Joh 1:29 | RWP | e4.org | On the morrow ( τη επαυριον ). Locative case with ημηρα (day) understood after the adverb επαυριον . "Second day of this spiritual diary" (Bernard) from verse . Seeth Jesus coming ( βλεπε τον Ιησουν ερχομενον ). Dramatic historical present indicative ( βλεπε ) with vivid present middle participle ( ερχομενον ). Graphic picture. Behold the Lamb of God ( ιδε ο αμνος του θεου ). Exclamation ιδε like ιδου , not verb, and so nominative αμνος . Common idiom in John ( ; , etc.). For "the Lamb of God" see (cf. ) and . The passage in . is directly applied to Christ by Philip in . See also ; .; . But the Jews did not look for a suffering Messiah ( ) nor did the disciples at first ( ; ). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in , even if the rabbis did not see it there? Symeon had it dimly ( ), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world ( ο αιρων την αμαρτιαν του κοσμου ). Note singular αμαρτιαν not plural αμαρτιας ( ) where same verb αιρω , to bear away, is used. The future work of the Lamb of God here described in present tense as in about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

‏ John 1:29

On the morrow ( τη επαυριον ). Locative case with ημηρα (day) understood after the adverb επαυριον. "Second day of this spiritual diary" (Bernard) from verse 19.

Seeth Jesus coming ( βλεπε τον Ιησουν ερχομενον ). Dramatic historical present indicative ( βλεπε ) with vivid present middle participle ( ερχομενον ). Graphic picture.

Behold the Lamb of God ( ιδε ο αμνος του θεου ). Exclamation ιδε like ιδου, not verb, and so nominative αμνος. Common idiom in John (1:36; 3:26, etc.). For "the Lamb of God" see 1Co 5:7 (cf. Joh 19:36) and 1Pe 1:19. The passage in Isa 53:6f. is directly applied to Christ by Philip in Ac 8:32. See also Mt 8:17; 1Pe 2:22f.; Heb 9:28. But the Jews did not look for a suffering Messiah (Joh 12:34) nor did the disciples at first (Mr 9:32; Lu 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isa 53, even if the rabbis did not see it there? Symeon had it dimly (Lu 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis.

Which taketh away the sin of the world ( ο αιρων την αμαρτιαν του κοσμου ). Note singular αμαρτιαν not plural αμαρτιας (1Jo 3:5) where same verb αιρω, to bear away, is used. The future work of the Lamb of God here described in present tense as in 1Jo 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews.