, 2 a xviii. 35. εἶπέ µοι πάντα ὅσα ἐποίησα" "μήτι οὗτός ἐστιν 6 Χρίστός ;
30. ἘΕξῆλθον οὖν ἐκ τῆς πόλεως, καὶ ἤρχοντο πρὸς αὐτόν.
b Only here with ev; cp. Acts Xill. 42.
e Constr. ver. 7.
d Constr. XV. 12. Lk. i. 43, etc., Bur- ton, 213.
eém... καὶ
““PaBBl, dye.”
at, , 3 ye 9 9, Gen. vii. τετράμηνόν ἐστι, καὶ ὁ θερισμὸς έρχεται ;
4. f vi. 5.
lead. [Euthymius says: τὸ δὲ µήτι οὗτός ἐστιν 6 Χριστός; ἀντὶ τοῦ, µήποτε οὗτός ἐστιν; ὑποκρίνεται yap, οἷον ἐπιδιστάζειν, ὥστε Tap αὐτῶν γενέσθαι τὴν κρίσιν.]--Ψετ. 30. ἐξῆλθον οὖν . .. πρὸς αὐτόν. The men, moved by the woman’s question, left the city and were coming to Jesus.—Ver. 31. But mean- while ἐν τῷ μεταξύ, between the woman’s leaving the well and the men’s return to it, the disciples, having brought the purchased food, and observing that not- withstanding His previous fatigue Jesus does not share with them, say ‘PaBBi gaye. But in His conversation with the woman His fatigue and hunger had dis- appeared, and He replies (ver. 32) ἐγὼ βρῶσιν ... οὐκ οἴδατε. John does not distinguish between βρῶσις and βρῶμα, eating and the thing eaten, cf. ver. 34; Paul uses both words in their proper sense, I Cor. viii. 4, vi. 13. Weiss and others, strangely enough, maintain that βρῶσις has here its proper meaning “ an eating”. The pronouns are emphatic: I am refreshed by nourishment hidden from you. The proof of which they at once gave by asking one another Μήτις ἤνεγκεν αὐτῷ Φφαγεῖν; “ Surely no one can have brought Him anything to eat?”? Winer, p. 642, adds “ especially here in Samaria”. Perhaps evidence that Jesus had such an appearance as would not forbid any one offering Him food. But we must keep in view the easier manners of Oriental life.— Ver. 34. Jesus answers their question though not put to Him: *Epov βρῶμα . . . τὸ ἔργον. Westcott thinks the telic. use of ἵνα can be discerned here ; ‘the exact form of the expression em- phasises the end and not the process, not the doing and finishing, but that I may do and finish”. Licke acknow- ledges that it is not always easy to distinguish between the construction of
φαγεῖν, ἣν ὑμεῖς οὖκ oldarte.” ἀλλήλους, “Mytis “ἤνεγκεν αὐτῷ Φαγεῖν ;
µε, καὶ τελειώσω αὐτοῦ τὸ ἔργον.
31. Ἐν δὲ τῷ μεταξὺ ἠρώτων αὐτὸν of μαθηταὶ, λέγοντες, 32. Ὁ δὲ εἶπεν αὐτοῖς, “΄᾿Εγὼ βρῶσιν ἔχω
33. Ἔλεγον οὖν ot μαθηταὶ πρὸς 34. Λέγει αὐτοῖς ὁ
᾽ησοῦς, ““'Εμὸν βρῶμά ἐστιν, Siva ποιῶ τὸ θέλημα τοῦ πέμψαντός
35. οὐχ ὑμεῖς λέγετε, ὅτι "ἔτι ἰδοὺ, λέγω ὑμῖν,
1᾿Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ θεάσασθε τὰς χώρας, ὅτι
αὕτη or τοῦτο with ἵνα and with ὅτι, but that here it is possible to discrim- inate; and translates ‘‘ Meine Speise besteht in dem Bestreben,” etc. It is much better to take it as the Greek com- mentators and Holtzmann and Weiss take it, as equivalent to τὸ ποιῆσαι. See especially 3 John 4. [‘* Sometimes, beyond doubt, ἵνα is used where the final element in the sense is very much weakened—sometimes where it is hard to deny that it has altogether vanished.” Simcox, Grammar, 177.] The idea that mental or spiritual excitement acts as a physical stimulant is common. Cf. Plato’s λόγων ἑστίασις, Tim., 27 B; Thucydides, i. 70, represents the Co- rinthian ambassadors as saying of the Athenians pyre ἑορτὴν ἄλλο τι ἡγεῖσθαι ἢ τὸ τὰ δέοντα πρᾶξαι. See also Soph., Electra, 363, and the quotations in Wetstein; also Browning’s Fra Lippo Lippi, “to find its [the world’s] meaning is my meat and drink”. Jesus dyes not say that His meat is to bring living water to parched souls, but “to do the will of Him that sent me, and to ac- complish His work”. First, because throughout it is His aim to make Himself a transparency through which the Father may be seen; and second, because the will of God is the ultimate stability by fellowship with which all human charity and active compassion are continually renewed.—Ver. 35. ovx ἡμεῖς λέγετε, etc. These -words may either mean “‘ Are you not saying?” or “Do you not say?” that is, they may either refer to an expression just used by the disciples, or to a common proverb. If the former, then the disciples had probably been speaking of the dearness of the provisions they had bought, and congratulating themselves that harvest would lower them. Or sitting by the well and looking round, some of them