20 Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ·
And there were certain Greeks among them coming up in order to worship in the feast.
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21 οὗτοι οὖν προσῆλθον Φιλίππῳ τῷ
ἀπὸ Βηθσαϊδὰ τῆς Γαλιλαίας,
καὶ ἠρώτων αὐτὸν λέγοντες·κύριε, θέλομεν τὸν Ἰησοῦν ἰδεῖν.
Therefore these came to Philip who was from Bethsaida of Galilee,
and asked him saying, "Sir, we wish to see Jesus."
Robertson stating respect and politeness being shown. Philip from Bethsaida on the Western side of Galilee, not eastern.
22 ἔρχεται Φίλιππος καὶ λέγει τῷ Ἀνδρέᾳ,
ἔρχεται Ἀνδρέας καὶ Φίλιππος καὶ λέγουσιν τῷ Ἰησοῦ.
Philip came and said to Andrew, Andrew and Philip came
and spoke to Jesus.
Andrew Greek named apostle/ The man who brought Simon to Jesus 1:41- All verbs being present a couple middle. But all used as dramatic present - Robertson.
23 ὁ δὲ Ἰησοῦς ἀποκρίνεται αὐτοῖς λέγων·
ἐλήλυθεν ἡ ὥρα ἵνα δοξασθῇ ὁ υἱὸς τοῦ ἀνθρώπου.
And Jesus answered them saying, "The hour has come
in order for the son of man may be glorified.
The hour has come - 2:4, 7:30, 8:20 and 13:1 - other sheep? -
24 ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ὁ κόκκος τοῦ σίτου
πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει·
ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.
amen, amen, I say to you, except a seed of grain falls to the
ground it may die, it remain alone; But if it dies, it bears
much fruit.
Negative 3rd condition - possible, supposable case, or undetermined with second aorist active participle peson, pipto. - 3000 year old Egyptian wheat - alone and no fruit.
Greeks have nothing like this in their Philosophy being sacrificial from death to life.
25 ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολλύει αὐτήν,
καὶ ὁ μισῶν τὴν ψυχὴν αὐτοῦ ἐν τῷ κόσμῳ τούτῳ
εἰς ζωὴν αἰώνιον φυλάξει αὐτήν.
The one who loves his soul loses it,
but the one who hates his soul in this world will keep it
into eternal life.
26 ἐὰν ἐμοί τις διακονῇ, ἐμοὶ ἀκολουθείτω,
καὶ ὅπου εἰμὶ ἐγώ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται·
ἐάν τις ἐμοὶ διακονῇ, τιμήσει αὐτὸν ὁ πατήρ.
If someone serves me, he must follow me, and where I am
there also the one who serves me will be. If some one serves
me, my father will honor him.
Conditional use 3rd class, with subjunctive present active. Keep on serving with dative moi. Associative dative instrument me?
27 νῦν ἡ ψυχή μου τετάρακται, καὶ τί εἴπω;
πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης;
ἀλλὰ διὰ τοῦτο ἦλθον εἰς τὴν ὥραν ταύτην·
Now my soul is troubled, and what should I say?
Father, save me from this hour? But because of this
I came into this hour.
Robertson soul same as spirit 13:21. Perfect passive indicative of tarasso.
What should I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). This is not John's answer for Gethsemane. But still troubled soul. 28 πάτερ, δόξασόν σου τὸ ὄνομα.
ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ·
καὶ ἐδόξασα καὶ πάλιν δοξάσω.
Father, glorify your name. Therefore came a voice out of heaven,
And I have glorified it and I will glorify it again.
first glorify is imperative mood, second and third are 1 person aorist and future. I person aorist with personal ending? 29 ὁ οὖν ὄχλος ὁ ἑστὼς ἀκούσας ἔλεγεν
βροντὴν γεγονέναι· ἄλλοι ἔλεγον·
ἄγγελος αὐτῷ λελάληκεν.
Therefore the crowd which was standing, heard, they said had thundered. Others said an
angel had spoken.
Indirect discourse ginomai - perfect active infinitive.- accusative of general reference "Mk 3:17 that thunder came to pass" Acts 9:7 and 22:9
30 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν·
οὐ δι’ ἐμὲ ἡ φωνὴ αὕτη γέγονεν ἀλλὰ δι’ ὑμᾶς.
Jesus answered and said, "The voice did not happen for me but for you."
Seeming contradiction to what was just said 28,29. Bernard thinks an interpolation. Why do we always go there? Robertson exaggeration. What about simply that Jesus was talking to the disciples? 31 νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου·
νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεταιἔξω,
Now is judgement of this world, now the ruler of this world is being cast all the way out.
No article, Krisis - ex - all the way out. Future passive of ekballo 32 κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς,
πάντας ἑλκύσω πρὸς ἐμαυτόν.
And I if I be lifted up from the earth, I will draw everyone to myself.
Proleptic use of ego - anticipating argument resistance, 3rd conditional, undetermined with prospect. with ean and 1st aorist subjunctive. 3:14 word used of the brazen snake, also 8:28. Westcott presses for ek instead of pros pushing for ascension rather than Cross. 33 τοῦτο δὲ ἔλεγεν σημαίνων
ποίῳ θανάτῳ ἤμελλεν ἀποθνῄσκειν.
And this he said signifying what kind of death about to die.
Indirect discourse with imperfect rather than future and infinitive rather than present? 34 ἀπεκρίθη οὖν αὐτῷ ὁ ὄχλος, ἡμεῖς ἠκούσαμεν
ἐκ τοῦ νόμου ὅτι ὁ Χριστὸς μένει εἰς τὸν αἰῶνα,
καὶ πῶς λέγεις σὺ ὅτι δεῖ ὑψωθῆναι τὸν υἱὸν
τοῦ ἀνθρώπου; τίς ἐστιν οὗτος ὁ υἱὸς τοῦ ἀνθρώπου;
Therefore the crowd answered to him, we heard from the law
that the Christ remains forever and how do you say that
the son of man must be lifted up? Who is this son of man?
No connection with Messiah and son of man? - Bernard
35 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς·
ἔτι μικρὸν χρόνον τὸ φῶς ἐν ὑμῖν ἐστιν.
περιπατεῖτε ὡς τὸ φῶς ἔχετε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ·
καὶ ὁ περιπατῶν ἐν τῇ σκοτίᾳ οὐκ οἶδεν ποῦ ὑπάγει.
Therefore Jesus said to them yet a little time the light is with you.
Walk while you have the light, in order that darkness may not come down on you
and the one who is walking in the darkness may not know how to go.
Chronon accusative of time. Purpose hina clause with verb used as overtaken as in 1 Thess. 5:4. Same language in 1 john 2:11.
36 ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς,
ἵνα υἱοὶ φωτὸς γένησθε. Ταῦτα ἐλάλησεν
Ἰησοῦς, καὶ ἀπελθὼν ἐκρύβη ἀπ’ αὐτῶν.
While you have the light, believe in the light, in order
That you may become sons of the light. These things Jesus said
and and he was going away to hide from them.
Hina purpose clause, second aorist of ginomai.
Ephesians 5:8 so 'sons of light" - Rejected by Robertson because of qumram propaganda
Also see 1 Thess. 5:5 similar to this set of passage.
37 τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος
ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς αὐτόν,
But he had done so great his signs in front of them yet they did not believe in him,
38 ἵνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωθῇ,
ὃν εἶπεν· κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;
καὶ ὁ βραχίων κυρίου τίνι ἀπεκαλύφθη;
in order that the word of Isaiah the prophet might be fulfilled,
who said, "Lord, who believed our report? And to whom has the arm of the Lord been revealed?
Believed takes a dative for D.O. - hina with aorist passive subjunctive - telic force as design but hina used in NT with result or purpose - Next verse adds weight to design
39 διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν,
ὅτι πάλιν εἶπενἩσαΐας·
Because of this they were not able to believe, that
again Isaiah said,
(double augment on imperfect?- Rob) because of this (cause) also double meaning on touto previous verse and on next. and reinforcing design
40 τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς
καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν,
ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν
τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς.
He has blinded their eyes, and hardened their hearts, in order
that they may not see with their eyes and understand with their hearts and
they may turn and I would heal them.
Old causative verb "to make blind", perfect act. ind.-
He hath blinded (tetuphloœken). Perfect active indicative of tuphlooœ, old causative verb to make blind (from tuphlos, blind), in N.T. only here, 2 Cor. 4:4; 1 John 2:11. He hardened (epoœroœsen). First aorist active indicative of poœrooœ, a late causative verb (from poœros, hard skin), seen already in Mark 6:52, etc. This quotation is from Isa. 6:10 and differs from the LXX. Lest they should see (hina meœ idoœsin). Negative purpose clause with hina meœ instead of meœpote (never used by John) of the LXX. Matthew (Matt. 13:15) has meœpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matt. 13:15) has sunoœsin where John has noeœsoœsin (perceive), and both change from the subjunctive to the future (kai iasomai), “And I should heal them.” John has here straphoœsin (second aorist passive subjunctive of strephoœ) while Matthew reads epistrepsoœsin (first aorist active of epistrephoœ). robertson.
41ταῦτα εἶπεν Ἡσαΐας, ὅτι εἶδεν τὴν δόξαν αὐτοῦ,
καὶ ἐλάλησεν περὶ αὐτοῦ.
These thing Esaias said, since (because) he saw His glory and spoke concerning Him.
hoti -because, not - hote when. Isaiah saw the Messiah as did Abraham (8:56). 42 ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν
εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν,
ἵνα μὴ ἀποσυνάγωγοι γένωνται·
nevertheless yet many even of the rulers believed on him, but because of the Pharisees they did not confess, in order that they may not be thrown out of the synagogue.
omologos - confessed with lengthened omicron for augment.- Negative hina imperfect aprosunagogoi compared with punticular episteuosan
43 ἠγάπησαν γὰρ τὴν δόξαν τῶν ἀνθρώπων μᾶλλον ἤπερ τὴν δόξαν τοῦ θεοῦ.
For they loved the glory of man more than the glory of God.
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