766
, » yxiias. οὐδεὶς γινώσκει πόθεν ἐστίν. Exod. xxii. 23. Ζ V. 10.
25. "Expatev οὖν ἐν τῷ ἱερῷ διδάσκων
ὁ Ιησοῦς καὶ λέγων, “ Κἀμὲ οἴδατε, καὶ οἴδατε πόθεν εἰμί: καὶ “am
a Heb. x. 22. ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλ᾽ ἔστιν " ἀληθινὸς ὁ πέµψας µε, ὃν ὑμεῖς
Rev. iii. 14. b vi. 46, etc. sae ne c Freg.in µε ἀπέστειλεν.
Acts iii. >, ἐπέβαλεν ἐπ᾽ αὐτὸν τὴν χεῖρα, ὅτι Πολλοὶ δὲ ἐκ τοῦ ὄχλου ἐπίστευσαν eis αὐτὸν, καὶ ἔλεγον,
xii. 4. 2 Cor. xi.32. 31.
οὐκ οἴδατε: 20. ἐγὼ δὲ οἶδα αὐτὸν, ὅτι > παρ αὐτοῦ εἰμι, κἀκεῖνός 30. ᾿Εζήτουν οὖν αὐτὸν πιάσαι' καὶ οὐδεὶς
ἁοὔπω ἐληλύθει ἡ ὥρα αὐτοῦ,
ii. 4; να. “ di 4% Vil ες Ὅτι 6 Χριστὸς ὅταν EAOy, pyTe! πλείονα σημεῖα τούτων 3 ποιήσει
20, etc.
ef Φ > / 35 eAttrac.cp. ὢν OUTOS ἐποιησεν; Zeph. iil. 11. x > La} ς / 9 4 f ver. 39. οι ἄρχιερεις υπΏηρετας., ινα
LA 3 πιάσωσιν αὐτόν.
32. ἼἨκουσαν ot Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα": καὶ ἀπέστειλαν of Φαρισαῖοι καὶ
33. εἶπεν οὖν αὐτοῖς
3 esa A κ” ε x ή e ca > 8 46 ΄ ‘ Q gls.liv.7. & Ingots, “Ett © μικρὸν xpovoy μεθ ὑμῶν εἰμι, καὶ ὑπάγω προς TOV
Tum in NBDL,
Messiah, 279 ff. Different sections of the community may have had different expectations. The surmises of the Jeru- salemites came to the ears of Jesus, and stirred Him to further and more emphatic statements, Ἔκραξεν οὖν ἐν ἱερῷ. From the repetition of the words “in the Temple,” Westcott gathers that a break occurred between this scene and the last; but this idea seems to be precluded by the continuity of the conversation. Jesus takes up the words of the doubters, Καμὲ οἴἵδατε.. . Some interpreters think there is a touch of irony in the first clauses; thus Weizsacker translates: ‘‘So? mich kennet ihr und wisset wo ich her bin? Und doch bin ich,” etc. Similarly Licke and Godet. But this is unnecessary. Jesus concedes their ability to identify Him as the carpenter of Nazareth. This knowledge they had; but the knowledge which they had not was of far greater importance. To know my native place and to be able to recog- nise meas Jesus is not enough; for I am not come at my own prompting. To deduce from your knowledge of my origin that I am α self-constituted prophet and therefore not the Messiah, is to mistake; for I am not come of myself. To know me apart from Him that sent me is empty knowledge. He that sent me has a real existence, and is not a fancy of mine. You indeed do not know Him; but I know Him because from Him I have my being and He has sent me. Weiss rightly observes that ὅτι (ver. 29) does not include κἀκεῖνος µε ἀπέστειλεν under its government. Jesus knew the Father because He was from Him; but His being sent was the
2 τοντων omitted in BDL,
result, not the cause, of His knowledge. These statements exasperated the Jews, (ver. 30) ᾿Εζήτουν οὖν αὐτὸν πιάσαι. They sought to seize or apprehend Him. πιάζω, Doric and Hellenistic for πιέζω, 41 press”; in later Greek ‘‘I catch”? (xxi. 3), ‘I arrest,” νετ. 32, etc. But οὐδεὶς ἐπέβαλεν “no one laid hands [or, ‘his hand,’ R.V.] upon Him, for His hour was not yet come”’; the immediate cause being that they were not all of one mind, and feared resistance on the part of some of the people.—Ver. 31. For, πολλοὶ .. . Here as usual alongside of the hostility evoked by the deeds and words of Jesus faith also was evoked ; faith which suggested covertly that He might be the Messiah. 6 Χριστὸς ὅταν ἔλθῃ, '' When the Christ comes will He do more signs than this man has done?”
Vv. 32-36. The Sanhedrim takes action regarding Fesus.—Ver. 32. “Hxovoav ... αὐτόν. The Pharisees, perceiving that many of the people were coming under the influence of Jesus, determined to put a stop to His teach- ing, and persuaded the Sanhedrim [ot ἀρχιερεῖς καὶ οἱ Φαρισαῖοι] to send officers to apprehend Him.—Ver. 33. εἶπεν οὖν αὐτοῖς [αὐτοῖς omitted by modern editors] ἔτι μικρὸν χρόνον .. . πέμψαντά µε. Seeing the servants of the Sanhedrim [οὖν], Jesus said to the crowd: “ Yet a little while am I with you, and then I go to Him that sent me”. The “little while” is prompted by the actively hostile step taken by the Sanhedrim. The utterance was a word of warning. ὑπάγω does not convey any sense of secrecy, as has been alleged. [It has been supposed that τὸν πέμψαντά