1 00:00:00,760 --> 00:00:03,240 Greetings, everyone. It's a pleasure to be 2 00:00:03,240 --> 00:00:09,320 with you again as we turn again to a 3 00:00:09,320 --> 00:00:12,840 favorite of mine, as most of you know. The 4 00:00:12,840 --> 00:00:15,480 Gospel according to John, we're going to 5 00:00:15,480 --> 00:00:18,880 be reading this time from chapter 7. Our 6 00:00:18,880 --> 00:00:24,320 focus will be verses 37 through 39. So the 7 00:00:24,320 --> 00:00:26,520 text is before us, both in the Greek and 8 00:00:26,520 --> 00:00:31,040 in the ESV. I'm going to start in perhaps 9 00:00:31,040 --> 00:00:35,520 a somewhat unusual way, kind of out of our 10 00:00:35,520 --> 00:00:38,600 usual previous pattern, that is. I'm going 11 00:00:38,600 --> 00:00:41,600 to start with our time together and our 12 00:00:41,600 --> 00:00:44,280 consideration of this text with the ESV. 13 00:00:44,600 --> 00:00:49,880 Let's just read from the ESV. Then what 14 00:00:49,880 --> 00:00:53,080 I'd like to do, once we've had a chance to 15 00:00:53,080 --> 00:00:57,600 start with that, is to turn to a fine 16 00:00:57,600 --> 00:01:01,360 commentary available to us all. The 17 00:01:01,360 --> 00:01:04,680 commentary by my former teacher and 18 00:01:04,680 --> 00:01:08,280 current good friend, Bill Weinrich, from 19 00:01:08,280 --> 00:01:12,240 the Fort Wayne Seminary. Bill Weinrich's, 20 00:01:12,280 --> 00:01:14,760 you know, now two-volume commentary on 21 00:01:14,760 --> 00:01:17,160 John that will soon become a three-volume 22 00:01:17,160 --> 00:01:21,720 commentary on John. His treatment of 23 00:01:21,720 --> 00:01:25,800 chapter 7 appears in volume 2 of his 24 00:01:25,800 --> 00:01:26,440 commentary. 25 00:01:30,760 --> 00:01:35,280 It's hard for me to overstate 26 00:01:35,280 --> 00:01:39,840 the significance of Bill's work in his 27 00:01:39,840 --> 00:01:43,960 commentary on chapter 7. You know, his 28 00:01:43,960 --> 00:01:47,520 volume 2 and its treatment of chapter 7 is 29 00:01:47,520 --> 00:01:51,400 just outstanding. So we'll take a look at 30 00:01:51,400 --> 00:01:54,160 Weinrich, and I'll encourage you to access 31 00:01:54,160 --> 00:01:57,960 Weinrich. We won't be able to capture 32 00:01:57,960 --> 00:02:00,440 everything that Weinrich says about the 33 00:02:00,440 --> 00:02:03,080 Feast of Tabernacles in John chapter 7, or 34 00:02:03,080 --> 00:02:06,400 these verses here in verses 37 through 39. 35 00:02:07,680 --> 00:02:11,200 But what we will have time and opportunity 36 00:02:11,200 --> 00:02:15,600 to do is to alert you to a number of very 37 00:02:15,600 --> 00:02:20,440 fine considerations expressed by Weinrich. 38 00:02:20,440 --> 00:02:26,480 And then with, you know, your future 39 00:02:26,480 --> 00:02:28,360 consideration and preaching and teaching 40 00:02:28,360 --> 00:02:32,920 from this text, you might very profitably 41 00:02:32,920 --> 00:02:37,200 consider taking a look at the fuller 42 00:02:37,200 --> 00:02:41,680 treatment of chapter 7 available to you in 43 00:02:41,680 --> 00:02:44,520 Weinrich's commentary, volume 2. You know, 44 00:02:44,880 --> 00:02:47,120 yeah, we won't have time to highlight 45 00:02:47,120 --> 00:02:51,560 everything. And for more, if interested, 46 00:02:51,720 --> 00:02:53,160 and I certainly hope that you will be 47 00:02:53,160 --> 00:02:56,520 stimulated to have interest, see Weinrich. 48 00:02:56,720 --> 00:02:59,520 Consult Weinrich. It's just really, really 49 00:02:59,520 --> 00:03:02,920 good. And you can't say that about, you 50 00:03:02,920 --> 00:03:05,240 know, every available resource out there 51 00:03:05,240 --> 00:03:07,280 these days. But Weinrich is outstanding, 52 00:03:07,520 --> 00:03:12,520 so highly recommend. Okay, and last of 53 00:03:12,520 --> 00:03:15,240 all, we'll take a look at the Greek. And 54 00:03:15,240 --> 00:03:16,800 we'll notice some things that really need 55 00:03:16,800 --> 00:03:22,400 to be called to our attention, from the 56 00:03:22,400 --> 00:03:26,760 Greek especially. This will send us back 57 00:03:26,760 --> 00:03:28,880 to available English translations, 58 00:03:29,160 --> 00:03:30,600 noticing what they do and what they don't 59 00:03:30,600 --> 00:03:30,880 do. 60 00:03:38,040 --> 00:03:41,240 And now that we have the capacity to 61 00:03:41,240 --> 00:03:44,480 critically engage the Greek and available 62 00:03:44,480 --> 00:03:46,480 English translations, we have the capacity 63 00:03:46,480 --> 00:03:51,280 to independently choose for ourselves how 64 00:03:51,280 --> 00:03:53,600 best to understand this text, how best to 65 00:03:53,600 --> 00:03:56,480 translate this text, how best to preach 66 00:03:56,480 --> 00:03:59,640 and teach from this text. First, the ESV, 67 00:03:59,840 --> 00:04:02,160 starting with verse 37. This is chapter 7, 68 00:04:02,360 --> 00:04:06,200 right? This is chapter 7 and the Feast of 69 00:04:06,200 --> 00:04:09,240 Tabernacles, right? Otherwise known as the 70 00:04:09,240 --> 00:04:10,480 Feast of Booths. 71 00:04:18,079 --> 00:04:21,519 John is exceptional in this regard. John 72 00:04:21,519 --> 00:04:26,600 alone features attention paid, a story 73 00:04:26,600 --> 00:04:33,400 told, whose setting is this feast. John 74 00:04:33,400 --> 00:04:36,880 alone talks about this feast. John alone 75 00:04:36,880 --> 00:04:41,000 tells us a story that includes the story 76 00:04:41,000 --> 00:04:43,280 of Jesus' observance of this feast. Jesus 77 00:04:43,280 --> 00:04:50,120 at the feast, right? For more, be sure to 78 00:04:50,120 --> 00:04:54,320 read the entire chapter 7. But for now, 79 00:04:54,600 --> 00:04:58,120 for today, for our time just now, verses 80 00:04:58,120 --> 00:05:01,960 37 to 39. The ESV reads as follows. It's 81 00:05:01,960 --> 00:05:05,760 before us on the screen. On the last day 82 00:05:05,760 --> 00:05:11,200 of the feast. Comma. And feasts in Jesus' 83 00:05:11,400 --> 00:05:13,960 day, the festivals of the Jews were 84 00:05:13,960 --> 00:05:19,560 routinely week-long feasts, right? This 85 00:05:19,560 --> 00:05:25,400 one was also. Others were also. So, what 86 00:05:25,400 --> 00:05:27,920 we're reading about here in verses 37 and 87 00:05:27,920 --> 00:05:33,080 following is a narrative having to do with 88 00:05:33,080 --> 00:05:35,320 the conclusion of the feast, the last 89 00:05:35,320 --> 00:05:38,120 great day of the feast, right? And what 90 00:05:38,120 --> 00:05:42,160 Jesus did that day, in summing terms, in 91 00:05:42,160 --> 00:05:44,560 the environment of that feast. You know, 92 00:05:44,640 --> 00:05:47,040 we should say this about feasts, all of 93 00:05:47,040 --> 00:05:50,080 them, not just this one. Feasts recalls 94 00:05:50,080 --> 00:05:53,760 Israel's sacred past, distinguishing, 95 00:05:54,000 --> 00:05:59,240 sacred, foreshadowing past. Feasts recall 96 00:05:59,240 --> 00:06:01,520 the past, affirm the present, and await 97 00:06:01,520 --> 00:06:04,840 the promise of a blessed future. Right? 98 00:06:04,920 --> 00:06:07,680 They all did this. This one does this. 99 00:06:09,240 --> 00:06:11,560 Tabernacles. In what sense does it recall 100 00:06:11,560 --> 00:06:14,200 the past, affirm the present, and await 101 00:06:14,200 --> 00:06:17,720 the suggestion of a glorious future? Well, 102 00:06:18,200 --> 00:06:20,160 we'll have more to say about that here in 103 00:06:20,160 --> 00:06:22,200 just a second. On the last day of the 104 00:06:22,200 --> 00:06:27,280 feast. Comma. The great day. Yeah, you 105 00:06:27,280 --> 00:06:29,480 know, routinely the summing final day of a 106 00:06:29,480 --> 00:06:32,240 feast would be that sort of a day. Comma. 107 00:06:32,800 --> 00:06:37,640 Jesus stood up and cried out, If anyone 108 00:06:37,640 --> 00:06:42,000 thirsts. Comma. Let him come to me and 109 00:06:42,000 --> 00:06:49,520 drink. Period. Period. Wow. This might be 110 00:06:49,520 --> 00:06:52,800 a good time for us to remember that the 111 00:06:52,800 --> 00:06:56,480 earliest manuscripts of this and the rest 112 00:06:56,480 --> 00:06:57,840 of the text of the New Testament, they 113 00:06:57,840 --> 00:07:00,480 weren't punctuated manuscripts. 114 00:07:01,760 --> 00:07:06,640 Punctuation was a later phenomenon. The 115 00:07:06,640 --> 00:07:09,080 earliest texts have no punctuation. They 116 00:07:09,080 --> 00:07:14,240 don't have, you know, paragraphs, anything 117 00:07:14,240 --> 00:07:18,400 that would indicate divisions. From 118 00:07:18,400 --> 00:07:20,520 phrase, clause, and sentence to phrase, 119 00:07:20,720 --> 00:07:23,320 clause, and sentence. You know, especially 120 00:07:23,320 --> 00:07:25,360 the uncials are just, you know, these 121 00:07:25,360 --> 00:07:31,400 uppercase letters, side by side, with no 122 00:07:31,400 --> 00:07:35,360 spacing. It's just a continuous text. It's 123 00:07:35,360 --> 00:07:38,600 just a continuous text. One reading from 124 00:07:38,600 --> 00:07:43,200 an uncial, the earliest manuscripts, would 125 00:07:43,200 --> 00:07:47,080 have to infer 126 00:07:47,080 --> 00:07:51,000 appropriate places for intended assumed 127 00:07:51,000 --> 00:07:56,080 punctuation. Comma. Period. Comma 128 00:07:56,080 --> 00:07:58,200 quotation marks. And so on. 129 00:08:01,400 --> 00:08:05,200 Why am I saying this? Sometimes the 130 00:08:05,200 --> 00:08:08,160 correct punctuation of a text can be less 131 00:08:08,160 --> 00:08:12,520 than clear. Can involve a very serious 132 00:08:12,520 --> 00:08:15,800 consideration of available options. This 133 00:08:15,800 --> 00:08:19,920 is going to be one of those texts. he 134 00:08:19,920 --> 00:08:22,920 stood up and cried out, comma, quotation 135 00:08:22,920 --> 00:08:27,760 marks, if anyone thirsts, let him come to 136 00:08:27,760 --> 00:08:31,560 me and drink, period. Or at least, you 137 00:08:31,560 --> 00:08:34,799 know, in the judgment of the ESV 138 00:08:34,799 --> 00:08:38,400 translators, period. Whoever believes in 139 00:08:38,400 --> 00:08:42,440 me, comma, as the scriptures, the 140 00:08:42,440 --> 00:08:46,920 scripture has said, comma. Then there's a 141 00:08:46,920 --> 00:08:49,800 citation within a citation, a quotation 142 00:08:49,800 --> 00:08:52,520 within a quotation. Notice the single 143 00:08:52,520 --> 00:08:53,560 quotation mark, 144 00:08:58,320 --> 00:09:02,720 demarcating the internal quotation within 145 00:09:02,720 --> 00:09:05,080 the greater quotation, and then the double 146 00:09:05,080 --> 00:09:08,560 quotation marks indicating the greater 147 00:09:08,560 --> 00:09:11,800 quotation. It's Jesus talking, but now 148 00:09:11,800 --> 00:09:15,840 he's citing scripture. So, single 149 00:09:15,840 --> 00:09:19,840 quotation mark, out of his heart will flow 150 00:09:19,840 --> 00:09:24,360 rivers of living water, period. And then 151 00:09:24,360 --> 00:09:27,280 the concluding, both single quotation mark 152 00:09:27,280 --> 00:09:29,560 and double quotation mark indicating the 153 00:09:29,560 --> 00:09:32,720 conclusion of both the, you know, the 154 00:09:32,720 --> 00:09:35,280 internal citation and the external one. 155 00:09:36,160 --> 00:09:40,520 Verse 39, now this he said about the 156 00:09:40,520 --> 00:09:43,560 Spirit, comma, whom those who believed in 157 00:09:43,560 --> 00:09:47,760 him were to receive, comma, for as yet the 158 00:09:47,760 --> 00:09:51,160 Spirit had not been given because Jesus 159 00:09:51,160 --> 00:09:56,680 was not yet glorified, period. That's for 160 00:09:56,680 --> 00:10:00,480 the text, right? Tabernacles, tabernacles, 161 00:10:00,480 --> 00:10:04,240 not only do we only read about tabernacles 162 00:10:04,240 --> 00:10:08,880 here in the Gospel of John, there isn't a 163 00:10:08,880 --> 00:10:12,280 lot for us to find elsewhere in scripture 164 00:10:12,280 --> 00:10:16,720 regarding tabernacles. Most, it's safe, I 165 00:10:16,720 --> 00:10:22,720 suppose, for us to reasonably imagine that 166 00:10:22,720 --> 00:10:24,320 most don't know anything at all about 167 00:10:24,320 --> 00:10:28,040 tabernacles. So, Weinreich, and what 168 00:10:28,040 --> 00:10:29,840 Weinreich brings to our attention 169 00:10:29,840 --> 00:10:32,440 regarding tabernacles so that our 170 00:10:32,440 --> 00:10:34,120 understanding of this feast can 171 00:10:34,120 --> 00:10:36,480 significantly inform our reading of the 172 00:10:36,480 --> 00:10:39,120 text, because it really needs to inform 173 00:10:39,120 --> 00:10:41,680 our reading of the text. 174 00:10:44,720 --> 00:10:48,080 Weinreich, volume two, starting on page 175 00:10:48,080 --> 00:10:53,120 47, under the heading commentary, living 176 00:10:53,120 --> 00:10:57,840 water shall flow from his side. Weinreich 177 00:10:57,840 --> 00:11:00,440 observes the following. During the Feast 178 00:11:00,440 --> 00:11:04,640 of Tabernacles, John 7, verse 2, Jesus was 179 00:11:04,640 --> 00:11:07,520 teaching in the temple. Well, yeah, that's 180 00:11:07,520 --> 00:11:10,720 where festivals happen. This was a most 181 00:11:10,720 --> 00:11:14,240 significant location for his teaching, for 182 00:11:14,240 --> 00:11:17,320 Tabernacles celebrated the protection of 183 00:11:17,320 --> 00:11:19,920 God's of Israel during Israel's sojourn in 184 00:11:19,920 --> 00:11:23,240 the wilderness. Tabernacles recalled 185 00:11:23,240 --> 00:11:26,200 Israel's sojourn in the wilderness, 186 00:11:29,760 --> 00:11:33,000 celebrated God's protection of Israel as 187 00:11:33,000 --> 00:11:35,640 it sojourned in the wilderness, and the 188 00:11:35,640 --> 00:11:39,400 festival also looked forward. Tabernacles, 189 00:11:39,760 --> 00:11:42,000 you know, feasts remember the past, affirm 190 00:11:42,000 --> 00:11:45,120 the present, look to the suggestion of a 191 00:11:45,120 --> 00:11:50,000 promise of a blessed future. So, 192 00:11:50,000 --> 00:11:52,000 Tabernacles looked forward to the final 193 00:11:52,000 --> 00:11:54,000 dwelling of God in the restored temple 194 00:11:54,000 --> 00:11:56,320 when Israel would live as though in a new 195 00:11:56,320 --> 00:11:59,920 paradise. You know, Israel in the desert, 196 00:12:00,760 --> 00:12:01,720 challenging. 197 00:12:03,800 --> 00:12:07,720 God's gracious protection of Israel in the 198 00:12:07,720 --> 00:12:11,960 wilderness. The assurance that God was 199 00:12:11,960 --> 00:12:16,880 leading Israel into its reception of a 200 00:12:16,880 --> 00:12:18,640 land of promise flowing with milk and 201 00:12:18,640 --> 00:12:20,320 honey. It's going to be a good place. It's 202 00:12:20,320 --> 00:12:24,920 going to be a good life, right? The 203 00:12:24,920 --> 00:12:28,160 circumstances of Israel's earlier sojourn, 204 00:12:28,280 --> 00:12:30,520 the circumstances of Israel's current 205 00:12:30,520 --> 00:12:33,760 sojourn, you know, in the imperial world 206 00:12:33,760 --> 00:12:37,280 of Rome in Jesus' day, the anticipated 207 00:12:37,280 --> 00:12:40,240 future when Israel's experience will no 208 00:12:40,240 --> 00:12:42,920 longer be a wilderness experience. 209 00:12:43,320 --> 00:12:46,720 Instead, Israel's experience will be a 210 00:12:46,720 --> 00:12:50,560 paradisal experience, a return to the 211 00:12:50,560 --> 00:12:53,400 garden, right? A renewed and restored 212 00:12:53,400 --> 00:12:56,880 garden-like existence for the people of 213 00:12:56,880 --> 00:13:03,560 God. For this, Israel waits. The prophet 214 00:13:03,560 --> 00:13:05,760 Zechariah spoke of this future time. 215 00:13:08,360 --> 00:13:11,160 Zechariah reads as follows, And on that 216 00:13:11,160 --> 00:13:14,040 day, living waters shall flow out of 217 00:13:14,040 --> 00:13:16,680 Jerusalem, half of them to the eastern 218 00:13:16,680 --> 00:13:19,600 sea, and half of them to the western sea. 219 00:13:19,600 --> 00:13:23,400 It shall continue in summer as in winter. 220 00:13:23,400 --> 00:13:29,080 There won't be a summer or a winter. And 221 00:13:29,080 --> 00:13:31,160 the Lord will become king over all the 222 00:13:31,160 --> 00:13:34,480 earth. On that day, the Lord will be one, 223 00:13:34,720 --> 00:13:38,400 and his name one. And Jerusalem shall 224 00:13:38,400 --> 00:13:43,040 dwell in security, declares Zechariah. 225 00:13:45,920 --> 00:13:49,160 Back to Weinreich. Here we see together 226 00:13:49,160 --> 00:13:51,600 the ideas of forgiveness for previous 227 00:13:51,600 --> 00:13:55,200 idolatry, the return of an exiled Israel 228 00:13:55,200 --> 00:13:58,040 to the land, the restoration of Israel 229 00:13:58,040 --> 00:14:00,560 under the Messianic king, the new 230 00:14:00,560 --> 00:14:02,440 obedience of a right worship which 231 00:14:02,440 --> 00:14:05,600 recognizes the God of Israel alone, and 232 00:14:05,600 --> 00:14:08,120 the security of Jerusalem under the divine 233 00:14:08,120 --> 00:14:11,200 protection of the Lord. A major 234 00:14:11,200 --> 00:14:14,760 celebration during tabernacles was the 235 00:14:14,760 --> 00:14:17,600 drawing of water, which gave liturgical 236 00:14:17,600 --> 00:14:23,000 expression to these hopes. A blessed day, 237 00:14:23,280 --> 00:14:29,520 a blessed day, a well-watered garden, you 238 00:14:29,520 --> 00:14:34,480 know, the waters of redemption, and so on. 239 00:14:36,800 --> 00:14:39,280 It was in the context of this tabernacle 240 00:14:39,280 --> 00:14:45,360 celebration with its water liturgy, that 241 00:14:45,360 --> 00:14:47,560 Jesus on the last day, the great day of 242 00:14:47,560 --> 00:14:50,520 the feast, rises up and cries out, If 243 00:14:50,520 --> 00:14:52,880 anyone should thirst, let him come to me, 244 00:14:52,920 --> 00:14:55,320 and let him who believes in me drink. 245 00:14:57,240 --> 00:14:59,160 Perhaps you're already noticing 246 00:14:59,160 --> 00:15:03,760 Weinreich's manner of translating the text 247 00:15:03,760 --> 00:15:07,640 and how it contrasts with the ESV 248 00:15:07,640 --> 00:15:10,240 presentation of the text. We'll say more 249 00:15:10,240 --> 00:15:13,040 in a bit. To ensure that the reader 250 00:15:13,040 --> 00:15:15,360 understands the words of Jesus, the 251 00:15:15,360 --> 00:15:21,000 evangelist intrudes here in verse 39, 252 00:15:21,560 --> 00:15:24,800 right? The evangelist intrudes to give 253 00:15:24,800 --> 00:15:27,200 interpretation. Not only does the 254 00:15:27,200 --> 00:15:29,280 scripture give the necessary background to 255 00:15:29,280 --> 00:15:31,840 Jesus' words, but Jesus is also 256 00:15:31,840 --> 00:15:34,080 foretelling the future gift of the Spirit, 257 00:15:34,960 --> 00:15:37,200 which he shall give to those who believe 258 00:15:37,200 --> 00:15:39,880 in him. This gift of the Spirit, however, 259 00:15:40,200 --> 00:15:43,840 will not occur until Jesus has been 260 00:15:43,840 --> 00:15:49,200 glorified. According to Leviticus 23, the 261 00:15:49,200 --> 00:15:51,680 feast of tabernacles is to last for seven 262 00:15:51,680 --> 00:15:55,880 days. As we mentioned. This is also 263 00:15:55,880 --> 00:15:59,360 indicated in Deuteronomy 16. Yet there is 264 00:15:59,360 --> 00:16:01,640 also to be an eighth day on which a holy 265 00:16:01,640 --> 00:16:04,800 convocation must be held and no work may 266 00:16:04,800 --> 00:16:09,840 be done. This too wasn't terribly unusual. 267 00:16:11,120 --> 00:16:14,480 Extra days. The last, the great day of the 268 00:16:14,480 --> 00:16:16,600 feast, refers to the seventh day of the 269 00:16:16,600 --> 00:16:18,960 festival, or to the eighth, you know, 270 00:16:19,040 --> 00:16:21,760 perhaps. What is, however, of primary 271 00:16:21,760 --> 00:16:24,120 importance is that Jesus assigns to 272 00:16:24,120 --> 00:16:26,960 himself the significance of the water 273 00:16:26,960 --> 00:16:30,400 libation, the water liturgy, the ritual of 274 00:16:30,400 --> 00:16:34,280 the water. You know, always observed each 275 00:16:34,280 --> 00:16:37,160 year with the ritual observance of 276 00:16:37,160 --> 00:16:40,600 tabernacles. Just as the pious Israelite 277 00:16:40,600 --> 00:16:42,720 must come to Jerusalem and to the temple 278 00:16:42,720 --> 00:16:45,760 to celebrate the feast of tabernacles, so 279 00:16:45,760 --> 00:16:47,680 Jesus now in the midst of the festival 280 00:16:47,680 --> 00:16:50,240 cries out and invites anyone who thirsts 281 00:16:50,240 --> 00:16:53,760 to come to him and drink. He is the source 282 00:16:53,760 --> 00:16:57,240 of living water. During the seven days of 283 00:16:57,240 --> 00:16:59,800 the feast, priests would process from the 284 00:16:59,800 --> 00:17:03,760 temple mount, from the temple then, to the 285 00:17:03,760 --> 00:17:07,160 pool of Siloam, which is on the southern 286 00:17:07,160 --> 00:17:09,599 tip of the city. This is no small trek. 287 00:17:11,200 --> 00:17:14,040 And there they would fill a golden flagon 288 00:17:14,040 --> 00:17:18,720 with water from the pool of Siloam. This 289 00:17:18,720 --> 00:17:21,400 was carried in procession, ritual 290 00:17:21,400 --> 00:17:24,920 procession, back up to the temple mount, 291 00:17:25,079 --> 00:17:27,200 through the water gate, into the inner 292 00:17:27,200 --> 00:17:31,600 court. As the choir chanted the Hallel, 293 00:17:31,920 --> 00:17:36,320 Psalms 113 through 118, the priests would 294 00:17:36,320 --> 00:17:39,560 process around the altar with the flag in 295 00:17:39,560 --> 00:17:43,320 the water. As the choir reached the climax 296 00:17:43,320 --> 00:17:47,320 of the Hallel, Psalm 118, verses 24 to 25. 297 00:17:47,760 --> 00:17:52,600 Check that Psalm. The pilgrims, you know, 298 00:17:54,080 --> 00:17:58,960 shook their palm 299 00:17:58,960 --> 00:18:01,240 branches and other kinds of branches. You 300 00:18:01,240 --> 00:18:05,600 know, such things are used on Palm Sunday 301 00:18:05,600 --> 00:18:07,840 when Jesus enters into the city for the 302 00:18:07,840 --> 00:18:10,520 last time. And such things were also used 303 00:18:10,520 --> 00:18:13,760 in ritual fashion with the festivals, with 304 00:18:13,760 --> 00:18:15,520 the other festivals, with this one, 305 00:18:15,840 --> 00:18:18,760 Tabernacles. So they shook these things 306 00:18:18,760 --> 00:18:22,600 and the water was poured along with wine 307 00:18:22,600 --> 00:18:26,240 into silver bowls, which in turn were 308 00:18:26,240 --> 00:18:30,240 poured out onto the altar. The water from 309 00:18:30,240 --> 00:18:32,680 the flask was associated with the waters 310 00:18:32,680 --> 00:18:36,480 of creation. With the water from the rock 311 00:18:36,480 --> 00:18:39,600 in the wilderness. You know, notice the 312 00:18:39,600 --> 00:18:44,760 waters of creation. When the Lord creates 313 00:18:44,760 --> 00:18:49,600 Adam, right, what else goes on? You know, 314 00:18:49,680 --> 00:18:54,400 a well in the garden wells up with water 315 00:18:54,400 --> 00:18:57,720 and the waters penetrate all things, 316 00:18:57,960 --> 00:19:01,160 spread to all things. It's a well-watered 317 00:19:01,160 --> 00:19:04,480 place. Such a thing has great meaning to a 318 00:19:04,480 --> 00:19:08,160 desert, you know, a desert people. A 319 00:19:08,160 --> 00:19:10,120 people used to, you know, wilderness 320 00:19:10,120 --> 00:19:14,160 wanderings and a life otherwise eked out 321 00:19:14,160 --> 00:19:17,160 in a semi-era desert. You know, water is 322 00:19:17,160 --> 00:19:20,160 everything. Water is life. Without water, 323 00:19:20,320 --> 00:19:22,960 there is no life. With water, there is 324 00:19:22,960 --> 00:19:25,920 life. Notice the water with the creation 325 00:19:25,920 --> 00:19:29,240 narrative. Notice the gift of water during 326 00:19:29,240 --> 00:19:31,720 the wilderness wanderings, especially from 327 00:19:31,720 --> 00:19:35,480 the rock, right? Moses strikes the rock 328 00:19:35,480 --> 00:19:39,960 and outpours water, you know. These 329 00:19:39,960 --> 00:19:42,960 rituals, Tabernacles, recalling the 330 00:19:42,960 --> 00:19:45,480 wilderness wandering, recalling God's 331 00:19:45,480 --> 00:19:49,200 gracious preservation, recalling the gift 332 00:19:49,200 --> 00:19:51,440 of water in the wilderness and other 333 00:19:51,440 --> 00:19:55,000 things too. God's gracious preservation 334 00:19:55,000 --> 00:19:58,960 through these means in suggestive terms, 335 00:19:59,200 --> 00:20:03,600 right? All of this is precisely what 336 00:20:03,600 --> 00:20:06,600 Tabernacles was designed to recall, to 337 00:20:06,600 --> 00:20:11,920 celebrate, and to anticipate as Israel 338 00:20:11,920 --> 00:20:16,280 awaited its promise of a blessed future, a 339 00:20:16,280 --> 00:20:19,280 return to these things. These things in 340 00:20:19,280 --> 00:20:22,080 eschatological abundance with the coming 341 00:20:22,080 --> 00:20:25,120 of the not yet, right? With the coming of 342 00:20:25,120 --> 00:20:27,760 the day of the Lord. With the coming of 343 00:20:27,760 --> 00:20:31,560 Messiah. The water from the flask was 344 00:20:31,560 --> 00:20:33,800 associated with the earliest waters of 345 00:20:33,800 --> 00:20:37,240 creation. It was also associated with the 346 00:20:37,240 --> 00:20:41,000 water from the rock in the wilderness. And 347 00:20:41,000 --> 00:20:45,920 the rock was Christ, right? And finally, 348 00:20:46,080 --> 00:20:48,240 also with the waters that would flow from 349 00:20:48,240 --> 00:20:50,920 the eschatological temple, Zechariah, 350 00:20:51,120 --> 00:20:54,520 Ezekiel, you know, the apocalypse, John's 351 00:20:54,520 --> 00:20:56,640 apocalypse. The New Jerusalem descends 352 00:20:56,640 --> 00:21:00,560 from heaven above. The New Jerusalem is a 353 00:21:00,560 --> 00:21:03,600 garden-like place. Throughout the garden 354 00:21:03,600 --> 00:21:06,240 -like place. A river flows. A river 355 00:21:06,240 --> 00:21:09,080 flowing from the throne of the Lamb, 356 00:21:09,680 --> 00:21:14,400 right? Wow. All of these things in 357 00:21:14,400 --> 00:21:17,200 abundance in final terms. All of these 358 00:21:17,200 --> 00:21:20,840 things defining, enlivening, and 359 00:21:20,840 --> 00:21:23,520 sustaining the place. The people of the 360 00:21:23,520 --> 00:21:27,320 place. Everything in the place, right? A 361 00:21:27,320 --> 00:21:32,920 river ran through it, right? Thus, in 362 00:21:32,920 --> 00:21:34,720 identifying himself with the water of 363 00:21:34,720 --> 00:21:37,600 tabernacles, Jesus identifies himself as 364 00:21:37,600 --> 00:21:40,480 the reality and substance of Israel's 365 00:21:40,480 --> 00:21:43,760 redemption, and indeed as that of all 366 00:21:43,760 --> 00:21:48,760 humankind. The theology of tabernacles was 367 00:21:48,760 --> 00:21:54,440 essentially that of exile, you know, and 368 00:21:54,440 --> 00:21:57,280 restoration, which in turn was based on 369 00:21:57,280 --> 00:22:01,480 the Genesis story of Adam's sin, which had 370 00:22:01,480 --> 00:22:06,840 caused paradise to become a desert, right? 371 00:22:07,200 --> 00:22:09,280 According to the Septuagint, the making of 372 00:22:09,280 --> 00:22:11,120 a living man through the breath of God is 373 00:22:11,120 --> 00:22:14,840 intimately associated with a fountain, you 374 00:22:14,840 --> 00:22:18,200 know, the fountain welling up and watering 375 00:22:18,200 --> 00:22:23,280 the place. The fountain blessing also the 376 00:22:23,280 --> 00:22:27,920 making of the man. Associated with a 377 00:22:27,920 --> 00:22:29,640 fountain which comes from the earth and 378 00:22:29,640 --> 00:22:33,400 waters the whole of the earth, right? This 379 00:22:33,400 --> 00:22:35,640 leads a meeting, but yeah, check that. 380 00:22:36,040 --> 00:22:40,840 Genesis 2, verses 4 to 7. A frequently 381 00:22:40,840 --> 00:22:43,720 neglected aspect of the creation 382 00:22:43,720 --> 00:22:47,200 narrative. A river ran through it, you 383 00:22:47,200 --> 00:22:51,000 know? A fountain wells up, and the result 384 00:22:51,000 --> 00:22:55,880 is waters watering the place. This leads 385 00:22:55,880 --> 00:22:57,920 immediately to a description of paradise, 386 00:22:58,760 --> 00:23:01,440 which is richly watered and filled with 387 00:23:01,440 --> 00:23:04,960 every tree good for food. Genesis 2, 8 to 388 00:23:04,960 --> 00:23:08,960 17. When Adam transgresses God's command, 389 00:23:09,160 --> 00:23:12,280 however, this paradise is reduced to a 390 00:23:12,280 --> 00:23:15,280 land of thorns and thistles, which resists 391 00:23:15,280 --> 00:23:18,800 the labor of man, so that he must toil in 392 00:23:18,800 --> 00:23:21,200 the sweat of his brow. Human sin, 393 00:23:21,360 --> 00:23:25,000 therefore, causes the paradisial waters to 394 00:23:25,000 --> 00:23:29,360 cease, and likewise the lush plant life 395 00:23:29,360 --> 00:23:32,840 that accompanied them with, if there is no 396 00:23:32,840 --> 00:23:36,400 water, there is no life. In view of this 397 00:23:36,400 --> 00:23:40,280 prototypical story, it is not surprising 398 00:23:40,280 --> 00:23:42,360 that prophetic visions of a restored 399 00:23:42,360 --> 00:23:47,360 Israel or of a restored humanity may be 400 00:23:47,360 --> 00:23:49,760 couched in terms of, you know, just this 401 00:23:49,760 --> 00:23:53,840 thing, right? Couched in the celebration 402 00:23:53,840 --> 00:23:57,000 of tabernacles in just these terms, right? 403 00:23:57,000 --> 00:24:01,800 So when Jesus rises up and cries out, you 404 00:24:01,800 --> 00:24:05,440 know, and offers himself as the source of 405 00:24:05,440 --> 00:24:08,120 these things, right, the preeminent and 406 00:24:08,120 --> 00:24:12,480 final source of these things, he's 407 00:24:12,480 --> 00:24:14,600 declaring himself to be the fulfillment of 408 00:24:14,600 --> 00:24:16,640 the hope of this festival and every other 409 00:24:16,640 --> 00:24:19,600 festival, you know, that informed the 410 00:24:19,600 --> 00:24:22,240 faith, hope, and expectation of the people 411 00:24:22,240 --> 00:24:28,720 of God. You know, only when we see Jesus' 412 00:24:29,080 --> 00:24:31,800 actions and words in these terms, you 413 00:24:31,800 --> 00:24:34,720 know, in the context of the hope of these 414 00:24:34,720 --> 00:24:39,520 festival things, do the words and the 415 00:24:39,520 --> 00:24:44,720 deeds come to life. Thus far, our friend 416 00:24:44,720 --> 00:24:47,320 Bill Weinrich, outstanding commentary, 417 00:24:47,760 --> 00:24:52,040 substantial stuff, worthy of our time and 418 00:24:52,040 --> 00:24:55,040 our effort. In every way. Check it out. He 419 00:24:55,040 --> 00:24:58,040 has so much more to say about tabernacles 420 00:24:58,040 --> 00:25:03,760 and so much more to say about John 7. So, 421 00:25:04,160 --> 00:25:07,200 but for our purposes today, looking at our 422 00:25:07,200 --> 00:25:10,760 time to see how we're doing, we've got a 423 00:25:10,760 --> 00:25:14,560 decent half an hour or so still to work 424 00:25:14,560 --> 00:25:17,400 with, and that should be sufficient. The 425 00:25:17,400 --> 00:25:21,960 text is smallish, fewer verses, but still 426 00:25:21,960 --> 00:25:24,800 there's plenty for us to talk about. Verse 427 00:25:24,800 --> 00:25:27,880 37. I'll try to remember to move my cursor 428 00:25:27,880 --> 00:25:31,640 around to make sure that we're all, you 429 00:25:31,640 --> 00:25:37,280 know, focusing on the same thing. Okay. 430 00:25:37,280 --> 00:25:44,520 En, de, te, es, chate, hemera. Okay. En, 431 00:25:45,320 --> 00:25:48,000 on, and, you know, en plus the dative here 432 00:25:48,000 --> 00:25:53,960 specifies a time. The ESV translates 433 00:25:53,960 --> 00:25:59,320 reasonably. On the last day. Notice that 434 00:25:59,320 --> 00:26:02,520 the ESV kind of dispenses with the 435 00:26:02,520 --> 00:26:08,080 conjunction. The ESV does this a lot. It's 436 00:26:08,080 --> 00:26:10,720 true that not every conjunction in the New 437 00:26:10,720 --> 00:26:13,640 Testament has translational value, but 438 00:26:13,640 --> 00:26:17,160 excuse me, this one does. Now, then, and, 439 00:26:17,320 --> 00:26:23,200 but. De marks a transition to a new unit 440 00:26:23,200 --> 00:26:25,960 of text, a new kind of moment in the 441 00:26:25,960 --> 00:26:26,560 narrative. 442 00:26:30,560 --> 00:26:35,680 Now, perhaps. Now, on the last day, right? 443 00:26:36,640 --> 00:26:45,520 Te es, chate, hemera. Te megale. The great 444 00:26:45,520 --> 00:26:49,880 one, right? Notice that all te, dative, 445 00:26:50,200 --> 00:26:54,920 es, chate, dative, hemera, dative, te, 446 00:26:55,360 --> 00:26:58,960 megale. It's all in the dative, right? 447 00:26:59,600 --> 00:27:02,920 Now, what the ESV prefers to do, others 448 00:27:02,920 --> 00:27:05,760 have also done. It's not a particularly 449 00:27:05,760 --> 00:27:08,000 questionable move, but it's not the only 450 00:27:08,000 --> 00:27:12,680 option. They take te megale to be in 451 00:27:12,680 --> 00:27:18,240 apposition. Now, on the last day, comma, 452 00:27:19,320 --> 00:27:23,800 the great one, the great day. They're 453 00:27:23,800 --> 00:27:27,440 taking megale to be a dative of 454 00:27:27,440 --> 00:27:31,080 apposition. They're taking megale to be a 455 00:27:31,080 --> 00:27:35,280 substantized adjective, right? On the last 456 00:27:35,280 --> 00:27:38,560 day, comma, the great day, comma, right? 457 00:27:38,560 --> 00:27:42,160 And they even supply what they consider to 458 00:27:42,160 --> 00:27:45,320 be the understood noun here with the 459 00:27:45,320 --> 00:27:47,920 substantized adjective. And we should 460 00:27:47,920 --> 00:27:51,120 mention, we should notice, the article 461 00:27:51,120 --> 00:27:56,240 will regularly substantize elements that 462 00:27:56,240 --> 00:28:02,080 aren't initially substantive nouns. And 463 00:28:02,080 --> 00:28:05,320 they can make things function as nouns. 464 00:28:05,640 --> 00:28:10,440 And this could be happening here. The ESV 465 00:28:10,440 --> 00:28:14,680 may well be correct with its judgments and 466 00:28:14,680 --> 00:28:18,520 its thinking regarding, you know, the 467 00:28:18,520 --> 00:28:21,920 second use of an adjective, right? There's 468 00:28:21,920 --> 00:28:24,200 the noun. There's the object of the 469 00:28:24,200 --> 00:28:29,840 preposition. On the day. There's an 470 00:28:29,840 --> 00:28:33,280 adjective. ES-CHATE. There's another 471 00:28:33,280 --> 00:28:40,360 adjective. Megale. Last. Great. Perhaps 472 00:28:40,360 --> 00:28:42,080 you're already, you know, kind of seeing 473 00:28:42,080 --> 00:28:44,040 what I'm meaning to suggest as an 474 00:28:44,040 --> 00:28:46,760 available second option. Perhaps even a, 475 00:28:47,800 --> 00:28:49,520 dare I say it, preferred option. 476 00:28:53,080 --> 00:28:55,960 For those, you know, who've worked 477 00:28:55,960 --> 00:28:58,400 diligently with our friend Jim Veltz's 478 00:28:58,400 --> 00:29:01,360 fundamental Greek grammar, we'll talk the 479 00:29:01,360 --> 00:29:04,240 way Veltz talks about this. There are two 480 00:29:04,240 --> 00:29:06,000 different ways for an adjective to 481 00:29:06,000 --> 00:29:09,320 function adjectivally. We're looking at 482 00:29:09,320 --> 00:29:12,800 both of them here. The first, the first 483 00:29:12,800 --> 00:29:15,320 adjective, excuse me, I'm going to get 484 00:29:15,320 --> 00:29:15,840 some water. 485 00:29:21,280 --> 00:29:28,040 The first adjective, ES-CHATE, is an 486 00:29:28,040 --> 00:29:31,440 attributive position. It's between the 487 00:29:31,440 --> 00:29:35,120 article, te, and the noun that the article 488 00:29:35,120 --> 00:29:39,480 modifies, he-mera. This is one way to do 489 00:29:39,480 --> 00:29:41,680 attributive position. This is one way to 490 00:29:41,680 --> 00:29:43,560 make an adjective function as an 491 00:29:43,560 --> 00:29:46,280 adjective, you know, adjectivally 492 00:29:46,280 --> 00:29:50,680 modifying a noun, you know, on the last 493 00:29:50,680 --> 00:29:54,600 day. Okay. Veltz calls this sandwich 494 00:29:54,600 --> 00:29:58,400 position. Think of the Oreo cookie, you 495 00:29:58,400 --> 00:30:01,840 know, right? The article is, you know, one 496 00:30:01,840 --> 00:30:05,120 side of the Oreo cookie, the noun is the 497 00:30:05,120 --> 00:30:07,520 other side, and the adjective is the 498 00:30:07,520 --> 00:30:11,160 creamy white stuff in the middle. Sandwich 499 00:30:11,160 --> 00:30:16,360 position. What's the other way for us to 500 00:30:16,360 --> 00:30:19,360 adjectivally modify a noun with an 501 00:30:19,360 --> 00:30:23,440 adjective? Well, actually, the second 502 00:30:23,440 --> 00:30:27,240 adjective, Megale, is precisely this other 503 00:30:27,240 --> 00:30:31,160 option, right? Sandwich position is 504 00:30:31,160 --> 00:30:36,480 common, ES-CHATE. What is also common, and 505 00:30:36,480 --> 00:30:38,640 rather Semitic, actually, if you know a 506 00:30:38,640 --> 00:30:41,600 little bit of Hebrew or Aramaic, you know, 507 00:30:41,960 --> 00:30:45,680 a noun followed by an adjective is common 508 00:30:45,680 --> 00:30:52,280 in the Semitic world of Jesus, right? It's 509 00:30:52,280 --> 00:30:54,880 also an option in the Greco-Roman world of 510 00:30:54,880 --> 00:30:57,680 the, you know, the imperial present of 511 00:30:57,680 --> 00:31:02,560 Jesus and his contemporaries. Megale is in 512 00:31:02,560 --> 00:31:06,360 what Veltz calls repeat position, right? 513 00:31:06,360 --> 00:31:10,800 So, sandwich means the adjective appears, 514 00:31:10,800 --> 00:31:14,600 you know, after the article, between the 515 00:31:14,600 --> 00:31:19,360 article and the noun. Repeat is also 516 00:31:19,360 --> 00:31:21,440 attributive position, is also an adjective 517 00:31:21,440 --> 00:31:24,640 functioning potentially adjectivally. 518 00:31:25,560 --> 00:31:30,480 What's repeating? Answer, the article. An 519 00:31:30,480 --> 00:31:35,920 article before ES-CHATE, a repeat use of 520 00:31:35,920 --> 00:31:38,680 the article after the noun and before 521 00:31:38,680 --> 00:31:42,880 Megale, so that, you know, actually, the 522 00:31:42,880 --> 00:31:46,240 other option here for Megale is that this 523 00:31:46,240 --> 00:31:49,200 is an attributive position. It's not, 524 00:31:49,520 --> 00:31:52,080 which means it's not functioning as a 525 00:31:52,080 --> 00:31:54,640 substantive. Instead, it's functioning as 526 00:31:54,640 --> 00:31:57,760 an adjective, adjectivally also modifying 527 00:31:57,760 --> 00:32:01,680 a mirror. This is how you could quite 528 00:32:01,680 --> 00:32:05,840 nicely use both options, sandwich position 529 00:32:05,840 --> 00:32:09,880 and repeat position, to modify a single 530 00:32:09,880 --> 00:32:19,120 noun. On the last great day. Oh. Okay. Why 531 00:32:19,120 --> 00:32:26,000 not? Why not? So, we bring that to our 532 00:32:26,000 --> 00:32:29,120 attention. I'm going to prefer the latter 533 00:32:29,120 --> 00:32:29,680 option. 534 00:32:33,120 --> 00:32:37,720 You can decide what you prefer. On the 535 00:32:37,720 --> 00:32:43,000 last great day, taste or taste of the 536 00:32:43,000 --> 00:32:47,200 feast, right? Prior context has been 537 00:32:47,200 --> 00:32:52,360 detailing in significant terms. You know, 538 00:32:52,560 --> 00:32:54,840 the coming of the feast, the arrival of 539 00:32:54,840 --> 00:32:57,520 the feast, pilgrims, you know, going to 540 00:32:57,520 --> 00:32:59,720 the feast. Jesus' brother's going to the 541 00:32:59,720 --> 00:33:02,120 feast. Jesus going in a later time to the 542 00:33:02,120 --> 00:33:05,800 feast. Jesus' standing up in the middle of 543 00:33:05,800 --> 00:33:08,280 the feast to proclaim certain things. Now 544 00:33:08,280 --> 00:33:11,280 he's standing up again, in all likelihood, 545 00:33:11,280 --> 00:33:15,880 in the temple again. On the last great day 546 00:33:15,880 --> 00:33:19,920 of the feast, to speak to last great 547 00:33:19,920 --> 00:33:25,760 things. Right? On the last great day of 548 00:33:25,760 --> 00:33:32,280 the feast, he's taking a Jesus. By the 549 00:33:32,280 --> 00:33:38,360 way, as I reach back here, if you hover 550 00:33:38,360 --> 00:33:42,360 over he's taking a, what does the little 551 00:33:42,360 --> 00:33:45,240 window tell you about the verb? It's a 552 00:33:45,240 --> 00:33:47,720 form of histame. 553 00:33:49,640 --> 00:33:53,240 And histame, this is chapter 35. 554 00:34:07,600 --> 00:34:11,560 That's chapter 35. Me verbs part three, 555 00:34:12,199 --> 00:34:16,840 histame. A worthy read, a worthy form of 556 00:34:16,840 --> 00:34:20,679 review. Why? Because histame is a busy 557 00:34:20,679 --> 00:34:25,400 verb. In the lexicon, you'll see this too. 558 00:34:27,440 --> 00:34:30,400 Histame can and will do one of two 559 00:34:30,400 --> 00:34:32,719 different things. Sometimes it will be 560 00:34:32,719 --> 00:34:35,040 transitive, which means it'll take a 561 00:34:35,040 --> 00:34:38,600 direct object. You know, I stand the water 562 00:34:38,600 --> 00:34:42,320 bottle on my desk. Right? That's 563 00:34:42,320 --> 00:34:45,719 transitive. Intransitive. Intransitive. I 564 00:34:45,719 --> 00:34:51,199 stand. Right? I stand up. Or I just stand. 565 00:34:51,360 --> 00:34:54,239 I remain standing. You know? That's 566 00:34:54,239 --> 00:34:57,520 intransitive. The intransitive forms of 567 00:34:57,520 --> 00:35:02,400 histame don't take a direct object. They 568 00:35:02,400 --> 00:35:06,920 describe an action. They describe an 569 00:35:06,920 --> 00:35:09,600 action. They describe, you know, a thing 570 00:35:09,600 --> 00:35:13,040 enduring. I am standing and I'm going to 571 00:35:13,040 --> 00:35:14,040 keep on standing. 572 00:35:18,440 --> 00:35:20,200 Transitive versus intransitive. 573 00:35:23,160 --> 00:35:28,560 This explains why histame actually has 574 00:35:28,560 --> 00:35:33,000 some unusual principal parts. First, 575 00:35:33,160 --> 00:35:37,960 second, third, fourth. Histame, first 576 00:35:37,960 --> 00:35:41,080 principal part. Stay so, the future. 577 00:35:41,640 --> 00:35:44,920 Second principal part. But when you turn 578 00:35:44,920 --> 00:35:47,000 to the third principal part, what do you 579 00:35:47,000 --> 00:35:54,600 run into? Two available forms. Estame, a 580 00:35:54,600 --> 00:35:58,280 strong heiress. And estesa, a weak 581 00:35:58,280 --> 00:36:01,960 heiress. Well, that's weird. How many 582 00:36:01,960 --> 00:36:06,920 other verbs have two available forms in 583 00:36:06,920 --> 00:36:09,160 the heiress? And then there's hesdeka, the 584 00:36:09,160 --> 00:36:13,920 perfect. Hesdeka. There's a reason why I'm 585 00:36:13,920 --> 00:36:16,200 mentioning the fourth principal part. But 586 00:36:16,200 --> 00:36:20,520 before we get to the perfect and back to 587 00:36:20,520 --> 00:36:25,560 the text, it's helpful for us to remember, 588 00:36:25,640 --> 00:36:28,600 you know, not just that histame can do 589 00:36:28,600 --> 00:36:30,800 this. It can be transitive or it can be 590 00:36:30,800 --> 00:36:35,440 intransitive. It has stereotyped forms 591 00:36:35,440 --> 00:36:39,120 assigned to transitive and intransitive. 592 00:36:39,640 --> 00:36:41,960 Which forms are these? 593 00:36:54,280 --> 00:36:59,200 The transitive forms of histame are as 594 00:36:59,200 --> 00:37:02,960 follows. Present active, imperfect active, 595 00:37:03,600 --> 00:37:07,720 future active, and the weak heiress 596 00:37:07,720 --> 00:37:13,960 active. So estesa, that one option in the 597 00:37:13,960 --> 00:37:19,840 heiress, is transitive and estame is 598 00:37:19,840 --> 00:37:27,160 intransitive. Let's see. Well, for more, 599 00:37:27,920 --> 00:37:32,680 all of the other forms, I'm looking for a 600 00:37:32,680 --> 00:37:35,560 way to summarize quickly. You know, we 601 00:37:35,560 --> 00:37:37,520 mentioned the forms that are transitive. 602 00:37:37,840 --> 00:37:42,440 The other forms are intransitive. The 603 00:37:42,440 --> 00:37:45,240 other forms are intransitive. And because 604 00:37:45,240 --> 00:37:50,840 this is so, right, estesa is intransitive. 605 00:37:51,760 --> 00:37:55,160 Sorry, estesa is transitive. Estame is 606 00:37:55,160 --> 00:37:58,520 intransitive. What about the perfect? It's 607 00:37:58,520 --> 00:38:02,240 intransitive. Intransitive. What about the 608 00:38:02,240 --> 00:38:03,040 Ayer's passive? 609 00:38:08,160 --> 00:38:10,520 Not only are these other forms 610 00:38:10,520 --> 00:38:12,800 intransitive, because we need, you know, 611 00:38:14,760 --> 00:38:17,120 present time forms, past time forms, 612 00:38:17,280 --> 00:38:20,720 future forms, these other forms that are 613 00:38:20,720 --> 00:38:26,920 intransitive have stereotyped time senses 614 00:38:26,920 --> 00:38:28,840 attached to them. 615 00:38:31,440 --> 00:38:35,920 Wow. So that a full complement of 616 00:38:35,920 --> 00:38:39,720 transitive forms with, you know, necessary 617 00:38:39,720 --> 00:38:43,640 time senses attached to them is available 618 00:38:43,640 --> 00:38:47,440 for both transitive and intransitive. What 619 00:38:47,440 --> 00:38:55,000 am I saying? The perfect, this will not be 620 00:38:55,000 --> 00:38:58,680 anticipated exactly. The perfect has a 621 00:38:58,680 --> 00:39:03,200 present time sense, and it's intransitive. 622 00:39:05,480 --> 00:39:09,720 The pluperfect has a time sense equivalent 623 00:39:09,720 --> 00:39:14,560 to an imperfect, you know, and it's 624 00:39:14,560 --> 00:39:19,040 intransitive. Oh, my goodness. So, you 625 00:39:19,040 --> 00:39:22,680 know, with histamine, a person needs to 626 00:39:22,680 --> 00:39:24,680 ask two questions. Is it transitive or 627 00:39:24,680 --> 00:39:29,160 intransitive? And it's form-specific, 628 00:39:29,920 --> 00:39:32,840 right? It's not like a single form can do 629 00:39:32,840 --> 00:39:38,360 both things. No. Certain forms do 630 00:39:38,360 --> 00:39:40,560 transitive, certain forms do intransitive. 631 00:39:40,840 --> 00:39:44,160 They're not the same. They don't overlap. 632 00:39:45,840 --> 00:39:49,680 And because that is so, the perfect and 633 00:39:49,680 --> 00:39:54,480 the pluperfect of histamine has a less 634 00:39:54,480 --> 00:39:57,160 than predictable time sense associated 635 00:39:57,160 --> 00:40:00,000 with it. It's present and imperfect in 636 00:40:00,000 --> 00:40:02,760 time sense, or equivalent to an imperfect 637 00:40:02,760 --> 00:40:09,800 indicative, that is, right? I am, I was. I 638 00:40:09,800 --> 00:40:13,360 stand, I was standing. Why are we saying 639 00:40:13,360 --> 00:40:21,800 this? Back to the text. Hey, stay, K. It's 640 00:40:21,800 --> 00:40:26,200 histamine. It's not perfect, but 641 00:40:26,200 --> 00:40:30,800 pluperfect. It has a time sense equivalent 642 00:40:30,800 --> 00:40:34,800 to an imperfect indicative. Was standing. 643 00:40:35,840 --> 00:40:40,320 Or, you know, okay, you know, we won't 644 00:40:40,320 --> 00:40:42,440 quarrel too much with the ESV on this one. 645 00:40:42,840 --> 00:40:46,720 Stood up. Was standing up. Something like 646 00:40:46,720 --> 00:40:52,720 that. But it has a past time sense, the 647 00:40:52,720 --> 00:40:56,400 pluperfect of histamine. How do we know 648 00:40:56,400 --> 00:40:59,160 it's a pluperfect? Think of histica with 649 00:40:59,160 --> 00:41:03,440 rough breathing, right? Estesa versus 650 00:41:03,440 --> 00:41:07,240 histica. Smooth breathing, rough 651 00:41:07,240 --> 00:41:10,560 breathing. The aorist versus the perfect. 652 00:41:10,880 --> 00:41:13,600 The perfect has rough breathing. How do 653 00:41:13,600 --> 00:41:16,280 you build a pluperfect? You start with a 654 00:41:16,280 --> 00:41:21,160 perfect. You add a temporal augment. And 655 00:41:21,160 --> 00:41:24,080 the connecting vowel for the pluperfect 656 00:41:24,080 --> 00:41:27,520 is, you know, kind of unusual, but also 657 00:41:27,520 --> 00:41:30,680 very distinguishing as a result. The 658 00:41:30,680 --> 00:41:32,640 connecting vowel is an Epsilon Yoda 659 00:41:32,640 --> 00:41:36,600 diphthong. You know, you were just craving 660 00:41:36,600 --> 00:41:40,600 this kind of review regarding histamine 661 00:41:40,600 --> 00:41:44,000 and histamine. The perfect and pluperfect 662 00:41:44,000 --> 00:41:48,440 forms of verbs. So histica, add a temporal 663 00:41:48,440 --> 00:41:50,680 augment, and what do you get? Epsilon 664 00:41:50,680 --> 00:41:55,360 Yoda. The rest of the stem is the same. 665 00:41:55,720 --> 00:41:58,960 You know, histica. But we've got a, you 666 00:41:58,960 --> 00:42:02,200 know, the perfect has an alpha connecting 667 00:42:02,200 --> 00:42:06,000 vowel. The pluperfect has an Epsilon Yoda 668 00:42:06,000 --> 00:42:12,480 connecting vowel. So hastica. So hastica. 669 00:42:12,480 --> 00:42:16,000 Pluperfect, indicative active, with a time 670 00:42:16,000 --> 00:42:17,960 sense equivalent to the imperfect 671 00:42:17,960 --> 00:42:20,920 indicative, and it's third person 672 00:42:20,920 --> 00:42:24,440 singular. Jesus is the subject. You know, 673 00:42:24,560 --> 00:42:26,440 on the last great day of the feast, Jesus 674 00:42:26,440 --> 00:42:32,080 was standing, or was standing up. And, 675 00:42:32,240 --> 00:42:36,040 Kai, ekroxen, you know, once in a while, 676 00:42:36,360 --> 00:42:38,680 you know, a verb form can be a little less 677 00:42:38,680 --> 00:42:40,960 challenging. You know, this is just the, 678 00:42:41,080 --> 00:42:44,680 you know, a weak heiress of Kradzo, right? 679 00:42:45,960 --> 00:42:49,160 Ekroxen, he cried out. Legon, the 680 00:42:49,160 --> 00:42:52,440 pleonastic use of the participle of Lego. 681 00:42:52,960 --> 00:42:57,880 You know, it's so redundant that the ESV 682 00:42:57,880 --> 00:43:00,440 routinely prefers not to even translate 683 00:43:00,440 --> 00:43:04,880 it. But what's, you know, it's not like we 684 00:43:04,880 --> 00:43:07,520 don't talk this way ourselves, especially 685 00:43:07,520 --> 00:43:10,880 with our storytelling. He was standing, or 686 00:43:10,880 --> 00:43:13,880 he, you know, was standing up, and he 687 00:43:13,880 --> 00:43:21,680 cried out, saying. And Legon marks direct 688 00:43:21,680 --> 00:43:24,920 discourse, right? Comma quotation marks. 689 00:43:27,280 --> 00:43:31,280 Et on. The combination of A, the 690 00:43:31,280 --> 00:43:34,240 conditional particle, and on, the particle 691 00:43:34,240 --> 00:43:38,520 of uncertainty. Et on takes a subjunctive 692 00:43:40,440 --> 00:43:44,720 with its use. So there it is, the 693 00:43:44,720 --> 00:43:51,080 subjunctive of dipsa'o, I thirst. We won't 694 00:43:51,080 --> 00:43:52,800 trouble ourselves with trying to figure 695 00:43:52,800 --> 00:43:57,520 out why morphologically dipsa'o is a 696 00:43:57,520 --> 00:43:59,920 subjunctive subjunctive. It needs to be a 697 00:43:59,920 --> 00:44:02,160 subjunctive. Et on takes the subjunctive. 698 00:44:03,360 --> 00:44:08,680 Most of the time. Well, routinely takes 699 00:44:08,680 --> 00:44:13,200 the subjunctive. You see et on, and you're 700 00:44:13,200 --> 00:44:15,520 expecting a subjunctive, and you get one. 701 00:44:16,560 --> 00:44:20,200 Tis. Tis can be one of two different 702 00:44:20,200 --> 00:44:23,960 things, right? With an accent, tis is an 703 00:44:23,960 --> 00:44:26,200 interrogative pronoun. Tis is an 704 00:44:26,200 --> 00:44:29,920 interrogative pronoun. what, why. With no 705 00:44:29,920 --> 00:44:36,840 accent, tis is an indefinite pronoun. A 706 00:44:36,840 --> 00:44:42,200 certain person, a certain thing. It's 707 00:44:42,200 --> 00:44:49,520 indefinite. If, et on, a certain person, a 708 00:44:49,520 --> 00:44:55,200 certain person, tis, tipsa, thirsts, er 709 00:44:55,200 --> 00:45:03,280 shesto, er shesto pros me, kai peneto. You 710 00:45:03,280 --> 00:45:09,520 know, sto, to. These are pretty 711 00:45:09,520 --> 00:45:12,480 distinguishing endings. These are the 712 00:45:12,480 --> 00:45:14,760 endings for a third person singular 713 00:45:14,760 --> 00:45:22,240 imperative. Sto, a to, sto, to san, third 714 00:45:22,240 --> 00:45:25,560 person plural, sto san, third person 715 00:45:25,560 --> 00:45:29,960 plural. For verbs that are either, you 716 00:45:29,960 --> 00:45:33,040 know, active, or, in the case of er kai, 717 00:45:33,440 --> 00:45:37,400 middle deponent. Right? So, that's why you 718 00:45:37,400 --> 00:45:41,280 get sto, instead of to. This form is 719 00:45:41,280 --> 00:45:44,080 active, this form is middle deponent. Er 720 00:45:44,080 --> 00:45:47,840 khamu. Let him come. Third person 721 00:45:47,840 --> 00:45:50,480 singular. How do we do this in English? We 722 00:45:50,480 --> 00:45:54,000 use the helping word let. Let him come. 723 00:45:54,440 --> 00:46:03,000 Let him pino drink. Right? Come. Come. If 724 00:46:03,000 --> 00:46:05,840 a certain person thirsts, let him come, 725 00:46:06,000 --> 00:46:10,680 praos me, to me, and let him drink. Jesus 726 00:46:10,680 --> 00:46:16,920 is declaring to the entire festal assembly 727 00:46:16,920 --> 00:46:23,760 that he is the end point of this feast's 728 00:46:23,760 --> 00:46:29,280 eschatological hope. the water rituals are 729 00:46:29,280 --> 00:46:31,800 all important and defining Jesus as the 730 00:46:31,800 --> 00:46:34,960 final reality. The source of the 731 00:46:34,960 --> 00:46:38,200 eschatological waters of the, you know, 732 00:46:38,280 --> 00:46:40,880 long anticipated, much anticipated 733 00:46:44,080 --> 00:46:48,640 eschatological age. Right? Let it, if you 734 00:46:48,640 --> 00:46:51,240 want to experience the eschatological 735 00:46:51,240 --> 00:46:53,720 things of the finality that is the Lord's 736 00:46:53,720 --> 00:46:58,160 day, come to me, and I will be this for 737 00:46:58,160 --> 00:47:02,000 you, for all of you, he declares on the 738 00:47:02,000 --> 00:47:03,680 last great day of the feast. 739 00:47:07,120 --> 00:47:10,200 Yeah. I was about to say something I 740 00:47:10,200 --> 00:47:15,720 decided not to. Sorry. Thus far, the text, 741 00:47:16,040 --> 00:47:19,280 right? And notice the period at the end of 742 00:47:19,280 --> 00:47:22,520 verse 37, but no earliest manuscript of 743 00:47:22,520 --> 00:47:26,920 this text was a punctuated text. That's a 744 00:47:26,920 --> 00:47:30,640 debatable decision on the part of the, you 745 00:47:30,640 --> 00:47:33,840 know, the person's responsible for, you 746 00:47:33,840 --> 00:47:38,760 know, creating this, you know, form of the 747 00:47:38,760 --> 00:47:39,520 Greek text. 748 00:47:42,880 --> 00:47:46,600 A debatable, you know, decision. Why? 749 00:47:47,320 --> 00:47:50,680 Verse 38. Okay. Hopus, do on, ace, ad, 750 00:47:50,760 --> 00:47:51,640 man, comma. 751 00:47:56,600 --> 00:47:59,720 Hopus, do on, right? Participant, modified 752 00:47:59,720 --> 00:48:05,200 by an article. Pretty quickly. We're 753 00:48:05,200 --> 00:48:06,840 hopefully in a position to notice. 754 00:48:08,000 --> 00:48:09,840 Participants with articles are either 755 00:48:09,840 --> 00:48:13,600 adjectival or substantival, and there's no 756 00:48:13,600 --> 00:48:17,960 third option. You know, it's A or B, pick, 757 00:48:18,160 --> 00:48:22,480 choose, decide. You know, it's that 758 00:48:22,480 --> 00:48:25,080 straightforward. The participle has an 759 00:48:25,080 --> 00:48:29,080 article. If the participle is modifying 760 00:48:29,080 --> 00:48:32,880 something elsewhere in the sentence, okay, 761 00:48:32,960 --> 00:48:35,280 it's adjectival. If it doesn't look like 762 00:48:35,280 --> 00:48:37,400 it's modifying anything else, if it looks 763 00:48:37,400 --> 00:48:39,360 like it's standing on its own, functioning 764 00:48:39,360 --> 00:48:43,040 as a substantive, a noun, then it's 765 00:48:43,040 --> 00:48:44,720 substantival, and that's what it's doing 766 00:48:44,720 --> 00:48:49,040 here. The one who believes ace, eme, in 767 00:48:49,040 --> 00:48:52,720 me, the comma helps, but the comma also is 768 00:48:52,720 --> 00:48:57,680 a debatable provided form of punctuation, 769 00:48:58,440 --> 00:49:06,280 comma. Notice that the ESV translates, you 770 00:49:06,280 --> 00:49:08,440 know, offers a translation in agreement 771 00:49:08,440 --> 00:49:11,040 with a supplied punctuation of the Greek 772 00:49:11,040 --> 00:49:15,560 text. But we're saying what we're saying 773 00:49:15,560 --> 00:49:19,000 right now because there's another option. 774 00:49:21,400 --> 00:49:23,760 And more than a few these days are 775 00:49:23,760 --> 00:49:27,120 preferring that other option. I'll be such 776 00:49:27,120 --> 00:49:29,520 a person. Bill Weinrich is such a person. 777 00:49:30,000 --> 00:49:32,160 It's the so-called Christological 778 00:49:32,160 --> 00:49:36,040 understanding of the language here. The 779 00:49:36,040 --> 00:49:37,600 one who believes in me, just as the 780 00:49:37,600 --> 00:49:39,720 scripture has said, rivers will flow from 781 00:49:39,720 --> 00:49:44,160 him, the one who believes? That would be 782 00:49:44,160 --> 00:49:47,080 an extraordinarily exceptional suggestion 783 00:49:47,080 --> 00:49:50,840 not offered anywhere else in the totality 784 00:49:50,840 --> 00:49:53,840 of scripture, right? That the believer 785 00:49:53,840 --> 00:49:57,120 might become somehow a source of the 786 00:49:57,120 --> 00:49:57,600 rivers, 787 00:50:00,360 --> 00:50:05,000 of these rivers of water, of the living 788 00:50:05,000 --> 00:50:08,720 water of God, right? in his conversation 789 00:50:08,720 --> 00:50:11,960 with the Samaritan woman in John 4, right? 790 00:50:12,520 --> 00:50:17,880 Jesus, you know, offers to her also the 791 00:50:17,880 --> 00:50:21,400 living water of God. And it's suggested in 792 00:50:21,400 --> 00:50:24,640 the text that when received by the 793 00:50:24,640 --> 00:50:26,720 believing person, the rivers of water 794 00:50:26,720 --> 00:50:31,160 would well up in a person. But that's, you 795 00:50:31,160 --> 00:50:32,480 know, that's different than what's being 796 00:50:32,480 --> 00:50:35,640 expressed here. flow from? 797 00:50:38,320 --> 00:50:42,520 That's very different. That's kind of 798 00:50:42,520 --> 00:50:46,760 alien, actually, if we're kind of looking 799 00:50:46,760 --> 00:50:50,520 elsewhere to similar texts. When these 800 00:50:50,520 --> 00:50:54,800 eschatological rivers flow, right, where 801 00:50:54,800 --> 00:50:59,520 do they flow from? Who do they flow from? 802 00:50:59,840 --> 00:51:03,800 The answer is Jesus, the Lamb of God. 803 00:51:03,920 --> 00:51:08,360 Jesus, the temple. Jesus, the Lamb of God. 804 00:51:08,680 --> 00:51:11,960 Jesus, the one who suffered and died on 805 00:51:11,960 --> 00:51:15,560 the cross. Jesus, who sits on the throne 806 00:51:15,560 --> 00:51:19,080 of the eschatological New Jerusalem. From 807 00:51:19,080 --> 00:51:23,160 the throne flows the river because Jesus 808 00:51:23,160 --> 00:51:28,360 is the source, right? Bearer and giver of 809 00:51:28,360 --> 00:51:31,360 the eschatological spirit, that's who 810 00:51:31,360 --> 00:51:34,680 Jesus is. He who baptizes with the Holy 811 00:51:34,680 --> 00:51:38,640 Spirit, that's who Jesus is. You know, so 812 00:51:38,640 --> 00:51:42,480 what happens on the cross? You know, from 813 00:51:42,480 --> 00:51:45,320 his riven side flows not just blood, the 814 00:51:45,320 --> 00:51:49,560 normal, the usual, but also water, the 815 00:51:49,560 --> 00:51:53,040 promised living water of God. You know, 816 00:51:53,320 --> 00:51:55,920 the benefit of the cross is just this. The 817 00:51:55,920 --> 00:51:59,560 eschatological rivers promised, the living 818 00:51:59,560 --> 00:52:04,000 waters of God promised. Hence, they 819 00:52:04,000 --> 00:52:06,520 continue to flow from this same person. 820 00:52:07,000 --> 00:52:09,640 And the eschatological reality of the not 821 00:52:09,640 --> 00:52:11,840 yet, with the descent of the New Jerusalem 822 00:52:11,840 --> 00:52:15,360 from heaven above, right? Jesus is 823 00:52:16,400 --> 00:52:20,440 consistently, you know, the eschatological 824 00:52:20,440 --> 00:52:24,520 source of these things, right? What should 825 00:52:24,520 --> 00:52:27,720 we do with verses 37 and 38? We should 826 00:52:27,720 --> 00:52:29,640 consider punctuating differently. 827 00:52:31,040 --> 00:52:33,680 Hoppestuon ace eme, that can begin a 828 00:52:33,680 --> 00:52:36,720 sentence, that's how the ESV takes it, or 829 00:52:36,720 --> 00:52:41,120 it can end a sentence. Put a period after 830 00:52:41,120 --> 00:52:45,520 ace eme, and get rid of the period after 831 00:52:45,520 --> 00:52:49,640 peneto. What happens? The substantized 832 00:52:49,640 --> 00:52:53,320 participle, the one who believes, becomes 833 00:52:53,320 --> 00:52:56,480 the understood subject of the two 834 00:52:56,480 --> 00:53:01,320 imperatives. Well, you could say, of one 835 00:53:01,320 --> 00:53:04,400 of the imperatives in particular, or 836 00:53:04,400 --> 00:53:08,920 nothing prevents us from seeing Hoppestuon 837 00:53:08,920 --> 00:53:11,400 as the subject of both of these third 838 00:53:11,400 --> 00:53:15,040 person singular imperatives. It would read 839 00:53:15,040 --> 00:53:18,080 then like this, for more see Weinreich, 840 00:53:20,720 --> 00:53:27,240 if a certain person thirsts, let that 841 00:53:27,240 --> 00:53:30,960 person, the one who believes in me, come 842 00:53:30,960 --> 00:53:32,880 to me and drink. 843 00:53:39,160 --> 00:53:46,440 Period. Kathos a pen, a grafé, then this 844 00:53:46,440 --> 00:53:48,320 suggestion that scripture has somehow 845 00:53:48,320 --> 00:53:53,440 anticipated this, and that Jesus brings 846 00:53:53,440 --> 00:53:56,520 this in eschatological terms, you know, 847 00:53:56,680 --> 00:54:01,040 makes so much better sense. That said, it 848 00:54:01,040 --> 00:54:03,280 is admittedly difficult to isolate one 849 00:54:03,280 --> 00:54:05,480 text in particular that talks this way. 850 00:54:06,120 --> 00:54:08,000 You know, as the scripture has said, 851 00:54:08,120 --> 00:54:10,800 rivers of living water will flow from his 852 00:54:12,240 --> 00:54:13,080 this 853 00:54:17,320 --> 00:54:21,960 suggestion of a fulfillment of scripture 854 00:54:22,840 --> 00:54:25,880 apparently involves the need for the 855 00:54:25,880 --> 00:54:29,400 hearer, the reader, to see this in complex 856 00:54:29,400 --> 00:54:33,600 of, you know, multilayered terms. You 857 00:54:33,600 --> 00:54:36,080 know, multiple texts are apparently 858 00:54:36,080 --> 00:54:40,040 recalled. you know, a river flowing from 859 00:54:40,040 --> 00:54:42,400 the eschatological temple in Ezekiel, 860 00:54:43,800 --> 00:54:47,080 other rivers, other expressions of this 861 00:54:47,080 --> 00:54:50,520 hope, you know, as expressed here in John. 862 00:54:53,040 --> 00:54:56,000 You'll have to range around a bit, and 863 00:54:56,000 --> 00:54:57,920 Weinrich, again, is helpful in this 864 00:54:57,920 --> 00:55:01,520 regard. He ranges around to find the, you 865 00:55:01,520 --> 00:55:03,560 know, or to point out the multiple 866 00:55:03,560 --> 00:55:07,200 possible reference of this suggestion of 867 00:55:07,200 --> 00:55:10,720 scriptural fulfillment. For more, see 868 00:55:10,720 --> 00:55:15,880 Weinrich, just as kathos, he grafe, the 869 00:55:15,880 --> 00:55:19,400 scripture, a pen, said, or has said, 870 00:55:20,360 --> 00:55:26,640 hatamoi, rivers, ektes koileas, from his 871 00:55:27,800 --> 00:55:31,880 heart. We're going to quarrel a little bit 872 00:55:31,880 --> 00:55:34,240 with the ESV's translation of this part of 873 00:55:34,240 --> 00:55:38,320 the text, too, but more about that, you 874 00:55:38,320 --> 00:55:44,160 know, stay tuned. From his heart, cruzusen 875 00:55:44,160 --> 00:55:49,720 will flow rivers, hødatos, genitive, of 876 00:55:49,720 --> 00:55:55,400 water, zontos, of living water, rivers of 877 00:55:55,400 --> 00:55:58,040 living water. So the noun modified by the 878 00:55:58,040 --> 00:56:00,840 genitive appears at the beginning and at 879 00:56:00,840 --> 00:56:04,080 the end here, and the concluding genitive 880 00:56:04,080 --> 00:56:07,320 of water, hødatos, is itself modified 881 00:56:07,320 --> 00:56:13,800 further by zontos, another genitive. We'll 882 00:56:13,800 --> 00:56:18,720 cut to the chase with the participle. It's 883 00:56:18,720 --> 00:56:22,160 probably adjectival. You know, articles 884 00:56:22,160 --> 00:56:25,120 will often help us see adjectival and 885 00:56:25,120 --> 00:56:27,640 substantival. once in a while they don't. 886 00:56:28,480 --> 00:56:31,880 It doesn't make sense for this to be seen 887 00:56:31,880 --> 00:56:34,720 as predicate position, temporal, causal, 888 00:56:34,880 --> 00:56:36,280 concessive, or one of those things. 889 00:56:36,760 --> 00:56:39,320 Instead, it makes much better sense for us 890 00:56:39,320 --> 00:56:42,200 to be seeing this as an attributive 891 00:56:42,200 --> 00:56:44,960 position participle, lacking the article, 892 00:56:45,200 --> 00:56:49,920 but still attributive position. then it's 893 00:56:49,920 --> 00:56:52,200 either adjectival or substantival again. 894 00:56:53,360 --> 00:56:56,080 Here, adjectival makes imminent sense. 895 00:56:56,480 --> 00:57:00,280 Water that is living, or just living 896 00:57:00,280 --> 00:57:04,000 water. Rivers of living water will flow 897 00:57:04,000 --> 00:57:07,400 from his koili'a. Double click the noun. 898 00:57:07,680 --> 00:57:10,000 You know, where does heart come from? 899 00:57:10,600 --> 00:57:17,360 Koili'a means heart. Koili'a doesn't. 900 00:57:17,720 --> 00:57:22,680 Double click the form. Koili'a, noun, 901 00:57:23,840 --> 00:57:28,080 right? Feminine, a feminine noun. Entry 902 00:57:28,080 --> 00:57:30,920 number one, the organ of nourishment. Boy, 903 00:57:31,000 --> 00:57:36,800 that's, sometimes the lexicon can be 904 00:57:36,800 --> 00:57:43,760 hideously abstract. Entry A, the digestive 905 00:57:43,760 --> 00:57:47,000 tract in its fullest extent, your belly, 906 00:57:47,360 --> 00:57:54,080 your abdomen, right? Your stomach, right? 907 00:57:54,280 --> 00:57:57,800 B, especially the body's receptacle for 908 00:57:57,800 --> 00:58:00,720 elements, belly, stomach, you know, we're 909 00:58:00,720 --> 00:58:05,760 just saying more of the same. A koili'a 910 00:58:05,760 --> 00:58:09,280 can be a womb, but that wouldn't be the 911 00:58:09,280 --> 00:58:13,760 case here. entry two, so we kind of 912 00:58:13,760 --> 00:58:17,320 dispense with entry two as an option. If 913 00:58:17,320 --> 00:58:19,600 you have your Logos software sufficiently 914 00:58:19,600 --> 00:58:22,640 configured so that it, I'm going to move 915 00:58:22,640 --> 00:58:26,640 me out of the way here, get out of there, 916 00:58:28,040 --> 00:58:29,560 over there, no, way over there. 917 00:58:32,760 --> 00:58:34,960 Logos will highlight any reference text to 918 00:58:34,960 --> 00:58:36,720 the text that's in the lexicon, 919 00:58:40,520 --> 00:58:46,440 and this can be really helpful. 738, under 920 00:58:46,440 --> 00:58:50,720 entry three, which offers the gloss or, 921 00:58:50,720 --> 00:58:52,880 you know, the equivalent, the seat of 922 00:58:52,880 --> 00:58:55,240 inward life, of your feelings and desires, 923 00:58:55,800 --> 00:58:59,280 right? Your belly, you know, your gut, you 924 00:58:59,280 --> 00:59:02,240 trust your gut, trust your instincts, 925 00:59:02,600 --> 00:59:04,760 trust your feelings, trust your desires. 926 00:59:07,000 --> 00:59:09,040 You know, in the ancient world of Jesus' 927 00:59:09,280 --> 00:59:11,520 day, feelings and desires were associated 928 00:59:11,520 --> 00:59:15,920 with the belly, right? Belly. Then this 929 00:59:15,920 --> 00:59:18,200 parenthetical observation, but English 930 00:59:18,200 --> 00:59:20,440 prefers the functional equivalent heart. 931 00:59:22,640 --> 00:59:25,360 Koalita then denotes the hidden innermost 932 00:59:25,360 --> 00:59:29,040 recesses of the human person, you should 933 00:59:29,040 --> 00:59:32,040 say. And then down here where they offer a 934 00:59:32,040 --> 00:59:38,160 translation of chapter 7, verse 38, shall 935 00:59:38,160 --> 00:59:40,600 flow from the person's heart, they 936 00:59:40,600 --> 00:59:44,960 suggest, because for us, the heart is 937 00:59:44,960 --> 00:59:52,000 thought of, well, let's see, before I say 938 00:59:52,000 --> 00:59:54,560 what I was about to say, you know, 738, 939 00:59:54,880 --> 00:59:56,960 thought of as a scriptural quotation, 940 00:59:56,960 --> 00:59:58,760 though its source can no longer be 941 00:59:58,760 --> 01:00:01,080 determined with certainty, the expression 942 01:00:01,080 --> 01:00:03,840 may be proverbial, okay, okay, we said a 943 01:00:03,840 --> 01:00:07,040 little bit about that, the koilea, notice 944 01:00:07,040 --> 01:00:09,600 where I'm pointing, has often been taken 945 01:00:09,600 --> 01:00:12,360 to be that of the believer, but there is 946 01:00:12,360 --> 01:00:16,120 an increasing tendency, yeah, to punctuate 947 01:00:16,120 --> 01:00:19,160 with a period after eme, in verse 38, 948 01:00:19,440 --> 01:00:22,360 rather than after peneto, right, which 949 01:00:22,360 --> 01:00:24,600 makes it a so-called Christological 950 01:00:24,600 --> 01:00:27,080 reading, rather than a reading descriptive 951 01:00:27,080 --> 01:00:33,520 of the believer from the koilea of Jesus, 952 01:00:33,560 --> 01:00:37,640 then, comes this promised rivers of living 953 01:00:37,640 --> 01:00:42,920 water, according to the text. the da-da-da 954 01:00:42,920 --> 01:00:46,960 -da-da-da-da-da. Yeah, and because we 955 01:00:46,960 --> 01:00:50,080 associate, you know, innermost feelings 956 01:00:50,080 --> 01:00:53,800 with the heart rather than the belly, this 957 01:00:53,800 --> 01:00:57,000 move is made, less than prudent, I'd say, 958 01:00:57,400 --> 01:01:01,280 this move is made to translate koilea, 959 01:01:01,560 --> 01:01:04,040 which normally refers to your abdomen, 960 01:01:04,280 --> 01:01:09,480 your belly, and can include your side of 961 01:01:09,480 --> 01:01:13,920 your abdomen, where the lance, you know, 962 01:01:14,120 --> 01:01:16,360 is described as penetrating the body of 963 01:01:16,360 --> 01:01:20,280 the crucified Jesus, from that riven side 964 01:01:20,280 --> 01:01:23,080 of Jesus flows exactly what Jesus is 965 01:01:23,080 --> 01:01:25,840 talking about here, rivers of living 966 01:01:25,840 --> 01:01:30,560 water, rivers of living water, from the, 967 01:01:31,200 --> 01:01:35,720 you know, belly, stomach, abdomen, not 968 01:01:35,720 --> 01:01:38,760 from the heart. Wow, is that misleading? 969 01:01:41,520 --> 01:01:46,920 It may take some careful work to, you 970 01:01:46,920 --> 01:01:49,360 know, point out to people that heart 971 01:01:49,360 --> 01:01:51,680 probably isn't the best translation of the 972 01:01:51,680 --> 01:01:55,440 text here, and the one who believes in me 973 01:01:55,440 --> 01:01:58,240 belongs to verse 37, not to the sentence 974 01:01:58,240 --> 01:02:00,200 that follows in verse 38. 975 01:02:03,040 --> 01:02:06,040 Proceed with due caution, but also with 976 01:02:06,040 --> 01:02:09,240 deliberate interest, perhaps, in 977 01:02:09,240 --> 01:02:12,600 proclaiming Jesus out of this text, which 978 01:02:12,600 --> 01:02:15,800 does, you know, I would suggest, prove to 979 01:02:15,800 --> 01:02:18,160 be exactly what this, what Jesus in this 980 01:02:18,160 --> 01:02:20,000 text is talking about. He's talking about 981 01:02:20,000 --> 01:02:24,160 himself. He's describing himself as source 982 01:02:24,160 --> 01:02:27,400 of the eschatological living waters, a 983 01:02:27,400 --> 01:02:29,520 source of the eschatological dispensation 984 01:02:29,520 --> 01:02:33,080 of these things. What things? verse 39, 985 01:02:33,320 --> 01:02:34,560 we'll do this quick, and then we got to 986 01:02:34,560 --> 01:02:43,760 stop. Now, he said this, concerning the 987 01:02:43,760 --> 01:02:48,840 spirit, right? Wow. The living water of 988 01:02:48,840 --> 01:02:51,960 God is the spirit. The spirit is the 989 01:02:51,960 --> 01:02:57,240 living water of God. You know, for the 990 01:02:57,240 --> 01:02:58,880 first time in this gospel, this is 991 01:02:58,880 --> 01:03:02,440 explicitly indicated by the text. All of 992 01:03:02,440 --> 01:03:04,760 Jesus' talk about water, water, water, 993 01:03:04,960 --> 01:03:09,200 water, living water, salvific water, is 994 01:03:09,200 --> 01:03:11,640 talk that he's offering regarding the 995 01:03:11,640 --> 01:03:14,600 spirit, the eschatological dispensation of 996 01:03:14,600 --> 01:03:19,040 the spirit, right? hum, emelon, which, 997 01:03:19,880 --> 01:03:25,120 hum, pistusantes, another substantized 998 01:03:25,120 --> 01:03:28,880 form of pistuo, which those who were 999 01:03:28,880 --> 01:03:33,800 believing, esauton, in him, emelon, were 1000 01:03:33,800 --> 01:03:38,160 about, melo takes an infinitive, lambanin, 1001 01:03:38,360 --> 01:03:42,000 to receive, right? They are about to 1002 01:03:42,000 --> 01:03:44,360 receive this. They have not yet received 1003 01:03:44,360 --> 01:03:47,680 this. The living water of God will not 1004 01:03:47,680 --> 01:03:50,520 flow until Jesus suffers and dies, until 1005 01:03:50,520 --> 01:03:52,120 the accomplishment of the cross is 1006 01:03:52,120 --> 01:03:55,600 secured. Then the waters of this 1007 01:03:55,600 --> 01:03:58,200 eschatological final dispensation of the 1008 01:03:58,200 --> 01:04:01,480 spirit will flow, right? Will flow for us 1009 01:04:01,480 --> 01:04:05,840 all. Can then be received by us all, 1010 01:04:06,640 --> 01:04:11,000 right? Notice that? Sorry. How this 1011 01:04:11,000 --> 01:04:15,400 relates in every way to the past, the 1012 01:04:15,400 --> 01:04:17,400 present, and the blessed eschatological 1013 01:04:17,400 --> 01:04:22,920 future. For, you know, Puma, the spirit, 1014 01:04:23,680 --> 01:04:28,080 Ein, was, upo, not yet, which doesn't mean 1015 01:04:28,080 --> 01:04:30,960 that the spirit doesn't exist yet. It also 1016 01:04:30,960 --> 01:04:33,640 doesn't mean that Jesus' followers don't 1017 01:04:33,640 --> 01:04:36,760 have any measure of the spirit yet. To 1018 01:04:36,760 --> 01:04:40,720 believe in Jesus is to be moved by the 1019 01:04:40,720 --> 01:04:44,080 spirit, but a greater spirit is coming, 1020 01:04:44,160 --> 01:04:50,320 and it will come when Jesus is glorified. 1021 01:04:50,720 --> 01:04:53,920 Not yet is the eschatological spirit the 1022 01:04:53,920 --> 01:04:57,280 final dispensation, the finality of the 1023 01:04:57,280 --> 01:05:03,040 final things, because Jesus, Jesus, Udepo, 1024 01:05:03,720 --> 01:05:06,440 was not yet glorified, and oxas, they 1025 01:05:06,440 --> 01:05:08,080 glorified, 1026 01:05:11,240 --> 01:05:13,680 he will be glorified when he goes to the 1027 01:05:13,680 --> 01:05:15,800 cross. I gotta, I gotta quit. 1028 01:05:18,680 --> 01:05:21,560 You know, I hope this has been helpful. 1029 01:05:22,560 --> 01:05:25,280 May the Lord of these eschatological 1030 01:05:26,360 --> 01:05:31,520 things be with us now and ever and always 1031 01:05:31,520 --> 01:05:34,560 until Jesus comes again. The Lord be with 1032 01:05:34,560 --> 01:05:36,840 you. Bye now. Bye now.