{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/joh005.htm","path":"bib/cmt/vws/joh005.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/joh005.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nA feast (\u1f11\u03bf\u03c1\u03c4\u1f74)\nOr festival. What festival is uncertain. It has been identified with the Passover, Pentecost, and the Feast of Tabernacles; also with the Day of Atonement, the Feast of Dedication, and the Feast of Purim.\nSheep-market (\u03c4\u1fc7 \u03c0\u03c1\u03bf\u03b2\u03b1\u03c4\u03b9\u03ba\u1fc7)\nThe word is an adjective pertaining to sheep, which requires to be completed with another word, not with \u1f00\u03b3\u03bf\u03c1\u1fb7, market, but with \u03c0\u03cd\u03bb\u1fc6, gate. This gate was near the temple on the east of the city. See Neh 3:1, Neh 3:32; Neh 12:39. Some editors join the adjective with the following \u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u03ae\u03b8\u03c1\u03b1, pool, making the latter word \u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u03ae\u03b8\u03c1\u1fb3 (the dative case), and reading the sheep-pool. Wyc., a standing water of beasts.\nPool (\u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u03ae\u03b8\u03c1\u03b1)\nIn the New Testament only in this chapter and Joh 9:7, Joh 9:11. Properly, a pool for swimming, from \u03ba\u03bf\u03bb\u03c5\u03bc\u03b2\u03ac\u03c9, to dive. In Ecc 2:6 (Sept.) it is used of a reservoir in a garden. The Hebrew word is from the verb to kneel down, and means, therefore, a kneeling-place for cattle or men when drinking. In ecclesiastical language, the baptismal font, and the baptistery itself.\nCalled (\u1f10\u03c0\u03b9\u03bb\u03b5\u03b3\u03bf\u03bc\u03ad\u03bd\u03b7)\nStrictly, surnamed, the name having perhaps supplanted some earlier name.\nBethesda (\u03b2\u03b7\u03b8\u03b5\u03c3\u03b4\u1f70)\nCommonly interpreted House of Mercy; others House of the Portico. The readings also vary. Tischendorf and Westcott and Hort give \u03b2\u03b7\u03b8\u03b6\u03b1\u03b8\u03ac, Bethzatha, House of the Olive. The site cannot be identified with any certainty. Dr. Robinson thinks it may be the Fountain of the Virgin, the upper fountain of Siloam. See Thomson's \"Land and Book,\" \"Southern Palestine and Jerusalem,\" pp. 458-461.\nPorches (\u03c3\u03c4\u03bf\u1f70\u03c2)\nCloisters, covered porticoes.\nGreat multitude\nThe best texts omit great.\nImpotent (\u1f00\u03c3\u03b8\u03b5\u03c3\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd)\nRev., sick. Yet the A.V. gives the literal meaning, people without strength. Wyc., languishing.\nWithered (\u03b6\u03b7\u03c1\u1ff6\u03bd)\nLiterally, dry. So Wyc. The following words, to the end of Joh 5:4, are omitted by the best texts.\nHad an infirmity thirty and eight years\nLiterally, having thirty and eight years in his infirmity.\nHad been now a long time (\u03c0\u03bf\u03bb\u1f7a\u03bd \u1f24\u03b4\u03b7 \u03c7\u03c1\u03cc\u03bd\u03bf\u03bd \u1f14\u03c7\u03b5\u03b9)\nLiterally, he hath already much time.\nWilt thou (\u03b8\u03ad\u03bb\u03b5\u03b9\u03c2)\nNot merely, do you wish, but are you in earnest? See on Mat 1:19. Jesus appeals to the energy of his will. Not improbably he had fallen into apathy through his long sickness. Compare Act 3:4; Joh 7:17.\nWhole (\u1f51\u03b3\u03b9\u1f74\u03c2)\nSound.\nPut (\u03b2\u03ac\u03bb\u1fc3)\nLiterally, cast; indicating the hasty movement required to bring him to the water before its agitation should have ceased. See on Mar 7:30; see on Luk 16:20.\nBed (\u03ba\u03c1\u03ac\u03b2\u03b2\u03b1\u03c4\u03bf\u03bd)\nUsed by both Mark and Luke. See on Mar 2:4, and compare Act 5:15; Act 9:33.\nCured (\u03c4\u03b5\u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03c5\u03bc\u03ad\u03bd\u1ff3)\nSee on Mat 8:7; see on Luk 5:15; see on Act 17:25.\nTo carry (\u1f06\u03c1\u03b1\u03b9)\nRev., more correctly, to take up. It is Jesus' own word in Joh 5:8.\nHe that made - the same (\u1f41 \u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03c2 - \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2)\nThe demonstrative pronoun points with emphasis to the subject of the preceding clause. A characteristic usage of John. See Joh 1:18, Joh 1:33; Joh 9:37; Joh 10:1; Joh 12:48, etc.\nThen\nOmit.\nWhat man is he, etc.\n\"See the cunning of malice. They do not say, 'Who is he that healed thee?' but, 'Who bade thee take up thy bed?'\" (Grotius, in Trench, \"Miracles.\")\nTake up thy bed\nOmit bed. Literally, take up and walk.\nHe that was healed (\u1f30\u03b1\u03b8\u03b5\u1f76\u03c2)\nCompare Joh 5:10, and note the different word for healing. See references there.\nWho it was (\u03c4\u03af\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd)\nThe present tense, who it is.\nHad conveyed Himself away (\u1f10\u03be\u03ad\u03bd\u03b5\u03c5\u03c3\u03b5\u03bd)\nThe verb means, literally, to turn the head aside, in order to avoid something. Hence, generally, to retire or withdraw. Only here in the New Testament.\nFindeth - said\nNote the lively interchange of the tenses, as in Joh 5:13.\nSin no more (\u03bc\u03b7\u03ba\u03ad\u03c4\u03b9 \u1f01\u03bc\u03ac\u03c1\u03c4\u03b1\u03bd\u03b5)\nNo longer continue to sin. See on Mat 1:21. Jesus thus shows His knowledge that the sickness was the result of sin.\nA worse thing\nThan even those thirty-eight years of suffering.\nCome unto thee (\u03c3\u03bf\u03af \u03b3\u03ad\u03bd\u03b7\u03c4\u03b1\u03b9)\nRev., better, befall thee. Literally, come to pass.\nTold (\u1f00\u03bd\u03ae\u03b3\u03b3\u03b5\u03b9\u03bb\u03b5\u03bd)\nSee on Joh 4:25. The best texts, however, read \u03b5\u1f36\u03c0\u03b5\u03bd, said.\nDid the Jews persecute\nThe imperfect tense (\u1f10\u03b4\u03af\u03c9\u03ba\u03bf\u03bd) might be rendered began to persecute, as this is an opening of hostilities against Jesus, or, more probably, corresponds with the same tense in \u1f10\u03c0\u03bf\u03af\u03b5\u03b9, he did, or better, was wont to do. \u0394\u03b9\u03ce\u03ba\u03c9, to persecute, is originally to run after, to pursue with hostile purpose, and thence to harass.\nAnd sought to kill Him\nThe best texts omit.\nHe did\nSee above. Godet observes: \"the imperfect malignantly expresses the idea that the violation of the Sabbath has become with Him a sort of maxim.\"\nWorketh\nThe discussion turned on work on the Sabbath. The Father's work in maintaining and redeeming the world has continued from the creation until the present moment (\u1f15\u03c9\u03c2 \u1f04\u03c1\u03c4\u03b9): until now, not interrupted by the Sabbath.\nAnd I work (\u03ba\u1f00\u03b3\u1f7c \u1f10\u03c1\u03b3\u03ac\u03b6\u03bf\u03bc\u03b1\u03b9)\nOr, I also work. The two clauses are coordinated. The relation, as Meyer observes, is not that of imitation, or example, but of equality of will and procedure. Jesus does not violate the divine ideal of the Sabbath by His holy activity on that day. \"Man's true rest is not a rest from human, earthly labor, but a rest for divine, heavenly labor. Thus the merely negative, traditional observance of the Sabbath is placed in sharp contrast with the positive, final fulfillment of spiritual service, for which it was a preparation\" (Westcott).\nHad broken (\u1f14\u03bb\u03c5\u03b5)\nLiterally, was loosing: the imperfect tense. See on He did, Joh 5:16. Not, broke the Sabbath in any particular case, but was annulling the law and duty of Sabbath observance.\nHis Father (\u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u1f34\u03b4\u03b9\u03bf\u03bd)\nProperly, His own Father. So Rev.\nVerily, verily\nSee on Joh 1:51.\nBut what He seeth\nReferring to can do nothing, not to of himself. Jesus, being one with God, can do nothing apart from Him.\nThe Father do (\u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u03c0\u03bf\u03b9\u03bf\u1fe6\u03bd\u03c4\u03b1)\nRev., rightly, doing. The participle brings out more sharply the coincidence of action between the Father and the Son: \"the inner and immediate intuition which the Son perpetually has of the Father's work\" (Meyer).\nLikewise (\u1f41\u03bc\u03bf\u03af\u03c9\u03c2)\nBetter, as Rev., in like manner. Likewise is popularly understood as equivalent to also; but the word indicates identity of action based upon identity of nature.\nLoveth (\u03c6\u03b9\u03bb\u03b5\u1fd6)\nTo love is expressed by two words in the New Testament, \u03c6\u03b9\u03bb\u03ad\u03c9 and \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9. \u1f09\u03b3\u03b1\u03c0\u03ac\u03c9 indicates a reasoning, discriminating attachment, founded in the conviction that its object is worthy of esteem, or entitled to it on account of benefits bestowed. \u03a6\u03b9\u03bb\u03ad\u03c9 represents a warmer, more instinctive sentiment, more closely allied to feeling, and implying more passion. Hence \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 is represented by the Latin diligo, the fundamental idea of which is selection, the deliberate choice of one out of a number, on sufficient grounds, as an object of regard. Thus \u03c6\u03b9\u03bb\u03ad\u03c9 emphasizes the affectional element of love, and \u1f00\u03b3\u03b1\u03c0\u03ac\u03c9 the intelligent element. Socrates, in Xenophon's \"Memorabilia,\" advises his friend Aristarchus to alleviate the necessities of his dependents by furnishing means to set them at work. Aristarchus having acted upon his advice, Xenophon says that the women in his employ loved (\u1f10\u03c6\u03af\u03bb\u03bf\u03c5\u03bd) him as their protector, while he in turn loved (\u1f20\u03b3\u03ac\u03c0\u03b1) them because they were of use to him (\"Memorabilia,\" ii., 7, 12). Jesus' sentiment toward Martha and Mary is described by \u1f20\u03b3\u03ac\u03c0\u03b1, Joh 11:5. Men are bidden to love (\u1f00\u03b3\u03b1\u03c0\u1fb6\u03bd) God (Mat 22:37; Co1 8:3); never \u03c6\u03b9\u03bb\u03b5\u1fd6\u03bd, since love to God implies an intelligent discernment of His attributes and not merely an affectionate sentiment. Both elements are combined in the Father's love for the Son (Mat 3:17; Joh 3:35; Joh 4:20). \u1f09\u03b3\u03ac\u03c0\u03b7 is used throughout the panegyric of love in Co1 13:1-13, and an examination of that chapter will show how large a part the discriminating element plays in the Apostle's conception of love. The noun \u03b1\u03b3\u03ac\u03c0\u03b7 nowhere appears in classical writings. As Trench remarks, it \"is a word born within the bosom of revealed religion.\"'\u0395\u03c1\u03ac\u03c9, in which the idea of sensual passion predominates, is nowhere used in the New Testament. Trench has some interesting remarks on its tendency toward a higher set of associations in the Platonic writings (\"Synonyms,\" p. 42).\nGreater works will He show Him\nAs Jesus does whatever He sees the Father do (Joh 5:19), the showing of greater works will be the signal for Jesus to do them. On works, as a characteristic word in John, see on Joh 4:47.\nYe may marvel\nThe ye is emphatic (\u1f51\u03bc\u03b5\u1fd6\u03c2) and is addressed to those who questioned His authority, whose wonder would therefore be that of astonishment rather than of admiring faith, but might lead to faith. Plato says, \"Wonder is the feeling of a philosopher, and philosophy begins in wonder\" (\"Theaetetus,\" 105); and Clement of Alexandria, cited by Westcott, \"He that wonders shall reign, and he that reigns shall rest.\" Compare Act 4:13.\nRaiseth - quickeneth\nPhysically and spiritually.\nThe Son quickeneth\nNot raiseth and quickeneth. The quickening, however (\u03b6\u03c9\u03bf\u03c0\u03bf\u03b9\u03b5\u1fd6, maketh alive), includes the raising, so that the two clauses are coextensive. In popular conception the raising precedes the quickening; but, in fact, the making alive is the controlling fact of the raising. \u1f19\u03b3\u03b5\u03af\u03c1\u03b5\u03b9, raiseth, means primarily awaketh.\nFor the Father (\u03bf\u1f50\u03b4\u1f72 \u03b3\u1f70\u03c1 \u1f41 \u03c0\u03b1\u03c4\u1f74\u03c1)\nThe A.V. misses the climax in \u03bf\u1f50\u03b4\u1f72; not even the Father, who might be expected to be judge.\nHath committed (\u03b4\u03ad\u03b4\u03c9\u03ba\u03b5\u03bd)\nRev., given. The habitual word for the bestowment of the privileges and functions of the Son. See Joh 5:36; Joh 3:35; Joh 6:37, Joh 6:39; Joh 10:29, etc.\nAll judgment (\u03c4\u1f74\u03bd \u03ba\u03c1\u03af\u03c3\u03b9\u03bd \u03c0\u1fb6\u03c3\u03b1\u03bd)\nLiterally, the judgment wholly.\nWhich sent Him\nA phrase peculiar to John, and used only by the Lord, of the Father. See Joh 4:34; Joh 6:38, Joh 6:39; Joh 7:16, Joh 7:28, Joh 7:33, etc.\nHeareth\nClosely connected with believeth.\nHath eternal life\nSee on Joh 3:36.\nShall not come into condemnation (\u03b5\u1f30\u03c2 \u03ba\u03c1\u03af\u03c3\u03b9\u03bd \u03bf\u1f50\u03ba \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9)\nThe present tense, cometh not. So Rev. Not condemnation, but judgment, as Rev. See on Joh 3:17. Wyc., cometh not into doom. The present, cometh, states the general principle or order.\nFrom death (\u1f10\u03ba \u03b8\u03b1\u03bd\u03ac\u03c4\u03bf\u03c5)\nRev., correctly, out of death, pointing to the previous condition in which he was.\nLife (\u03c4\u1f74\u03bd \u03b6\u03c9\u03ae\u03bd)\nThe life; the ideal of perfect life.\nThe dead\nSpiritually.\nAs - so (\u1f65\u03c3\u03c0\u03b5\u03c1 - \u03bf\u1f55\u03c4\u03c9\u03c2)\nThe correspondence is that of fact, not of degree.\nHath he given (\u1f14\u03b4\u03c9\u03ba\u03b5\u03bd)\nRev., more strictly, gave, the aorist tense pointing back to the eternal past.\nAuthority\nSee on Joh 1:12.\nAlso\nThe Son of man\nBetter, a son of man. The article is wanting. The authority is assigned to Him as being very man. John uses the article everywhere with this phrase, except here and Rev 1:13; Rev 14:14. See on Luk 6:22.\nThe graves (\u03c4\u03bf\u1fd6\u03c2 \u03bc\u03bd\u03b7\u03bc\u03b5\u03af\u03bf\u03b9\u03c2)\nRev., better; tombs. Two words are used in the New Testament for the place of burial, \u03c4\u03ac\u03c6\u03bf\u03c2, and \u03bc\u03bd\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd or \u03bc\u03bd\u1fc6\u03bc\u03b1. The former emphasizes the idea of burial (\u03b8\u03ac\u03c0\u03c4\u03c9, to bury); the latter of preserving the memory of the dead; from \u03bc\u03b9\u03bc\u03bd\u03ae\u03c3\u03ba\u03c9, to remind.\nHave done good - have done evil\nNote again the use of the different verbs for doing with good and evil. See on Joh 3:21. On the word for evil (\u03c6\u03b1\u1fe6\u03bb\u03b1), see on Joh 3:20.\nResurrection of life (\u1f10\u1f70\u03bd \u1f10\u03b3\u1f7c)\nThe phrase occurs only here in the New Testament: so resurrection of judgment (\u1f00\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd \u03ba\u03c1\u03af\u03c3\u03b5\u03c9\u03c2).\nOf the Father\nOmit. Rev., of Him that sent.\nIf I (\u1f10\u1f70\u03bd \u1f10\u03b3\u1f7c)\nThe I expressed for emphasis: I alone.\nTrue (\u1f00\u03bb\u03b7\u03b8\u03ae\u03c2)\nAs distinguished from false. See on Joh 1:9.\nYe sent\nRev., rightly, have sent. The perfect tense, with allusion to something abiding in its results. Similarly, bare witness should be hath born. Note the expressed ye (\u1f51\u03bc\u03b5\u1fd6\u03c2), emphatically marking the contrast between the human testimony which the Jews demanded, and the divine testimony on which Jesus relies (Joh 5:34).\nBut I (\u1f10\u03b3\u1f7c \u03b4\u1f72)\nEmphatic, in contrast with ye (Joh 5:33).\nReceive (\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03c9)\nSee on Joh 3:32.\nTestimony (\u03c4\u1f74\u03bd \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03b1\u03bd)\nRev., properly the witness. The restoration of the article is important. It has the force of my, marking the witness as characteristic of Christ's work. The only testimony which I accept as proof.\nFrom man\nOr from a man, with a primary reference to the Baptist. Rev. renders, the witness which I receive is not from man.\nThese things\nWith reference to the Baptist.\nYe may be saved\nThe ye (\u1f51\u03bc\u03b5\u1fd6\u03c2), marking them as those who might be influenced by the inferior, human testimony; though they did not apprehend the divine testimony.\nA burning and shining light (\u1f41 \u03bb\u03cd\u03c7\u03bd\u03bf\u03c2 \u1f41 \u03ba\u03b1\u03b9\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c6\u03b1\u03af\u03bd\u03c9\u03bd)\nRev., correctly, the lamp that burneth and shineth. \u039b\u03cd\u03c7\u03bd\u03bf\u03c2, lamp, as contrasted with the light (\u03c6\u1ff6\u03c2). See Joh 1:5, Joh 1:7, Joh 1:8, Joh 1:9; and compare Joh 8:12; Joh 9:5; Joh 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed.\nYe were willing\nAgain the emphatic \u1f51\u03bc\u03b5\u1fd6\u03c2, ye.\nTo rejoice (\u1f00\u03b3\u03b1\u03bb\u03bb\u03b9\u03b1\u03c3\u03b8\u1fc6\u03bd\u03b1\u03b9)\nThe word signifies exultant, lively joy. See Mat 5:12; Luk 1:47; Luk 10:21; Pe1 1:6. The interest in the Baptist was a frivolous, superficial, and short-lived excitement. Bengel says, \"they were attracted by his brightness, not by his warmth.\"\nGreater witness (\u03c4\u03ae\u03bd \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03af\u03b1\u03bd \u03bc\u03b5\u03af\u03b6\u03c9)\nThe article, omitted in A.V., has the force of my, as in Joh 5:34. Rev., the witness which I have is greater.\nHath given\nSee on Joh 5:22.\nTo finish (\u1f35\u03bd\u03b1 \u03c4\u03b5\u03bb\u03b5\u03b9\u03ce\u03c3\u03c9)\nLiterally, in order that I should accomplish. Rev., accomplish. See on Joh 4:34.\nThe same works (\u03b1\u1f50\u03c4\u1f70 \u03c4\u1f70 \u1f14\u03c1\u03b3\u03b1)\nRev., more correctly, the very works.\nHimself (\u03b1\u1f50\u03c4\u1f78\u03c2)\nThe best texts substitute \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2, he; reading, \"the Father which sent me, He hath born witness.\" So Rev.\nVoice - shape\nNot referring to the descent of the dove and the voice from heaven at Jesus' baptism, but generally and figuratively to God's witness in the Old Testament Scriptures. This is in harmony with the succeeding reference to the word.\nHis word\nEmphatic, commencing the sentence. Compare Joh 17:6 sqq.; Jo1 1:10; Jo1 2:14.\nSearch (\u1f10\u03c1\u03b5\u03c5\u03bd\u1fb6\u03c4\u03b5)\nRev., rightly, ye search. Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See Pe1 1:11; Rom 8:27; Co1 2:10; Rev 2:23.\nThe scriptures (\u03c4\u1f70\u03c2 \u03b3\u03c1\u03b1\u03c6\u1f70\u03c2)\nLiterally, the writings; possibly with a hint at the contrast with the word (Joh 5:38).\nThey (\u1f10\u03ba\u03b5\u1fd6\u03bd\u03b1\u03b9)\nThose very scriptures.\nAnd\nMore than a simple copula. Rather and yet. See on Luk 18:7.\nYe will not (\u03bf\u1f50 \u03b8\u03ad\u03bb\u03b5\u03c4\u03b5)\nIndicating stubborn determination. See on Mat 1:19.\nI receive not honor from men\nThe Greek order is: glory from men I receive not. Compare Joh 5:34. His glory consists in his loving fellowship with God. Men who do not love God are not in sympathy with Him.\nI know (\u1f14\u03b3\u03bd\u03c9\u03ba\u03b1)\nSee on Joh 2:24.\nThe love of God\nLove toward God. This was the summary of their own law. The phrase occurs elsewhere in the Gospels only in Luk 11:42.\nIn you (\u1f10\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u1fd6\u03c2)\nRev., rightly, in yourselves. Compare Joh 6:53; Jo1 5:10; Mar 4:17.\nYe believe\nAgain the emphatic ye, the reason for the emphasis being given in the succeeding clause.\nWhich receive (\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03bf\u03bd\u03c4\u03b5\u03c2)\nLiterally, receiving (as ye do): seeing that ye receive.\nSeek not the honor that cometh from God only (\u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03b4\u03cc\u03be\u03b1\u03bd \u03c4\u1f74\u03bd \u03bc\u03cc\u03bd\u03bf\u03c5 \u0398\u03b5\u03bf\u1fe6 \u03bf\u1f50 \u03b6\u03b7\u03c4\u03b5\u1fd6\u03c4\u03b5)\nThe Rev. gives it capitally, following the Greek order: and the glory that cometh from the only God ye seek not. Not God only, which entirely overlooks the force of the definite article; but the only God. Compare Ti1 6:15, Ti1 6:16; Joh 17:3; Rom 16:27.\nI will accuse (\u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03ae\u03c3\u03c9)\nFrom \u03ba\u03b1\u03c4\u03ac, against, and \u1f00\u03b3\u03bf\u03c1\u03b5\u03cd\u03c9, to speak in the assembly (\u1f00\u03b3\u03bf\u03c1\u03ac). Hence, properly, to bring an accusation in court. John uses no other verb for accuse, and this only here, Joh 8:6, and Rev 12:10. Once in the New Testament \u03b4\u03b9\u03b1\u03b2\u03ac\u03bb\u03bb\u03c9 occurs (Luk 16:1, on which see note), signifying malicious accusation, and secret, as distinguished from public, accusation (\u03ba\u03b1\u03c4\u03b7\u03b3\u03bf\u03c1\u03af\u03b1). \u0391\u1f30\u03c4\u03b9\u03ac\u03bf\u03bc\u03b1\u03b9 occurs once in the compound \u03c0\u03c1\u03bf\u1fc3\u03c4\u03b9\u03b1\u03c3\u03ac\u03bc\u03b5\u03b8\u03b1, we before laid to the charge (Rom 3:9). This has reference especially to the ground of accusation (\u03b1\u1f30\u03c4\u03af\u03b1). \u1f19\u03b3\u03ba\u03b1\u03bb\u03ad\u03c9 occurs only in Acts, with the exception of Rom 8:33. It means to accuse publicly, but not necessarily before a tribunal. See Act 23:28, Act 23:29; Act 26:2, Act 26:7.\nIn whom ye trust (\u03b5\u1f30\u03c3 \u0314\u0300\u03bf\u03bd \u1f51\u03bc\u03b5\u1fd6\u03c2 \u1f20\u03bb\u03c0\u03af\u03ba\u03b1\u03c4\u03b5)\nA strong expression. Literally, into whom ye have hoped. Rev., admirably, on whom ye have set your hope.\nWritings (\u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c3\u03b9\u03bd)\nIt is important to understand the precise sense of this word, because it goes to determine whether Jesus intended an antithesis between Moses' writings and His own words, or simply between Moses (\u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5) and Himself (\u1f10\u03bc\u03bf\u1fd6\u03c2).\n\u0393\u03c1\u03ac\u03bc\u03bc\u03b1 primarily means what is written. Hence it may describe either a single character or a document. From this general notion several forms develop themselves in the New Testament. The word occurs in its narrower sense of characters, at Luk 23:38; Co2 3:7; Gal 6:11. In Act 28:21, it means official communications. Paul, with a single exception (Co2 3:7), uses it of the letter of scripture as contrasted with its spirit (Rom 2:27, Rom 2:29; Rom 7:6; Co2 3:6). In Luk 16:6, Luk 16:7, it denotes a debtor's bond (A.V., bill). In Joh 7:15, Act 26:24) it is used in the plural as a general term for scriptural and Rabbinical learning. Compare Sept., Isa 29:11,Isa 29:12) where a learned man is described as \u1f10\u03c0\u03b9\u03c4\u03ac\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03b1, acquainted with letters. Once it is used collectively of the sacred writings - the scriptures (Ti2 3:15), though some give it a wider reference to Rabbinical exegesis, as well as to scripture itself. Among the Alexandrian Greeks the term is not confined to elementary instruction, but includes exposition, based, however, on critical study of the text. The tendency of such exegesis was often toward mystical and allegorical interpretation, degenerating into a petty ingenuity in fixing new and recondite meanings upon the old and familiar forms. This was illustrated by the Neo-Platonists' expositions of Homer, and by the Rabbinical exegesis. Men unacquainted with such studies, especially if they appeared as public teachers, would be regarded as ignorant by the Jews of the times of Christ and the Apostles. Hence the question respecting our Lord Himself: How knoweth this man letters (\u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03b1 Joh 7:15)? Also the comment upon Peter and John (Act 4:13) that they were unlearned (\u1f00\u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03bf\u03b9). Thus, too, those who discovered in the Old Testament scriptures references to Christ, would be stigmatized by Pagans, as following the ingenious and fanciful method of the Jewish interpreters, which they held in contempt. Some such feeling may have provoked the words of Festus to Paul: Much learning (\u03c0\u03bf\u03bb\u03bb\u03ac \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03b1) doth make thee mad (Act 26:24). It is well known with what minute care the literal transcription of the sacred writings was guarded. The Scribes (\u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u1fd6\u03c2) were charged with producing copies according to the letter (\u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1).\nThe one passage in second Timothy cannot be urged in favor of the general use of the term for the scriptures, especially since the best texts reject the article before \u1f31\u03b5\u03c1\u1f70 \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1, so that the meaning is apparently more general: \"thou hast known sacred writings.\" The familiar formula for the scriptures was \u03b1\u1f31 \u03b3\u03c1\u03b1\u03c6\u03b1\u1f76 \u1f01\u03b3\u03af\u03b1\u03b9. A single book of the collection of writings was known as \u03b2\u03b9\u03b2\u03bb\u03af\u03bf\u03bd (Luk 4:17), or \u03b2\u03af\u03b2\u03bb\u03bf\u03c2 (Luk 20:42); never \u03b3\u03c1\u03b1\u03c6\u03ae, which was the term for a particular passage. See on Mar 12:10.\nIt seems to me, therefore, that the antithesis between the writings of Moses, superstitiously reverenced in the letter, and minutely and critically searched and expounded by the Jews, and the living words (\u1fe5\u03ae\u03bc\u03b1\u03c3\u03b9\u03bd, see on Luk 1:37), is to be recognized. This, however, need not exclude the other antithesis between Moses and Jesus personally.","title":"Vincent's Word Studies: John: John Chapter 5","type":"page"}