the true (saying); " but several high authorities omit the article before true.

38. I sent (ềуà ảπéσтeiλa). The I is emphatic. The aorist tense points back to the mission of the disciples as involved in their original call.

Other men. Jesus himself and all who had prepared the way for Him, such as John the Baptist.

Labored (KEKOTιáкaσi). The perfect tense. Rev., rightly, have labored, their labor showing its effects in the present case. On the word labor, see on Luke v. 5. Compare Josh. xxiv. 13.

39. The saying (Tòv Móyov). Rev., better, the word. It does not refer merely to the woman's statement, He told me, etc., but to her whole testimony (μaptvpovσns) concerning Christ.

40. To tarry (μeîvai). Better, as Rev., to abide.

41. Many more (πоλλ λelovs). Lit., more by much; i.e., far more, with reference to the simple πoλλoì, many, in ver. 39.

42. Said (eλeyov). The imperfect tense: said to the woman as they successively met her.

Saying (λaλiàv). Another word is designedly substituted for λóyov, word (vv. 39, 41). In ver. 39 λóyos, word, is used of the woman, from the Evangelist's standpoint, as being a testimony to Christ. Here the Samaritans distinguish between the more authoritative and dignified word of Jesus, and the talk of the woman. Rev., speaking. Compare the kindred verb Xaλéw, in vv. 26, 27; also viii. 43; Matt. xxvi. 73.

The Christ. The best texts omit.

The Saviour (o owτnp). John uses the word only here and 1 John iv. 14. See on Jesus, Matt. i. 21. It is significant that this conception of Christ should have been first expressed by a Samaritan.

44. For-in His own country (yàp—év Tŷ idíą πaтρídı). For assigns the reason why Jesus went into Galilee. By His own country, Judæa seems to be meant, though almost the same phrase, His country,* is used by the three Synoptists of Nazareth in Galilee. John's Gospel, however, deals with the Judæan rather than with the Galilean ministry of Jesus, and the phrase, His own country, is appropriate to Judæa as "the true home and fatherland of the prophets, the land which contained the city of Messiah's birth, the city associated with Him alike in ancient prophecy and in popular expectation." Hence, at Jerusalem, the people said, "Hath not the Scriptures said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was " (vii. 42)? In vv. 1-3 it is stated that Jesus left Judæa because of a controversy excited by the Pharisees, whom John always marks as the leaders of the opposition to Jesus. Further, we are told that at Jerusalem, though many believed on His name, yet Jesus did not trust them (ii. 23, 24). According to this explanation, yàp, for, is used in its natural and most obvious sense as assigning the reason for Christ's departure into Galilee. The proverb is naturally suggested by the reference to Galilee, where Jesus had used it at Nazareth (see Matt. xiii. 57). The őтe ovv, when then (then indicating logical sequence and not time) of ver. 45 follows naturally upon the citation of the proverb, signifying a correspondence between the character of His reception in Galilee and the motive of His going thither. Finally, if we understand by His own country, Nazareth, we are compelled to explain yap, for, from ver. 46; Jesus went to Cana (north of Nazareth) without passing through His native place, for the reason mentioned. This seems forced and arbitrary.†

*In Matt. xiii. 57, Tischendorf reads as here, èv Tîj idíą warpídı, in his own country. Westcott and Hort, èv tŷ warpídi avtoû.

I have given what seems, on the whole, the most simple and natural explanation, though against a host of high authorities. The various interpretations form a bewildering jungle. All of them are open to objection. One of the most clear and simple discussions of the passage may be found in Schaff's Popular Commentary on the Gospel of John, edited by Professors Milligan and Moulton, where this explanation is adopted, though Professor

45. Received (édéğavтo). See on iii. 32.

46. Jesus. The best texts omit.

Cana (Tv Kava). Note the article the Cana, and see on ii. 1. The article defines the Cana previously referred to.

Nobleman (Baoiλiròs). Properly an adjective, meaning (βασιλικός). royal, from Baoiλevs, king. It occurs in John only, here and ver. 49; and in all other passages is used as an adjective (Acts xii. 20, 21; Jas. ii. 8). Literally here, a king's officer. Wyc., little King.

Was sick (noével). See on infirmities, Luke v. 15.

47. He went (ảπîλdev). Lit., went away (ȧró). Leaving his son for the time.

Heal (iáontai). See on Matt. viii. 7, and Luke vi. 19.

At the point of death (μeλλev άodvýσкew). Lit., was about to die. Compare Mark's uncouth phrase, éσxáτws exel, lieth at the point of death, v. 23, on which see note. Compare also John xii. 33.

48. Said unto him, Except ye see. Addressing the nobleman (him), but having in mind the Galilean population which he represents (ye).

Signs and wonders (onμeîa κal Téρатa). See on Matt. xxiv. 24. Enueîa, signs, and epya, works, are John's characteristic words for miracles. See v. 20; vii. 21; xiv. 10; ii. 23; vi. 2, etc.

Ye will not (où μǹ). The double negative is correctly given by Rev., "ye will in nowise.”

cott.

Schaff in Lange calls it "far-fetched." This is also the view of Canon WestOther explanations are: Galilee generally; Nazareth; Lower Galilee, in which Nazareth was situated, as distinguished from Upper Galilee, in which was Capernaum.

VOL. II.-9

49. Child (Taudiov). Diminutive. Lit., my little one; a touch of tenderness.

50. Went his way (Toрeveтo). But thus the force of the imperfect is lost, which harmonizes with the succeeding sentence: he was proceeding on his way, and as he was now going down, etc.

51. Servants (Soûλot). Properly, bond-servants. See on Matt. xx. 26; Mark ix. 35.

Thy son liveth (ỏ viós σoû C). The best texts, however, read auroû, his. So Rev., that his son lived. Christ uses viós, son, instead of Taidíov, little one, expressing the worth of the child as representing the family. See on i. 12.

52. Then (ovv). Not a particle of time, but of sequence. Rev., so he inquired.

Began to amend (koμfóτepov čoxev). A peculiar phrase, occurring only here in the New Testament. Lit., had himself better. Koptóreрov is from Koμfós, well-dressed, well-caredfor, elegant; and this from coμéw, to take care of. The idea of the phrase is conveyed in the familiar English expression: He is doing well, or nicely, or bravely. A parallel is cited by the commentators from Arrian: "When the doctor comes in, you must not be afraid as to what he will say; nor if he says, 'You are doing bravely' (róμws exeis), must you give way to excessive joy."

At the seventh hour (@pav éßdóμnv). The accusative case denotes not a point of time, but duration : during the seventh hour.

Fever (TUρETós). From Tüp, fire. So the Latin febris, which is for ferbris, from ferveo, to glow with heat.

Left (ȧønкev). Lit., sent him away. See on ver. 3.

54. This is again the second miracle, etc. Lit., this did

Jesus again as a second sign. The pleonasm in again, the second, is only apparent. Other miracles had indeed been wrought between these two; but John emphasizes these two as marking Jesus' coming from Judæa to Galilee. The healing of the nobleman's child was the second miracle, only in respect of its taking place upon Jesus' withdrawal from Judæa into Galilee. Hence the again. He wrought a miracle again, when He again came into Galilee, and this miracle was the second, as marking His second coming.

CHAPTER V.

1. A feast (εoρтn). Or 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.

2. Sheep-market (Tŷ πроßатIK). The word is an adjective pertaining to sheep, which requires to be completed with another word, not with ȧyopa, market, but with muλy, gate. This gate was near the temple on the east of the city. See Neh. iii. 1, 32; xii. 39. Some editors join the adjective with the following κολυμβήθρα, pool, making the latter word κολυμβήθρα (the dative case), and reading the sheep-pool. Wyc., a standing water of beasts.

Pool (oλvμẞý9pa). In the New Testament only in this chapter and ix. 7, 11. Properly, a pool for swimming, from Koλvμßáw, to dive. In Eccl. ii. 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.

Called (éπiλeryoμévn). Strictly, surnamed, the name having perhaps supplanted some earlier name.