03450
 \\Found\\ (\\heurn\\). Second aorist active participle of \\heurisk\\.
 Through the disciples, of course, as in
 # Mr 11:2-6
 # Mt 21:2-3,6; Lu 19:30
 \\A young ass\\ (\\onarion\\). Late diminutive of \\onos\\, in Epictetus and
 the papyri (even the double diminitive, \\onaridion\\), only here in
 the N.T.
 See note on "Mt 21:5"
  where \\kai\\ has been wrongly rendered "and" instead of "even."
 Rightly understood Matthew has Jesus riding only the colt like
 the rest.

03451
 \\Daughter of Zion\\ (\\thugatr Sin\\). Nominative form (instead of
 \\thugater\\) but vocative case. The quotation is from
 # Zec 9:9
 shortened. \\Thy King cometh\\ (\\ho basileus erchetai\\). Prophetic
 futuristic present. The ass was the animal ridden in peace as the
 horse was in war
 # Jud 10:4; 12:14; 2Sa 17:23; 19:26
 Zechariah pictures one coming in peace. So the people here
 regarded Jesus as the Prince of Peace in the triumphal entry.
 \\Sitting on an ass's colt\\ (\\kathmenos epi plon onou\\). Matthew
 # Mt 21:6
 does speak of both the ass and the colt having garments put on
 them, but he does not say that Jesus "sat upon" both animals at
 once, for \\epan autn\\ (upon them) probably refers to the
 garments, not to the colts. When John wrote (end of the century),
 Jerusalem had fallen. Jesus will lament over Jerusalem
 # Lu 19:41
 So "Fear not" (\\m phobou\\).

03452
 \\Understood not\\ (\\ouk egnsan\\). Second aorist active indicative of
 \\ginsk\\. Another comment by John concerning the failure of the
 disciples to know what was happening (cf.
 # 2:22; 7:39
 \\At the first\\ (\\to prton\\). Adverbial accusative, as in
 # 10:40; 19:39
 \\Was glorified\\ (\\edoxasth\\). First aorist passive indicative of
 \\doxaz\\, to glorify, used of his death already in
 # 7:39
 and by Jesus himself of his death, resurrection, and ascension in
 # 12:23; 13:31
 \\Then remembered they\\ (\\tote emnsthsan\\). First aorist passive
 indicative of \\mimnsk\\. It was easier to understand then and they
 had the Holy Spirit to help them
 # 16:13-15
 \\Were written of him\\ (\\n ep' auti gegrammena\\). Periphrastic past
 perfect passive of \\graph\\ with neuter plural participle agreeing
 with \\tauta\\ (these things) and singular verb, though the plural
 \\san\\ could have been used. Note the threefold repetition of
 \\tauta\\ in this verse, "clumsy" Bernard calls it, but making for
 clarity. The use of \\ep' auti\\ for "of him" rather than \\peri\\
 \\autou\\ is unusual, but occurs in
 # Re 10:11; 22:16
 \\They had done\\ (\\epoisan\\). First aorist active indicative of
 \\poie\\, simply, "they did."

03453
 \\Bare witness\\ (\\emarturei\\). Imperfect active of \\marture\\. This
 crowning triumph of Jesus gave an added sense of importance to
 the crowds that were actually with Jesus when he called Lazarus
 out of the tomb and raised him from the dead. For this
 description of this portion of the crowd see
 # 11:45; 12:1,9-11

03454
 \\The multitude\\ (\\ho ochlos\\). The multitude of verse
 # 13
 not the crowd just mentioned that had been with Jesus at the
 raising of Lazarus. There were two crowds (one following Jesus,
 one meeting Jesus as here). \\Went and met him\\ (\\hupntsen auti\\).
 First aorist active indicative of \\hupanta\\, old compound verb
 (\\hupo, anta\\) to go to meet, with associative instrumental case
 \\auti\\. Cf.
 # Joh 4:51
 \\That he had done this sign\\ (\\touto auton pepoikenai to smeion\\).
 Perfect active infinitive in indirect discourse after \\kousan\\
 (first aorist active indicative of \\akou\\, to hear) (instead of a
 \\hoti\\ clause) with the accusative of general reference \\auton\\ (as
 to him) and another accusative (\\smeion\\, sign) the object of the
 infinitive. Clearly there was much talk about the raising of
 Lazarus as the final proof that Jesus in truth is the Messiah of
 Jewish hope.

03455
 \\The Pharisees therefore laid among themselves\\ (\\hoi oun Pharisaioi\\
 \\eipan pros heautous\\). Graphic picture of the predicament of the
 Pharisees standing off and watching the enthusiastic crowds sweep
 by. As people usually do, they blame each other for the defeat of
 their plots against Jesus and for his final victory, as it
 seemed. \\Behold how ye prevail nothing\\ (\\thereite hoti ouk\\
 \\pheleite ouden\\). It was a pathetic confession of failure because
 the rest of the plotters had bungled the whole thing. "Ye help
 nothing at all" by your plots and plans. \\Lo, the world is gone\\
 \\after him\\ (\\ide ho kosmos opis autou aplthen\\). Exclamatory use
 of \\ide\\ and timeless aorist active indicative of \\aperchomai\\. The
 "world" is a bunch of fools, they feel, but see for yourselves.
 And the Sanhedrin had advertised to "find" Jesus! They can find
 him now!

03456
 \\Certain Greeks\\ (\\Hellnes tines\\). Real Greeks, not Greek-speaking
 Jews (Hellenists,
 # Ac 6:1
 but Greeks like those in Antioch
 # Ac 11:20
 correct text \\pros tous Hellnas\\) to whom Barnabas was sent. These
 were probably proselytes of the gate or God-fearers like those
 worshipping Greeks in Thessalonica whom Paul won to Christ
 # Ac 17:4
 \\To worship at the feast\\ (\\hina proskunssin en ti heorti\\).
 Purpose clause with \\hina\\ and the first aorist active subjunctive
 of \\proskune\\, old and common verb to kiss the hand in reverence,
 to bow the knee in reverence and worship. We do not know whence
 they came, whether from Decapolis, Galilee, or further away. They
 found the pilgrims and the city ringing with talk about Jesus.
 They may even have witnessed the triumphal entry.

03457
 \\To Philip which was of Bethsaida of Galilee\\ (\\Philippi ti apo\\
 \\Bthsaida ts Galilaias\\). He had a Greek name and the Greeks may
 have seen Philip in Galilee where there were many Greeks,
 probably
 # Mr 6:45
 the Western Bethsaida in Galilee, not Bethsaida Julias on the
 Eastern side
 # Lu 9:10
 \\Asked\\ (\\rtn\\). Imperfect active, probably inchoative, "began to
 ask," in contrast with the aorist tense just before (\\proslthan\\,
 came to). \\Sir\\ (\\Kurie\\). Most respectfully and courteously. \\We\\
 \\would see Jesus\\ (\\thelomen ton Isoun idein\\). "We desire to see
 Jesus." This is not abrupt like our "we wish" or "we want," but
 perfectly polite. However, they could easily "see" Jesus, had
 already done so, no doubt. They wish an interview with Jesus.

03458
 \\Andrew\\ (\\ti Andrei\\). Another apostle with a Greek name and
 associated with Philip again
 # Joh 6:7
 the man who first brought his brother Simon to Jesus
 # 1:41
 Andrew was clearly a man of wisdom for a crisis. Note the vivid
 dramatic presents here, \\cometh\\ (\\erchetai\\), \\telleth\\ (\\legei\\). What
 was the crisis? These Greeks wish an interview with Jesus. True
 Jesus had said something about "other sheep" than Jews
 # 10:16
 but he had not explained. Philip and Andrew wrestle with the
 problem that will puzzle Peter on the housetop in Joppa
 # Ac 10:9-18
 that middle wall of partition between Jew and Gentile that was
 only broken down by the Cross of Christ
 # Eph 2:11-22
 and that many Christians and Jews still set up between each
 other. Andrew has no solution for Philip and they bring the
 problem, but not the Greeks, to Jesus.

03459
 \\The hour is come\\ (\\elluthen h hra\\). The predestined hour, seen
 from the start
 # 2:4
 mentioned by John
 # 7:30; 8:20
 as not yet come and later as known by Jesus as come
 # 13:1
 twice again used by Jesus as already come (in the prayer of
 Jesus,
 # 17:1; Mr 14:41
 just before the betrayal in the Garden). The request from the
 Greeks for this interview stirs the heart of Jesus to its depths.
 \\That the Son of man should be glorified\\ (\\hina doxasthi ho huios\\
 \\tou anthrpou\\). Purpose clause with \\hina\\ (not in the sense of
 \\hote\\, when) and the first aorist passive subjunctive of \\doxaz\\,
 same sense as in
 # 12:16, 13:31
 The Cross must come before Greeks can really come to Jesus with
 understanding. But this request shows that interest in Jesus now
 extends beyond the Jewish circles.

03460
 \\Except\\ (\\ean m\\). Negative condition of third class (undetermined,
 supposable case) with second aorist active participle \\pesn\\ (from
 \\pipt\\, to fall) and the second aorist active subjunctive of
 \\apothnsk\\, to die. \\A grain of wheat\\ (\\ho kokkos tou sitou\\).
 Rather, "the grain of wheat." \\By itself alone\\ (\\autos monos\\). Both
 predicate nominatives after \\menei\\. It is not necessary to think
 (nor likely) that Jesus has in mind the Eleusinian mysteries
 which became a symbol of the mystery of spring. Paul in
 # 1Co 15:36
 uses the same illustration of the resurrection that Jesus does
 here. Jesus shows here the paradox that life comes through death.
 Whether the Greeks heard him or not we do not know. If so, they
 heard something not in Greek philosophy, the Christian ideal of
 sacrifice, "and this was foreign to the philosophy of Greece"
 (Bernard). Jesus had already spoken of himself as the bread of
 life
 # 6:35-65
 \\But if it die\\ (\\ean de apothani\\). Parallel condition of the third
 class. Grains of wheat have been found in Egyptian tombs three or
 four thousand years old, but they are now dead. They bore no
 fruit.

03461
 \\Loseth it\\ (\\apolluei autn\\). The second paradox. Present active
 indicative of \\apollu\\. This great saying was spoken at various
 times as in
 # Mr 8:35
 # Mt 16:25; Lu 9:24
 and
 # Mr 10:39
 # Lu 17:33
 See those passages for discussion of \\psuch\\ (life or soul). For
 "he that hateth his life" (\\ho misn tn psuchn autou\\) see the
 sharp contrasts in Luke
 # 14:26-35
 where \\mise\\ is used of father, mother, wife, children, brothers,
 sisters, as well as one's own life. Clearly \\mise\\ means "hate"
 when the issue is between Christ and the dearest things of life
 as happens when the choice is between martyrdom and apostasy. In
 that case one keeps his soul for eternal life by losing his life
 (\\psuch\\, each time) here. That is the way to "guard" (\\phulaxei\\)
 life by being true to Christ. This is the second paradox to show
 Christ's philosophy of life.

03462
 \\If any man serve me\\ (\\ean emoi tis diakoni\\). Condition of third
 class again (\\ean\\ with present active subjunctive of \\diakone\\,
 keep on serving with dative \\emoi\\). \\Let him follow me\\ (\\emoi\\
 \\akoloutheit\\). "Me (associative instrumental case) let him keep
 on following" (present active imperative of \\akolouthe\\). \\Where\\
 \\... there\\ (\\hopou ... ekei\\). In presence and spiritual
 companionship here and hereafter. Cf.
 # 14:3; 17:24; Mt 28:20
 \\Shall honour\\ (\\timsei\\). Future active of \\tima\\, but it may be the
 kind of honour that Jesus will get (verse
 # 23

03463
 \\My soul\\ (\\h psuch mou\\). The soul (\\psuch\\) here is synonymous
 with spirit (\\pneuma\\) in
 # 13:21
 \\Is troubled\\ (\\tetaraktai\\). Perfect passive indicative of \\tarass\\,
 used also in
 # 11:33; 13:21
 of Jesus. While John proves the deity of Jesus in his Gospel, he
 assumes throughout his real humanity as here (cf.
 # 4:6
 The language is an echo of that in
 # Ps 6:4; 42:7
 John does not give the agony in Gethsemane which the Synoptics
 have
 # Mr 14:35; Mt 26:39; Lu 22:42
 but it is quite beside the mark to suggest, as Bernard does, that
 the account here is John's version of the Gethsemane experience.
 Why do some critics feel called upon to level down to a dead
 plane every variety of experience in Christ's life? \\And what\\
 \\shall I say?\\ (\\kai ti eip;\\). Deliberative subjunctive which
 expresses vividly "a genuine, if momentary indecision" (Bernard).
 The request of the Greeks called up graphically to Jesus the
 nearness of the Cross. \\Father, save me from this hour\\ (\\pater,\\
 \\sson me ek ts hras tauts\\). Jesus began his prayers with
 "Father"
 # 11:41
 Dods thinks that this should be a question also. Westcott draws a
 distinction between \\ek\\ (out of) and \\apo\\ (from) to show that Jesus
 does not pray to draw back from the hour, but only to come safely
 out of it all and so interprets \\ek\\ in
 # Heb 5:7
 but that distinction will not stand, for in
 # Joh 1:44
 \\ek\\ and \\apo\\ are used in the same sense and in the Synoptics
 # Mr 14:35; Mt 26:39; Lu 52:42
 we have \\apo\\. If it holds here, we lose the point there. Here as
 in Gethsemane the soul of Jesus instinctively and naturally
 shrinks from the Cross, but he instantly surrenders to the will
 of God in both experiences. \\But for this cause came I unto this\\
 \\hour\\ (\\alla dia touto lthon eis tn hran tautn\\). It was only a
 moment of human weakness as in Gethsemane that quickly passed.
 Thus understood the language has its natural meaning.

03464
 \\Father, glorify thy name\\ (\\pater, doxason sou to onoma\\). First
 aorist (note of urgency) active imperative of \\doxaz\\ and in the
 sense of his death already in verses
 # 16,23
 and again in
 # 13:31; 17:5
 This is the prayer of the \\pneuma\\ (or \\psuch\\) as opposed to that
 of the \\sarx\\ (flesh) in verse
 # 27
 The "name" (\\onoma\\) of God expresses the character of God
 # 1:12; 5:43; 17:11
 Cf.
 # Mt 6:9
 \\A voice out of heaven\\ (\\phn ek tou ouranou\\). This was the
 Father's answer to the prayer of Jesus for help. See already the
 Father's voice at the baptism of Jesus
 # Mr 1:11
 and at the transfiguration
 # Mr 9:7
 The rabbis called the audible voice of God _bath-qol_ (the
 daughter of a voice). \\I have both glorified it and will glorify\\
 \\it again\\ (\\kai edoxasa kai palin doxas\\). This definite assurance
 from the Father will nerve the soul of Jesus for the coming
 ordeal. Cf.
 # 11:40
 for \\edoxasa\\ and
 # 13:31; 17:5
 for \\doxas\\.

03465
 \\That it had thundered\\ (\\brontn gegonenai\\). Perfect active
 infinitive of \\ginomai\\ in indirect discourse after \\elegen\\ and the
 accusative of general reference (\\brontn\\, thunder, as in
 # Mr 3:17
 "that thunder came to pass." So the crowd "standing by" (\\hests\\,
 second perfect active participle of \\histmi\\), but Jesus
 understood his Father's voice. \\An angel hath spoken to him\\
 (\\Aggelos auti lelalken\\). Perfect active indicative of \\lale\\.
 So, when Jesus spoke to Saul on the way to Damascus, those with
 Saul heard the voice, but did not understand
 # Ac 9:7; 22:9

03466
 \\Not for my sake, but for your sakes\\ (\\ou di' eme, alla di' humas\\).
 These words seem to contradict verses
 # 28,29
 Bernard suggests an interpolation into the words of Jesus. But
 why not take it to be the figure of exaggerated contrast, "not
 merely for my sake, but also for yours"?

03467
 \\The judgement\\ (\\krisis\\). No article, "A judgement." The next few
 days will test this world. \\The prince of this world\\ (\\ho archn\\
 \\tou kosmou toutou\\). This phrase here, descriptive of Satan as in
 possession of the evil world, occurs again in
 # 14:30; 16:11
 In the temptations Satan claims power over the world and offers
 to share it with Jesus
 # Mt 4:8-10; Lu 4:5-8
 Jesus did not deny Satan's power then, but here proclaims final
 victory over him. \\Shall be cast out\\ (\\ekblthsetai ex\\). Future
 passive of \\ekball\\. Note \\ex\\, clean out. The Book of Revelation
 also proclaims final victory over Satan.

03468
 \\And I, if I be lifted from the earth\\ (\\kag an hupsth ek ts\\
 \\gs\\). Note proleptic position of \\eg\\ (I). Condition of third
 class (undetermined with prospect) with \\an\\ (=\\ean\\ here) with first
 aorist passive subjunctive of \\hupso\\, the verb used in
 # 3:14
 of the brazen serpent and of the Cross of Christ as here and also
 in
 # 8:28
 Westcott again presses \\ek\\ instead of \\apo\\ to make it refer to the
 ascension rather than to the Cross, a wrong interpretation
 surely. \\Will draw all men unto myself\\ (\\pantas helkus pros\\
 \\emauton\\). Future active of \\helku\\, late form of \\helk\\, to draw,
 to attract. Jesus had already used this verb of the Father's
 drawing power
 # 6:44
 The magnetism of the Cross is now known of all men, however
 little they understand the mystery of the Cross. By "all men"
 (\\pantas\\) Jesus does not mean every individual man, for some, as
 Simeon said
 # Lu 2:34
 are repelled by Christ, but this is the way that Greeks (verse
 # 22
 can and will come to Christ, by the way of the Cross, the only
 way to the Father
 # 14:6

03469
 \\Signifying\\ (\\smainn\\). Present active participle of \\semain\\, old
 verb to give a sign (\\smeion\\) as in
 # Ac 25:27
 and the whole phrase repeated in
 # 18:32
 and nearly so in
 # 21:19
 The indirect question here and in
 # 18:32
 has the imperfect \\emellen\\ with present infinitive rather than the
 usual present \\mellei\\ retained while in
 # 21:19
 the future indicative \\doxasei\\ occurs according to rule. The point
 in \\poii\\ (qualitative relative in the instrumental case with
 \\thanati\\) is the Cross (lifted up) as the kind of death before
 Christ.

03470
 \\Out of the law\\ (\\ek tou nomou\\). That is, "out of the Scriptures"
 # 10:34; 15:25
 \\The Christ abideth forever\\ (\\ho Christos menei eis ton aina\\).
 Timeless present active indicative of \\men\\, to abide, remain.
 Perhaps from
 # Ps 89:4; 110:4; Isa 9:7; Eze 37:25; Da 7:14
 \\How sayest thou?\\ (\\ps legeis su;\\). In opposition to the law
 (Scripture). \\The Son of man\\ (\\ton huion tou anthrpou\\). Accusative
 case of general reference with the infinitive \\hupsthnai\\ (first
 aorist passive of \\hupso\\ and taken in the sense of death by the
 cross as Jesus used it in verse
 # 32
 Clearly the crowd understand Jesus to be "the Son of man" and
 take the phrase to be equivalent to "the Christ." This is the
 obvious way to understand the two terms in their reply, and not,
 as Bernard suggests, that they saw no connexion between "the
 Christ" (the Messiah) and "the Son of man." The use of "this"
 (\\houtos\\) in the question that follows is in contrast to verse
 # 32
 The Messiah (the Son of man) abides forever and is not to be
 crucified as you say he "must" (\\dei\\) be.

03471
 \\Yet a little while is the light among you\\ (\\eti mikron chronon to\\
 \\phs en humin estin\\). \\Chronon\\ is the accusative of extent of
 time. Jesus does not argue the point of theology with the crowd
 who would not understand. He turns to the metaphor used before
 when he claimed to be the light of the world
 # 8:12
 and urges that they take advantage of their privilege "while ye
 have the light" (\\hs to phs echete\\). \\That darkness overtake you\\
 \\not\\ (\\hina m skotia humas katalabi\\). Purpose (negative) with
 \\hina m\\ and second aorist active subjunctive of \\katalamban\\. See
 this verb in
 # 1:5
 In
 # 1Th 5:4
 this verb occurs with \\hmera\\ (day) overtaking one like a thief.
 \\Knoweth not whither he goeth\\ (\\ouk oiden pou hupagei\\). See
 # 11:10
 for this idea and the same language in
 # 1Jo 2:11
 The ancients did not have our electric street lights. The dark
 streets were a terror to travellers.

03472
 \\Believe in the light\\ (\\pisteuete eis to phs\\). That is, "believe
 in me as the Messiah"
 # 8:12; 9:5
 \\That ye may become sons of light\\ (\\hina huioi phtos gensthe\\).
 Purpose clause with \\hina\\ and second aorist subject of \\ginomai\\, to
 become. They were not "sons of light," a Hebrew idiom (cf.
 # 17:12; Lu 16:8
 with the contrast), an idiom used by Paul in
 # 1Th 5:5; Eph 5:8
 It is equivalent to "enlightened men" (Bernard) and Jesus called
 his disciples the light of the world
 # Mt 5:14
 \\Hid himself from them\\ (\\ekrub ap' autn\\). Second aorist passive
 indicative of \\krupt\\, late form (in LXX) for old \\ekruph\\, "was
 hidden from them," as in
 # 8:59
 This part of verse
 # 36
 begins a new paragraph.

03473
 \\Though he had done so many signs before them\\ (\\tosauta autou\\
 \\smeia pepoikotos emprosthen autn\\). Genitive absolute with
 perfect active participle in concessive sense of \\poie\\. \\Yet they\\
 \\believed not on him\\ (\\ouk episteuon eis auton\\). No "yet" in the
 Greek. Negative imperfect active of \\pisteu\\, "they kept on not
 believing on him," stubborn refusal in face of the light (verse
 # 35

03474
 \\That might be fulfilled\\ (\\hina plrthi\\). It is usually assumed
 that \\hina\\ here with the first aorist passive subjunctive of
 \\plro\\ has its full telic force. That is probable as God's
 design, but it is by no means certain since \\hina\\ is used in the
 N.T. with the idea of result, just as _ut_ in Latin is either
 purpose or result, as in
 # Joh 6:7; 9:2; 1Th 5:4; Ga 5:17; Ro 11:11
 (Robertson, _Grammar_, p. 998). Paul in
 # Ro 10:16
 quotes
 # Isa 53:1
 as John does here but without \\hina\\. See
 # Ro 10:16
 for discussion of the quotation. The next verse adds strength to
 the idea of design.

03475
 \\For this cause they could not believe\\ (\\dia touto ouk edunanto\\
 \\pisteuein\\). \\Touto\\ (this) seems to have a double reference (to
 what precedes and to what follows) as in
 # 8:47
 The negative imperfect (double augment, \\edunanto\\) of \\dunamai\\.
 John is not absolving these Jews from moral responsibility, but
 only showing that the words of Isaiah "had to be fulfilled, for
 they were the expression of Divine foreknowledge " (Bernard).

03476
 \\He hath blinded\\ (\\tetuphlken\\). Perfect active indicative of
 \\tuphlo\\, old causative verb to make blind (from \\tuphlos\\, blind),
 in N.T. only here,
 # 2Co 4:4; 1Jo 2:11
 \\He hardened\\ (\\eprsen\\). First aorist active indicative of \\pro\\,
 a late causative verb (from \\pros\\, hard skin), seen already in
 # Mr 6:52
 etc. This quotation is from
 # Isa 6:10
 and differs from the LXX. \\Lest they should see\\ (\\hina m idsin\\).
 Negative purpose clause with \\hina m\\ instead of \\mpote\\ (never
 used by John) of the LXX. Matthew
 # Mt 13:15
 has \\mpote\\ and quotes Jesus as using the passage as do Mark
 # Mr 4:12
 and Luke
 # Lu 8:10
 Paul quotes it again
 # Ac 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
 # Mt 13:15
 has \\sunsin\\ where John has \\nossin\\ (perceive), and both change
 from the subjunctive to the future (\\kai iasomai\\), "And I should
 heal them." John has here \\straphsin\\ (second aorist passive
 subjunctive of \\streph\\) while Matthew reads \\epistrepssin\\ (first
 aorist active of \\epistreph\\).

03477
 \\Because he saw his glory\\ (\\hoti eiden tn doxan autou\\). Correct
 reading here \\hoti\\ (because), not \\hote\\ (when). Isaiah with
 spiritual vision saw the glory of the Messiah and spoke
 (\\elalsen\\) of him, John says, whatever modern critics may think
 or say. So Jesus said that Abraham saw his day
 # 8:56
 Cf.
 # Heb 11:13

03478
 \\Nevertheless even\\ (\\homs mentoi kai\\). For the old \\homs\\ see
 # 1Co 14:7; Ga 3:15
 (only other examples in N.T.), here only with \\mentoi\\, "but yet,"
 and \\kai\\, "even." In spite of what has just been said "many
 (\\polloi\\) even of the rulers" (recall the lonely shyness of
 Nicodemus in
 # 3:1
 These actually "believed on him" (\\episteusan eis auton\\) in their
 convictions, a remarkable statement as to the effect that Christ
 had in Jerusalem as the Sanhedrin plotted his death. Cf.
 Nicodemus and Joseph of Arimathea. \\But because of the Pharisees\\
 (\\alla dia tous Pharisaious\\). Like the whispered talk in
 # 7:13
 "because of the fear of the Jews." Once the Pharisees sneeringly
 asked the officers
 # 7:48
 : "Hath any one of the rulers believed on him?" And now "many of
 the rulers have believed on him." \\They did not confess\\ (\\ouch\\
 \\hmologoun\\). Negative imperfect in contrast to the punctiliar
 aorist \\episteusan\\. "They kept on not confessing." How like the
 cowardly excuses made today by those under conviction who refuse
 to step out for Christ. \\Lest they should be put out of the\\
 \\synagogue\\ (\\hina m aposunaggoi genntai\\). Cf.
 # 9:22
 where this very word occurs in a purpose clause like this. Only
 once more in the N.T.
 # 16:2
 a Jewish word not in profane authors. This ostracism from the
 synagogue was dreaded by the Jews and made cowards of these
 "believing elders." \\More than\\ (\\mallon per\\). They preferred the
 glory and praise of men more than the glory and praise of God.
 How \\apropos\\ these words are to some suave cowards today.

03479
03480
 \\Cried and said\\ (\\ekraxen kai eipen\\). First aorist active
 indicative of \\kraz\\, to cry aloud, and second aorist active of
 defective verb \\er\\, to say. This is probably a summary of what
 Jesus had already said as in verse
 # 36
 John closes the public ministry of Jesus without the Synoptic
 account of the last day in the temple on our Tuesday
 # Mr 11:27-12:44; Mt 21:23-23:39; Lu 20:1-21:4
 \\Not on me, but on him\\ (\\ou eis eme, alla eis ton\\). "Not on me
 only, but also on," another example of exaggerated contrast like
 that in verse
 # 30
 The idea of Jesus here is a frequent one (believing on Jesus whom
 the Father has sent) as in
 # 3:17; 5:23,30,43; 7:16; 8:42; 13:20; 14:1; Mt 10:40; Lu 9:48

03481
03482
 \\I am come a light\\ (\\Eg phs ellutha\\). As in
 # 3:19; 9:5; 8:12; 12:35
 Final clause (negative) also here (\\hina m meini\\, first aorist
 active subjunctive) as in
 # 12:35
 Light dispels darkness.

03483
 \\If any one\\ (\\ean tis\\). Third-class condition with \\ean\\ and first
 aorist active subjunctive (\\akousi\\) of \\akou\\ and same form
 (\\phulaxi\\) of \\phulass\\ with negative \\m\\. \\But to save the world\\
 (\\all' hina ss ton kosmon\\). Purpose clause again (cf. \\hina\\
 \\krin\\, just before) with \\hina\\ and first aorist active of sz.
 Exaggerated contrast again, "not so much to judge, but also to
 save." See
 # 3:17
 for same contrast. And yet Jesus does judge the world inevitably
 # 8:15; 9:39
 but his primary purpose is to save the world
 # 3:16
 See close of the Sermon on the Mount for the same insistence on
 hearing and keeping (obeying) the words of Jesus
 # Mt 7:24,26
 and also
 # Lu 11:28

03484
 \\Rejecteth\\ (\\athetn\\). Present active participle of \\athete\\, late
 _Koin_ verb (from \\athetos\\, \\a\\ privative, and \\tithmi\\), to
 render null and void, only here in John, but see
 # Mr 6:26; 7:9
 \\One that judgeth him\\ (\\ton krinonta auton\\). Articular present
 active participle of \\krin\\. See same idea in
 # 5:45; 9:50
 \\The same\\ (\\ekeinos\\). "That" very word of Christ which one rejects
 will confront him and accuse him to the Father "at the last day"
 (\\en ti eschati hmerai\\, this phrase peculiar to John). There is
 no escaping it. And yet Jesus himself will bear witness for or
 against the one whose conduct has already revealed his attitude
 towards the message of God
 # Mt 10:32; Lu 12:8

03485
 \\He hath given\\ (\\dedken\\). Perfect active indicative. Christ has
 permanent commission. \\What I should say and what I should speak\\
 (\\ti eip kai ti lals\\). Indirect question retaining the
 deliberative subjunctive (second aorist active \\eip\\, first aorist
 active \\lals\\). Meyer and Westcott take \\eip\\ to refer to the
 content and \\lals\\ more to the varying manner of delivery.
 Possibly so.

03486
 \\Life eternal\\ (\\z ainios\\). See
 # 3:15; Mt 25:46
 for this great phrase. In
 # 6:68
 Peter says to Jesus, "Thou hast the words of eternal life." Jesus
 had just said
 # 6:63
 that his words were spirit and life. The secret lies in the
 source, "as the Father hath said to me" (\\eirken\\).

03487
 \\Now before the feast of the passover\\ (\\pro de ts heorts tou\\
 \\pascha\\). Just before, John means, not twenty-four hours before,
 that is our Thursday evening (beginning of 15th of Nisan, sunset
 to sunset Jewish day), since Jesus was crucified on Friday 15th
 of Nisan. Hence Jesus ate the regular passover meal at the usual
 time. The whole feast, including the feast of unleavened bread,
 lasted eight days. For a discussion of the objections to this
 interpretation of John in connexion with the Synoptic Gospels one
 may consult my _Harmony of the Gospels_, pp. 279-84, and David
 Smith's _In the Days of His Flesh_, Appendix VIII. The passover
 feast began on the 15th Nisan at sunset, the passover lamb being
 slain the afternoon of 14th Nisan. There seems no real doubt that
 this meal in
 # Joh 13:1-30
 is the real passover meal described by the Synoptics also
 # Mr 14:18-21; Mt 26:21-25; Lu 22:21-23
 followed by the institution of the Lord's Supper. Thus understood
 verse
 # 1
 here serves as an introduction to the great esoteric teaching of
 Christ to the apostles
 # Joh 13:2-17:26
 called by Barnas Sears _The Heart of Christ_. This phrase goes
 with the principal verb \\gapsen\\ (loved). \\Knowing\\ (\\eids\\). Second
 perfect active participle, emphasizing the full consciousness of
 Christ. He was not stumbling into the dark as he faced "his hour"
 (\\autou h hra\\). See
 # 18:4; 19:28
 for other examples of the insight and foresight (Bernard) of
 Jesus concerning his death. See on
 # 12:23
 for use before by Jesus. \\That he should depart\\ (\\hina metabi\\).
 Sub-final use of \\hina\\ with second aorist active subjunctive of
 \\metabain\\, old word, to go from one place to another, here
 # 5:24; 1Jo 3:14
 to go from this world
 # 8:23
 back to the Father from whom he had come
 # 14:12,28; 16:10,28; 17:5
 \\His own which were in the world\\ (\\tous idious tous en ti kosmi\\).
 His own disciples
 # 17:6,9,11
 those left in the world when he goes to the Father, not the Jews
 as in
 # 1:11
 See
 # Ac 4:23; 1Ti 5:8
 for the idiom. John pictures here the outgoing of Christ's very
 heart's love (chs.
 # Joh 13-17
 towards these men whom he had chosen and whom he loved "unto the
 end" (\\eis telos\\) as in
 # Mt 10:22; Lu 18:15
 but here as in
 # 1Th 2:16
 rather "to the uttermost." The culmination of the crisis ("his
 hour") naturally drew out the fulness of Christ's love for them
 as is shown in these great chapters
 # Joh 13-17

03488
 \\During supper\\ (\\deipnou ginomenou\\). Correct text, present middle
 participle of \\ginomai\\ (not \\genomenou\\, second aorist middle
 participle, "being ended") genitive absolute. Verse
 # 4
 shows plainly that the meal was still going on. \\The devil having\\
 \\already put\\ (\\tou diabolou d beblkotos\\). Another genitive
 absolute without a connective (asyndeton), perfect active
 participle of \\ball\\, to cast, to put. Luke
 # Lu 22:3
 says that Satan entered Judas when he offered to betray Jesus.
 Hence John's "already" (\\d\\) is pertinent. John repeats his
 statement in verse
 # 27
 In
 # Joh 6:70
 Jesus a year ago had seen that Judas was a devil. \\To betray him\\
 (\\hina paradoi auton\\). Cf.
 # Ac 5:3
 Purpose clause with \\hina\\ and second aorist active subjunctive of
 \\paradidmi\\ (form in \\-oi\\ as in
 # Mr 14:10
 rather than the usual \\-i\\ in
 # Lu 22:4
 Satan had an open door by now into the heart of Judas.

03489
 \\Knowing\\ (\\eids\\). Repeated from verse
 # 1
 accenting the full consciousness of Jesus. \\Had given\\ (\\edken\\). So
 Aleph B L W, aorist active instead of \\dedken\\ (perfect active) of
 \\didmi\\. Cf.
 # 3:31
 for a similar statement with \\en\\ instead of \\eis\\. See
 # Mt 11:27
 # Lu 10:22
 and
 # 28:18
 for like claim by Jesus to complete power. \\And that he came forth\\
 \\from God, and goeth unto God\\ (\\kai hoti apo theou exlthen kai\\
 \\pros ton theon hupagei\\). See plain statement by Jesus on this
 point in
 # 16:28
 The use of \\pros ton theon\\ recalls the same words in
 # 1:1
 Jesus is fully conscious of his deity and Messianic dignity when
 he performs this humble act.

03490
 \\Riseth from supper\\ (\\egeiretai ek tou deipnou\\). Vivid dramatic
 present middle indicative of \\egeir\\. From the couch on which he
 was reclining. \\Layeth aside\\ (\\tithsin\\). Same dramatic present
 active of \\tithmi\\. \\His garments\\ (\\ta himatia\\). The outer robe
 \\tallith\\ (\\himation\\) and with only the tunic (\\chitn\\) on "as one
 that serveth"
 # Lu 22:27
 Jesus had already rebuked the apostles for their strife for
 precedence at the beginning of the meal
 # Lu 22:24-30
 \\A towel\\ (\\lention\\). Latin word _linteum_, linen cloth, only in
 this passage in the N.T. \\Girded himself\\ (\\diezsen heauton\\). First
 aorist active indicative of \\diaznnu\\ (\\-umi\\), old and rare
 compound (in Plutarch, LXX, inscriptions, and papyri), to gird
 all around. In N.T. only in John
 # 13:4,5; 21:7
 Did Peter not recall this incident when in
 # 1Pe 5:5
 he exhorts all to "gird yourselves with humility" (\\tn\\
 \\tapeinophrosunn egkombsasthe\\)?

03491
 \\Poureth\\ (\\ballei\\). Vivid present again. Literally, "putteth" (as
 in verse
 # 2
 \\ball\\). \\Into the basin\\ (\\eis ton niptra\\). From verb \\nipt\\
 (later form of \\niz\\ in this same verse and below) to wash, found
 only here and in quotations of this passage. Note the article,
 "the basin" in the room. \\Began to wash\\ (\\rxato niptein\\). Back to
 the aorist again as with \\diezsen\\ (verse
 # 4
 \\Nipt\\ was common for washing parts of the body like the hands or
 the feet. \\To wipe\\ (\\ekmassein\\). "To wipe off" as in
 # 12:3
 \\With the towel\\ (\\ti lentii\\). Instrumental case and the article
 (pointing to \\lention\\ in verse
 # 4
 \\Wherewith\\ (\\hi\\). Instrumental case of the relative \\ho\\. \\He was\\
 \\girded\\ (\\n diezsmenos\\). Periphrastic past perfect of \\diaznnu\\
 for which verb see verse
 # 4

03492
 \\So he cometh\\ (\\erchetai oun\\). Transitional use of \\oun\\ and dramatic
 present again (\\erchetai\\). \\Lord, dost thou wash my feet?\\ (\\Kurie,\\
 \\su mou nipteis tous podas;\\). Emphatic contrast in position of \\su\\
 \\mou\\ (away from \\podas\\), "Dost thou my feet wash?" "Peter, we may
 suppose, drew his feet up, as he spoke, in his impulsive
 humility" (Bernard).

03493
 \\I ... thou\\ (\\eg ... su\\). Jesus repeats the pronouns used by Peter
 in similar contrast. \\Not now\\ (\\ouk arti\\). Just now \\arti\\ means
 # 9:19,25
 Used again by Jesus (verse
 # 33
 and Peter (verse
 # 37
 \\But thou shalt understand hereafter\\ (\\gnsi de meta tauta\\).
 Future middle of \\ginsk\\ (instead of the verb \\oida\\) to know by
 experience. "Thou shalt learn after these things," even if
 slowly.

03494
 \\Thou shalt never wash my feet\\ (\\ou m nipsis mou tous podas eis\\
 \\ton aina\\). Strong double negative \\ou m\\ with first aorist active
 subjunctive of \\nipt\\ with \\eis ton aina\\ (for ever) added and
 \\mou\\ (my) made emphatic by position. Peter's sudden humility
 should settle the issue, he felt. \\If I wash thee not\\ (\\ean m\\
 \\nips se\\). Third-class condition with \\ean m\\ (negative). Jesus
 picks up the challenge of Peter whose act amounted to irreverence
 and want of confidence. "The first condition of discipleship is
 self-surrender" (Westcott). So "Jesus, waiting with the basin"
 (Dods), concludes. \\Thou hast no part with me\\ (\\ouk echeis meros\\
 \\met' emou\\). Not simply here at the supper with its fellowship,
 but in the deeper sense of mystic fellowship as Peter was quick
 to see. Jesus does not make foot-washing essential to spiritual
 fellowship, but simply tests Peter's real pride and mock-humility
 by this symbol of fellowship.

03495
 \\Not my feet only, but also my hands and my head\\ (\\m tous podas\\
 \\mou monon alla kai tas cheiras kai tn kephaln\\). Nouns in the
 accusative case object of \\nipson\\ understood. Peter's
 characteristic impulsiveness that does not really understand the
 Master's act. "A moment ago he told his Master He was doing too
 much: now he tells Him He is doing too little" (Dods).

03496
 \\He that is bathed\\ (\\ho leloumenos\\). Perfect passive articular
 participle of \\lou\\, to bathe the whole body
 # Ac 9:37
 \\Save to wash his feet\\ (\\ei m tous podas nipsasthai\\). Aleph and
 some old Latin MSS. have only \\nipsasthai\\, but the other words are
 genuine and are really involved by the use of \\nipsasthai\\ (first
 aorist middle infinitive of \\nipt\\, to wash parts of the body)
 instead of \\lousasthai\\, to bathe the whole body (just used
 before). The guest was supposed to bathe (\\lou\\) before coming to
 a feast and so only the feet had to be washed (\\nipt\\) on removing
 the sandals. \\Clean\\ (\\katharos\\). Because of the bath. For \\katharos\\
 meaning external cleanliness see
 # Mt 23:26; 27:59;
 but in
 # Joh 15:3
 it is used for spiritual purity as here in "ye are clean"
 (\\katharoi\\). \\Every whit\\ (\\holos\\). All of the body because of the
 bath. For this same predicate use of \\holos\\ see
 # 9:34
 \\But not all\\ (\\all' ouchi pantes\\). Strongly put exception (\\ouchi\\).
 Plain hint of the treachery of Judas who is reclining at the
 table after having made the bargain with the Sanhedrin
 # Mr 14:11
 A year ago Jesus knew that Judas was a devil and said to the
 apostles: "One of you is a devil"
 # 6:64,70
 But it did not hurt them then nor did they suspect each other
 then or now. It is far-fetched to make Jesus here refer to the
 cleansing power of his blood or to baptism as some do.

03497
 \\For he knew him that should betray him\\ (\\idei gar ton paradidonta\\
 \\auton\\). Past perfect \\idei\\ used as imperfect. Jesus had known for
 a year at least
 # 6:64,70
 and yet he treated Judas with his usual courtesy. The articular
 present participle of \\paradidmi\\, "the betraying one," for Judas
 was already engaged in the process. Did Judas wince at this
 thrust from Jesus?

03498
 \\Sat down again\\ (\\anepesen palin\\). Second aorist active indicative
 of \\anapipt\\, old compound verb to fall back, to lie down, to
 recline. \\Palin\\ (again) can be taken either with \\anepesen\\, as
 here, or with \\eipen\\ (he said again). \\Know ye what I have done to\\
 \\you?\\ (\\ginskete ti pepoika humin;\\). "Do ye understand the
 meaning of my act?" Perfect active indicative of \\poie\\ with
 dative case (\\humin\\). It was a searching question, particularly to
 Simon Peter and Judas.

03499
 \\Ye\\ (\\humeis\\). Emphatic. \\Call me\\ (\\phneite me\\). "Address me."
 \\Phne\\ regular for addressing one with his title
 # 1:48
 \\Master\\ (\\Ho didaskalos\\). Nominative form (not in apposition with
 \\me\\ accusative after \\phneite\\), but really vocative in address
 with the article (called titular nominative sometimes) like \\Ho\\
 \\Kurios kai ho theos mou\\ in
 # 20:28
 "Teacher." See
 # 11:28
 for Martha's title for Jesus to Mary. \\Lord\\ (\\Ho Kurios\\). Another
 and separate title. In
 # 1:38
 we have \\Didaskale\\ (vocative form) for the Jewish \\Rabbei\\ and in
 # 9:36,38
 \\Kurie\\ for the Jewish _Mari_. It is significant that Jesus
 approves (\\kals\\, well) the application of both titles to himself
 as he accepts from Thomas the terms \\kurios\\ and \\theos\\. \\For I am\\
 (\\eimi gar\\). Jesus distinctly claims here to be both Teacher and
 Lord in the full sense, at the very moment when he has rendered
 this menial, but symbolic, service to them. Here is a hint for
 those who talk lightly about "the peril of worshipping Jesus!"
