29. The next day (maybe more literately, "On the morrow") he saw Jesus coming to him and he said, "Behold the lamb of God who takes up the sin of the world." Raymond plays this "lamb of God" as either apocalyptic of Revelation ilk, or suffering servant of Isaiah ilk and pascal lamb. It is a great read if you can put your hands on it. It is The Anchor Bible, Vol. 29, p. 58-63.
30. This is he of whom I said, After me comes a man who is preferred before me: for he was before me. I had trouble with this verse. I went to the KJV to get a little help. Did anyone else translate differently?
31. I did not know him, but that he might be shown or manifested to Israel, I came baptizing with (in) water. The NA27th NT shows textual problems with "en". But it seems to be minor unless you want to argue for "in the water" as opposed to "with the water". The greater theological debate about this scripture is why Christ allowed John to baptize him for the forgiveness of sin? Thoughts? It is interesting to me that Jesus is Baptized at Bethany - which means "house of obedience". "oti" used as a direct quote.
32. And John testified saying, "I saw the spirit coming down out of heaven as a dove and remaining on Him." teqe√amai - qe√aomai- This is the perfect middle, notice the te reduplication of qe meaning to see.
Used in the NT about 22 times.
33. And I did not know him, but the one who sent me to baptize in/with water, that one said to me, on whom you will see the spirit descending on and remaining on him, this is the one who baptizes in the Holy Spirit.
34. And I saw and have borne witness that this one is the son of God. Variant reading on "son of God" see NA27th at bottom. If you ever get Bruce Metzger's book A Textual Commentary on the Greek New Testament, it gives a behind the scenes look at why the "Committee" decided on any particular reading. He says about this one that "on basis of age and diversity of witnesses a majority of the Committee preferred the reading ho huios, which is also in harmony with the theological terminology of the Fourth Evangelist."
Thursday, June 17, 2010
Tuesday, June 15, 2010
John 1:29-34
29 Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει·
ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁαἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
30 οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον· ὀπίσω μου ἔρχεται ἀνὴρ
ὃςἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
31 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ’ ἵνα φανερωθῇ τῷἸσραήλ,
διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων.
32 καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτιτεθέαμαι
τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ,
καὶ ἔμεινεν ἐπ’ αὐτόν.
33 κἀγὼοὐκ ᾔδειν αὐτόν, ἀλλ’ ὁ πέμψας με
βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· ἐφ’
ὃν ἂν ἴδῃς τὸπνεῦμα καταβαῖνον
καὶ μένον ἐπ’ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ.
34 κἀγὼἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
1. ἐμαρτύρησεν - It is interesting for me to search in my computer to find out how many times it is used in NT. Also to see where in the sentence is it most often used. Doing this helps me remember those rarely used words (used 17 times).
2. It is also interesting to note that most translation put "John's" name at the beginning of verse one. NASB does not.
3. Look at verse 29 the use of the "historical Present".
4. The word for "sin" is in the singular. Why do you think that is?
5. I like the verb here 'bear away".
Good luck with the rest.
ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁαἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
30 οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον· ὀπίσω μου ἔρχεται ἀνὴρ
ὃςἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
31 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ’ ἵνα φανερωθῇ τῷἸσραήλ,
διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων.
32 καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτιτεθέαμαι
τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ,
καὶ ἔμεινεν ἐπ’ αὐτόν.
33 κἀγὼοὐκ ᾔδειν αὐτόν, ἀλλ’ ὁ πέμψας με
βαπτίζειν ἐν ὕδατι, ἐκεῖνός μοι εἶπεν· ἐφ’
ὃν ἂν ἴδῃς τὸπνεῦμα καταβαῖνον
καὶ μένον ἐπ’ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ.
34 κἀγὼἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
1. ἐμαρτύρησεν - It is interesting for me to search in my computer to find out how many times it is used in NT. Also to see where in the sentence is it most often used. Doing this helps me remember those rarely used words (used 17 times).
2. It is also interesting to note that most translation put "John's" name at the beginning of verse one. NASB does not.
3. Look at verse 29 the use of the "historical Present".
4. The word for "sin" is in the singular. Why do you think that is?
5. I like the verb here 'bear away".
Good luck with the rest.
Friday, June 11, 2010
John 1:19-28 Translation
John 1:
19. And this is the testimony John gave when the Jews sent priests and Levites from Jerusalem to ask him who he was. You might ask yourself why is "aute" the feminine form used? Variant readings exist for the 'kai" at the beginning of 19. They want to change it to "now" which is fine but not because as some assert this is where John originally started his Gospel (Anchor, p.42). Also, and this may be correct the "to him" was not in many earlier manuscripts. The arguments are shown in your NA27th at bottom of the page. By the way if you can not make heads or tails from the lettering look at the beginning of the NA, NT or the GNT it is explained there.
20. And he confessed, and denied not; but confessed, I am not the Christ. This is an interesting place for John to use the famous "I am" ego eimi. John the evangelist has John the baptizer emphatically saing "I am Not" in contrast to Christ saying "I am".
21. And they asked him, What therefore? Are you Elias? And he saith, I am not. Are you that prophet? And he answered, No. Oun John uses this about 195 times in his Gospel. Awkward here in the English. Some translate it "Well". Did you come up with something better? Let me know.
22. Then they said to him, Who are you? that we may give an answer to them that sent us. What do you say about (concerning) yourself?
23. He said,
I am a voice crying out in the desert
Prepare the way of the Lord,
as said the prophet Isaiah. This is quoted from Isaiah 11:3. It is taken from the LXX. In the MT 'desert" does not modify "voice". Here we have John in the desert/wilderness doing his work. The LXX fits better. And the LXX is mostly quoted in the NT.
24. And those being sent were of the Pharisees. Notice the participle here. Can be translated differently. How did you handle it?
25. And they asked him, and said to him, Why do you baptize then, if you are not that Christ, nor Elias, neither that prophet?
26. John answered them, saying, I baptize with water: but there stands one among you, whom you do not know; Notice here the usage of the present tense. This could be a direct quote or what is often referred to as the historical present. It is used as we might to pick up the action in a story.
27. He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. Again a variant this time with the ego of the famous ego eimi. It is omitted in this translation, but one can see how it could fit in nicely with the other one in vs.20.
28. These things were done in Bethany beyond Jordan, where John was baptizing. Interesting geological sites, claiming in part to be the spot where John baptized many including Jesus. This spot is across the Jordan River on its Eastern banks, which is down the Jericho road from Jerusalem.
19. And this is the testimony John gave when the Jews sent priests and Levites from Jerusalem to ask him who he was. You might ask yourself why is "aute" the feminine form used? Variant readings exist for the 'kai" at the beginning of 19. They want to change it to "now" which is fine but not because as some assert this is where John originally started his Gospel (Anchor, p.42). Also, and this may be correct the "to him" was not in many earlier manuscripts. The arguments are shown in your NA27th at bottom of the page. By the way if you can not make heads or tails from the lettering look at the beginning of the NA, NT or the GNT it is explained there.
20. And he confessed, and denied not; but confessed, I am not the Christ. This is an interesting place for John to use the famous "I am" ego eimi. John the evangelist has John the baptizer emphatically saing "I am Not" in contrast to Christ saying "I am".
21. And they asked him, What therefore? Are you Elias? And he saith, I am not. Are you that prophet? And he answered, No. Oun John uses this about 195 times in his Gospel. Awkward here in the English. Some translate it "Well". Did you come up with something better? Let me know.
22. Then they said to him, Who are you? that we may give an answer to them that sent us. What do you say about (concerning) yourself?
23. He said,
I am a voice crying out in the desert
Prepare the way of the Lord,
as said the prophet Isaiah. This is quoted from Isaiah 11:3. It is taken from the LXX. In the MT 'desert" does not modify "voice". Here we have John in the desert/wilderness doing his work. The LXX fits better. And the LXX is mostly quoted in the NT.
24. And those being sent were of the Pharisees. Notice the participle here. Can be translated differently. How did you handle it?
25. And they asked him, and said to him, Why do you baptize then, if you are not that Christ, nor Elias, neither that prophet?
26. John answered them, saying, I baptize with water: but there stands one among you, whom you do not know; Notice here the usage of the present tense. This could be a direct quote or what is often referred to as the historical present. It is used as we might to pick up the action in a story.
27. He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. Again a variant this time with the ego of the famous ego eimi. It is omitted in this translation, but one can see how it could fit in nicely with the other one in vs.20.
28. These things were done in Bethany beyond Jordan, where John was baptizing. Interesting geological sites, claiming in part to be the spot where John baptized many including Jesus. This spot is across the Jordan River on its Eastern banks, which is down the Jericho road from Jerusalem.
Wednesday, June 2, 2010
John 1:19-28
19. Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε
ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖςκαὶ Λευείτας ἵνα ἐρωτήσωσιν αὐτόν· σὺ τίς εἶ; 20. καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶὡμολόγησεν ὅτι ἐγὼ οὐκ εἰμὶ ὁ Χριστός. 21. καὶ ἠρώτησαν αὐτόν· τί οὖν; Ἡλείας εἶ; λέγει· οὐκεἰμί. ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη· οὔ.
22 .εἶπαν οὖν αὐτῷ· τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖςπέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;
23. ἔφη· ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· εὐθύνατε τὴνὁδὸν κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης. 24. καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων.25. καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῷ· τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς οὐδὲ Ἡλείας οὐδὲ ὁ προφήτης; 26. ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης λέγων· ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶνστήκει, ὃν ὑμεῖς οὐκ οἴδατε, 27. ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦτὸν ἱμάντα τοῦ ὑποδήματος. 28. ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦνὁ Ἰωάννης βαπτίζων.
Inquiries into the text:
1. Watch for the use of the present tense where a past tense may warrant translation. This is called "historical present". It is used by John and other authors.
2. Levites here are one of only about 3 times in the NT. Brown says they are sometimes referred to as "temple police".
3. The quote from Isaiah is from the LXX.
You might want to keep reading your commentary, if you are not. John offers a lot of insight.
ἀπέστειλαν οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖςκαὶ Λευείτας ἵνα ἐρωτήσωσιν αὐτόν· σὺ τίς εἶ; 20. καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶὡμολόγησεν ὅτι ἐγὼ οὐκ εἰμὶ ὁ Χριστός. 21. καὶ ἠρώτησαν αὐτόν· τί οὖν; Ἡλείας εἶ; λέγει· οὐκεἰμί. ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη· οὔ.
22 .εἶπαν οὖν αὐτῷ· τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖςπέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;
23. ἔφη· ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· εὐθύνατε τὴνὁδὸν κυρίου, καθὼς εἶπεν Ἡσαΐας ὁ προφήτης. 24. καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν Φαρισαίων.25. καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῷ· τί οὖν βαπτίζεις, εἰ σὺ οὐκ εἶ ὁ Χριστὸς οὐδὲ Ἡλείας οὐδὲ ὁ προφήτης; 26. ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης λέγων· ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶνστήκει, ὃν ὑμεῖς οὐκ οἴδατε, 27. ὁ ὀπίσω μου ἐρχόμενος, οὗ οὐκ εἰμὶ ἐγὼ ἄξιος ἵνα λύσω αὐτοῦτὸν ἱμάντα τοῦ ὑποδήματος. 28. ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ Ἰορδάνου, ὅπου ἦνὁ Ἰωάννης βαπτίζων.
Inquiries into the text:
1. Watch for the use of the present tense where a past tense may warrant translation. This is called "historical present". It is used by John and other authors.
2. Levites here are one of only about 3 times in the NT. Brown says they are sometimes referred to as "temple police".
3. The quote from Isaiah is from the LXX.
You might want to keep reading your commentary, if you are not. John offers a lot of insight.
Monday, May 31, 2010
John 1:14-18 Translation
14. And word became flesh dwelt in (among) us and we beheld his glory, glory as only (one or unique one) from the father full of grace and truth.
15. John witnessed concerning him and cried out saying, "this is the one whom I said after me is coming who was in front of me having been born, because first of me he was. ( Really a tough verse. I left it as literal as I could so we could see what it was originally saying. If you have any suggestion please add them in on the comments.
16. For (because) from (out of ) his fullness we all received, even grace for grace. Variant reading here has kai instead of oti, which is picked up in the KJV.
17. That the law through Moses was given, but grace and truth through Jesus Christ came.
18. No one has seen God ever, God only begotten who is in the bosom of the father, he explained him.
Verse 18 is the finish of the prologue. I am including Robertson's comments as it is a very important verse that has Variant readings. The variant readings probably caused by a scribe trying to work out the trinity. The mistake is found in the Textus Receptus. I quote Robertson:
15. John witnessed concerning him and cried out saying, "this is the one whom I said after me is coming who was in front of me having been born, because first of me he was. ( Really a tough verse. I left it as literal as I could so we could see what it was originally saying. If you have any suggestion please add them in on the comments.
16. For (because) from (out of ) his fullness we all received, even grace for grace. Variant reading here has kai instead of oti, which is picked up in the KJV.
17. That the law through Moses was given, but grace and truth through Jesus Christ came.
18. No one has seen God ever, God only begotten who is in the bosom of the father, he explained him.
Verse 18 is the finish of the prologue. I am including Robertson's comments as it is a very important verse that has Variant readings. The variant readings probably caused by a scribe trying to work out the trinity. The mistake is found in the Textus Receptus. I quote Robertson:
The only begotten Son (ho monogeneœs huios). This is the reading of the Textus Receptus and is intelligible after hoœs monogenous para patros in verse 14. But the best old Greek manuscripts (Aleph B C L) read monogeneœs theos (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ho monogeneœs huios to obviate the blunt statement of the deity of Christ and to make it like 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called theos in verse 1. The Incarnation is stated in verse 14, where he is also termed monogeneœs. He was that before the Incarnation. So he is “God only begotten,” “the Eternal Generation of the Son” of Origen’s phrase.
First aorist (effective) middle indicative of exeœgeomai, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke’s Gospel (24:35) and four times in Acts (10:8; 15:12, 14; 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.
First aorist (effective) middle indicative of exeœgeomai, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke’s Gospel (24:35) and four times in Acts (10:8; 15:12, 14; 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.
Saturday, May 22, 2010
John 1:14-18
Here is the next set of scriptures.
14 καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξανὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦκαὶ κέκραγεν λέγων· οὗτος ἦν ὃν εἶπον· ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτιπρῶτός μου ἦν. 16 ὅτι ἐκ τοῦ πληρώματος5 αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·17 ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 18 θεὸνοὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς3 υἱὸς ὁ ὢν εἰς τὸν κόλπον7 τοῦ πατρός, ἐκεῖνοςἐξηγήσατο.
14 καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξανὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας. 15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦκαὶ κέκραγεν λέγων· οὗτος ἦν ὃν εἶπον· ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτιπρῶτός μου ἦν. 16 ὅτι ἐκ τοῦ πληρώματος5 αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·17 ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 18 θεὸνοὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς3 υἱὸς ὁ ὢν εἰς τὸν κόλπον7 τοῦ πατρός, ἐκεῖνοςἐξηγήσατο.
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