is. liii. 4.
167
UNIVERSITY
OF
[1680] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Distant (also means
"enough," "have
in full")!
anix<^
2
5
4
Divide
IJ.epiC<^
4
3
I
Divide asunder 2
Sm/uepifw
I
I
6
I
Divorce 3
aTToXiKo (R.V. "put
away")
4
9
2
Drink, give to drink
ttotI^co
2
5
I
[1680] Ear*
ovs
5
7
7
Earthquake^
aeta-fios
I
4
I
Eat 6
eV^io)
II
II
12
Elders
TTpea^vTepoi
7
12
5
Elect, s. Chosen
Elijah?
'HXei'ay
9
9
7
2
Ends
reXog
3
5
4
I
Enemy®
ix^pos
I
7
8
Enough (see note
above on Dis-
tant)
a-irix'^
2
5
4
^ " Distant etc." The numbers include the three meanings.
2 " Divide asunder," in Jn, only xix. 24, quoting Ps. xxii. 18 about the
division of Christ's garments.
3 "Divorce." These numbers do not include ottoXvo) = " release,"
" send away " etc.
* "Ear." Jn xviii. 10, 26 has wrdpiov (i), uirlov (i), both about the ear
of Malchus.
s [1680 a] "Earthquake." Mk xiii. 8 (parall. Mt. xxiv. 7, Lk. xxi. 11)
predicts earthquakes in the Last Days. Mt. viii. 24 aeio-pos peyas eyevero
iv T. BaXdaarr) means "tempest," Mt. xxviii. 2 mentions an earthquake
at the time of the Resurrection (not in Mk-Lk.-Jn).
^ [1680^] "Eat." This does not include (a) (\>ayciv and {b) Tpwyeiv.
^ayelv is freq. in all the Synoptists, and fairly freq. in Jn. Tpwyeiv occurs
only in Mt. (i) (xxiv. 38 '-'• eating and drinking") Jn (5) always of eating
Christ's flesh, exc. in xiii. 18, quoting Ps. xli. 10, (Heb.) "he that eatetk
my bread." *Eo-^ia), the pres. tense, occurs in discussions about eating
with sinners, and in the narrative of the Eucharist etc.
? " Elijah," in Jn, only i. 20, 25.
8 [1680 c\ " End," in Jn, only xiii. i " He [Christ] loved them to the
^«^ (2319— 23)." There is nothing in Jn about "the end" as meaning
the Last Day etc. See 1715^.
. ® " Enemy." Mk xii. 36, only in quotation (Ps. ex. i) parall. to Mt. xxii.
44, Lk. XX. 43 (1856).
168
FROM SYNOPTIC VOCABULARY
[1681]
English
Greek
Mk
Mt.
Lk.
Jn
Enter, go into
elcTTopevofxai
8
I
5
Exceedingly (i)
\iav
4
4
I
Exceedingly (2)
€Kir€pi.(T(rats
I
Exceedingly (3)
Trepia-a-Ss
2
I
Exceedingly (4)
a(f)6dpa
I
7
I
[1681] Facei
7rp6(r<o7rov
3
10
14
Faith, or, belief
(1670)
TTLOmS
5
8
II
Faith, have, in,
i.e. believe
TTicrTeixo
10
II
9
c. 100
Faithful, believing'
^ Triaros
5
6
I
Faithless (-ness),
unbelieving (-be-
lief)2
amarioi (-ia, -09)
3
2
4
I
Fall (Chri.)3
TTtTrro)
5 1
[I or 13
14
I
Fall (narr.)
TTLTTTtO
3
6
3
2
Fall against, fall
down before
TrpOO-TTLTTTOi
3
I
3
Fast, fasting
vrjcrrda, vrjariSj
vrjareva)
7
9
5
Fear(n.)*
(f)6^os
I
3
7
3
Fear (vb.) (Chri.)^
(f)o^€op,ai
2
8
II
I
Fear (vb.) (narr.)
(f>o^eop,ai
10
10
12
4
1 [1681 a] " Face." In apparent reference to a passage where the
Synoptists use (Mk i. 2, Mt. xi. 10, Lk. vii. 27) 7rp6 Trpoa-airov, Jn iii. 28
uses efxirpoaBev.
2 [1681 b] " Faithful," " faithless," in Jn, only xx. 27 " Be not un-
believing (aTTio-Tos) (R.V. faithless) but believing (TrioT-ds-)." In idiomatic
English, '■''faithless'''' now means "not keeping faith," and is applied to
breaking one's word, breach of trust etc. Jn does not mean this.
3 " Fall" (Chri.), in Jn, only xii. 24 " Except the grain of corn having
fallen (ireo-cbi/) into the earth die."
* [1681 <r] " Fear " (n.). In Jn, always in a bad sense, and in the phrase
(Jn vii. 13, xix. 38, xx. 19) "because of the/^^r of the Jews," i.e. because
they were afraid of the Pharisees. Mk iv. 41 and Mt.-Lk. freq. use
<^o/3os in a good sense, to mean "^^e/^." Comp. the only passage
mentioning fear in the Epistle, i Jn iv. 18 "There is no fear \n love, but
perfect love casteth oy^Xfear, because ^^r hath punishment."
s [1681 «r] "Fear" (vb.). Jn vi. 20 "It is \ ', fear not." In Christ's
words it is always used thus negatively in Mk (2), and almost always
in Mt.-Lk. In Mt.'s narrative it is once used by an angel Mt. xxviii. 5
^^ Fear not ye."
169
[1682] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Few (plur.)
oXiyoi
2
6
Field
dypos
8
i6
JO
[1682] Firei
TTvp
4
12
I
First (adj. or noun,
notadv.)(Chri.)2
Trparos
5
II
Flee 3
cf>evyo)
5
7
2
Forgive, forgive-
ness*
d(f)ir]fj,iy a<f>e(ris
12
i8
I?
2
Gain (vb.)^
Kepdaivo)
I
6
Gathers
€iri(rvvdya)
2
3
Generation
yevfd
5
13
15
Gentile, s. Nations
Gift7
8a>pov
I
9
Go before 8
Tvpodyoi
5
6
Go before 8
TTpoiropevofjLCU
o
o
Go before, go for-
ward®
Trpoepxopai
2
I
2
1 [1682 a] " Fire," in Jn, only xv. 6 " They gather them and cast them
into the y?r^," in the metaphor, or parable, of the Vine. Mt. twice uses
"fire" in connexion with "Gehenna," or "hell" (v. 22, xviii. 9) which
does not occur in Jn.
2 [1682 d] " First." Jn omits all discourses about " who shall be
Jirs/" as also about "who shall be the greatest'^ (1683 <^— 4
3 [1682 r] "Flee," in Jn, only x. 5, 12, of the sheep "fleeing" from
the stranger, and the hireling from the wolf.
* [1682^] "Forgive." This does not include dcfylrjpi meaning "leave,"
"suffer." "Forgiveness" occurs nowhere in Jn, "forgive" only in xx. 23
" Whose soever sins ye forgive, they 2iX^ forgiven unto them." See also
(1690) " Remission of sins."
5 [1682^] "Gain." Comp. "reward," ^io-<9op, Mt. (10), but Mk (i),
Lk. (3), Jn (I).
® [1682y] "Gather." Jn xi. 52 (ii/a kcli to, TeKva tov S(ov...(rvvaydyTj
els €v) uses avvdyco in a sense similar to that of eTria-wdyco in (a) Mt.
xxiii. 37, Lk. xiii. 34, TroardKis fjBeXrja-a eiriarvvayaye^v (Lk. inicrvvd^ai) to.
T€Kva (TOV (where, however, Jn speaks of the scattered children of God
generally, but Mt. Lk. refer to the children of Jerusalem), and in (d)
Mk xiii. 27, Mt. xxiv. 31 eVio-uva^et (Mt. -^ovcnv) rovs cKXeKTovs avrov
eK t5>v t€(t(t. dvipwv. All use crvvdya), Mt. more freq. than Mk Lk. and
Jn taken together.
7 [1682^] "Gift." See "gain," and " reward," freq. in Mt. Jn has the
form bwpfd once (iv. 10) " If thou knewest t\\e gift of God."
8 [1682^] "Go before, or, forward." Jn generally prefers simple
170
FROM SYNOPTIC VOCABULARY [1683]
English
Greek
Mk
Mt.
Lk.
Jn
Good [applied to
a person]^
ayaOos
3
6
6
I
Gospel
fvayyeXiov
7
4
o
o
Gospel, preach the
(lit. speak gos-
pel)*
evayyeXl^o), -Ofxai
o
I
lO
o
Governor^
rjyeyMtv
I
ID
2
o
Grass
Xopros
2
3
I
I
[1683] Great*
fxeyas
15
20
26
5
Great, sufficient
iKavos
3
3
lO
o
how great,
how much.
■ noaos
6
8
6
o
how many
Greater (of per-
sons)^
ixei^av
I
6
6
7
verbs with prepositions to compound verbs. Comp. Jn xiv. 2 " I go
to prepare (eroindaai) a place for you." This implies " going before."
^ "Good," appl. to a person, in Jn, only vii. I2 "Some said. He [i.e.
Jesus] is goodP
2 [1682/] "Gospel, preach." See also "preach," "proclaim," i.e.
Krjpv(r(ra>, which Jn never uses. On the other hand, Jn uses XaXe'o),
" speak," more freq. than Mk and Lk. taken together.
3 [1682 y] "Governor," or ruler. Each of the Synoptists uses the word
once in Christ's prediction that the disciples will be tried before " rulers
and kings." The other instances of Mt. and Lk. (except Mt. ii. 6) refer
to Pilate.
* [1683 «] "Great" is never applied by Jn to persons as it is in
Mk X. 42 — 3 and parall. Mt., (Lk. "greater"). Jn applies it (fxeyas) only
to (vi. 18) "wind," (vii. 37, xix. 31) "day," (xi. 43) "voice," (xxi. 11)
"fishes."
^ [1683 <^] "Greater," of persons. Mk's only instance is Mk ix. 34
"They had conversed with one another in the way [on the question].
Who is the greatest [lit. greater"] (ris fxfi^cov)?" Mk represents Jesus,
in His reply, as saying "Whosoever of you desireth to beyfrj-/," but
Mt. and Lk. both in the parallel and elsewhere assign to Jesus the word
"greater^"' concerning "persons" — in particular about the Baptist (Mt.
xi. II ovK €yr)y€pTai...fi€i((ov...6 de ptKp6T€pos...iJ.ei^ei)v, and sim. Lk. vii. 28).
[1683^] Jn assigns to the Samaritan woman the words (iv. 12) "Art
thou greater than our father Jacob?" and to the Jews (viii. 53) "Art thou
greater than our father Abraham?" But when the word is used by
Jesus it is either used with a negative (xiii. 16) " the bond-servant is not
greater than his master 7ior the apostle greater than the [apostle's]
sender " (comp. xv. 20), or else applied to the Father as " greater " than
171
[1684]
JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Hand (Chri.)
X">
5
9
9
5
Hand (narr.)
x*tp
19
15
16
10
Have (in full) (see
note above on
Distant)
dir€X<o
2
5
4
Heal(i)i
depaTrevm
5
16
14
I
Heal (2)2
Idofiai
I
4
II
3
Hell, s. Fire
yecvva
3
7
I
Here (Chri.)
Sde
6
12
12
I
Here (narr.)
Ue
4
6
30^4
4
Herod (the Great)
'HpSdrjs
9
I
Herod (Antipas)
'Hpo)8r)s
8
4
13
Herodians
'Hpoodiapoi
2
I
Herodias
'HpcoSias
3
2
I
High
vyl^rjXos
I
2
I
Highest
vylria-Tos
2
I
7
[1684] House (1)3
otfcta
19
26
24
5
House (2)
OIKOS
12
9
32
3
House-master
olKodeO-TTOTTJS
I
7
4
Hunger (vb.)*
Treivdo)
2
9
5
I
the Son (xiv. 28) or "greater" than all things (? x. 29 W.H. marg.).
John assumes that all that is great and good in men comes to them from
their being in the Father (or the Father in them) so that arithmetical
comparisons between man and man are out of place. Comp. Plato 69 A
{Phaed. 13) which declares that the balancing of /Aet'^o) 7rp6s eXdrrco is not
" the right exchange with a view to virtue."
1 [1683^] "Heal" (i), in Jn, only v. 10 "The Jews therefore began
to say to him //%«/ ^ad been healed (rw red e pair €vp.iv(o\^^ i.e. the man that
had been (Jn v. 5) "in his infirmity."
2 [1683^] "Heal" (2). Mt. xiii. 15, Jn xii. 40 are quotations from
Is. vi. 10. Jn V. 13 6 Se laOds (Tisch. d<r6€va>v) is called 6 redepaTrevnevos
in Jn V. 10. Jn iv. 47 "that he would come down and /lea/ his son,"
is a request to Jesus. It will be seen that Jn never uses OepaTrevco or
Idofiai in his own person except participially to describe people that have
been healed.
3 [1684^] "House" (i). It means "household" in Jn iv. 53 and
perh. in viii. 35 ("doth not abide in the house for ever"). It means
"the Father's house" in xiv. 2, and the house of Martha and Mary in
xi. 31 and xii. 3. See also "build."
* " Hunger," in Jn, only vi. 35 " He that cometh unto me shall
assuredly not hunger."
172
FROM SYNOPTIC VOCABULARY [1685]
English
Greek
Mk
Mt.
Lk.
Jn
Husbandman^
yeatpyos
5
6
5
I
Hypocrite,
hypocrisy
viroKpiTTjs, -la-is
2
14
4
Increase, grow 2
av^dvco
I
2
4
I
Indignant, be-
come^
ayavaKrito
3
3
I
Inherit, inherit-
ance, inheritor
KXrjpovoficay, -t'a, -os
3
5
5
Isaac*
'lo-aaK
I
4
3
Israel^
'la-pariX
2
12
12
4
James (son of
Alphaeus etc.)^
4
3
3
James (son of Zebe-
dee or brother of
John)6
10
3
5
Jericho
2
I
3
John (son of
Zebedee)
10
3
7
Just, justify etc.,
s. Righteous
[1685] Kingdom^
^aaiXeia
19
56
45
5
Know, recognise 8
€7riyiv(6(rK(o
4
6
7
1 " Husbandman," in Jn, only xv. i " My Father is the husbandman!^
2 " Increase," in Jn, only iii. 30 "He must increase but I must
decrease."
3 [1684^] " Indignant, become." 'Opyi^op-ai, " be angry," occurs Mt. (3),
Lk. (2), but Mk (o), Jn (o), and therefore is not in this vocabulary.
* " Isaac." In Mk, only xii. 26, quoting Ex. iii. 6.
^ [1684 r] "Israel." Jn iii. 10 "Art thou the teacher of Israel and
knowest not these things?" appears to contain a shade of irony. It is
the only Johannine instance of the use of "Israel" in the words of the
Lord. The others are i. 31, 49, xii. 13. Of Lk.'s instances, 7 are in his
Introduction.
^ [1684 <^] "James." These names and numbers are given as in
Bruder (1888). But the distinctions are doubtful. The important fact is
that " James " does not occur at all in Jn.
7 [1685 a] " Kingdom." " The kingdom of God, or, of heaven etc.,"
occurs more than 80 times in the Synoptists. In J n it occurs only in the
Dialogue with Nicodemus, iii. 3, 5, "the k. of God," and in xviii. 36
" my kingdom " (thrice repeated, rj ^. v ifxr^).
8 [1685 b] " Know, recognise." For ytvdcrKa, and otSa, see 1715.
[1686] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Lame^
Xa>\6s
I
5
3
I
Lamp, lampstand^
Xv^vos, -ia
2
3
8
I
Last (excluding
"last day")^
€<rxaTos
5
10
6
Lawful, it is*
f^eoTiv
6
10
5
2
Lead astray, go
astray, err
TrXavda
4
8
I
2
Lead away
dirdy(o
3
5
4
Leave
KaraXetTro)
4
4
4
Leaven (n. and vb.) C^firj, -oat
2
5
3
Leper, leprosy
Xenpos, -a
3
5
5
[1686] Liken, compare «
' o/jLoioa)
I
8
3
Little ones«
IxiKpoi
I
4
I
Manifest, known
(adj.)^
cf)av€p6s
3
I
2
Market-place
dyopd
3
3
3
Marry, marriage ^
ya/xeo), -I'^o), -os etc. 5
18
13
2
Marvel, s. Astonish
1 [1685 c] " Lame," in Jn, only v. 3 "A multitude of them that were
infirm, blind, lame, withered."
2 [1685 rt?] "Lamp," Xvxvos. The only instance in Jn is v. 35 "He
[i.e. John the Baptist] was the lamp.^^
3 [1685 e\ " Last " is not applied to persons etc. in Jn, but " the last
day," i.e. the Day of Judgment, fcrxdrr] fjpepa, occurs 7 times in Jn and
never in Synoptists.
* " Lawful, it is," in Jn only v. 10 " It is not lawful for thee to take up
thy bed," xviii. 31 "// is not lawful iox us to kill anyone."
^ [1686 rt] " Liken," Mk iv. 30. " Like," o/xotoy, is also freq. in Mt. (9),
Lk. (9) (but abs. from Mk) in connexion with parables. In Jn ofioios
occurs twice, Jn viii. 55 "like you," ix. 9 "like him."
6 [1686/^] "Little ones," in Triple Tradition, only in Mk ix. 42,
Mt. xviii. 6, Lk. xvii. 2 "one of these little ones" [Mk + " tkat believe^^
Mt. + " //^rt/ believe in me"]. The most reasonable explanation of Lk.'s
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 c] " Manifest." The vb. (fyavepoo), however, occurs Mk (i +[2]),
Mt. (o), Lk. (o), Jn (9). Besides Mk iv. 22 it occurs in Mk App. xvi. 12,
14 concerning the Resurrection. In Jn xxi. i (bis), 14 it refers to the
Resurrection. See 1716 /, 7.
8 [1686^ " Marriage," ydfios occurs in Jn ii. i, 2 of the "marriage" at
Cana.
FROM SYNOPTIC VOCABULARY
[1687]
English
Greek
Mk
Mt.
Lk.
Jn
Mary (mother of
the Lord)i
yiapla{\i)
I
5
12
o
Matthew
MadOaios
I
2
2
o
Mercy, s. Com-
passion
Middle, midst
fieaos, ev
fieo-a, fls
TO fieaov etc.
5
7
14
4
Might, mighty
work 2
dvvafiis
lO
13
15
o
Mighty (possible,
able) (I)
dvvaros
5
3
4
o
Mighty (2)3
laxvpos
3
3
4
o
Mock4
ifXTrai^co
3
5
5
o
Money, silver^
dpyvpiov
I
9
4
o
Mountain
opos
II
i6
12
4
[1687] Nations (plur.)^.
i.e. Gentiles
edvTj
4
12
9
o
Near, be or draw
near (vb.)^
iyyiCco
3
7
i8
o
Neighbour^
TrXrjcTLOV
2
3
3
o
1 " Mary." Mk vi. 3 " Is not this the carpenter, the son of Mary ? "
2 [1686^] "Mighty work." Instead of dwdfieis, "mighty works,"
which is the usual Synoptic word for Christ's miracles, Jn uses arjucla,
" signs." To express " power," in a certain sense, he freq. uses i^ovcria,
where R.V. gives '■'■ power" in txt. but sometimes ''''right^'' sometimes
" authority^'^ in margin. " Authority " would perhaps be the best word in
almost every case (1562 — 94).
3 [1686/] " Mighty" (2). Note that in Mk i. 7, Mt. iii. 11, Lk. iii. 16,
John the Baptist says, concerning Jesus, ^^ Mightier (laxvporepos) than
I " : whereas Jn i. 27 gives the context but omits these words.
* "Mock," in Mk x. 34, xv. 20, 31 concerning the "mocking" in the
Passion, predicted or practised, and so in Mt.-Lk. exc. Mt. ii. 16,
Lk. xiv. 29.
^ "Money." Mk xiv. 11 " They promised to give him [Judas Iscariot]
money." Jn ii. 15 has Keppara "(copper) money."
6 [1687 a] " Nations." The sing., however, €$vos occurs 5 times in Jn
(1718/) and also in Mk xiii. 8, Mt. xxiv. 7, Lk. xxi. 10 ^^ nation against
nation" Mt. xxi. 43 "a nation" Lk. vii. 5, xxiii. 2 "our nation?'
7 [1687 <^] "Near." The adv. eyyvs "near," occurs Mk (2), Mt. (3),
Lk. (3), Jn (II).
^ [1687 r] "Neighbour." In Jn irXrja-iov occurs only in Jn iv. 5
"Sychar, near to the parcel of ground..."
A. V.
175
[1688]
JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
O!
a,
I
2
2
Oath (s. also Swear'
) opKOS
I
4
I
Oil
eXaiov
I
3
3
Oldi
rraXaios
3
3
3 or 5
Olives (Mt. of)
eXaioiv (al. -av)
3
3
4
Other, another 2
erepos (not aXXos)
[I]
10
34
I
Parable^
Trapa^okr]
13
17
18
Paralytic
TrapaXvTiKOS
5
5
I
Pass, pass by (i)
Trapipxpp.aL
5
9
9
Pass, pass by (2)*
irapdya)
3
3
I
Pay, render, re-
quite^
aTToSi'dco/xt
I
18
8
[1688] People^
Xaos
2
14
37
2
Philip (founder of
Caesarea)
^iXimros
I
I
I
Philip (husband of
Herodias)
'^iXlTTTTOS
I
I
Physician
larpos
2
I
3
Pity, s. Compassior
1
Plant (vb.)
(f)VT€VQ>
I
2
4
f>oor (Chri.)^
TTTaxos
3
4
8 or 9
I
Power, s. Might
Tray, prayer
Trpocrevxopai, -rj
13
19
22
•Preach, proclaim
Kr}pva(ra)
12
9
9
(Prepare 8
eroi/ia^o)
5
7
14
2
1 [1687^] "Old." Compare, however, i Jn ii. 7 about the ''old
commandment" (dis).
2 [1687^] "(An)other," in Jn, only xix. 37 "Again another Scripture
saith...." As it occurs only in Mk App. [xvi. 12] (as indicated by the
bracketed [i]), and not in Mk, it ought not, strictly, to come in this list.
3 " Parable," Trapa^oXr), is, in Jn, irapoip.la. See 1721 c — d.
* " Pass by" (2), Trapdyco, in Jn, only ix. i '' And, passing- by, he saw a
.man blind from birth."
^ "Pay, render," in Mk only xii. 17 "-Render therefore to Caesar...."
:See" Render (1691)."
6 [1688 (i\ " People," in Jn, only in the saying of Caiaphas (xi. 50,
Kviii. 14) that " one man " was to " die for the peopled In Mk vii. 6 it is in
A quotation from Is. xxix. 13 ; in Mk xiv. 2 it is in a saying of the chief
priests ; in Mk xi. 32 W.H. have oxXov.
"^ [1688 bl " Poor " (Chri.), in Jn only xii. 8 " The/^^r ye have always,"
•om. by SS and D.
® [1688 c\ " Prepare," €Toip.d(a), in Jn, only xiv. 2 — 3 (bis) " I go to
prepare a place." Also KaTaa-KevdCo) occurs Mk (i), Mt. (i), Lk. (2), Jn (o).
176
FROM SYNOPTIC VOCABULARY
[1689]
English
Greek
Mk
Mt.
Lk.
Jn
Prepared, ready ^
eTOLflOS
I
4
3
I
Prevent, hinder
KQ>\va>
3
I
6
o
Priest 2
lepevs
2
3
6
I
Prison 3
(f)v\aKr}
2
8
6
I
Privately, apart '^
kut' I8iav
7
6
2
o
[1689] Publican
reXcovrjs
3
8
lO
o
Put on (a garment),!
evdvco
(mid.-) be clothed
3
3
4
o
in5 )
1 rrepipa A Aoj
2
5
2
I
Ransom
Xvrpov, -ooj, -cocris
I
I
3
o
Read (scripture) ^
avayivaxTKOi
4
7
3
o
Ready, s. Prepared
eroLfios
I
4
3
I
Reason''
diaXoyi^Ofxai, -kt/xos
8
4
12
o
Rebuke
iTTLTipdoi
9
7
12
o
Receive^
bexofiaL
6
lO
l6
I
Recline, lie, some- )
.■ I
avaKkivco
J
2
3
o
times cause to >
lie9 )
KaraKkivco
o
O
5
o
Recline with^
(TwavaKeLfxaL
2
2
3
o
^ " Prepared," " ready," in Jn, only vii. 6 " but your time is always
ready'^
2 " Priest," in Jn, only i. 19 '■^priests and Levites."
^ " Prison," in Jn, only iii. 24 " For John was not yet cast into ^r/i-<?;/."
The numbers above do not include (f)vXaKT] meaning " watch," for which
see 1696.
4 " Privately," see " Apart " (1672 d).
5 " Put on," see " Clothe" (1676).
^ [1689 a] " Read (scripture)," Jn has dvayivaxTKco once, but not of
scripture, xix. 20 "This title, therefore, the Jews read."
^ [1689 d] " Reason," when used in the phrase " reasoned among them-
selves," is sometimes synonymous with " murmur," yoyyy^co, which occurs
Mk (o), Mt. (i) (in parable), Lk. (i), Jn (4) — or with SiayoyyvCo which
occurs in Lk. alone (2).
^ [1689 c] " Receive," dexopai, in Jn, only iv. 45 " the Galilaeans
received him": but Xafx^dvoj, "receive i.e. welcome (a person)," occurs
Mk (o), Mt. (o), Lk. (o), Jn (11) (1721/—^). napaXa/x/Sai/co occurs Mk (6),
Mt. (16), Lk. (6), Jn (3), always of persons except in Mk vii. 4, but not
always of friendly reception.
^ [1689^] "Rechne" (almost always at meals). 'Ai/a/cet/iai and dva-
TTiTrro), in a similar sense, occur in all the Four Gospels.
177
13-
[1690] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Reedi
KoXafxos
2
5
I
o
[1690] Remission of
sins 2
d<\>e<TLi dfxapTicov
I
I
3
o
1 [1689^] "Reed." Mk xv. 19, 36, Mt. xxvii. 29, 30, 48, Lk. om.,
of the "reed" mentioned in the Passion : Mt. xi. 7, Lk, vii. 24 (the only-
instance) "a ree^ shaken by the wind": Mt. xii. 20 (quoting Is. xlii.
3) "a bruised reed."
2 [1690(2] "Remission of sins," acfxais dfiapnav, 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 of 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 acfxais in LXX and on
Jewish traditions about the Hebrew original of the word.
[1690 d] (i) Apart from a few unimportant exceptions, acjieais, in
canon. LXX, means tke ^^re/ease" of the Sabbatical Year^ or of Jubilee^
and is not connected with atonement except once in a passage describing
the scape-goat that is (Lev. xvi. 26) '"''for AzazelJ^ Josephus speaks
of Jubilee as the year {Ant. iii. 12. 3) "wherein debtors 2iYe freed from
their debts and slaves are set at liberty " ; and he says that " the name
denotes Aphesis.^^ Isaiah Ixi. i — 2 connects '■''liberty (a^eo-ii/) to the
captives" with ^'' the acceptable year of the Lord^^^ which (Ibn Ezra 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). Debtors sometimes
sold themselves or their children into slavery ; so that remission of
servitude and remission of debt would naturally often go together.
[1690 <;] (ii) Part of the observance 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. I. 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. 10. 6) a decree of Julius
Caesar remitting tribute for every Sabbatical Year.
[1690 d'\ (iii) That inconvenience was caused by the " remission "
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 (Deut. xv. 9) "base thought" of
refusing to lend in view of the approaching Aphesis. But the Gemara
(/. Shebiith x. 4) adds (Schwab ii. 428) " Mais est-ce que cet acte [de
178
FROM SYNOPTIC VOCABULARY [1690]
Hillel] a pour origine la Tora? Non ; seulement lorsque Hillel I'a
institud, il I'a bas^ sur une allusion biblique."
[1690^] (iv) In Jeremiah (xxxiv. 13—15) the act of "proclaiming
Aphesis" is shewn by the context to mean, or include, freedom from
servitude; and both that prophet and Nehemiah (Neh. x. 31 "that we
would forgo the seventh year and the exaction of every debt") contended
against the wealthy for that very observance of Aphesis which Hillel
practically abrogated. Hillel was the greatest and best of the Pharisees
and acted (no doubt) 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 is antecedently 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 statute Law of the Nation, which no
Pharisee could abrogate.
[1690/] (v) Josephus tells us that the Baptist {Ant. xviii. 5. 2)
insisted that his disciples, before being baptized, should be " thoroughly
purified beforehand by righteousness^^ and he distinguishes " righteousness
towards one another^'' from "piety to God." Luke iii. 12, 14 tells us that
the publicans and soldiers said to the Baptist " What shall we do ? "
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 '■'■do"
something before he 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 the good of the poor.
[1690^] (vi) Both in Greek and in Hebrew, "release" means also
"forgive." In Aramaic (1181) "debt" and "sin" may be represented
by the same word. Hence '■''forgive us our sins" might be interchanged
with " release us from our debts" The conditional prayer, " Release us
from our debts as we release those that are indebted to us " might have
a twofold meaning.
[1690 y^] (vii) The fact that Matthew reads ''debts" for ''sins" in the
Lord's Prayer should be considered in this connexion. And many other
kindred questions deserve discussion, although they cannot be discussed
here, for example, whether John the Baptist did not intend something like
a compulsory socialism, and whether Jesus of Nazareth 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.
[1691] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
[1691] Render, requite,
payi
aTTobidayfjit
i8
8
o
Repent, repentance ficravoeo), -ma
7
14
o
Report, bring word
to, s. Tell
OTray-yeXXo)
8
II
I
Reproach
oveiSi^G)
3
I
o
Rest, the
\otn6s
4
6
o
Retain, seize, take
hold of 2
Kpareco
IS
12
2
2
Reward, wages ^
fiia-Oos
lO
3
I
Rich, riches*
7r\ov(rios, rrXoOroff
3
4
12
o
Right, on the^
€K de^ioiv (jJLov) or
ev Tols de^iois
6
7
4
o
Righteous, just
(appl. to men)
bUaios
2
c. 15
lO
o
Righteous (appl.
to God) 6
dUaios
O
o
o
I
1 " Render," see " Pay" (1687), and the note on " Reward " below.
2 [1691 a] " Retain etc." Jn uses Kpareo) twice, but only in one
passage, and metaphorically (xx. 23) " Whose soever [sins] ye regain they
are retamedJ'^ The meaning is obscure. See 2517 — 20.
3 [1691 Ul " Reward," " wages." The two instances in Mk and Jn are
Mk ix. 41 "He shall surely not lose his reward^' Jn iv. 36 '■^Already,..
is taking his reward^ The former regards the reward as future, the
latter regards it as present.
4 [1691 c\ "Rich," see "Poor" (Chri.) which is shewn (1688^) to occur
only once in Jn (where D and SS om. the mention).
^ [1691^] "Right, on the." Jn makes no distinction of "right" and
"left" between the malefactors crucified with the Saviour. Also, he
never speaks of the Son as "^/ the right hand^'' of the Father, but as
"/«" the Father, or "^;/<?" with the Father, and similarly of the disciples
as being "zw" the Son. Jn xxi. 6 "on the right side" is not included in
the list above because " side {pipy]) " is added.
6 [1691^] "Righteous" applied to God occurs in Jn xvii. 25 "O
righteous Father." Applied to things, it occurs Mk (o), Mt. xx. 4
"Whatsoever is righteous (x.e.just) I will give you" ; Lk. xii. 57 "Why,
even of yourselves, judge ye not that which is righteous {to dUaiov)?"
i.e. judge Justly; Jn v. 30 " My judgment is righteous " vu. 24 "Judge
righteous judgment." Jn and Mk never use SiKaiow "justify," "make
righteous," which occurs Mt. (2) Lk. (5). On "righteousness," which
occurs Mk (o) Mt. (7) Lk. (i) Jn (2), see 1854^. 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 justly," see
1714^—^.
180
FROM SYNOPTIC VOCABULARY [1692}
English
Greek
Mk
Mt.
Lk.
Jn
Rocki
irirpa
I
5
4
Root
piCa
3
3
2
[1692] Sadducee
^addovKoios
I
8
I
Sake of, for the 2
ev€Ka
4
7
5
Salt
oKas
3
2
2
Sanhedrin, council '
^ crvvidpiov
3
3
I
I
Satan 4
2aTava5
5
3
5
I
Satisfy 5
XoprdCa
4
4
4
I
Save 6
areola)
14
15
17
6
2 [1692 a] " Sake." Jn however uses vTrc'p in xiii. 37, 38 (A.V.) "y2?r
thy, my, sake," (R.V.) "/^^ thee," "/<7r me." Comp. Jn xv. 21 "These
things will they do unto you because of (8m) my name," (A.V. and R.V.)
'"''for my name's sakeP Jn xii. 30 "/t?r your sakes" has dm, Jn xvii. 19
^^for their sakes" has vTTf'p. For the difference between the Johannine
and the Synoptic view, see 1225 — 6. On the Johannine " sake," 8m, see
1721, and 1884 a—b.
^ " Sanhedrin," etc. Lk. xxii. 66, Jn xi. 47.
4 [1692 <^] "Satan," in Jn, only xiii. 27 "Then {i.e. at that moment,
Tore) entered into him Satan," i.e. into Judas Iscariot ; Lk. xxii. 3 ("But
Satan entered into Judas") places the "entering" earlier.
^ [1692^] "Satisfy," in Jn, only vi. 26 "Because ye ate from the
loaves and were satisfied" lit. fed as beasts with grass — probably used
by Jn in a bad sense, but not so by Mk vi. 42, Mt. xiv. 20, Lk. ix. 17 etc.
6 [1692^] "Save." In the words of Christ, ''save'' is used by the
Synoptists in the phrase "Thy faith hath saved 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 to ''save" except in the story
of Zacchaeus peculiar to Luke (Lk. xix. 10) " For the Son of man came
to seek and to save the lost."
[1692^] Mt. xviii. 11 (R.V. marg.) has "Many authorities, some
ancient, insert, ' For the Son of man came to save that which was lost'" :
Lk. ix. 56 (R.V. marg.) has, besides another insertion supported by
" some ancient authorities," the following one supported by " fewer " :
" For the Son of man came not to destroy men's lives but to save \them'\."
But W.H. omit both of these without marginal alternative. And they
are omitted by SS.
[1692/] Jn iii. 17 "God sent not the Son into the world that he
should judge the world but that the world should be saved 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
argument shews how easily comment on Christ's words might be taken
181
[1692] JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Scourge, i.e. pain-
ful disease
fldoTl^
3
o
I
o
Scribe
ypafifiarevs
22
19
14
o
Scriptures, the
(pi.) (1722)
al ypa(f)ai
2
4
3
I
Seed (lit.)
crtrepfia, (nropos
3
5
2
o
Seed (metaph.)^
(Tvipfxa
4
2
2
3
Seize, retain, take
hold of 2
Kparefo
15
12
2
2
Sell (Chri.)
TTCoXeO)
I
4
5
O
Sell (narr.)3
rraXea
2
2
I
2
Set before*
iraparlBrfiMi
4
2
3
O
as part of Christ's words, and illustrates the growth of the interpolations
mentioned in the last paragraph.
[1692^] The Johannine version of the words of Christ certainly
represents Him as saying (a) Jn v. 34 "These things I say thatjK<? may
be saved" {b) Jn x. 9 " Through me if anyone enter in he shall be saved"
(c) xii. 27 " Shall I say, ' Father, save me from this hour ? ' " (933—40),
(d) xii. 47 " / came not that I might judge the world but that I might save
the world^^ The ist, 2nd, and 4th of these clearly imply spiritual
" saving."
1 [1692/%] "Seed" (metaph.). Jn vii. 42 "From the seed of David,"
viii. 33 " We are Abraham's seed^'' viii. yj " I know that ye are Abraham's
seed." Jn xii. 24 has kokkos for "grain (of wheat)," to suggest the soul
dying that it may live.
2 " Seize." See above, " Retain" (1691 a).
3 "Sell" (narr.). All these relate to the casting out of them that
"sold" in the Temple.
4 [1692/] "Set before," i.e. set food before, Mk vi. 41, Lk. ix. 16,
in the Feeding of the Five Thousand; and Mk viii. 6 {bis)^ 7 in the
Feeding of the Four Thousand. But Mt. in the parall. to these three
passages of Mk omits TrapaTLdrjfii. Mt., when using this word, applies
it to spiritual food, or teaching by parables ^ xiii. 24, 31 "Another parable
he set before them."
[1692y] Lk. has x. 8 " Eat the things set before you," xi. 6 " I have
nothing to set before him," but also uses the middle to mean (xii. 48,
xxiii. 46) " entrust," "commend." Comp. Acts xiv. 23 ^Uommended them
to the Lord," but xvi. 34 (act.) ^^ set before them a table," i.e. fed them,
xvii. 3 " opening [the Scriptures] and setting before them [the doctrine']
that it behoved the Christ to suffer." The word has these various
meanings in the Epistles also: i Cor. x. 27, i Tim. i. 18, 2 Tim. ii. 2,
I Pet. iv. 19.
182
FROM SYNOPTIC VOCABULARY
[1693]
English
Greek
Mk
Mt.
Lk.
Jn
Seven, seven times
eirrd, -kis
8
II
8
Shed blood
iKxvvvoi alfia
I
2
2 or 3
Sick, s. Diseased
KOKcSff €X(OV
4
5
2
[1693] Sidon
2i8(6v
3
3
3
Silent, be (i)
o-iydo)
3
Silent, be (2)
(TKOTrdo)
5
2
2
Sinner, sinfuF
ifiapTcoXos
6
5
17
4
Sit (I)
KuBe^ofiai
I
I
3
Sit (2)
KaOijixai
II
19
13
4
Sit (3)
Kadi^o)
7
8
8
2
Sleep (I)
Kadevdo)
8
7
2
Sleep (2)2
KoifidofiaL
2
I
2
Smite (i)
Trardaa-di
I
2
2
Smite (2)
TV7rr(o
I
2
4
So,in the same way
Qi(rai)T(os
2
4
2 or 3
So as to, so that 3
S<TT€
13
15
4
I
So to say, as it
were, about*
coa-ei
I
3
8
Sodom (1671 c)
26dofia
3
2
Sow5
aneipo)
10
16
6
2
Spit on 6
efXTTTVOi
3
2
I
Straightway (i a)
(1910 foil.)
evOvs
c. 40
7
I
3
Straightway (i d)
(1914 foil.)
eve^ois
II
6
3
1 "Sinner" occurs in Jn only in the dialogue about the man born
blind, four times, Jn ix. 16, 24, 25, 31 (1371 d).
2 [1693 a] " Sleep " (2). Koifxdoixai means the sleep of death in
Mt. xxvii. 52 "the saints that slept arose." In Jn xi. 11 "Lazarus has
fallen asleep {K€KoifXT)Tai),^' the disciples take the verb literally and
comment on it thus (xi. 12) "If he has fallen asleep he will recover (1858)."
3 [1693 (^] "So as to," "so that," occurs in Jn only in iii. 16 '^ so that
he gave his only begotten Son," a comment of the Evangelist, not a
saying of Christ's. See " save " above (1692/).
* [1693 c\ " So to say," " about" occurs in Mt. xiv. 21, parall. Lk. ix. 14
" about five thousand," but Mk and Jn, who also mention " five thousand,"
do not thus qualify it.
^ "Sow," in Jn, only iv. 36 — 7, of spiritual sowing.
^ [1693 d'\ " Spit on," referring to the Passion, does not occur in Jn ;
but TTTvo), "spit," occurs in Mk vii. 33, viii. 23, Jn ix. 6 in connexion with
healing. See 1737 b.
183
Greek
Mk
Mt.
Lk.
Jn
rrapaxp^fia
o
2
lO
o
Icrxvs, Icrxvpos
4
4
5
o
lcrx^<^
4
4
8
I
CKTelvco ;(eTpa(s)
3
6
3
I
aKav8aXi(a>,
8
19
3
2
(TKavdaKov
jStoy
I
o
5
O
vTrdpxovra
o
3
8
o
KTTjpara
I
I
o
o
7rd(rx<»>
3
4
6
o
Uavos
3
3
lO
o
ffKios
4
5
3
o
6pvva>
2
13
I
o
Xolpos
4
4
4
o
arvvayayrj
8
9
15
2
[1694] JOHANNINE DEVIATIONS
English
Straightway (2)^
Strength, strong
Strong, be 2
Stretch out the
hand(s)3
[1694] Stumble, make
to stumble, stum-
bling-block *
Substance, pos- J
sessions, living j
Suffer
Sufficient (marg.
worthy), great
Sun
Swear (s. also Oath) opvvo)
Swine
Synagogue^
1 [1693^] "Straightway" (2). Uapaxpny^a is not strictly entitled to
a place here, but it is inserted to explain that Lk.'s deficiency in respect
of €v6vs and evBiois may be compensated by his excess in respect of
another word of similar meaning. Uapaxpfj p.a, both in Mt. and Lk., is
connected with miraculous results in the context exc. (a) Lk. xix. 11
"that the kingdom of God was destined to come immediately^^ {b)
Lk. xxii. 60 "And immediately, while he was yet speaking, the cock
crew." In («), the meaning is, perhaps, "come by special miracle";
in {b\ attention seems to be called to a miraculous coincidence.
2 [1693/] "Strong, be" occurs in Jn only in xxi. 6 "They were no
longer strong [enough] to draw it \i.e. the net]." On Jn's non-use of
" strong," "mighty" etc., see the latter (1686/).
3 [1693^] "Stretch out the hands," in Jn only xxi. 18 "Thou shalt
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.e. by
stretching out his hands on the cross.
4 [1694 «] "Stumble" etc. Jn has only the verb, vi. 61 "Doth this
make you to stumble V^ xvi. i "This have I said to you that ye be not
tnade to stumble.''^
5 [1694 <^] "Synagogue," in Jn, only vi. 59 (R.V.) "These things said
he in [the, or, a] synagogue (eV (rvvayoiyr^) as he taught in Capernaum,"
xviii. 20 " I ever taught in [the, or, a] synagogue (eV o-uj/ayw-y,^) and in the
temple." Perhaps " in synagogue " (like our " in church ") would be the
best rendering in both passages.
184
FROM SYNOPTIC VOCABULARY [1695]
English
Greek
Mk
Mt.
Lk.
Jn
Take hold of, s.
Retain
K/jareo)
15
12
2
2
Teacher, Master
(voc.)i
hlhaCTKCLki
lO
6
12
2
Tell (R.V.), bring
word 2
aTra-yyeXXo)
3
8
II
I
[1695] Tempt, tempta-
tion^
Treipa^o), -aa-fJios
5
8
8
I
Testimony*
fiaprvpiov
3
3
3
o
That {iL.e. in order
that) 5
oiras
I
17
6
I
Then {i.e. after all)
apa
2
7
6
o
Then {i.e. at that
time)
t6t€
6
88
14
lO
Thirds
rpiTos
2
6
9
I
1 [1694^] "Teacher," voc, in Jn, only i. 38 'Pa^^e\ 6 Xe'yerai peO.
AiddcTKokej XX. 16 'Pa^^ovvel 6 Xe'yerai AiSao-KoXe. Jn viii. 4, where 8. occurs
without the Aramaic, is an interpolation. For " Rabbi " see 1815.
2 [16940 "Tell (R.V.)," in Jn, only xvi. 25 " I will tell you plainly
concerning the Father " (see 1675 d). Jn also has ay-yeXXo) (not used by
Synoptists) in xx. 18 "then cometh Mary Magdalene telling the
disciples."
^ [1695 a\ " Tempt," in Jn, only vi. 6 " But this he said tempting him,"
of Jesus "tempting" Philip.
* [1695 <^] "Testimony." In Mk-Mt., only in the phrase et? p. avrols
(or, Tols edvecri) which seems to mean "as a testimony against them"
(Mk i. 44, vi. II, xiii. 9, Mt. viii. 4, x. 18, xxiv. 14) or "a testimony with
regard to them in case they should disbelieve." Lk. ix. 5 (parall. to Mk
vi. 11) has 6tff p. fV avTovs, but Lk. v. 14 els p. avrols. Lk. xxi. 13 has
diTo^rjcreTai vplv els p. absolutely. This must be carefully distinguished
from paprvpia, a freq. Johannine term (1726).
5 [1695 <;] "That," i.e. in order that, Mk iii. 6 (Mt. xii. 14) ottcos avrov
aTroXecraa-Lv, Jn xi. 57 ottcos iTLao-coo-Lv avrov. It is noteworthy that the only
instance of ottcos in Mk-Jn refers to attempts to destroy or arrest Jesus.
Comp. Mt. xii. 14 ottcos avrov aTToXecraxriv, xxii. 1 5 ottcos avrov Trayi8evcr(0(riv
ev Xdycp, xxvi. 59 o7ra>s avrov OavaraxraxTLV. Lk. vi. II (parall. to Mk iii. 6,
Mt. xii. 14) has rl av TToirjo-aiev rw 'I. These figures have nothing to do
with Iva " in order that" (1726).
6 [1695 d] " Third," in Jn, only ii. i " On the tkird day there was
a marriage in Cana." " On the third day" in Mt.-Lk. always refers to
Christ's Resurrection; but Mk has '\after three days" (1297).
185
[1696]
JOHANNINE DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Third time, the
(adv.)i
rpirov, €k rpirov
I
I
3
Throne (1671 c)
6p6vos
5
3
Time, season ^
Kaipos
10
13
3
To-day
crjfiepov
7
12
Torment
^aa-avl^o), -os
4
3
Touch 3
aTTTOfxai
II
9
10
I
Tradition (1671 c)
Trapabocris
3
Treasure, treasure-
house, lay up
treasure
6r)(ravpi^co, -6s
II
5
Tree
Sevdpov
12
7
Turn, turn back^
enia-Tpecfxo
4
7
I
Twelve (disciples, or (ot) dcSdeKa {fxaOrjTai,
apostles), the^
aTroaroXoi)
II
8
7
4
Tyre
3
3
Unclean
uKaOapTOs
II
2
6
Understand, under-
(rvvirjfii, o-vv€(Tis,
crvvcros
standing
6
10
6
[1696] Verily ( 1)6
apr]v
14
C.30
6
Verily verily (2)"
dfiffv dfir]v
26
1 [1695^] "Third time" (adv.). This occurs in Mk xiv. 41, "cometh
t^e third time" Mt. xxvi. 44 "prayed a third time (en Tpirov)." In Lk.
xxiii. 22, Jn xxi. 14, 17 (dis) there is no parallelism. Jn xxi. 14 tovto rj8r]
Tpirov i<l>av(pa)6r) refers to a "third" manifestation of the Resurrection.
2 [1695/] "Time," "season," in Jn, only vii. 6—8 '' my ti?ne {bis).,.
your timeP
3 [1695^] "Touch," in Jn, only xx. 17 ''Touch me not." In the
Synoptists it almost always refers to Jesus touching the diseased or the
diseased touching Him or His garments.
"* [1695 h'\ " Turn," in Jn, only xxi. 20 " Peter, turning about {cTrioTpa-
<f)€is)" The active is applied to Peter in Lk. xxii. 32 " When once thou
hast turned again {eiria-Tpe-^as)."
^ [1695 z] "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. 24)
"Thomas, one of the Twelve."
6 [1696 a] " Verily." No one has been able hitherto to explain why the
Three Gospels never use dfirjv doubly, and the Fourth never singly, in
reporting the sayings of Christ. Lk. also has dkr]6a)s thrice (ix. 27, xii. 44,
xxi. 3) with Xe'yo), a combination peculiar to him.
186
FROM SYNOPTIC VOCABULARY [1696]
English
Greek
Mk
Mt.
Lk.
Jn
Villages (pl.)^
Kcofiai
4
2
3
o
Vineyard
dfineXoiv
5
lO
7
o
Wallet
TT^pa
I
I
4
o
Watch (vb.)
ypTjyopeo)
6
6
2
o
Watch, a (of the
night)
<j)v\aKri
I
2
2
o
Way, road^
686s
i6
22
20
4
Wealth, s. Riches
Well-pleased, good
pleasure
€v8oKeo>f -la
I
4
4
o
Widow
X'7P«
3
I
9
o
Wife (not "woman"
)yvv^
lO
i6
i6
o
Wind
avefios
7
9
4
I
Wisdom, wise^
ao<pLay (ro(l)6s
I
5
7
o
Within
€(Ta>6ev
2
4
3
o
Without, outside
€^co6ev
2 or 3
3
2
o
Witness*
fidprvs
I.
2
2
o
Woe
oval
2
13
H
o
Wonder, s. Astonish
Zebedee Ze^edaios
1 [1696^] "Villages" (pL). AH the Evangelists use Kiofirj (sing.), Jn
(3) referring to (vii. 42) Bethlehem or (xi. i, 30) "Bethany."
2 [1696^] "Way." Jn mentions " the Way" in only two passages, one
(i. 23 quoting Is. xl. 3) describing John the Baptist as bidding men "make
straight " ^/le way of the Lord, the other (xiv. 4, 6) describing Christ as
saying " whither I go, ye know the ivay^'' and " I am the way."
3 [1696^] "Wisdom," "wise." In Mk, "wisdom" occurs only in Mk
vi. 2 (parall. Mt. xiii. 54) "What is this wisdom that is given to this man?"
Mk nowhere uses "wise." Mt.-Lk. use also cj)p6viiJLos Mk (o), Mt. (7),
Lk. (2), Jn (o).
* [1696 e] "Witness." Mt. xxvi. 25 (parall. Mkxiv. 63), also Mt. xviii.
16 (alluding to Deut. xix. 15) cttI (rT6p.aTos 8vo fiaprvpav 17 rpmv a-raQfi irav
pTJfjLa. Comp. Jn viii. 17 "Yea, and it is written in your law, that of two
men the testimony is true dvo dvOpayTrcov 17 p-aprvpla dXijdrjs eariv)." In
Rev. ii. 13, xi. 3, xvii. 6 /ioprvs = " martyr" (even R.V. is obliged to render
it thus in txt. of xvii. 6) and prob. also (of Jesus) in i. 5, iii. 14 (meaning
" testifying by one's death "). Possibly this technical sense of fidprvs in
some Christian circles at the beginning of the 2nd century caused John
to abstain from it.
187
CHAPTER II
SYNOPTIC DEVIATIONS FROM JOHANNINE
VOCABULARY
§ I. Introductory remarks
[1697] In the following list of words characteristic of the
Fourth Gospel and comparatively seldom (or never) used by
the Synoptists, 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 ''love!' too, never occurs in Mark. Matthew uses
the word once in a prediction that " the love of the many
shall wax cold." Luke speaks once of " the love of God "
where the parallel Matthew omits it^. Mark's deficiencies are
to some extent filled up by the two later Synoptists : but if we
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
1 Mk xi. 25. Mk viii. 38, xiii. 32, xiv. 36 mention the word in relation
to the Son of man, but not in relation to men in general.
2 Mt. xxiii. 23 " Ye have left [undone] the weightier matters of the Law
namely, [righteous] judgment and kindness and faith," Lk. xi. 42 " Ye pass
by [righteous] judgment and the love of God."
188
SYNOPTIC DEVIATIONS [1699]
times : John uses the 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 to 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 be latent in the Synoptic doctrines about " little
children " and " little ones." In this connexion the Synoptists
inculcate two distinct duties. One is the duty of " receiving "
/lU/e children ; the other is that of " receiving the Kingdom
of God as a little child," 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 down one's life "
for others (1586—94).
[1699] John teaches that, as there is an eternal unity in
the divine Family, namely, the Father, the Son and the
1 I Cor. xiv. 20.
189
[1700] SYNOPTIC DEVIATIONS
Spirit, so there is a foreordained unity for the human Family
(namely, 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
" coming 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 Son never says, in this Gospel, " I have come to fulfil the
Law " but " I have come to do the will of him that sent me."
[1700] Instead of a Kingdom and instead 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 much drawn as to the Eu-Logon^; and man is by
1 [1700^] Epict. ii. 2o. 15. He is arguing against Epicurus, who, he
says, desired to eradicate the belief in {ib. ii. 20. 6) "natural human
fellowship {Ti)v (f)v(riKr)v Koivcovlav dvOparrois irpos dWr]\ovs) " and yet was
forced by Nature to act inconsistently with his own theory.
2 [1700 d] Epict. i. 2. 4 t6 evXoyov. " That which is reasonable " does
not fully express the Greek. It might be rendered "good Logos" (as to
fvTvxfs might be rendered " good fortune," to evyeves " good birth " etc.)
so as to give play to the many meanings of Logos.
190
FROM JOHANNINE VOCABULARY [1702]
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 represents Him 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 dies 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 "^// men " alike, with the prediction, " I, if I be lifted
up, will draw all men unto me " — i.e. I 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 such as a child might
use to describe family life. The one term wanting is " brother^
This, in the Fourth Gospel, is merged in the relationship
between the Father and His children, and it is not used till
after the Resurrection : " But go unto my brethren, and say
unto them I 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 fundamental demarcation
between " the people," i.e. 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 that
is humane and truthful \ Both the Romans and the Greeks
— never mentioned by the Synoptists— are introduced by
John, the former as destined to " take away " the " place " of
the unholy "nation 2," the latter as exemplifying the devout and
^ [1702 d\ On the corrupt attribution to Jesus of the words, " Salvation
is from the Jews," see 1647 — 8. On the other hand John alone uses
(i. 47) ^^ Israelite ^^ as synonymous with ^^ upright."
2 xi. 48.
A. V. 191 14
[1703] SYNOPTIC DEVIATIONS
intelligent world awakening to the truth — the "coming" of
the "isles," as Isaiah^ predicted, to the light of God's gloryl
[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 ''know'' and ''see'' (olBa,
yivaxTKO), and 6pd(o) are used more often in the Fourth Gospel
than in the Three taken together^ The same statement
applies to the word ^'testify" or "bear witness" {fxaprvpew).
The Evangelist regards the Gospel not as a message proceed-
ing from a prophet, but as a " testimony " to what the Son of
God " sees " the Father doing in heaven ; and what He sees
He can enable all the children of God to see. Hence comes
a great insistence on "the truth]' a word never used by the
Synoptists in the 7nodern aftd Johannine sense of truth in the
abstract. By " knowing truth," John means a correspondence
of the human mind to divine facts (that is to say, to the divine
1 Is. Ix. 9. See Jn xii. 20 — i, comp. vii. 35.
2 [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,
e.g. Matthew, Bartholomew, Lebbaeus, or Thaddaeus, and the names of
the brethren of the Lord.
[1702 c\ But on the other hand " Cephas " appears for the first time in
the Fourth Gospel as the equivalent of the Synoptic " Peter," and we
cannot feel sure that Synoptic names may not be latent under " Natha-
nael" whom our Lord calls "An Israelite indeed, in whom is no guile."
[1702 <f] Jn and Lk. alone mention "Annas," Lk. in the phrase
" Annas and Caiaphas 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 also
do the names peculiar to Jn — Aenon, Bethany beyond Jordan, Bethesda {})^
Salim, Sychar, etc.
3 [1703 d\ The exact statement about 6pda) is that, including forms of
oylrofiai, and wcfidrjv, it occurs in Jn 30 times, and in Mk-Mt.-Lk. 32 times.
The Perfect, edopaKUj occurs as follows, Mk (o), Mt. (o), Lk. (2 or 3),
Jn (19)
IQ2
FROM JOHANNINE VOCABULARY [1705]
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 some 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 passage
that may perhaps explain in part why he substituted for it, as
a general rule, the first person (xii. 34) " How sayest thou
' The Son of man must be lifted up ' ? Who is this Son of
man ? " This is the last utterance of the bewildered " multi-
tude." Other causes — moral causes especially — beside the
various meanings of " Son of man," 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 actually 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 used in
a Gospel intended mainly for Gentiles.
[1705] Instances will be found where John appears to be
alluding to words, names, or phrases, 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 also be noticed that the epithet
" eternal," or " everlasting," applied sometimes by Mark and
Matthew to " sin," " fire " etc., is applied by John to nothing
but " life," and that John's doctrine about " fire " 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
[1706] SYNOPTIC DEVIATIONS
Son as ''testifying'' or ''bearing witness'' to the Father, can
be illustrated far more fully from Epictetus than from the
Prophets. Negatively, too, John's avoidance of the word
" Jmmblel' and his condemnation (in the Epistle) of ''fear"
indicate that he may have been impelled by Greek influence
to discard these and other Biblical terms that conveyed to the
Greeks a suggestion not of good but of evil.
[1706] Under the head of " trouble!' however, reasons will
be given for thinking that John is allusively dissenting from
Epictetus, 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 does all things "for
the 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 own sake (avrov eveKa). For even
the sun does all things for its own sake, and, indeed, so does
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 pretensions to
philosophy, this means either selfishness or solitude. And,
since God cannot be selfish, it reduces Him to a solitary
Being. John teaches that God was from the beginning not
alone, because the Word, or the Son, was with Him : and
instead of " doing all things for His own sake," He is revealed
in the Washing of Feet as making Himself — in the person of
His Son — the Servant of His creatures, doing all things " for
the sake of" others.
194
FROM JOHANNINE VOCABULARY [1707]
JOHANNINE WORDS COMPARATIVELY SELDOM OR
NEVER USED BY THE SYNOPTISTS^
English Greek Mk Mt. Lk. Jn
[1707] Abide, remain ^ /xeVw 2 3 7 40
^ [1707 * s. 1885 (ii) foil.] This Vocabulary includes words characteristic
of the Fourth Gospel as contrasted with the words used by the Three
collectively. Occasionally — in order to group kindred words together,
or to supply a reader that may be ignorant of Greek with a fairly
complete alphabetical list of important Johannine terms — it will include
a word used by only two of the Synoptists (e.^. "judge," Kpivco, not found
in Mark) or sometimes only one (e.^. " manifest," (f)avep6(o, not found in
Matthew or Luke). But, where that is the case, such a word will be
repeated later on under one of the following headings :
(i) Words peculiar to Jn and Mk (1729—44).
(2) „ „ Jn and Mt. (1745—57).
(3) „ „ Jn and Lk. (1758—1804).
(4) „ „ Jn, Mk, and Mt. (1805—17).
(5) „ „ Jn, Mk, and Lk. (1818—35).
(6) „ „ Jn, Mt, and Lk. (1836—66).
2 [1707^] "Abide." Mk vi. 10 (sim. Mt. x. 11 and Lk. ix. 4, x. 7)
"There adzde until ye go forth," Mk xiv. 34 (Mt. xxvi. 38) '-''abide 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 man in Christ (vi. 56,
XV. 4, 5 etc.) or in Christ's Word (viii. 31), or in Christ's love (xv. 9, 10) ;
also the abiding of the Father in the Son (xiv. 10), and of the Son
in the love of the Father (xv. 10). It is also used, without respect to
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,
says that (i. 32 — 3) " it abode on him."
[1707 <$] The predominance of the 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^] In LXX, /AeVw freq. = D1p "stand upright," concerning an
ordinance that "stands," i.e. holds good, e.g. Prov. xix. 21, "The counsel
of the Lord — that shall sta7id (LXX ih rov axSava /xeV^i)," Is. xl. 8 " The
word of the Lord standeth (fievei) for ever," Deut. xix. 15 "at the mouth
of two witnesses... shall a matter stand (R.V. be established)," LXX
<rTr)(reTai. Mt. xviii. 16, merely alluding to Deut. xix. 15, has oTadji
[1708] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Abiding-place^
flOV^
O
o
o
2
About (w. numbers
etc.) (I)
as
2
I or o
2
8
About (w. numbers
etc.) (2) (1670)
axrcl
O
I
7
o
Above, up 2
av(o
o
o
o
3
Above, from above ^
avcodev
I
I
I
5
Advocate, s. Paraclete
7rapa.KKr]Tos
o
o
o
4
Aenon*
Alva>v
o
o
o
I
Again ^
TrdXiv
28
17
3
43
Age, s. Eternal
Already, s. Novvr
Always
7rdvTOT€
2
2
2
7
Am, 16
elfii
4
14
i6
54
[1708] Ask (the Father) 7
ipatrdo)
o
o
o
6
'■'■made to stand" but Jn viii. 17, quoting it as "written," has ''is true."
In the same verse of Deut. "One witness shall not rise up (Dip**)" is
rendered by Jer. Targ. " The testimony of one witness shall not be valid"
and LXX renders it efipevet This illustrates the connexion in the Jewish
mind between "abiding" " standing fast" and "truth"
1 " Abiding-place." See Paradosis, 1393—7.
2 [1707^] "Above,"" up," means " heaven(ward) " except in Jn ii. 7
"filled them to the brim (ecoy aVo))." The only instance alleged of ewy
aVco is 2 Chr. xxvi. 8 "to the top," i.e. to the utmost.
3 [1707^] "Above," "from above." " Kvu>6ev in Mk xv. 38, Mt. xxvii. 51
is used of the veil of the temple "rent from top to bottom," in Jn xix. 23
of Christ's coat, or tunic, " woven from the top throughout," concerning
which the soldiers say "Let us not rend it." Elsewhere Jn (iii. 3, 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 proof that
it does not mean " anew " in Jn, see 1903 foil.
^ [1707/] " Aenon " is mentioned only in Jn iii. 23, " 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^] "Again" occurs in Lk., only vi. 43 (om. by many author.)
where, if genuine (but .-* TTAAl for TTAN), it would mean "on the other
hand"; xiii. 20 (D diff.) ; xxiii. 20 "But again Pilate..." (where the
parall. Mk xv. 12, and Jn xix. 4 also have " again ").
« "Am." See "I am" (1713).
7 [1708^] "Ask." Jn xiv. 16 " I will ask the Father," and so xvi. 26,
xvii. 9 {bis\ 15, 20, always in Christ's words, and in the ist person
(1704).
196
FROM JOHANNINE VOCABULARY [1708]
English
Greek
Mk
Mt.
Lk.
Jn
Barley (adj.)^
Bear, beget 2
Because (narr.)^
Before (adv.)
Beget, s. Bear
KpiOivos
yew du)
OTl,
(to) TTpoTepov
y€Vvd(o
4 + [I]
I
5
3
5
4
9
4
2
18
26
3
18
Beginning (Chri.)*
Beginning (narr.)^
Behold (vb.)6
Behold! See! Lo!^
^PXV
dpxh
6ecop€(o
'I8e
3
I
7
8
4
2
4
I
7
4
4
23
15
Bethany (beyond
Jordan)®
Brjdavia...Tr€pav
Tov 'lopddvov
I
1 "Barley," Jn vi. 9, 13.
2 [1708 ^] « Bear," " beget." The numbers above do not include the
use of yevvdo) (40 times) in Mt. i. 2 — 16. Both there and in Lk. i. 13, 57,
xxiii. 29, Jn xvi. 21, the vb is act. In Mt. i. 2 — 16 the act. means
"beget"; elsewhere it means "bring forth" (of the mother). In the
Synoptists it is never used spiritually, as it freq. is in Jn.
^ [1708 c] " Because " occurs in Evangehstic statement (which alone
is here meant by "nam"), in Mt, only in ix. 36, xi. 20 and xiv. 5.
Mt. xi. 20 resembles Mk App. [xvi. 14] "reproached them because they
believed not." The numbers are taken from Bruder (1888). See also
1712 c.
^ [1708^] "Beginning" (Chri.), occurs in Mk x. 6, Mt. xix. 4 con-
cerning the making of male and female "from the beginning id-K dpxqs)"
to which Mt. adds, as to divorce (Mt. xix. 8) att' dpxris 8e ov yiyovev ourcoy.
The other Synoptic instances are (Mk xiii. 8, Mt. xxiv. 8) " These things
are the beginning of travails {apx^] wdlvcov TavTo)'' and (Mk xiii. 19,
Mt. xxiv. 21) " from the beginning of creation (Mt. of the world)."
[1708 <?] Jn has viii. 44 "He was a murderer from the beginning
((ztt' a.)," XV. 27 "because ye are with me from the beginning [dir d.),"
xvi. 4 "these things I told you not from the beginning (e^ d.)." Also
in reply to "Who art thou?" Jn has (viii. 25) eiTrei/ avTols [6] 'irjo-ovs Trjv
dpxrjv OTl Koi XaXS) vpTiv (txt interrog., marg. affirm.) (2154 — 6).
^ [1708/] "Beginning" (narr.) occurs in Mk i. i " The beginning of
the Gospel...," Lk. i. 2 "those who were from the beginning eye-
witnesses...," comp. Jn i. i " In the beginning vfdis the word...."
^ "Behold" (vb.). Used by Jn sometimes of unintelligent wonder
(1598).
7 " Behold ! " t'Se. Contrast " Behold ! " Ibov (1674).
8 [1708^] " Bethany beyond Jordan " is mentioned only in Jn i. 28
"These things were done in Bethany beyond Jordan, where John was
baptizing." Its locality is disputed, and there are v.r. Bethabarah,
Betharabah etc. See 610—16.
[1709] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Bethesda^
W.H. txt
BnOCadd,
"
marg. B7;^o-at8a
O
o
I
Break, destroy ^
Xvci)
O
I
4
Brethren, the {i.e. the
Church) (narr.)^
Ol d8€\<f)0i
O
o
I
But*
dWd
43
36
36
10 1
[1709] Cana
Kavd
o
4
Catch, seize, take^
TTia^Ci)
o
8
Cephas^
Krjcpds
o
I
Choose (Chri.)^
eKXeyofxai
'
I
5
1 [1708 /i] " Bethesda " is mentioned only in Jn v. 2 " Now there is in
Jerusalem by the sheep[gate] a pool which is called in Hebrew Bethesda
(v.r. Bethsaida, Bethzatha), having five porches." Other various readings
are Br)(add, BeX^e^a, Betzatha etc. Its locality is disputed, and so is the
interpretation of the " sheep[gate]," the ellipsis of which is said by
Westcott to be "(apparently) without parallel" (2216).
2 [1708/] "Break," " destroy," occurs in Mt. v. 19, Jn v. 18, vii. 23,
X. 35 oi breaking 2i "commandment," "the sabbath," "the law of Moses,"
"the Scripture," Jn ii. 19 ^^ destroy this temple." These numbers do not
include Xva) = " loose," "unbind."
3 [1708/] " Brethren, the," i.e. the Church (narr.) : Jn xxi. 23 " This
saying therefore went forth among (eis) the brethren.^' Comp. Acts i. 15,
xiv. 2 etc.
^ [1708 k'\ " But," oKKd^ mostly follows a negative : and Jn's habit of
stating things negatively and positively with a " but " appears early in his
Gospel, i. 8 oi'K...aXX' ii/a, i. 13 ovk i^ alixdroiv . . .dXiC €< deov (2055).
s " Catch." See 1721/ and 1723 b—c.
6 [1709 a] " Cephas," in Jn, only i. 42 " thou shalt be called Cephas
which is interpreted /*<?/r^j," i.e. a stone. Comp. Mt. xvi. 18 "thou art
Petrosi^ i.e. a stone. The naming is mentioned by the Synoptists thus,
Mk iii. 16 K. €7r€dr)K€V ovofia Ta> ^ifxcovi Tlerpov, Mt. x. 2 irpoiTos 2. 6 Xeyo-
ft,€vos IIcTpoSj Lk. vi. 14 2. ov k. Mvofiaaev U. See 1728/2-
^ [1709 <5] "Choose" (Chri.) occurs, in Mk, only in xiii. 20 "the chosen
whom ke hath chosen^^ where Mt. has merely " the chosen." In Lk.,
"choose" does not occur in the Lord's words except Lk. x. 42 "(Mary)
hath chosen the good part." In Jn it occurs almost always in the phrase
" I (Christ) have chosen," and in two instances with an allusion to Judas
Iscariot in the context (vi. 70 '•''Have not I chosen you the twelve,
and one of you is a devil," xiii. 18 "I know whom / have chosen^ but
that the Scripture may be fulfilled, ' He that eateth my bread lifted up
his heel against me ' ").
198
FROM JOHANNINE VOCABULARY [1710]
English
Greek
Mk
Mt.
Lk.
Jn
Circumcision^
rrepiTOixr)
2
Clay2
irrjXos
5
Comforter, s. Para-
clete
irapdK\r]TOS
4
Cry (appl. to Christ) ^
' <pdC<o
I
3
Cry aloud ^
Kpavyd^Qi
I
6
Cut off 4 (1671^)
aTroKonTO)
2
2
[1710] Darkness (i)5
a-KOTLU
2
I
8
Darkness (2)^
(T KOTOS
I
6
4
I
Death (lit.)«
6dvaT0S
6
6
6
6
Death (metaph.)^
ddvaros
I
I
2
1 [1709^] "Circumcision." The verb TrepiTeixva occurs in Jn (i),
Lk. (2). In Lk. (i. 59, ii. 21) the verb is used with reference to the
circumcision of the child Jesus ; in Jn (vii. 22 — 3) the verb and the noun
are used to shew that, if circumcision is allowed on the sabbath, Christ's
act of heahng must be allowable.
2 "Clay." Jn ix. 6 — 15, of "making clay" in the heahng of the man
born blind.
3 "Cry," "cry aloud," Kpd^o and KpavydCo, see 1752 <2 — f.
* [1709 d] " Cut off." 'Attokottto) — a word freq. connected with mutila-
tion — is used by Jn (xviii. 10, 26), to describe the cutting off of the ear
of Malchus where all the Synoptists have d(\)aipi<o. Comp. Gal. v. 12.
See also 1734 <5.
^ [1710 «] "Darkness." Moreover, in the Epistle, Jn uses (5) a-KOTia
and (i) a KOTOS, which is also in Jn iii. 19 "they loved rather t/ie darkness
(to aKOTos) tha7i the light (jj to ^cos)," where perhaps the neuter form is
preferred as supplying a more complete antithesis of sound illustrating
the antithesis of sense.
[1710 d] ^KOTia and o-kotos are always metaphorical in the Synoptists
except as to the darkness during the crucifixion (Mk xv. 33, Mt. xxvii. 45,
Lk. xxiii. 44). In Jn, aKOTia is metaph. except in vi. 17, xx. i, where
however it probably has a metaphorical suggestion, as "night" has in
Jn xiii. 30 "He [Judas Iscariot] went out straightway. Now it was
night."
6 [1710 r] "Death." The six instances of "death" (lit.) in Mk and
Mt. are all in verbatim agreement. Lk. (ix. 27) " shall surely not taste
death " agrees with only one of them (Mk ix. i, Mt. xvi. 28) uttered before
the Transfiguration. The only Synoptic metaph. instances are in Mt. iv.
16, Lk. i. 79, not parall., but both quoting Is. ix. 2 "the shadow of
death."
[1710^] Jn has B. (lit.) (xi. 4, 13) about Lazarus, (xii. 33, xviii. 32)
about the Crucifixion ("by what death he was to die"), and (xxi. 19) about
199
[1710] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Denarii (plur.) (apart
from parables) 1(1671
c) brjvdpia
2
o
o
2
Didymus^
Aibvfios
O
o
o
3
Die3
a.7rodvr](rKa>
8
5
lO
28
Disobey
an € idea)
o
o
o
I
Draw (water, wine
etc.)
avrXeo)
o
o
o
4
Draw*, drag
€XKVa>
o
o
o
S
Eat^
rptoyo)
o
I
o
5
Ephraim^
'E(f>paLfi
o
o
o
'
Peter's martyrdom. In v. 24, viii. 51 Jesus uses 6. metaphorically, but in
viii. 52, whereas Jesus had said " He shall not behold death^^ spiritually,
the Jews misquote it as "he shall not taste of death^'' and take it
literally.
1 [1710^] "Denarii." Mk vi. 37 "Are we to buy bread for two
hundred denariiV^ xiv. 5 " sold for above three hundred denarii^^ Jn vi. 7
"bread of [the price of] two hundred denarii" xii. 5 "sold for three
hundred denarii" I hope to discuss these passages in a future treatise.
2 "Didymus," applied (Jn xi. 16, xx. 24, xxi. 2) to Thomas, whom Jn
mentions 7 times, and each Synoptist once.
^ [1710/] " Die," a.7ro6vr](TKO), is freq. in Jn in connexion with Lazarus,
and with Christ's " dying for the people " or " dying " on the Cross.
It is metaphorical in vi. 50 /xj) aTrodavrf, xi. 26 ov fir) diroOdvrj, but perh.
nowhere else. TeXeuraco, "die," occurs in Mk (2), Mt. (4), Lk. (i), Jn (i).
4 [1710^] "Draw." Metaph. in Jn vi. 44 "Except the Father dram
him," xii. 32 " I will draw all men unto myself," lit. in xviii. 10 (a sword),
xxi. 6, 1 1 (a net). Epictetus says that man (i. 2. 4) " is drawn (eXKOfievov)
to nothing so much as to the (1700) Good Logos," and (ii. 20. 15)
" nature " is " the strongest of all things in man, drawing him to her will
{^ovXrjiia) despite his reluctance and bewailings." He uses the Johannine
word €\<va) to mean "drag " (iii. 22. 3) or to describe the seduction of vain
imagination (ii. 18. 23). Acts (xvi. 19, xxi. 30) uses the two words to mean
" dragging " a person violently away. Jn uses IKkvo) in both meanings.
^ [1710 h] " Eat," rpebyo). From the numerous instances of this word
in Steph. it would seem to be used in ordinary Greek exclusively to mean
eating vegetables, fruit, sweetmeats etc., never flesh. In Mt. xxi v. 38,
where it perhaps means "eating sweetmeats or delicacies," the parall. Lk.
xvii. 27 has eV^io). Jn has (vi. 54 — 8) " He that eatetk my flesh {dis\" "he
that eatetk me," "he that eateth this bread." Jn xiii. 18 uses it in quoting
Ps. xii. 9 " He that eateth my bread," where the LXX (which never uses
rpco-yo)) has ea-diayv. See also " eat " eadto) (1680).
" Ephraim." Jn xi. 54 " a city called Ephraim."
200
FROM JOHANNINE VOCABULARY [1711]
English
Greek
Mk
Mt.
Lk.
Jn
Eternal, everlasting ^
alcovios
3
6
4
17
[1711] Father (divine) 2
iravqp
4
44
16
120
1 [1710/] "Eternal," alavtos, in Jn is always used of "life," never of
"punishment," "fire" etc. In the Synoptists, it is used with ((orj (8),
TTvp (2), KoXaa-is (l), dfxdpTT]fia (l), aKr^vai (l). Lk., like Jn, always uses it
of good, never of evil.
2 [1711 a] " Father" (divine). Mk viii. 38 " When he shall come in the
glory of his Father" xi. 25 " that your Father who is in the heavens may
forgive you," xiii. 32 "...not even the angels of heaven, nor yet the Son,
but only the Father^"* xiv. 36 "Abba, Father " Apart from doctrine
about the Last Day (where the Father is mentioned in connexion with the
Son expressed or implied) Mk nowhere mentions God as the Father of
me7i exc. in the warning about forgiveness (xi. 25) parall. to Mt. vi. 14 — 15
but to nothing in Lk. But the single passage in Mk, containing an
apparent reference to the Lord's Prayer, confirms the belief (based on
Mt.-Lk.) that a large part of Christ's doctrine must have referred to "the
Father " by name.
[1711 b'\ Epictetus says (i. 3. i foil.) " If one were thrilled as he should
be with the thought that we [men] have all been uniquely (TrpoT^you/ieVcoy)
brought into being (yeyoi/a/xfv) by God, and that 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 (z<^.), "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 be lifted up {eTrapdrjarr]) by that ? But
as it is, we do no such thing." We turn aside, he says, from the divine
sonship, which we have in virtue of "the purpose and the Logos" within
us, and we prefer our 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 'Cosmian'?" (as being citizen of
the Cosmos) " Why not son of God ? "
[1711 c] John would agree with a great deal of this, but not (not, at
least, without a caveat) that a man should be " lifted up " 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 former class as receiving " authority 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" means "to be proud." John, it is true, represents the Son
of God as being " lifted up (vyJAovadai),^' but it is the " lifting up " on the
Cross. He also has "authority," but it is "authority to lay down life that
he may take it again." The silence of Mk and the teaching of Epictetus
may have influenced John in the development of the Christian doctrine of
the divine Fatherhood.
201
[1712] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Father (human) ^
irarrjp
14
19
37
12
Feast 2
eOpTT]
2
2
3
17
Fire (of coals) ^
dp Spa Kid
O
O
o
2
[1712] Fish*
oyJAdpiov
O
O
o
5
* [1711 d] " Father " (human). Jn viii. 44 also uses irarrip thrice
concerning the devil as the father of liars etc., thus making 1 5 instances
where it is not applied to God. (As to insertion in this list, see 1670 — 1.)
2 [1711 e] " Feast." Mk xiv. 2, Mt. xxvi. 5 Mj) ev rfj eoprr,, Mk xv. 6,
Mt. xxvii. 15 Kara Se eoprrjv etfo^ft.... Lk. (besides ii. 41, 42) has xxii. I
TJyyiCfv der) ioprr) rav d^vp,a>v. Jn mentions several feasts for which Jesus
goes up to Jerusalem.
3 [1711/] "Fire (of coals)." 'AvOpaKid in Jn xviii. 18 is the "fire of
coals" in the High Priest's hall, Mk xiv. 54 <^co$-, Lk. xxii. 55 — 6 rrvp...
(f)ois, Mt. xxvi. 58 om. (180 — 5). Luke's astonishing phrase nvp irepidiTTa)
is unlike any use of irepidirro) in Steph. except Phalar. Epist. v. p. 24
(L. S. 28) eve^i^daafifv avrov k. iT€pir]y\rafjL(v, "we put him in and kindled [a
fire] round [him } round the man enclosed in the bull] " where Steph.
adds "recte, ut videtur, Lennep. nvp r)^\rap,€v"
[1711^] Ephrem (p. 237) says " Near the coal fire he denied, near the
coal fire he confessed," which suggests that some may have regarded the
fire in Peter's Denial as a symbol of a " fiery trial " of temptation, and
later on, of purification (xxi. 9) "they see z. Jire of coals laid ready... and
a loaf." The phrase " cake baken on the coals'''' occurs in O.T. only in the
story of Elijah's being strengthened (i K. xix. 6) for the journey to Horeb
in which may be seen a parallelism to the Eucharistic " breakfast" in Jn
whereby the Apostles are strengthened to preach the Gospel to the world.
The Heb. word used for "coal" in i K. xix. 6 occurs nowhere else
(Gesen. 954 <2) in O.T. except in Is. vi. 6, where the Prophet Isaiah is
purified by a " coal " from the altar for his prophetic task. Ephrem's
tradition, " he confessed near a coal fire," is curiously like Philo's tradition
that the avOpa^, i.e. ^^coal" or ^^ carduncle" represents Judah as being
(i. 60) "a confessing (e^ofioXoyrjriKos) disposition," which "is inflamed in
the eucharist of {i.e. thanksgiving to) God (ireTrvpaTai ev evxapi(TTia Beov)."
Not improbably John had in view traditions of this kind.
[1711 /i] It may be worth noting that (i) Aquila has ylrrj(f)os i.e. stone,
or pebble, for "coal" in Is. vi. 6, (2) LXX freq. has avBpa^, "coal," to
represent a precious stone (Gen. ii. 12, Ex. xxviii. 18, xxxvi. 18, Ezek. x.
9 etc.), (3) Rev. ii. 17 combines "manna" with "white slone {y^rrj^ov
XfVKrjv)" as a gift to "him that overcometh" — an expression that has
perplexed commentators and perhaps remains to be explained (2409 a).
4 [1712 «] "Fish." Jn uses IxBvs to mean "fish" (xxi. 6, 8, 11),
apparently restricting oylrdpiov to mean "fish" for eating (1736^).
202
FROM JOHANNINE VOCABULARY [1712]
English
Greek
Mk
Mt.
Lk.
Jn
Flesh 1
adp^
4
5
2
13
For (conj.) (narr.)^
yap
c. 33
12
11
c. 30
For ever 3
els Tov ala>va )
els Tovs alwvas )
2
I
2
12
Free (adj.)*
iXfvdepos
O
I
O
2
Free (vb.)
iXevBepoco
o
o
o
2
Freely, openly^
(ev) Trapprjala
'
o
o
9
1 [1712^] "Flesh." Of Jn's 13 instances, 7 are from vi. 51—63 "my
flesh " etc.
2 [1712 c] " For " (narr. here meaning (1672*) Evangelistic statement).
This is more characteristic of Mk than of Jn ; but it is inserted for
comparison with "because" (narr.) (1708). In Jn the question is
complicated by the great difference of opinion among commentators as to
passages that are and that are not. Evangelistic comment (2066).
3 [1712 rt^] "For ever." In Mk iii. 29, xi. 14 (parall. Mt. xxi. 19) "for
ever " is connected with a negative and with condemnation (" hath not
forgiveness /or ever,^' "let none eat fruit from thee /or ever") ; in Lk. i.
33, 55 with an affirmative and with promise ("shall reign.. /or ever " "to
Abraham and his seed /or ever"). In Jn iv. 14 "shall not thirst y^r ever,"
vi. 51 "shall live /or ever," and sim. vi. 58, viii. 51, 52, x. 28, xi. 26,
xiv. 16, it is connected, positively or negatively, with promise, like alavios
(1710 i) in Jn. See also 1672 a. On Jn viii. 35, see 2263 e.
* [1712^] "Free" (adj.). Mt. xvii. 26 "Then are the sons /ree,''
i.e. free from paying tribute. This occurs in a difficult context describing
the finding of the stater in the fish's mouth. Origen {ad loc.) says, "They
are free who abide in the truth (Huet ixeivavres rfj aXrjOfia Pins. eV, or leg.
efiixelvavres) of the Word of God and thereby know the truth that they
may be also freed by (ott' ? leg. vtt') it." Origen had in mind Jn viii. 32 — 6
"If ye abide in my word. ..ye shall know the truth and the tru^k shall
make you /ree.... 'Everyone th.a.t committeth sin is the bondservant [of sin].
And the bondservant abideth not in the house for ever ; the son abideth
for ever. If therefore the Son shall make you free ye shall be /ree
indeed." The connexion between a Gospel of sonship and a Gospel
oi /reedont is manifest : and it is recognised abundantly in the Pauline
Epistles. But the Triple Tradition says practically nothing about "■/ree-
doml^ and very little, directly, about '■'' S07iship^^ though Matthew and
Luke frequently imply it in doctrine about the Father in Heaven. It
remained for the Fourth Gospel to give prominence to the spiritual
doctrine latent in the tradition peculiar to Matthew, " The sons are free."
^ [1712/] " Freely, openly." Mk viii. 32 " He was speaking the word
openly {irappricria)." Jn uses it twice in Christ's words : xviii. 20 " I have
spoken openly to the world," xvi. 25 (R.V.) " I shall tell yon plainly of the
Father." See 1744 (xi) a and 1917 (i).
203
[1713] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Gabbatha
Ta^^add
o
o
o
I
Girdi
bia^oivvvjii,
^(avvvjxi
o
o
o
5
Glorify2
bo^dCoi
I
4
9
21
Glory3
do^a
3
7
13
i8
[1713] Go (metaph.)*
virdyo)
I
I
o
c. i8
Greeks^
"EWrjves
o
o
o
3
1 [1712^] " Gird," in Jn, is always literal, of the Lord or Peter xiii. 4,
5, xxi. 7, 18 {6zs). Uepi^oivvvfii (not in Mk-Mt.) occurs thrice in Lk. xii.
35) 37) xvii. 8, alw. metaphor or parable.
2 [1712 /i] " Glorify," in the Synoptists, is mostly applied to men
''''glorifying 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 '''' glorified^"^ with reference to the
Crucifixion and its sequel. Comp. Heb. ii. 9. Only once is it used in
Jn concerning a man glorifying God (xxi. 19) " signifying by what death
he {i.e. Peter) should glorify God."
3 [1712/] "Glory." Mk viii. 38 "when he shall come iti the glory of
his Father ^^ parall. Mt. xvi. 27 sim., but parall. Lk. ix. 26 "/« his glory and
that of the Father" ; Mk x. 37 "that we may sit in thy glory ^^ parall. Mt.
XX. 21 "that these may s\\....in thy kingdom''^ (Lk. om.) ; Mk xiii. 26 "the
Son of man coming in (Mt. on the) clouds (Lk. cloud) with power a?td
great glory ^^ (parall. Mt. xxiv. 30, Lk. xxi. 27).
[1712y] These three passages speak of the "glory" of the Son as
future. Jn i. 14, ii. 11 speak of it as manifested by the Son in the past
(" we beheld his ^/(9ry," "manifested ^ns glory" at Cana) : xi. 40 (comp.
xi. 4) " thou shalt see the glory of God" means apparently " thou shall see
God's glory manifested in the raising of Lazarus"; xii. 41 says that
Isaiah "saw his \i.e. Christ's] glory" : xvii. 5, 22, 24 speak of "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 " given " to the disciples by the Son ; at the same time the
Son prays " that they may be beholding my glory, which thou hast given
to me, because thou lovedst me from the foundation of the world."
* [1713 a] " Go " (metaph.). Mk xiv. 21, Mt. xxvi. 24 " the Son of man
goeth {yrrdyei)," where parall. Lk. xxii. 22 has Tropeverai. On the difference
between the two verbs, see 1652 — 64.
5 [1713^] "Greeks." Jn vii. 35 "Will he go to the Dispersion of
(2046) the Greeks, and teach 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. 20)
"Now there were certain Greeks of them that came up...." Mk vii. 26
alone has the fem. 'EWrjvis where the parall. Mt. xv. 22 omits it.
204
FROM JOHANNINE VOCABULARY [1713]
English
Greek
Mk
Mt.
Lk.
Jn
Greek, in^
'EXXj; i/io-rt
o
o
o
I
Grief, sorrow ^
\v7rr]
o
o
I
4
Groan, murmur^
efi^pifidofiai
2
I
o
2
Hate^
ficaeo)
I
5
7
12
Hebrew, in^
'E^pa'i(TTL
o
o
o
5
I (nom.) (1704)
iyca (incl. Kayoi)
i6
37
25
155
I-am (ist pers.)
dfii
4
14
i6
54
I am [he] (Chri.)^
iya> eljjii
2
I
i(?)
9
Interpret (1728 4)
epixrjv€V(0
O
o
o
2
1 [1713 c] " In Greek." Jn xix. 20 " It was written in Hebrew and in
Roman [i.e. in Latin] and z« Gj-eekP
2 [1713^] "Grief," "sorrow." Jn xvi. 6, 20 — 22 describes Jesus as
mentioning on the last night the " sorrow " of the disciples that is
described by Luke as occurring on the last night (Lk. xxii. 45) " He
found them sleeping for sorrow."
3 [1713^] "Groan," "murmur." 'En^pi[jidofiai in Jn xi. 33, 38 is prob.
used, in part, allusively to explain the difficulty caused by its use in
Mk i. 43, Mt. ix. 30, where it might seem to some to represent Jesus
as "roaring against" those whom He healed. See 1811 a — c.
4 [1713/] "Hate." Mk xiii. 13 "Ye shall be /lated by all for my
name's sake," parall. to Mt. xxiv. 9 (and x. 22), Lk xxi. 17. Lk. xiv. 26
makes " hating one's own life " a condition for discipleship, an expression
not found in Mk or Mt. Jn adopts it, with a qualification (xii. 25) " He
that hateth his life in this world" (1450).
5 [1713^] " In Hebrew," in Jn, thrice of names, v. 2 (?) " Bethzatha,"
xix. 13 "Gabbatha," xix. 17 "Golgotha": also xix. 20 "written in
Hebrew, in Roman, in Greek," and xx. 16 "She saith to him in Hebrew.,
Rabboni."
6 [1713 >^] "I (emph.) am [he]" (Chri.). Mt.'s single instance is in
the Walking on the Waters (Mt. xiv. 27) where it is also inserted by
Mk (vi. 50) and Jn (vi. 20). (Lk. omits the whole narrative.)
[1713/] Mk's second instance is in the Trial, in answer to the
question "Art thou the Christ?" where Mk xiv. 62 has ^^ I am" (but
Mt. xxvi. 64 " Thou saidst it," Lk. xxii. 70 " Ye say that / am (on eya>
dpi)" not included above as not being the utterance of Christ in His
own person).
[1713y] Lk. places a form of the phrase, with avros, after the Resurrec-
tion, xxiv. 39 " See my hands and my feet that it is I myself {on iyoa elpi
avTOS)
[1713 /&] In Jn, besides the utterance in the Walking on the Waters
(vi. 20), the phrase is used, with no predicate expressed, in viii. 24
205
[1714] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Is
eoTt
C.75
C. I20
c. 100
c. 170
Israelite 1
'la-parjXfiTTjs
o
o
I
Jesus
Irjaovs
C. 82
c. 150
c. 87
c. 237
Jew, a^
^lovbalos
o
3
Jews (plur.)3
*lov8dloi
6
5
5
68
[1714] John (Peter's
father)*
*la>dvr}s
o
4
"Jordan, beyond "s
Trepav tov 'lop 8
dvov 2
3
3
"Judas,notIscariot"6
'lovdas, ovx 6
'lo--
Kapt6>Tr)s
o
I
" Except ye believe that / am [he] " where R.V. marg. gives " I am "
absolutely, and so in viii. 28. The meaning in these and other instances
needs detailed comment (2220 foil.). The command Deut. xxxii. 39 Ibere
iSere on eroa eiMi "See, see, that i am," is interpreted by Philo (i. 258)
as a command to " behold the existence {virap^iv) of God."
1 "Israelite," Jn i. 47 "an Israelite indeed in whom is no guile."
See 1702 «.
2 [1713/] "Jew, a," occurs in Jn iii. 25 "questioning... with a Jew'*'*
(txt. perh. corrupt), sarcastically in iv. 9 " How is it that thou being a
Jew askest drink of me?" and contemptuously in xviii. 35 "Am I
a Jew ? "
3 [1713 ;;?] "Jews" (plur.). This includes "king of the Jews,'' Mk (5),
Mt. (4), Lk. (3), Jn (6). Apart from this title, the Synoptists use the
word only as follows, Mk vii. 3 " The Pharisees and all the Jews,'*
Mt. xxviii. 1 5 " This saying was spread abroad among the Jews"
Lk. vii. 3 "He [i.e. the centurion] sent unto him [i.e. Jesus] elders of
the Jews," xxiii. 51 "Arimathaea, a city of the Jews." On Jn's use of
" Jews," mostly in a bad sense, see 1702. On Jn iv. 22 see 1647 — 8 :
xviii. 36 (Chri.) may mean " So far from my being 'king of the Jews' in
your sense, my servants would contend against '' the Jews'" repeating
Pilate's phrase.
4 [1714^] "John" (Peter's father). Jn i. 42 "Thou art Simon, the
son oi John: thou shalt be called Cephas"; xxi. (thrice) 15, 16, 17
" Simon [son] oijohn, lovest thou me ? "
^ [1714 (^] "Beyond Jordan" occurs in Mt. iv. 15 quoting Is. viii. 23
and apparently meaning "west of the Jordan." It was an ambiguous
term. Lk. never uses it. The Synoptists and Jn apparently use it
always (except in Mt. iv. 15) to mean "east of the Jordan." See 1813 b.
6 [1714 <:] "Judas, not Iscariot" is unique in Jn xiv. 22. But the
name Judas, apart from genealogies and not applied to Iscariot, occurs
in Mk vi. 3 "the brother of James and of Joses and o{ Judas" Mt. xiii. 55
"his brothers James...and /«^«j," Lk. vi. 16 ''^ Judas of James" (in the
list of the Twelve). This last is parall. to Mk iii. 18 " Thaddaeus,"
206
FROM JOHANNINE VOCABULARY [1714]
English Greek Mk Mt. Lk. Jn
Judge (vb.)^ Kpiva o 6 6 19
Mt. X. 3 ''Tkaddaeus" (Tisch. " Leddaeus"). If this "Judas" was
variously characterized in early times, Jn's characterization would have
the advantage of not committing the writer to one tradition against
another.
1 [1714^] "Judge, to." This verb will be repeated in the Jn-Mt.-Lk.
Vocab. (1859 a) : but it is too characteristic of the Fourth Gospel not
to be given 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. vi. 37) ^'' Judge not that ye may
not (Lk. and ye shall not) be judged''^ might be taken as prohibiting
all judgment, even judging righteously.
[1714 e'\ Mt. V. 25 " (R.V.) Agree with i^lcrOi evvomv) thine adversary,"
where the parall. Lk. xii. 58 has 86s epyaatav dTrrjXXdx^ai [ott'] avrovj
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 (vvoelv, "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 defending 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 is hard to say. Luke puts before the difficult
passage the words (xii. 57) "But why, even of yourselves, yz/^^ ye not
that which is righteous?" That is intelligible and fair. But it does not
explain how we are justified 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 72^/ judging (viii. 15 "I judge /lo man ") but
in making the guilty judge thernselves through the conviction of the
Logos within their hearts, so that the Son really does ^''judge^^ in that
sense (viii. 16 "And yet, if I Judge, my judgment is true"). The Son
came, "not to judge" but to "save," and to bring "light." Yet the
rejection of the light causes "judgment," by the laws of spiritual Nature,
to fall on those who reject 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 Judge
righteous Jtidgment "). See also 1859 a.
[1714^] The Epistle to the Romans is profuse in condemnations of
^^Judging" (Rom. ii. 1—27, xiv. 3 — 22) and the First Epistle to the
A. V. 207 15
[1715] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Keep, watch 1
Tqpioi
I
6
o
i8
[1715] Know (1)2
olba
22
25
24
85
Know (2)2
yLvd)(rK(o
13
20
28
56
Last day, in the^
(ev) rfi etrxarr] rjfxipa O
O
o
7
" Law, your " "^
TOP VOfXOV VpOiV
o
O
o
3
Lay down one's life^
TiBr]fii y^vx^v
o
o
o
8
Corinthians says (iv. 5) ^'- Judge nothing before the time," apparently
looking forward to the Day of Judgment. But 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 final Judgment 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, not supplanted, by the New Law of love.
1 [1714/;] "Keep." Trjpioa, ^'' keep^' (metaphorically) a commandment
etc., occurs in Mt. xix. 17, xxiii. 3, and in Jn viii. 51, 52, 55, xiv. 15 etc.
In Mk vii. 9, Iva rfjv napadoo-iv vpa>v Trjprja-rjTe (but D, SS etc. have
Krrrja-rjTe) is parall. to Mt. xv. 3 8ia rrjv it. vp5>v. See 1816.
2 "Know." On the distinction between oi8a "know" and yivwo-Koi
*' come to know," " recognise " see 1621 — 9.
3 [1715 a] "Last day." Jn does not use eaxaros except in this phrase ;
LXX has " last of the days." For Synoptic ea-xaros see 1685.
•* [1715^] "Law, your." Jn viii. 17 ^' In your law it is written...."
x. 34 "Is it 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 ^^your law." Theoretically it could be justified 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 when Christians
had separated themselves from the Law so that they spoke of it to Jews
as '■'■ yours r In Pilate, of course, this is natural, and it implies contempt
(Jn xviii. 31) "Judge him according to your lawT
[1715^] A similar anachronism is to be found in Christ's words to
the Disciples, (Jn xv. 25) "That the word might be fulfilled which is
written in their law., ' They hated me without a cause.' "
^ [1715^] " Lay down one's life." Jn x. 11, 15, 17, 18 {bis\ xiii. y], 38,
xv. 13. The phrase is used 7 times by our Lord, including one instance
where he says (xiii. 38) rr]v yj/. a-ov vrrep epov Srjo-eis ; in answer to Peter's
protest (xiii. 37) rrjv yjr. pov VTrep aov dr](r<o (1336).
208
English
Greek
Lazarus ^
Ad^apos
Life (spiritual)
M
Life (physical) 2
M
Life eternal
^corj alwvios
Light3
(fycos
[1716] Linen cloth*
odoviov
Little, a (adv.)^
/JLlKpOV
Live, cause to.
quicken^
^(BOTTOteO)
FROM JOHANNINE VOCABULARY [1716]
Mk Mt. Lk. Jn
o 4 II
4 7 4 36
0010
2 3 3 17
1 7 7 22
o o [i] 4
2209
1 [1715^] "Lazarus," in Lk., is the name of the beggar in the story
of Dives and Lazarus ; in Jn it is the name of the brother of Martha
and Mary (1702^).
2 [1715/] " Life (physical)." Lk. xvi. 25 " Thou receivedst to the full
thy good things during thy /z/k (eV rrj (afj o-ov)." Bios in Mk xii. 44
(Lk. xxi. 4) means the widow's 'Hiving^'' and sim. in Lk. xv. 12, 30,
comp. Lk. viii. 14 ("the pleasures of life (r. ^iov)"). Mt. and Jn nowhere
use /3ioy.
3 [1715^] "Light." Mk xiv. 54 "Warming himself near the /igk^
[of the fire]," and sim. Lk. xxii. 56 " seated near the light^^ see 180 — 5.
Where Mt. v. 14 — 16 has "ye are the light^^ and "let your light shine,"
there intervenes a precept (v. 15) about the ^'- lamp^'' Xvxyos^ and the
parall. Mk (iv. 21) mentions only "Z^;;?/." Mk never uses "light"
metaphorically. Lk. xvi. 8 in the Parable of the Unjust Steward, peculiar
to himself, speaks of ^^ sons of light, ^^ and so do Jn xii. 36 and i Thess. v. 5.
Comp. Eph. V. 8 "Walk as children of light:' On "light of the world,"
see 1748.
* [1716 rt;] "Linen cloth." 'OBovlov occurs in Lk. xxiv. 12 in a doubly
bracketed passage parall. to Jn xx. 5. It means "linen bandage."
Mk XV. 46, Mt. xxvii. 59, Lk. xxiii. 53, in their parall. to Jn xix. 40 have
'■'• linen (aivdova)" ; but Mt.-Lk. (520—1) deviate in the context from Mk,
and prob. Jn is emphasizing Mk's tradition by insisting that the body of
our Lord, when buried, was not only " swathed in linen " but " bound
fast with linen bandages."
5 [1716 <^] "Little, a" (adv.). In Mk-Mt., only in the narrative of
Gethsemane, Mk xiv. 35, Mt. xxvi. 39 trpoekOoiv yuKpov, and in Peter's
Denial, Mk xiv. 70, Mt. xxvi. 73 yLera fxiKpov. In Jn, fxiKpov is always
prophetic, xiii. 33, xiv. 19, xvi. 16 — 19, and means "a little while."
Jn also has vii. 33, xii. 35 yuKpov xP^^^^i ^ non-synoptic phrase.
Mk i. 19, Lk. V, 3 have oXiyov (adv.) "a little space," Mk vi. 31
(adv.) "a little time."
6 " Live, cause to." Jn v. 21 (h's), vi. 63.
209 15 — 2
[1716] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Love (n.)^
dyaTrr)
o
I
I
7
Love (vb.)( 1)2
ayairao)
5
7
II
37
Love (vb.) (not
"kiss") (2)3
<l>Ck4<^
o
4
I
13
1 [1716 r] "Love" (n.) belongs to Jn-Mt.-Lk. Vocab. but is ins. here
as being a characteHstic word of the Fourth Gospel. In Mt. it occurs
only in xxiv. 12 "The love of the many shall wax cold," an insertion,
peculiar to Mt., in the discourse on the Last Days. In Lk., it occurs
only in xi. 42 "Ye pass by judgment and the love of God," parall. to
Mt. xxiii. 23 "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,
to "love God." It is noteworthy that Mk nowhere mentions "love."
2 [1716^] " Love" (vb.) ayairdoi. Of the Synoptic instances, 2 in Mk,
4 in Mt., I in Lk., are in quotations from O.T. All Mk's instances
(except x. 21 "He {i.e. Jesus) loved him {i.e. the ruler)") are in the
discussion on the command to love God and one's neighbour (xii.
30—33).
3 [1716^] "Love" (vb.) (f>i\ea). On the distinction between dyandco
and (^tXe'o) in Christ's Dialogue with Peter, see 1436 — 7. The first few
instances of each word in Jn are as follows : —
I. iii, 16 ovras yap rjyaTrrjaev 6 I. v. 20 6 yap irarrip (fiiXeT. rov
dcos rov KOCTfxov. vlov Ka\ rravra bciKwcnv avrat
a avTos TTOui.
2. iii. 19 rjydTTTjcrav 01 civdpcoTroi 2. xi. 3, 36 iSe, ov (jiiXels dadevel
fiaXkov TO aKOTOs rj to (fiS)S. ...iSe 7r5)s eCJiiXei avTov.
3. iii. 35 6 TraTTjp dyavra top vlov 3. xii. 25 6 (piXwv ttjv "^vx^v avTov
Ka\ TrdvTa deda>K€v iv Tjj X^''P'' dnoWvei avTTjv.
avTov.
[1716/] ^iXe'o) sometimes implies the love that comes from use and
wont, and hence from home-life, and dyandco sometimes implies the love
that looks abroad. Comp. Jn xv. 19 "If ye were from the world the
world would love (e^iXfi) [you as being] its own {to tdiov)." The nouns
do not exactly follow the verbs in all their shades of meaning. *tXia
occurs nowhere in N.T. except Jas iv. 4 " the friendship of the world."
Jn can say " God is dyd-rrr]" but he could not say " God is (f)i\ia,^^
although he says (xvi. 27) avTos yap 6 TraTrjp ^iXet vfxds otl vfids efie
7r€(f)i\T]KaT€, " The Father /lalk a fatherly love for you because ye have
had a brotherly love for me." As compared with ayaTra'o), cfyiXcco might
be used of still retaining a " friendship " or " liking " after the higher love
has passed away (see 1436 and 1728 m).
[1716^] *iXeco occurs in Mk xiv. 44, Mt. xxvi. 48, Lk. xxii. 47, meaning
''kiss."
210
FROM JOHANNINE VOCABULARY [1717]
English
Greek
Mk
Mt.
Lk.
Jn
Manifest (vb.)(i)^
€fji(f>avi^<o
I
2
Manifest (vb.) (2)2
(}iav€p6(o
i+W
9
[1717] Manna3
Hdvva
2
Martha*
MdpBa
3
9
Mary (sister of
Martha)^
Mapid(fjL)
2
9
Messiah^
Meacrias
2
1 [1716/^] "Manifest" (vb.) (i) €fi(f>aviC(o belongs to Jn-Mt. vocab.
It occurs in Mt. xxvii. 53, of "the bodies of the dead" that arose and
" were manifested to many," J n xiv. 2 1 " I will manifest myself to him,"
xiv. 22 " What is come to pass that thou art about to manifest thyself
to us and not to the world?" In the Pentateuch, the word occurs only in
Ex. xxxiii. 13, 18 where Moses says to God (LXX) ^''Manifest thyself
{€lx(f)dvi(rov aeavTov) to me." The word is also used of God's self-
manifestation in Wisd. i. 2, and of phantasmal apparitions in Wisd.
xvii. 4. Josephus {Ant. i. 13. i) uses it of God manifesting Himself to
Abraham. The Gk word would naturally convey to a reader of the LXX
the notion of a visible "manifestation," and it would naturally prepare
a reader of Jn for the following question, " How can the Lord manifest
Himself to us and not to the world?"
2 [1716/] "Manifest" (vb.) (2) (jyavepoco occurs in Mk iv. 22 "For
there is nothing hidden except in order that it may be manifested
{(f)av€p(od^)" where Mt. x. 26 has dTroKoXvirrco, Lk. viii. 1 7 (f)av€p6v
yevrjo-eTai. Mk App. [xvi. 12, 14] has "he was manifested^'' of Christ
risen, a phrase also found in Jn. For the adj. (I)avep6s, see 1686.
[1716y] Jn xxi. I (bis) uses '''' manifested himself ^^ and xxi. 14 ''''was
manifested" to describe Christ's self-manifestations after His resurrection,
whereas i Cor. xv. 5 — 7 uses J^^?/, i.e. " appeared" or " was seen." Jn's
first use of the word is in the person of John the Baptist i. 31 "That he
\i.e. Jesus] should be manifested to Israel, for this cause came I...."
3 " Manna." Jn vi. 31, 49.
* [1717 «] "Martha." Jn xii. 2 ^''Martha served," comp. Lk. x. 40
^''Martha was cumbered about much serving" (1717^, 1771^).
^ [1717 <^] "Mary" (sister of Martha). Jn xii. 3 "J/iatry... anointed
the feet of Jesus," comp. Lk. x. 39 ^^ Mary^ who also sat at the Lord's
feet" {VJllb).
6 [1717^] "Messiah." In Jn i. 41 "We have found the Messiah" is
said by Andrew to Peter. The context adds " which is, being interpreted,
Christ." The woman of Samaria says (iv. 25) " I know that Messiah
Cometh." The context again adds " which is called Christ." The word
is not found elsewhere in N.T. See 1728 /g.
211
[1717] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Minister (n.)^
dlUKOVOS
2
3
o
3
Minister (vb.)^
8taK0V€(0
4
5
8
3
1 [1717^] "Minister" (n.). The n. diaKovos is used in Mk ix. 35
parall. to Mt. xxiii. 11 and in Mk x. 43 parall. to Mt. xx. 26. Both
passages deal with Christ's doctrine of Service as constituting the true
primacy. This is expressed in Jn xii. 26 (after the Washing of Feet)
where he uses both the noun and the verb, " If any one de 7ni7iistering
{diaKovTJ) to me, let him follow me, and where I am, there also shall my
minister be. If any one be mittisterifig {biaKovfi) to me, him will the Father
honour." The other instances, in Jn, are in the "sign" at Cana, ii. 5
" His mother saith to the ministers^'' ii. 9 " But the ministers knew, they
that had drawn the water."
2 [1717 <?] "Minister" (vb.). Lk. never uses the n. hiaKovo^^ either in
the Gospel or in the Acts, but Lk. xxii. 26 " let him become as he that
7ninistereth''^ 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," Mt. xxiii. 11 "he shall be your 7ninister^^ Lk. ix. 48
has "he that is least among you all, the same is great." The vb. is used
once in connexion with a "supper" by Jn (xii. 2) x] de Mdp6a dcrjKovei.
Lk. uses the n. SiaKovla (not found elsewhere in the Gospels) also about
Martha in connexion with the statement that she " received {vncde^aro)"
Jesus, (Lk. x. 40) ri de Mdp6a TrepicaTrdro Trept TroXXrjv SiaKoviav.
[1717/] Mk X. 43—4 and Mt. xx. 26 — 7 place " shall be stave of all
(dovXos)" and "shall be your stave" after "shall be your mifiister,^' giving
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. 26 substitutes " let him
become" for "shall be" in order to indicate that the meaning is (Gal. v. 13)
"in love de ye staves to one another." And perhaps he avoids
"minister," as it had come to have an ecclesiastical meaning.
[1717^] Greeks might be repelled by Mk's apparent use of "slave"
and "minister" as parall. terms. As to slaves, Epictetus says {Fragm. 8)
" Freedom and slavery are, severally, names of virtue and vice. Both are
results of will (7rpoaipe'crea)s)....No man is a slave as long as he keeps his
will free." As for the man that cringes to fortune or to his fellow-men
(iv. I. 57) "Even though twelve rods" [the insignia of a consul] "precede
him, call him a slave." A "minister" is a very different thing : " I count
God's will," he says (iv. 7. 20), " better than mine. I will attach myself to
Him, as His minister and follower," (iii. 22. 69) "The true philosopher
(lit. Cynic) should give himself wholly to the ministry of God." See
1784 — 92 on Jn xv. 15 "No longer do I call you slaves."
212
FROM JOHANNINE VOCABULARY [1718]
English
Greek Mk '
Mt.
Lk.
Jn
Morrow, on the^
[1718] Murmur, murmur-
ing2
My, mine (1704)
Myself (1704)3
rfj cTTavpiov I
yoyyv^o), -o-fxos O
ifios (not incl. ^ov) 2
ifxavTov, -6v o
I
I
5
I
o
I
3
2
5
5
37
i6
Nathanael(1671^)
Nation (sing.)*
'NaOavarjX O
eOvos 2
o
3
o
4
6
5
1 [1717 /i] " Morrow, on the." Mk xi. I2 "On the morrow when they
came forth from Bethany," Mt. xxvii. 62 " On the morrow, which is the
day after the Preparation." In Jn, " on the morrow " occurs i. 29, 35, 43,
in such a way as to lead the reader to perceive, but only after a careful
reckoning of the days, that a week, excluding the sabbath, has elapsed.
A week of "six days" is also more definitely expressed in Jn xii. i,
as closing Christ's work in the flesh.
Kvpiov — not used by Mk or Jn— occurs Mt. (3), Lk. (4), alw. in words
of the Lord.
2 [1718^] "Murmur," "murmuring." In Mt. (xx. 11 (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. 16,
Mt. ix. II, have simply "said") — describing complaints made by the
Pharisees against Jesus for eating with publicans and sinners. Else-
where, in portions of Lk's Single Tradition (xv. 2, xix. 7) Stayoyyv^co is
used to describe similar complaints.
[1718^] 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 crave drink and food (Ex. xv. 24, xvi. 7 — 13).
3 [1718^] "Myself." In Mt. viii. 9, Lk. vii. 7,8 the centurion uses
the word " /wyj^i^" and it occurs nowhere else in Mt.-Lk. In Jn it occurs
always in words of Christ about Himself.
4 [1718^] "Nation" (sing.). (For plur., see 1687.) Two of the
Synoptic instances occur in the phrase "nation against nation^'' (Mk xiii.
8, Mt. xxiv. 7, Lk. xxi. 10). Mt. alone adds to the Parable of the Vine-
yard xxi. 43 " Therefore I say unto you. The kingdom of God shall
be taken away from you, and shall be given to a nation bringing forth the
fruits thereof."
[1718 e'\ Lk. represents the elders of the Jews as saying to Jesus con-
cerning the centurion (vii. 5) " He loveth our nation (i.e. the Jews)," and
as saying to Pilate (xxiii. 2) " We found this man perverting our nation"
[1718/] The instances in Jn are in speeches of the chief priests and
the Pharisees (xi. 48) " The Romans will come and take away both our
213
[1719] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Near (adv.) 1
iyyvs
2
3
3
II
Nicodemus
NiKodrjfios
o
o
o
5
Night (metaph.)^
vv^
o
o
o
2
[1719] Not yet3
OVTTO)
5
2
I
13
place and our nation" Caiaphas (xi. 50) " That one man should die for
the people (Kaov), and that fke whole nation perish not," with the comment
*' he prophesied that Jesus should die for the nation ; and not for the
nation only, but that he might also gather together into one the children
of God that are scattered abroad," and Pilate (xviii. 35) "Thine own
nation and the chief priests delivered thee unto me."
1 [1718^] "Near" (adv.). Jn compensates for the abundant use of
the adv. by the non-use of the vb. eyyt^o Mk (3), Mt. (7), Lk. (18) (1687).
2 [1718/^] "Night" (metaph.). Jn ix. 4^ "The night cometh when
no man can work," xi. 10 " But if a man walketh in the nighth^ stumbleth
because the light is not in him," The second of these passages indicates
internal darkness, not the " night " of temptation but the " night " of "sin."
The first (ix. 4 a) must be taken with (ix. 4 b) " Whenever I am in the
world I am the light of the world," and it indicates a period in which the
world rejects the light, so that " no man," not even the Light, or Logos,
^'can work" — not, at least, for "the world."
[1718/] Apart from actual metaphor we may note what may be called
"sympathetic" emphasis laid on "night" by some Evangelists as being
not only the actual time of an occurrence but also (apparently) as being
an appropriate time, because the occurrence is of the jtature of a trial or
temptation. Thus in the Prediction of Peter's Denial, Mk xiv. 30 has
*' to-day, this night^^ Mt. xxvi. 34 "this night" But there Hebraic and
Greek reckonings of " day " and " night " might influence the text. Or
Mark might add "this night" to emphasize the accuracy of the prediction.
The Walking on the Waters mentions first (Mk vi. 47, Mt. xiv. 23, Jn vi.
16) "evening," and then (Mk vi. 48, Mt. xiv. 25) "the fourth watch of the
night" (Jn vi. 17) " it was now dark."
In Lk. xii. 20 and xvii. 34 "on this night" is connected with the sudden
death of the rich man, and with the coming of the Day of Judgment.
[1718y] In Jn xiii. 30 "he [Judas Iscariot] went forth: now it was
night^'' 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. 17, xx. i, where the disciples are
(owing to different causes) apart from their Lord. The coming of
Nicodemus to Jesus (Jn iii. 2) "by night^ and the repetition of the phrase
in Jn xix. 39, are probably intended to illustrate his character.
3 [1719 d\ " Not yet " occurs in Lk only once, and concerning the past
(xxiii. 53). Where Mk xiii. 7, Mt. xxiv. 6 have " The end is not yet^^
214
UNIVERSITY ;.
OF y
^LIFORN)^;
FROM JOHANNINE VOCABULARY
[1719]
English
Now {i.e. this
moment)
Now {i.e. at the
present time)*
Greek
apTi
Mk Mt. Lk. Jn
O 7 O 12
14
29
Lk. xxi. 9 has "noi straightway {ovk eu^e'coy)." Jn assigns the word four
times to Jesus, concerning His "hour" or "season" or "ascension"
(ii. 4, vii. 6, 8, xx. 17) as being '"'■ not yet" also Jn vii. 8 " I go 7iot yet up
to this feast (v.r. not)^^
* [1719^] "Now (i/{}j/)." Jn sometimes uses vvv Sc, as in classical
Gk — without ref. to past time, but with ref. to what might have been —
for "but, [as things] now [are]," viii. 40, ix. 41, xv. 22, 24, xviii. 36 (xv. 24
may mean " but now [at last] "). Lk xix. 42 perh. means " but as things
are," but more prob. " but now \it is too late and] it is hidden from thine
eyes " (as in Lk xvi. 25 " but now [on the other hand\" with reference to
the past time when Lazarus received evil things). See 1915 (i) foil.
[1719 dr] 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 " is." Generally,
in Jn, vvv seems to imply a contrast with the past, unless it is expressly
contrasted with the future as in xvi. 22 " Now on the one hand {}xev) ye
have sorrow, but..." xiii. 36 "Thou canst not now... hut thou shalt here-
after."
[1719 d] Hence we should suppose a reference to the past in Jn ii. 8
" Draw water now [i.e. now that the water-pots have been duly filled]"
iv. 18 "He whom thou now hast [as thy husband, like thy five past
husbands]. . .^^ vi. 42 "We know his father and mother {and his past life
amo7tg us]: how then doth he now say...?" ix. 21 "[//"<? was blind] but
how he ?tow seeth we know not."
[1719^] There is ambiguity in xi. 22 "If thou hadst been here my
brother had not died ; aftd now {kuX vvv) \1 in spite of his death] I know
that whatsoever thou shalt ask of God; God will give thee." In classical
Gk Koi vvv would naturally mean ^^ even now": but it could hardly be
used in this sense at the beginning of a sentence; because in that position,
Kai would naturally be taken as " and." The question is complicated by
the use of koi vvv in LXX, where vvv represents more than a dozen Heb.
words, see 1915 (i) foil.
[1719/] In view of Jn's usage, vvv should probably be rendered ^^now
at last" '"''now in the time foreordained by the Father" in Jn xii. 27
"Now is my soul troubled," xii. 31 ^' Now is the judgment of this world,
now shall the ruler of this world be cast out," and so in xvii. 5, 7, 13.
[1719^] In Jn xi. 8 ^'' but Jtow [i.e. recently] {yvv) the Jews were
seeking," vvv is used for the classical vvv 8tj. But is this the meaning
215
[1720] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Officer, or minister^
Openly, freely 2
[1720] Own 3
(ev) 7rappr](ria
t8ios
2
I
I
2
4 or 5
2
4
9
9
15
in Jn xxi. 10 "Bring of the fish that ye [have] caught noia {enidaaTe j/Cj/)"?
Considering (i) the position of the word — at the end of the sentence,
where it must necessarily be emphatic — (2) the superfluity of "recently"
in such a context, and (3) above all, the ordinary meaning of vvv in Jn,
it seems best to translate thus, "the fish that ye have caught at /ast"
i.e. after long toiling (xxi. 3) " in that night," before they heard the voice
of the Saviour and obeyed His command. See 1915 (i) foil.
1 [1719/^] "Officer": used in Mt. v. 25 of the "officer" arresting a
debtor and in Mk-Mt. elsewhere of the " officers " that arrested Jesus.
In Lk. i. 2, 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. txt) " then would my servants fight," on
which see Paradosis (1388—92).
2 « Openly." See " Freely" (1712/) and 1917 (i) foil.
3 [1720^] "Own" (i) in "his own disciples." This phrase, not
elsewhere found in N.T., is used by Mk in the sole instance in which
he uses the adj. ^^ own." Jn uses '^ his own (pi. masc.)," but never ^^ his
own disciples!^ After saying that Jesus " spake not without a parable,"
in which Mt. agrees with Mk, the latter alone continues thus, Mk iv. 34
"But privately to his own disciples he expounded all things." These
words must be compared with
Mk iv. 10. Mt. xiii. 10. Lk. viii. 9.
"And when he was " The disciples." " His disciples."
alone, they that were
about him with the
Twelve...."
[1720 <^] These facts suggest, in Mk, conflation from some Hebrew
word capable of meaning "privately" and also, in various senses,
"disciples." And, as a fact, the Hebrew beth^ "house," in various
contexts means (i) "at home," "privately," (2) "disciples" (as Beth
Hillel) — which might be subdivided into {2. a) "they that were about
him," (2 b) the inner circle of " the Twelve." Mt. and Lk. have simply
(2). Mk has in one passage (iv. 10) conflated three renderings, and in
another (iv. 34) two of them. In Esth. v. 10, "his house'''' is variously
rendered (a) "his house" (/3) "his own {to. Uia)." Ezr. vi. 11 "his house"
is parall. to i Esdr. vi. 31 "his own (rcov I8ia>v avrov)" See also 370.
[1720 c] There may have been early controversy as to the existence
of an inner circle of " his own " disciples within the Twelve {e.g. Gal. ii. 9
216
FROM JOHANNINE VOCABULARY [1720]
"the pillar" Apostles) which might induce Mt.-Lk. to omit the epithet
as unedifying : but more probably the epithet did not exist in traditions
(earlier than Mk) to which Mt. and Lk. have returned.
[1720 rt?] Jn uses ol tdioi — but without ixaBrjrai — in a double sense,
ist of the Jews and of Christ's brethren, who did not, as a whole, receive
Him, 2nd of those among them who did (exceptionally) receive Him
(i. ii) "He came to [his] own [home] {to. Xdia) and [Ms] own (ol i'Sioi)
did not receive him ; but, as many as received him, to them gave he...."
(xiii. i) "Having loved [Ms] own (rovs Idiovs) that were in the world...."
Whether Jn wrote with, or without, a reference to Mk's phrase " Ms own
disciples," it is probable that he would deprecate any suggestion of a
distinction between " disciples " that were in some pecuhar sense Christ's
^'- own^^ and others that were not.
[1720^] "Own" (2) in its general use. "ihios expresses, or implies,
contrast — like " own " in English (" my own [and not another's])." The
only Johannine instance where contrast might be questioned is Jn i. 41
(" He first findeth Ms own brother {jov a. rov Ihiov) ") where it might be
argued that Jn simply means " Ms brother," on the following grounds :
[1720y] (i) Jn never uses the possessive kavrov^ -S)v, found in Mk vi. 4
(Tisch.), viii. 35 (but Tisch, avrov), xi. 7 (marg.), Mt. viii. 22, xviii. 31,
xxi. 8 (but Mk avrcov), xxv. I (but Tisch. avrwv), xxv. 4, 7, Lk. ii. 3, 39,
iv. 24 (Tisch.), ix. 60, xi. 21, xiii. 19, 34 (eavTrjs), xiv. 26 (but Tisch. avTov)y
xiv. 26 (no v.r.), xiv. 27, 23i xv. 20 (but Tisch. avrov), xvi. 4, 5, 8, xviii. 13
(but Tisch. avTov), xix. 13, xix. 36 (but Tisch. avTav).
[1720^] (ii) In the LXX, idios corresponds to avrov in i Es. v. 8
CKacrros (Is rfjv Ibiav ttoXlv parall. to Ezr. ii. I a.vf]p els noXiv avrov. It
corresponds to the simple Heb. pers. suffix in Job ii. 11" every one from
Ms [own] place," Idias, and in Dan. i. 10 "So should ye endanger 7ny
head" Theod. fxov, but Dan. i. 10 rnvSwevcroi rw Idito rpa-)(rfKco.
[1720 >^] (iii) In recording the visit of the Lord to His "country,"
where all the Synoptists (W.H. txt (Mk vi. i, 4, Mt. xiii. 54, Lk. iv. 24))
have simply ''^ Ms (avrov) country," Jn alone uses tdios (Jn iv. 44 rjj Idia
Trarpidi). [But Mt. marg. xiii. 57 r^ Ibia ir.]
On these three grounds it may be argued that Jn may have used i'Stos
to express the Synoptic avrov.
[1720 z] Against these arguments it may be replied that there is a
special reason here for supposing emphasis to be intended, namely^
the repetition of the article (1982). When the article is repeated with
i8tos elsewhere (v. 43, vii. 18) the meaning is ^^ Ms own [and not an-
other's]," e.g. vii. 18 "He that speaketh from himself seeketh Ms own
glory." "Yhios with the repeated article is very rare in N.T. and appears
to be always emphatic. Acts i. 25 '"''Ms own place," xx. 28 "/«V own
blood." It is also highly characteristic of this Evangelist that he should
in this indirect way suggest, instead of stating, that after Andrew had
217
[1720] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Parable, s. Proverb
Trapoi/xt'a
o
o
o
4
Paraclete^
TrapaKXrjTos
o
o
o
4
Philip (the apostle) ^
^(Xlttttos
I
I
I
12
*' first " found *' h's own " brother, Andrew's companion (1901 d) did the
same thing. On the whole, then, 'Idios is probably emphatic in Jn i. 41.
1 [1720y] "Paraclete." Jn xiv. 16 " I will ask the Father and he
shall give you another Paraclete that he may be with you for ever, [even]
the Spirit of truth, whom the world cannot receive...," xiv. 26 "the
Paraclete^ the Holy Spirit, whom the Father will send in my name...,"
XV. 26 "the Paraclete... \.hQ Spirit of truth," xvi. 7 " If I go not away, the
Paraclete will assuredly not come to you, but if I go, I will send him unto
you." Comp. i Jn ii. i "We have a Paraclete., with the Father, Jesus
Christ, a righteous [Paraclete]."
[1720 k] " Paraclete," i.e. " called in [to aid]," " advocatus," or " Advo-
cate," was a Greek word, Hebraized as Parklete, in the sense of a legal
advocate. But the ancient "advocate" differed from the modern in
that the former did not take a reward but pleaded a friend's cause for
the friend's sake. The nearest Synoptic equivalent to Christ's promise of
a Paraclete is
Mk xiii. II Mt. x. 20 . Lk. xxi. 15
** For it is not ye that "For it is not ye "I will give you a
speak, but the Holy that speak, but the mouth and wisdom that
Spirit." Spirit of your Father all your adversaries
that speaketh in you." shall not be able to
withstand or gainsay."
Jn's doctrine guards 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 Parklete., see Hor. Heb. on Jn xiv. 16.
[1720/] The variations in the Synoptists favour the view that Jesus
used some expression like the Aramaic Parklete, which was variously
paraphrased by the Synoptists. Against any superstitious notion that the
Advocate would procure special favours from God, contrary to justice, Jn
guards by saying that it is " the Spirit of truths'' or " the Holy Spirit," or
"Jesus Christ, a righteous [Paraclete]."
2 [1720 ?n\ " Philip," the only Apostle described by Jn in his first
chapter as being (i. 43) "found" by Jesus Himself. The others, and
Nathanael, either (i. 37—8) "followed" Jesus, or were (i. 41, 45) "found"
by other disciples.
218
FROM JOHANNINE VOCABULARY [1721]
English Greek
Pool ^ KoXvfi^rjBpa
[1721] Proverb, parable ^ napoifiia
Ak
Mt.
Lk.
Jn
o
o
o
3
o
o
o
4
1 [1720 «] " Pool " is used in connexion with the healing of a man
described as "in infirmity" (Jn v. 2 — 7) and the name Bethzatha,
Bethsaida, etc. varies greatly in MSS. and versions. " Pool " is also used
in connexion with the healing of a man born blind, where it is called
(Jn ix. 7) ''the pool of Siloam" (1708/^).
2 [1721 a] " Proverb," Trapoifxla, is rendered by R.V. (txt) " parable "—
the usual rendering of Trapa^oXrj (which Jn never uses) — in Jn x. 6 " This
proverb spake Jesus to them, but they {cKelvoi de) understood (eyvcocrav)
not what things they were that he was speaking to them {rlva rjv a eXaXei
avToh)." 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, '' proverdta/" 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 misunderstood. 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 they could and did fail to
understand the spiritual truth that it represented.
[1721 (^] Jn's other instances are xvi. 25 — 9 "These things have
I spoken unto you in proverbs. There cometh an hour when I shall no
longer speak to you in proverbs but I shall bring you word plainly about
the Father." To this the disciples reply " See, now [at last] (1719/) (i'Se
i/vv) thou speakest plainly and speakest no proverb ^^ contradicting their
Master. But His answer to them, and the sequel, shew that they were
wrong, and that His words had not been "plain" to them.
[1721 c\ Why does John avoid the Synoptic word " parable " (1687) and
introduce, in its place, a word unused by the Synoptists? Partly,
perhaps, because the Synoptic tradition varied. Mark alone (iv. 2>'^ says
that Jesus taught by parables ""as they were able to understand^
Matthew alone (in the parallel to Mk iv. 33 — 4) quotes an O.T. saying
about " things hidden from the foundation of the world " (xiii. 35). Luke
omits all this. Matthew (as well as Luke) omits Mark's statement that
Jesus '^ explained in private all things to his own 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. "//^<2/... hearing they may not understand," Mt. '' because... hesir'mg
they hear not neither do they understand ").
[1721 d] In any case, Jn prefers to say that Jesus taught by
''proverbs,'' i.e. by truths of general import, whereas the Paraclete was to
teach truths of particular import, appealing to the experience of the
219
[1721] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Quicken^
^(OOTTOUO)
O
o
o
3
Raise up^
dvi(TTT]iii (active)
O
I
o
4
Receive (a person) ^
Xafi^dvoi
o
o
o
II
Remain, s. Abide
fxevo)
2
3
7
40
Remember*
fivr]fiov€V<o
I
I
'
3
individual. Uapomia does not appear to mean " dark saying" either in Jn
or anywhere in Greek literature. But a proverb, or general saying,
being brief, and dispensing with qualifications and modifications (which
the hearer has to supply according to circumstances) is always liable to
become a "dark saying" to those that will not take the trouble to think
about its special meaning or application.
1 " Quicken," see (1716) " Live, make to."
2 [1721^] "Raise up," in Mt, only xxii. 24 "raise up seed," quoting
Deut. XXV. 5 ; Jn vi. 39, 40, 44, 54 " raise up [from the dead]," always foil,
by " on the last day." (The numbers above do not include eyeipo).)
3 [1721/] " Receive (a person)." (The numbers above do not include
dixonai (1689^).) In all but two passages (Jn vi. 21, xix. 27) the receiving
means spiritual reception, z.e. "receiving" doctrine, influence, or spirit.
In the saying " He that receiveth me receiveth him that sent me," Jn xiii.
20 uses Xaix^dv(o whereas Mk ix. ^y, Mt. x. 40, Lk. ix. 48 use dixofiai. The
latter word Jn never uses except in Jn iv. 45 " the Galilaeans received
(ede^avTo) him" describing our Lord's visit to His native place where He
was no^ honoured. Perhaps Jn means that they merely "welcomed" or
"entertained" Him, because of the signs He had wrought, but did not
believe in Him. Jn uses Xajx^dvoi in the Prologue (i. 12) " But as many
as received him, to them he gave authority to become children of God."
The word Xafx^dvo) is used by Mk-Mt. (but not by Lk.) in the Eucharistic
precept ''''Receive [it]. This is my body," and in Jn xx. 22 ''''Receive the
Holy Spirit." Lk. xxii. 17 has "Receive (Xd^ere) this, z.^. the cup, and
divide it among yourselves." See 1341.
[1721^] AafjL^dvo) Tivd meaning "welcome" must be distinguished
from X. Tivd meaning "take," e.^. (Mk ix. 36) ''''taking a child," (Lk. xx.
29) " taking a wife," (Jn xix. 6) " take him and crucify him." The
instances of "welcoming" in Jn are applied to the receiving of the
Logos, of Christ, of those whom He sends, of the Spirit, of the mother
of Jesus when committed to the beloved disciple.
^ [1721 >^] "Remember," only in words of the Lord, Mk viii. 18 (Mt.
xvi. 9) " remember ye not ? " about the loaves, Lk. xvii. 32 " remember
Lot's wife." Jn's instances are all in the Last Discourse, (xv. 20, xvi. 4)
about ^'' remembering^^ Christ's warnings, and xvi. 21 "she remembereth
not the anguish."
[1721 /] Forms of fxvTja-d^vai occur in Mt. (3), Lk. (6), Jn (3). Jn's
220
FROM JOHANNINE VOCABULARY [1722]
English
Greek
Mk
Mt.
Lk.
Jn
Retain (sins) (?)i
Kpareco
o
o
o
2
Romans 2
'Pcofialoi
o
o
o
I
Roman, in^
'PcofiaicrTL
o
o
o
I
Sake of, for the (w.
persons)*
8id
4
4
o
9
Salim^
2aXei/x
o
o
o
I
[1722] Scripture, another^
' ere pa ypa(f)ri
o
o
o
I
Scripture, the
V yp(^4>v
o
o
o
lO
Scripture, this
r) ypacfif] avrrj
I
o
I
o
instances all say that the disciples (ii. 17, 22, xii. 16) "remembered
(efxvrja-drjaav) " prophecies about Christ, or words of Christ, (ii. 22) " when
he was raised from the dead," or (xii. 16) " when he was glorified."
1 [172iy] " Retain (sins)," only in Jn xx. 23 " whose soever sins ye
retain they are retained^ liv nvcov KparrJTe [sc. ras ajxaprtas^ KeKpdTrjvTat,"
The meaning is obscure (2517 — 20). See also 1691.
2 [1721 /&] " Romans," Jn xi. 48 " The Romans will come and take
away both our place and our nation."
3 [1721 /] " In Roman," Jn xix. 20 " It was written in Hebrew, and in
Roman [i.e. in Latin], and in Greek."
* [1721 7f{\ " For the sake of (a person).'' This excludes hia rovro etc.
On the Synoptic " sake," eveKa, see 1692. On the double meaning of 8ia,
see 1884 a—d, and 2294 foil. On vrrep see 2369—71.
'"^ [1721 7i] " Salim." Only in Jn iii. 23 " ^non near to SalimP Both
localities are variously identified. " ^non " may mean " fountains."
"Salim" may mean "peace." Comp. Gen. xxxiii. 18 (R.V. txt) "peace,"
<marg.) "Shalem"; Ps. Ixxvi. 2 "in Salem," LXX "peace."
6 [1722 «] "Scripture, another" etc. "The Scripture" occurs in Jn
at least twice without any Scriptural quotation in the context, ii. 22
(R.V.) " When therefore he was raised from the dead his disciples
remembered that he spake this ; and they believed the scripture^ 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 scripture that he must
rise again from the dead." Westcott {ad loc.) and Lightfoot (Gal. iii. 22)
take "the Scripture" as Ps. xvi. 10 "Thou wilt not leave my soul in
Sheol," or some other single passage of Scripture in the Evangelist's
mind. But against this are the following facts.
[1722 <^] "The Scripture" (sing.) occurs in N.T., Clement of Alexandria,
and Origen, in two senses, ist, and most freq., the Scripture speaking
through a single text (as we say, " The Bible says^ ' Pride cometh before
a fall'"), 2nd, the Scripture as a whole, or as a person representing
God's voice, or will, or action. Before considering these usages, it will
be convenient to discuss the plural.
221
[1722] SYNOPTIC DEVIATIONS
English Greek Mk Mt. Lk. Jn
Scriptures, the al ypa(f)ai 2431
[1722 c] " The Scriptures " (pi.) is the fomi preferred by the Synoptists
to mean all the books of Scripture, and hence, loosely, the Scripture as
a whole. They never use the sing, except in Mk xii. 10 " Have ye not
even read tAts scripture^ 'The stone...'.?" [where Mt. xxi. 42 has, loosely,
" Have ye never read in the scriptures^ 'The stone...'?" and Lk. xx. 17
" What then is this that is written (ri ovv io-rXv to yeypafxfievov tovto),
'The stone...'?"] and Lk. iv. 21 "This day is fulfilled this scripture
in your ears," i.e. the passage of Isaiah just read.
[1722^] "The Scriptures" (pi.) is the form used by Mk-Mt. ia) with
reference to the resurrection of the dead (Mk xii. 24, Mt. xxii. 29 " Ye err
not knowing the scriptures^'' Lk. om.) and {b) with reference to the
"dehvering up" of the Messiah (Mk xiv. 49, Mt. xxvi. 56 "that the
scriptures (Mt. + of the prophets) might be fulfilled," comp. Mt. xxvi. 54
"how then should the scriptures be fulfilled?" Lk. om.). The first of
these passages indicates a belief on the part of Mark and 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 that the doctrine of Paradosis runs through the Scriptures ; but
Matthew limits this to " the scriptures of the prophets^'' and Luke again
dissents.
[1722 e'\ " The Scriptures " is used twice by Luke in the Walk to
Emmaus (xxiv. 27 — 32) "And beginning from Moses and from all the
prophets he interpreted to them in all the scriptures the things con-
cerning himself.... While he opened to us the scriptures^'' and, later on,
xxiv. 44 — 5 " how that all things must needs be fulfilled which are written
in 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 " ; and, in this process, the 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 Brazen Serpent,
and many other things "written in the Law of Moses" might play a part.
Thus we can understand that St Paul may be referring to the general
tenor of Scriptural types as well as texts when he says i Cor. xv. 3 — 4
" Christ died for our sins according to the scriptures... he 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 Paradosis, or "delivering
up," of Christ, Mark might say that it was predicted by " the scriptures,"
Matthew might correct this by saying " the scriptures of the prophets^''
222
FROM JOHANNINE VOCABULARY [1722]
Luke might prefer not to apply so broad a term as "Scriptures" to
a single Messianic event. When Luke uses the plural he applies it
to the whole of the divine Messianic plan for redeeming mankind. On
the other hand another author might dislike the plural " Scriptures "
except where the term denoted the different " writings " of the Bible and
a passing from one " writing" to another or a comparison of one with
another.
[1722^] "The Scriptures," in Jn. This last remark prepares us for the
fact that John, as against ten instances of "the Scripture," uses the
Synoptic term ''^ the Scriptures'''' only once, (v. 39) "Ye search the
sc?iptu7'es, for ye {emph.) think to have in them eternal life." The
context appears to shew that the meaning is: "Ye pass from book to
book, 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^] Returning to "the Scripture" (sing.), and considering it
first outside Jn, we find that it mostly introduces a quotation : Acts i.
16—20 ^^ the s. that the Holy Spirit uttered. ..(Ps. Ixix. 25 and cix. 8),"
viii. 32 — 5 "The passage of the s. that he was reading... from this s."
Rom. iv. 3 "What saith the s....," ix. 17 '^ The s. saith to Pharaoh...."
(simil. x. II, xi. 2, Gal. iv. 30, i Tim. v. 18, Jas ii. 23, iv. 5 {?) — all of
which have "saith" etc.), Jas ii. 8 "according to the s. 'Thou shalt love
thy neighbour,' " i Pet, ii. 6 " it contains in s"
[1722/] "The Scripture" in N.T. apart from quotations. Where
there is no such form as " saith," " uttered," " contains," and no quotation,
" the Scripture " is regarded as a whole and sometimes personified. Even
where there is a quotation, it is personified in Gal. iii. 8 " The j-., fore-
seeing... preached^'' There is no quotation in Gal. iii. 22 '•''The s....shut
up all things under sin...," 2 Pet. i. 20 "every prophecy of j...." Gal. iii.
22 resembles Rom. xi. 32 " God hath shut up all men..." which indicates
that " Scripture," in Gal. iii. 22, means " the will of God as expressed in
Scripture." There is no single passage of Scripture that mentions this
" shutting up " : the Apostle is probably referring to a number of passages
such as those quoted in Rom. iii. 10 — 18, and also to Ps. cxliii. 2 and
Deut. xxvii. 26 quoted in Gal. ii. 16, iii. 10. Schottgen (Gal. iii. 8) quotes
Siphra 186^ for a similar personification of Scripture: "What did
Scripture have in view, in placing the New Year and the Day of Atone-
ment between Passover and Pentecost?"
[1722 y] "The Scripture" in Clem. Alex, and Origen. The Greek
Fathers most akin to the Fourth Gospel are Clement of Alexandria and
Origen. Clement uses " the Scripture saith," to introduce quotations or
allusions, but also such phrases as (883) "collecting testimonies from
Scripture (ex y.)," (890) "wresting the Scripture {ttjp 7/.)," "believing the
Lord's Scripture {ttj KvpiaKfj y.)," meaning Scripture as a whole. Origen
A. V. 223 16
[1722] SYNOPTIC DEVIATIONS
also (Huet i. 26 — 7) speaks of "the Scripture" as having a body and
a soul. He says that our faculties are strengthened by reading "the
Scripture," that "the whole Scripture {iraa-av ttjv y.)" is (Huet i. 204 D)
"God's one complete and perfectly adapted instrument." Similarly
he says in the Philocalia., chap. x. "There is not a jot or tittle written in
the Scripture that... does not perform its work." Chrysostom says (on
Rom. xvi. 5) " not even apparently small points in the Scripture are placed
there at random or in vain." Suicer also quotes Chrys. Homil. xcii. torn.
vi. " Whatsoever things the Scripture saith, these things are more trust-
worthy than the things that are seen {Trio-Torepa twv opco^eVcoj/)." Clem,
personifies Scripture when he says that it (882) " sells to strangers those
who have fallen away" (comp. 506 ''''saith they are sold," and see Judg. ii.
14, iii. 8, iv. 2, X. 7, i S. xii. 9, Is. 1. i which describe Jehovah as " seUing
Israel" because of its sins).
[1722 k'\ " The Scripture," in Jn, apart from the two passages under
consideration, occurs as follows, vii. 38 "Even as the s. [hath] said...,"
obscure, perh. quotation, but perh. general tenor of Scriptural promises
to them that (vii. 37) "thirst." On. vii. 42 "Did not the s. say that the
Christ comes from the seed of David and from Bethlehem the village
where David was?" Westcott himself refers the reader to Is. xi. i, Jer.
xxiii. 5, Mic. v. 2, without mentioning any one of these as specially in the
EvangeHst's mind. Probably the meaning is " the general tenor of the
Psalms and the Prophets concerning the birth and birthplace of the Son
of David," who, it was assumed, must be born in the city of David.
In X. 34 — 5 "Is it not written... I f...//z^ scripture cannot be destroyed
(Xv^jjvai) (lit. loosed)," the reference may be to the passage just quoted
(" I said ye are gods ") but it is more in accordance with Johannine style
to suppose Scripture as a whole to be intended (for "loosing" comp. ii. 19
and perh. i Jn iv. 3). After xiii. 18, xix. 24, 36 "that the s. might
be fulfilled," there follow quotations. In xvii. 12, there is probably
a reference to the previously quoted Scripture so that we must render,
"that the {above-quoted^ xiii. 18] s. might be fulfilled." In xix. 28,
"Jesus,... that the s. might be perfectly accomplished, saith, 'I thirst,'"
the words 'I thirst' are printed by W.H. as a quotation. In xix. 37,
a quotation is introduced with the phrase, "And again another s.
saith:'
[1722/] There remain for consideration Jn ii. 22 " they believed the
scripture,^' xx. 9 "they knew not the scripture:' As to the former,
Origen, in a very full comment, suggests no one passage of Scripture that
the Evangelist must have had in view. Nor does Chrysostom. Cyril
(Cramer ad loc.) paraphrases in the plural^ " comparing with the issue the
things that had been written {ra yeypafiixeva)" Also in his brief com-
mentary on the context of the second passage, Chrysostom mentions no
definite text of Scripture. Westcott, though maintaining that one definite
224
FROM JOHANNINE VOCABULARY [1723]
English
Greek
Mk
Mt.
Lk.
Jn
[1723] See (1)1
^XfVo)
15
20
14
17
See (2)1
6edofiai
[2]
4
3
6
See (3)1
decopeo)
7
2
7
23
See (4)1
opaay
7
13
12
30
Seize, catch, take^
7rid((0
o
o
o
8
passage is intended, does not profess to say with certainty what it is
(Westc. Jn ii. 22 "hardly any other than Ps. xvi. 10," but on Jn xx. 9 "the
reference is probably to Ps. xvi. 10"). It 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, Isaiah and Hosea, and limiting themselves to a
single text in the Psalms). 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
" ^ke Scripture."
1 [1723 «] "See." On jSXeVo) see 1607, on dedoiiai 1604, on decopeco
1598—1603, on opdo) 1605—6 and 1703 a. 'iSeli/ is the most frequent word
for "seeing" in all the Gospels, but less freq. in Jn than in the rest. On
Jn's use of eldov see 1610.
2 [1723 d] " Seize." In Jn xxi. 3, 10 Trid^o) is used of catching fish.
Elsewhere in Jn it always describes attempts of the Jews to " catch "
Jesus.
The Synoptists differ among themselves in their language in
Mk xii. 13 Mt. xxii. 15 Lk. xx. 20
ipa avTov dype^a-cjcnv ottws avrbv wayide^- Xva iirCkd^uiVTaL airov
'Xdyif. awcrcv ev \6yi^. \670u c5<rTe irapadoOvai,
airbv ry dpxv nal ry
i^ovaig, tov ijyefidvos.
— where Lk. is at some pains to shew that the " catching " was to be more
(at all events in its results) than mere " catching in word."
Mk xiv. I Mt. xxvi. 4 Lk. xxii. 2
irws avrbv iv 56K(p iVa...56X(f} KpaTiqcriaaiv rb irCoi dyiXuiaiv avrbv.
KpaTiffaavTes diroKTd- Kal diroKTeivwaiv.
VO}(TLP.
[1723 <:] In view, perhaps, of various and slightly conflicting tra-
ditions, Jn uses habitually one word, without adding Xoym or fioXw. Its
use (in the sense of "catching" a prisoner) in writings so various as Acts
xii. 4, 2 Cor. xi. 32, Rev. xix. 20, shews that it must have been freq.
in Christian communities. In Cant. ii. 15 *•'• catch foxes," LXX Trido-are
225 16 — 2
[1723] SYNOPTIC DEVIATIONS
English Greek Mk Mt. Lk. Jn
Send^, including — 7re/z7ro) i 4 lo 32
"He that sent (me,
him)"^ 6 ir4^y\ras {fxCyavTov) O O O 26
Sym. has (rvWd^cre. In Sir. xxiii. 21 TrLao-OrjaeTai, A has KokaarOrja-eTai.
[In Jer. xviii. 20 KoXacris is perh. a conflate rendering of a word meaning
"pit," which suggests "snaring" or "catching."]
For " Seize," Kpareco, see 1691 a.
1 [1723 rtf] "Send" etc., Trefnra. In the canonical LXX this word
occurs only 6 times (whereas aTroo-rfXXo) occurs about 480). It is the
mark of a non-Hebraic style, occurring 4 times in Wisd. and 14 in Mace.
In the Pentateuch, it occurs only where Rebecca (Gen. xxvii. 42) ^^ sent
and called Jacob," who is presumably in the same house with her or not
far off. In the Synoptists, it is used of sending (on a short errand)
messengers, soldiers, executioners, servants etc., who for the most part
have to return with something accomplished or with some report. Mk's
only instance, however, is Mk v. 12 "send us into the swine" (parall.
Mt. aTToo-TelXov, Lk. eTrirpe'^r} drreXBe'Lv). The Synoptists use far more
frequently aTroa-TeXXw, which is also used by Jn, thus : — Mk (20),
Mt. (22), Lk. (25), Jn (28).
[1723 <?] " Send " etc. in Jn. Jn's frequent use of 7re>7ra> arises in part
from the frequency of the phrase "He that sent" (almost always applied
to the Father) in the words of Christ, occurring more than 20 times. If
this phrase were deducted, Jn would use 7re/x7ra> only about six times,
i.e. 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 to baptize ") nip-rroi
always occurs in words of Christ. Apart from the phrase " He that sent^^
are (xiii. 20) "He that receiveth whomsoever I send^^^ (xiv. 26) "[The
Spirit] which the Father will send in my name," (xv. 26) " [The Paraclete]
whom I will send to you from the Father," (xvi. 7) " But if I go, I will
send him [the Paraclete] unto you," (xx. 21) "Even as the Father hath
SENT {dniaraXKiv) me, I also (xayo)) send (Tre/iTrco) yoU."
[1723yj ne/iTTO) and aTroo-reXXo). This (xx. 21) terminates the instances
in Jn both of dTroo-reXXco and of Tre/xTrco ; and it cannot be doubted that
Jn intends a difference of meaning by the different words. Had he
wished to use the perfect of Trefxnco ("hath sent," 7r€7rofx(f)a), no gram-
matical considerations need have deterred him ; for there are two instances
of it in the LXX alone (i Esd. ii. 26, 2 Mace. xi. 32).
[1723^] ne/xTTO) is never used in the First Epistle at all, but aTroo-reXXco
is used concerning the Father's sending 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 {dTreo-reiXas)
me into the world, I also (/cd-yo)) did SEND (aTreo-reiXa) them into the
226
FROM JOHANNINE VOCABULARY [1724]
English Greek Mk Mt. Lk. Jn
Servant (Chri. pre-
cepts, not parables)! dovXos i 3 i 6
Sheep ^ irpo^arov 2 II 2I7ori9
[1724] Sick 3 do-Oevrjs I 3 I o
Sick, be^ da-Beveco I 3 I 8
Sickness 3 dadeveia 0142
world." Comparing the passage in question (xx. 21) with xvii. 18 and
with others where dTroareWco is defined by various contexts (i Jn iv. 9, 10,
14), we are perhaps justified in thinking that aTrooTeXXco means " sending
away into the world at large," but ireiiirco " sending on a special errand."
The Saviour sends all the Apostles collectively into the world to preach
the Gospel (aTroo-reXXet), but He sends them on special errands to Jews,
Gentiles, Rome, Athens, Antioch etc. {Trefnrei). If so, the distinction in
Jn XX. 21 is between the mission of the incarnate Son now accomplished,
and the mission of His followers now beginning : " Even as the Father
HATH SENT (aTTcoraX/ce) me [into the world], I also send (Tre/xTrco) you
[severally to the several nations of the world]."
1 [1723/^] " Servant " (Chri. precepts, not parables). AoOXoy, "servant"
or " slave," in parables, occurs in Mk xii. 2, 4, xiii. 34, and much more
freq. in Mt.-Lk. But, in Synoptic precepts, it occurs only Mk x. 44
" Whosoever may desire among you to be first shall be servant of all,"
Mt. XX. 27 sim. Lk. diff. (on which see 1276 — 80) ; Mt. x. 24 — 5 " nor is
a servant above his lord... and the servant as his lord" (where Lk. vi. 40
differs) ; Lk. xvii. 10 (after a parable) " Say ye, we are unprofitable
servants.^'' As regards Traty, see 805 — 11, and 1862.
[1723 i'\ It was shewn above (1717 d^g) that Epictetus regards
a "servant" or "slave" — if a slave in mind and not merely in social
condition — as essentially bad, being the slave of his fears, passions etc.
So Jn says (viii. 34) "Everyone that doeth sin is (W.H.) a slave [of sin],"
and adds that (viii. 35) " the slave doth not abide in the house for ever,"
contrasting the "slave" with the "son," who "abides for ever (2263^,/")."
Later on, he follows Matthew (x. 24 — 5) above quoted in saying (xiii. 16)
(rep. XV. 20) " A servant is not greater than his lord," applying the word
to the apostles. Later still, he says (xv. 15) "No longer do I call you
servants because the servant knoweth not what his lord doeth." He
adds, " But you have I called friends.^'' On the connexion between this
and Lk. xii. 4 " you, my friends^^ see 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."
2 [1723y] " Sheep." Comp. Mt. x. 6, xv. 24 " the lost sheep of the
House of Israel," with Jn x. 16 "other sheep that are not of this fold,"
where Jn suggests that the precept in Mt. x. 6 was but for a time.
3 [1724«] "Sick" etc. Jn nowhere uses the word i/do-oy. Mt. once
227
[1725] SYNOPTIC DEVIATIONS
English
Greek
Signify 1
O-Tjuaivo)
Simon (father of
Judas Iscariot)^
2ifj.a)v
Soldier^
O-rpaTLCDTTJS
Sop*
y\ta}}XLov
Speak, I (Chri.)'^
XaXe'o)
[1725] Standi
OTJ^KO)
Stand (appl. to Jesus)^ tarqyn
Mk
Mt.
Lk.
Jn
o
o
o
3
o
o
o
3
I
3
2
6
o
o
o
4
o
I
I
c. 30
2
o
o
2
I
2
4
5
(viii. 17) uses dadeveia in a quotation from Is. liii. 4 (Heb. not LXX). In
canon. LXX da-deveia occurs only 5 times, once (Job xxxvii. 7) in error,
and twice (Jer. vi. 21, xviii. 23) to express moral "stumbling."
1 [1724^] "Signify." Always in the phrase (xii. 33, xviii. 32, xxi. 19)
" signifying by what death " he should die, or glorify God. Apart from
Acts XXV. 27 {^''signify the charges against him"), it occurs in N.T. else-
where only in Acts xi. 28 ^'•signified through the Spirit," Rev. i. i '"''signified
...to his servant John."
2 [1724 c\ " Simon " (father of Judas Iscariot) : Jn vi. 71 ''lovhav Si/Ltcoi/os-
'icTKapicorov, xiii. 2 'louSay "Slfioivos 'icrKapicoTrjSf xiii. 26 'lovda '2ifXQ}vos
'icTKapicorov.
3 [1724^] "Soldier," in Jn, all in the narrative of the Passion
(xix. 2—34).
* [1724 e] " Sop," only in Jn xiii. 26 — 30, and not elsewhere in N.T.
^ [1724/] "I speak" (Chri.). The numbers include the first pers.
sing, of any tense of XaXeco in Christ's words. See 1704. Mt.'s single
instance is xiii. 13 "Therefore speak I to them in parables," and Lk.'s is
xxiv. 44 " These are my words which I spake unto you."
® [1725 a] " Stand," a-TrjKa), generally means " stand fast (or, upright) "
as in Rom. xiv. 4, i Cor. xvi. 13, Gal. v. i. It is appropriate in Mk xi. 25
"When ye stand steadfastly praying," but not so obviously in Mk iii. 31
(where D has ea-rSiTes) 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
standfast in the truth." In i. 26 /xeVos vfxmv orrjKfi, " there statideth in the
midst of you [a certain one], whom ye know not," the verb perh. has (as
Origen suggests ad loc.) a spiritual as well as a local meaning.
"^ [1725 <^] "Stand," tarrjixiy appl. to Jesus. The Synoptists associate
the " standing " of Jesus (Mk x. 49, Mt. xx. 32 crrds, Lk. xviii. 40 crTaOds
(1725^)) with a cure of blindness. The tradition peculiar to Lk. vi. 17
"having gone down [from the mountain] he stood (Jea-rrj) with them,"
suggests a parallel between the Sermon on the Mount and the Law given
on Mount Sinai, whence Moses descended and spoke to his brethren.
Lk. V. I " standing (ea-ras) by the Lake " (in the Call of Peter and the
228
FROM JOHANNINE VOCABULARY [1725]
Miraculous Draught) suggests parallelism to Mk i. i6 "passing (Mt.
iv. 8 walking) by the sea" (in the Call of Peter), or to Jn xxi. 4 "he
stood iecTTr)) on (ety) the beach" (in the Repentance of Peter and the
Miraculous Draught). On Lk. xxiv. 36, "stood in the midst" (Jarq ev
fieaco) see 1793 — 7.
[1725 c] " Stand steadfastly," aradr/vai, is applied to Jesus in Mt. xxvii.
II, Lk. xviii. 40, and is prob. not adequately rendered by R.V. "stood,"
which suits the form used by Mk x. 49, Mt. xx. 32 aras. Lk. uses a-radeis
because he means that Jesus " stood still," " refused to go on " in spite of
His followers, who were rebuking the blind man because they did not
want to have the procession interrupted. Mk xiii. 9 aradrjaeaBe does not
mean "ye shall stand," but "ye shall stand {]qy. i. 18) as ''pillars^ before
kings for my sake," i.e. stand as steadfast witnesses for me (where Mt.-
Lk., missing the meaning of this, have Mt. x. 18 dxOrja-eo-Bc, Lk. xxi. 12
aTrayofievovs). In the LXX, o-raOrjvai, when not meaning "weighed,"
regularly means " established," or is, at all events, distinct from " stood,"
£.£-. Ex. xl. 17, Numb. ix. 15 (R.V.) "reared up," Deut. xix. 15 (A),
2 K. xiii. 6, Eccles. ii. 9, Dan. vii. 4, 5, i Mac. xiv. 29. In Judg. xx. 2,
eardBrjcrav (A ea-rr]) is prob. intended to represent the Heb. exactly, " pre-
sented themselves," "took their stand" (Gesen. 426).
[1725 d] IraOrivcu, in N.T. generally, must be distinguished from o-Tijvai.
On Col. iv. 12 tva a-TaBfjre, Lightf. says "standfast" — not as R.V. "stand" —
" doubtless the correct reading rather than or^re; comp. Mt. ii. 9, xxvii. 1 1,
where also the rec. txt substitutes the weaker word." Hence we should
render Mt. ii. 9 ^^ stood sti7/," and Lk. xxi. 36 "that ye may be able to
stand fast'" (where D alters (TTadfjvai to o-rrjareo-de). In Lk. xviii. 11 — 13,
a contrast is intended between the Pharisee " standing erect {o-raBeis) " and
the Publican "standing (ea-Tms) afar off." Lk. xxiv. 17 is one of the very
few passages correctly rendered by R.V. " t/iey stood sti/t."
[1725 e] " Stand as a steadfast witness " is a meaning of a-TaBrjvat that
naturally follows from the above-mentioned Hebrew notion of a prophet
as (Jer. i. 18) "an iron pi/tar" — the word "pillar" meaning "that which
stands" — standing to testify for Jehovah : and such a meaning would be
favoured by the saying of Deuteronomy xix. 15 "in the mouth of three
witnesses shall every word de made to stand" LXX o-rrjo-erai, but A
oTadrjaerai, and alluded to in the latter form in Mt. xviii. 16. Hence,
something more than the mere attitude of " standing " is implied in the
precept (Acts v. 20) " Stand and (a-TaBevTes) speak in the temple to the
people," where the angel means " stand fast as wittiesses for the Lord,"
and this is the meaning of araBeis applied to Peter and Paul in Acts ii. 14,
xvii. 22, xxvii. 21. This, too, is probably the meaning in the tradition
peculiar to Matthew (xxvii. 11) "Now Jesus stood [erect], or stood [as
a witness for God], before the Governor."
[1725/] Jn has (besides the above-mentioned (1725 a) i. 26 crrriKei)
229
[1725] SYNOPTIC DEVIATIONS
vii. 37 "Jesus stood (iarrrjKfi) and cried saying, If any man thirst, let
him come unto me," xx. 14 ''[Mary Magdalene] beholdeth Jesus standing
(kfiTtiiTa)^^ XX. 19 "Jesus came and stood in the midst {eoTr] ds to ixiaov)^
rep. in xx. 26, and xxi. 4 " Jesus stood on {tcrrr) els) the shore." On the
last three instances, see 1796.
[1725^] It is a commonplace with Philo that (i. 94) "None but the
true God standeth {ecnStTa),^^ and he speaks of (i. 93) "the standing, whole-
some, and right Logos." Comp. i. 269, 276, 425, 586, 591, 687, 688.
" That which is phenomenal," he says (i. 383) " does not sta7id.'" Simon
Magus is said to have claimed to be the Standing One (Clem. Alex. 456).
Origen (Huet ii. 128 — 9) connects the "standing (o-rT^Ket)" in Jn i. 26 with
the "standing (larTrjKei)" in vii. 37, and speaks of the Father as pre-
eminently " standing " : " But there stands also His Logos ever ijt the act
of saving {eo-rrjKe de kuI 6 Aoyos avrov del iv rcS (Toi^eiv) — whether He be
flesh, or whether He be amidst of men, not apprehended, nay, not even
seen {kuv yiv-qrai arap^ kqv fxecros fj avOpoanoav ov KaraXan^avofxevos aXX'
ouSe ^XeTTOfxevos) — but He stands also teaching, inviting all to drink "
(and then he quotes Jn vii. 37 " If any man thirst..."). No doubt Origen
also has in view (as regards " stood and cried " and the invitation to
" drink") Prov. viii. 2 — 3 "Wisdom standeth (ea-TrjKe)... She crieth aloud,"
and Prov. ix. 5 "Eat ye of my bread and drink of the wine that I have
mingled." Probably John had the same passage in view.
[1725/^] The phrases ^^ saw... Jesus standiftg" and " I dehold... the Son
of man standing" (like that connected with Mary Magdalene "she beheld
Jesus standing'^) 2ixe used of the Martyr Stephen in Acts vii. 55—6, with
the addition, "at the right hand of God." Chrysostom (Cramer ad loc.)
says, "Why, then, 'standing' and not 'seated'.? To shew the active help
(dvTLXrjyjrLv) [extended] to (els) the Martyr. For also about the Father it
is said, 'Arise, O God' (ai/aora, 6 Oeos), and again, 'Now will I arise
(dvao-Trjo-ofiai), saith the Lord.'" But the word "Arise" thus quoted twice
from the Psalms is quite different as to its Hebrew meaning from the
word €(TTr]Ka, used of (Gen. xviii. 2) the three angels ^''standing" before
Abraham, and of God (Ps. Ixxxii. i) ''^standing in the congregation of the
gods," and of Wisdom (Prov. viii. 2) ^^ standing in the midst of the ways"
and "crying aloud." The latter means "stand as a pillar," "stand fast,"
"stand as a watchman or sentinel." The explanation given by Basilius
(Cramer ad loc.) is more like that of Philo and Origen, and more con-
sonant with the LXX use of eo-rtjKa or eo-rrjv : " I think the standing and
fixedness (tt}v fiev a-rda-iv k. t. Kadidpvonv) suggests the compactness of
nature and its universal stability {t6 Trdyiov r^s (f>vcr€(os k. travTrj orao-i/ioi/
viro(f)aiv€iv).'^ The Revelation (iii. 20) represents Jesus as saying, " Behold,
I stand at the door and knock." Perhaps John wished to describe Him,
after the Resurrection, as thus "standing," and Mary Magdalene as the
first to respond to the call.
230
1
FROM JOHANNINE VOCABULARY [1726]
English
Greek
Mk
Mt.
Lk.
Jn
[1726] Stone (vb.)i
\iddCa>
o
o
4
"Stoop and look in "^
' TrapaKVTTTO)
o
o
[I]
2
Sychar^
2vxdp
o
o
I
Synagogue, put out
of*
aTTOcrvvdycoyos
o
o
3
Take, seize, catch^
TTta^ft)
o
o
8
' fiapTvpem
o
I
I
33
Testify, testimony.
papTvpia
3
o
I
14
witness^
fiaprvptov
3
3
3
fxdprvs
I
2
2
That, or because
(2174 foil.)
OTl
C. lOO
c. 140
c. 180
c. 270
1 [1726«] "Stone" (vb.). Always applied to an attempt to "stone" Jesus,
Jn X. 31 — 3, xi. 8 (comp. viii. 59 "they therefore took up stones to cast at
him"). Ai^a^Q) is also in [Jn viii. 5]. Ai^o/SoXeco occurs Mk (o), Mt. (2),
Lk. (I), Jn (o).
2 [1726^] "Stoop and look in" (so R.V. in Gospels, but?). In Jn,
only in xx. 5, 1 1, of the beloved disciple and Mary looking into the sepul-
chre ; perh. also in [[Lk. xxiv. 12]]. In N.T. elsewhere, only in Jas i. 25,
I Pet. i. 12, of a metaphorical looking into the Law of Liberty or the
mysteries of Redemption. See 1798—1804.
3 "Sychar," Jn iv. 5, SS " Shechem," see Ejtc. " Sychar."
* "Synagogue, put out of,'^ Jn ix. 22, xii. 42, xvi. 2. Not elsewhere in
N.T.
5 "Take." See notes on "seize" (1723^—^), and on "receive" (1721/—^).
6 [1726 c] " Testify," " testimony" etc. The word fiaprvpia is very rare
in canon. LXX. It nowhere represents a Heb. word, exc. in the
phrase Ex. xx. 16, Deut. v. 20, Prov. xxv. 18 p.. "^(vdrj, in i S. ix. 24
(A) €ls papTvplav (B -ov), and in Ps. xix. 7 "The testimony of the Lord is
sure, making wise the simple."
[1726 d^ Epictetus, toward the end of the first century, had probably
made pxiprvpia (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 testimony dost thou give to God ? " (iv. 8. 32) " He testifieth a
testimony to virtue." (Comp. i. 29. 49, iii. 22. 86.) The same writer
introduces God as saying to man (i. 29. 47) " Testify unto me," describes
(i. 29. 49) what man is to '•^ testify ^^ and inculcates (i. 29. 56) ^Uestifyi^ig
by action to one's words." He also freq. uses p^dprvs in this sense
(iii. 26. 28) " God doth not cease to care for His ministers and witnesses."
Reasons have been given above (1696^) for Jn's avoidance of the term
pdpTvs, as being, in some Christian circles, used in the technical sense of
" martyr." On the Synoptic phrase els paprvpiov, see 1695 d.
231
[1727]
SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
That, i.e. in order
that (1695 c)
Lva
C.65
c. 40
c. 50
c. 150
Thomas 1
Qconas
I
I
I
7
Thou (nom.) (2402)
(TV
lO
18
C.26
c. 60
Tiberias 2
Ti^epids
o
3
[1727] Together^
OflOV
o
3
Trouble*
rapdao-co
I
2
2
6
1 "Thomas." Mk iii. 18, Lk. vi. 15 MadBaiov k. Oafidv, Mt. iii. 3
Ooifms K. Ma66aios 6 reXavrjs.
2 [1726 d] " Tiberias," in N.T. only in Jn vi. i " the sea of Galilee
which is [the sea] of Tibet'ias^^ vi. 23 "There came boats from Tiberias^''
xxi. I "Jesus manifested himself again to the disciples at the sea of
Tiberias:' Mk-Mt. use "sea of Galilee" or "sea," Lk. "lake" or "lake
of Gennesaret."
3 [1727 a\ " Together," Jn iv. 36, xx. 4, xxi. 2. In N.T., the only other
instance is Acts ii. i " They were all together in the same place," where it
appears not to be superfluous but to imply unity of purpose. This is also
implied in Jn iv. 36 "that he that soweth may rejoice together and he that
reapeth," where instead of oixov koI we should have expected ofioims kuL
Probably it is also implied in the account of the two disciples " running
together" to the sepulchre, Jn xx. 4 erpexov de ol 8vo o/xov (comp. the
Targ. on Gen. xxii. 8 eiropevBrjaav dfx(f)6T€poi (xxii. 6 ol 8vo) ap,a, Onk. " as
one,'' Jer. I "m heart entirely as one"). The last instance 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. 2) "There were together Simon Peter and Thomas...."
In the canon. LXX, o\i.ov occurs nowhere except Ezr. ii. 64 AR bp.ov
(B om.), Job xxxiv. 29 op,ov (n o\x.olov). It is 13 times in Wisd. and Mace.
* [1727 <^] "Trouble," rapacro-o), in the Synoptists, means (pass.)
"alarmed," Mk vi. 50 (parall. Mt. xiv. 26), Mt. ii. 3, Lk. i. 12, xxiv. 38.
In Jn, it occurs (Chri.) in xii. 27 "Now is my soul troubled" and xiv. i,
27 "Let not your heart be troubled" On its threefold application to
Christ as "troubling himself," "troubled in soul," and "troubled in
spirit" (xi. 2,2)^ xii. 27, xiii. 21) see 920.
[1727 c\ " Freedom from trouble," drapa^ia, is, according to Epictetus,
the gift of God to man, and no one has a right to be '■''troubled," {Ench. § 5)
"Men are troubled {rapdo-creL) not by facts but by their notions about facts.
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 (e/irro-
diCo>p.e6a), or troubled, or grieved (XvTrw/xe^a), let us never blame others,
but only ourselves, that is to say, our own notions." No group of words
232
FROM JOHANNINE VOCABULARY [1727]
Mk
English
Greek
True (i)i
aXr)6r)S
True (2)2
aXr]6iv6s
Mt.
Lk.
Jn
I
o
14
o
I
9
is perhaps more frequent in Epictetus than those bearing on '^troud/e"
and "freedom from trouble'''' ; and it is almost certain that Jn, in describing
Christ as thrice " troubled," and as on one occasion " troubling himself,"
is writing with allusion to this Stoic doctrine which must have been
familiar to all educated Greeks at the beginning of the second century,
1 [1727^] "True" (i), aXT/^j^y, in Synoptists, only in Mk xii. 14,
Mt. xxii. 16 "We know that thou art true" parall. Lk. xx. 21, "We know
that thou sayest and teachest rightly." It is not surprising that Lk.
deviates : for " true " is perh. only once applied to persons in canon.
LXX (Nehem. vii. 2 " a faithful man," avrjp a.) : and Steph. gives very few
instances, except where the poets speak of a '■'• t7'uthful accuser," a
^'' truthfulix'iQVid,^^ ox {Iliad xii. 433) "an honest sempstress" (lit. truthful
in weighing out her work). Jn thrice applies it to persons, once, generally,
vii. 18 "he that seeketh the glory of him that sent him is true^^ \.q. not
tempted to falsehood by self-interest, or affectation, and twice of God,
iii. 33 "God is true,^^ viii. 26 "He that sent me is true.''^
[1727^] In Jn vi. 55 "my flesh is true food and my blood is true
drink," Origen (once) and other authorities have "truly," and Chrys.,
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 Philebus, that some pleasures are "true {dXrjBels)" others
"false." So in the Phcedo^ Socrates speaks of (Plato 69 b) '■'•true virtue."
2 [1727/] " True " (2), oXtjOlvos, in classical Greek, means " genuine,"
and could not mean "truthful" except in special contexts as when one
speaks of a "genuine prophet, judge etc." In this sense it occurs in
Lk. xvi. II "If ye have not been faithful in the unrighteous mammon,
who will entrust to you the genuine [riches].''" But in LXX it is applied
to God, as in Exodus (xxxiv. 6) ^''abounding in truth," aXrjdivos ; and where
Ezr. ix. 15 has "O Lord,... thou 2iX\. righteous {dUaios)" the parall. i Esdr.
viii. 89 has aXr]6iv6s. Philo ii. 599 contrasting "the genuine God" with
"the falsely so-called god," and St Paul (i Thess. i. 9 "Ye turned.... from
idols to serve a living and genuiiie God "), use the word in its classical
sense: but in Rev. iii. 7 — 14, vi. 10, where "true," aXT/^trds-, is combined
with " holy " and " faithful," the meaning seems to be " truthful."
[1727^] In Jn, an attempt is made to combine the Greek meaning
of '•'"genuine" with the Hebraic meaning of ^^true" (i.e. "faithful to one's
word," " keeping one's promise "). A false god, or a false prophet, might
speak ^'' truth" — and deceive, "keeping the word of promise to the
ear" — as wizards and witches do in Shakespeare. Isaiah says bitterly to
Israel, trusting in false lights (1. 11) "Walk ye in the light of your fire.'*
233
[1727] SYNOPTIC DEVIATIONS
English Greek Mk Mt. Lk. Jn
Truly 1 (s. 1696 rt) dkrjdw 2337
Jn's Prologue calls the Logos (i, 9) "the light, t/ie genuine \light\J^ and
the Epistle says (i Jn ii. 8) "A new commandment I write unto you,
which thing is true {oKrjOes) in him and in you, because the darkness is
passing away and the h'gAt, the genuine \light'\ {to (pas to a\T]0iv6v), now
shineth." This means that the new light is not only "true" but "the
only genuine light," the source of all light from the beginning of the world,
now at last to be revealed not in twilight but in daylight.
[1727^] In Jn, akrjOivos is never confused with dXr)6r)s. It never
means merely "true" in the sense of veracious. As in Hebrews (viii. 2)
"the /r«^ tabernacle " is the one that "the Lord pitched and not man,"
and the earthly sanctuary is regarded not as being the *' true one " but
only (Heb. ix. 24) "typical of the true \one\^^ so in Jn, (vi. 32) " the true
bread" and (xv. i) "the true vine" mean that the ideal is now at last
revealed. It has been stated above that '"'' genuine^'' when applied to a
"prophet" or a "judge," necessarily includes the additional meaning of
*''' truthful^'' and so it does in Jn viii. 16 "My judgment is genuine
[judgment]" i.e. not biassed, xix. 35 "His testimony is ge7iuine [testi-
monj/]" i.e. the testimony of an eye-witness, one that has enjoyed the
sight, or vision, of that to which he testifies. In vii. 28 " I have not
come of myself, dut he that sent me is — ," the antithesis requires that the
italicised clause should mean " but I have a real mission " as opposed to
a false prophet, who has no '"'■reaP mission. Hence what has to be sup-
plied is "<2 real and true Sender.^'' The " reality " (no doubt) here includes
not only ^''really'''' sending but also sending with a "r^^/" message., i.e. a
true message. Hence akriQivo^ may here be described as including — but
not as meaning — " true."
[1727 z] Jn iv. y] (R.V.) " Herein is the saying true., One soweth, and
another reapeth (eV yap Tovrcd 6 \6yos ccttIv oXtjOlvos on, ^AXXo?...)" is not
a correct rendering. The meaning is — as Cyril, in effect, says about the
context (Cramer ad loc.) and as Origen's comment suggests {ad loc. Huet
ii. 233 — 4, 241 — 2) — "The cynical worldly saying about 'one sowing and
another reaping' ^nds its ideal and true 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 // does in the spirituaV ^AXrjdiuos, then,
(as in Hebrews) means here "really, ideally, or spiritually existent."
Chrysostom, although misled by reading 6 dXrjdrjs, is not much misled as
to the sense : " This saying was in use among the common folk {ol
7roXXot)...and He means that this spying j^nds its truth more especially
herein {evTavda naXio-Ta ttjv aXrjdeiav e;^ei)," and he explains " herein " as
referring to the spiritual sowing of the prophets.
1 [1727y] "Truly," in Lk., only in (Chri.) " I say unto you 0/ a truth
234
FROM JOHANNINE VOCABULARY [1727]
English
Greek
Mk
Mt.
Lk.
Jn
Truth 1
aXrjOeia
3
I
3
25
(a.)" Lk. ix. 27, xii. 44 (D dfiriv), xxi. 3 : never (Chri.) in Mk-Mt. but used
in assertions that Peter is " truly " one of Christ's disciples or that Christ
is the Son of God (Mk xiv. 70, Mt. xxvi. 73, Mk xv. 39, Mt. xiv. ^^y
xxvii. 54).
[1727 >^] In Jn it is applied to assertions of believers about Christ in
iv. 42 ^'- truly the Saviour of the world," vi. 14, vii. 40 ^^ truly the
prophet." In vii. 26, " Can it be that the rulers truly recognised (oXtjOcos
eyvooa-av) that this is the Christ ?" the meaning may be "that they really
recognised [I.e. knew m their hearts though they would not own it] " or
" can it be really true that they recognised."
[1727/] In Jn, it occurs in Christ's words as follows, i. 47 " See, [here
is one that is] truly an Israelite," viii. 31 "[then] are ye truly my
disciples," xvii. 8 " and they recogftised truly {eyvoaa-av dXrjdws) that I came
forth from thee." In these three cases the meaning is probably " in fact
[and not merely in name\^' or " in heart [and not merely in word]" and
perh. in i. 47 there is some play on the word " Israel," the root of which,
though distinct from Yashar^ " upright," " straightforward," is identical
with the latter without vowel points. [ Yashar =Trom.m. once dXrjdeia, five
times d\r]dLv6s.] This is more likely than that Jn (like Lk.) should repre-
sent Jesus as using "truly" in the sense "I speak the truth."
1 [1727 m] " Truth," in the Synoptists, occurs only in the phrase " in
truth" (Mk xii. 14, 32, Mt. xxii. 16, Lk. iv. 25, xx. 21, xxii. 59 eV dXrjdetas,
exc. in Mt. xxii. 16 iv a.), and in Mk v. 33 "told him all the truth." As
an attribute of God, or a subject of Christ's teaching, it is non-existent in
the Three Gospels.
[1727 n] "Truth," with "grace" in Jn, occurs twice where the
Prologue (i, 14 — 17) describes the incarnate Logos as "full of grace and
truth" and "the Law" {i.e. the Law mentioned in O.T.) as "given through
Moses" but "the grace and the truth^'' (i.e. perh. the grace and the truth
mentioned in O.T.) as "brought into being through Jesus Christ." The
O.T. constantly couples " mercy " and " truth " where we should rather
speak of "kindness and truth." Jn, systematically avoiding the Greek
word "mercy (eXeos)" (Heb. "kindness (or, mercy)") probably represents
it here by "grace" i.e. "graciousness." We might expect that the Fourth
Gospel would proceed to develop this twofold revelation of (i) '■'■ grace"
(2) ^^ truth." But the Pauline Epistles had sufficiently developed the
doctrine of ^'- grace." 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^] "The truth," in Jn, cannot be discussed apart from "the
235
[1727] SYNOPTIC DEVIATIONS
Spirit." For John regards it primarily as a correspondence between God
and the Word, or the Father and the Son, in "the Spirit." This
harmonizes with the philosophy of Epictetus about "the spirit" of man
and its mission. Explaining how the images of things we see are
conveyed through the eyes, Epictetus says (ii. 23. 3) " Did God give you
eyes for nothing.? Did He for nothing infuse in them a spirit so strong
and of such a graphic power that it darts out far away and takes the
impressions of the things seen ? What messenger could be so quick and
careful?" So St Paul asks (i Cor. ii. 11) "What man knoweth the things
of the man, save only the spirit of the maji ? " i.e. the " Spirit " that is
" infused " in his senses ; and he says that, similarly, the things of God are
searched by " the Spirit of God^
[1727/] The Johannine phrases of connexion between " the truth "
and " the Spirit " are largely explained by the facts of the last paragraph.
Sometimes they are both regarded as spheres, sometimes " the Spirit " is
a witness to, or a guide to, the sphere of spiritual " truth." The "genuine
{akr}Bt,v6s)" worshipper is to worship (iv. 23 — 4) {bis) '^ in spirit and
truth" Satan (viii. 44) "did not stand fast in the truth" and "there is
no truth in him" The Last Discourse thrice mentions (xiv. 17, xv. 26,
xvi. 13) ^'' the Spirit of the truth" and says that it will guide the disciples
(xvi. 13) '"''into all the truths The Epistle not only repeats (i Jn iv. 6)
''Uhe Spirit of the truth" but adds (v. 6) "the Spirit it is that testifieth,
because the Spirit is the truth" — that is to say, the Spirit, like the
"swift messenger" described by Epictetus, cannot help "testifying"
because its very being is that kind of eternal coming and going in the
correspondence or harmony between God and His children by which man
is enabled to " search the deep things of God."
[1727 q\ " The truth," or " the Spirit of truth," being identified with
the "correspondence" between the Father and the Son, might be called
the Spirit of sonship, or the Spirit of Freedom as opposed to that of
Slavery. Hence our Lord says (viii. 32) "The truth shall make you free"
(as St Paul says, 2 Cor. iii. 17 "where the Spirit of the Lord is, [there]
freedom is "). And since many religions move the mind mainly 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 holy in thy truth" The
Logos also says to God the Father (xvii. 17) "Thy Logos is truth" : and
since, through this Logos or Truth, one passes to Hfe in the Father, Jesus
is represented as saying (xiv. 6) " I am the way, the truth, and the
life."
[1727 r] This doctrine of " truth " the Evangelist describes as being
put before both the Jewish and the Gentile world in vain. The Jews,
when they hear Christ saying (viii. 32) " Ye shall know the truth and the
truth shall make you free," put aside " the truth " and fasten on " free "
236
FROM JOHANNINE VOCABULARY
[1728]
English
Greek
Mk
Mt.
Lk.
Jn
£1728] Up, s. Above
ai/o)
o
o
o
3
Washi
VITTTQ)
I
2
o
13
Washi, i.e. bathe
\ov(3i
o
O
o
I
Water (Chri.)^
v8(op
2
O
3
7
Whence ?3
iroOev
3
5
4
13
Where ?*
TTOV
3
4
7
i8
Whole, healthy 5
vyiTjS
I
I
o
6
as an insult : " We are Abraham's seed and have never been in bondage
to any man " — the fact being that they had no right conception of " free-
dom" and hence no right conception of " truth." Again, when Jesus says
to Pilate (xviii. ;^y) "Everyone that is of tke truth hearkeneth to my
voice," the Roman Governor, who has some smattering of Greek
philosophy, taking the view attacked by Epictetus, replies, not asking
what '•''the truth" may be, but questioning whether there is any such
thing, " What is truth ? " This is the last mention of the word in the
fourth Gospel.
1 [1728 a] "Wash," j/iTrro), in Jn, refers, 5 times, to the washing of the
blind man in the pool of Siloam, and 8 times to the Saviour washing the
feet of the disciples. Mk vii. 3, Mt. xv. 2 refer to the Jewish washing of
hands before meals. Mt. vi. 17 '■''wash thy face" is the only instance
(Chri.) in the Synoptic Gospels. Jn xiii. 10 "he that is bathed (A.V.
washed) " distinguishes the washing of the whole body from the washing
of a part.
2 [1728/^] "Water" (Chri.), in Mk ix. 41 "a cup of water^' is parall.
to Mt. X. 42 "a cup of cold [water] (\|/-vxpo{}) " : Mk xiv. 13 (Lk. xxii. 10)
"a man bearing a pitcher of water'''' 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. 24 (parable) " that he may dip the tip of his finger in waterJ^
None of these passages are doctrinal. The Johannine instances — with
the exception of ii. 7 — are all doctrinal (iii. 5) "born oi water and spirit,"
iv. 10 — 15 (the dialogue on the "living water"), vii. 38 "rivers of living
water."
3 [1728^] "Whence." lioOev freq. 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. 27 {bis), 28, viii. 14 {bis) ix. 29, 30, also
in Pilate's question (xix. 9) " Whence art thou .? " (2403).
4 [1728^] "Where." Hov, in Jn, occurs first in i. 38 "Rabbi, where
abidest thou ? " and then freq. of the goal or abiding-place of the Lord, or
of the Spirit, Jn iii. 8, vii. 35, viii. 14 {bis\ xiii. 36, xiv. 5, xvi. 5 ; also in
Mary Magdalene's doubt (xx. 2, 13, 15) ^^ where they have laid him."
5 [1728 e'\ " Whole," " healthy." Jn's instances of vyir^s all refer to the
man healed on the Sabbath, v. 6—15, vii. 23. In Jn v. 4, it is part of an
237
[1728] SYNOPTIC DEVIATIONS
English
Greek
Mk
Mt.
Lk.
Jn
Wilderness (of
Arabia)!
Will2
eprjfios
O
I
o
6
o
4
3
II
Witness, s. testify,
testimony
p,apTvp€a>
p-apTvpia
paprvpiov
o
3
3
I
o
3
I
I
3
33
14
o
Work (n.)3
paprvs
epyov
I
2
2
6
2
2
o
27
interpolation. In Mk v. 34, laBi vyir)s diro rrjs pdamyos <rov — where it is
one of three Mk-clauses, of which Lk. has one, and Mt. two — it seems to
be a conflation. In Mt. xii. 13, "it was restored whole^ as the other^"
Mk Lk. omit ^^ whole as the other J^ Lk. has the vb vyiaivo) (3), not in Mk,
Mt, or Jn.
1 [1728/] "Wilderness" (of Arabia), in Jn iii. 14, vi. 31, 49 referring
to the brazen serpent, or the manna, "in the wilderness." [In xi. 54 Jn
appears to mean "the wilderness of Judaea," and in i. 23 Jn (like the
Synoptists) quotes Is. xl. 3.] On eprjpos (adj.) see 1679.
2 [1728^] " Will," in Mk, occurs only in Mk iii. 35 " Whosoever shall
do the will of God^'' where parall. Mt. xii. 50 has "the will of 7ny Father'''^
and Lk. viii. 21 "the word of God." The contrast in Lk. xxii. 42 "Not
my will but thine " (expressed by the vb. BiXu) in the parall. Mk xiv. 36,
Mt. xxvi. 39) occurs in Jn v. 30 " I seek not mine own will but the will
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 of God are said to be
begotten (Jn i. 13) "not from the will of the flesh nor from the will oi
man (? dvhpo^) but from God."
3 [1728 >^] "Work" (n.). The only Synoptic precept about works of
righteousness is in Mt. v. 16 "that they may see your good works" unless
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, ist as good or
bad, in men, who accordingly come to the light or flee from it (Jn iii. 19,
20, 21, vii. 7, viii. 39) and comp. viii. 41 "ye do the works of your father,"
the " father " being afterwards called " the devil " : 2nd, as the " works "
appointed for the Son by the Father. Evil " works " are recognised in
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. 12) "because his works were
evil," (iii. 18) "let us not love in word... but in work and truth."
[1728/] Epictetus says (i. 29. 56) "It is not maxims that are now
wanting. The books are choke full of Stoic maxims. What then is
wanting ? The man to use these maxims. The man to testify in action
(ep-yo)) to his words (rots \c^oi^)P Pouring scorn on the philosopher that
tests his progress by the amount of his reading, he bids him seek
238
FROM JOHANNINE VOCABULARY [1728]
English
Greek
Mk
Mt.
Lk.
Jn
Work (vb.)i
epya^ojuat
I
4
I
7
World, age 2
aicov
2
7
5
I
World
Koaixos
2
8
3
75
Ye (nom.) (2399)
vfiels
lO
31
C. 20
68
Yet, not 3
ovTroa
5
2
I
13
progress in action (i. 4. 11). Jn agrees with him in the importance
that he attaches to action, but differs from him in one very important
point. In Epictetus, "action" consists (i. 4. 11, ii. 14. 7) in so regulating
one's desires and impulses that one may be " in harmony with what goes
on {tol^ yivo\iivois)l^ and that nothing may happen to us against our will.
In Jn, "action" consists in such deeds as a father would do to children
or a brother to brothers.
J [1728y] "Work" (vb.) epyaCo^iai, occurs in Mk xiv. 6 (parall.
Mt. xxvi. 10) "she /latk wrought (rjpydaaTo) a good work on me," where
Lk. om., and Jn differs. Lk. has xiii. 14 "there are six days in which
one must work." ^Epydrrjs, " labourer " or " doer," occurs Mk (o), Mt. (6),
Lk. (4), Jn (o).
2 [1728 k] " World," i.e. the creation of the world. Jn ix. 32 " From
the \creatio7i of the\ world (ck tov aiavos) it was never heard...." The
numbers above do not include the phrase els rbv al5>va (or els tovs al5>vas\
on which see " For ever " (1712 d).
3 [1728/] "Not yet," in Lk., only in xxiii. 53 '' not yet laid." In
Mk iv. 40, viii. 17, 21, Mt. xvi. 9 "Have ye not yet faith, understanding
etc." In Mk xiii. 7, Mt. xxiv. 6 "But not yet \% the end." In Mk xi. 2
" had not yet sat." In Jn, " not yet " occurs in connexion with " my hour,
or season," ii. 4, vii. 6, and with "his hour" vii. 30, viii. 20. Comp.
XX. 17 '''' Not yet\i.2i\& I ascended...."
[1728 /g] 'Epixr}V€v(o, in N.T., is connected with Jn i. 42 Krjcfydsy ix. 7
StXcoti/A, Heb. vii. 2 MeXxia-edeK. MeOepiirjvevo) is in Mk v. 41, xv. 22, 34,
Mt. i. 23, Jn i. 38, 41. The Synoptists always translate the Aramaic
" Cephas " and " Messias " into Gk. ; Jn transliterates the Aramaic and
adds the Gk. interpretation.
A. V. 239 17
[1728] SYNOPTIC DEVIATIONS
ADDITIONAL NOTE ON dyandv AND <f)t\elu
[1728 m] The variations in the use of dyairdv and <^Lkelv
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 ''like
(cjxXetv) " them nor they him ; but, if he will give them some
occupation, then, says Socrates, " You will /ike {(jytkelv) them,
seeing they are profitable to you, and they will /ove (dyaTrdv)
you when they see that you take pleasure in them." The
narrative goes on to say that Aristarchus took this advice,
and " They began to like (<l>i,\€lv) him as their protector and
he began to love (dyaTrdv) them as being profitable to him " —
•a curious reversal of terms that may be explained as humorous
•(if Aristarchus was a little too fond of money) but hardly as
unintentional. L.S. (dyairdv) quotes this passage as shewing
that dyaTrdv "strictly differs from (fiCkelv as implying regard
or affection rather than passion " : but no passion is contem-
plated here either in d. or in <^. Steph. {dyaTrdv) also quotes
Dio 44, p. 1 75 J i^i^'TjO-CLTe avrov oo? Trarepa /cal r/yaTrijaare a)?
€vepyeT7]v, "you were fond of him as a father and loved hivci as
a benefactor."
[1728 ft] The following passage from Plato's Lysis suggests
that dyaTrdv sometimes implies "being drawn towards," and
(fnXelv ''drawing towards oneself," (215 b) '"And he that needs
(Beofievofi) nothing would consequently be drawn towards
nothing (ovSe to dyaTrwr] dv) ? ' ' He would not' ' And that
which he was not drawn towards, he consequently would not
draw towards himself (o he fxr] dyaTTwi), ovB' dv </)fcXo?) ? ' "
The element of choice (but sometimes also sexual love) in
(ptXelv comes out also in passages where some man or woman
is said to be loved or favoured above another (Steph. Iliad
vii. 204, ix. 450 etc.). In Aelian Var. Hist. ix. i Trdvv o-(f)6hpa
240
FROM JOHANNINE VOCABULARY [1728]
dyairrjo-a^ avrov^ koX vir avrcov (ptXrjOeU iv to5 fiepei,, the
phrase iv rcS fjuepec, " for their part," is probably to be explained
as Xen. Anab. vii. 6. 36 eV tw y^kpei Kal irapa to /juepo^, "in the
discharge of duty and beyond duty." Hence the meaning
probably is "being loved by them in their turn!' almost
equivalent to "as in duty bound'' ; and it perhaps implies a
slight contrast to the "exceeding affection {cn^o'^pa d'yairrjaa'^y'
on the other side.
[1728^] These facts are important as shewing that a
distinction between d^airdv and (f>LXelv was recognised 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 also be influenced by the LXX,
where <j>t\€lv 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. ly, Hos. iii. i. It also describes Jacob's
favouring Joseph in Gen. xxxvii. 4, and is used of " lovers," in
a bad sense, in Jer. xxii. 22, Lam. i. 2. The dislike of the
LXX to apply this comparatively low-class word to the
Wisdom of God comes out clearly in Prov. viii. 17 "I love
(dyaTrdco) them that love {(j>L\ovvTa^) me," where the same
Heb. verb that is rendered <J3iXelv when applied to men is
rendered dyawdv when applied to the Wisdom of God —
assuredly not for variety or euphony, but for seemliness
[1728/] John, who says that God is dydirr), and that the
fundamental command of Christ is dyairdv, could not but use
dyairdv to signify the highest kind of love. The lower word,
(f)L\elv^ John uses as follows, (i) Twice (xi. 3, 36) it is put
into the mouths of the sisters of Lazarus and the Jews, as the
word used by them about Christ's special love, where the
Evangelist himself prefers to say (xi. 5) rjydiTa. (2) Once
(xx. 2) it is used by the Evangelist to describe the beloved
disciple himself when he had temporarily fallen into unbelief
and was for the moment not worthy of the higher love.
241 17—2
[1728] SYNOPTIC DEVIATIONS
(3) In our Lord's lips it is used thrice, in special contexts
(v. 20, xvi. 27 bis) metaphorically about "taking into the
circle of one's friends and households" (4) Twice (xii. 25,
XV. 19) the Lord uses it to describe the 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 {ib.)
" grieved," that he may rise from the lower love to the higher.
(6) In the context, it is used four times (xxi. 15, 16, 17 bis) in
the same sense by Peter and the Evangelist. These are all
the instances of the Johannine use of the word.
1 [1728 ^] See 1784 — 92. Comp. Rev. iii. 19 "as many as I place among
my friends {^CKm) I reprove and chasten." In Tit. iii. 15 ao-rraa-m r.
(PiXovvTas rjfxas iv Tri'oTfi, the meaning is doubtful. Not much can be
inferred from i Cor. xvi. 22 et ns ov ^Ckci t. Kvpiov, as ov (f)ika> is freq. in
Gk. literature in a sense nearly equivalent to exdaipco. The fourth and
last instance of 0. in N.T., outside the Gospels, is Rev. xxii. 15 nds (f)iX(ov
K. TToicov yp-evdos. The rarity of (f). in the Epistles, and the fact that the
Synoptists scarcely use it except of the "kissing" by Judas, make Jn's use
of it all the more remarkable, and confirm the view that he has a purpose
in employing the word and in distinguishing it from dyaTrav on which
see 1744 (i)— (xi).
242
BOOK III
JOHANNINE AND SYNOPTIC
AGREEMENTS
243
CHAPTER I
WORDS PECULIAR TO JOHN AND MARK
§ I. Antecedent probability
[1729] Mark is the most concrete of the Evangelists, John,
the most abstract. Mark deals mostly with " mighty works,"
especially works of healing (and these, largely, of an exorcistic
character) ; John describes only seven " signs," and no
exorcisms. In Mark, Christ's sayings are brief, and the
Evangelistic comments turn largely on local and contem-
porary affairs (the death of John the Baptist, Herodias,
Herodians, washings of the Pharisees, Corban, etc.) : John
— whether in reporting Christ's words or in commenting on
them — deals in discourses and long dialogues and cosmo-
politan or celestial things. Hence we should not expect to
find much affinity between the vocabulary of these twa
Evangelists.
[1730] There is another reason for supposing, ante-
cedently, that John would have few or no words or phrases
peculiar to himself and Mark. Mark (318), at all events in
large part, contains traditions that have been borrowed by
Matthew and Luke. If therefore John also borrowed from
Mark, he might of necessity, in many cases, agree with
Matthew and Luke where the three borrowed identically.
And indeed we may well ask, Why should John ever borrow
245
[1731] WORDS PECULIAR
from Mark anything that Matthew and Luke agreed in
rejecting — whether as being erroneous, or obscure, or too
detailed — unless, in each case, he had some special motive
for so doing?
§ 2. The fact
[1731] The fact is, however, that John has several striking
agreements with Mark alone, where Matthew and Luke
abandon Mark (besides others with Mark and Matthew
together where Luke alone abandons Mark). By 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 agreements do
not bear the stamp of late addition. They do not remove
difficulties, or soften abruptness. On the contrary, they often
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 the agreements of John with Mark where
Luke deviates from Mark are late additions. These facts
tend to shew, not only that John borrowed from an early
edition of Mark — or from early traditions contained in Mark
— but that he also sometimes borrowed, perhaps by preference,
such passages as might cause difficulty to an educated
Evangelist like Luke.
[1732] What John's special purpose may 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
246
TO JOHN AND MARK [1733]
present, we have to bear in mind, ist, that the John-Mark
agreements in the following list are probably not late but
early traditions, and 2nd, that previous investigations^ favour
the view that 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
some derive their interest not from their English meaning, but
from their being unusual and perhaps low-class Greek ; — such
as the word Kpd^arro^, for '^ bed" in the Lord's command
" Take up thy bed and walk " ; the word '' pistic " which is
given by R.V. margin (txt "spikenard") in the account of
the Anointing of the Lord ; and a word meaning literally
"blows with the palm of the hand," or "slappings," in the
account of the Passion.
§ 3. Parallels and Quasi-parallels
[1733] Of the three words Kpdfiarro^, ttccttck')], and
pdiritTfjua, the last two are marked f 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, Kpd^aTTo<i, is marked .-^f
to denote, by the query, that the contexts differ. In Mark,
the command "take up thy bed" is uttered to a paralytic, in
John, to an "impotent" man lying near a pool. The same
query is applied to the word " beggar," Trpoaalrrjf;, and to
" spit," TTTvco, to denote not parallelism, but quasi-parallelism,
as is explained in the 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" or "selling ointment for three hundred denarii" —
although assigned by John to Philip and to Judas Iscariot
severally, and not thus assigned by Mark nor stated by the
latter in exact agreement with John — undeniably refer to the
1 See 1282—8, 1309, 1311, 1344, 1373.
247
[1733] WORDS PECULIAR
same detail in the same narrative. True parallelism also will
be found in the references to the crown " of thorns " under the
adjective (iKdvOivo^, and " embalming," ivTa(f>LaafJL6^, both of
which however are, in effect, to be found 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 Evangelists.
As to the words not marked f, such as "thunder" ^povrr/,
"porter" Ovpwpo^, "catch" (or "apprehend") KaraXafi^dvo)
etc., they mostly occur in altogether different contexts 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 [1734]
JOHN-MARK AGREEMENTS!
[1734] t uKavdivos^
^pOVTT)
Ak
Jn
Mk
Jn
I
I
aTTOKOTTTG)^
2
2
I
I
I
2
t yivofiai (in con-
nexion w.
+ evTa<piaaiJL6s'^
I
I
I
I
1 [1734 a^] An asterisk attached to a word denotes that Mk and Jn use
it in different senses : t denotes that the word not only has the same
meaning in Mk and Jn but also occurs in parallel passages : ? t indicates
quasi-parallelism, on which see 1733. Words not annotated occur in the
same sense but in quite different contexts.
2 [1734 a] 'AKavdivos, " of thorns," (Mt. xxvii. 29, Jn xix. 2 TrXe^avres
(TT. i^ dicavdav) is in Mk XV. 17 nXe^avTes clkAvQivov (tt., Jn xix. 5 (fiopcov
T. aKuvOivov (TT., concerning the "crown of thorns," all reference to which
is omitted by Lk. This word, in effect, belongs to the list of words used
by Mk Mt. and Jn in common (1805—6).
3 [1734 (^] 'Attokotttco, "cut off," Mk ix. 43 (Mt. xviii. 8 e/cKOTrrco), ix. 45.
Jn xviii. 10, 26 uses the word about Malchus, prob. with a double meaning,
Malchus being taken as the representative of the High Priest. Comp.
Deut. xxiii. i (2), Gal. v. 12, and (for the notion of retribution) Deut. xxv.
12, 2 S. iv. 12 Aq., Judg. i. 6, 7.
* [1734 c] Tivonai in connexion with 'Icodvrjs. 'EyeVero 'ladvrjs occurs in
Mk i. 4, and in Jn i. 6 eyevero avdpcoTros ovofia avT(o 'icodvrjs. *Hi/,
not eyevero, is the more usual word to introduce a new character in N.T.
(Lk. ii. 25, 36, Jn iii. i, xi. i, 2). Lk. uses iyevero to introduce the father
of John the Baptist (Lk. i. 6) " Zachariah." The first book of Samuel
opens with the words " and there was a itian^^ and Job with " a man there
wasP The LXX has i S. i. i tJv (A f'yerero), Job i. i ^v : add Judg. xiii.
2 17J/ (A eyeVero), xvii. I iyeveTo (A eyev^di]), I S. ix. I LXX om. vb. but
A ^v. Jn i. 6 contrasts iyevero, applied to "a man," with ^v, applied to
"the Word" (1937).
^ [1734 <^] AiaKoaioi, "two hundred." Mk vi. 37, Jn vi. 7 "bread for
200 denarii " (1710 e, 1733). Comp. Jn xxi. 8 " about 200 cubits away."
6 [1734^] 'EvTa(f)i.a(rfjL6s, "embalming," is in Mk xiv. 8 (Mt. xxvi. 12
evTa<f)Ld(rai), Jn xii. 7. Practically this word belongs to the Mk-Mt.-Jn list.
Jn xix. 40 evTa<pid^eiv refers to Nicodemus and Joseph.
249
[1735] WORDS PECULIAR
Mk
Jn
Mk
Jn
[1735] €ws (w. indie,
pres.)^
t depfiaivofiai^
'l€po<ro\vp,e7Tai
I
2
3
3
I
?t fjBeXov (without
rel. or ol)^
6vp(0p OS
KaraXa/x/Savo)^
2
I
I
3
3
2
1 [1735 a] €(os with indie, pres., " while," in Mk, only in Mk vi. 45 ecos-
avTos dnoXvei, where parall. Mt. xiv. 22 ecos ov atroXva-r}. Jn ix. 4 etos
(marg. o)s) rjpipa iarriv " while it is yet day," xxi. 22 (lit.) " If I desire
him to remain while I am coining {e(x)s epxop^ai)," rep. in xxi. 23. Comp.
I Tim. iv. 13 " While I ajn coining (ews epxopai) give heed to the reading."
See 1638, also 2089, 2201.
'■^ [1735 d] "uOeXov wijthout relative or ov. The importance of this
agreement arises from the fact that Mark and John use the rare form
rfBeXov in the Walking on the Waters, but in different contexts, the former
" He desired to /fass by them," the latter " They desired, therefore, to receive
him": — Mk vi. 48 rjdeXev TrapeXBelv avrovs, Jn vi. 21 rjdeXov ovv Xa^elv
avTov. Negations and relative constructions (such as Mt. xxvii. 15,
Jn vi. II, xxi. 18) being excluded, ^OeXov occurs elsewhere only in
Mk vi. ig ^\ . .desired. . .a.r\d could not," and Jn vii. 44, xvi. 19 : also in Acts
X. 10, xiv. 13, xix. 33 always about desire of which the fulfilment is pre-
vented (in Jn xvi. 19 by fear). The ist pers. is so used in Gal. iv. 20
(comp. Test. Abr. § 5 r]6iXa). In LXX, it occurs in Esth. i. 1 1 (A TjdeXrja-fv),
Dan. vii. 19 ^BeXov e^aKpL^da-acrdai, Theod. e^rjTovv aKpi^cos, viii. 4 erroUi
ti)s rjBeXe, Theod. enoiijaev Kara, ro dfX-qpa avTov, also I Macc. iv. 27 (v/ith
oia), 2 Mace. iv. 16, xv. 38.
[1735^] The difficulty of supposing that Jesus entertained an unful-
filled desire might well cause corrections of the text in Mk vi. 48. D reads
jjdeXrjaevj which — when compared with Deut. ii. 30 " Sihon desired not
that we should go across through him (i.e. through his land)," ovk ijdeXrjo-e
TrapeXdclv rjpds — suggests an interpretation, " Jesus willed that they should
go across^^ or, (comp. Jn vi. 21) that they should be ^''immediately on the
land to which they were going.''^ But others may have read ^BeXov napeX-
Qciv avTov taking it to mean " they desired that he should come to [them]."
John may have paraphrased this as " they desired to receive him."
3 [1735^] eepp.aivop.ai, "warm oneself," Mk xiv. 54, 67, Jn xviii. 18, 25,
always of Peter "warming himself," at the High Priest's fire. Jn xviii. 18
also mentions the servants and officers "warming themselves." See
" Fire of Coals " (1711/—//).
^ [1735^] KaraXap^dva) means "catch," or " take " in Mk ix. 18 and in
Jn xii. 35, " lest the darkness catch, surprise, or overtake you." In Jn i. 5,
R.V. txt has " the light shineth in the darkness and the darkness appre-
hended (KareXa^fv) it not," but the margin has "overcame." It never
means " overcome " except so far as that may be implied in " catching," or
250
TO JOHN AND MARK [1736]
Mk Jn Mk Jn
[1736] ?t/cpa/3arroyl 5 4 fiia-Baros^ I 2
" takingP It seems to mean " take " in the sense of " apprehend (mentally) "
(compare our vernacular "Do you take me?") in Micah vi. 6 (LXX) ex-
pressing " Whereby may I attain to^ or apprehend^ the Lord ? " This
meaning of intellectual apprehension is very common in Greek philosophic
writers and in Philo, e.g. (i. 579, ii. 654) " Real Being is not apprehended
by any man," " One must needs begin by becoming a God before one can
have strength to apprehend God." Simon Magus (Hippol. vi. 18) main-
tained that the First Principle of things was an " inapprehensible silence."
[1735/"] St Paul plays on KaraXa^^dvoi and Xan^dvco in a manner best
expressed perhaps by "take," thus (Phil. iii. 12) "Not that I have
already taken (eXa^ov) [the prize] but I press on, if perchance I might
overtake (or, take as my prize., KaTokd^o)) that for which I have been take?t
over (or, taken as his captive., KareXrjiJLCpdTjv) by Christ." Perhaps Jn
wishes — by using a word habitually employed in two distinct meanings —
to suggest that the mere intellectual apprehension of light would be
distinct from moral " reception " ( Jn i. 1 1 Tvapaka^i^dva)) and would, if it
were possible, result in an imprisonment, " taking captive," of the light.
If so, we are not called on to decide whether he means (i) " did not take
captive,^' or (2) " did not apprehend'''' ; for in that case he means both.
[1735^] Origen says (Huet ii. 74 b) "/;? two ways {hix'^si) the darkness
hath 'not apprehended' the Hght." But his interpretations are (i) the
darkness \i3iS persecuted the light but not taken it captive., or suppressed '\t ;
(2) the darkness, in following after the light and coming too close to it,
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 hght "is unsubduable
(aKara-yoji/tcrroi/), not being willing to dwell in the souls that do riot desire
to be enlightened {ovk €ii<piKox(opovv rals firj (fiaTio-dijuai ^ovXofievais
^vxals)'^ — which rather suggests intellectual "apprehending."
[1735 h] In the interpolated Jn [viii. 3—4], KaTaXafx^dva (bis) means
" catch."
1 [1736 «] Kpd^aTTos, "pallet," a word condemned by Phrynichus, is
repeatedly used in Mk ii. 4—12, Jn v. 8 — 11, about the healing
of a man to whom Jesus says, "Arise, take up thy pallet." But in several
important circumstances the narratives differ. The word is therefore
marked ?t. Elsewhere in N.T. the word is used only in Mk vi. 55, Acts
V. 15 and ix. 33 [of cures, in both cases in Acts, wrought by Peter].
2 [1736 b] MiadcoTos, in Mk i. 20 of Zebedee's " hired servants," Jn x.
12, 13 "hireling," as opposed to the Good Shepherd.
251
[1737] WORDS PECULIAR
Mk
Jn
Mk
Jn
t vdpbos^
I
I
* TTTjy^^
I
3
t TTICTTIKOS^
I
I
TrXoidpiov ^
I
3
[1737] ?f7rpo(TaiTr)s^
I
I
?l ITTVO)^
2
I
1 T>idp8osy "spikenard," Mk xiv. 3, Jn xii. 3, see below (1736 </).
?tnappTi<r£a, Mk (i), Jn (9), see 1252—4, 1432—5, 1744 xi. a, 1917 (i) foil.
2 [1736 c] UrjyT]. The asterisk denotes that the meanings are entirely
different. Mk v. 29 uses Trrjyfj about "the woman with the issue." In Jn
iv. 6 — 14 it is used of Jacob's well and once in metaphor.
3 [1736^] TIio-TiKos, of doubtful meaning, occurs in Mk xiv. 3, Jn xii.
3 '•^pistic nard." This adjective is nowhere else known to be applied to
things, but it is applied to a "faithful" wife by Artemidorus (a.d. c. 150)
ii. 32, TTLo-TiKf] Kol oiKovpoff, clsewherc ii. 66, iii. 54 irioTr] koL oUovpos.
Wetstein (Mk xiv. 3) gives abundant instances of o-mKarov as the name of
an ointment (from " spica "). Codex D om. the clause, but d has " pistici,"
J^ " piscicae," vulg. " spicati," a " optimi." Wetstein quotes passages indi-
cating that this ointment {o-TriKdrov) was in use among women of luxury.
Possibly an early Galilaean tradition, finding in the original some form of
o-iriKdrov, played upon it by saying " not a-TTLKdrov but TriaTiKov." Jerome
(Swete on Mk xiv. 3) played thus on the word, " ideo vos vocati estis
'pistici,'...." There is no evidence to shew that it was a tradesmen's
term meaning " genuine."
4 [1736 e] UXoidpiov " little boat," and o>Tdptov (1738 l>) lit. " little ear,"
are two diminutives peculiar to Jn and Mk. Jn has also ovdptov "ass,"
o-^dptov " fish," and iraiMpiov " youth." Variations in the MSS., and Jn's
apparent liking for diminutives, lessen the weight of any inference from
his use of them in common with Mk [In Lk. v. 2, W.H. have txt TrXota,
marg. TrXoidpta]. According to W.H., Jn gives the name (vi. 24) nXoidpia
to vessels previously called (vi. 23) irXota. He seems to do this in
xxi. 3 — 8, perhaps wishing to suggest in xxi. 8 that the boat, being small,
was readily brought ashore (but? "in the little boat").
^ [1737 «] Upoo-aLTrjs "beggar," Mk x. 46 the blind Bartimaeus, Jn ix.
8 a man born blind. Since the narratives are not parallel except in the
coincidence of "blindness" the word is marked .'*t. It should be added
that the parall. Lk. xviii. 35 has inaiTOiv. But the parall. Mt. xx. 30
(which mentions two blind men) omits all mention of " begging."
Upoa-aiTTjs is used by Lucian (iii. 264, Navig. 24) to mean " a common
beggar," or " beggar of the lowest class," " The millionaires of the present
day, in comparison with me, are [such as Homer's] Irus and \coin7nori\
beggars ("Ipoi koL Trpoo-aiVai)." Steph. quotes Plut. Helle7i. ProbL p. 294 A
" taking rags and wallet and becoming a \co1n7noj1] beggar.^^
6 [1737 b'\ nrvQ), " spit," is marked .? \ (not .? t) to indicate that only one
of the two instances in Mk is in a quasi-parallel with Jn. Mk vii. 33
252
TO JOHN AND MARK [1738]
Mk
Jn
Mk
Jn
TTCOpOCO 1
2
I
'Pa^/3ovi/ei2
I
I
t pcnria-fxa^
I
2
O-TT^KO)*
2
2
[1738] frpiaKoaioi^
I
I
(f)avep6(o^
I
9
(f)av€pa)S ^
I
I
xO^tapxos^
I
I
t (ordpiov^
I
I
refers to the healing of a man deaf and dumb, to which there is nothing
even remotely similar in Jn. Mk viii. 23 refers to the healing of a blind
man, and so does Jn ix. 6. The two passages, therefore, agree in
describing Jesus as healing blindness by "spitting," but they differ in
other respects.
1 [1737 (t] nwpdo), "harden" is in Mk vi. 52 "But their heart was
Aarde7ied," viii. 17 "Have ye your heart hardened}'''' of disciples"; Jn xii.
40 only in a free quotation (Is. vi. 10) "He hardened their heart," of the
Jews, eTTcbpcocrej/, on the meaning of which see 2449 a.
2 [1737^] 'Pa^^ovvei, uttered by (Mk x. 51) Bartimaeus, (Jn xx. 16)
Mary Magdalene. The former occurs in a prayer " that I may receive my
sight," the latter in an exclamation after Mary's eyes have been opened to
see the risen Saviour.
2 [1737 e] 'Pd'Trio-p.a, lit. " slapping," in Mk xiv. 65, Jn xviii. 22, xix. 3,
refers to blows given to Jesus, comp. Is. 1. 6 (LXX) els pairi(Tp.aTa. The
parall. Mt. xxvi. 67 has the vb. panlCoa. The n. paTrio-fjia was condemned
(492 — 3) by Phrynichus, and Lk. uses neither pdma-pa nor pairiCa : but
the former might commend itself to Mk and Jn owing to its Messianic
associations in Isaiah. The parall. Lk. xxii. 63 has depovres.
* 2t^kco, " stand fast," Mk iii. 31, xi. 25, Jn i. 26, viii. 44. See 1725 «.
^ TpiaKoo-ioi, "three hundred," Mk xiv. 5, Jn xii. 5, "sold for three
hundred denarii (1710 e, 1733)."
6 [1738 d\ ^avepooy, " manifest " (vb.), is in Mk iv. 22 along with eXOrj
€ts (f)av€p6v : the parall. Mt. x. 26, and Lk. xii. 2, have d7ro<aXv(t)dr)(TeTaL
along with yvcoadrjo-erai, and the parall. Lk. viii. 17 has (pavepov yevrja-erai
along with yvaxrOfi koI eis (f)avep6v eXdj]. In Jn xxi. I (h's), 14, it is thrice
used of Christ's " manifesting himself" or " being manifested " after the
Resurrection, and so, too, in Mk App. [xvi. 12, 14].
7 ^avepas, "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
the circumstances are quite different.
^ XiXiapxos, " captain of thousand," is in Mk vi. 21 "his great men and
chiliarchs^^ Jn xviii. 12 "the cohort therefore and the chiliarchP
9 [1738^] 'Qraptoj/, "ear" (Ut. "little ear") is in Mk xiv. 47 (Mt. xxvi.
51 mrioj/, Lk. xxii. 50 ovs) and Jn xviii. 10. Note that Jn xviii. 26 (in
parenthetic explanation) has oirlov (1736 <?) and so has Lk. xxii. 51.
253
[1739] WORDS PECULIAR
§ 4. Jn xii. 9 " the common people" lit. ''the great
multitude''
[1739] To the preceding list we may perhaps add the
phrase used by John alone (xii. 9, 1 2) o%Xo9 ttoXu?, contrary
to Greek syntax. Mark xii. 37 has ttoXu? o%Xo9, in
accordance with Greek syntax. Matthew and Luke nowhere
use iroXv^ o;^Xo9 with o. " 'O ttoXv? o;^Xo9 " has a meaning of
its own, quite distinct from 7roXv9 o;!^Xo9. Concerning the
former, " the great multitude," Philo says (ii. 4) " they welcome
vice " : and this and kindred phrases mean (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
multittide" the Latin MSS. have "multa turba," D has koI
iroXi)^ oxKo^ Kal....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 Thesaitrus and Field. The paralL
Mt.-Lk. omit the whole clause. Even where Mk (xi. 18)
says " all the multitude (o%Xo9) were astonished at his
teaching" — a phrase that need not suggest contempt — Lk.
(xix. 48) has " all the people (Xa6<;) hung on his lips."
[1740] Jn has xii. 9 (BNL) eyvw ovv 6 oxKo^i iro\v<^ iic twv
^lovBaicov, xii. 12 (BL) 6 0^)^X09 7roXt'9 6 iXOcDv eZ9 ryv eoprrjv.,.
(but ^^ o%Xo9 TToXv^ iXd.), and the question arises why he thus
(if these MSS. are correct) breaks the rules of Greek syntax.
It is intelligible that such a phrase as irvevfia ar^iov, " Holy
Spirit," 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 6 7roXu9
o'xXo^ — a- recognised form of speech, meaning " 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
254
TO JOHN AND MARK [1741]
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 them 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 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 o%Xo9
7roXu9 for ttoXu? o'^Xo^. The former, finding its way into the
text without omitting o, may have been adopted by John,
meaning, in xii. 9, " t/ie great midtitude of the citizens," and,
in xii. 12, ''the great multitude of the pilgrims." He will not
say 6 7ro\v<i ox^ofi, for that would mean "the riff-raff." He
says 6 6x^0^ ttoXv?, ^' tke midtittcde in great numbers!'
§ 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 one that has
caused difficulty to commentators from early times because
of its points of agreement and disagreement with Luke's
narrative of the Anointing by a Woman that was a Sinner,
Another refers to "the crov/n of thorns," mentioned, with
slight difference, by Matthew, but wholly omitted by Luke.
Another describes the humiliating blows inflicted on Christ ;
and here, too, Matthew uses an almost identical word, but
Luke an entirely different one^. These facts confirm the
view that John's intervention is in some way connected with
Luke's deviation or omission ; and they suggest that in a few
1 'EvTa(f)ia(rfx6s (Mt. evTa(f)Ld^(o), vdpdos, ttio-tlkos, TpiuKoa-ioi.
^ ^AKavBivos and paTriaixa, Mt. dKavd&v and epaTria-av, Lk. om. and
)€pOVT€S.
A. V. 255 18
[1742] WORDS PECULIAR
such special cases John (contrary to his usual custom) adopted
the actual words of Mark in order to explain them in a new
sense.
[1742] Two words, severally marked ? f and ? |, " beggar "
and " spit," belong to John's Healing (in Jerusalem) of " a man
born blind." In Mark, the former word (" beggar," irpoaairr]'^)
belongs to the Healing (near Jericho) of the blind " Bartimaeus "
— which is supposed to be related by all the Synoptists^; but
the latter word (" spit," tttvw (1737 b)) 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 Healing 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 reverted to the old tradition. These
facts once more confirm the view that John intervened on
account of the omission of primary facts by secondary Evan-
gelists : but in this case the burden of omission is thrown, not
on Luke alone but on Matthew as well. The same conclusion
is suggested by Mark's and John's traditions concerning two
hundred and three hundred denarii^
[1743] Comparing this Vocabulary with the following
ones in this Book the reader will find that the proportion of
words marked f is very large. And the fact that, in some of
these instances, Matthew is nearly identical with Mark so that
1 The three narratives probably refer to the same event. But Mt.-Lk.
omit " Bartimaeus," and Mt. represents two blind men as being healed.
2 Mt. ix. 27 — 30.
3 [1742 d\ The former is omitted by Matthew, as well as by Luke, in
the Feeding of the Five Thousand. The latter, in the Anointing of
Christ by a Woman, is modified by Matthew, who substitutes " much "
(xxvi. 9 "it could have been sold for much^^) for the definite sum
mentioned by Mark and John.
256
TO JOHN AND MARK [1744 (i)]
John is practically in agreement with Matthew as well as
Mark, ought to make the inquirer defer any final judgment
that he might be disposed to base upon the present Hst till he
has seen the Hst of words peculiar to John, Mark, and
Matthew, which, if Mark is earlier than Matthew and if
Mark is largely followed by Matthew, may shew that John
follows Mark even more than appears from the facts given
above.
[1744] Meantime, regard being had to the fact admitted
by all critics, that John wrote long after Mark, and to the
probability (assumed as a certainty by some) that Mark had
an authoritative position at the end of the first century, a
good case is already made out for the contention 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 right. The
former may have led the latter to an erroneous intervention.
But the point is, not that Mark is in such cases 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 Luke,
jointly, where the two agree. But that will not affect the
present question, which is, whether John occasionally inter-
venes in favour of Mark.
ADDITIONAL NOTE ('AyaTraco in Jn-Mk narr.)
[1744 (i)] 'A7a7raft), 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. 2i) "Jesus looked on him and loved him (6 Se T.
e'/i^ySXe-v/ra? aurot) rj^yaTrrjcrev avTov)." But the end was that " he
went away sorrowing," after being commanded to sell whatever
he had and to " give to the poor." The character and conduct
257 18—2
[1744 (ii)] WORDS PECULIAR
of the man are discussed by Clement of Alexandria, Origen,
Ephrem, and Chrysostom, and we learn from them that there
was difference of opinion. But none of these writers deal
effectually^ with the difficulty — difficulty to some early
Christians though perhaps only a pathetic fact to us — that
this unique mention of Christ in the Synoptic Gospels 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 omission of the clause (" looked
on him and loved him ") by Matthew and Luke.
[1744 (ii)] One way of removing or minimising the
difficulty in Mark would be to take " loved " as meaning
" treated kindly, or gently " ; and one of the best English
scholars of the last century says, " Perhaps we might translate
'caressed him,'^" quoting a passage from Plutarch 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 contrary He loves and greets him with unusual courtesy
{a<yaira /cal vTrepaaTra^eraoy Moreover codex d renders the
Greek by "osculatus est eum." Ephrem and Epiphanius both
have " rejoiced^!' These facts suffice to shew that, in the much
discussed precept about selling all one's goods and giving to
the poor^, this particular phrase, "Jesus looked on him and
1 Tertullian is briefer than any of these, and most severe, De Mono-
gatn. 14 "Discessit et ille dives, qui non ceperat substantiae dividendae
egenis praeceptum, et dimissus est sententiae suae a Domino. Nee ideo
duritia imputabitur Christo de arbitrii cuiuscumque Uberi vitio." This
can hardly be called "effectual."
^ Field, Ot. Norv. ad loc.
2 [1744 (ii) «] Ephrem p. 168 " Sed cum observator legis monstrasset
se legem diligenter servasse, tunc legislator de eo gavisus est et exultavit,"
Epiphan. 690 B cira <f)T}ai, Tavra iravra eTroiijcra ck vcottjtos fxov. k.
aKova-as ^x^Pl- This he repeats expressly, bia yap rov el-n-elp on exaprjy
"by saying that he 'rejoiced.'"
* [1744 {u)d] Besides the authorities above quoted, Justin and
Irenaeus and many other early writers have quoted freely the different
2s8
TO JOHN AND MARK [1744 (iii)]
loved him!' would be likely to attract special attention because
of its apparently ineffectual result.
[1744 (iii)] Before referring to John's use of ayairaw in
narrative, some notice will be necessary of its use in Greek
literature as bearing on Field's suggested translation of Mark,
''Jesus caressed him." 'AyaTrdco seems, from the Odyssey
onwards, to have meant a *' going forth to meet," a " demon-
stration of affection \" It does not occur in ^schylus or
Sophocles. But Euripides has it twice, and dyaTrd^o) once —
— always meaning "pay the last obsequies" to the dead^
Xenophon and Plutarch use it in the sense of "fondling" the
young^ But in very many cases it means simply " love,"
without allusion to external action, differing perhaps, some-
times, from (j)i\eo) in that dyairdco less frequently refers to
"favour" and sexual love. The LXX uses dyairdw very
frequently in every sense of the word " love," but hardly
ever in the sense above mentioned — " manifesting love in
action"^!' The aorist rjydirr^aa occurs for the first time in the
versions of this story, and passages of Irenaeus (i. 3. 5 quoting as Syr.
Burk., and i. 20. 2) shew that it was much quoted by early heretics.
1 [1744 (iii) a\ It does not occur in the Iliad. But ayaTra^w, which
occurs once (xxiv. 464) ayaTva^inev avrrjv, means "make the first ap-
proaches to." 'Ayairao) occurs (L. S.) twice in the Odyssey^ xxiii. 214
" Be not angry that I did not embrace thee thus (<Ȥ' dydwrjo-a) at the first,"
(referring to 207 — 8 where Penelope kisses and embraces Ulysses), xxi.
289 "Dost thou not /m£ \tky good fortune]1" i.e. "art thou not well
pleased" — a freq. meaning in later Gk. esp. with negative. 'AyaTra^co,
-ofiai, in Odyssey freq. means " embrace."
^ [1744 (iii) b^ Eurip. Hel. 937 Trpoa-co (T<p* dirovra baKpvois av rjydircov^
Suppi. 764 (pairjs av el TraprjaB^ or rjyaTra vcKpovs. The reply is " Did he
himself wash the wounds of the unhappy men?" Comp. Phoen. 1327
V€KVV TOL TTaidos dyuTrd^cov f'/iov.
2 [1744 (iii) ^] Plut. (153) Vz'l. Pericl. I kuvcoi/ riKva..Av toIs koK-kol^
Tre pi(j)€povTas k. dyanavras. Also Steph. quotes {? ref) "Xen. Cyrop. vii. 5.
18 p. 447" p-ovovovK iv Tois dyKdXaxs irepK^ipopnv avrovs dyana)VT€s.
* [1744 (iii)rtf] In Ps. xciv. 19 "thy comforts delight {Wi. fondle) my
soul," riydTTTjo-av, Ai^^ rjvcjipavav, Is. V. 7 " the plant of his fondling
(r)ya7rr]fji€vov)." By error the LXX has Ps. cxix. l66 r^ydirr^a-a^ confusing
the word with the Heb. for €7rob](ra, which Aq. and Sym. have.
259
[1744 (iv)] WORDS PECULIAR
Temptation of Abraham (" thine only son, whom thou lovest
{r^ryaTTTjaa^)'' and frequently thus to represent the Hebrew
past where it approximates to the English present: but in
the next instance (" and he loved her ") and in many others
it represents the English past^ In the LXX, then, the
context must in each case be called in to determine the
meaning.
[1744 (iv)] In the Pauline Epistles, the active verb, when
not used of human love, is almost always in the aorist,
referring to the love of Christ in act, as redeeming mankind,
Rom. viii. 37 " we are more than conquerors through him that
loved {dya7rri(TavTo<;) us 2," Gal. ii. 20 " the Son of God, who
loved me and gave himself for me," Eph. v. 2 " as Christ also
loved you and gave himself up for you (marg. us)," v. 25 "even
as. Christ also loved the church and gave himself up for it."
So in Rev. iii. 9 " Behold I will make them to come and
worship before thy feet and to know that I loved thee" it is
the Son, not the Father, that is speaking, and "I loved thee"
implies " I delivered and made thee victorious'^ !'
1 [1744 (iii) el Gen. xxii. 2, xxiv. 67. The imperf., which is very rare,
occurs in Gen. xxxvii. 3 Tyyarra rrapd, I S. i. 5 rjycnra virep ravr-qv (but v.
T. is a LXX addition) where "love" implies favouritism. Comp. Gen.
XXV. 28 TfyaTrrjo-e 8e 'icraaK tov 'Ho-av...'Pe/3eKKa de rjyaTra rov 'Iukm^ (where
the Heb. tenses differ) and i S. xviii. 28 iras 'lo-p. r^ydira avrov, where LXX
differs from Heb. and perh. takes the meaning to be "loved him [David]
more than Saul."
2 [1744 {iv)d] In view of the preceding (Rom. viii. 35) "love of
Christ," and the prevalent Pauline use of aor. of dyaTrdco, this must refer
to 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 does refer to the love of the Father in Eph. ii. 4 — 5
"God... for the great love wherewith he loved us... quickened us together
with Christ," and to the love of the Father and the Son in 2 Thess. ii. 16
"now our Lord Jesus Christ himself, and God our Father, who loved
(6 ayaTTjyo-as) us..." where, though dyaTrrja-as agrees grammatically with
Oeos K. Trarrip, it is intended to include the redeeming love of the Son.
^ [1744 (iv) d] Ign. Magn. 6 eVei olv ev vols Trpoyeypap-jjievois rrpoad)-
TTOis TO ndv ttXtjSos iOewprjcra iv Triarec k. rjydTrrjaa seems to mean " Since
260
TO JOHN AND MARK [1744 (vi)]
[1744 (v)] Coming to Johannine usage, and bearing in
mind this double use of the verb to express the emotion and
the act, we should first note an insistence on the latter aspect
in I Jn iii. i8, "Little children, let us not love in word nor
with the tongue, but in work and truths The whole of the
Epistle insists on the active nature of God's love and of man'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. i6 "For God so loved {rjyd'mrjcFev)
the world that he gave the only begotten Son...V' xi. 5 "Now
Jesus was wont to love {r^ydira) Martha and her sister and
Lazarus V' xiii. i "Now before the feast of the Passover, Jesus,
knowing that his hour had come that he should pass out of
this world to the Father, having loved {d'yairrjaa'^) his own
that were in the world — to the end he loved them (eh r6\o<i
r)ryd7rr](T6v avTov^;)," xiii. 23 " There was lying at table one of
his disciples, in the bosom of Jesus, whom Jesus was wont to
love (ov rjjdira [o] 'I.)," xix. 26 " Jesus therefore having seen his
[lit. the] mother, and the disciple standing by, whom he was
wont to love (ov r^^dira)" xxi. 7 " So that disciple whom Jesus
was wont to love saith to Peter, It is the Lord (Xeyec ovv 6 ^jl.
eKelvo^ ov r^ydira 6 'I. to5 Tierpw, 'O /cvpco^ iarLv)!' After
this, comes the dialogue between our Lord and Peter, (" lovest
(dyaTrdf;) thou me more than these ? " " lovest thou me } ") —
not a part of narrative, but not without bearing on the use of
then I beheld in faith and embraced [in the spirit] the whole multitude
[of the Magnesian Church] in the above-mentioned persons [of their
deputation]," Polyc. 2 eycb k. to. deo-fid fxov a rjydirrjo-as " I and my bonds,
which thou didst lovingly welcome^'' perh. personified as in Phil. i. 14
"trusting in my bonds^' — the "bonds" being, in each case, a sign or
messenger from God, revealing His power to strengthen His martyrs.
1 Probably an utterance of the Evangelist (not of Christ, 1497).
2 [1744 (vi) a\ " Woiit^'' perh. better " always used'''' (s. Skeat), is an
attempt to render the imperfect. Other statements about man's love are
iii. 19 "men loved the darkness rather than the light," xii. 43 "for they
\i.e. the rulers] loved the glory of men rather than the glory of God."
261
[1744 (vii)] WORDS PECULIAR
the word in narrative — and finally xxi. 20 " Peter, having
turned, noteth the disciple that Jesus was ivont to love, follow-
ing ifiXkirei Tov fJL. ov rjydira 6 'J. aKoXovOovvra)!'
[1744 (vii)] Reviewing these passages, we find that the
first mention of the Son's being " wont to love " introduces the
greatest of all His "signs," the victory over death at the grave
of Lazarus. As to the next, it will hereafter (2319 foil.) be
shewn that "loved them to the end (et? TeKo's rj'yaTnjo-ev avroix;)"
means, not only "loved them to the end," but also "loved them
to the supreme and victorious consummation of lover It refers
to the Washing of Feet as well as to the Sacrifice on the
Cross. In 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 refusiiig this act of love'^, there is
introduced about another disciple, "in the bosom of Jesus,"
the novel phrase " whom Jesus was wont to love!' At first,
this adjective clause is not inseparable from " disciple." It
is not " the disciple that Jesus was wont to love," but " one of
the disciples'' ; and there is added "whom Jesus was wont to
love." So stated, it might apply to several disciples, of whom
this disciple was one. But it recurs as " the disciple standing
by. whom Jesus was wont to love^" and lastly as " tJie disciple
^ [1744 (viii) d\ Peter refuses it (for the moment) in word and out-
wardly (" Lord, thou shalt never wash my feet ") but accepts it in spirit.
Judas accepts it outwardly but rejects it spiritually.
^ [1744 (viii) b'\ The intervention of " standing by," and the consequent
possibility of pause, afford a loop-hole for regarding the relative here as
not essential to the antecedent. It might just possibly mean " the disciple
[about whom I have so often spoken] standing by, one of whom Jesus was
very fond." But there is no such loop-hole in the next instance. The
usage of the LXX (1744 (iii) e) would facilitate the use of rjydTra to mean
" was specially fond," " loved above others."
262
TO JOHN AND MARK [1744 (x)]
that Jesus was wont to love," and in this last instance pre-
eminence is unmistakeable.
[1744 (ix)] Whether intentional or not, there 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 " loved him " — and " the
disciple that Jesiis loved''' in 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
Peter and the rest had not yet discerned Him. He, too,
though not " following " the Lord in the path assigned to
Peter (the path of the Cross) is nevertheless seen " following "
in another way ; and the last recorded utterance of the
Saviour includes a mysterious saying suggestive of the
prolonged abidance of this disciple upon earth : " If I will
that he tarry till I come^ what is that to thee ? "
[1744 (x)] This typical aspect of "the disciple that Jesus
loved " is quite compatible with the literal aspect in which he
is regarded as literally lying on the bosom of Jesus. Origen
assuredly accepted the 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
on the breast of the Word made flesh, and if we have been able
to follow Him when He goeth up to the High Mountain, we
shall say, * We saw^ his glory.' " And again, " We must there-
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 none can receive the meaning except he have
fallen back (Jn xiii. 25 avaTredoliv) on the breast of Jesus,
and except he have received Mary from Jesus so that she
becomes (lit. becoming) his own mother also. And this
^ [1744 (x) d\ Orig. Philocal. 19. The reference is to the Transfigura-
tion. He quotes Jn i. 14 edfaa-dfieOa as etdofxev, " we saw."
263
[1744 (xi)] JOHN AND MARK
other future * John ' must also become such a one that (so
to speak) the ' John ' is pointed out by Jesus as being ' Jesus.'
For, if there is no other son of Mary (according to those who
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 bear.' For
indeed every one that is initiated (Gal. ii. 20) liveth no longer
[of himself] but Christ liveth in him : and, since Christ liveth
in him, it is said concerning him to Mary, ' Behold, thy Son,
the Christ !i"'
[1744 (xi)] It may be taken as certain that John has some
meaning and purpose (beyond mere graphic or euphonic
variation) in his various descriptions of the beloved disciple ;
and it is highly probable that Origen has helped us to
elucidate a part of his purpose, in bringing before us this
unnamed and mysterious character as a permanent witness
— " tarrying " till the Lord's " coming " — to the all-conquering
love of Christ. And having regard 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 contrasting this "disciple that Jesus loved "with the
ineffectual approacher to discipleship, of whom Mark records
that he called Jesus "teacher," and that Jesus "looked on him
and loved him," and yet that, in the end, " he went away
sorrowing^"
1 Orig. Huet ii. 6.
2 [1744 (xi) d\ As to ? t Trapprjo-la, omitted by error in 1736 but placed
in note there, it will be shewn that John may be writing with allusion to
Mk viii. 32 77. TOP Xoyov eXdXet (omitted by Mt.-Lk.) or even in parallelism
to Mk as given by SS and /&. See 1917 (i) foil.
264
CHAPTER II
WORDS PECULIAR TO JOHN AND MATTHEW
§ I. Parallelisms very few
[1745] In this list, though larger than that of words
peculiar to John and Mark, only one word will be found
marked -f, and that with a query, namely, ^rjiia, "judgment
seat," concerning which John says that Pilate " sat down on a
judgment seat" just before he said to the Jews, " Behold your
king." Matthew has " While he was sitting on the judgment
seat, his \i,e. Pilate's] wife sent unto him,.." Then follows
the mention of her dream, of which 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 two Evangelists independently. The absence of
the article, however, in John ("<2 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
denoting that Matthew and John use the same word in
1 [1745 rt] Comp. Joseph. Bell. ii. 14. 8, where Florus erects "<3:
tribunal" and then crucifies a number of Jews in front of it. Pilate may-
have first " sat on the tribunal " in the Praetorium (as Matthew says) and
may have then had a special '"'- tribunaV^ set up in Gabbatha for the
purpose of final decision. Such a course would be all the more natural
as the Chief Priests (Jn xviii. 28) would not come into the Praetorium to
hear his decision. The Article is inserted before iS^jua when used in N.T.
absolutely elsewhere, Acts xii. 21, xviii. 12, 16, 17, xxv. 6, 10, 17.
265
[1747] WORDS PECULIAR
different senses, as where the former uses Bwpeav to mean
" with a liberal hand/' but the latter to mean " without a
cause." So ^pcjai^ in Matthew means "rust," but in John
" food " ; and ri/jir/ means in Matthew " price," but in John
" honour^" For the most part the words in this list tell us
nothing" of interest. For example, Xa/^Tra?, t.e. " torch " or
"lamp," is connected by Matthew with the Virgins that go
out to meet the Bridegroom and by John with the soldiers
that arrest Jesus: a/jLvpva, "frankincense," in Matthew refers
to the offering of the Magi to the infant Jesus, in John to the
act of Joseph of Arimathaea and Nicodemus placing the
Lord's body in the tomb.
[1747] It will be found suggested in one of the foot-notes
(1752 a—/) that, when John applies to Jesus the word
jcpauyd^Q), " cry aloud," — used by some authors to mean
"scream" or "cry in terror" — he may be possibly alluding to a
tradition peculiar to Matthew, who quotes a saying of Isaiah
" He shall not ay a/oi/d," and who uses Kpavyd^co in his
peculiar rendering of the prophecy. But this is a conjecture
that would need support from many other Johannine passages
of allusive tendency. There is greater probability in the
hypothesis that John's version of the naming of Peter, " Thou
s/ia/t be called Cephas, which is by interpretation Petros [i.e.
Stojie\" was written with allusion to the tradition peculiar to
Matthew " Thou art Petros [i.e. Stone]." But this hypothesis
is not based on anything in the list given below, because it
does not rest on any word peculiar to John and Matthew.
§ 2. ^^ Light of the zvorld" " 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
<^a)9 KOGfiov, " light of the world," stand on a different footing.
^ In the Jn-Mk list only one word (7777717) was thus marked.
266
TO JOHN AND MATTHEW [1749]
In Matthew, our Lord says " Ye are the light of the world " ;
in John, " / am the light of the world." It has been maintained
in an earlier part of this series (435) that Matthew is in error,
and that John, when emphasizing the doctrine that Christ is
the Light of the world and that other people have the light,
was not writing without some allusion to this corruption,
peculiar to Matthew, namely that Jesus said to the disciples,
" Ye are the light of the world." This appears extremely
probable \
[1749] Another combination of two words peculiar to
Matthew and John is the phrase ''my bretJiren'' in Christ's
words after the Resurrection I Matthew says that the
women, when the risen Saviour met them, ''took hold of his
feet'' and that He said " Go back, bear word to my brethren
that they 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
1 [1748 «] Mt. V. 14 "Ye are (v/xeTs- eVre) the light of the worlds It
has been shewn (435) that this might be an error, either through Gk or
through Heb. corruption, for "ye have the light of the world." Both
Jewish and Christian doctrine would teach that the saints are (Phil. ii.
15) "lights," or (Jn v. 35) " lamps," but not "the lighf : and no authority
has been alleged for the view that even the collective body of the saints
could receive this name. No other Synoptist supports Mt. in his version,
and Jn may not improbably be writing allusively to it, and with the
purpose of tacitly correcting it, in the following passages : (i. 8) " He
\i.e. John] was not the light," (viii. 12, ix. 5) " I am the light of the world^^
(xii. 35) "Walk (R.V.) while ye have the light,'' xii. 36 (R.V.) " While j^
have the light believe on the light that ye may become sons of light."
That a body of men should believe themselves to be a collection of
" lights " reflecting the Light of the World, differs radically 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.
2 [1749 d\ This is to be distinguished from Mk iii. 33—4, Mt. xii.
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. 10.
267
[1749] WORDS PECULIAR
ascending unto my Father and your Father and my God and
your God^" The tradition of Matthew uses the past "took
hold," which John perhaps read as the imperfect "began (or,
wished) to take hold" — the action being checked by the
words of Jesus, " Do not touch me I" Luke omits all mention
of this manifestation of Christ to women. Mark's Gospel
breaks off just before it. The Mark-Appendix, which takes
up the narrative, simply says that the Saviour "appeared
(i(f>dv7j)^ first to Mary Magdalene." There is a very strong
probability indeed that John here, writing with allusion to the
narrative peculiar to Matthew, wishes (i) to retain the
beautiful tradition " Go tell mj/ brethren " as part of the first
utterance of the ascending Saviour, (2) to indicate that the
women did not " take hold " of His feet^
^ Jn XX. 17.
- [1749^] Even Thomas is not represented in Jn as actually
"touching" or "taking hold of" the risen Saviour. The Apostle is
described as being invited to " reach " his " hand." But apparently he
believes without this evidence (Jn xx. 29 " Because thou hast seen thou
hast believed ! "),
3 [1749^] 'Ecj)dvr) is here used for the more common acfidr]. It is also
used in Mt. i. 20, ii. 13, 19, but with kqt ovap, "in a dream." In Lk. ix. 8
'HXms €(f)dvr] it is without kut ovap. It is also applied to the shining of a
star (Mt. ii. 7) or to a character bright as a star (Phil. ii. 15).
4 [1749^] '^ My brethren" might be interpreted literally by Gentile
readers ignorant of Christian vocabulary. In Mt., J<* reads " the
brethren." The Johannine context, " my Father and your Father," makes
it clear that the brotherhood is spiritual. In Acts i. 14, "his brethren"
means James and Jude etc. because preceded by "his mother."
268
TO JOHN AND MATTHEW [1752]
JOHN-MATTHEW AGREEMENTS^
Mt. Jn Mt. Jn
[1750]
alyiaXos
2
I
dpTrd^co
apri
7
12
?t ^^/xa2
* ^pCoa-is^
2
4
diyjrda}^
* 8o)p€dv (adv.)^
2
I
iXevdepos^
ipf^avi^oi"^
I
2
€VTa(f)id^a) ®
* i^€TdCco^
2
I
Kardyvvfii ^^
Kpavyd^co^^
I
6
\dOpa
5 6
[1751] * dcopedv (adv.)^ 2 I iXevdepos^ I 2
I I
I 3
[1752] Kpavyd^Q)^^ I 6 Xa^pa 2 I
1 [1750 «i] An asterisk attached to a word denotes that Mt. and Jn
use it in different senses : t denotes that the word not only has the same
meaning in Mt. and Jn but also occurs in parallel passages.
2 Brjpa, "judgment seat/' Mt. xxvii. 19 "//^^ j.," Jn xix. 13 "« j." See
1745.
3 [1750 a] BpSxTis, in Mt. " rust," in Jn " food."
4 [1750 d] Aiyjrdco, " I thirst," in Mt. xxv. 35, ^7, 42, 44 means physical
thirst, in Mt. v. 6 "hunger and thirst after righteousness''^ (where Lk. vi,
21 has merely "hunger now"). In Jn, the woman of Samaria interprets
Christ's "shall never thirst" literally (" that I may not thirst''). Apart
from this dialogue, the word is never used literally in the Fourth Gospel,
unless it be in xix. 28 where it is printed by W.H. as a quotation. If it is,
the most likely source is Ps. xlii. 2 " My soul is athirsf' (not as W.H., Ps.
Ixix. 21). In that case the meaning would be spiritual as well as literal.
^ [1751 «] Acopeai/ (adv.), in Mt. x. 8 {bis) "freely," in Jn xv. 25 (quoting
Ps. XXXV. 19) "without a cause," "gratuitously."
^ [1751 b'\ 'EXfvdeposj in Mt. xvii. 26 "the sons are free," Jn viii. 33 — 6
"ye shall become free. ..the Son shall free (eXev^eptoo-j/) you. ..ye shall be
free." 'EKxew, Mt. ix. 17 "spill" (Jn ii. 15 "pour out" money) may be
regarded as = Lk. v. ^y eKxvwopai, and is therefore omitted above.
'' 'Ep(f)avi^ai, "manifest" vb., see 1716 h.
8 [1751 (t] 'Ej/ra0ia^aj, "embalm," Mt. xxvi. 12. The parall. Mk xiv. 8
has €VTa<pLa(Tp6v. Jn has the n. parallel to Mk (1734 <?), and the vb. xix. 40
*' as it is the custom to embalm " not parall. to Mk or Mt.
^ 'E^era^co, in Mt. ii. 8, x. 11, "ascertain" ; in Jn xxi. 12, "question."
^^ Kardyvvpij in Mt. xii. 20 (loosely quoting Is. xlii. 3) "a bruised reed
he shall not break'' ; in Jn xix. 31 — 3 of " breaking" limbs.
1^ [1752 d\ Kpauya^o), " cry aloud," is used eight times in N.T. Seven
of these are {a) Jn xii. 13, of the multitude shouting " Hosanna ! " {b) Jn
xviii. 40, xix. 6, 12, 15, Acts xxii. 23, of the multitude clamouring for some
J69
[1752] WORDS PECULIAR
one's death, {c) Jn xi. 43 "He cried aloud {iKpavya(rev\ Lazarus ! [Come]
out, hither ! "
[1752 ^J-] The remaining instance is {d) Mt. xii. 19 " He shall not strive
(fpiaci) nor cry aloud (ovde Kpavydaei), nor shall one hear in the streets his
voice," quoting Is. xlii. 2 " He shall not cry, nor Iz/l up, nor cause to be
heard his voice in the street." LXX renders "lift up" (as though it were
"hft (the burden of sin)," i.e. "forgive") by dvrjo-ei, "forgive" — as in Is. i.
14, ii. 9 (and freq.) — having ov KeKpd^erai (A Kpd^eTai) ovde avrjarei. Mt.
quotes Isaiah's context in full as illustrating Christ's avoidance of publicity
in His acts of heahng (Mt. xii. 16 " He rebuked them that they should
not make him manifest "). Perhaps Mt. takes " cry " as " cry, or summon,
to arms," a meaning of the Niph. (Gesen. 858 d) : but Kimchi and Ibn
Ezr. {ad loc.) explain it as denoting the loud harsh tone used by a judge
in order to impress his hearers with a sense of authority. Sym. sub-
stitutes " shall be deceived {i^aTraTrjOrjo-eTai) " for " lift " — an error arising
from Hebrew confusion.
[1752 c] These facts indicate that there were early difficulties in
interpreting the Isaiah passage, and that there would be, toward the end
of the I St century, different views about applying to the Messiah either
KpdC<o (LXX) or Kpavyd^co (Mt.). Kpavyd^co, in O.T., is used only in Ezr.
iii. 13 of a multitude crying aloud with mingled feelings ; and Atticists^
when not applying it to clamouring crowds, would probably use it (as
Plat. I^ep. X. 607 B (in poet, quot.)) of a " yelping " hound, or (Demosth.
Con. p. 1258, 26) of a drunkard "yelling." Phrynichus says that Kpavyaa-
fids- (for KCKpayfios) is illiterate. Epictetus applies Kpavyd^a> (apart from
the discordant cry of a raven (iii. i. 37)) to shouting in the theatre, crying
to Caesar for help, and to a bad-tempered master bawling at his slaves
(iii. 4. 4, 22. 55, 26. 22) — in all cases implying want of self-control.
[1752^] For these reasons many Evangelists would shrink from
applying /cpa^co, and still more KpavydC<o, to Christ. But Matthew extends
his quotation of Isaiah so that it might be read thus, " He shall not cry-
aloud... until he bring forth judgment to victory.''^ This might mean that
the " crying aloud^^ did not take place till Chrisfs death when He overcame
death upon the Cross : and Matthew, though he does not use KpavydCco in
connexion with the last cry, uses there the kindred word (xxvii. 50)
Kpd^as, alone among the Evangelists.
[1752 e} Others might take the view that both Kpd^a and Kpavyd^co
were forbidden by the words of Isaiah to be applied to the Messiah : and
neither of these words is applied to Him by Mark or Luke. On the
Cross, Jesus is described by Mark as ^oa)v <f>a>vrj fieydXr) or dcjiels (Pq)pt]v
fieyakrjv, by Luke as (fjcovrjcras (f^covrj p.€yu\rj, but not as ^^ cryi?ig" or
'"''crying aloud^
[1752/] John takes a different course. He represents Jesus as ^'•crying
(Kpd^oi) " in solemn announcements of doctrine (vii. 28, 27i xii. 44) thrice,
270
TO JOHN AND MATTHEW [1754]
Mt.
Jn
Mt.
J«
XaXta
I
2
Xafirrds
XdyX*?^
[[I]]
I
* fieSvco^
[1753]
fiea-Tos^
I
3
vvcrcTai^
[[I]]
OV flOVOV^
I
4
* irepio-o-os^
TrXeupd^
[[I]]
4
TToXvTlflOS^
[1754]
Trpcoia^
I
I
qu. 2ia)j/i<^
* a-<\r)p6s^^
I
I
(T\ivpvay^
(rviJL(f)€p(o
4
3
* crcf)payiC(o^^
2
but not on the Cross, where the simple words " saith " or " said " are used
(xix. 26 — 30 Xeyet, cIttcv). But he applies " trrj/ aloud (Kpavyd^co)" to the
single occasion (xi. 43) of the raising of Lazarus. Then, too, Jesus " wept "
and " troubled himself."' Perhaps the Evangelist felt that the Messiah,
who could neither " weep " nor " cry aloud " for His own sake, might be
rightly described as "crying aloud" for the sake of Lazarus, His "friend,"
whom He "loved."
1 Ac)-yx^, " spear." See 1756.
2 Mcdvco (-ofjLai), " to be satisfied with wine," or "intoxicated." In Jn
ii. 10 "when they have drwik freely (pass.)," not so strong as in Mt. xxiv.
49 (act.) (parall. Lk. xii. 45 p-edvo-Keadai).
3 Mfo-rdy, "full," in Jn always literal, in Mt. xxiii. 28 metaphorical.
* Nuo-o-o), " pierce." See 1756.
^ Ou fiovov, "not only," in Mt., only in xx. 21 '"'■ Not only the [work, or,,
miracle] of the fig-tree shall ye do."
6 JlipKKTos^ "superabundant," Mt. v. yj^ 47. In Jn x. 10 "that they
may have life {C<^rjv) and have it superabundantly (Trepiaa-ov) " the adj. is:
used adverbially, a usage of which instances are given in pi. Trepiara-d, and
also in sing, compar. Trepio-o-orepov (by L. S. and Steph.), but no instance
of irepia-o-ov.
7 nXevpd, " side." See 1756.
8 UoXvTiiJLos, " precious," Mt. xiii. 46 " one precious pearl," Jn xii. 3 " of
nard pistic (1736 ^af) preciousP
^ Upcdia, "early," apa being understood. In Mt. xxvii. i, Jn xxi. 4,
npcoias de {jn + TJbr]) yevofievrjs (Jn yivofxevqs) occurs to introduce (in Mt.)
the morning of the crucifixion and (in Jn) the manifestation of the risen
Saviour to the seven disciples.
10 [1754 «] Stcoj/, "Sion," quoted by Mt. xxi. 5 and Jn xii. 15 from.
Zech. ix. 9, see 1456^ and 1757.
11 2kXi]p6s, "hard," Mt. xxv. 24 "a /z^r^man," Jn vi. 60 "the saying is
hard."
12 2/ivpj/a, "frankincense," Mt. ii. 11, the gift of the Magi to Christ in
the cradle ; Jn xix. 39, the gift of Nicodemus to Christ in the tomb.
13 S^payt^o), "seal," Mt. xxvii. 66 "sealing" the stone of Christ's,
sepulchre, Jn iii. 33, vi. 27 metaph. = " attesting."
A. V. 271 19
[1755] WORDS PECULIAR
Mt.
Jn
[1755]
*Tifir)^
2
I * Tpcoyo)
v7rdvTr)(ns^
2
I ^opeo)^
§3.
Inferences
Mt. Jn
I 5
[1756] Two inferences may be drawn from the facts given
above. One relates to the three words with [[i]] opposite to
them, Xor^yj], vvcr<T(o, and irXevpd, "spear," "pierce," "side."
They all come from one passage, found in some of the best
Greek MSS. of Matthew, and given by R.V. in marg. thus,
"And another (aX\o(; Se) took a spear and pierced his side
and there came out water and bloods" These resemble the
words of John, " But one {aXh! eU) of the soldiers with a spear
pierced his side and there came out straightway blood and
waters" Matthew places the piercing before the death, and
gives no explanation of it ; John places it after the death, and
explains that the soldiers had received orders to kill those
who were on the crosses. If the passage was originally a
part of Matthew and was omitted by the Syriac and Latin
versions because 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 in its right order, as having occurred after, not before,
1 Tt/Li77, in Mt. xxvii. 6, 9, " price " ; in Jn iv. 44 " honour."
2 [1755 d\ Tpwyo), " eat," in Mt. xxiv. 38, " eating [gluttonously] " ; in
Jn alw. in good sense (exc. xiii. 18 (quot. Ps. xli. 9, but LXX eadicov)) of
spiritual "eating."
' 'YndvTrjo-LSj "meeting," Mt. viii. 34 (exorcism), xxv. i (parable)
f^epx€(rBai els v. : Jn xii. 13 has the same phrase in the Riding into
Jerusalem.
'* ^opea, "wear," in Mt. xi. 8 "they that Ti/ear soft clothing" (parall.
Lk. "in glorious raiment and luxury"), Jn xix. 5 ^^ wearing- the crown of
thorns."
^ Mt. xxvii. 49. ^ Jn xix. 34.
272
TO JOHN AND MATTHEW [1757]
Christ's death. But had he done this, he would 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. Regarded as a
careless and misplaced interpolation from Johannine tradition
(in which perhaps the Johannine AAA€IC was taken as AAAOC)
the insertion in Matthew is fairly explicable.
[1757] The second inference is of a more general character.
It is derived from the fact that we find only one word marked
?f, but many words marked * ; that is to say, when John
happens to use a somewhat rare word peculiar to Matthew,
he frequently uses it in a different sense from Matthew's, and
almost always in an entirely different contexts The word
't.Kiov is marked qu. That is because it is quoted both by John
and by Matthew from Zechariah ; and it has been shewn above
(1456^) 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 this 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 agreement
is with Mark. John's agreement with Matthew is most
reasonably explained by the fact that he and Matthew are
borrowing from identical passages of Mark.
1 [1757 d\ It is fair to add that Mt. and Jn agree in applying the word
Xvo) to metaphorical " loosing." But they never do it in parallel contexts,
even where it might be expected (2517 — 20).
273 19—2
CHAPTER III
WORDS PECULIAR TO JOHN AND LUKE
§ i. Antecedent probability
[1758] Luke is recognised by all as having not only
written in his own style but also compiled traditions in
various styles, the differences between which are clearly per-
ceptible. This may be seen in the Pauline, Petrine, and other
portions of the Acts. It is also manifest in his Gospel,
which contains (i) a short Preface in Attic style, (2) a History
of Christ's Birth and Childhood in Hebraic style, (3) a History
of Christ's acts and short sayings in which he agrees largely
with Mark, (4) a Collection of Christ's longer sayings (inclu-
ding the Lord's Prayer, the Beatitudes and their context, etc.)
in which he closely agrees with Matthew, (5) a Collection of
parables in common with 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 subject-matter from that in Matthew, and differing in style
from Luke's own History of the Birth and Childhood.
[1759] A compilation of this kind, even though revised
by the compiler, and in parts perhaps rewritten by him, would
naturally have a wider vocabulary than a book written in one
style. Hence we may naturally expect Luke to include a
large number of words that would be independently employed
274
JOHN AND LUKE [1761]
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 numerous than the
" John-Mark " agreements, but — in view of the instances where
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. T/ie fact
[1760] The fact harmonizes with this expectation. The
list of verbal 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 Luke, occurs twice to describe "beating
on the breast " ; but in John it refers to the disciple lying on
the breast of Jesus^.
[1761] Such parallelisms as there are will 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
out above (1450) that John supports Luke against Matthew
in retaining the apparently harsh precept about "hating one's
own life^" Another instance will be given from the Double
Tradition (1784 — 92), where Christ's appellation of the dis-
ciples as " my friends," which occurs in Luke's version (but
^ [1760 d\ For example, \i.€Ta is common to all the Gospels, but \i.ira
ravra is peculiar to Jn-Lk. Nvv (Chri.) is almost peculiar to Jn-Lk. Upos
after verbs of "speaking" (exc. in the phrase "to one another") is prob.
peculiar to Jn-Lk. See 2394 d, 1915 (vi) d, and 2366 d.
2 Lk. xix. 20, Jn xi. 44, xx. 7 crovbdptov.
3 Lk. xviii. 13, xxiii. 48, Jn xiii. 25, xxi. 20 (tttjOos.
* This, however, not being a word but a phrase, does not appear in
the list below.
275
[1762] WORDS PECULIAR
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 found between John and Luke.
§ 3- Quasi-parallels
[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 sihiilar. For
example, the word infjuaaaco, " wipe," is used by both writers
in describing the Anointing of Jesus by a woman. Luke
says, ''with the hair of her head she began to wipe [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, ''she wiped
with her hair his feet." But 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 been from very early times, in their
attempts to explain John's agreement with Mark and Matthew
in their general account of the Anointing, but with Luke in
this detail. For the present* 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] " Disembark," airo^alvw, occurs in Luke's version
of the CaUing of Peter on the lake of Gennesaretl In this, it
is said that Jesus " saw two boats standing by the lake but
the fishermen had disembarked from them " ; Peter, one of the
fishermen, had " toiled all night " and " taken nothing " ; but,
1 The point will be fully discussed in The Fourfold Gospel (see
Preface above, p. ix). ^ u^ y ^ ^^-^
276
TO JOHN AND LUKE [1763]
at Christ's command, they let down their 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." ^ A.iro^aLV(i), 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 in the context, the total effect
suggests that John is writing allusively to Luke's tradition,
or, at all events, that the two traditions are in some way
related.
1 Jn xxi. 4 — 9.
2 [1763 d\ There is nothing in Lk. parall. to Jn xxi. 6 " cast your net on
the right side of the ship." But in Ps. Ixxxix. 12 "the right (lit. the
south) " is rendered ^'- sea'' in LXX by Hebrew confusion. Comp. Lk. v. 4
"put out into the deep and let down your nets for a draught."
3 [1763 <^] In LXX, it is freq. and means "turn out," "prove to be,"
and it means this in Lk. xxi. 13, Phil. i. 19. " Disembark " = e^epXOMat in
Mk vi. 34, Mt. xiv. 14. These facts make the Jn-Lk. agreement some-
what more remarkable.
277
[1764] WORDS PECULIAR
JOHN-LUKE AGREEMENTS^
Lk.
Jn
Lk.
Jn
£1764] * dycoviCofim^
dXrjdivos^
I
I
9
dbiKia^
4
I
I
2
dvTiKiya)^
I
I
?t dno^aivo)^
2
I
[1765] diroKpio-is
2
2
dpidfios^
I
I
apKTTao)
^
2
apxovTfs^ (Jews)
4
3
1 [1764 «i] An asterisk denotes that the same word is used in different
senses by Jn and Lk. e.^. dyaivl(op,aL, Jn " fight," Lk. " strive (to)." No
words are marked t, because there is no certain instance of parallelism.
? t denotes a quasi-parallel context. ^Odoviov and TrapaKvirra) occur in
a passage enclosed by W.H. in double brackets, which will be discussed
later on (1798—1804).
2 'Aycoi/t^o/xai, in Lk. xiii. 24 "Strive to enter" (parall. Mt. vii. 13
"enter"), Jn xviii. 36 "My officers would strive" \.q. fight.
3 [1764 <«] 'ASiKi'a, "unrighteousness," which in Lk. xiii. 27 is parall. to
Mt. vii. 23 dvop.ia, occurs, in Jn, only in vii. 18, " this man is true and there
is no unrighteousness in him" : but it is also in i Jn i. 9, v. 17. For the
most part Jn uses " darkness," or " lie," to express " unrighteousness."
* 'AXT/^ii/ds-, "true," i.e. genuine, Lk. xvi. 11, see 1121/— i.
* [1764 <^] "Kvvas, Lk. iii. 2 " Li the high-priesthood oi Annas and
Caiaphas." That of Annas ended {Enc. "Annas") A.D. 15. That of
Caiaphas lasted A.D. 18 — 36. Jn xviii. 13 — 24 explains that Annas was
the father-in-law of Caiaphas, and leads us to infer that he at all events
occasionally exercised the civil authority of the high-priesthood, since
Christ's captors (xviii. 13) "led him to Annas first."
^ 'Ai/riXeyo), Lk. ii. 34 "a sign spokeji against" Jn xix. 12 '■'' speaketh
against Caesar."
^ \\7ro^aivco, " disembark," see 1763.
® *Api$n6sj "number," Lk. xxii. 3 "of the number of the Twelve,"
Jn vi. 10 "in number about five thousand."
^ [1765 <2] "KpxovTi^ (of the Jews), mentioned in the sing, by Mt. ix. 18
"a [certain] ruler" where parall. Mk v. 22, Lk. viii. 41 indicate that
he was a ''^ ruler of the synagogue." But, in the pi., Lk. xxiii. 13, 35,
xxiv. 20 refer to members of the Sanhedrin (there is nothing to indicate
the meaning in Lk. xiv. i). In Jn vii. 26, 48, xii. 42 it probably means
members of the Sanhedrin, and Jn iii. i " Nicodemus...a ruler of the
Jews" is subsequently represented as taking part in the deliberations of
the Sanhedrin (vii. 51).
278
TO JOHN AND LUKE [1769]
Lk.
Jn
Lk.
Jn
* ^adCs^
I
I
/3a7rr&)2
I
2
[1766] ^ovXevofiai
I
2
^o{)s
3
2
^paxicav^
I
I
/Spaxv
I
I
yeirav
3
I
yvoopi^Q)
2
2
[1767] •yvtooTos*
2
2
* ypdfifia^
2
2
biabihoayLL
2
I
edos
3
I
el8o9^
2
I
elardyto
3
I
[1768] ?t i<^lda■(Tco^
2
3
ifi7rlfi7r\r)[jii^
2
I
evBdde
I
2
eviavTos^
I
3
evrevdev
2
5
evcomov^^
22
I
[1769] ^irjyeofiac^^
I
I
€ 7re ira
I
I
1 Ba^vs, " deep," Lk. xxiv. i ' ear/y (lit. deep) dawn," Jn iv. 1 1 " the
well is deep.^'
2 BaTTTO), "dip," Lk. xvi. 24 "that he should </z)5... and cool my tongue,"
Jn xiii. 26 {dis) of Jesus '"'' dipping'''' the sop.
3 Bpaxtwi/, "arm," Lk. i. 51 " He hath shewed strength with his arm^''
(quot. Ps. Ixxxix. 10, or xcviii. i), Jn xii. 38 (quoting Is. liii. i), "To whom
hath the arm of the Lord been revealed 1 "
^ ri/ojo-rds', " acquaintance," Lk. ii. 44, xxiii. 49 of the " acquaintance "
of Christ's parents, and of Christ, Jn xviii. 15, 16 of the beloved
disciple as being an '•'■acquaintance of the high priest."
^ Tpd^-jxa, in Lk. xvi. 6, 7 " Take thy bond^'' Jn v. 47 " his \i.e. Moses's]
writings^'' vii. 15 " How knoweth this man letters'^ ^^
6 EiSoff, " appearance," Lk. iii. 22 " in bodily appearance^^'' ix. 29 " The
appearance of his face became different," Jn v. yj " Ye have neither seen
his \i.e. God's] appearance^
^ [1768 ci\ 'EKfj.d(Tcroi 6pi^iv, "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 Lazarus (1762). Jn (xiii. 5) also uses the word concerning the "wiping"
of the feet of the disciples by Christ.
8 'EpTTifxTrXrjpi, " fill." Lk. i. 53 " The hungry he hsith^lled with good
things," vi. 25 "Woe unto you, O ye that are y?//^^ now," Jn vi. 12 " But
when they [i.e. the 5000] were^t/ed."
^ 'EviavTos, "year," Lk. iv. 19 (Is. Ixi. 2) ''the acceptable year of the
Lord," Jn xi. 49, 51, xviii. 13 ''the high priest in thBX year " i.e. Caiaphas.
10 [1768 d] 'Ei^a)7rioi/, " before the face of," " in the sight of," in Jn, only
in XX. 30 "many other signs, therefore, did Jesus in the sight ^ the
disciples," comp. Lk. xxiv. 43 "and he did eat in their sight (J. atraii/)."
Jn is probably referring to manifestations, like that in Lk. xxiv. 43, of the
risen Saviour, "in the sight of" the disciples alone.
11 'E^rjyeofiai, "relate," "describe." Lk. xxiv. 35 "they described that
279
[1770] WORDS PECULIAR
Lk.
Jn
Lk.
Jn
* eTTiKeifiai^
2
2
(/j.arto"/xof 2
2
I
KrJTTOS
4
koXttos^
3
2
[1770] kvk\6<o*
I
Kvpios, 6 5 (Jesus)
(narr.)
c. 14
5
Xayxdvay^
I
* Ad^apos"^
4
II
AeveiTTjs^
I
* Xoyi^ofxai^
I
I
[1771] Uttt]^^
4
Map^all
3
9
Mapta(/x)i2
2
9
* fJi1]VV(0^^
'
'
which had occurred to them in the way," i.e. the appearance of the risen
Saviour, Jn i. i8 "the only begotten hath described him," i,e. God, whom
"no man hath seen."
1 'ETTLKeifiai in Lk. v. I, xxiii. 23, means "to be pressing upon, or
importunate," in Jn xi. 38, xxi. 9 "lying on the top of."
2 'IfiOTia-fios, "clothing," Lk. vii. 25, ix. 29 ; Jn xix. 24 (quoting Ps. xxii.
18 "on my vesture they cast lots").
2 KoXnos, "bosom," Lk. vi. 38 "good measure... into your l>osom" xvi.
22, 23 of Abraham's ^^ dosom,^' Jn i. 18 "the bosom of the Father," xiii. 23
" in the bosoin of Jesus."
^ KvkXoo), " surround," Lk. xxi. 20 " Jerusalem surrounded by armies,"
Jn X. 24 " the Jews therefore surrounded him," i.e. Jesus.
^ Ktlptoff, 6, " the Lord," meaning Jesus (not in vocative), see 1779 — 81.
^ Aayx«»'«o, "draw lots for," "obtain by lot," Lk. i. 9, Jn xix. 24.
^ Ad^apo^^ Lk. xvi. 20 — 5, Lazarus the beggar; Jn xi. i — 43, xii. i — 17,
the Lazarus that was raised from the dead.
^ Aei;eiV?;y, " Levite," Lk. x. 32 in the parable of the Good Samaritan,
Jn i. 19 "priests and Levites."
^ Aoy[^op.ai., "reckon," "consider," in Lk. xxii. 37 (quoting Is. liii. 12)
" he was reckoned," in Jn xi. 50 " nor do ye consider."
^<^ Avir-q, "sorrow," Lk. xxii. 45 "He found them sleeping for sorrow"
Jn xvi. 6, 20 — 22 in words of Christ, concerning the ^^ sorrow" of the
disciples at the thought of being parted from their Master.
11 [1771^] Mdpda, in Lk., only in x. 38, 40, 41 ; in Jn xi. i — 39 (the
raising of Lazarus) and xii. 2 "Martha was serving (dtT/Kovet)," which
corresponds to the noun "service" in Lk. x. 40 " M. was distracted about
much service (diaKoviav)."
12 [1771 d] Mapia(/i), in Lk., only in x. 39, 42 ; in Jn xi. i — 45 (the
raising of Lazarus) and xii. 3 " Mary... anointed the feet of Jesus." Lk. x.
39 describes her as " sitting at the feet of the Lord," and Jn xi. 20 as
" sitting in the house."
^^ Mrjvvco, in Lk. XX. 37 " Moses indicated in the passage about the
bush," in Jn xi. 57 "if any man knew. ..he was \.o give information."
280
TO JOHN AND LUKE [1774]
Lk.
Jn
Lk.
Jn
* iJLOvoyevrjs^
3
4
riKtia)^
I
I
[1772]
odoviov^
[[I]]
4
OKTQ)
2
I
TrapaKviTTO)^
[[I]]
2
7repiT€fivco
2
I
nXrjpTjs (of Christ)
5 I
I
Trpdacra)^
6
2
[1773]
Trporpexoi
I
I
2ap.apia
I
3
* SiXcoajU,^
I
2
aovbdpiov
I
2
(rrfjdos
2
2
(Tvyy(vr)9
3 or 4
I
[1774J
(rvvridepai^
I
I
(TCOTTJp ^
2
I
1 Moi'oyei/J7S'. Lk. vii. I2, viii. 42, ix. 38 of "an only child" ; Jn i. 14,
18, iii. 16, 18 "the only begotten" Son of God.
2 [1771 c] NiKaw, " conquer," Lk. xi. 22 " But when the man that
is stronger than he shall come against him and conquer him," Jn xvi. 33
"Be of good cheer, I have conquered the world." In the rest of N.T.
vi/cao) occurs only in Rom. iii. 4 (quotation), xii. 21 {bis)^ i Jn (6), Rev. (14
oris).
3 'O^dvtoj/, "linen bandage," perh. in Lk. xxiv. 12, see 1798, 1804.
* Tlapa<v7rra>, " Stoop (?) and look into," like odovcov in last note, occurs
perh. in Lk. xxiv. 12, see 1798—1804.
5 [1772 a] nX^prjs " full," applied to Christ in Lk. iv. i "/?/// of the
Holy Spirit," Jn i. 14 (of the Logos) '"''full of grace and truth." Both
passages occur at the outset, where the two Evangelists are describing
Christ's entrance into public life. Both might naturally be written with
some reference to contemporary discussions about the manner in which
(Col. ii. 9) "the fulness of the Godhead dwelt" in Jesus " bodily." Luke,
who uses the expression "bodily" in connexion with the "dove," might
interpret the "fulness" as referring to the Holy Spirit descending at
baptism. John might see the "fulness" in the human, yet divine,
" graciousness and truth," i.e. probably " kindness and truth," manifested
in the incarnate Logos and imparted by Him to men. Acts xi. 24 "full
of the Holy Spirit" is applied to Barnabas (comp. Acts vi. 3, vii. 55).
If Christ's disciples were commonly described as "full of the Holy
Spirit," John may well have considered that the "fulness" of Christ, at
the outset of the Gospel, needed a different description.
^ [1772 (^] npao-o-o), in Lk., (iii. 13. xix. 23) ^'- exact^'' elsewhere (xxii. 23,
xxiii. 15, 41 bis) ^^ do [eviiy In Jn iii. 20, 6 cftavXa Trpacrcroiv opp. to iii. 21
6 Se TTOLcov rrjv aXrjBeiav : in Jn v. 29 ol to. dyada noiTjcravTes precedes 01 ra
(f)avXa Trpd^avres. Comp. Rom. vii. 1 9 ov yap o BeXa ttoim dyadov, dX\a o
01) OeXo) KaKov tovto Trpdcrcra).
'^ 2iXcoa/x, "Siloam," Lk. xiii. 4 "tower," Jn ix. 7 "pool."
^ ^vvTidefiai, "agree," Lk. xxii. 5 "they agreed to give him [Judas
Iscariot] money," Jn ix. 22 " The Jews had agreed^"* to cast out of the
synagogue any one that professed belief in Christ.
^ [1774 «] 'EaTTjp, "Saviour," Jn iv. 42 "This is indeed (/ie Saviour of
381
[1775] WORDS PECULIAR
Lk. Jn Lk. Jn
<ra>rr)pla^ 4 I raxeas 2 I
TfXeioco^ 2 5 vfierepos I 3
[1775] v7rofiifJLVT)<TKOi I I ?t (piXos (not appl.
to Christ)^ 14 6
//te world." This remarkable utterance is assigned to Samaritans.
" Saviour of the world," in N.T., occurs elsewhere only in i Jn iv. 14
" The Father hath sent his Son [to be the] Saviour of the world." Lk.
has i. 47 " My spirit hath rejoiced in God my Saviour" and ii. 1 1 " There
was born for you to-day a Saviour"
1 [1774 b'\ ^(OTTjpia, " salvation." On Jn iv. 22 " Salvaliou is from the
Jews," see 1647. In Lk., it occurs in his Introduction i. 69 — yy, and in the
story of Zacchaeus, Lk. xix. 9 "to-day hath salvation come to this
house."
2 [1774 ir] TfXeido), " accompHsh," or "perfect," occurs in Lk. ii. 43
"when they had accomplished the days," Lk. xiii. 32 "on the third day I
am to be perfected {rcXeioviiai)." In Jn iv. 34, v. 36, xvii. 4, it is used of the
Son "perfecting" the work appointed by the Father. In xvii. 23 "that
they all may he perfected into one," it describes the unity of the Church.
The last instance is xix. 28 " that the Scripture may be accomplished."
3 [1775 d\ ^lKos, "friend," occurs once in Mt. xi. 19, applied to Christ
(parall. to Lk, vii. 34) "friend o( 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. Mt. x. 24, 28 omits
'friends," thus : "The disciple is not above the teacher... And yy 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)
"■ But I say unto you., [being] 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 xiii. 16) " The bondservant is not greater than his lord, nor
yet an apostle greater than he that sent him," and then (Jn xv. 14, 15, 20)
" Ye are my friends, if ye continue doing that which I command you.
No longer do I call you bondservants... but I have called yo\ifrie?tds....
The bondservant is not greater than his lord : if they persecuted me, they
will also persecute you."
[1775 b] This then is one of the few passages where Jn follows a
tradition found in Lk. alone, or rather in Lk.'s version of the Double
Tradition. But, whereas Lk. wraps up a great deal in the appositional
phrase " you, [being] my friends," Jn shews both why the disciples are
henceforth to be called friends and what they must be prepared for, as
the consequence of the title. On this tradition, and its origin, see
1784-92.
282
TO JOHN AND LUKE [1776]
Lk.
Jn
Lk. Jn
(fypeap
I
2
(f)(OTi^(0 ^
I I
Xdpis 2
8
4
ois (when) 3
150116 15
§ 4. "Son of Joseph''
[1776] In addition to the single words above mentioned
there are several phrases of great importance peculiar to Luke
and John*. Foremost among these, in Johannine order,
comes (i) "Son of Joseph" applied to Christ. There are
also (2) the above-mentioned application of " the Lord " to
Jesus in narrative; (3) "sons of light" used in both Gospels
by Christ ; (4) " my friends" applied by Jesus to the disciples;
(5) " ]tsus... stood in the midst,'' describing Christ's manifesta-
tion after the Resurrection ; (6) the combination of the rare
words *' glancing into " and " linen bandages " in a description
of what was seen by a disciple in Christ's sepulchre after He
^ ^coriXa), " enlighten," in Lk. xi. 36 in a simile, of a " lainp " ; Jn i. 9, in
a metaphor, of " the true light.^''
2 [1775 c\ Xdpis, " grace," Lk. i. 30 " thou hast found grace with God,"
at the Annunciation, ii. 40, 52 of the "grace" of God on Jesus as a child
and as a youth, iv. 22 of the words of "grace" from His mouth, vi. 32, 33,
34 " What t/ian^ have ye ? " xvii. 9 " Does he give thanks ? " In Jn, it
occurs of (i. 14 — 17) '•'■grace and truth" (as distinct from "Law") coming
to man through the incarnate Logos.
3 [1775^] 'Qy, "when," occurs (15) in Jn with aorist (incl. ^r)— a
frequent meaning in LXX. Except in xix. 33 (where tbs- occurs in
parenth.) Jn always has Se, or ovv^ before, or after, (as "when." With
imperf. (xx. 11 cKXaiev) it means ^^ white" {"whz'te she was weeping").
On Jn xii. 35—6 (dis) see 2201.
[1775^] The number given above (15 or 16) in Lk. excludes xxiv. 32
{Ms) (R.V.) ^^ white" (with imperf.), xii. 58 ^^ white thou art going," xx. ^7
" when (or, since) he calleth." In Lk., as never precedes ovv, and it never
precedes Se except in Lk. v. 4, vii. 12. Mk-Mt. prefer ore (e.g. in Mk xi. i,
Mt. xxi. I, contrasted with Lk. xix. 29 cos).
* There is also the tradition about " hating one's own life " which has
been discussed above (1450) as a specimen of Jn's allusiveness. It occurs
in Lk.'s version of the Double Tradition. On /Sao-ra^co o-Tavpov, see 1792 1>.
283
[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 [t/ie] son of
Joseph}-'' John gives no such utterance in his account of our
Lord's visit to Galilee where He quotes the proverb about " a
prophet in his own country^^" : but in his account of Christ's
Eucharistic teaching in the synagogue at Capernaum'^ he
makes the Jews say " Is not this Jesus the son of Joseph whose
father and mother we (emph.) know.?-^" Mark and Matthew
agree with John in mentioning 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.
[1778] At the outset of the 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
Joseph, [Jesus] of Nazareth'^." Nathanael raises no objection
except on the ground of " Nazareth," and almost immediately
afterwards confesses Jesus to be " the Son of God " and "King
of Israel." Thus John's narrative brings Nathanael's belief
in " the son of Joseph " as being also " the Son of God," into
contrast with the unbelief of the Jews in "the son of Joseph"
because they "know" His "father and mother." Luke
certainly does not believe Jesus to have been " son of
Joseph" any more than he believes him to have been
1 Mk vi. 3, Mt. xiii. 55.
2 Lk. iv. 22 oi»;^i vio? €(TTiv 'I. ovros- ;
3 Jn iv. 43—4. ^ Jn vi. 59.
^ Jn vi. 42 ov\i. ovTos eariv 'I. o vlos 'I. ;
® Jn i. 45 ^Irjcrovv vlov rov *lcocrfj(f) tov dno N.
284
TO JOHN AND LUKE [1779]
born at Nazareth. It is the Jews, according to Luke, that
are in error. The Jews call Nazareth (Lk. iv. 23) "thy
country I' Luke calls it (Lk. iv. 16) " Nazareth where he was
brought up " : and similarly Luke intends us to believe that
the Jews were deceived about Christ's being "the son of
Joseph" and that Jesus did not undeceive them. John seems
to differ from Luke on both points. But in any case the great
error of the Jews, according to John, would seem to have
consisted in their imagination that the Son of God could not
be incarnate in a man whose "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
been 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.
§ 5. " The Lord" meaning ''Jesus''
[1779] In Evangelistic narrative — strictly so called, i.e.
excluding speech of any kind as well as the speech of Christ
— "the Lord" means "Jesus" about fourteen times in Luke^
and five times in John: and there is a great difference between
the two in usage as well as in frequency. In Luke, for
example, this title introduces the raising of the widow's
son at Nain (" anH when the Lord saw her he had compassion
on her") and the sending of the Seventy ("Now after these
things the Lord appointed seventy others") and Christ's
1 [1779 a] Lk. vii. 13, 19, x. i, 39, 41, xi. 39, xii. 42, xiii. 15, xvii. 5, 6,
xviii. 6, xix. 8, xxii. 61 {bis), comp. xxiv. 3 to crcofia [[rov Kvplov 'It^o-oO]].
Some Latin MSS., as well as NAD, have it (SS "our Lord") in Lk. xxii.
31. In xii. 42, xvii. 5 (if compared with Mt. xviii. 21), xxii. 61, there is
mention of Peter in the context or in parallel Mt. In Lk. xxii. 31, if
genuine, it precedes an utterance of our Lord to Peter.
285
[1780] WORDS PECULIAR
definition of the faithful steward (in reply to a question of
Peter's) " And the Lo7'd said, Who then is the faithful and
wise steward...?" Luke also describes John the Baptist as
sending disciples "to the 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. i
"When, therefore, the 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 bread
after the Lord had given thanks" — which R.V. prints as a
parenthesis, being indeed a parenthetic explanation of the
situation. So, too, in xi. 2 (R.V.) " It was that Mary which
anointed the Lord 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
reference to a previous mention of " the Lord " in speech. In
the former case, Mary had on that same day come to the
disciples saying " I have seen the Lord" and bringing a
message to them. Then when He appeared to them they
rejoiced 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 is the Lord' " Afterwards, when the
disciples were convinced that this was true, the Evangelist
^ Jn xxi. 7 on is prob. equival. to inverted commas, or "the words
(2189—90).
286
TO JOHN AND LUKE [1782]
not unnaturally records their conviction by a repetition of
the same phrase ("it is the Lord''). Or perhaps the meaning
maybe "knowing [and saying to themselves] 'It is the Lord!"
[1781] The fact above noted (1779 «) 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 as " 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 \ Also,
in a passage where Luke has "The Apostles said to the
Lord, 'Increase our faith,'" the preceding verse in Luke about
" forgiving seven times " is parallel to a passage in Matthew
in which Peter asks how many times one must forgive a
brother 2. Most of the passages in Luke are peculiar to his
Gospel : and they give the impression of having been taken
from some book (perhaps containing the teaching or preaching
of Peter) in which Jesus was habitually called '^ the Lord!'
There is no ground for thinking that in this point John
alludes to Luke or imitates his usage.
§ 6. " Sons of light "
[1782] 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 sons of the light!' John has (xii. 36)
" Believe in the light that ye may become sons of light!' In
Luke, " the sons of this world " would naturally take, as its
1 [1781 «] Evang. Pet. § i "Herod the king commands the Lord io
be taken (7rap[aXj7/x]<^^^i'at)...§ 2 Joseph the friend of Pilate and of the
Lord... diSk^d the body of the Lord... Pila-te sending to Herod asked for
hzs body... Herod said, Brother Pilate, even if no one had asked for him
we should have buried hi'm...^'
2 Lk. xvii. 5 " increase our faith," preceded by xvii. 4 " if seven times
a day he sin," which is parall. to Mt. xviii. 21 foil, containing Peter's
question "until seven times?"
A. V. 287 20
[1783] WORDS PECULIAR
antithesis, " the sons of the world to come," of which Wetstein
and Schottgen give abundant instances while giving none of
" the sons of light." But the occurrence of '' so7is of Ugh f and
''children of light'' in two of the Epistles^ shews that such
expressions must have been in early use among Christians.
The Book of Enoch contains several kindred phrases, in-
dicating that " light " will not only " appear to the righteous "
but will pass upon them : '' The light of the Lord of 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 good who belong to the
generation of lighf^r
[1783] 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
each 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 himself 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 " light " 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 Ephesians, with the practical precept,
1 I Thess. V. 5 "Ye are sons of light and sons of day," Eph. v. 8 "But
now are ye light in the Lord, walk as children of light!''*
2 Enoch (ed. Charles) xxxviii. 2 — 4, Ixi. 12, cviii. 11. These extracts
are of different dates but all {ib. p. 33) " before the beginning of the
Christian era."
288
TO JOHN AND LUKE
[1784]
" 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''
[1784] Where Luke represents our Lord as saying to the
disciples "my friends," the parallel Matthew contains two
prominent thoughts. The first is, that the disciple is 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 :
Mt. X. 24 — 8 Lk. vi. 40
"A disciple is not "A disciple is not
above his teacher above his teacher,
butevery one [when]
perfected shall be
as his teacher..."
his
nor a bond-servant
above his lord... if
they called the Mas-
ter of the House
Beelzebul, how
much more them of
his household (otKia-
Kov%) ! Fear them
not therefore. . .What
I say to you in the
darkness, say(et7raTe)
in the light... And be
not afraid of (aVo)
them that kill the
body..."
xn. 3—4
*' ...Wherefore,
what things ye said
(ctTrarc) in the dark-
ness shall be heard
in the X\^\....But
I say unto you \be-
ing\ my friends^ Be
not afraid of them
(accus.) that kill
the body...."
Jn xiii. 16 — 17
"A bond-servant
is not greater than
his lord nor one
sent (Ht. apostle)
greater than he that
sent him. If ye
know these things,
blessed are ye if ye
be doing them."
XV. 14— 15» 20
" Ye are my friends
if ye be doing that
which I command
you. No longer do
I call you bond-
servants... but I have
called ^ow friends...
Remember the word
that I said to you,
The bond-servant is
not greater than his
lord. If they per-
secuted me thev will
also persecute you."
^ Moreover, in Lk. and Jn, the fij'st thought has nothing to do with
289 20 — 2
[1785] WORDS PECULIAR
[1785] Here Matthew uses 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 no reference
to " bond-servants " nor to " them of his household," but in the
second he inserts, "/ say unto you \being\ my friendsr John
agrees with Luke in mentioning ^'friends'' in the second
utterance ; but he disagrees from Luke, and agrees with
Matthew, in retaining the word ''bond-servant!' He represents
Jesus as saying to the disciples, in effect, " I called you once
bond-servants^ and indeed it is true that, if their lord be
persecuted, the bond-servants must expect persecution: but
now I call you my friends..,!'
[1786] In order to explain Matthew's omission of " I say
unto you, my friends (dat.)," recourse may be had to the
analogy of the Sermon on the Mount, where he frequently
omits introductory clauses inserted by Luke stating the
persons to whom, and the circumstances in which, the ut-
terances were severally made, because 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 ((plXoc^)!' — " do not be afraid." This
makes excellent sense, but translators might be excused for
not rendering a vocative thus, and some, not seeing its force,
might omit the noun.
[1787] This explanation however fails to take into account
that Matthew here uses a word (" them of his household ")
persecution ; the inference, in Jn, from "not greater than his lord," is (Jn
xiii. 16—17) that the disciple must serve his brethren as the Lord served
them.
290
TO JOHN AND LUKE [1788]
that might be taken as meaning ''relations'' or '^friends 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 foes [shall be]
they of his own householder In Micah, the Hebrew is "men
of his house " ; in Matthew, the Syriac has " sons of his house."
Either of these terms might well be rendered 'friends'' in
Greek. Suppose, then, that a Greek Evangelist attempted to
explain to Greeks the words in Matthew, "A disciple is not
above his teacher, nor a bond-servant above his lord... if they
called the Master of the House Beelzebul, how much more
the fnen of his house ! 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 do 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 but now He called them friends, saying, Fear
them not...".?
[1788] According to this view John is intervening in the
Double Tradition in order to bring out the full meaning of a
doctrine that he conceived to be partially and imperfectly
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 would naturally take " bond-servant " as antithetical
to "friendl" John perhaps regards "bond-servant," not as
1 [1787 «] Mt. X. 36 quoting Mic. vii. 6 "The son dishonoureth the
father... a man's enemies are the men of his own house (LXX oi iv rw
oiKO) avTov)." In the LXX of Esther, ''friends {(1)lXoi)" is loosely used to
denote the inner circle of the counsellors of the King or of Haman,
Esth. i. 3, ii. 18, vi. 9 " princes," i. 13 the " wise men that knew the times,"
vi. 13 "wise men."
2 [1788 a] This antithesis would be familiar to those whom Epictetus
taught to say (iv. 3. 9) "I a.m free and a. friend of God^' (comp. iii. 22.
291
[1789] WORDS PECULIAR
antithetical, but rather as inferior, and preparatory, to
"friend." But that will be considered later on\
[1789] It is possible, and indeed probable, that our Lord
repeated more than once His doctrine of encouragement
under persecution: and a juxtaposition of ''servant'' and
''friend'' occurs in the passage in which Isaiah, after describing
the making of an idol by " the carpenter " and " the gold-
smith," encourages his countrymen in the name of Jehovah to
refuse to conform to idolatry: " But thou, Israel my servant,
Jacob whom I have chosen, the seed of Abraham (R.V.) my
friend ; thou whom I have taken hold of from the ends of the
earth... j^<3:r thou not, for I am with thee^" This suggests
a possibility that the doctrine of ''friendship" with God,
and of a distinction between His ''friends" and His " servants','
may have formed a larger part of the higher Jewish teaching,
and also of Christ's Gospel, than is generally supposed.
95 and 24. 60). Not improbably, John had Epictetus in view in another
use of the word "friend." Pilate, servilely truckling to the Jews, is
intimidated by their cry (Jn xix. 12) "If thou let this man go, thou art
not a friend of Caesar'^ Epictetus frequently satirises the man that is
proud to call himself " a friend of Caesar " (a title resembling our " Right
Honourable" applied to Privy Councillors): (iv. i. 8—14) "I am of
senatorial rank," says one, " and I am a friend of Caesar, and I have
served as consul, and I have crowds of slaves... Who 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
Caesar, he is, by his own confession, a slave, his only distinction from
common slaves being that he is—" a slave in a large house." Just so, he
says, the servile Nicopolitans "have a way of shouting 'By Caesar's
fortune, we are free ' ! "
1 Jesus says (Jn xv. 15) ^^ No ioftger do I call you bond-servants," which
suggests that the " bond-service " was recognised by Him as a rudimentary
stage, and not condemned by Him as essentially bad.
2 [1789^] Is. xli. 8 " Israel, my servant,'' LXX Trals- /xou, but the other
translators SoOXe ^lov, "Abraham, my friend'' (Ibn Ezra, "my lover"),
LXX ov r^ydnrja-a, Aq. dyairrjTov fxov, Sym. rov (fiCKov {xov. Comp. 2 Chr.
XX. 7 "the seed of Abraham thy friend," LXX a-Trepixan 'A. rS riyaTrrjixevco
iTov, i.e. " thy beloved seed of Abraham," al. ra <^iXw, al. rov (piXov.
292
TO JOHN AND LUKE [1790]
[1790] Take, for example, the following parallel between
the Fourth Gospel and Philo in which the essence of free
service is defined :
Jn XV. 15 Philo i. 401
"The bond-servant knoweth " For wisdom is God's friend
not what his lord doeth : but (<^tXov...^6a)) rather than bond-
I have called you friends : for servant {hovXov) : wherefore also
all things that I heard from my [the sacred writer] says clearly
Father I have made known un- about Abraham ' Shall I hide
to you." [it] from Abraham vay friend}
Ji>'
Philo's reference is to the passage in Genesis where God
reveals His purpose of destroying Sodom. The Hebrew omits
" friend," having simply, " Shall I hide from Abraham that
which I do ? " ; but the LXX has " from Abraham my
servant" {iraiho^, not "bond-servant"), and the Jerusalem
Targum has " from Abraham my friend'^ T Without stopping
to investigate the origin of the variations in quoting from, or
translating, Genesis, we may take it to be almost a matter of
demonstration that the implied Johannine definition of a free
servant, or friend, of a " lord," as one that " knoweth what his
lord doeth" is connected with the thought of Abraham "the
friend of God," which pervades Jewish literature, and which
has left its mark upon the most Jewish of our Canonical
Epistles =^.
1 [1790 rt:] Gen. xviii. 17, Philo has M?) eirKoXv-^co eyco diro ^A^paafx rov
(piXov fiov; where LXX has M?) KpvyJAO) iyoi airo 'A. rov iraibos fiov a eya
TTOlS) ;
2 The Targum has, for " friend," Dm, which closely resembles the last
three letters of the preceding word "Abraham" (DHI).
3 [1790 b] Jas ii. 23 " he was called tke friend of GodJ^ From the
Jews the name passed to 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 be interesting to ascertain
whether Epictetus was to any extent indebted to Jewish thought, or
to Jewish expression (through Philo or other writers) for such sayings as
that quoted above (1788 a) " I am free and a friend of God^ that I may
willingly obey Him."
293
[1791] WORDS PECULIAR
[1791] These circumstances, no doubt, weaken the
evidence for the view that John in his doctrine about the
"friends" of Christ is alluding to the Double Tradition.
For they seem to shew that Jewish doctrine about "the
friends of God " and Christian doctrine about " the friends
of Christ " may have been ampler than we supposed ; and
John may have 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 see that there is no antithesis between
Israel the "-^ servant'' and Abraham tJu '^ lover'' of God. On
the contrary, it is implied that because Israel is the true seed
of Abraham the ''lover',' tJierefore he is the ''' servant'.' The
honourable title of " servant " is given to the Messiah in the
following words, " Behold my servant whom I uphold, my
chosen in whom my soul delighteth^" Jews might say "The
distinction 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. We recognise the difference ; but whereas
the Greeks can express this in two nouns, Trat? and SoOXo?,
we cannot, or at all events seldom do, in our Scripture."
[1792] This is perfectly true, and it confirms our hesitation
in finding a real antithesis in the passage quoted from
Matthew above ("A disciple is not above his teacher, nor
a bond-servant above his lord..."). '^ Bond-servant" may have
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, and if he
had used Bov\o<; in the sense of " servile," or " slavish," would
1 Is. xlii. I.
294
TO JOHN AND LUKE [1792]
he have introduced our Lord as saying to the disciples, in
effect, (Jn xv. 15) ''No longer do I call you 'slavish' or
^servile''*} Much more probably John found among educated
Greeks a misappreciation of the Jewish use of "bond-servant,"
which had led Luke to omit it in an important passage of the
Double Tradition. And where Luke omitted, there — as is
frequent in matters of importance — John intervened \
^ [1792 d\ The conclusion that Jn is here alluding to Mt. x. 24 — 5 in
the Double Tradition is confirmed by the fact that elsewhere he seems to
allude to passages not indeed in Mt.'s context but in Lk.'s parallels to Mt.'s
context. Mt. x. 36 — 7 says "-^ man^s enemies (exOpoi) [shall de] they of
his household. . .he that loveth father or mother above me is not worthy of
me." The italicized words might be paraphrased ''A maiis haters must
be his relations^'' or, " A maji must hate his relations.^'' Lk. xiv. 26 says
" If a man cometh unto me and hateth ?iot his own father and mother...
yea, and his own life.. Me cannot be my disciple," and we have seen above
(1450) that John alludes to " hatiftg one's own life."
[1792 <^J The next verse in Mt. is, "Whosoever taketh (kafi^dvei) not
his cross." The parall. Lk. has " supporteth (^aa-rd^ei) his own (eavrov)
cross." This last phrase occurs nowhere else in the Synoptists, who have
in their Triple Tradition (Mk viii. 34, Mt. xvi. 24, Lk. ix. 23) " Let him
tahe up (apdro)) his cross." In the narrative of the Crucifixion, no
Synoptist uses the word "support," but the three — though not in exact
agreement — describe Simon the Cyrenian as bearing the cross altogether
or in part. Jn on the other hand expressly says that Jesus went forth
(xix. 17) ^^ supporting {^aard^av) the cross for hi/nself (eavrS)." It is easy
to conceive that such traditions as " whosoever would follow the Lord
Jesus must take, or bear, his cross " may have been confused with " bear
His 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 may 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 suffered crucifixion in Christ's place. See 928 (i) — (x).
[1792 ^] John's apparent interventions in the traditions about (i) "my
friends," (2) "bond-servants," (3) "hating one's own life," all of 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) " support one's own cross " :
and the cumulative evidence increases the probability that he intervenes
in the first three passages.
295
[1793] WORDS PECULIAR
§ 8. " Standing in (iv or eU) the midst " applied to Jesus
[1793] "In the midst" occurs in Mark and Matthew
concerning the little child, whom Jesus " made stand (earijaev)
in the midst ^them \i.e. the disciples] " as His representative^
and in Mark and Luke concerning a man called by Jesus to
stand "in the midst '^ of the synagogue, before being healed-.
Matthew has it in Christ's promise to be with " two or three "
of His disciples, "There am I in the midst of th^va'' a tradition
peculiar to himself, which is repeated at the close of his
Gospel in a different form, " Behold I am with you^" The
A both says, " When ten sit and are occupied in words of the
Law the Shekinah is among them, for it is said, (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 (LXX eV yu-eo-ft)) of gods'*." Thus,
although Matthew does not mention " standing in tJie midstl'
we see that his doctrine about Christ's abiding presence might
naturally be expressed thus in Jewish Tradition.
[1794] The Epistle to the Hebrews says, "He that is
sanctifying and they that are being sanctified are all from
^ [1793 a\ Mk ix. 36, Mt. xviii. 2 eoTrjo-ev avro iv fiearm aiirSiv. The
parall. Lk. ix. 47 has €(rrr)a€v avro irap" eavra. The action might remind a
Jew of Deut. xviii. 15, " The Lord thy God will cause to stand up for thee
a prophet from the midst of tkee, of thy brethren, like unto me." Samuel
anointed David (i S. xvi. 13) ^^in the midst of his brethren." The Spirit
of the Lord came on a prophet (2 Chr. xx. 15) "" ift the midst of the con-
gregation." As the tree of life is (Gen. xx. 9) "/« the midst ^the garden,"
and (Ex. viii. 22) " the Lord /;/ the midst of the earth," so an impartial
judge must be (metaphorically) Ps. Ixxxii. i "/« the 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) " I will declare
thy name unto my brethren, /;/ the midst ofxSxt. congregation will I praise
thee."
'^ Mk iii. 3 cyetpe (Lk. vi. 8+ kqI (Trr]6L) els to fieaov (Mt. om.).
3 Mt. xviii. 20, xxviii. 20.
* Aboth iii. 9.
296
TO JOHN AND LUKE [1795]
one. For this cause he is not ashamed to call them 'brethren,'
saying, I will announce thy name to my brethren: in the midst
of the congregation will I sing hymns to {yyi.vr](T(jii) thee\"
This is from the 22nd Psalm beginning " My God, my God,
why hast thou forsaken me?" Justin Martyr, after quoting
{Tryph, 98) Ps. xxii. i — 23 (including the words " in the midst
of the congregation will I sing hymns to thee") says that
Jesus " Stood in the midst (iv yu-eo-ft)) of His brethren the
Apostles... and (}) spending the time (Stdyayvy with them,
sang" hymns to God," where the context ("who repented...
after He rose 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 fieo-atY" of the
disciples after the Resurrection. In the Apocalypse, "the
Lamb" is seen "standing in the midst of the elders," i.e. in
the midst of the Church, or "walking in the midst of the seven
candlesticks," ix. in the midst of the Seven Churches ; and
the Oxyrhynchian Logia represent Jesus as saying " / stood
in the midst of the world and I appeared to them in the fleshy"
[1795] Two Evangelists alone, Luke and John, apply
the phrase "stood in the midst" to Jesus in their narratives.
1 Heb. ii. 12, quoting Ps. xxii. 22.
2 [1794 «] Tryph. 106. Aiayco also means '"'• nourish.^'' Comp. Acts i.
4 ''''being assembled together with them," marg. ^''eating with them"
{(rvvdki(6^€vos) where Field rejects both renderings. If Justin refers to
the period after the Resurrection, could he be reading, instead of avvaKi^o-
fxevos, crvvaXaXa^ofxevos? 'AXaXa^co is freq. in LXX, and sometimes = " 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."
3 Mk xiv. 26, Mt. xxvi. 30 vixvrjoravTcs e^rjXSov^ not in Lk.
* Lk. xxiv. 36. The Acts of John ^ however, says that before Jesus
went forth to Gethsemane, He said (§11) "Let us sing a hymn to the
Father " and '''■placing Himself in the midst {iv fiecra de avros yevofxevos) "
bade them say Amen to His utterances.
^ Rev. V. 6, ii. i, comp. i. 13, vii. 17. The passage in the Logia, how-
ever, continues, "and I found all men eating and drinking...," so that it
does not refer to the appearance of Christ after the Resurrection. It
seems to describe the Incarnation.
297
[1796] WORDS PECULIAR
Luke uses it only once concerning a manifestation of Christ
after the Resurrection, to which, as we have seen (1794), Justin
Martyr appears to refer. At the moment when the disciples
were hearing the tidings " He hath appeared to Simon,"
suddenly " He himself stood in the midst of them." To
convince them of His identity He said, " Have ye aught to
eat (^pooai/jLov) ? " and ate some fish in their presence^
[1796] The Fourth Gospel begins with a kindred ex-
pression uttered by the Baptist, " There standeth fast {o-rrjKei)
midst {fxeaos:) of you one whom ye know not^" words probably
(as suggested above (1725 <3:)) 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 crucifixion
where John says that they crucified "Jesus i7i the midst
{^ikaovfy Then, after the Resurrection, he says that Jesus
" came and stood in (lit. to) the 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, " cometh
Jesus and stood in (lit. to) the midst^T 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 '* in the midst of them^
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 by R.V. in
terms similar to those of the question recorded by Luke,
" Have ye aught to eat (irpoo-cjiajiov) ?^ " But this rendering
^ Lk. xxiv. 36 — 43. 2 jn i. 26.
^ Jn xix. 18. The Synoptists mention one malefactor on the "right"
and another on the "left," and do not use /xeVo?. Jn does not here make
these distinctions of " right " and " left."
* Jn XX. 19 TJXBev 6 ^Irjo-ovs Koi ecrrr) els to fieaov.
" Jn XX. 26.
6 [1796 a] Jn xxi. 5 (R.V.). Field " Have ye taken anyfsh}" Field
shews that ex^re ; regularly means " Have you [had] any [sport] ? " " Have
298
TO JOHN AND LUKE [1798]
is probably not quite accurate. And, instead of eating in
their presence, He "comes" to them and gives them the
food that He has provided.
[1797] If Luke's Gospel was authoritative, or even in wide
circulation, at the time when John wrote, it is difficult to
doubt that the latter wrote here with allusion to the former.
And John's omission of all mention of (i) Christ's eating, and
his parallel statement that (2) Christ gave food to the disciples,
indicate that he believed the former tradition to have arisen
out of a misunderstanding of the latter.
§ 9. " Stooping (f) and looking in "
[1798] We come now to the two words distinguished by-
bracketed numbers. The passage where they occur in Luke
is enclosed by W.H. in double brackets, thus :
Lk. xxiv. 12 — 13 Jn xx. 3 — 11
" [[But Peter having " There went out therefore Peter and
risen up ran to the tomb the other disciple and they began to come
and, having stooped (?) to the tomb. But the two were running
and looked (-rrapaKvif/a^), together. And the other disciple ran
seetk (/3A.e7r€t) t/ie linen first, more quickly than Peter, and came
cloths (oOovia) alone first to the tomb and, having stooped (?)
(jjiova) : and he depart- and looked (irapaKvil/as;), he seeth (^A-eVct)
ed to his home (tt/oos lying [there] (Ketjaem) the linen cloths
avTov) wondering at (oOovlo). Howbeit he entered not in.
that which had come There cometh therefore Simon Peter also,
to pass.]] And behold, following him, and he entered into the
two of them were going tomb : and he beholdeth {dcwpet) the linen
on that same day etc." cloths lying and the napkin (which had
you [caught] anything?" Staph, shews that irpoacfidyiov is a low-class
word meaning something "eaten in addition [to bread]" and hence, more
particularly, oyJAapiov, " fish." R.V. seems to have taken it as " [fit] for "
(TTpdff) "eating" {(payelv). The question arises whether Luke (xxiv. 41
'''■Have ye aught to eat {ex^ri tl ^pa>(TLp.ov) here?") has made the same
mistake. If so, e;^ere interrog. ought to appear in the list of John-Luke
agreements, marked with an asterisk.
299
[1799] WORDS PECULIAR
Lk. xxiv. 12 — 13 Jn xx. 3 — 11
[Here follows the story been upon his head) not lying with the
of the journey to Em- linen cloths, but apart, rolled up into one
maus.] place. Then therefore entered in the
other disciple also, he that came first to
the tomb: and he saw and believed....
The disciples therefore departed again to
their own homes. But Mary was stand-
ing at the tomb outside weeping. While,
therefore, she was weeping, she stooped (?)
[and looked'] into the tomb and beholdeth
two angels...."
§ 10. What does TrapaKvirTO) mean ?
[1799] UapaKVTrTQ) 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, the word is ap-
plied to those who take a rapid — but not necessarily careless —
glance at anything (i) out 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
Luciano Hence Achilles Tatius applies it to youth, which
just ""peeps up " and vanishes'^. Hence Demosthenes uses it of
those who ''^ give just one glance" to the affairs of Athens and
then go about their own business-, and Dio Cassius says "one
cannot ]\xs\.peep at playing with empire and theti go back into
one's hole^r "When the weather won't let us sail," says
Epictetus, " we sit on thorns, perpetually glancing out — which
way is the wind*.-*" In LXX it means '' glancing out, or, /«"
^ [1799 rt] See Staph. In Lucian's Index it is always used with fiovov,
/iT;8f, or fitKpov (if we read npoKvylras tS BpiyKoo (for TrapaKvyjras) in Dial.
Mer. 12, Vol. iii. p. 313) "just glancing," "not even a glance."
2 Steph. qu. Achill. Tat. ii. 35 TrapaKvyjrav fiovov olxfrai. It is used of
coy glances (Steph.) in Aristoph. Pac. 983, Thesm. 797 — 9, Theocr. iii. 17.
3 Steph. Demosth. 46, 27, Dio Cass. 52, 10. * Epict. i.
I. 16 KaoTffjLfoa ajrafxevoi k. TrapaKinrTOfifv avv€xa>s tis avffios ttvcI;
300
TO JOHN AND LUKE [1800]
(1804 <:). In the description of Sisera's mother, who is
perhaps continuously looking out of the window, Codex A
substitutes SLeKVTrrev for B's irapeKv^ev'^. Philo uses irapa-
KVTTTco metaphorically, to note the absurdity of supposing
that the "ignorant" can even ''glance into, or, catch a glimpse
of',' the counsels of " an imperial souP."
[1800] The Epistle of St James, at first sight, appears to
use TrapaKvirrWy instead of iyKvirra), to mean, " looking con-
tinuously upon," "peering intently into." But the writer is
distinguishing those who perceive their own faces in a mirror,
and go away and forget, from the man that first glances at, or,
catches a glimpse of, the perfect law and then abides by it,
being captivated by its beauty: "But he that hath caught
a glimpse of the perfect law of liberty and hath abode by it,
not letting himself become a forgetful hearer but a doer of
work — he will be blessed in his doing^" The Epistle of St
Peter speaks of " angels " as desiring to " catch a glimpse of
the developments of the mysteries of the prophesied re-
demption of mankind 1 The context here suggests that the
1 Judg. V. 28. Note the imperf., A also adds k. KarefidvOavev.
2 [1799 <^] Philo ii. 554 rrov yap toIs idiMTais irpb fiiKpov dents els
fjyeixoviKTjs 'v//'i'X'7^ TrapaKV-^ai ^ovXevfxaTa ; Here irpo fiiKpov seems to mean
that they cannot glance into them even " a little while before [their fulfil-
ment]." This is the meaning assigned to npo fiiKpov in Steph. (7rp6) and
in L.S. referring to Poll. i. 72.
[1799^] Philo frequently uses other forms of Kvirroi, mostly in
metaphor, to describe the soul of man looking out, or up, or beyond, the
bars of material nature into the spiritual world e.g. diaKvirro), vnepKVTrra},
less freq. dva<v7rTa) and etcKinrTco (Philo i. 16, 471, 478 (lit.), 488, 570; ii.
17 (lit.), 44 (Ht.), 62, 85, 195, 299, 540 (Ht.), 546, 665). Steph. quotes
irpoKviTTO) of the mind (Sext. Emp. p. 441) "peering through the avenues
of the senses as it were through chinks."
^ [1800 a\ Jas i. 25 6 de TrapaKvyJAas fis vofxov reKeiov top rrjs eXevdepias
KOI Trapafxeivas. Perh. the context implies a contrast. Those who " ta/^e
careful note (Karai/oe'o)) " of their faces in the glass cannot, somehow,
remember them for a moment. Some, " catching a mere glimpse " of
the Perfect Law, abide, and cannot forget it. These are blessed.
* [1800 <^] I Pet. i. 12 els a eiridvpovaiv ayyeXoi irapaKvy^rai. Hort
[1801] WORDS PECULIAR
" angels " are good, but the difficulty of deciding whether they
are good or bad is illustrated by the usage in the Acts of
Thomas where the verb is used in consecutive chapters to
describe first, a spectator " gla?icing (or, peeping) into" the
several torture pits of hell, and then the attempts of the
tortured souls to "peep out of the cave in which they are
imprisoned \ HapaKVTrrQ) does not appear in any case to
mean " stoop down and look at," " pore over," or " examine
minutely"."
[1801] The Gospel of Peter says that the women, finding
the sepulchre of Christ opened, '* approached and glanced in
there and saw there a young man sitting in the midst of the
graved" This may perhaps correspond to Luke's description
of the women as " bending their faces to the earth " when they
see '*two men," after entering the tomb*; but it is also used
assumes that the angels "look down from heaven" as in Enoch ix. i
TrapfKv^av eVi Tr}v yrjv, but this is not certain, see 659. Hort says {ad toe.)
"When used figuratively, it (z.<f. tt.) commonly implies a rapid and
cursory glance, never the contrary. Here, however, nothing more seems
to be meant than looking down out of heaven." In Enoch, the word
means that the angels, hearing the cry of the oppressed come up to
heaven, " glanced on the earth " and saw bloodshed everywhere. Im-
prisoned "angels" (Jude 6) might wish irapaKvirreLv "peep <?«/" (not
"/«") as below.
1 [1800 c] Act. Thom. § 52—4 " He caused me to peep into {ir. els)
each pit... and peeping iji I saw mud and worms — peeping into which
I saw souls... But many souls were trying to peep out from it {cKeWev
TrapeKVTTTov) wishing for a breath of air, but their keepers would not let
them/^<?^ out (Trapa/cvTrTcii/)."
'^ [1800^] This meaning is reserved for eyKVTrra, Clem. R. 40 eyKCKv-
<f)6T(S els Ta ^d$r) rrjs Oeias yvmarecos, 45 els ras ypa(fids, 53 els to. Xoyia tov
Beov, Polyc. Pkit. 3 (poring over {els) the Epistles of St Paul), Clem.
Horn. iii. 9 (dat.) Scriptures.
3 [1801 <a:] Evang. Petr. 13 npna-eXdovaai TrapeKV^av eKel.
* [1801 b] Lk. xxiv. 3 elo-eXdovaai indicates that the women had entered
the tomb. Evang. Petr. speaks of them as " having approached {irpoaeXdov-
aai)." Could Lk. have understood TrapaKvirroi as " stooping down " ? It
would be less improb. that he should have read it as 7rpo<vrrT(o (see
1799 «).
302
TO JOHN AND LUKE [1802]
by John to describe Mary as " catching a glimpse (lit.) into (et?)
the tomb " and beholding " two angels." Finally, to come to
the John-Luke passages under consideration, Luke describes
Peter, near the tomb, as ''glancing in" and " seeing the linen
cloths alone" and "going to his home." John assigns the
''glancing m!' not 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."
[1802] Although the two disciples have the same evidence
before them, the Fourth Gospel here restricts the mention of
"belief" to "the other disciple" i^'he believed'') implying that
Peter did not " believe." It is not surprising that some au-
thorities substitute "they believed^." But perhaps the earliest
tradition taught that Peter believed in consequence of Christ's
appearing to him ("He appeared to Cephas; then to the
Twelve^") — whereas others had previously believed because
they had " 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 say that Peter believed,
but merely that he " went away to his home wondering."
^ SS, Chrys., and a comment in Cramer ad loc. Codex N, prob. by
homoioteleuton, omits xx. 5 b and 6, so that it makes no mention of
Peter's entering the tomb, and then alters "they knew" to "he knew" for
consistency.
2 I Cor. XV. 5. 3 Lk. xxiv. 23.
* [1802 d\ Contrast this with Lk. xxiv. 24 " Some of those with us
went to the tomb." " Those with him " (and still more easily " those with
us") might be confused in Hebrew with " Simon. ''^ And this may
explain Ign. Smyrti. § 3 "When He came to those with Peter (i.e. the
Eleven) {rovs Trepi IleVpoi/)." Hence we may explain conflations, and
interchanges, of "those with him," "disciples," "the Eleven," "those with
Peter," "Peter" etc. Mary, or the women, bring tidings of the Re-
surrection (Mk App. (I) xvi. 10) "to those that had been with hiin
A. V. 303 21
[1803] WORDS PECULIAR
[1803] The inconsistency in Luke, who in the bracketed
passage mentions Peter alone, but, later on, "some of those
with us," as going to the tomb, is an additional reason for
supposing that the former passage is genuine, and that Luke
copied it verbatim from early tradition, not altering the words
although he knew that " Peter," in such traditions, often
meant more than one disciple, and although he himself implies
more than one later on. The bracketed words are omitted,
it is true, by D, by several Latin MSS,, and by other
authorities : but almost all of these MSS. place John before
Luke m tJuir pages, and, after writing John's elaborate
account, the scribes of these MSS. might naturally 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 answer to those who maintain that the passage
is interpolated in Luke from 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 and falsified
version of John's consistent narrative, without even taking the
trouble to reconcile it with Luke's later statement (" some of
those with us ").
[1804] The most probable conclusion is, that the words
in Luke are not an interpolation but an isolated tradition
inserted by him in his Gospel, as he found it, without attempt
to explain its exact meaning or to reconcile it with other
traditions, and that John writes with allusion not only to
Luke, but also to other traditions in which the rare word
(i.e. with Jesus\'' (Mk App. (II)) ''to those with Peter,'' (Lk. xxiv. 9) "to
the Eleven and the rest." Perh. there is conflation in Mk xvi. 7 "to his
disciples and Peter'" (compared with the parall. Mt. xxviii. 7 "to his
disciples'") and in Lk. ix. 32 " But Peter and those with him." Note also
Mk iv. 10 '■''those with him [Jesus] {p\ nepl aurov) with {(tvv) the twelve"
parall. Mt. xiii. 10 "the disciples^' Lk. viii. 9 "his disciples" Comp. the
chapter on " Nos qui cum eo fuimus" in Sons of Francis hy A. Macdonell
(p. 27 foil).
* The Diatessaron also omits the words.
304
TO JOHN AND LUKE [1804]
under consideration was connected with " angels " and with
the mystery of the Resurrection of Christ. Luke mentions
" two disciples," immediately after this visit to the tomb, as
having this mystery revealed to them, when their hearts had
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 Peter had believed. Mary Magdalene attained yet
more. She remained by the tomb weeping, and she "caught
a glimpse (lit.) into [the spiritual revelation of] the tomb
(TrapeKvyjrev ek to /jLvrj/ubetov),'' where she beheld, not " lineft
cloths alone]' but ''angels',' preparing the way for a full
revelation of the risen Saviour. John is perhaps alluding
to Luke in his detail of the " linen cloths " lying " apart "
from the head covering, which seems to be an interpretation
of Luke's " linen cloths alone {fiova)" But the question before
us is whether John is writing allusively to Luke in respect
of the words irapaKvirro) and oOovia. To this the preceding
investigations give an affirmative answer. And, as in the
instances of " Psjvva^, eKfidcro-w, diro^aivwy €(tt7j €l<; /jueaov, so
as regards irapaKvirrw and odovia, John appears to be not
only allusive, but also corrective \
1 [1804 d\ W.H. also enclose in double brackets {a) Lk. xxiv. 36 kcli
Xe'yei avrols, Eiprjvrj vfiiv^ {b) xxiv. 40 Koi tovto elirav edei^ev avrols ray
X^lpas KoX Toi/s iToBas. Comp. (l) Jn xx. 19 koi Xe'yet avrols, Eiprjvr) vfxlv,
Koi TOVTO eiTrav edei^ev Koi Tas ;(elpaff koi ttjv TrXevpav avrols. In Lk., D and
the best Lat. MSS. om. both a and d. SS om. d. Lk. never uses the
historic present Xeyei (freq. in Mk and Jn) of Jesus. If therefore (a) is
genuine, it was prob. inserted by Lk. from some ancient tradition, which
Lk. preferred not to revise or alter (1803). The Latin MSS. may have
omitted it because Lk.'s text goes on to say that the disciples "were
afraid," and such fear would more naturally precede, than follow, the
words " Peace be unto you." As to (d), it could not have been interpolated
from Jn without the violent alteration of rrXevpav to TrdSas, which seems
improbable. But it may have been a genuine insertion of Lk. — perh.
305 21—2
[1804] JOHN AND LUKE
added by him in a late edition of which there were only a few copies —
omitted by the Latin MSS. because Jn's account seemed preferable.
[1804/^] It is probable that Jn wrote with a view to these traditions of
Lk. and especially to Lk.'s tradition that our Lord said '"''Handle 7ne
{^\a<f)T](raTe fif) " to the Eleven. According to Jn there was no mention
of " handling " to the assembled disciples, until Thomas had refused to
believe without the evidence of touch, for which he was rebuked in
a second manifestation. The word "handle" occurs in i Jn i. i "and
our hands /lancikd" probably attesting the genuine Incarnation against
heretics of Gnostic tendencies, who asserted that Christ had not come in
the flesh. It does not appear to refer, as the word does in Lk., to any
actual " handling " of the Lord's body after the Resurrection. St Paul
uses it in a bold metaphor in the Acts xvii. 27 " to seek God, if haply
they might handle him (or, feel him with their hands) and [thus] find
him."
[1804 c\ UapaKVTTTay in LXX — apart from Judg. v. 28, where (1799) A
reads buKvirrcv, and from I K. vi. 4 6vpi8as 7rapa<v7rTOfi4vas Theod. diaKvn-
TOjxivas — means " looking through a window," Gen. xxvi. 8 of Abimelech
seeing Isaac with Rebecca, i 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 windows of the house of his beloved. In
Sir. xxi. 23 it is used of a fool prying through an open door (paradoxically
used in a good sense in Sir. xiv. 23). The Heb. word regularly rendered
rrapaKvirro), is never thus rendered when applied to God looking out of
heaven^ e.g. Ps. xiv. 2, liii. 2 (comp. Ixxxv. 12), Lam. iii. 50 Siaxi'Trra), Ps.
cii. 19 eKKVTrro) etc.
[1804^] The Syriac of irapaKvirrdi in Jn xx. 5, 11 and Lk. xxiv. 12 is
simply "look" (without "stoop"). The Latin versions have (Jn xx. 5)
a {?) " proscultans," d and ^ " se inclinasset et prospexisset," d and e
"prospiciens,"/"se inclinasset" ; (Jn xx. 11) a "...dspexit" (.?[a]dspexit),
d and / " inclinavit se et prospexit," d and e " prospexit," / " inclinavit
se et prospexit." Lk. xxiv. 12 is om. by a, d, d (with D) and e ; f has
" procumbens." In Jn xx. 11, Chrys. throws no light, but Cramer has
(from Euseb. of Caes.) ert Se koL dno iroXXov Xoyov irapeKVTTTev, where the
imperf. as in Judg. v. 28 (A) perh. denotes (1799) continuousness.
306
CHAPTER IV
WORDS PECULIAR TO JOHN, MARK, AND MATTHEW
§ I. Introductory remarks
[1805] Antecedently we might expect that the number of
Johannine words pecuHar to Mark and Matthew would be
smaller than the number peculiar to 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 :
Mk XV. 17 (lit.)
''And they put on
(cvStSvtTKovo-iv) him
purple (TTopcjivpav)
and place round
(TTipLTLOeaqLv) him
having woven a
thorn[y] (dKdvBivov)
crown."
Mt.xxvii. 28 — 9 (lit.)
"And having put
off from him [his
own clothes] ^ (ck-
8i;cravT€S avTOv) a
scarlet cloak (x^^t-
IxvSa KOKKiv-qvY they
placed round (Trcpi-
WrjKav) him and
having woven a
crown from thorns
(c^ aKavOoJi/) they
placed [it] on (cire-
67}KavY his head.*'
Jn xix. 2 (lit.)
"...having woven
a crown from thorns
(c^ aKavdi^vY they
placed it on (cTre-
driKav)\i\?, head (dat.)
and a purple gar-
ment they clothed
him withal (t/xariov
7rop(f>vpovv TTCptC-
l^aXov avToV)."
1 V. r. "having put on /am" and "purple garment and scarlet cloak."
2 W.H. eneOrjKav eni, B TrepiedrjKav eVt, lit. "placed it round on."
3 [1805 a] This passage well illustrates the danger of arguing from
mere statistics apart from circumstances. In the Jn-Mk list, aKavdivos
307
[1806] WORDS PECULIAR
[1806] Here, there seems to have been a very early-
confusion between €NAY(jO " put on," and €KAYOO " 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 " t/ic head!' John also, like Matthew, has " placed
it on his head!' Like Matthew, too, he has the phrase "having
woven from thorns]' where 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 three writers
do not 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 three Evangelists as
large, and the proportion of words marked f in the appended
list as surprisingly large. Endeavouring to classify them, we
find that one is a proper name, "Golgotha^" ; and another is
a technical term, " Hosanna^" The parallel Luke in both
passages gives the substance of Mark-Matthew but omits
" Golgotha " and " Hosanna." Perhaps some confusion be-
tween "skull" and "place of skull" induced Luke to omit
appeared, because of Jn xix. 5 "wearing the thorny crown." The
adjective occurs nowhere but in Mk xv. 17, Jn xix. 5. But the noun^ and
the whole phrase, " having woven a crown from thorns!'' occur both in
Mt. and in Jn. The Jn-Mt. list, however, could not include "thorn,"
as the word (occurring in the Parable of the Sower in Mk-Mt.-Lk.) is
not peculiar to Jn and Mt.
1 [1806^] As regards Jn xix. 2 "clothed (Tre pu^aXov)," it happens that
Lk. xxiii. 1 1 {Trepi^aXoiv i(r6rjTa Xafiirpdv) has this very word to denote
Herod's clothing Christ with gorgeous raiment in mockery. Jn may
have had this in mind. Tlepi^dWa), however, is a more appropriate word
than TrfpiTidijfii to express clothing except as applied to a scarf or short
cloak placed round the neck. Steph. quotes Herodian iii. 7. 12 ttjv
xKap.v8a nepieOtcrav.
2 roXyoBd, see 1810, note 4. ^ 'Qa-awd, see 1816 d.
308
TO JOHN, MARK, AND MATTHEW [1809]
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.
[1808] Apart from the Passion, the only words of im-
portance are '•' money-changer^ " in the Purification of the
Temple, and "sell^" in the Anointing of Christ by a woman.
A third, "evening^" — unimportant unless evidence should
shew that the word may point to original symbolism — is
found in the Walking on the Waters. In all these cases
a reason for John's intervention may be found in Luke'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 V' " praetoriumV' **put round,"
and " sponge^." In every case, Luke has omitted not only
each word but also the whole narrative containing the word.
In Luke, there is no " crown of thorns." The mocking of
the "cohort" is either omitted, or replaced by an entirely
different story concerning the soldiers of Herod Antipas,
whose "palace" he perhaps identifies with the Synoptic
" praetorium." The incident of the " sponge " full of vinegar
— explained by John (1813 c) 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 Matthew coincide almost in each case with omissions or
deviations of Luke.
1 KoWv^KTrrfs, see 1812 d. ^ EEtTrpao-KO), see 1814 a.
3 'O^/ria, see 1813 a. 4 STreTpa, see 1815 c.
" 2T4cf)avos, see 1805—6. " nXeVo), see 1814 d.
'' IlpaLToypiov, see 1814 c. ^ IlepiTldrjfMi and (nroyyosj see 1813 C.
[1810] WORDS PECULIAR
JOHN-
•MARK-MATTHEW
AGREEMENTS!
Mk
Mt. Jn
Mk
Mt.
Jn
[1810]
^r}er}S (1727 ^)
I
I 14
dvaxoipeo)'^
I
lO
I
OTTtoXeta^
'
2 I
Ti^'"-^
3
4
4
t ToXyoed*
I
I I
yv fives'^
2
4
I
8evT€^
3
6 2
SiaKOvos^
2
3
3
[1811]
doXos^
2
I I
efi^pifxaofiaL^
2
I
2/
! [1810 «j] No word has an asterisk attached to it in this Hst because
no word is used by Jn in a different sense from that which it has in
Mk-Mt. : t denotes that the word not only has the same meaning in Jn
and Mk-Mt. but also occurs in parallel passages: .''f indicates quasi-
parallelism, on which see 1817 ; the only word thus marked is (nrelpa,
"cohort." The list does not include parts of speech used in a special
sense, e.£: 8id with accus. of person, "for the sake of" (1721 w).
2 'Ai/ax^peo), "retire," Mk iii. 7 (Mt. xii. 15), Jn vi. 15.
3 [1810 rt] 'ATTcoXeia, in Mt. vii. 13, Jn xvii. 12, means "(spiritual)
destruction," and Jn xvii. 12 calls Judas Iscariot "the son of des^ruc/wn."
In the parall. to Mk xiv. 4, Mt. xxvi. 8 "Why this destructio7i or wasteV
Jn xii. 4 mentions '''■Judas IscariotP The Original may have contained
some mention of " destruction^' variously interpreted as (Mk-Mt.) " waste"
(Jn) "[son of] destruction.'^
* VokyoOd^ i.e. "skull." Mk xv. 22, Mt. xxvii. 33, Jn xix. 17. The
parall. Lk. xxiii. 33 simply gives " skull," and not the Heb. equivalent.
^ [1810 (^] Tv/xj/os-, "naked," in Mt. only in a Parable xxv. 36 ^'' naked
and ye clothed me" (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 " girding himself" before entering his Master's presence.
6 [1810^] AfVTf, ''hither^' in (rt) Mk vi. 31 ''[Come] hither ye by
yourselves into a desert place and rest (or, refresh yourselves) a little,"
{b) Mt. xi. 28, '•'{Come] hither unto me all that are weary. ..and I will give
you rest (or, refreshment)," and {c) Jn xxi. 12 "-{Come] hither.^ break your
fast," occurs in words of Christ inviting the disciples to "take refresh-
ment" {avdiTav(Tiv^ -opai), or to "break their fast": {a) is in the Triple
Tradition without parall. in Mt.-Lk., (d) is in Mt.'s Single Tradition,
immediately after a passage of the Double Tradition (Mt. xi. 27, Lk. x. 22
" All things were delivered to me by my Father..."), (c) in Jn, refers to the
period after the Resurrection.
^ AiaKovos, "minister." In the parall. to Mk x. 43 didicovos, Lk. xxii.
26 has 8iaKova)v, so that, practically, this word is common to the Four
Gospels {VJVJ d^g) in Christ's Doctrine of Service.
^ AoXos-, "guile," Mk vii. 22, xiv. i (Mt. xxvi. 4), Jn i. 47.
^ [1811 a] ^Efi^pinda-Om is in Mk xiv. 5 (R.V.) " murmured against
310
TO JOHN, MARK, AND MATTHEW [1811]
Mk
Mt.
Jn
Mk
Mt.
Jn
iiravpiov
(1717/^) I
I
5
BaXaacra
{t^s
2
2
I
(dat.) her." It describes persecutors (Euseb. v. i. 66) "roaring-" and
gnashing their teeth, madmen (Steph. iii. 825 a) fxaviadeis koI efi^pifiov-
fievoi. Lucian i. 484 couples eve^pifirja-aro rj Bpifia with "Cerberus barking."
The vb. and der. nouns describe God's anger in Ps. vii. 12 (Aq.), Is. xvii.
13 (Sym.), Ezek. xxi. 31 (Theod.) etc. Comp. Dan. xi. 30 (LXX).
[1811 <^] In Mk i. 43, Mt. ix. 30 it is applied to Jesus (R.V. txt)
'''■strictly (marg. sternly) charging" those whom He has healed. But Gk.
usage seems to demand some such rendering as "roar" — used of Jehovah
(R.V.) in Jer. xxv. 30 {pis\ Hos. xi. 10 {bis\ Joel iii. 16, Amos i. 2.
Jn applies it to Jesus twice (xi. 33 — 8), describing how, when He
saw Mary and the Jews weeping for Lazarus, (i) eve^piprjqraTo ry Trvgti-
fiari KOI irdpa^ev eavrbv kcu ^Ir^aovs ovv rrakiv (2) ip^pipoapevos iv iavra
epxerai els to pvrjfielov. According to the analogy of the dative in the
three Synoptic instances, the dat. r« Trvevfian should be the object of the
verb ; and this is not inconsistent with a parallelism between tm irvcvpaTL
and ev eavra, for if anyone " roars against " his own spirit, he may be said
to be doing it "in himself," i.e. not against another. But the meaning is
uncertain and perhaps intended by the Evangelist to be so, except so far
as it contains an allusion to, and perhaps a protest against, the tradition
of Mk and Mt. (discarded by Lk.) that Jesus '■'■ roared against" those
whom He healed — traditions perhaps based on a statement that He
" cried out against " unclean spirits or diseases, not against the diseased.
[1811 c\ As regards the positive Johannine meaning, if " spirit " is the
object of " roared against" some might suppose that the Logos is regarded
as 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 really dead. But we have to compare tw rrvevpaTi here with the only
other Johannine use of it (Jn xiii. 21) "he was troubled in the (i.e. his)
spirit." This suggests that John does not follow the grammatical
construction of the Synoptists in the use of this rare verb, but that
he uses it absolutely, without expressing an object, first, " roaring in his
spirit" and then " roaring again in himself." If so, the Evangelist leaves
it to us to imagine what the Messiah is ^^ roaring against." Presumably,
it is against all the evil that makes men slaves instead of being the free
children of God. One aspect of this is death, through fear of which men
were (Heb. ii. 15) "all their lifetime subject to bondage." See also
(1727^) "trouble."
^ [1811^] GaXacrcra xTjy T., ^'^ Sea of Galilee" is used by Jn (vi. i)
followed by " Tiberias^" so as to explain its meaning. Lk. substitutes " lake'^
whenever that sea is mentioned or implied. Jn calls it merely (xxi. i)
"Tiberias " when he connects it with the manifestation of the risen Saviour.
OF THE
UNIVERSITY
[1812] WORDS PECULIAR
Mk Mt. Jn Mk Mt. Jn
Bap(T€(o^ 2 3 I 6Xi\lfis^ 342
[1812] rdf3 9 4 15 t KOXXV^KTTTJS^ I I I
Xvrreofxai, 262 fiavOdvco I 3 2
fifOepfirjvevay 3 I 2 fiiKpov (1716^) 229
[1813] i/tVro) (1728^) I 2 13 vo€(o^ 3 4 I
t oylria^' ^62 irapayoi^ 331
Tripav (rov^opb.Y 2 3 3 f TrepiTiBr^fii^ 3 3 I
^ [1811 ^] Gap(r€(o, " be of good cheer," in Jn, only xvi. 33 " Be of good
cheer, I have overcome the world." In Mk vi. 50, Mt. xiv. 27 '■''Be of
good cheer (dapa-elTe), it is I, be not afraid," Jn (vi. 20) omits Bapa-elre.
0avpxurT6s, "wonderful," should have been inserted here, occurring in
Mk xii. II, Mt. xxi. 42 (quoting Ps. cxvii. 23) and in Jn ix. 30.
2 [1811/] eXi'^tr, "tribulation," is used by Jn only in xvi. 21, 33
" remembereth no more the anguish" " In the world ye have tribulation."
In Mk iv. 17, Mt. xiii. 21 '"'■tribulation or persecution," Lk. viii. 13 has
"trial" or "temptation" {ir^ipacrp-o^).
3 [1812 «] "iSe, "see!" is never used by Mk and Mt. in parallel
passages, nor by Jn in any parall. either to Mk or to Mt.
^ [1812 b'\ KoXXv^carrjs, " moneychanger,'" occurs in the Purification of
the Temple in Mk xi. 15, Mt. xxi. 12, Jn ii. 15. But Jn places the Puri-
fication at the beginning, Mk-Mt. towards the end, of Christ's preaching.
° No€a), "perceive," in Jn, only in quotation Jn xii. 40 (Is. vi. 10).
^ [1813 rt] '0\//'ia, "evening," occurs in Jn (i) in the Walking on the
Waters, Mk vi. 47, Mt. xiv. 23 — 4, Jn vi. 16, (2) in the first Manifestation
of the risen Saviour to the assembled disciples, Jn xx. 19. Luke has a
parallel to the latter, but not to the former. In Mk-Mt.'s version of the
Walking on the Waters, the disciples fear because they think Him
'•'- a phantasm'''' (SS "devil"); in Lk.'s version of the Manifestation they
fear because they think He is "« spirit^^ D '■''phantasm^'' Ign. Smyrn. 3
" bodiless deinoji.'''' Jn has no mention of " a spirit " or " phantasm "
in either narrative,
" Uapayei, "pass by," occurs in Mt. xx. 30, Jn ix. i, in the Healing of
the Blind, concerning Jesus " passing by," but in quite different circum-
stances.
^ [1813 b] Uepav Tov 'lopddvov, " beyond Jordan." Lk. prob. om. the
term as ambiguous, see i K. iv. 24 R. V. " on this side (marg. beyond) the
river ^^ LXX tripav tov n. Ezr. iv. 16, 17, 20 '^ beyond the river" is parall.
to I Esdr. ii. 24, 25, 27 "in Celosyria (or Syria) and Phenice."
'^ [1813^] nepiTiBrjfii, "put round," is in Mk xv. 36, Mt. xxvii. 48,
Jn xix. 29 about the offering of the vinegar by means of a " sponge."
Perhaps Mk-Mt. took a "hyssop-bunch," of which the "sponge" may
have been composed, as a stalk of hyssop. See The Fourfold Gospel.
312
TO JOHN, MARK, AND MATTHEW [1815]
Mk Mt. Jn
Mk
Mt.
Jn
[1814] t Tnirpda-KQ)^
TrXrjpcofia
I 3 I
3 I I
t 7rX6Ka)2
TToWaKlS
I
2
I
2
I
TTopveia
[1815] 1 TVpCoi^
I 3 I
5+[l]2 + [l] 2
t irpaiT<i)piov^
'Pa^/3€l
3
I
4
4
8
?t (TTrelpa^
I I 2
t (TTToyyos
(imc)
I
^
I
1 [1814 «] UiTTpdarKco, "sell," is in Mk xiv. 5, Mt. xxvi. 9, Jn xii. 5,
about the perfume that " could have been so/{/" for (Mk-Jn) " 300 denarii,"
(Mt.) " much."
2 [1814^] nXe'KO), "plait," is in Mk xv. 17, Mt. xxvii. 29, Jn xix. 2
concerning the crown of thorns.
2 [1814^] UpaiTcipiov, " praetorium," or "palace," occurs in Mk xv. 16,
Mt. xxvii. 27 as the place to which the soldiers take Jesus, a/^fer Pilate
had pronounced sentence, where they clothe Him with purple and crown
Him with thorns, just before the Crucifixion. Jn xviii. 28 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 before pronouncing sentence. It is implied
that Jesus is led back to it, as Pilate (xix. 9) " entered into the praetorium
again " and there speaks to Jesus. Luke never mentions the "praetorium,"
nor the " crown of thorns," but represents Herod as having clothed Jesus
in "bright raiment." The Acts mentions the word once in Acts xxiii. 35
" Having bidden him to be kept in Herod's Praetorimn" It is possible
that Luke took the " Praetorium " in Jerusalem mentioned by Mk-Mt. as
being Herods ^'' palace.^'' This might induce John to emphasize 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, 502 — 3.
* [1815^] IIpcoi "early" (marked % because it may refer to the same
event in Mk-Jn, but certainly does not in Mt.-Jn), in Mk xvi. 2 "very
early ^'' and in Jn xx. i '"'■early, 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 Mary Magdalene.
[1815 d'\ In describing the trial, Mk xv. i describes the Sanhedrin as
assembling ^^straightway early" i.e. immediately on dawn, while Jn xviii.
28 uses " early," perhaps meaning a somewhat later hour, to describe the
leading of Jesus from Caiaphas to Pilate.
^ [1815 <;] STreipa, "cohort," is not mentioned by Mk xv. i6, Mt. xxvii.
27 till after Pilate's sentence when "the whole cohort" is "called
together" to mock the condemned. Jn mentions it earlier as having been
(xviii. 3) "taken" by Judas to arrest Jesus, and as (xviii. 12) "seizing"
[1816] WORDS PECULIAR
Mk Mt. Jn Mk Mt. Jn
t OT4<f)avos (1805 ?(rvv<rTavp6a>^ III
— 6) I I 2 (Txla-fia^ I I 3
[1816] re pas I I I riypcco (1714/%) I 6 l8
vyir]S (1728 e) I I 6 virdyo)
(metaph.)^ i i c. i8
XfiH-atv I i4-[i] I x^P^'w I 3 3
■)(a>pLov I I I t Idcravvd^ 2 3 ^
§ 2. Absence of Quasi-parallels
[1817] Comparing this list with previous ones we find the
number of quasi-parallels {i.e. 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
(a-Treipa) being thus marked. There are more quasi-parallels
in the John-Mark list and in the John-Luke list. The reason
for their absence here is, perhaps, that this list represents the
cases where John agrees with no^ Mark alotte but Mark
supported by Matthew. The combined evidence of Mark and
Matthew might seem to John too weighty to reject in the
details of such narratives as the Purification of the Temple
Him ; and, when he comes to describe the mocking, he simply mentions
"the soldiers."
It has been suggested (1365) that John may have been led to infer that
Judas "received a cohorf^ ixova. a confusion of the tradition that he
"received a sign" — "sign" and "cohort" (in the form o-rjfiaia) being
similar Greek words. But Mt. xxvii. 27 awrjyayov in avrov oXrjv rffv
crTTflpav, " they gathered together against him the 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 to take Jesus,"
and perhaps John understood it thus.
^ '^vvcTTavpoixi.i see 1817 c.
2 [1815^ Sxio-fia, "rent," "schism," in Mk ii. 21 (Mt. ix. 16) "a worse
rentj^ lit., but in parable. In Jn vii. 43, ix. 16, x. 19, it describes a
"schism" among the Jews, some favouring, some rejecting, Christ.
3 [1816 «] 'YTrayo) (metaph.) "depart," "go home," Mk xiv. 21,
Mt. xxvi. 24, "the Son of man departeth (Lk. xxii. 22 iropeveTai).'^ On
virdyo) and TTopevofjiai, see 1652 — 64.
^ [1816 <^] 'aaavvd, " Hosanna," Mk xi. 9—10, Mt. xxi. 9 (rep. xxi. 15),
Jn xii. 13, is parall. to Lk. xix. 38 "in heaven peace and glory (1807)."
314
TO JOHN, MARK, AND MATTHEW [1817]
a«d 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 by
John from the sense in Mark and Matthew^
^ [1817 <?;] Xcope'oj, "find room for," "hold," is the nearest approach to
such a word, for it also means "go" in Mt. xv. 17 but not perhaps in Jn
except in viii. 37 (R.V. txt) ^'- hath not/ree course in you." Prob. however
Field is right in upholding A.V. (R.V. marg.) '''■hath no place 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/^] For the Jn-Mk-Mt. use of "sea" in "sea of Galilee," and of
"beyond" in "beyond Jordan," see eakaaaa (1811 d) and irepav (1813^).
[1817 c'\ 2vv(rTavp6<o, "crucify together with," might perhaps have been
marked ?f or even t. It occurs in Mk xv. 32, Mt. xxvii. 44 shortly before
Christ's death, but in Jn xix. 32 shortly after it. In Mk Mt. it means
"crucified wzth" Jesus, but Jn applies it to the second malefactor
"crucified with'''' the first inalefactor. See 1678.
315
CHAPTER V
WORDS PECULIAR TO JOHN, MARK, AND LUKE
§ I. Introductory remarks
[1818] Antecedently, if we knew nothing 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
[1819] But Luke follows Mark most closely in narratives
of a thaumaturgic character and especially in exorcisms ; and
these are just the subjects that John avoids or passes lightly
over. Moreover, Luke, even where following Mark closely,
alters low- class Greek words such as Kpd^aTTo<;, which John
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
number of parallelisms very small indeed.
§2. ''Latchet" '' spices,'' ''rouse up''
[1820] And this is the case. Only one word, /yua?, "latchet,"
is marked f without query, occurring in the Baptist's descrip-
tion of the coming Deliverer, the " latchet " of whose shoe he
316
JOHN, MARK, AND LUKE [1823]
declares himself unworthy to loose. Matthew, instead of
"loosing the shoe-latchet," has "bear the shoes," perhaps
blending together the performance of two menial services as
explained in the foot-note (1833 d\ This deviation of
Matthew from Mark, while Luke and John adhere to the
word "latchet," accounts for the one Johannine word in the
following list, parallel and peculiar to Mark and Luke.
[1821] The word "spices," dpco/jLara, marked ?f, is of
interest, although not exactly parallel. In Mark and Luke it
refers to ''spices" prepared by the women for the body of
Christ. But Matthew, though closely agreeing with Mark in
the context, makes no mention of " spices," nor of any
preparations for embalming on their part. John uses the
word concerning the "spices'' actually used by Joseph and
Nicodemus in the burial of Christ: and, as he speaks of these,
and makes no mention of "spices" 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 the
tomb." John appears to be tacitly correcting what seemed
to him wrong in Mark and Luke by inserting what seemed
to him right (1832 d).
[1822] The word Steyeipco, " rouse up," though not marked
f, derives interest from its extreme rarity (as indicated in the
foot-note (1832 c)) and from the possibility that it may point
to some explanation of Luke's omission of the story of Christ
walking on the water, which John inserts. On the other
hand John omits the story of Christ falling asleep in the boat
and awaking and rebuking the storm, which Luke inserts.
And this rare word SieyeLpco is used by Mark and Luke in
the one narrative to describe Jesus, but by John in the other
to describe the sea, as being " roused up."
§3. Mark, Luke, and John, on ''rejection''
[1823] The word dOereo), "reject" or "set at naught," is
nowhere parallel in Mark and Luke, but it occurs in Luke
317
[1824]
WORDS PECULIAR
and John, as will be seen below, in the phrases "he that
rejecteth you" and " he that rejecteth mel' with words of
warning as to the consequences of rejection.
[1824] Mark uses it in a saying of the Lord that the
Pharisees ''reject the word of God'' in order that they may
keep their own tradition \ that is to say, they 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^!'
[1825] The difference between Luke and John is worth
looking into, and Luke should also be compared with the
parallel Matthew:
Lk. X. 1 6
" He that heareth
you heareth me, and
he that rejecteth you
rejecteth me. But
he that rejecteth me
rejecteth him that
sent me."
Mt. X. 40 — I
" He that receiveth
you receiveth me,
and he that receiv-
eth me receiveth him
that sent me. He
that receiveth a pro-
phet in the name of
a prophet...."
Jn xii. 44 — 8
"He that believ-
eth on me believeth
not on me but on
him that sent me...
And if any man hear
my words and ob-
serve them not, I
(emph.) judge him
not... He that reject-
eth me and taketh
not my words (piy-
/xara) [into his heart]
hath him that judg-
eth him. The word
that I spake — that
[word] shall judge
him in the last day."
[1826] It will be noted that Matthew, omitting all mention
of ''rejecting" confines himself to the doctrine of "receiving."
1 [1824 rt] Mk vii. 9 aBsrfiTe, Mt. xv. 3 Trapa&aivere. The same thing
is expressed by Mk vii. 13, Mt. xv. 3 aKvpovv. Lk. omits all this.
318
TO JOHN, MARK, AND LUKE
[1828]
His tradition may be rearranged, to shew its parallelism with
the Triple Tradition and with the tradition of John on
"receiving!' thus:
Mk ix. 37
"Whosoever
shall receive
(Se^T/rat) [one]
of such little
children in my
name receiveth
me, and whoso-
ever is receiv-
ing {BexqTai) me
is receiving not
me but him
that sent me."
Mt. X. 40
" He that
receiveth you
receiveth me,
and he that
receiveth me
receiveth him
that sent me."
Lk. ix. 48
"Whosoever
shall receive
this Httle child
in my name
receiveth me,
and whoso-
ever shall re-
ceive me re-
ceiveth him
that sent me."
Jn xiii. 20
"He that re-
ceiveth whom-
soever I shall
send receiveth
me, and he
that receiveth
me receiveth
him that sent
me^"
[1827] Reviewing the evidence, we note, first, that the
earliest of the Four Gospels (Mark) uses the word ''reject''
to signify the rejection, not of mans word but of God's word,
namely, 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
effect, that the Pharisees rejected the Word of God in order
to keep the words of men, and that Christ condemned this.
[1828] Luke omits the whole of this. But the distinction
between rejecting the words of individuals and rejecting the
laws of natural religion, or the Word of God, is a very
important one. If the Third Evangelist failed to bring this
out, it was all the more necessary for the Fourth to do so 2.
1 Jn xiii. 20, as also Jn xii. 44 — 8, uses Xafi^dvco " take [into one's heart]"
instead of the Synoptic dexofj-ai " receive " : but, for brevity and parallelism,
XajxISdvo) in Jn xiii. 20 is rendered " receive " above.
2 [1828 a] The distinction may be illustrated by what is probably
one of the earliest of the Pauhne Epistles, where the Apostle, after
forbidding fornication, says (i Thess. iv. 8) "He that rejecteth [this
doctrine] (6 d^ercoj/) rejecteth not man, but God, who is [ever] giving
(dldovra) his holy Spirit upon (els) us."
A. V.
319
22
[1829] WORDS PECULIAR
[1829] There is also another reason why the Fourth Gospel
should intervene. The earliest of the Gospels does not say " He
that receiveth you receiveth me," but " He that receiveth one
of such little ones." There is a great difference between the
two. Mark's version struck at the root of apostolic or clerical
arrogance. Luke's version in the Triple Tradition (" Whoso-
ever shall receive this little child") gave no clear precept as
to the future ; and his version in the Double Tradition (" He
that heareth you") was limited to the Seventy, who are
mentioned in the preceding verses. Matthew's version (" He
that receiveth you") is limited to the Twelve. Christians,
therefore, with only the Three Gospels in their hands, might
still require some further answer to the question " Whom are
we to receive as coming from Christ ? "
[1830] The full consideration of John's implied answer
to this question, and of all the passages 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 verb
" reject," but surrounding it with such a context as to free 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 case any domineering elders or bishops might judge
those who "rejected" them, as rejecting Christ, he represents
Christ Himself as deprecating such "judgment" ("/(emph.)
judge him not "). John seems to have in mind a tradition
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 discussed in The Fourfold Gospel.
320
TO JOHN, MARK, AND LUKE [1831]
represent Christ as appealing, against conventional judgments,
to the first principles and fundamental decrees of humanity,
the laws of spiritual Nature, those words, or laws, which
"shall never pass away."
[1831] Our conclusion with reference to the Johannine
use of dOereco, and the Johannine phrase "/le that rejecteth me','
is that John is almost certainly writing with allusion to
Luke's tradition ''he that rejecteth yoti etc." It is also by no
means improbable that, in the phrase " He that rejecteth me
and taketh not my words [into his heart]," he is alluding to
the tradition of Mark about Christ's condemnation of the
Pharisees, "Ye reject the Word of Godl' taking it in its
broadest sense, not limiting it to 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
(prjixara) " of the Logos incarnate upon earth.
321 22 — 2
[1832] WORDS PECULIAR
JOHN-MARK-LUKE AGREEMENTSi
Mk
Lk.
Jn
Mk
Lk.
Jn
[1832] a^fWa>2
2
5 (rep.)
I
airopioi^
I
I
I
?t ap(OfjLa*
I
2
I
aTifxa^oi^
I
I
I
ya(o(f)v\aKiov
yefiiCto
2
I
3
(2333)
3
I
I
dieyeipa)^
I
2
I
[1833] eWeyofiai^
I
4
5
* (kavvo)^
I
I
I
i^ayat
I
I
I
* iirtdvixia^
I
I
I
1 [1832 a{\ An asterisk denotes that the same word is used in different
senses by Jn-Mk and Lk., e.g. i\avva> Mk vi. 48, Jn vi. 19 "row," but Lk.
viii. 29 " driven [by an evil spirit] " : t denotes a parallelism, ? t a quasi-
parallelism. For other signs, see the foot-notes.
2 [1832 «] 'A^ereo), "reject," see 1823—31. It is used with accus.
of pers., only in Mk vi. 26, Lk. x. 16, Jn xii. 48, i Thess. iv. 8. In Mk vi.
26 it perh. means " break faith with her," as in Jerem. xii. 6, Lam. i. 2 (X)
rjOivqcrav avTTjv.
3 'ATTopeco, Mk vi. 20 (act), Lk. xxiv. 4 and Jn xiii. 22 (mid.).
* [1832 ^J*] 'Apanara, " spices," in Mk xvi. I, Lk. xxiii. 56, xxiv. i, refers
to " spices " prepared by the women for the body of Jesus and brought to
the tomb on the morning of the Resurrection ; in Jn xix. 40 it refers to
" spices " used by Joseph and Nicodemus in entombing the body.
Mt. xxviii. I (parall. to Mkxvi. i) mentions no "spices," and says that the
women came simply " to behold the grave."
^ 'Ari/xa^cD is in the Parable of the Vineyard, Mk xii. 4, Lk. xx. 11
''''treated disgj'acefully ^^"^ in Jn viii. 49 "But ye dishonour me."
6 [1832^] Ateyetpo), "quite rouse," or "rouse up," is used of Jesus in
the Stilling of the Storm Mk iv. 39, Lk. viii. 24 {bis) " They roused him
up... He was roused up 2iX\di rebuked the wind" : Jn has in the Walking on
the Waters, (vi. 18) "The sea — by reason of a great wind blowing — was
roused up.''^ Outside 2 Pet. (i. 13, iii. i) the word does not occur elsewhere
in N.T., and it does not occur at all in canon. LXX.
'' [1833 rt] 'EKXe'yo/xat, in Lk., occurs only once in Christ's words, Lk. x.
42 ^^ M2iry hath chosen the good part." Lk.'s other instances are vi. 13
''^having chosen twelve," ix. 3$ "my choseti son," xiv. 7 "they chose the
first seats." See 1709 b.
8 [1833 <5] 'EXauvo) in Mk vi. 48, Jn vi. 19, is used of the disciples
"rowing" in the Walking on the Waters (Mt. xiv. 24 has " by the waves)."
Lk. viii. 29 has the word in a different sense, " He was drive7t by the
devil."
^ [1833^] 'ETTiOvfiia in Mk iv. 19, Jn viii. 44, means "lusts" ; Lk. xxii.
15 is different, "with desire have I desired to eat this passover."
322
TO JOHN, MARK, AND LUKE [1834]
Mk
Lk.
Jn
Mk
Lk.
Jn
4
3
I
2
Ka6api(Tp.6s^ I
p.apTvpLa
(inQc-d) 3
2
I
2
14
OVTCiS
(to) TpLTOV
(1695^)
I
2
I
2
8
I
I
2
3
7revTT]<ovTa I
irpo^aais^ I
vScop (Chri.)^ 2
3
I
3
I
I
7
1 [1833^] 'I/xa?, "latchet," in Mk i. 7, Lk. iii. 16, Jn i. 27 about
^'■loosing" the '' latchei of the shoe," where Mt. iii. 11 has ^^ carry
(^ao-TCLo-ai) the shoes." (i) '^ Loosing- the shoe" and (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 two. In any case,
Jn follows Mk (and Lk.) as against Mt.
2 [1833 e] KadapLo-iJios, " purification," occurs in the Cure of a Leper,
Mk i. 44, Lk. V. 14 "Shew thyself to the priest and offer concerning thy
purification^^ where Mt. viii. 4 has " Shew thyself to the priest and offer
the gift?'' The other instances are Lk. ii. 22, Jn ii. 6, iii. 25. Jn nowhere
mentions lepers or anything connected with them.
2 [1834^] KaraKeijLtat, "lie [sick]," is used by Mk i. 30, where the
parall. Mt. viii. 14 has ^e^Xrjfievrjv, '■'■ prostrated [with sickness^' and the
parall. Lk. iv. 38 a-wexofievrj. In the Healing of the Paralytic, Mk ii. 4
describes the letting down of "the pallet where the paralytic lay" (Mt. ix.
2 has, again, "prostrated"). Lk., at the end of the story, says (Lk. v. 25)
"He took up that on which he lay [sic^]." Jn, in the quasi-parallel
Healing of the man with an "infirmity," uses k. twice (Jn v. 3 — 6)
KaTeK€iTo TrXrjdos Ta>v da6evovvT(ov...TovTov I8a>v 6 ^Irjcovs KaTaKeip,€VOu.
[1834 (^] KaTaKctfiai is used also in Mk ii. 15, xiv. 3, Lk. v. 29, vii. 27
and I Cor. viii. 10 of "lying [at table]"; and for this reason Mt. may
have preferred another word. As regards Mk, Lk., and Jn, the facts
prove nothing except that they did not object to using the word (though
ambiguous) in the sense of " lie [sick]."
* [1834 c] UXPjdos, " multitude," occurs in Mk iii. 7, 8 noXv 7r\?jdos, and
TrXrjdos TToXv, of the multitudes coming to Jesus, Jn v. 3 irXrjOos of the sick.
HXfjBos IxOvcov TToXv is in Lk. v. 6, and diro tov TrXrjdovs Ta>v IxBvcov in Jn
xxi. 6, describing a miraculous draught of fishes (Lk. long before, Jn soon
after, the Resurrection).
^ [1834 d] Upoipao-is, " pretext," is in Mk xii. 40, Lk. xx. 47 7rpo(f)d(T€t
p.aKpd TTpoa-evxop'evot, Jn xv. 22 irpocfiao-iv ovk exovcriv.
^ [1834^] "Ydcop, "water" (in Christ's words), occurs in Mk xiv. 13,
Lk. xxii. 10 " There shall meet you a man bearing a pitcher of water."
Mt. xxvi. 18 omits the whole sentence. See 1728^.
323
[1835] JOHN, MARK, AND LUKE
§ 4. " The Holy One of God''
[1835] To these words may be added the phrase ^7^09
Tou ^eoO, "the Holy One of God," applied to our Lord by
a demoniac in Mark and Luke^ and used by John in Peter's
Confession, "We... know that thou art the Holy One of God^"
1 Mk i. 24, Lk. iv. 34, " Hast thou come to destroy us? I know thee
who thou art, the Holy One of GodP
2 [1835 «] Jn vi. 69. Aaron is called (Ps. cvi. 16) "-the Holy One of
God," apparently with reference to Numb. xvi. 5 — 7 "The man whom the
Lord shall choose, he shall be holyP Comp. Jn x. 36 " Whom the Father
made holy {rjylaffcv) and sent into the world." Peter's confession (in Jn
vi. 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 b'\ It is interesting to contrast the two stories — perfectly
compatible with each other and perhaps even complementary — in which
Peter is represented by Luke as saying at first (v. 8) " Depart from me,
for I am a sinful man, O Lord ! " while, later on, John (vi. 67) represents
Jesus as saying to the Disciples " Do ye also desire to depart.?" and Peter
replies, in effect, refusing to depart (" Lord, to whom shall we go .'' ").
324
CHAPTER VI
WORDS MOSTLY PECULIAR TO JOHN, MATTHEW,
AND LUKE
§ I. Verbal agreements mcmerous, but parallelisms
non-existent
[1836] The list of words peculiar to John, Matthew, and
Luke, is longer than any of the last five lists. This is not
surprising, since these three Gospels deal largely or mainly
with the words of the Lord, whereas Mark deals mainly with
the acts. Acts may with advantage be variously reported,
and we learn much about them from a variety of reporters
describing various aspects of the same thing. Words are best
reported just as they are uttered. We cannot therefore be
surprised that the three long Gospels that attempt to record
Christ's words contain such words as " hallow " (or " sanctify"),
the verb " sin," the noun " love," and such words as '* light "
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
we can confidently say that it is used in the same context in
parallel passages of John ^ Matthew^ and Ltike, 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
325
[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 Evangelists 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 them — and by shewing that, whereas the two
Synoptists (Matthew and Luke) agree almost verbatim for
sentences and even for short sections, the Fourth, even 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 unique
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
passages with the vocabulary of the Fourth Gospel. 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 their insertion would teach
the reader nothing except what he knows already, that the
author of the Fourth Gospel does not deal largely in such
particularities. But the insertion of a few important abstract
or doctrinal terms used by Matthew and Luke but not by
John may throw light on differences of doctrine or differences
in expressing it. Some of these — though not strictly entitled
1 [1837 d\ E.g. the word " peace " is nowhere in Mk except in Mk v.
34 " Go in peace," and " Abraham " nowhere except in a quotation about
(Ex. iii. 6, quoted in Mk xii. 26) "The God of A. and of Isaac and of
Jacob."
2 Comp. Epict. iii. 22. 69 "the philosopher must be devoted with his
whole being and without distraction to the service of God," and (iii. 26.
28) "God doth not fail to care for them that serve Him."
326
TO JOHN, MATTHEW, AND LUKE [1839]
to a place in this Vocabulary — are given below in Greek, and
are inserted here in English alphabetical order with their
Greek equivalents : —
Alms iX67jfjLocrvv7], angry (to be) opyl^eaOao, babes vijirioc,
beseech Seofjuat,, brother (thy) (metaph.) aB€\(l)6<; aov, enemy
ix^po^, gather (TvWey(o, humble (adj. and vb.) raTreti/o?, -oo),
justify BiKaLoco, mercy eXeo?, prudent <t>p6vLfio^, understanding
(adj.) avvero^;, wisdom (Chri.) ao(f>ia, wise (To<f>6<;.
§ 2. '^ Lay the head to rest^'
[1839] It was shewn above (1451 — 8), that this phrase is
not known to exist in Greek literature (including the LXX)
outside 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 Matthew and Luke ("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
phrase was borrowed. We admit that k\Iv(o K6(f)akr)v 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."
327
[1840] WORDS MOSTLY PECULIAR
[1840] This objection may be partly answered by shewing
that there is an affinity of thought — though latent — between
the two contexts. The former, the Double Tradition, speaks
of "following." According 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
(somewhat 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 .? Does it even express the meaning —
if we are to take the *words in their mere literal sense —
without exaggeration ? Literally speaking, were there not
many places 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 Chrysostom's view is correct, supposed
that a literal " following " was to end in a " laying of the head
to rest " in a literal palace. Jesus replies that, in that sense,
He has " no place to lay his head " on earth. That final rest
could only come when the labour on earth was accomplished
1 [1840 «] Mt. viii. 19 — 20. Lk. ix. 57—8 substitutes ^'gomg itt the
way" for ^'' scribe.^' Perhaps there was some early confusion between
(Mt.) " a guide in the way [of the Law]," i.e. o?ie causing to go, and
(Lk.) ''going."
2 Origen (on Mt. xxi. 27) Huet i. 446 C, where see the context. He
seems to mean that Jerusalem was a House of Disobedience because the
disobedient resided in it, and Bethany a House of Obedience, partly
because of his interpretation of the name, partly because of the obedience
of the disciples residing there.
328
TO JOHN, MATTHEW, AND LUKE [1843]
and the labourer rested in the bosom of the Father. Accord-
ing to this view, our Lord, in His reply to the scribe, does not
mean to insist on the fact that He had no fixed abode of His
own, and, still less, to suggest that there were not many
friends and devoted disciples ready to give Him hospitality.
His real meaning was that, in the scribe's sense of the term,
the Son of man had no " resting-place."
[1842] It was, of course, inevitable that the Apostles and
Missionaries of the first century would often be able to say,
with St Paul, in a literal sense, " We both hunger and thirst
and are naked and are buffeted and have no certain dwelling
place^r But by the end of that century there would inevit-
ably be some, of vagrant disposition, 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 supposing that they were " following " Christ by merely
making themselves homeless " apostles." The Synoptists, it
is true, emphasize Christ's saying that ''following'' must go
with '' taking tip the cross " : but, even there, Luke thinks it
desirable to warn his readers that they must " take up the cross
daily^r
[1843] John brings out the true meaning of " following "
in a dialogue between our Lord and Peter, who does not
indeed (like the "scribe") proclaim that he will "follow,"
but asks " Why cannot I follow thee now } I will lay down
^ I Cor. iv. 1 1 a(TTarov[i^v.
2 Didach. xi. 3 — 5.
3 Mk viii. 34, Mt. xvi. 24, Lk. ix. 23, '' If any one desireth to come
'(Mk Mt. eXdelv, Lk. epxeo-dai i.e. co?7ze daily, 2496^) after me, let him deny
himself and take up his cross (Lk. + daily ^ kuO' r)fxipav) and follow me."
[1844] WORDS MOSTLY PECULIAR
my life for theeV Jesus had, at an earlier period, told the
Jews that they could not follow Him, and He has just
declared that it applies to the disciples also for the present^.
It is this that elicits Peter's vehement question. No direct
answer is given to it^ But the Washing of Feet taken
with its 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 " — the one
that used to lie on the breast of Jesus. Then he learns that
this disciple may perhaps " tarry " till the Lord comes, so that
it is possible to " follow " Him in many ways.
[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 mere pathetic self-deploration, " I have no home, no resting-
place ! " False apostles might allege it as an excuse for
1 Jn xiii. 37. This was exactly true. The Apostle dzd " lay down his
life" thus, and Christ does not deny it in His reply. Lk. (xxii. 33)
represents Peter as saying " I am ready to go both to prison and to
death." This was not exactly true. The Apostle was no^ "ready."
2 Jn xiii. 33 "Even as I said to the Jews, 'Where I go ye cannot
come,' [so] I say to you also now."
3 The answer is Jn xiii. 38 " T/iot^ wilt lay down thy life for me !
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. 18 — 19), the Lord commands and
predicts that the Apostle will "follow" Him on the way to the Cross.
^ Jn xiii. 34, XV. 12.
TO JOHN, MATTHEW, AND LUKE [1846]
vagrancy. It might close the minds of literalists and simple
people against the conception of the true rest and the true
resting-place. An old tradition quoted by Clement of
Alexandria and found in recently discovered Logia represents
Christ as saying " He that reigns shall rest^!' Justin Martyr
twice quotes a tradition associating the ''reign" with the
" cross"^" The Epistle to the Romans speaks of "suffering
with [Christ] that we may be glorified with" Him^ The
Second Epistle to Timothy mentions together "enduring"
[with Christ] and "reigning 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."
[1845] 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
Johannine 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 natural
place, and connect it with such doctrine as that of the
Epistle to the Hebrews, " He learned obedience through
the things that he suffered^" — which is not the aspect
presented by the Fourth Gospel. There is no Gospel that
so consistently as the Fourth associates crucifixion with
"reigning" by describing it as "glorifying" and "lifting up."
[1846] These considerations may suffice to answer the
objection that " there is no connexion or affinity of thought "
between the contexts of the phrase under discussion in John
and the Double Tradition. For the rest, it has been pointed
1 Clem. 453 and 704.
2 ApoL § 41 and Try ph. § ']% erroneously quoting Ps. xcvi. (see context).
3 Rom. viii. 17. * 2 Tim. ii. 12.
« Heb. V. 8.
[1847] WORDS MOSTLY PECULIAR
out that John does intervene more than once in important
doctrines of the Double Tradition— such as the relation
between the ** friends" and the *' servants " of Christ
(1784 — 92), the meaning of "hating one's own life" 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—31). The
difference was that in these cases Matthew and Luke did
not agree in the use of the particular words repeated by
John, whereas here Matthew and Luke do thus agree.
Matthew for example (1784) had "bond-servant," Luke
had "friends," and John repeated both terms. Here John
repeats a couple of words in which the two agree. Such
a repetition, though unique, is, under the circumstances, not
very surprising.
§ 3- John-Matthew-Luke Agreements (in English).
[1847] From what has been said, it will be inferred that
comparatively little information of a critical kind will be
derived from the Vocabulary given below. Its main results
will be to shew what a large province of doctrine Mark left
untouched ; how many words Matthew, Luke, and John have
in common ; how often Matthew and Luke agree verbatim ;
and how absolutely John refrains from using the.\r phrases or
expressing their thoughts in the same way. These facts,
however, are of 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 (ii) — signifying " Double " —
attached to those words that occur in parallel passages of
1 This list will not include particles, such as ye, given below in the
Greek list alone.
332
TO JOHN, MATTHEW, AND LUKE [1849]
the Matthew-Luke Double Tradition. The Greek equivalent
will be added so that the reader may pass from this list to
the Greek list and its foot-notes, which follow later on.
[1848] (ii) Mk Abraham 1 'AjS pad/a, (ii) age (or stature)
rjXiKLa, another (s. other), asleep (to fall) KOLfjudo/jLat, ass 6vo^.
(?) Bear (a child) tUtco, (ii) behold OedofiaL, Beth-
lehem B7]6\6e/jL, (ii) blessed [laKapio^, blow (or breathe) Trveo),
(ii) bondage (to be in) hovXevco, bone oareov, (ii) " boy " 7rat9,
(ii) bride vv/ji(j)7], burn Kaiw.
Caiaphas Katd(f)a<;, (ii) clean KaOapo^, (ii) come yjkw,
(ii) confess^ ofioXoyeco, (ii) cubit ttt^^u?.
(ii) Darkness (metaph.) a/corta, (tkoto^, (ii) dash (s. stum-
ble), (ii) devil Sm/SoXo?.
Ear coTiov, (ii) exalt (or lift up) vylroco.
(ii) Faithful inaTo^, finish reXeco, flock Trolfjuvrj, (ii) food
Tpo(j)T], foundation KarapoXr), (ii) friend (^/Xo?, furlong ardhio^.
(ii) Guide (vb.) oSijyeoy.
[1849] (ii) Hallow dycd^co, hide /(pvirrco, hope (vb.) iXTTi^o).
Inquire 7rvv6dvo/xat.
Joseph (husband of Mary) Twctt;^, (ii) judge (vb.) Kpivco,
(ii) judgment Kplat^.
(ii) Law v6fio<;, (ii) lay (one's head) kXlvco KecfiaXrjv, (ii) lie
(i.e. be placed) KelfMat, lift up eiraipw, (ii) lift up (or exalt)
vyfroco, (ii) light (metaph.) c/)*?, (ii) like (adj.) 6fMOLo<;, (ii) lot
fjLepo^, love (n.) dyaTrrj.
(ii) Mourn dpyvico, (ii) mouth arofia, murmur yoyyv^co,
(ii) myself ifiavrov.
1 [1848 a\ Occasionally, a word, e.g. " Abraham," that occurs in Mark
as part of a quotation, or in some manner quite unimportant as compared
with its use in the Double Tradition, is included in this list. Such a
word is denoted by "Mk." The words " alms," " angry," and a few others,
non-existent in Jn, but characteristic of the Double Tradition, have already
been given in English above (1838) in a separate group, and are not
repeated here, but in the Greek vocabulary they will be included with
the rest.
2 Not used in N.T. of confessing sins (except in i Jn i. 9).
333
[1850] WORDS MOSTLY PECULIAR
Nazoraean (for Nazarene) Na?&)/3a?09.
(ii) Mk open (vb.) avolyco, (ii) other (another) erepo^, owe
(Jn ought) 6<f)ei\(D.
Pass fiera^alva), (ii) Mk peace elpr/vi], (ii) persecute Blookco,
present (I am) Trdpetfii.
[1850] (ii) Reap depi^ca, rejoice greatly ar/a\\Ld(o, reprove
iXiyx^* remember fjuL/jLvrjaKo/uiai, (ii) reveal diroKaXvirrw, right-
eousness BLKaLoarvvrjy ruler (Jewish) (sing.) cipxcov.
Samaritan %afiapeLTr](i, (ii) sanctify dytd^oj, (ii) scatter
a/copTTL^o), (ii) serve (s. bondage), shut fcXeico, sickness daOeveiay
(ii) sin (vb.) d^iaprdvoi), sit Kade^op^ai, sleep (n.) virvo^y
(ii) Solomon ^oXojjlwv, strange[r] dWoTpLo^;, suffice dpKico,
(ii) stumble irpoo-KOTrra).
Tend (as a shepherd) TroLfjuaivo), testify fiapTvpea), (ii) thief
/cXeTTTT;?, (ii) toil (vb.) KOTridco, turn round (to speak) o-T/06</)ft).
Wedding (feast) ydfxo^, witness, bear (s. testify), (ii) wolf
\vKo^y (ii) worthy d^uo^y wrap (?) ivTvXia-a-co (1866 (i)).
334
TO JOHN, MATTHEW, AND LUKE [1851]
WORDS MOSTLY PECULIAR TO JOHN, MATTHEW,
AND LUKEi
Mt.
Lk.
Jn
Mt.
Lk.
Jn
[1851] (ii) 'A^padfi^ (Mk) 7
15
II
ayaXXiao)^
I
2
2
dyaTrrj'^ I
I
7
(ii) dycdCco^
3
I
4
(ii) d8eX(f)6s (Tov^
(ii) aSj7?7
2
2
(metaph.) 7
4
dWorptos^
2
I
2
1 [1851 «i] Words marked (ii) occur at least once in parallel passages
of the Double Tradition of Matthew and Luke, e.g. dyid^o), Mt. vi. 9,
Lk. xi. 2, " Hallowed be thy name." 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 in 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 general view of the
Jn-Mt.-Lk. vocabulary.
A few words non-existent in Jn have been inserted in special cases
{e.g. ex&pos, (To(f)La) where they seemed likely to throw light on the relation
of JntoMt.-Lk. (1838).
"Pec." means that the context is peculiar to the single Evangelist Mt.
or Lk.
2 [1851 a] "K^padp. is included because its single occurrence in Mk
(xii. 26) is a quotation (parall. to Mt. xxii. 32, Lk. xx. 2>7)' Six of the
instances in Lk. are in the story of Lazarus. The instances in Jn are all
in viii. 33 — 58. The parall. instances in Double Tradition are Mt. iii. 9,
Lk. iii. 8 irarepa cxofiev rov *K...iy€ipm reKva rw 'A., and Mt. viii. II (sim.
Lk. xiii. 28) dvaKkiOrjCTovTai, nerd 'A. k. 'itraaK k. 'la/coo/S.
^ [1851/5'] 'AyaXAidco, Mt. v. 12 ;(aipere k. dyaXkidade, Lk. i. 47
TjyaXkiaaev ro Trvevixd fxov eVt ra Oecd, x. 21 eV avrfj ttj copa rfyaWidcraTO ro)
7rv€V[xaTi ra dyt'co, Jn V. 35 vfJLels de rjdeXrjaare dyaXXuiOrjvaL Tvpos (opav iv r.
(fxorl avToVf viii. 56 'A^padp.. ..ijyaXXidaaTo tva tdr]...
* [1851 <:] 'Aydrrr], Mt. xxiv. 12 ^vyrjaerai 17 dydTrrj t. ttoXXcoi/. In
Lk. xi. 42 Trapepx^o'Oe r. Kpi(nv Koi t. dydiTr}v r. Oeov, the parall. Mt. xxiii.
23 has d(f)r]KaT€ T. ^apvrepa r. vopov, r. KpiaLV koi t. eXeos koi t. iriaTiv.
^ 'Ayitt^o), Mt. vi. 9, Lk. xi. 2 dycaa-drjTco to ovopd aov.
6 [1851^] 'ASeX^os- aov, "thy brother," (metaph.) occurs in Mt. vii. 3,
4, 5, Lk. vi. 41, 42 {dls) about "the mote in lAy brother's eye," and
in Mt. xviii. 15 {bis), Lk. xvii. 3 "if thy brother sin against thee." It
occurs also in Mt. v. 23 — 4 {bis) "be reconciled to thy brother J''
7 "A8i]s, Mt. xi. 23, Lk. x. 15 eays (Lk. +tov) adov Kara^-qa-rj.
8 'AXXoTpioff, Lk. xvi. 12 iv rS dXXoTpito (neut.) : in Mt.-Jn it is masc.
A. V. 335 23
[1852] WORDS MOSTLY PECULIAR
Mt.
Lk.
Jn
Mt.
Lk. Jn
[1852] (u) &fxapTav(o^
3
4
3
(ii)
dvoiyoi^{Mk) II
7 II
(ii) 5^to.3
9
8
I
(ii)
aTroKaXvTrro)* 4
5 t
dpK€(0^
I
I
2
apxw'^ ^(Jewish)
(sing.) 2
2 or 3 I
[1853] a(7^eV«a7
I
4
2
Bj/^Xf€>8 5
2 I
ydfios^
8
2
2
yfio 4
8 I
^ [1852^] 'Afiaprdvo), Mt. xviii. 15, 21 "if thy brother sin," "how
many times shall my brother sin against me," sim. parall. Lk. xvii. 3 — 4.
Jn has V. 14 "Sin no more," ix. 2 — 3 "Who did sin, this man or his
parents...? Neither did this man sin nor his parents." It also occurs in
Jn[viii. 11].
2 [1852 d] ^Avoiyo). Included in this list (though it occurs once in
Mk (vii. 35) i]voLyrj(rav avrov al dKoai) because it is in the parall. Mt. vii.
7 — 8, Lk. xi. 9 — 10 "knock and it shall be opened." In Jn it is always
used of the opening of the eyes of the man born blind, except in i. 51
*'the heaven opened" x. 3 "to him the porter openeth." In Jn i. 51 it
may be used (646 a) to mean " permanently opened " in contrast to the
momentary " opening," or (Mk i. 10) " rending," manifested to the
Baptist. If so, the Johannine allusion would be to the Triple Tradition.
3 " k^ios occurs in the parall. Mt. iii. 8, Lk. iii. 8 a. riyy peravoias, and
Mt. X. 10, Lk. X. 7 a. yap 6 epydrTjs, also in Jn i. 27 ov ovk elpl a^ios
(Mk-Mt.-Lk. iKavos) iva Xvaco avrov rbv Ifidvra rov virobrjp.aTos.
* 'ATTOKaXuTrro), Mt. x. 26, Lk. xii. 2 " there is nothing covered that
shall not be revealed," and Mt. xi. 25 — 7 {bis), Lk. x. 21 — 2 {bis) Koi
diTCKaXv^as avrd vT]7riois...(S iav (Lk. dv) ^ovkqrai 6 vlos dTroKokvylrai. In
Jn only xii. 38 quoting Is. liii. i "To whom hath the arm of the Lord
been ?'evea/ed?"
^ 'ApKc'co, Mt. XXV. 9 (pec), Lk. iii. 14 (pec), Jn vi. 7, xiv. 8.
6 [1852 c] "Apxoiv sing, meaning " ruler of the Jews," " of a synagogue"
etc., occurs in Mt. ix. 18 (rep. ix. 23) "px""' Lk. viii. 41 dpx(>>v rrjs (rvvaycoyr/s,
but Mk V. 22 has els rav dpxi-o'vvayoiyaiv, SO that practically Mk, too, has
dpX(ov. It occurs in Jn iii. I 'NiK6dr)fios...dpxoov rav 'lovdalav. In Triple
Tradition, Lk. xviii. 18 ris...dpxo>v (Mk x. 17, Mt. xix. 16 els) and in
Double Tradition Lk. xii. 58 V7rdy€ts...en dpxovra (Mt. v. 25 diff.) prob.
mean a Jewish " ruler." On dpxovres (Jewish) pi. see 1765 a.
^ ^haOeveia, in Mt., only in viii. 17 avros r. dadeveias rjpcov eXa^ev,
quoting Is. liii. 4 (Heb.).
8 BrjBXeefjL, in Jn, only in vii. 42 " Hath not the Scripture said that the
Christ Cometh. ..from Bethlehem..?." The question is urged as an objec-
tion against those who said " This is the Christ."
^ Vdpos, in Jn ii. i — 2 (sing.) of the marriage in Cana. It is pi. in Mt.
and Lk. exc Mt. xxii. 8, 11, 12.
'^^ [1853 d\ Ve, in Jn, only in iv. 2 Kairoiye (Bruder p. 146 kgltoi ye)
TO JOHN, MATTHEW, AND LUKE [1855]
Mt.
Lk.
Jn
Mt.
Lk. Jn
yoyyv^o)!
I
I
4
(ii) deofiaL^
I
8 o
[1854] (ii) 8tci^o\os^
6
5
3
diKaioa-vvr]^
7
I 2
(ii) SiKatoo)-^
2
5
o
(i'l) 8ia}K(o^
6
3 2
(ii) SovXeuo)^
2
3
I
(ii) etp77i/7;8^]yii^^
4
i3+[[i]]6
[1855] eXe'yx«»
I
I
3
eXerjfioarvvrj
3
2 O
a compound unique in N.T. But Kairoi is in Acts xiv. 17, Heb. iv. 3. Te
occurs in the Triple Tradition in Mt. ix. 17, Lk. v. 36, ^7 el de /ijyye (parall.
Mk ii. 21 61 Se /i,J7); also in Lk.'s version (x. 6) of Double Tradition (parall.
Mt. X. 13 eav Se firj) ; and in Mt. pec. and Lk. pec.
^ Toyyu^o), Mt. xx. 1 1 (of the labourers in a parable), Lk. v. 30 (of " the
Pharisees and their scribes ").
2 Aeofxai, non-occurrent in Jn (1667) but in Mt. ix. 38, Lk. x. 2 derjdrjTe
OVV TOV KVploV TOV dcpLCTflOV.
3 [1854 rt:] Am/3oXos-, Mt. iv. i — ii, (sim.) Lk. iv. 2 — 13 (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. 12 6 dia^oXos (parall.
Mk iv. 15 f5 ^aravas, Mt. xiii. 19 6 rrovTjpos). Jn vi. 70 "One of you is
a devil" viii. 44 " Ye are of your father the devil^^ xiii. 2 " The devil
having now put it into the heart of Judas."
* [1854 <5] AiKaioavvr], Lk. i. 75, Jn xvi. 8—10 (on "conviction"). In
parall. to Mt. v. 6 "hunger... after righteousness" Lk. vi. 21 has "hunger
now." (See 1691 e.)
^ AiKatoco, Mt. xi. 19 ediKaiooOT] rj aocjiia drro tSov epycov avrrjs, parall.
Lk. vii. 35 ibiKaiatQ-q r] cro(ji[a drro TrdvTcov rcov tckvcov avrris.
^ [1854 tr] AiooKco. Mt. xxiii. 34 e^ avrcov diroKTevclre <a\ arTavpaxrere...
KOL 8ia>^€T€ drro noXecos els ttoXlv, parall. Lk. xi. 49 e^ avTwv diroKTevovcrLv
KCLL bico^ovcTLv. Jn V. 1 6 bici TovTo edioDKOv ol 'lovSaioi TOV ^Itjctovv, XV. 20 el
€fi€ ibioi^av Ka\ vpds bico^ovaiv.
"^ [1854 d] AovXevoi, Mt. vi. 24 {dis)^ Lk. xvi. I3{dis) ov8e\s {Lk. + olKeTr]s)
bvvaraL bvcrX Kvpiois bovXeveiv ...ov bvvaaOe Oeco bovXeveiv kcll ixap.(ova.
Jn viii. S3 ovbevl bebovXevKanev TrcoTrore (which would be, literally, a
violation of the precept Deut. xiii. 4 avra bovXevo-ere (AF, om. by LXX
in error), l S. vii. 3 bovXeva-are avrm fiovco, but the Jews mean ovbevl
dvOpODTTOo).
^ [1854 el ElprjvT], incl. because its single occurrence in Mark is the
unimportant phrase (Mk v. 34) " Go in peace" whereas it occurs in
Mt.-Lk. in the important tradition Mt. x. 34 (sim. Lk. xii. 51) "Think
not that I came to send peace on the earth." Jn xx. 19, 21, 26 describes
Jesus as thrice saying '^ Peace [be] unto you." W.H. insert the clause
in double brackets in Lk. xxiv. 36.
^ 'EXeyxco, Mt. xviii. 15 '''■shew him [i.e. thy brother] his fault" Lk. iii.
19 "[Herod Antipas] being reproved hy him \i.e. John the Baptist"].
337 23—2
[1856]
WORDS MOSTLY PECULIAR
Mt.
Lk.
Jn
Mt.
Lk.
Jn
eXeo?
3
6
o
i\iriC<o^ I
3
I
(ii) efiavTov^
I
2
i6
? evTvXia-ao) (see
cTraipco^
I
6
4
1866 (i) foil.) I
I
I
[1856] (ii) hepos*
9
c. 34
I
(ii).X^pci.5(Mk) 7
8
{n)TJK(0^
4
4
4
(ii) rjXcKia^ I
3
2
(ii) BedofMUi^
4
3
6
(ii) ^6pita>» 3
3
4
[1857](ii)%rea>l0
I
2
I
'laxrrjcf)^^ (Mary's
husband) 7
5
2
^ eXTri'^o), Mt. xii. 21 quoting Is. xlii. 4 "And in his name shall the
Gentiles /lope" Jn v. 45 " Moses on whom ye have set your hope
{^XnUaTe)." See 2474.
2 'E/xavToi/, Mt. viii. 9 "having under myself soldiers," parall. to
Lk. vii. 7 — 8 {bis\ uttered by the centurion whose servant is healed.
In Jn it is always uttered by Christ.
3 'ETratpo), in Mt., only xvii. 8 e-n-dpavTes di tovs 6(f)BaXp.ovs avrav.
* [1856 <«] "Erepos, Mt. xi. 3, Lk. vii. 19 rj erepov TrpoadoKwpev (foil, by
Lk. rj dWov (marg. erepov) TrpoadoKcopev, which, if dXXov is genuine,
indicates that the disciples of the Baptist softened his message into
"Are we to expect another of the same kind?" but the txt is doubtful),
Mt. xii. 45, Lk. xi. 26 erepa Trvevpara irovrfporepa. It occurs, in Jn, only
in xix. 37 Koi ttoXlv erepa ypa(f)r] Xeyei, also in Mk App. [xvi. 12],
^ 'Ex^pos, Mt. V. 44 (Lk. vi. 27, 35) dyaTrdre rovs e^Opovs vp,S)v. It
occurs in Mk xii. 36 as a quotation (Ps. ex. i) parall. to Mt. xxii. 44,
Lk. XX. 43.
^ "Hfco), Mt. viii. 11, Lk. xiii. 29 rj^ovo-iv, Mt. xxiv. 50, Lk. xii. 46 ^^ec
6 Kvpios T. dovXov.... It is applied by Christ to Himself in Jn viii. 42 e-ycb
yap CK r. Seov e^rfKdov Ka\ t^ko), COmp. I Jn V. 20 6 vlos r. deov r]<ei,
Heb. X. 7, 9 rJKco (from Ps. xl. 7), Heb. x. 37 6 epxopevos ■q^ei (from
Hab. ii. 3).
^ 'HXiKia, Mt. vi. 27, Lk. xii. 25 "add one cubit unto his stature.^^
Jn ix. 21, 23 "He is of age {rjXiKiav ex")-"
^ Qedopai, Mt. xi. 7, Lk. vii. 24 ri e^rjXdare els rrjv eprjpov 6ed(racrdai ; It
occurs in Mk App. [xvi. 11, 14].
^ Bepi^co, Mt. vi. 26, Lk. xii. 24 ov (nreipovcnv ov8e Bepi^ovaiv, Mt. xxv.
24 — 6 (Lk. xix. 21 — 2) depl^cov ottov (Lk. 6) ovk eo-7reipas...0epi(cov oirov
(Lk. BepL^oi 6) OVK ecnreipa. Jn iv. 36 — 8 (3 times) 6 Oepi^wv, (once) Oepi^eiv.
^^ Qprjveco, Mt. xi. 17, Lk. vii. 32 e$pr]vr}crapev Ka\ ovk eKoyjraa-Be (Lk.
eKXavo-are). In Jn xvi. 20 KXavaere Ka\ Oprjvqo-ere vpels.
" [1857 rt] "Icoo-^cf) (Mary's husband), in Mt.-Lk., occurs only before
Christ begins to preach, exc. Lk. iv. 22 ou^i vlos eanv 'I. ovros ; which
resembles Jn vi. 42 ovxi- ovros eo-nv 'Irjcrovs 6 vlos 'I. ; See 1776 — 8.
338
TO JOHN, MATTHEW, AND LUKE [1858]
Mt.
Lk.
Jn
Mt.
Lk.
Jn
(iii) Kayo)^
9
5
30
(ii) Ko^apos^
3
I
4
Kade^ojxaL^
I
I
3
Kcudcfias'^
2
I
5
[1858] Kaico^
I
I
2
Kara^oXr]^
2
I
I
(ii) KaroKeo)'^
4
2
(ii) Kelfxai^
3
5
7
KXeico^
3
2
2
(ii) KXerrrrjs'^^
3
2
4
?t (ii) kXiVo)!!
I
4
I
KOifidofiai,^^
2
I
2
^ [1857 d] Kayco, marked (iii) because it occurs in Mt. and Lk. (unlike
the words marked (ii)) in the Triple Tradition, where Mk xi. 29 has
e-rrepcorrjo-o) vjxas eva Xoyov, but Mt. xxi. 24, Lk. xx. 3 have eparrjo-co vpds
Kayo) Xoyov eva (Lk. om. eva) (456 (iii)). It does not occur in both versions
of any parallel passages of the Double Tradition of Mt.-Lk.
^ [1857 c] Ka6ap6s, Mt. xxiii. 26 Iva yevrjrai k. to eKTos avrov KaOapov,
parall. to Lk. xi. 41 Ihov Trdvra Kadapd vfuv ea-rtv. Lk. omits Mt. v. 8
fxaKapini oi KaOapoX rjj Kapdia. In Mt. xxvii. 59 aivbovi KoBapq, the epithet
is om. by parall. Mk xv. 46, Lk. xxiii. 53. All Jn's instances are in the
Last Discourse, xiii. 10 {dis\ 11, xv. 3.
3 Kade^opai, applied to the child Jesus in Lk. ii. 46, and used by Jesus
concerning Himself in Mt. xxvi. 55. Mk uses only icddrjixai, KaBi^ca.
* YLaidc^ias, in Lk., only iii. 2 eVt apxiepecos^Avva k. Kat,d(Pa (17643).
^ Katfo, in Mt., only v. 1 5 ovde Kaiovcriv Xv^vov : in Lk., only xii. 35
earraxrav vp(ov...ol Xv)(yoL Kaiopevoi'. Jn v. 35 calls the Baptist o Xv-)(yos 6
Kaiopevos. It means "burn" in Jn xv. 6 els ro trvp ^dXXova-iv k. KaUrai.
^ Kara^oXr], in Jn, only xvii. 24, -qyaTrrjcrds p.e trpb Kara^oXrjs Kocrfiov.
"^ KaroiKeco, Mt. xii. 45, Lk. xi. 26, eiaeXdovra KarotKel e'/cel.
* KeT/xoi, Mt. iii. 10, Lk. iii. 9 f} d^lvr) Trpos r. pi^av r. devSpcov Kelrai.
There is some similarity between Jn xx. 12 oirov eKeiro to crmpa r. 'It/ctov,
and Mt. xxviii. 6 t. tottov ottov eKeiTO (Mk xvi. 6 6 tottos ottov edrjKav avTov).
^ KXeico, in Jn, only xx. 19, 26 r. Ovpcbv KeKXeicrpevcov.
1^ KXeTTTTjs, Mt. vi. 19 — 20 (sim. Lk. xii. 23) "where thieves break
through " ; also Mt. xxiv. 43 (Lk. xii. 39) " if he had known in what watch
(Lk. hour) the thief cometh." In Jn x. i — 10 "the thief 2i\\d. the robber"
are contrasted with the Good Shepherd : in Jn xii. 6 Judas Iscariot is
said to have been " a thief."
1^ [1858.3:] KXiVo), marked ."^t because it is probably quasi-parallel. It
occurs in Mt. viii. 20, Lk. ix. 58 ovk exei ttov r. Ke(fiaXT)v kXivtj, Jn. xix. 30
KXivas T. Ke(f)aXr}v Trapidaxev r. irvevp.a. Prob. both mean " leaning the
head" in the sense of "finding rest," and Jn prefers this expression to
eKoifi^Br) " fell asleep (in death) " (1839—46). Elsewhere in N.T. it occurs
only in Lk. ix. 12, xxiv. 5, 29, Heb. xi. 34.
12 Kotjuao/xat, Mt. xxvii. 52 "the saints that had fatten as/eep" xxviii. 13
" while we were steeping" Lk. xxii. 45 " steeping for sorrow," Jn xi. 1 1 — 12
" Lazarus... is yrt//^« asteep..Ai\iQ is fatten asteep he witt recover."
339
[1859] WORDS MOSTLY PECULIAR
Mt. Lk. Jn Mt. Lk. Jn
[1859] (ii) KOTTtao)^ 223 (ii) fcptVco^ 6 6 19
(n) KpiaiS^ 12 4 II Kpi/TTTCO^ 7 3 3
(ii) Xt^o^oXeo)^ 2 I O (ii) Xixos*^ 2 I 2
{i\) fiaKcipios^ 13 15 2 fxapTvpeo)^ I I 33
1 KoTTtao, Mt. vi. 28, Lk. xii. 27 " they /oi7 not, neither do they spin."
2 [1859rt] KptVo), Mt. vii. i,Lk.vi.37 "y?^^^notthatyebenot(Lk. "and
ye shall not be ") judged^'' Mt. xix. 28 (parall. to Lk. xxii. 30, but with
important differences in context) ''''judging the twelve tribes of Israel."
Jn contains no prohibition against "judging," but a prohibition against
judging wrongly and a command to judge righteously (vii. 24) ^'' Judge
not according to appearance but judge righteous judgment," and Jn adds
(viii. 15) "Ye judge after the flesh, I judge no man, and yet if I be
judging my judgment is true."
^ [1859 <^] KptoTis occurs in Mt. xi. 22, Lk. x. 14 Tvpo) Ka\ 2tScoi/t olv^kto-
Tepov earai iv rjpepa Kplaecos (Lk. ev t. Kpicrei). But Mt. xi. 24 y^ ^odopau
dveKTorepov earai iv rjjxipa Kpiaecos rj croi, and Mt. x. 15 dvcKT. ecTai yfj 2.
KOL r. iv rjpepa Kpicrecos rj rfi TToXet iKeivrj, may both be taken as parall. to
Lk. X. 12 '2o86pois iv rfi rjp. iKeivr) dvcKT. earai fj rfj TrdXei iKeivj]. Other
parallels are Mt. xii. 41 — 2, Lk. xi. 31 — 2 iv rfj Kplaet. {bis) (and Mt. xxiii. 23
r. KpiCTLV KOLl T. TkeOS KOL T. TTLCTTLV, Lk. xl. 42 T. KpicTlV Kol T. dydTTTJV T. 6eOv).
The Gospel of Jn seems to define r] Kpia-is in iii. 19 as a "loving of the
darkness rather than light " : it never mentions rifiipa Kpia-eas but has
V. 29 els dvda-Taariv Kpicreois and xii. 3 1 vvv Kpiaris iariv t. Kocrpov tovtov.
The Epistle has (i Jn iv. 17) iv rfj rjpipa Trjs Kpia-ecos.
^ [1859 c] KpuTTTO). There is no parallelism in any of the instances.
'EKpv^rj occurs in Lk. xix. 42 vvv be iKpv^jj diro ocpdakpcov aov (referring
to " the things that belong to peace" which are " hidden" from Jerusalem)
and Jn viii. 59, xii. 36 iKpy^rj, of Jesus "hidden" from the Jews.
[1859 d] The doctrine " There is nothing hidden that shall not be re-
vealed," is expressed by Mk iv. 22, Lk. viii. 17, Kpvirrov and dTroKpvcfiov, Mt.
X. 26 KeKoXvppevov and KpvnTov, Lk. xii. 2 avyKeKaXvppevov and KpvrrTov.
^ AiOo^oXeco, Mt. xxiii. 37, Lk. xiii. 34 Xido^oXovaa r. direcrTaXpevovs.
^ AuKOff, Mt. X. 16, Lk. X. 3 aTroareWo) vpds...iv pecrco Xvkmv.
^ [1859^] MaKapios, Mt. V. 3— II (sim. Lk. vi. 20—22) ^^ Blessed 2x0,
the poor...," and Mt. xi. 6, Lk. vii. 23 ^^ Blessed is he that shall not be
made to stumble in me," Mt. xiii. 16 (sim. Lk. x. 23) ^''Blessed are your
eyes..." : Mt. xxiv. 46, Lk. xii. 43 '"'' Blessed \s that servant...." Jn. xiii. 17
" If ye know these things, blessed are ye if ye be doing them," xx. 29
^''Blessed are they that have not seen and yet have believed." The
former of Jn's instances resembles Lk. xi. 28 (pec.) " Blessed are they
that hear the word of God and keep it."
^ Maprupeco, Mt. xxiii. 3 1 coo-re paprvpelre eavroist Lk. iv. 22 iravres
ifiapTvpovv avT(o.
TO JOHN, MATTHEW, AND LUKE [1861]
Mt.
Lk.
Jn
Mt.
Lk.
Jn
[1860] (ii)/ie>p( = "lot,"
"destiny")!
I
I
I
/Licra/SaiVo) ^
6
I
3
(li) * fxcra^v^
2
2
I
fiijxvr](TKoyLai^
3
6
3
Na^(opaios^
2
I
3
(ii) VrjITLOL^
2
I
o
(ii) vo/Jios^
8
9
14
(ii)* vvfx(f)r]^
I
2
I
[1S61] (ii) 68r)ye<o^
I
I
I
(ii) o/ioios^^
9
9
2
(ii) SfioXoyeo)^^
4
2
4
oVos^^
3
I
I
(ii) opyt'^o/xat^^
3
2
o
oariov i*
I
I
I
(ii) ovxi (2231 a)
9
17
6
o^eiXti)!''
6
5
2
! Mepos, Mt. xxiv. 5 1, Lk. xii. 46 r. fiepos avrov fxeTo. r. VTroKpircov drja-fif
Jn xiii. 8 ovk. ex^is fiepos fxer ip.ov. It also means "part," "district."
2 MerajSaiVco, alw. literal in Mt., and in Lk. x. 7 and Jn vii. 3 ; spiritual
in Jn V. 24, and in Jn xiii. i Iva p-^ra^^ e/c r. Koa-pov.
^ Mera^v, marked* (1734 <3:i), means, in Mt. xxiii. 35 (sim. Lk. xi. 51)
'"''between the sanctuary and the altar," in Jn iv. 31 "in the meanwhile"
* Mipvr)o-<opai, in Jn ii. 17, 22, xii. 16 alw. of disciples "remembering"
the correspondence between Scripture and words or deeds of Christ.
^ Na^copmos, Mt. ii. 23, xxvi. 71, Lk. xviii. ^7, Jn xviii. 5, 7, xix. 19.
^ Nj^TTtoi, Mt. xi. 25, Lk. X. 21 dTreKoXvyj/'as avra vrjTriois, also Mt. xxi. l6
(pec.) (quoting Ps. viii. 2) eic o-Toparos vtjttIcov kol BrjXa^ovTav.
^ Nd/xos, Mt. V. 18 (sim. Lk. xvi. 17) pia K€pea...d7r6 tov vopov, Mt. xi. 1 3
(sim. Lk. xvi. 16) ol 7rpo(f)rjTai k. 6 vopos ecos 'icoavov. See also in Triple
Tradition Mt. xxii. 36, Lk. x. 26.
^ l<ivp<prj, Mt. X. 35 (sim. Lk. xii. 53 (bz's)) '''' daughter-iJi-law against her
mother-in-law," Jn iii. 29 " He that hath the bride."
^ 'OSr/yeo), Mt. XV. 1 4 (sim. Lk. vi. 39) " But if the blind guide the
blind," Jn xvi. 13 "The Spirit of truth shall guide you."
10 "Opoios, Mt. xi. 16, Lk. vii. 32 '"'' Like children sitting in the market-
places," and freq. in Mt. Lk. parables. Jn viii. 55 ^^ like unto you, a liar,"
ix. 9 " he is like him."
" [1861 ^?] 'O/xoXoye'o), Mt. x. 2>'^ {bis) (sim. Lk. xii. 8 {bis)) "whoever
shall confess me...." Jn ix. 22, xii. 42 says that the Jews had agreed to
excommunicate a ^'■confessor" of Christ and that hence some believers
feared to ^^ co7tfess" Jn never uses e^opoKoyovpai, which in Mk i. 5,
Mt. iii. 6 means '-'• confess {sins)" but he uses opoXoyea thus in i Jn i. 9.
12 [1861 b] "Ovos, Mt. xxi. 2 — 7 has ovos kul ttcoXos, Mk xi. 2 — 7,
Lk. xix. 30 — 35 have ttcoXos alone, Jn xii. 14 has ovdpiov alone (though
xii. 15 quotes ttcoXov ovov) in the Entry into Jerusalem. Lk. xiii. 15 has
ovos in the discussion about " loosing " one's ass on the Sabbath.
13 'opyiCopai, Mt. xxii. 7, sim. Lk. xiv. 21 (the Parable of the Feast that
was declined). Not parallel elsewhere.
1* 'Oo-reoj/, Mt. xxiii. 27, Lk. xxiv. 39, Jn xix. 36.
15 '0<^€iXa), in Lk. xvii. 10, Jn xiii. 14, xix. 7 "ought," elsewhere "owe."
[1862] WORDS MOSTLY PECULIAR
Mt.
Lk.
Jn
Mt.
Lk.
Jn
[1862](ii)7rartl
ndpeifxi^
8
I
5
9
I
6
2
I
7rapaxp^/xa2
(ii) TTTJXVS'^
2
I
2
lO
I
I
o
I
2
^ [1862 <3;] Uais occurs in Mt. viii. 8, Lk. vii. y etVe Xoyco koI ladrja-craL
(Lk. la6r]Toi) 6 TTOLs fiov. Comp. Jn iv. 51 "His bond-servants (dovXot)
came to meet him saying that his son (lit. doy) (Trais) was aUve," where
the context relates how Jesus from a distance (being apparently in or
near Cana) healed the son of a person in the royal retinue {^aa-iKmos)
" whose son {vl6s) was sick at Capernaum." By repeatedly mentioning
" son (vlos) " the narrative makes it clear that Traty, in Jn, must here mean
'^son" and not ^^servan^."
[1862^] The Double Tradition of Mt.-Lk. (Mt. viii. 5—13, Lk. vii.
I — 10) describes Jesus as having "entered into Capernaum" when He
receives a request to heal (Mt. viii. 6) a ^^ doy (Trals)," or (Lk. vii. 2)
^''bond-servant ((^oCXos)," of a centurion. Mt. describes the man as making
his request in person, Lk. as making it through others; both use the
phrase (Mt. viii. 8, Lk. vii. 7) 6 Trals- \i.ov. Most commentators take Mt.
and Lk. as referring to the same event, and, if so, must regard "^^y/" in
Mt. as meaning '"'' bond-servant.''^
[1862^] Irenaeus (ii. 22. 3) "(Jn) Filium (Mt.-Lk.) centuriotiis absens
verbocuravit,F<2^^,(Jn)yf//«j/2/«j7//7/2V"— whether quoting wrongly through
lapse of memory, or combining details from narratives that he supposed
to relate the same event — demonstrates the ease with which the two
stories about the centurion might be confused with the Johannine story,
and the ambiguity that might attach to "^<9y" in the earliest of the three.
It is probable, though by no means certain, that Jn wrote with a view to
this ambiguity.
[1862^] Mt. xvii. 18 edepanevdr] 6 nais, parall. to Lk. ix. 42 Idaaro
Tov TraTSa, is in the Triple Tradition, where Mk ix. 24 has Traiblov,
previously called by all (Mk ix. 17, Mt. xvii. 14, Lk. ix. 38) vlos.
2 Hapaxprjfia, see 1693^.
3 Udpeifxi, Mt. xxvi. 50, Lk. xiii. i, Jn vii. 6, xi. 28.
* Htjxvs, Mt. vi. 27, Lk. xii. 25, eVl r. rjXiKUiv...7rr]xvv, Jn xxi. 8 ws aTro
Trrjx^f^ 8ia<oai(i)v.
5 [1862^] Uio-Tos, in Mt.-Lk. "faithful," Mt. xxiv. 45 (Lk. xii. 42) tis
apa eo-TLV 6 ttiotos dovXos (Lk. olKovofios) <ai (Lk. 6) (fipovifxos; Mt. xxv.
21, 23 (twice) ev SovXe dyade kol Trio-re, eVi oXiya rjs ttkttos, Lk. xix. 17
evye, dya6e dovXe, on ev eXa;^i(rra> Triarbs iyivov, Jn xx. 27 (to Thomas)
" Be not unbelieving (airiarros) but believing {ttlotos)."
^ Uveco, Mt. vii. 25, 27, Lk. xii. 55, Jn vi. 18, is in the description of a
tempest; in Jn iii. 8 it is connected with regeneration, to nvevfia ottov
deXei TTvel.
TO JOHN, MATTHEW, AND LUKE [1864]
Mt.
Lk.
Jn
Mt.
Lk. Jn
TTOlfXaiVOi^ I
I
I
TTOIIXVT}^
I
I I
[1863] Trpo roO (w. inf.) i
2
3
(ii) TrpocrKOTTTO)^
2
I 2
TTwOdvofiai^ I
2
1
"Safiapeirrjs^
I
3 3 + [i]
(li) a-KopTTiCco^ I
I
2
(ii) (TKOTia'
2
I 8
[1864] (ii)o-/coTos(metaph.)^5
3
I
(ii) 2oXo/iO)i/^
5
3 I
(ii) o-o0ia (Chri.)^^ 2
4
O
(ii) o-o(^os"
2
I o
arddios^^ I
I
2
(ii) o-ro/ia^^
II
9 I
o-rpe^o) ^* 6
7
4
o-uXXe-yco ^^
7
I o
1 not/xatj/<B, Mt. ii. 6 (quoting Mic. v. i), Lk. xvii. 7 (pec.) "Which of
you shall have a bond-servant ploughing or sheep-tending {TroifiaivovTo)"
Jn xxi. 16 ^^Und my young sheep."
2 UoLfivrj, Mt. xxvi. 31 (quoting Zech. xiii. 7 wrongly), Lk. ii. 8, Jn x. 16
" they shall become one ^ock, one shepherd."
3 npoo-KOTTTO), Mt. iv. 6 (Lk. iv. 11) "Lest thou dask thy foot" (Ps.
xci. 12), Mt. vii. 27 ''^ smote upon that house," Jn xi. 9, 10 '"'' stumble."
* JIvvOdvofjLai, Mt. ii. 4 i'rTvv6dv€To...nov 6 Xp. yevvdrai, Jn iv. 52 envdeTO
ovv r. &pav Trap' avrcov.
^ ^aixapflrrjs, Mt. x. 5 ei? ttoXij/ 2. /xt) eiaeXBrjTe. W.H. bracket Jn iv. 9.
6 S/copTTt^w, Mt. xii. 30, Lk. xi. 23 "He that gathereth not with me
scatteretk," Jn x. 12 "the wolf scattereth them," xvi. 32 "....that ye shall
be scattered."
^ [1863^] '2K0TLa, Mt. X. 27 o Xeyco vpTiv iv r. cTKoriq, eiVare (imper.),
parall. Lk. xii. 3 dvd^ av oo-a iv r. crKOTta e'LTrare (indic); also in Mt. iv. 16
(giving a version of Is. ix. i) 6 Xaos 6 KaOrjfievos iv aKoria.
^ [1864 <?:] Skotos (metaph.), Mt. vi. 23 el ovv to (pcos to iv crol (tkotos
iaTiv TO o-KOTos TToaov, parall. Lk. xi. 35 fxrj to (f)S)S to iv aol trKoros- iaTiv.
Mk has a-KOTos once (xv. 33) but in a literal sense. See 1110 a.
9 2oXo/i<oV, Mt. vi. 29, Lk. xii. 27 ovbi 2., Mt. xii. 42, Lk. xi. 31 r. o-o(f)lav
2....7rXeToi/ 2., Jn x. 23 iv tjj (ttoo. tov 2.
^^ 2ocfiLa, Mt. xi. 19, Lk. vii. 35 idKaiwdr] rj ao^ia, Mt. xii. 42, Lk. xi. 31
aKovo-ai T. crocf)[av 2oXofj,aivos. 2o<pLa also occurs (outside Christ's words)
in Mk vi. 2 (sim. Mt. xiii. 54) tls rj o-ocfyia....;
11 2o(f)6s, Mt. xi. 25 (Lk. x. 21) 6ti eKpv^as (Lk. dneKpyyl/as) TavTa diro
<TO(f)aiV Koi avv€TO}V.
^2 2raStos-, Mt. xiv. 24 (txt.), Lk. xxiv. 13, Jn vi. 19, xi. 18.
13 2ro/xa, Mt. xii. 34, Lk. vi. 45 " out of the abundance of the heart the
mouth speaketh," Jn xix. 29 "[they] brought it to his mouth."
1* [1864^] 2Tpa(f)€is is applied to Jesus, "turning round," before
speaking, in Mt. ix. 22, xvi. 23 ; Lk. vii. 9, 44, ix. 55, x. 23, xiv. 25, xxii. 61,
xxiii. 28. Lk. uses the word in no other sense. Jn uses it thus once
(i. 38) to introduce the first words uttered by Jesus, addressed to His first
two converts, Andrew and another.
1^ 2vXXi?y<u, Mt. vii. 16 fxr]Ti avWiyovanv dno aKavOcov aTa<pvXds, Lk. vi.
343
[1865] WORDS MOSTLY PECULIAR
Mt.
Lk.
Jn
Mt.
Lk.
Jn
[1865](ii)(rv,/6r6si
I
I
o
(ii) Tarreivos,
-00)2 4
6
o
T€
3
9
3
T€\€(0^
7
4
2
(?) tUtco*
4
5
I
(n) Tpo(\>r)^
4
I
I
(ii) vndpxovTa^
3
8
o
VTTVOS^
I
I
I
[1866] (iii) vaT€pov 8
7
I
I
(ii) v\lr6a)^
3
6
5
44 ov yap i^ aKav65>v arvWeyovatv (rv<a. Mt. xiii. 28 — 48 uses (rvXXeyco of
gathering the tares that are to be burned ; Jn xv. 6 uses a-vvdyco of
gathering withered branches for the same purpose.
1 Suj/erdy, Mt. xi. 25, Lk. x. 21 otto (To(f)5)v kol (rvvercov (see note on
(TO(f)6s).
2 [1865 «] TaTreij/do) is in Mt. xxiii. 12 (sim. Lk. xiv. 11) (dzs) "Whoso-
ever shall hujnble himself shall be exalted...," rep. in Lk. xviii. 14.
TaTreivos is only in Mt. xi. 29 (pec), Lk. i. 52 (pec). Mt. xviii. 4 '"''humble
himself as this little child" seems to be an explanation of Mk x. 15
" receiving the kingdom of God as a little child," Mt. xviii. 3 " turn and
become as little children."
Epictetus regularly uses raTreirds- {-6(i>) in the sense of "servile":
(iv. 4. i) "The desire of wealth makes men servile and subject to others,"
(i. 3. i) " One who believes that God is his Father ought to have no servile
thoughts about himself" etc.
3 [1865 <^] TeXe'o), Mt. five times (vii. 28, xi. i, xiii. 53, xix. i, xxvi. i)
in such phrases as ot^ eriXea-ev 6 'I. tovs Xoyovs tovtovs, introducing a new
section of narrative. Jn xix. 28 — 30 etScby 6 'I. on fjdr} iravra TereXca-Tai....
eiTTfv Tere'Xeo-rai.
* TiKTO), Mt. i. 21 re^erai 8e vlov (uttered to Joseph) may be regarded
by some as parall. to Lk. i. 31 re^t] vlov (uttered to Mary): in Jn, only
xvi. 21 77 yvvT) orav riiCTr] Xvtttjv e;(€t.
^ Tpo(f)T], Mt. vi. 25 ovxi V yj/'vxr) ttXcIov co-tlv t. rpocfirjs; parall. Lk. xii.
23 T) yap -v//-. TrXeioj/ eariv r. Tpocfyrjs : Jn iv. 8 Iva Tpo(f)ds dyopda-ayariv.
^ 'YTrdpxovra, Mt. xxiv. 47, Lk. xii. 44 eVi irdaiv to7s v.... KaraaTi^aeL avTov.
^ "Yttvos, Mt. i. 24, Lk. ix. 32, Jn xi. 13.
^ "YoTfpoj/, Mt. xxii. 27 varepov be Trdvroiv diridavev fj yvvr], Lk. xx. 32
vo-repov k. fj yvvrj diredavev. The word is marked (iii) because the
passage in which Mt. and Lk. agree is in the Triple Tradition, where
Mk xii. 22 has eaxarov iravTcov : in Jn, only in Jn xiii. 36 aKoXovdrjaeis Se
varepov.
» [1866 rt;] 'Y\/^d<B, Mt. xi. 23, Lk. x. 15 (to Capernaum) "Shalt thou be
exalted to heaven?" also Mt. xxiii. 12 {bis) (parallel to Lk. xiv. 11 {bis\
and xviii. 14 {bis)) "Whosoever shall exalt himself...." In Jn, always
(iii. 14 {bis)^ viii. 28, xii. 32, 34) concerning the "lifting up" of the Son of
man (illustrated once by the " lifting up " of the brazen serpent).
344
TO JOHN, MATTHEW, AND LUKE [1866]
Mt. Lk. Jn Mt. Lk. Jn
(ii) (f)i\os^ I 15 6 (ii) (fipovifxos^ 720
(ii) (ficos (metaph.)^ 6 4 23 (ii) axmep^ 10 2 2
OiTLOV^ I I I
1 [1866<^] ^1X09, Mt. xi. 19, Lk. vii. 34 ^^ a. /rzend of publicans and
sinners." On Christ's phrase " my friends," see 1784 — 92. ^iXeoa occurs
Mk (i), Mt. (5), Lk. (2), Jn (13), but not always with the same meaning.
It means "kiss" in Mk xiv. 44, Mt. xxvi. 48, Lk. xxii. 47. In Lk. xx. 46
'"Having salutations" is parall. to Mt. xxiii. 6 — 7 "But they /^z/^....and
salutations." Since it never means "love (persons)" in Lk., and since
it occurs once in Mk (meaning " kiss ") it is not placed above. ^tXew
means "love (persons)" in Mt. x. 37 {bis) and always in Jn exc. xii. 25
"he that loveth his life." See 1716^— ^ and 1728 w—^.
^ ^povifMos, Mt. xxiv. 45, Lk. xii. 42 tls apa earlv 6 Triaros dovXos k.
(fipovi/jios.
^ <E>a)y, Mt. vi. 23, Lk. xi. 35 to (pcos to iv aol, Mt. x. 27 6 Xe'yo) vfxiv iv r.
(TKOTLa etTrare (imper.) ev r. (fxoTi, but parall. Lk. xii. 3 ocra eV r. (tkotIo.
e'lTraTe (indic.) ev r. (fxoTl d<ova6r)a-eTai. In Jn xii. 36 Hva vio\ (fxoToy
yevrjo-Oe is parall. in form, though not in context, to Lk. xvi. 8 (fypovipcoTepoi
virep T. vlovs r. (fycoTos. On Jn-Mt. "light of the world," see 1748.
* "Qa-irep, Mt. xxiv. 27, Lk. xvii. 24 loairep yap rj do-TpaTrrj.... In Lk.
and Jn, alw. foil, by ydp exc. Lk. xviii. 1 1 coo-irep (v.r. &>$•) oi XoittoL
^ [1866 c] 'Qtiov is used by Mt. xxvi. 51 in the wounding of the High
Priest's servant (Lk. ovs, Mk and Jn coTaptov) but by Lk. xxii. 51 (pec.) in
the healing, and by Jn xviii. 26 in a reference to the wounding.
345
[1866 (i)] JOHN, MATTHEW, AND LUKE
ADDITIONAL NOTE {ivrvXiaao))
[1866 (i)] 'ErruXi(7o-a> occurs in Matthew's and Luke's versions of the
Triple Tradition describing Christ's burial thus :
Mk XV. 46 Mt. xjtvii. 59 Lk. xxiii. 53
Kal dyopdffas ffiv56va Kal Xa^cdv rb trw/xa 6 Kal KadeXicv iverOXt^ev
KadeXihu avTOv iveiXrjffev 'I(i3cr7j(f> evervKi^ev avrb avro <nv86vt.
TTJ aivbbvL. [ej/] aivbbvL Kadapq.. Jn xix. 40 ^drjcrau.
In Mark, R.V. has '''"wound him''^ (A.V. '•'■ wrapped hi7n''^) ; in Matthew
and Luke, R.V. has '''■wrapped it.^^ It has been explained elsewhere
(520 — 1) that Mark might deliberately use eveikelv, " bindfast^'' in 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 it is used of fettering prisoners, swathing
children hand and foot, holding people fast in a net, entangling them in
evil or in debt, and generally in a bad sense 2.
[1866 (ii)] 'EvrvXtVo-w, apparently a much rarer word than eVeiXe'co, is
free from the objection of being used in a bad or hostile sense ; for it is
used of wrapping oneself up in a cloak or a rug, and, so far as can be
1 [1866 (i)^] Chrys. (on Jn, Migne p. 465) "John says that he was
buried with a great amount of myrrh, which glues as it were the linen
cloths to the body like the soldering of lead (^ fio\v^8ov ovx fjTTov
(TvyKoXXa ra o-afiari to. odovia).^'
- [1866 (i)(^] Steph. quotes Synes. Ep. 105 p. 248 B iveiXovfievov vols
TTpbs TO. yeatdr] fieOeXKOvcriv, Plut^ Afor. p. 830 E 6 UTra^ eveiXrjdels (aeri
alieno) [xevei ;^pe&)crr7;ff. Artemid. i. 13 connects it with helplessness or in-
activity, dpya yap ra I3pe(f)r) koi iveiXovficva ras x^^P^^t ^^- 54 ''• ^^^tciv
€V€LXrjp,evr)v e'xeiv dia to dpyrjv elvau... Plutarch Caes. 66 says that Caesar
oxTTrep 6r)piov eVeiXeiro rals Tvavrav ;^epo-ti'. Steph. adds Artox. C. 1 1 Kvpov
Tois TToXc/xtois' ev€iXovp.evov, QuintUS 14, 294 K^p6y...7roXeeo"cr/ /a' eveiXrjaavTO
KaKoiaiy and Hesych. explains evetXrjTai as e^rjpicorai. These passages and
others quoted by Steph. suggest that Polyc. Philipp. § i rovs eveiXrjpdvovs
Tois dyioTrpcTriaiv deapois drivd icmv diadrjpara draws a contrast between
the physical fettering of martyrs and their spiritual adornment, because,
though they are "/«j-/ dound" in them, they do not regard themselves as
(Ps. cvii. 10) "fas/ bound in misery and iron," but as wearing "diadems"
of the elect. At the same time Polycarp emphasizes the necessity of
helping those who are thus unable to help themselves.
346
JOHN, MATTHEW, AND LUKE [1866 (iv)]
judged from the Thesaurus, never implies constraint i. But no instance
is alleged 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, rolled up (eVrervXtyjueVov) (lit.) into one place."
[1866 (iii)] 'Ei/TvXto-o-o) as used by John and meaning "r^// up'''' is not
similar in meaning to e. as used by Matthew-Luke 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 anywhere in O.T. or N.T. except here, it is difficult
to avoid the inference that John uses it with reference to the diverging
traditions of the Synoptists — Mark using " bindfast^^'' Matthew and Luke
" wrap.^^ John (xix. 40), avoiding the word eveiXeco, substitutes a word that
means the same thing, edrjaav, " bound" and he adds, as Chrysostom -says,
a mention of "abundance of myrrh" which would have the effect of
'•'' binding fast^" like "the soldering of lead." At the same time, while
substantially siding with Mark, John accepts the rare word of Matthew
and Luke as expressing a fact, though not exactly the fact they describe.
" There was^^ — John seems to say — " a ' wrapping^ or rather a ' ivrapping
upi in connexion with the burial of the Lord. But it referred to the
burial garments alone'^, not to the body itself"
[1866 (iv)] Some illustration of the facts above mentioned may be
derived from the facts mentioned elsewhere (640 — 61) as regards what
Mark (i. 10) calls the " rending {p-yl^at) " of the heavens, whereas Matthew
(iii. 16) and Luke (iii. 21) use the word ^'- open {avoiyw).^^ John omits this,
but has later on (i. 51) "Ye shall see the heaven set open (di/oiyo)),"
agreeing verbally with Matthew and Luke but by no means in parallel
context. 'EvrvXtWoj is far rarer than avotyw, and is used by the three
Evangelists in contexts that are much more nearly parallel than those
referring to avoiyo). The demonstration, therefore, 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.
^ [1866 (ii) al Aristoph. Nub. 983 iv IfiariOis Trpodi^do-iceis evrervXixdai,
Plut. 692 AvTTjv ivTv\i^a(T r^avxr}. Steph. also quotes Athen. 3 p. 106 F,
107 A, where it describes the wrapping up of the liver etc. He refers to,
but does not quote, Diocl. ap. Antiatt. Bekk. p. 97, 9. It does not occur
in LXX (where eveikelaBai occurs once), and would seem to be a very rare
word in Gk literature of all periods.
2 [1866 (iii) a] Comp. Lk. [xxiv. 12] " t/ie linen cloths alone (fiova),'" and
Jn XX. 5 — 7 ^^ the linen cloths... the linen cloths... the napkin...;/^/ with the
linen cloths, but apart ^^ and see 1804 on '-''the linen cloths alone" a phrase
that may have been the subject of many interpretations.
347
CONCLUSION
§ I. Review of the evidence
The Vocabularies given above have exhibited results that
may be tabulated as follows:
[1867] (i) 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 uses 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.
[1869] (3) John-Mark Agreements. The verbal agree-
ments are few, Mark being the most concrete, 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-
ments are more numerous than those in the John-Mark list.
348
CONCLUSION [1871]
But there are no parallelisms unless we suppose that John,
when mentioning "« tribunal" in connexion with Pilate,
wishes to distinguish it from 'Hhe 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-Luke Agreements. The verbal agree-
ments are very numerous indeed, 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 — perhaps 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 e/cyLtacrcr&) to emphasize apparently
the fact that the woman that " wiped " the Lord's feet was
not a " sinner," but Mary the sister of Martha. Since also the
evidence indicated that we ought to include in Luke's text
the description of Peter's visit to Christ's sepulchre ^ there
appeared to be another quasi-parallelism that must 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
him and Luke.
^ [1871 d\ The passage, like others in Luke's account of the Re-
surrection, might have been added by Luke himself in a second edition
of his Gospel. I am informed by my friend Dr Israel Gollancz that
there is evidence to shew that in the poems of Langland certainly, and
perhaps in those of Chaucer, there are copies containing additions that
proceeded from the author himself. In the days before printing, an
author's second edition, if made shortly before his death, might appear at
first in only a few copies, whereas the first edition might count its
hundreds or thousands. This might discredit the additions in the second
edition, so that even those scribes that copied it might think it necessary
to correct the second by the first, omitting what appeared to some " the
corrupt interpolations of the later copies."
349
[1872] CONCLUSION
[1872] (6) John-Mark-Matthew Agreements. Here, as
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 numerous — the vocabulary of Mark and
that 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, namely, in the descrip-
tion of the Baptist as not worthy to loose the " latchet "
of Christ's shoe, where Matthew has "carry the shoes.'*
One quasi-parallelism appears to be of a corrective nature,
bearing on the " spices " used, or to be used, in embalming
the body of Christ. Mark and Luke connect these with the
women, Matthew omits "spices," and says that the women
came to "behold" the tomb. John assigns the "spices" to
Nicodemus and Joseph. The paucity of parallelisms contrasts
with the abundance 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 (1839)
to the description of Christ's death. John sometimes alludes
(1450, 1784) to Matthew's or Luke's version of the Double
Tradition and {e.g, 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.
§ 2. What remains to be done
[1875] It may be objected against the preceding system
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 " — it may be said — " of the
350
CONCLUSION [1876]
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
Mark-Matthew-Luke. But this is largely negative informa-
tion. Where is the Vocabulary of words common to the
Four^ the John- Mark- Matthew -Luke 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 i A of Mr Rushbrooke's Synopticon,
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... I bapti[ze] in water... com[ing] of whom
I am not... the shoe... Jordan... baptiz[ing]... Spirit descend[ing]
as a 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 context ? 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 So7t!'
Again, Luke distinctly says that the Spirit " descended in
bodily shape as a dove " ; Mark and Matthew say " He saw "
the descent, the former apparently, the latter certainly,
referring " He " to Jesus (596). 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
from simply reading, in a " John-Mark-Matthew-Luke Vocabu-
lary," such an entry as " irepLo-repd Mk (2), Mt. (3), Lk. (2),
Jn(3)"?
A. V. 351 24
[1877] CONCLUSION
[1877] 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.g. '* 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 Bacon 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 narratives of the Baptism, and
of other passages where John intervenes, would be of great
value. Take, for example, the Feeding of the Five Thousand,
where all the Evangelists 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 attached 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 Synoptist,
could be satisfactorily discussed.
§ 3- Johannine Grammar
[1878] It might seem, then, that the next 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 John favours and disfavours, his metaphorical
method, and his apparent preference for Mark or Mark-
Matthew (as compared with Luke) we could apply this know-
ledge to each narrative in turn, shewing how the Fourth
352
CONCLUSION [1880]
Gospel sometimes deviates from all three in virtue of his
peculiar method or style, and sometimes approximates to
one, 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, nouns,
and prepositions he likes and dislikes. We must also know
something of his syntax. There are more ambiguities in the
Fourth Gospel than in all the Three taken together, and it is
easy 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, " The 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 been illustrated by the comparison of a large number of
similar instances.
[1880] Again, it is a peculiarity of John's style, and some-
times almost an obtrusive one, that he repeats some statements
twice, others thrice, and that a sevenfold arrangement appears
in parts of his narrative, and he occasionally prefers to make
a literally inaccurate but practically accurate assertion, e.g.
" 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 24—2
[1880] CONCLUSION
preceding pages where words alone have been considered.
Without some study of Johannine Grammar as well as
Johannine Vocabulary, we should be at a disadvantage in
approaching a discussion of the Fourfold Gospel. The next
step, therefore, to be taken will be the publication Q>i Johannine
Grammar^ as the Second Part of this work, with an Index to
the two Parts.
354
APPENDIX
355
APPENDIX
PREPOSITIONS 1 IN THE FOUR GOSPELS
§ I. Introductory remarks
[1881] No English alphabetical lists could well represent
the differences between the Johannine and the Synoptic use
of prepositions and particles. And even Greek statistics,
without careful annotation, might be misleading. Prepositions
that are used by the Synoptists frequently, but almost always
literally, may be used by John almost as frequently but
hardly ever literally. It is useless to be informed that two
writers use 'Hn'' with the same frequency, if one mostly uses
it in such phrases as ''in that hour," ''m those days," ''in
Capernaum," etc., and the other in such phrases as " abide in
me."
[1882] The same thing holds good about " to " or " into!'
This, in the Synoptists, is mostly literal; but in John it is very
frequently metaphorical — in the phrases "come into the
world," "sent into the world." Frequently, too, John expresses
" believe in " by " believe into (et?)." Luke uses airo, "from!'
more than thrice as often as John, but John would be found
1 The Johannine Prepositions will be discussed singly from the
grammatical point of view in the Second Part of this work, the Johannine
Grammar. Here they are treated collectively as illustrating the contrast
between the Johannine and the Synoptic vocabulary. And the list will
include one or two words {e.g. ovv) of a specially illustrative character.
357
[1883] PREPOSITIONS
to exceed Luke in special phrases, e.g. ''from himself I' ''from
myself!' "from God" etc., where the words have a moral or
spiritual meaning. Hence eV, eU^, eV and Trpo? are not
inserted in the following list ; but " on " (eVt with gen.) is
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 thee on the earth " ; the reason is that this
preposition does not lend itself to spiritual metaphor. So,
too, irapd with accusative meaning "by the side of" occurs
often in the Synoptic "by 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" virep with the
genitive, occurs far more frequently in the Fourth Gospel
than in all the Three together.
[1883] In the fohannine Grammar, John's use of "there-
fore" ovv, will be discussed under "Conjunctions," but some
remarks 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. Ovv in the Fourth Gospel is very much like the
English "so " in a story for children : " He did this, so [as a
natural consequence] 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 false 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 Fourth Gospel about
195 times, against 90 times in the Three, it is not found more
than 8 times in Christ's words (1885 d). In the Epistle it is
never used at all.
^ Except when eZy is used for eV.
358
IN THE FOUR GOSPELS [1884]
§2. A few statistics about Prepositions
Mk
Mt.
Lk.
Jn
[1884] hia (accus. of pers.)^
4
4
9
etff (for eV)2
3
2
7
5
eveica, -ev, €LV€k.€V (1692 a)
4 or 5
7
5
ini (accus.) (total)
34
C.67
C. ICO
19
„ (accus.) (Chri.)^
i8
c. 41
c. 61
2
„ (dat.) (Chri.)
5
12
16
„ (gen.) (Chri.)4
9
22
17
I
1 [1884 «a!] Ata Ttva, in N.T., mostly means " for the sake of benefiting,
satisfying, supporting, glorifying etc. a person " (not " because of what a
person has done in the past") : nor can (Mk ii. 4, Lk. v. 19, viii. 19)
" because of the crowd," with a negative, be regarded as exceptions, since
" crowd" is there regarded impersonally. But " I covno. for your sake {did
ere)" might be used to mean " I come to see you [and not to see anyone
else]," and so Jn xii. 9 ov 8ia r. 'I. fiovov means " not to see Jesus only." In
Jn xii. 1 1 iroWol dt' avTov vTrrjyov... seems to mean " Many of the Pharisees
were in the habit of going away [from their own party] for the sake of
seeing him [Lazarus] and were becoming believers in Jesus." Jn vii. 43
" there was a division /^r his sake " may mean " for the sake of [supporting
or attacking] him" ; Jn xii. 42 '"''for the sake ^the Pharisees they did not
confess him " may be explained as Gal. ii. 4 '"''for the sake of the false
brethren," which Lightfoot renders "/^ satisfy^ to disarm^ the false
brethren."
[1884^] All this bears on Jn vi. 57 where ^^\\v'\Vi^ for the sake of ^^o^
Father " and " Xwmgfor my sake " must not be confused with living " by
means of {hid with gen.). It is true that " eating " is mentioned in the
context. But the primary meaning probably is that the Son " lives y<?r the
sake ^/glorifying the Father." See 2294—2300.
2 [1884 c'\ Ety for eV. These numbers are taken from Bruder — after
rejecting Mk i. 39 (reading ^X^ci/ not ^v), ii. i, Lk. xii. 21 {ih Qeov
TrXovTwv), and inserting Jn xx. 19, 26 eo-rrj els to fiecrov. Jn's other
instances are i. 18 6 a>v els t6v koXttov tov Trarpoff, xvii. 23 Iva Sxri
T€Te\ei(i)ixevoi els ev and xxi. 4 earT] 'irjaovs els (marg. eiri) tov alyiaXov.
Lk.'s instances are all local. Concerning Christ's manifestation after the
Resurrection Lk. xxiv. 36 has avTos eo-Trj ev ixeato avTcov.
3 [1884^1 'Etti (accus.) (Chri.) in Jn, only i. 51 "the angels of God
ascending and descending upon (eVi) the Son of man" (from Gen.
xxviii. 12, LXX en avTfjs, D eV avTrj) and xiii. 18 "hath lifted up his heel
against me " (from Ps. xii. 9).
* [1884^] 'Etti (gen.) (Chri.) in Jn, only xvii. 4 "I [have] glorified thee
on (eVi) the earth."
359 24—5
[1885] PREPOSITIONS
Mk
Mt.
Lk.
Jn
€a>s (prep. w. noun)^
5
c. 19
8
[I]
KOTO, (accus.)
c. 14
21
37
7
„ (gen.)^
7
i6
6
I
[1885] fiT,8(is^
8
5
9
/Ltj^TTore, or /xj) Trore*
2
8
7
I
oo-Ttf (of persons)^
4
27
II
I
0^1/6
3 or 4
56
30
c. 195
Trapd (accus.)
7
7
13
„ (gen.)7
6
5
9
25
7r€ pi (accus.) 8
lO
8
5
vTTf'p (gen.) 9
2
I
I +[2]
13
1 "Eojy prep. w. noun, in Jn, is only in viii. 9 " from the first unto the
last " — an interpolated passage.
2 [1884/"] Kara (gen.), in Jn, only xix. 11 Ovk ft^fs e^ovcriav kot e/Aou
ovbcp.iav.
3 [1885^] M7;§eiy. The Johannine non-use of any form of /xjySfiy
indicates that Jn does not contain such prohibitions as " Tell no man"
" Let no man know it," " Take nothing for the journey " etc. (Mk i. 44,
Mt. viii. 4, ix. 30, Lk. v. 14 etc.).
* [1885 <^] Mi^TTore, in Synopt., alw. means "lest" exc. perh. Lk. iii. 15
" reasoning... (R.V.) whether haply he were the Christ." In Jn vii. 26
p,r}TroT€...€yva}aav, it means ^^ Can it be that...!"
^ [1885^] "OoTis, of pers., in Synopt, mostly means "every one that"
or "that" used as a defining relative. But in Jn it seems to be a
supplem£ntary relative {^'' who" — ^^ and he") Jn viii. 53 "Art thou greater
than our father Abraham who {oa-ns) is dead... ? " See 2413.
6 [1885 d] Ovv. Jn altogether differs from Mt.-Lk. in his use of ovv.
They mostly use it in Christ's words. Jn uses it freq. in the words of
others (i. 21, 25, iv. 11 etc.) and in narrative i. 22, 39, ii. 18, 20 etc., but
very rarely indeed in Christ's words (vi. 62, viii. 24, 36, 38, xii. 50, xiii. 14,
xvi. 22, xviii. 8) about 8 times. In Mt.'s Sermon on the Mount alone, it
occurs 1 3 times.
7 [1885^] llapa (gen.). Jn's use is almost always in the phrase '"''from
God (or, the Father)" eg. i. 6, 14, v. 44, vi. 45, 46 etc.
8 Ilepi (accus.), see n. on virip.
^ [1885/] 'YTTep (gen.). Mk ix. 40 "He that is not against us \s for
us" and sim. Lk. ix. 50, but ^^a.ga\nst you... for you"'; Mt. om., but has Mt.
v. 44 " pray /or them that persecute you," where'Lk. vi. 28 has " pray for"
expressed by irepi. [Lk. xxii. 19, 20] is doubtful.
[1885^] Jn's first instance is i. 30 " This is he about (vnep v. r. nept)
whom I said...." John the Baptist is speaking of Christ, and virip is all
360
IN THE FOUR GOSPELS [1885]
Mk
Mt.
Lk.
Jn
vno (accus.)i
„ (gen.)^
30^4
8
5
23
7
23
I
I
the more remarkable because (i) he has, in Jn i. 15, 'ladvrjs fxaprvpeT trfpl
avTov, (2) everywhere else in Jn virep means '''•for the sake o/^ Perh. i. 30,
having a shade of difference from i. 1 5, means " in behalf of whom"
i.e. as His representative.
[1885^] In Jn xiii. 37, 38 virip is twice used about Peter's profession
that he would "lay down his life/(?r" Christ; in xvii. 19 "I sanctify
myself /<?r them" seems to refer to Christ's self-devotion on the cross ; in
almost all other passages the word is certainly used in connexion with
Christ's dying for man, whether mentioned by Christ Himself, or
(xi. 50 — 2, xviii. 14) by Caiaphas, or by the Evangelist referring to
Caiaphas. The prevalence of the word, therefore, in fn is due to the
prevalence of mediatorial doctrine.
1 [1885 z] 'Ytto (accus.) in Jn, only i. 48 vrco rqv arvKrjv foil, by i. 50
vTroKaTco rrjs o-VK^y, on which see 2372 — 3.
2 [1885y] 'Ytto (gen.). The rarity ofyno w. gen. in Jn arises from his
preference of active to passive, as in Jn x. 14 R. V. " mine own know me,"
but V. r. and A.V. " I am known of mine." The only genuine instance is
Jn xiv. 21... cKeivos icTTLV 6 dyairoiv pe, 6 8e dyanav pe dyanrjOrjafTai vrrb tov
irarpos pov, /cayco dya7rr](ra) avrov... where tov Se dyaTravra epe would be
avoided by many writers as being in form, though not in fact, ambiguous.
361
[1885 (i)] ADDENDA
ADDENDA
[1885 (i)] Vocabulary I (1672—96) gives a characteristic but not
a complete list of words used in the Three Gospels and comparatively
seldom or never in the Fourth. The textual list was intended for readers
unacquainted with Greek. The annotations called attention to points
some of which the author hopes to discuss in a treatise on " The Fourfold
Gospel." The list omitted many words such as " camel," " candlestick "
(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 large without greatly
increasing its utility for the general reader. But here, for the benefit of
the student of the Greek Testament, the omitted words are set down in
Greek alphabetical order. The list is not complete even now. It omits
prepositions and particles discussed elsewhere, and also words used
differently by the different Synoptists e.g. 8ia(f)€p(o, Karapri^o), /coTrro), and
Aeyio)!/. But still, if the student combines the following list with the
instances marked in Vocabulary I as Jn (o), he will have a tolerably
complete view of the words used by the Three Gospels and never used by
the Fourth. 'AyeXr] 2, 3, 2 = d. Mk (2), Mt. (3), Lk. (2), and so of the
rest : —
[1885 {i)a] 'AyeXrj 2, 3, 2 : ddvparos I, I, I : a^vnos 2, I, 2 : aKpov 2, 2,
I : aXa^aarpov 2, I, I : &\uvs 2, 2, I : ^AX(fiaLos 2, I, i : dvayKci^a) i, i, i :
dvexofiai I, I, I : an-atpo) I, I, I : dnodrjfieco I, 3, 2 : dirodoKi fiasco 2, 1,3:
dTroKadiOTrjui 3, 2, I : d7roKC(f)aX[^(o 2, I, I : d7roKvXia> I, I, I : aparjv I, I, I :
dcTKOs 4, 4, 4 : dcTTrd^ofxai 2, 2, 2 : dcnraafxos I, I, 5 • d(f)aip€a> I, I, 4 (1709 d).
BdBos I, I, I : ^beXvy/xa I, I, I : ^i^Xos I, I, 2. TaXTjvr] I, I, I :
yaarrjp I, 3) 2 : yevrj/xa I, I, I : Tevvqirapir I, I, I. Aia^XcTroi I, I,
I : dia0rjKr] I, I, 2 : Sidvoia I, I, 2 : SiaTrepdco 2, 2, I : diap^(r(ra) I, I, 2 :
dva-KoXays I, I, I : Bcj/xa I, 2, 3. EtKoyv I, I, I : etayda I, I, I :
eKdidoifit I, 2, I : evdrrj &pa 2, 3, I : ivrpiirop-ai I, I, 3 : e^rjKOvra 2, 2, I :
eni^XTjua I, I, 2 : €7riypa(j)r] 2, I, 2 : itriaKid^oi I, I, 2 : eprjfKocns I, I, I :
€vdvs (adj.) I, I, 2 : evKOTrcoTepov 2, 2, 3. ZrjfXLoa) I, I, I. Qepos
1, I, I : $i^Xd^a) I, 2, 2 : 6v(ria l, 2, 2. Ka/x7/Xos 2, 3, I : Kapiro^opioa
2, I, I : (carayeXao) I, I, I : KaTaTreracTfia I, I, I : KaTapdofiai I, I, I :
KaTacrK€vd^a> I, I, 2 : KaraaKTjvoo} I, I, I : KaracpiXeo) I, I, 3 : Karivavri 3, 2,
I : Kpda-TTfdov I, 3, I : Kprjixvos I, I, I : Kvpr)vaios I, I, I.
[1885 (i)^] Adxavov I, I, I : Xifios I, I, 4 : Xvxvla I, i, 2. Merpeo)
2, 2, I : fiodios I, I, I : fivoTrjpiov I, I, I. Neavio-Kos 2, 2, I : wfKpcov
I, 2, I. SvXa (pi.) 2, 2, I. *08ovs I, 8, I : opfido) I, I, I :
opx^ofiai I, 2, I : 6a(f)vs I, I, I. Uapexfo I, 1,4: Trevdepd I, 2, 3 :
nepiXvnos 2, I, I : irepia-aevfia I, I, I : Trepia-a-oTepos 3, I, 4 (1683^) :
niva^ 2, 2, I : noXefios 2, 2, 2 : irovqpia I, I, I : Troppca I, I, 2 : TrpoBeais I,
362
ADDENDA [1885 (ii)/^]
I, I : TTpcoTOKadedpia I, I, 2 : 7rp(OTOK\i(ria I, I, 2 : trvpyos I, I, 2.
'Pa/36oj 1,1, I : priyvvp-L 2, 2, 2. SaXevo) 1,2, 4 : aeXrivi] I, I, I :
(rivaTTi I, 2, 2 : crtv§a)j/ 3, I, I : a-Krjvrj 1,1,2: (TKta I, I, I : (tkvXXw I, 1,2:
(Tiropifios I, I, I : crrd;(i;ff 3, I, I : areyr] I, I, I : crvKov I, I, I : crvvXaXeco I,
I, 3 : (TvvTTvly(o 2, I, 2 : a-vvTrjpea) i, I, I. TeXwrioi' I, I, I : rt'XXo) I,
I, I : Tpdx^'jXos 1,1,2. 'YTraKOvo) 2, I, 2 : v7rop.ev(o I, 2, I.
^aivofiai (mid. or pass.) i+[i], 13, 2 : (f)ip.6co 2, 2, i : (f>ov€v(o i, 5, i :
(fiovos 2, I, 2 : (^payjxos I, I, I. "iTevdoTrpocfiTjTTjs I, 3, I.
[1885 (ii)] Vocabulary II (1707 — 28) omitted a large number of words
used by John alone, but used by him only once or twice, so that they
could not be called characteristic, e.^. aXor], apa(f)09, ^atov, yeverr]. These
belong either to special narratives, or else to special details, not given by
the Synoptists ; and their inclusion seemed likely to make the Vocabulary
inconveniently long without compensating advantage to the reader
unacquainted with Greek. But there is much to be learned from some of
these, e.^. from John's unique use of fxiaiva (" lest they (the chief priests)
should de defiled'''') immediately before the priests accuse Christ of " doing
evil^'' when compared with Matthew's statement "That which cometh out
of the mouth defileth {kowoi) the man." Some of them will be discussed
in Part II of this work, e.g. aXkofiai (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 :
[1885 (ii)«] 'Ay-yeXXo) XX. 18, dyvi^co xi. 55, aXXoixai iv. 14, dXoT] xix. 39,
djivos i. 29, 36, dvarpeTrat ii. 1 5, duepxofiai vi. 3, dvBpcorroKrovus viii. 44,
aTTddeo) iii. 36, apac^os xix. 23, dpecrros viii. 29, dpviov xxi. 15, dpx^iTpUXivos
ii. 8 — 9. Baiov xii. 13 (2047), ^aaiXiKos iv. 46, 49, ^i^paxrKO) vi. 1 3.
TeveTT} ix. I, yepcov iii. 4, yrjpdo-Kco xxi. 1 8, yXoxroroKO/xov xii. 6, xiii. 29.
AaKpvco xi. 35, StaTpi/3o) iii. 22, diduKros vi. 45, dapia iv. lO, s. also 1682^.
'E/38d/iJ7 apa iv. 52, eKKevreo) xix. 37, CKvevcn v. 1 3, eXarroco iii. 30, iXdrrav ii.
10, eXiyp-a xix. 39, ipiropLov ii. 16, ificfivo-dco xx. 22, ivKa'ivia x. 22, i-trdparos
vii. 49, iiriyeios iii. 12, eiriXeyco v. 2, eirixpLco ix. II, evrovpdvios iii. 12,
epavvd(o v. 39, vii. 52, evdvvco i. 23, e;^^6y iv. 52.
[1885 (ii) d] ZPjXos ii. 17, ^77x770-49 iii. 25. 'HXoy xx. 25 ((^/j).
Q€0(r€^r]s ix. 31, ^77K»7 xviii. II, Qpiyifxa iv. 12. Kadaipo) xv. 2, Karr^yopia
xviii. 29, (r«i/) K48pQ3v xviii. i, K«p/a xi. 44, Kep/xa ii. 15, KepfiaTia-Trjs ii.
14, KTyTTovpos- XX. 15, kXtJpo XV. 2 — 6 (4 times (1674)), KXwTray xix. 25,
Koi/xj/o-i? xi. 13, Kopyj/orepov e;^co iv. 52. Aarpeiaxvi. 2, XeVrtoi/ xiii. 4, 5,
Xldivos ii. 6, Ai^oo-rpwroff xix. 13, Xirpa xii. 3, xix. 39, Xoidopeco ix. 28.
Maivopai x. 28, MaX;^o? xviii. 10, p.dxop.ai vi. 52, /xeo-oo) vii. 14, pialvo) xviii.
28. Neva) xiii. 24, vnrrqp xiii. 5. 'Odonropla iv. 6, o^g) xi. 39,
oIp.ai xxi. 25, oi/aptoi^ xii. 14 (1736 <?), ottXoi/ xviii. 3, 6crp,rj xii. 3, o\//'ts- vii. 24,
xi. 44. Uaibdpiov VI. 9 (1736 <?), TrapafxvOeofiai, xi. 19, 3 1, Trevdepos
363
[1885 (ii)<;] ADDENDA
xviii. 13, TrfpiSf'o) xi. 44, TrepiioTrjixi xi. 42, 7ropcf)vp€os xix. 2, 5? Tdtrty vi. 55,
TTpo^aTiKT} V. 2 (2216), Trpo^drtov xxi. 16, 1 7, 7rpo(raiT€(o ix. 8 (s. also
■jrpoaaiTrjs 1737 «), Trpoo-Kvvrjrrjs iv. 23, irpoa-cfxiyiov xxi. 5) "n-repva xiii. 1 8,
TTTva-fia ix. 6 (s. also tttvo), 1737 <5).
[1885 (ii) <:] 'Pe'o) vii. 38. '^afxape'iTis iv. 9 (^/V), o-kAos- xix. 31, 32,
33j a-KTjvoirrjyia vii. 2, o'lciyi'da) i. 1 4, (ttoo. v. 2, x. 23, (rvveio-epxofiai vi. 22,
xviii. 15, avvfxadrjTTjs xi. 16, avpo) xxi. 8, (rxoiviov ii. 15. Ta;(«oj/ xiii.
27, XX. 4 (1918), TCKviov xiii. 33 (1676 «), rerapraloy xi. 39, rerpap-r^vos iv. 35,
tLtKos xix. 19, 20, ruTToy xx. 25 (^z^), Tv(^\6a> xii. 40. 'Ydpla ii. 6, 7,
iv. 28, vir6deiyp.a xiii. 15, vo-o-coTroy xix. 29, v(f>avT6s xix. 23. *aiVa)
(active) i. 5, v. 35, <f)av6s xviii. 3, cf)avXos iii. 20, v. 29 (1772 d\ (jioivi^ xii.
13 (2047), (fipayiWiov ii. 15. Xap,ai ix. 6, xviii. 6, x^'-H'^PPos xviii. I,
;^oXda) vii. 23. ^evdos viii. 44, yjreiKrTrjs viii. 44, 55, ■^u^yos xviii. 18.
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