The Light that Exposes and Reveals

Below is my initial translation of John 3:14-21. It seems to me that the temptation of this pericope is to treat John 3:16 as something special in and of itself, simply because it is so familiar as either a 'memory verse' or a 'slogan' by many persons. Despite that popularity, I think it is incredibly important to keep v.16 within the context of all of these verses. In fact, I think the pericope should be longer, to include the entire conversation between Jesus and Nicodemus (1-21). But, nobody asked me and probably for good reason.

Once again, your comments or suggestions are very welcomed!

14 καὶ καθὼς Μωϋσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
And just as Moses lifted up the snake in the wilderness, so it is necessary for the son of man to be lifted up. 
ὕψωσεν: AAI 3s, ὑψόω, 1) to lift up on high, to exalt  2) metaph.  2a) to raise to the very summit of opulence and prosperity  2b) to exalt, to raise to dignity, honor and happiness
δεῖ: PAI 3s, δέω, 1) to bind tie, fasten  1a) to bind, fasten with chains, to throw into chains
ὑψωθῆναι: APInf, ὑψόω, 1) to lift up on high, to exalt  …
1. The term “son of man” in John. 
88 x in NT; Mt – 30x; Mk – 14x; Lk – 27x; Jn – 12x
2. The verb ὑψόω, could be a simple physical elevation or a metaphorical exaltation. The comparative “just as” is an indicator that the meaning here is determined by one’s reading of the story from Numbers 21. In the NRSV translation below, it simply says that Moses put the bronze serpent on a pole, indicating a physical elevation. 
4. The verb δέω (“it is necessary for”) is used 9x in John. A customary translation is “must.” My problem with that – born of ignorance, I’m sure – is that when we translate it ‘must’ then the accusative case often takes the form of the subject of the verb (in this verse, “the son of man must …”). If we translate it as ‘it is necessary for,’ then the accusative keeps its normal place as the object of the verb (“it is necessary for the son of man …”) and the agency is left in question. The actual meaning of δέω – as one can see above – is a fastening, a binding of some sort. Maybe “It is binding that the son of man be lifted up.”  
Joh 3:7 ...unto thee, Ye must be born again...
Joh 3:14 ...wilderness, even so must the Son of...
Joh 3:30 He must increase, but I...
Joh 4:4 And he must needs go through Samaria...
Joh 4:20 ...the place where men ought to worship.
Joh 4:24 ...that worship him must worship him in...
Joh 9:4 I must work the works...
Joh 10:16 ...them also I must bring, and they...
Joh 12:34 ...Son of man must be lifted up...
3. The fact that “lift up” here means to physically mount Jesus on a pole, isn’t the happiness of the song, “Lift Jesus Higher” a bit misplaced?  
Numbers 21:4-9
From Mount Hor they set out by the way to the Red Sea, to go around the land of Edom; but the people became impatient on the way. The people spoke against God and against Moses, ‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we detest this miserable food.’ Then the Lord sent poisonous serpents among the people, and they bit the people, so that many Israelites died. The people came to Moses and said, ‘We have sinned by speaking against the Lord and against you; pray to the Lord to take away the serpents from us.’ So Moses prayed for the people. And the Lord said to Moses, ‘Make a poisonous serpent, and set it on a pole; and everyone who is bitten shall look at it and live.’ So Moses made a serpent of bronze, and put it upon a pole; and whenever a serpent bit someone, that person would look at the serpent of bronze and live.

15 ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον.
In order that anyone who believes in him will have life eternal. 
πιστεύων: PAPart nsm, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place  confidence in  1a) of the thing believed  1a1) to credit, have confidence  1b) in a moral or religious reference
ἔχῃ: PASubj 3s, ἔχω, 1) to have, i.e. to hold  1a) to have (hold) in the hand, in the sense of wearing, to have  (hold) possession of the mind (refers to alarm, agitating  emotions, etc.)
1. The people who looked at the bronze serpent that Moses elevated on a pole in the wilderness lived, despite being bitten by poisonous serpents. Whoever believes in the son of man lives. 
2. The qualification here is “life eternal,” as opposed to simply being healed of a life-threatening poison. 

16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ' ἔχῃ ζωὴν αἰώνιον.
For in this way God loved the world, that [God] gave the only generated son, in order that anyone who believes in him would not [be] destroyed but have life eternal.
ἠγάπησεν: AAI 3s, ἀγαπάω, 1) of persons  1a) to welcome, to entertain, to be fond of, to love dearly  2) of things  2a) to be well pleased, to be contented at or with a thing
ἔδωκεν: AAI 3s, δίδωμι, 1) to give  2) to give something to someone  2a) of one's own accord to give one something, to his advantage
πιστεύων: PAPart nsm, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place  confidence in  1a) of the thing believed  1a1) to credit, have confidence  1b) in a moral or religious reference
ἀπόληται: AMSubj 3s, ἀπόλλυμι, 1) to destroy  1a) to put out of the way entirely, abolish, put an end to ruin  1b) render useless  1c) to kill  1d) to declare that one must be put to death  1e) metaph. to devote or give over to eternal misery in hell  1f) to perish, to be lost, ruined, destroyed  2) to destroy  2a) to lose
ἔχῃ: PASubj 3s, ἔχω, 1) to have, i.e. to hold  1a) to have (hold) in the hand, in the sense of wearing, to have  (hold) possession of the mind (refers to alarm, agitating  emotions, etc.)
1. Some modern translations begin this verse, “God loved the world so much…” , but that is a mistranslation of oὕτως. It can mean ‘so,’ as the KJV and NRSV translate it, but ‘so’ not in the sense of “so much” as in the sense of “in this way.” A better modern option would be, “Here’s how God loved the world …” 
2. The word  would be transliterated mono-genes. The phrase “only begotten son” in the KJV is more accurate than the “only son” in the NRSV. It seems like the uniqueness of ‘only’ qualifies the ‘genes’ more than the ‘son. 
3. There are two types of historical contexts at play in the phrase “only begotten son.” One is the Roman context of John’s day, when various Caesars – dead or alive – would be declared a “son of God.” (See John Dominic Crossan and Jonathan Reed’s In Search of Paul for a discussion of this issue.) The second historical context is the Christian theological tradition over this phrase. The exegete needs to be aware of this ongoing conversation when consulting lexicons and other tools. The “lexicon” in greattreasures.org, for example, has an extended definition of this term which goes far beyond word study and argues for and against certain post-biblical interpretations. I have no problem with people commenting on the meaning of words (I’m doing it!), but I do have a problem with resources that portend to be giving historical data lapsing into ongoing theological arguments. [End of rant.]
4. By the way, why does the NRSV treat this sentence as a paragraph? There is nothing grammatical that suggests that this verse should stand out from its context. Is it the Billy Grahamification of the NT? Are they suggesting that John did not know how important this verse was, since for John its meaning is inherently connected to the previous verse (as indicated by the oὕτως)? [Okay, now it’s the end of the rant.] 
5. The verb ἀπόλλυμι is in the middle voice. It is contrasted with having life eternal. If we think about it, ‘having’ is something of a middle voice also (although technically it is active). The customary use of a middle voice might suggest, “destroys himself”, but some lexicons insist Paul and John use this to mean the passive, “be destroyed.” I guess I will yield to them, but I wonder… [See this rant was sidestepped.]
6. Unlike the verb δέω in v.14 above, the verbs ἀγαπάω and δίδωμι have a subject – God. God loves, God sends, but does God require that Jesus be lifted up on the cross? 

17 οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ.
For God did not send the son into the world in order that [God] might judge the world, but in order that the world might be rescued through him.
ἀπέστειλεν: AAI 3s, ἀποστέλλω, 1) to order (one) to go to a place appointed  2) to send away, dismiss  2a) to allow one to depart, that he may be in a state of  liberty  2b) to order one to depart, send off  2c) to drive away
κρίνῃ: AASubj 3s, κρίνω, 1) to separate, put asunder, to pick out, select, choose  2) to approve, esteem, to prefer  3) to be of opinion, deem, think, to be of opinion  4) to determine, resolve, decree  5) to judge
σωθῇ: APSubj 3s,
σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction  1a) one (from injury or peril)  1a1) to save a suffering one (from perishing), i.e. one  suffering from disease, to make well, heal, restore to health  1b1) to preserve one who is in danger of destruction,  to save or rescue
1. My phraseology is a bit wooden here, but it is an attempt to pick up on the subjunctive verbs, which often follows “in order that” (ἵνα). The subjunctive mood speaks of possibilities, rather than declarations of fact (like this indicative mood). 
2. Personally, I find this verse to be as important as the previous one. 
3. The word I translate as “judge” (κρίνω) is often translated ‘condemned.’ That is a valid choice, but pay attention to the fact that κρίνω does not necessarily have a negative connotation. “Condemn” is a good choice if one is making a contrast between κρίνω and σῴζω (to rescue). 
4. I assume the ‘him’ refers to ‘the son’ and not to ‘God.’ 

18 ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται: ὁ δὲ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.
The one who believes in him is not judged; but the one who does not believe has already been judged, because that one has not believed in the name of the only generated son of God. 
πιστεύων: PAPart nsm, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place
κρίνεται: PPI 3s, κρίνω, 1) to separate, put asunder, to pick out, select, choose  2) to approve, esteem, to prefer  3) to be of opinion, deem, think, to be of opinion  4) to determine, resolve, decree  5) to judge
πιστεύων: PAPart nsm, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place
κέκριται: PerfPI 3s, κρίνω, 1) to separate, put asunder, to pick out, select, choose  2) to approve, esteem, to prefer  3) to be of opinion, deem, think, to be of opinion  4) to determine, resolve, decree  5) to judge
πεπίστευκεν: PerfAI 3s, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place
1. The verb and participles translated “believe” (πιστεύω) here and in v.16 are compelling. But, does this text tell us what, exactly, one is to believe when believing ‘in him’, or, in believing ‘in his name’? 
2. The language of these verses makes it hard to imagine that they are being said in Jesus’ time. With the use of the 3rd person, John seems to be commenting on Jesus, via the mouth of Jesus. I would suggest that is the case for this entire pericope, beginning with v.11. 
3. The word κρίνω, as I noted in v.17, does not necessarily mean ‘condemn,’ as most translations have it. It can mean something good, like to honor. But, in this text it is contrasted with ‘rescue,’ so it would mean something perilous. I am using “judge” because that English word has the ambiguity of the Greek word, whereas ‘condemn’ is solely negative. 

19 αὕτη δέ ἐστιν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.
Yet this is the judgment, that the light has come into the world and the people loved the darkness more than the light, for their works were evil. 
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
ἐλήλυθεν: PerfAI 3s, ἔρχομαι, 1) to come  1a) of persons  1a1) to come from one place to another, and used both of  persons arriving and of those returning
ἠγάπησαν: AAI 3p, ἀγαπάω, 1) of persons  1a) to welcome, to entertain, to be fond of, to love dearly  2) of things  2a) to be well pleased, to be contented at or with a thing
ἦν: IAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
1. The word “judgment” (κρίσις) has the same root a the verb for ‘judge’ in verses 17 and 18. This verse clarifies what it means to say that those who do not believe are already judged. 
2. Having seen how God loves, v.16, now we see how those who reject Jesus love – they love darkness more than light.  
3. Does the “for” (γὰρ), indicate that the evil works are the evidence or the reason that the people loved darkness more than light? 

20 πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ:
For the one who practices evil acts hates the light and does not come to the light, in order that his works may not be exposed. 
φαῦλα: APN, φαῦλος, 1) easy, slight, ordinary, mean, worthless, of no account   2) ethically, bad, base, wicked
μισεῖ: PAI 3s, μισέω, 1) to hate, pursue with hatred, detest  2) to be hated, detested
πράσσων: PAPart nsm, πράσσω, 1) to exercise, practise, to be busy with, carry on  1a) to undertake, to do  2) to accomplish, perform  2a) to commit, perpetrate  3) to manage public affairs, transact public business  3a) to exact tribute, revenue, debts  4) to act
ἔρχεται: PMI 3s, ἔρχομαι, 1) to come  1a) of persons  1a1) to come from one place to another, and used both of  persons arriving and of those returning
ἐλεγχθῇ: APSubj 3s, ἐλέγχω, 1) to convict, refute, confute  1a) generally with a suggestion of shame of the person convicted  1b) by conviction to bring to the light, to expose  2) to find fault with, correct  2a) by word  2a1) to reprehend severely, chide, admonish, reprove  2a2) to call to account, show one his fault, demand an explanation  2b) by deed  2b1) to chasten, to punish
1. The hatred of evil doer toward the light is because the light reveals one’s evil deeds. It is more a matter of shame and hiding than something like an inborn hatred of God.  
2. A translation challenge with this verse and the next is that ‘the works’ (τὰ ἔργα) is a plural but the verb ἐλέγχω is singular. 

21 ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστιν εἰργασμένα.
Yet the one who does the truth comes to the light, in order that his works will be revealed, because it is in God they are worked. 
ποιῶν: PAPart nsm, ποιέω, 1) to make  1a) with the names of things made, to produce, construct,  form, fashion, etc.  1b) to be the authors of, the cause  1c) to make ready, to prepare
ἔρχεται: PMI 3s, ἔρχομαι, 1) to come  1a) of persons  1a1) to come from one place to another, and used both of  persons arriving and of those returning
φανερωθῇ: APSubj 3s, φανερόω, 1) to make manifest or visible or known what has been hidden or unknown,   to manifest, whether by words, or deeds, or in any other way   1a) make actual and visible, realised   1b) to make known by teaching
ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present
εἰργασμένα: PPPart npm, ἐργάζομαι, 1) to work, labour, do work  2) to trade, to make gains by trading, "do business"  3) to do, work out  3a) exercise, perform, commit  3b) to cause to exist, produce  4) to work for, earn by working, to acquire
1. John speaks of one who “does the truth” as opposed to “knows the truth.” And “truth” seems to be in contrast with “evil” from v.20, where one “practices evil acts (plural)” and the other “does the truth (singular).” 
2. The phrase “they are worked” is awkward, but I want to show the connection between the noun “works” (τὰ ἔργα) and the verb “are worked” (ἐργάζομαι). 
3. I like the contrast in vv.20-21 between evil acts which are “exposed” (ἐλέγχω) by the light and good works which are “revealed” (φανερόω) by the light. 

The Significance of Signifying Signs

John 2:13-22

Below is a rough translation, with the Greek text first, my initial translation in bold font, and then some study of verbs below that. My interpretive notes are in blue. There are a number of interesting words that are repeated throughout this text. I’ve marked some of them in yellow and my notes will try to explain why I find them interesting. Your feedback is welcomed!

¹³Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἱεροσόλυμα ὁ Ἰησοῦς.

And the Pascha of the Judeans was near, and Jesus went up into Jerusalem.

ἀνέβη: AAI 3s, ἀναβαίνω, 1) ascend  1a) to go up  1b) to rise, mount, be borne up, spring up

1.      Richard Horsley (“Hearing the Whole Story”) argues that when Mark uses the word Ἰουδαίοὶ, we should translate it “Judeans,” and not “Jews.” Most translations have “Jews.” Horsley’s point is that Mark makes a strong distinction between Galilean and Judean ways of being faithful. I don’t know if John has that same kind of distinction in mind, but I am now in the habit of following Horsley’s suggestion. I’m willing to be corrected here.

2.      I’m transliterating “Pascha,” in order to show the roots (via Hebrew, then Greek) of the adjective “paschal supper” or “paschal lamb.” It refers to the holy time of the Passover and literally means something like “sparing” or “immunity.”

¹⁴καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους,

And in the temple he came upon those who were bartering cattle and sheep doves and the money changers who were sitting,

εὗρεν: AAI 3s, εὑρίσκω, 1) to come upon, hit upon, to meet with  1a) after searching, to find a thing sought  1b) without previous search, to find (by chance), to fall in with  1c) those who come or return to a place  2) to find by enquiry, thought, examination, scrutiny,  observation, to find out by practice and experience

πωλοῦντας: PAPart, apm, πωλέω, 1) to barter, to sell  2) sellers 

καθημένους: PMPart, apm, κάθημαι, 1) to sit down, seat one’s self  2) to sit, be seated, of a place occupied  2a) to have a fixed abode, to dwell 

1.      Note the word “temple” (ἱερῷ) that John uses here. It is different from the word I translate as “sanctuary” (ναὸν) in vv. 19, 20, and 21. More about that below.

¹⁵καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ, τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὸ κέρμα [τα κέρματα] καὶ τὰς τραπέζας ἀνέτρεψεν,

and making a whip out of cords he cast out all out of the temple, including the sheep and the cattle, and he poured out the money [the monies] of the money changers and overturned the tables.  

ποιήσας: AAPart nsm, ποιέω, 1) to make  1a) with the names of things made, to produce, construct,  form, fashion, etc.

ἐξέβαλεν: AAI 3s, ἐκβάλλω, 1) to cast out, drive out, to send out  1a) with notion of violence  1a1) to drive out (cast out)  1a2) to cast out  1a2a) of the world, i.e. be deprived of the power and  influence he exercises in the world 

ἐξέχεεν: AAI 3s, ἐκχέω, 1) to pour out, shed forth  2) metaph. to bestow or distribute largely 

ἀνέτρεψεν: AAI 3s, ἀνατρέπω, 1) to overthrow, overturn, destroy  2) to subvert

1.      Some manuscripts have ‘money’ as singular, some as plural.

2.      The word “make” or “do” (ποιέω) is fairly common, and not always particularly noteworthy. But, notice how John uses it in this text, in vv. 15, 16, and 18. Jesus “makes” a whip because they had “made” God’s house into an emporium and they wonder what the sign is that warrants Jesus to “do” these things.

¹⁶καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν, Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου.

And to those who were selling the doves he said, “Remove these things from here, you will not make the house of my father an emporium."

πωλοῦσιν: PAPart dpm, πωλέω, 1) to barter, to sell  2) sellers

εἶπεν: AAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, direct 

Ἄρατε: AAImpv 2p, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: stones  1b) to raise upwards, elevate, lift up: the hand  1c) to draw up: a fish  2) to take upon one's self and carry what has been raised up, to bear  3) to bear away what has been raised, carry off  3a) to move from its place  3b) to take off or away what is attached to anything  3c) to remove  3d) to carry off, carry away with one  3e) to appropriate what is taken  3f) to take away from another what is his or what is committed  to him, to take by force  3g) to take and apply to any use  3h) to take from among the living, either by a natural death,  or by violence  3i) cause to cease 

ποιεῖτε: PAImpv 2p, ποιέω, 1) to make  1a) with the names of things made, to produce, construct,  form, fashion, etc.

1. The word “say” (λέγω) is also very, very common and, therefore, not usually noteworthy. However, it appears repeatedly in this text (vv. 16, 19, 21, 22 with reference to Jesus). In the end, remembering and understanding rightly what Jesus says is the whole point of this text.

2. In addition to “temple” and “sanctuary,” vv. 16 and 17 refer to the temple as God’s “house.”

¹⁷ Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν, Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με.

His disciples remembered that it is written, "The zeal of your house will consume me."

Ἐμνήσθησαν: API 3p, μιμνήσκω 1. mindful of (be) to think much of a thing, and so to remember, to recall to one's mind, to begin to remember, remind. (see μνάομαι). 2. remember to think much of a thing, and so to remember, to call to one's mind, begin to remember, remind. (a) Middle, to begin to call to mind, recollect, remember.

γεγραμμένον: PPPart, nsm, γράφω, 1) to write, with reference to the form of the letters  1a) to delineate (or form) letters on a tablet, parchment,  paper, or other material  2) to write, with reference to the contents of the writing

καταφάγεταί: FMI 3s, κατεσθίω, 1) to consume by eating, to eat up, devour  1a) of birds  1b) of a dragon  1c) of a man eating up the little book  2) metaph.  2a) to devour i.e. squander, waste: substance  2b) to devour i.e. forcibly appropriate: widows' property.

1.      The root of “consume” (καταφάγεταί,) is φάγε, a common word for “eating.” Jesus is eaten up by zeal for God’s house.

2.      This is the first reference in this text of “remember” (μιμνήσκω), when the disciples remembered Psalm 69:9. An interpretive question is whether the disciples were remembering the Psalm ‘in the moment’ of this story, or whether they remembered the Psalm later, after Jesus was resurrected. In v.22, when the disciples remember Jesus’ words, it is after Jesus is raised.

3.      The word for “is written” (γεγραμμένον), is a participle, which has as its root the same word (γράφω) that is in v. 22, which many translations have as “the Scriptures.” I have it as “the Writings,” so that the connection between this verse and that one will be easier to see. (Related to the English words “grammar” and “graphite.”)

¹⁸ ἀπεκρίθησαν οὖν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ, Τί σημεῖον δεικνύεις ἡμῖν, ὅτι ταῦτα ποιεῖς;

Therefore the Judeans responded and said to him, "What sign are you showing to us, that you do these things?"

ἀπεκρίθησαν: API 3p, ἀποκρίνομαι, 1) to give an answer to a question proposed, to answer  2) to begin to speak, but always where something has preceded  (either said or done) to which the remarks refer 

εἶπαν: AAI 3p, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, direct  

δεικνύεις: PAI 2s, δεικνύω prop. to show i. e. expose to the eyes:

ποιεῖς: PAI 2s, ποιέω, 1) to make  1a) with the names of things made, to produce, construct,  form, fashion, etc.

1. The word “show” (δεικνύω)is kind of important here. It is used often in John’s gospel and a persistent theme in John is that Jesus performs “signs” in order that one may “see and believe.” That is why the story of Thomas is so pivotal as a post-resurrection story, because now – after repeated emphasis on seeing and signs as a means of believing, Jesus says “Blessed are those who have not seen and yet believe.” Here are the uses of the word “show”:

Joh 2:18   ...him, What sign showest thou unto us, seeing...

Joh 5:20   ...the Son, and showeth him all things...

Joh 5:20   ...himself doeth: and he will show him greater works...

Joh 10:32 ...Many good works have I showed you from my...

Joh 14:8   ...unto him, Lord, show us the Father...

Joh 14:9   ...sayest thou then, Show us the Father...

Joh 20:20 ...had so said, he showed unto them his..

2. The word “sign” (σημεῖον) plays a pivotal role in John, and is sometimes translated “miracle.” Here is a list of the uses of “sign” in John. You can read them to see how important signs are in John:

Joh 2:11   This beginning of miracles did Jesus in...

Joh 2:18   ...unto him, What sign showest thou unto...

Joh 2:23   ...they saw the miracles which he did...

Joh 3:2     ...can do these miracles that thou doest...

Joh 4:48   ...Except ye see signs and wonders, ye...

Joh 4:54   This is again the second miracle that Jesus did...

Joh 6:2     ...they saw his miracles which he did...

Joh 6:14   ...they had seen the miracle that Jesus did...

Joh 6:26   ...because ye saw the miracles, but because ye...

Joh 6:30   ...unto him, What sign showest thou then...

Joh 7:31   ...he do more miracles than these which...

Joh 9:16   ...sinner do such miracles? And there was...

Joh 10:41 ...John did no miracle: but all things...

Joh 11:47 ...man doeth many miracles.

Joh 12:18 ...had done this miracle.

Joh 12:37 ...done so many miracles before them, yet...

Joh 20:30 And many other signs truly did Jesus...

¹⁹ ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς, Λύσατε τὸν ναὸν τοῦτον καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.

Jesus responded and said to them, "Destroy this sanctuary and in three days I will raise it."

ἀπεκρίθη: API 3s, ἀποκρίνομαι, 1) to give an answer to a question proposed, to answer  2) to begin to speak, but always where something has preceded  (either said or done) to which the remarks refer 

εἶπεν: AAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, 

Λύσατε: AAImpv 2p, λύω 1) to loose any person (or thing) tied or fastened … 3d) to do away with, to deprive of authority, whether by precept  or act  3e) to declare unlawful  3f) to loose what is compacted or built together, to break up,  demolish, destroy 

ἐγερῶ: FAI 1s, ἐγείρω, 1) to arouse, cause to rise  …of buildings, to raise up, construct, erect 

1. The word “destroy” (λύω) has many meanings, the most common of which is “to loose.” It is a liberative word in many ways and I am wondering if that might not be an interesting way to pursue it here. If Jesus is saying, “Liberate this sanctuary and I’ll elevate it in three days!” his words will have been wholly misunderstood by the Judeans (and millions of preachers ever since).

2. The word “sanctuary” (ναός) refers to the inner part of the temple, as opposed to the word “temple” (ἱερῷ) in v.14, which was the whole area, including the outer buildings and courtyard.

²⁰ εἶπαν οὖν οἱ Ἰουδαῖοι, Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν;

Therefore the Judeans said, "Forty and six years this sanctuary was built, and you in three days will raise it?" 

εἶπαν: AAI 3p, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, 

οἰκοδομήθη: API 3s, οἰκοδομέω, 1) to build a house, erect a building  1a) to build (up from the foundation)  1b) to restore by building, to rebuild, repair 

ἐγερεῖς: FAI 2s, ἐγείρω, 1) to arouse, cause to rise  …of buildings, to raise up, construct, erect 

1.      See Chris Haslam’s comment below regarding the timing of the building of the temple, as well as his suggestion that 46 years may refer to Jesus’ age.

2.      The word “raise” (ἐγείρω) is significant here, because it is commonly used to describe Jesus being ‘raised’ from the dead. See v.22.

²¹ἐκεῖνος δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ.

Yet he was saying this concerning the sanctuary of his body.

ἔλεγεν: IAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, 

1.      This is the pivotal verse in this text to me. It signifies that what Jesus was saying was, and was not, what he meant. It was not that Jesus meant, “I can build a temple in three days!” It was that he meant, “I will be raised in three days.” The problem of communication here is that the Judeans were taking Jesus literally, as if the ‘meaning’ of his ‘words’ had a direct one-to-one correlation as ‘sign’ to ‘referent.’

2.      My suggestion is that John may be offering a way of reading texts (the Writings), reading signs, or hearing Jesus’ words. They are only understood properly when they are understood – remembered, actually – through Jesus’ resurrection.

²²ὅτε οὖν ἠγέρθη ἐκ νεκρῶν, ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι τοῦτο ἔλεγεν, καὶ ἐπίστευσαν τῇ γραφῇ καὶ τῷ λόγῳ ὃν εἶπεν ὁ Ἰησοῦς.

Therefore when he was raised out of the dead, his disciples remembered that he said this, and they believed in the Writing and in the word which Jesus said.

ἠγέρθη: API 3s, ἐγείρω, 1) to arouse, cause to rise  …of buildings, to raise up, construct, erect 

ἐμνήσθησαν: API 3p, μιμνήσκω 1. mindful of (be) to think much of a thing, and so to remember, to recall to one's mind, to begin to remember, remind. (see μνάομαι). 2. remember to think much of a thing, and so to remember, to call to one's mind, begin to remember, remind. (a) Middle, to begin to call to mind, recollect, remember.

ἔλεγεν: IAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, 

ἐπίστευσαν: AAI 3p, πιστεύω, 1) to think to be true, to be persuaded of, to credit, place  confidence in  1a) of the thing believed  1a1) to credit, have confidence

εἶπεν: AAI 3s, λέγω, 1) to say, to speak  1a) affirm over, maintain  1b) to teach  1c) to exhort, advise, to command, 

1. This verse brings together the “raising” (or “resurrection”), “remembering” correctly, and therefore “believing” the “word” that Jesus “said.”  Notice how these are the themes of the first ending of John’s Gospel, just at the conclusion of the resurrection story (John 20:30-31): “Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.”

Nehemiah 13:4-9

Now before this, the priest Eliashib, who was appointed over the chambers of the house of our God, and who was related to Tobiah, prepared for Tobiah a large room where they had previously put the grain-offering, the frankincense, the vessels, and the tithes of grain, wine, and oil, which were given by commandment to the Levites, singers, and gatekeepers, and the contributions for the priests. While this was taking place I was not in Jerusalem, for in the thirty-second year of King Artaxerxes of Babylon I went to the king. After some time I asked leave of the king and returned to Jerusalem. I then discovered the wrong that Eliashib had done on behalf of Tobiah, preparing a room for him in the courts of the house of God. And I was very angry, and I threw all the household furniture of Tobiah out of the room. Then I gave orders and they cleansed the chambers, and I brought back the vessels of the house of God, with the grain-offering and the frankincense.

Gil Baillie: This is where the gospels are so much more serious than we realize. Jesus didn't come and say, 'The temple is finished. Thank you and goodbye.' He said, 'The temple is finished, and I will take its place.' And we have to ask ourselves: how can that be so? That's an outrageous claim. Jesus says, 'You have used the sacrificial system up to this moment to stay sane and civil. I'm now going to take it away from you. You're now going to have trouble staying sane and civil. I'm going to give you another way, and that is to fall in love with me, to follow me.' Not out of some piety, or 'wouldn't it be nice, or 'isn't he a lovely guy,' or even 'he's God's incarnation.' No, it's the alternative to the anthropology that we humans have lived with since the beginning of culture.

The synoptic gospels include a story of Jesus cleansing the Temple; they place it shortly before Passion week, whereas John presents the story as the opening of Jesus’ public ministry. See Mark 11:15-17; Matthew 21:12-17; Luke 19:45-48.

Psalm 69

⁹It is zeal for your house that has consumed me;

   the insults of those who insult you have fallen on me.

¹⁰When I humbled my soul with fasting,

   they insulted me for doing so.

¹¹When I made sackcloth my clothing,

   I became a byword to them.

¹²I am the subject of gossip for those who sit in the gate,

   and the drunkards make songs about me.

Chris Haslam: Josephus tells us in his Antiquities that Herod began rebuilding the Temple in the eighteenth year of his reign, i.e. about 20 BC. The events in our reading take place 46 years later, i.e. about 26 AD. However, the word translated as “temple” is naos and Josephus tells us that:

•       The naos was completed in a year and five months and

•       The whole complex of temple buildings was only completed in about 63 AD.

The only way of reconciling this data seems to be to assume that:

•       Josephus means the sanctuary proper by naos while in John it refers to a larger group of buildings, and

•       Reconstruction was suspended in 26 AD – when this larger group of buildings was almost complete.

But there is another possibility. Perhaps the “forty-six years” is Jesus’ age at the time. Three years later, at the time of the Crucifixion, he would be 49. 49 is the 7 times 7, the perfect number. The Resurrection can then be seen as inaugurating the great Jubilee. This fits well with 8:57, “You are not yet fifty years old ...” – unlike Jesus being in his thirties when he was crucified. It also fits with the tradition preserved by Irenaeus; he says that, on the authority of the elders of Asia who had known John, Jesus lived until he was nearly fifty. But there is nothing in v. 20 to support this interpretation. [BlkJn]

Censuring and Calling: The Heart of Mark's Gospel

The Gospel reading for Sunday, March 4, is Mark 8:31-38. I think this is probably the key passage in Mark's gospel regarding what it means and costs to follow Jesus. All of the major issues of Mark's gospel (what it means to follow, Jesus as the Son of Man, the messianic secret, the necessity of the cross) are present either directly or indirectly in this text. It is worth studying again and again if one wants to truly understand Mark's christology. 

Below is a rough translation, with the Greek text first, my initial translation in bold font, and then some study of verbs below that. My interpretive notes are in blue.

Mark 8:31-38 

³¹Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ 

παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ 

τῶν γραμματέων καὶ ἀποκτανθῆναι καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι: 

Then he began to teach them, “It is necessary for the son of man to suffer greatly and to be rejected by the elders, the chief priests, and the scribes, and to be killed, and after three days to rise.”

ἤρξατο : AMI 3s, ἄρχω, 1) to be chief, to lead, to rule

δεῖ: PAI 3s, δέω, 1) to bind tie, fasten  1a) to bind, fasten with chains, to throw into chains  1b) metaph.  1b1) Satan is said to bind a woman bent together by means of a  demon, as his messenger, taking possession of the woman  and preventing her from standing upright  1b2) to bind, put under obligation, of the law, duty etc.  1b2a) to be bound to one, a wife, a husband  1b3) to forbid, prohibit, declare to be illicit

διδάσκειν: PAInf, διδάσκω, 1) to teach  1a) to hold discourse with others in order to instruct them,  deliver didactic discourses

παθεῖν: AAInf, πάσχω, 1) to be affected or have been affected, to feel, have a  sensible experience, to undergo  1a) in a good sense, to be well off, in good case  1b) in a bad sense, to suffer sadly, be in a bad plight  1b1) of a sick person 

ἀποδοκιμασθῆναι: APInf, ἀποδοκιμάζω, 1) to disapprove, reject, repudiate 

ἀποκτανθῆναι: APInf, ἀποκτείνω, 1) to kill in any way whatever  1a) to destroy, to allow to perish  2) metaph. to extinguish, abolish  2a) to inflict mortal death  2b) to deprive of spiritual life and procure eternal misery in hell 

ἀναστῆναι: AAInf, ἀνίστημι, 1) to cause to rise up, raise up  1a) raise up from laying down  1b) to raise up from the dead  1c) to raise up, cause to be born, to cause to appear, bring forward 

1. The ὅτι can either be translated as “that” (see the NRSV) or signify the beginning of a quote. Because v.32 makes a reference to what Jesus says here, I’m interpreting it as a quotation.

2. The phrase “Son of Man” is in the accusative case, which means that it is the object of the verb δεῖ. There may be an idiomatic speech pattern here where nouns in the accusative case act as nominative cases when paired with δεῖ. I am translating it more literally, as a substantive verb (“It is necessary for”) with “son of man” as the object.

³² καὶ παρρησίᾳ τὸν λόγον ἐλάλει. καὶ προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾶν αὐτῷ. 

And he says the word openly. And, taking him aside, Peter began to censure him.

ἐλάλει: IAI 3s, λαλέω, 1) to utter a voice or emit a sound  2) to speak  2a) to use the tongue or the faculty of speech  2b) to utter articulate sounds

προσλαβόμενος: AMP nsm,

ἐπιτιμᾶν,v   3sg, PAI 3s, ἐπιτιμάω, See v. 30  1) to show honor to, to honor  2) to raise the price of  3) to adjudge, award, in the sense of merited penalty  4) to tax with fault, rate, chide, rebuke, reprove, censure severely  4a) to admonish or charge sharply 

1. The remark, that Jesus says this (v.31) openly, is interesting. Throughout Mark’s gospel, Jesus silences remarks about him as the Messiah – a feature that is often called the “Messianic secret” in Mark. The words, “It is necessary for the son of man to suffer …” is no secret. Perhaps it is because Jesus names names (elders, chief priests, scribes) that Mark find his candor so remarkable.
2. Verse 32 seems to be an answer to v.30 (not in this week’s lection). Just after Peter confesses that Jesus is the Messiah, v.30 says, “And he censured them that they may tell no one about it.” Jesus is quite open, however, about his forthcoming suffering. When Peter begins “to censure” Jesus, Mark uses the same verb as in v.30, ἐπιτιμάω.
3. It is curious that the verb ἐπιτιμάω can mean either ‘to show honor’ or ‘to rebuke.’ Context determines the translation and I think most translations have it right that vv. 30 and 32 are meant to be confrontational.

³³ὁ δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ 

λέγει,Υπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν 

ἀνθρώπων. 

But turning and looking his disciples, he censured Peter and said, “Get behind me, Satan! For you are reflecting not on divine things but on human things.”

ἐπιστραφεὶς: APP nsm, ἐπιστρέφω, 1) transitively  1a) to turn to  1a1) to the worship of the true God  1b) to cause to return, to bring back 

ἰδὼν: AAP nsm, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know  3) to see, i.e. become acquainted with by experience, to experience

ἐπετίμησεν: AAI 3s, ἐπιτιμάω, 1) to show honor to, to honor  2) to raise the price of  3) to adjudge, award, in the sense of merited penalty  4) to tax with fault, rate, chide, rebuke, reprove, censure severely  4a) to admonish or charge sharply

λέγει: PAI 3s, λέγω, 1) to say, to speak 

Υπαγε: PAImpv 2s, ὑπάγω, 1) to lead under, bring under  2) to withdraw one's self, to go away, depart 

φρονεῖς: PAI 2s, φρονέω, 1) to have understanding, be wise   2) to feel, to think   2a) to have an opinion of one's self, think of one's self, to be modest, not let one's opinion (though just) of himself exceed the bounds of modesty

1. It looks like I’ve left out the word “at” when I write “But turning and looking his disciples …” I am not omitting “at” accidentally. Mark has “disciples” in the accusative case, which usually signifies a direct object of the main verb, not a preposition. Maybe it means that Jesus had the disciples turn and look – at Peter. That would make sense of the fact that he is addressing Peter here, not his disciples.
2. Here’s that word ἐπιτιμάω (“censured” or “rebuked”) again! It is in vv. 30, 32, and 33.
3. Note the use of “behind me” in this verse … and the next!
4. In Matthew 4:10 (temptation story) Jesus uses the phrase, τότε λέγει αὐτῷ ὁ Ἰησοῦς, Υπαγε, 

Σατανᾶ (“Then Jesus says to him, Get, Satan!”) The phraseology is quite similar to how Mark

describes Jesus’ response to Peter here. Is “Satan” an expression of any temptation-bearer?

³⁴Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς, 

Εἴ τις θέλει ὀπίσω μου ἀκολουθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν 

σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 

And calling to the crowd with his disciples, he said to them, “If anyone wants to follow behind me, let that one deny oneself and take up one’s cross and follow me.

προσκαλεσάμενος: AMP nsm, προσκαλέομαι, 1) to call to  2) to call to one's self  3) to bid to come to one's self  4) metaph.  4a) God is said to call to himself the Gentiles, aliens as they  are from him, by inviting them, through the preaching of the  gospel unto fellowship with himself in the Messiah's kingdom 

θέλει: PAI 3s, θέλω, 1) to will, have in mind, intend  1a) to be resolved or determined, to purpose  1b) to desire, to wish  1c) to love  1c1) to like to do a thing, be fond of doing  1d) to take delight in, have pleasure 

ἀκολουθεῖν: PAInf, ἀκολουθέω, 1) to follow one who precedes, join him as his attendant,  accompany him  2) to join one as a disciple, become or be his disciple  2a) side with his party 

ἀπαρνησάσθω: AMImpv 3s, ἀπαρνέομαι, 1) to deny  1a) to affirm that one has no acquaintance or connection with someone  1b) to forget one's self, lose sight of one's self and one's  own interests. Could this be the opposite of froneiV in v.33? 

ἀράτω : AAImpv 3s, αἴρω, 1) to raise up, elevate, lift up  1a) to raise from the ground, take up: stones  1b) to raise upwards, elevate, lift up: the hand

ἀκολουθείτω: PAImpv 3s, ἀκολουθέω, 1) to follow one who precedes, join him as his attendant,  accompany him  2) to join one as a disciple, become or be his disciple  2a) side with his party 

1. My translation is awkward, “One … oneself … one’s ..”, etc. I am trying to pick up on the fact that this is singular, yet I’m trying to keep it gender-neutral. Most translations use the plural, in order to keep it gender neutral.
2. The words “follow” and “behind” are key here. When Jesus called his disciples, he said, “Come behind me and I’ll make you fishers of people.” Then, Mark says, “They followed him.” These are discipleship terms throughout Mark. Reading Mk. 14 and seeing how the disciples ‘fled’ and how Peter ‘followed at a distance’ we see how difficult this call was for the disciples.
3. See how ‘behind’ is in vv.33 and 34: Disciples line up behind Jesus with Peter/Satan.
4. The imperatives, “deny, take, follow” are in the 3^rd person, which is odd in the NT. Imperatives are typically in the 2^nd person voice.

³⁵ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτήν: ὃς δ' ἂν 

ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου σώσει αὐτήν. 

For whoever who wants to rescue one’s life will destroy it, and whoever destroys one’s life for my sake, and for the sake of the gospel, will rescue it.

θέλῃ: PASubj 3s, θέλω, 1) to will, have in mind, intend  1a) to be resolved or determined, to purpose  1b) to desire, to wish  1c) to love  1c1) to like to do a thing, be fond of doing  1d) to take delight in, have pleasure

σῶσαι: AAInf, σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction  1a) one (from injury or peril)  1a1) to save a suffering one (from perishing), i.e. one  suffering from disease, to make well, heal, restore to health

ἀπολέσει: FAI 3s, ἀπόλλυμι, 1) to destroy 1a) to put out of the way entirely, abolish, put an end to ruin  1b) render useless  1c) to kill  1d) to declare that one must be put to death  1e) metaph. to devote or give over to eternal misery in hell  1f) to perish, to be lost, ruined, destroyed  2) to destroy  2a) to lose 

σώσει: FAI 3s, σῴζω, 1) to save, keep safe and sound, to rescue from danger or destruction  1a) one (from injury or peril)  1a1) to save a suffering one (from perishing), i.e. one  suffering from disease, to make well, heal, restore to health

1. The key terms here are the oppositional terms σῶσαι and ἀπολέσει, which the NRSV translates as “save” and “lose.” I am using “rescue” because the term “save” has often lost its original meaning and has become a “religious” word. For Mark’s community, it was a common word that was the opposite of the very difficult term ἀπολέσει. I am trying to retain the harshness and opposition of these words.
2. There seems to be an operational understanding among Mark’s readers of what it means to ‘rescue’ or ‘destroy’ one’s soul.

³⁶τί γὰρ ὠφελεῖ ἄνθρωπον κερδῆσαι τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν 

ψυχὴν αὐτοῦ; 

For what will it profit a person to gain the whole world and forfeit one’s life?

ὠφελεῖ: PAI 3s, ὠφελέω, 1) to assist, to be useful or advantageous, to profit 

κερδῆσαι: AAInf, κερδαίνω, 1) to gain, acquire, to get gain  2) metaph.  2a) of gain arising from shunning or escaping from evil (where we  say "to spare one's self", "be spared")  2b) to gain any one i.e. to win him over to the kingdom of God, to  gain one to faith in Christ  2c) to gain Christ's favour and fellowship 

ζημιωθῆναι: APInf, ζημιόω, 1) to affect with damage, do damage to  2) to sustain damage, to receive injury, suffer loss

1. The words κερδαίνω and ζημιόω (“gain” and “forfeit”) seem to be other ways of stating “rescue” and “destroy” in v.35.
2. The word ψυχὴν  (psyche, or “soul”) has been transliterated in English – e.g. psych-ology. It is often translated “soul.” Again, I am a little hesitant to use “soul” because it has become a “religious” word that signifies a part of the human person, as opposed to a common word that refers to one’s being more holistically. THIS IS A PLACE FOR A WORD STUDY (and there have been plenty of those on this word!)

³⁷τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; 

For what can one give in return for one’s life?

δοῖ: AASubj 3s, δίδωμι to give, present (with implied notion of giving freely unforced; opposed to ἀποδίδωμι). Hence, in various connections, to yield, deliver, supply, commit, etc.

1. I think the meaning of this verse retains the ‘comparative value’ sense from v.36. Perhaps “what would be a fair exchange for one’s life?”

³⁸ ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷταύτῃ τῇ 

μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν 

ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων.

For whoever is ashamed [of] me and of my words in the adulterous and sinful generation, the Son of Man will also be ashamed [of] that one when he comes in the glory of his father with the holy angels.”

ἐπαισχυνθῇ: APSubj 3s, ἐπαισχύνομαι, 1) to be ashamed 

ἐπαισχυνθήσεται: FPI 3s, ἐπαισχύνομαι, 1) to be ashamed 

ἔλθῃ: AASubj 3s, ἔρχομαι, 1) to come  1a) of persons  1a1) to come from one place to another, and used both of  persons arriving and of those returning 

1. Verses 35, 36, 37, and 38 all have the word γὰρ as their second word.  is a “post-positive” word, meaning that while it appears second in Greek order, we typically translated its “position” as first. And it is also typically translated as “For”.
2. γὰρ signifies that vv.35-38 are making an argument or an explanation for what has already been said, namely they explain the words in v.34, “If anyone wants to follow behind me, let that one deny oneself and take up one’s cross and follow me.”