804
ΚΑΤΑ ΙΩΑΝΝΗΝ Kt.
ἀποθάνῃ ὑπὲρ τοῦ aod, καὶ ph ὅλον τὸ ἔθνος ἀπόληται.᾽ 51.
Τοῦτο δὲ ad’ ἑαυτοῦ οὐκ εἶπεν, ἀλλὰ ἀρχιερεὺς Gv τοῦ ἐνιαυτοῦ
r Not μὴ μονο Vv.
See Acts
xxi.13. 2τέκνα τοῦ Θεοῦ τὰ "διεσκορπισµένα *ouvaydyy “eis ἕν.
Cor. viii.
ἐκείνου, προεφήτευσεν 1 ὅτι ἔμελλεν ὁ ᾿Ιησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους, 52. καὶ " οὐχ ὑπὲρ τοῦ ἔθνους µόνον, GAN’ ἵνα καὶ τὰ
52. ἀπ'
, lol το. Bur- ἐκείνης οὖν τῆς ἡμέρας συνεβουλεύσαντο ὃ iva ἀποκτείνωσιν αὐτόν.
ton, 481. 5 Mt. xxvi.
> lol ! , - 54. Ιησοῦς οὖν οὐκ ἔτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις,
tie Ivi8. ἀλλὰ ἀπῆλθεν ἐκεῖθεν eis τὴν χώραν " ἐγγὺς τῆς ἐρήμου, els ᾿Εφραϊμ
U xvii. 23. ν vii. I. w ver. 18.
λεγομένην πόλιν, κἀκεῖ διέτριβε΄ μετὰ τῶν μαθητῶν αὐτοῦ.
55. ἦν
‘A A > , x Acts xxi. δὲ ἐγγὺς τὸ πάσχα τῶν ᾿Ιουδαίων - καὶ ἀνέβησαν πολλοὶ εἰς Ἱερο-
24; xxiv. 18.
\emrpopytevoev in NBDLX 33.
σόλυµα ἐκ τῆς χώρας πρὸ τοῦ πάσχα, ἵνα *dyviowow ἑαυτούς.
The usage is given in Winer, p. 84.
Σηµελλεν in ABDL 1, 33. See Winer, p. 82.
5 εβουλενυσαντο in NBD 13, 69.
this man with His eclat and popular following, instead of endangering us and bringing suspicion on our loyalty, is exactly the person we may use to exhibit our fidelity to the empire? Sacrifice Jesus, and you will not only rid your- selves of a troublesome person, but will show a watchful zeal for the supremacy of Rome, which will ingratiate you with the imperial authorities.”—Ver. 51. Τοῦτο δὲ ad’ ἑαυτοῦ οὐκ εἶπεν... προεφήτευσεν. ah’ ἑαυτοῦ, ‘at his own instigation,” is contrasted with ‘at the instigation of God” implied in ἐπρο- φήτευσεν [Kypke gives interesting examples of the use of ἀφ᾽ ἑαυτοῦ in classical writers]. ‘‘ None but a Jew would be likely to know of the old Jewish belief that the high priest by means of the Urim and Thummim was the mouth- piece of the Divine oracle.” Plummer. Calvin calls him “ bilingual,” and com- pares his unconscious service to that of Balaam. John sees that this unscrupulous diplomatist, who supposed that he was moving Jesus and the council and the Romans as so many pieces in his own game, was himself used as God’s mouth- piece to predict the event which brought to a close his own and all other priest- hood. In the irony of events he uncon- sciously used his high-priestly office to lead forward that one sacrifice which was for ever to take away sin and so make all further priestly office super- fluous. He prophesied ‘“ that Jesus was to die for the nation, and not for the nation only, but that also the children of God who were scattered in various places should be gathered into one”. ὅτι is
4εμεινεν in ΝΒΙ,; cp. iii. 22.
rendered ‘‘because” by Weiss and others. Jesus was to die ὑπὲρ τὸ ἔθνος although not in Caiaphas’ sense; and His death had the wider object of bring- ing into one whole, of truer solidarity than the nation, all God’s children wher- ever at present scattered. Cf. x. 16, Eph. ii. 14. The expression τὰ τέκνα τοῦ Θεοῦ is used proleptically of the Gentiles who were destined to become God’s children, So Euthymius. For the phrase συνάγειν els €v Meyer refers to Plato, Phileb., 378, C, and Eurip., Ovestes, 1640.—Ver. 53. This utterance of Caiaphas brought sudden light to the members of the Sanhedrim, and so influenced their per- plexed mind that ἀπ᾿ ἐκείνης ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν. This was the crisis: what hitherto they had desired (v. 16, 18, vii. 32, X. 39) they now determined in council. —Ver. 54. Jesus accordingly, ᾿Ιησοῦς οὖν, not to precipitate matters, οὐκ ἔτι ... avtov, “no longer went about openly among the Jews, but departed thence (i.e., from Bethany or Jerusalem and its neighbourhood) to the country near the desert (χώραν in contrast to the city; the particular part being the wilderness of Bethaven, a few miles north-east of Jerusalem) to a city called Ephraim (now Et-Taiyibeh, anciently Ophrah, see Smith’s Hist. Geog., 256, 352; ‘perched on a _ conspicuous eminence and with an extensive view, thirteen miles north of Jerusalem,’ Henderson’s Palestine, p. 161), and there He spent some time with His disciples”.