Lexical Summary pothen: From where, whence Original Word: πόθεν Strong's Exhaustive Concordance whence. From the base of posis with enclitic adverb of origin; from which (as interrogative) or what (as relative) place, state, source or cause -- whence. see GREEK posis NAS Exhaustive Concordance Word Originadverb from the same as posos Definition from where NASB Translation how (3), what (1), what...source (1), what sense (1), where (22). Thayer's Greek Lexicon STRONGS NT 4159: πόθενπόθεν, adverb (from Homer down), whence; a. of place,from what place: Matthew 15:33; Luke 13:25, 27; John 3:8; John 6:5; John 8:14; John 9:29, 30; John 19:9; Revelation 7:13; from what condition, Revelation 2:5. b. of origin or source, equivalent to from what author or giver: Matt. 13:( c. of cause, how is it that? how can it be that? Mark 8:4; Mark 12:37; Luke 1:43; John 1:48 ( The adverb πόθεν appears whenever Scripture directs attention to the point of origin. Whether uttered by astonished crowds, probing opponents, worshipful believers, or the risen Christ, the word invites the reader to trace every doctrine, miracle, conflict, or warning back to its ultimate source in God or in human fallenness. Amazement at the Ministry of Jesus Crowds in Galilee ask, “From where did this man get this wisdom and these miraculous powers?” (Matthew 13:54; cf. Mark 6:2). Their question underscores the supernatural character of Jesus’ teaching and works. Although people recognize the carpenter’s son, they cannot account for the heavenly authority displayed before their eyes. Scripture thus confronts the reader with the necessity of acknowledging that Jesus’ power is derived “from above” (cf. John 3:31) rather than from any earthly pedigree. Dependence in the Wilderness When the disciples see four thousand hungry people, they ask, “From where in this desolate place could anyone find enough bread to feed them?” (Mark 8:4; cf. Matthew 15:33). Human inability is contrasted with Christ’s sufficiency; the question prepares for a miracle that testifies to Jesus as the true bread from heaven (John 6:32-35). Believers are reminded that apparent scarcity provides the stage upon which divine provision is displayed. Challenges to Christ’s Authority Religious leaders press Jesus: “John’s baptism—was it from heaven, or from men?” (Matthew 21:25; Luke 20:7). Their refusal to answer exposes their unwillingness to confess any authority higher than their own. Similarly, Pilate asks, “Where are You from?” (John 19:9), not discerning that the Kingdom before him is “not of this world” (John 18:36). The term serves John’s overarching theme: the incarnate Word originates with the Father (John 1:1-14) and cannot be explained on purely human terms. Recognition of the Messiah Nathanael marvels, “How do You know me?” (literally, “From where do You know me?” John 1:48). The omniscient gaze of Christ convinces him that Jesus is “the Son of God…the King of Israel” (John 1:49). Likewise, the Samaritan woman wonders, “From where then do You get this living water?” (John 4:11), leading to the revelation that the gift is spiritual and eternal. Each encounter turns an inquiry about earthly origin into a disclosure of divine identity. Entrance into the Kingdom In the parable of the narrow door Jesus warns, “I do not know where you are from. Depart from Me, all you evildoers.” (Luke 13:25-27). At final judgment, pedigree, proximity, and presumed privilege are worthless; only those known to Christ, born “from above” (John 3:3), may enter. The very word that earlier questioned Jesus’ origin becomes the basis on which He evaluates ours. Advent Theology in Luke Elizabeth exclaims, “And why am I so favored, that the mother of my Lord should come to me?” (Luke 1:43). The question highlights both the humility of Elizabeth and the messianic significance of Mary’s visitation. The origin of Mary’s pregnancy is divine; therefore, the blessing that comes to Elizabeth is covenantal, fulfilling promises made to Abraham and David. Apostolic Diagnosis of Conflict James asks bluntly, “From where come wars and quarrels among you?” (James 4:1). The answer follows immediately: “From your passions that wage war within you.” The term shifts from inquiries about Christ to diagnosis of the believer’s heart, exposing the source of discord as selfish desires rather than external circumstances. Pastoral Warning to the Church The risen Christ commands Ephesus, “Remember then from where you have fallen; repent and perform the deeds you did at first.” (Revelation 2:5). The church must look back to her earlier devotion and recognize the departure point of her decline. πόθεν thereby serves restorative church discipline, recalling a community to its gospel roots. Eschatological Recognition In the heavenly vision an elder asks, “These in white robes—who are they, and from where have they come?” (Revelation 7:13). The answer—“These are the ones who have come out of the great tribulation” (7:14)—identifies the redeemed by both origin (earthly suffering) and destiny (heavenly glory). The vocabulary of origin frames the final assurance of salvation. Historical Development in Early Christian Preaching Early apostolic proclamation repeatedly engaged Jewish and Gentile audiences with questions of origin: “From where does He derive authority?” and “From where do believers derive newness of life?” Church Fathers echoed this approach, arguing that Christ must be confessed as “begotten, not made” and that regeneration is wrought by the Spirit, not by human effort. Ministry Implications 1. Apologetics: πόθεν reminds the church to address ultimate questions—origin of the universe, morality, and salvation—by pointing unambiguously to God as Creator and Redeemer. Summary Throughout the New Testament πόθεν functions as more than a simple interrogative; it is a theological spotlight. Whether highlighting Jesus’ heavenly mission, exposing human insufficiency, diagnosing internal strife, or summoning churches to repentance, every usage points beyond the immediate question to the sovereign God who alone answers the deepest question of origin and destiny. Englishman's Concordance Matthew 13:27 AdvGRK: σῷ ἀγρῷ πόθεν οὖν ἔχει NAS: in your field? How then KJV: thy field? from whence then hath it INT: your field from where then has it Matthew 13:54 Adv Matthew 13:56 Adv Matthew 15:33 Adv Matthew 21:25 Adv Mark 6:2 Adv Mark 8:4 Adv Mark 12:37 Adv Luke 1:43 Adv Luke 13:25 Adv Luke 13:27 Adv Luke 20:7 Adv John 1:48 Adv John 2:9 Adv John 3:8 Adv John 4:11 Adv John 6:5 Adv John 7:27 Adv John 7:27 Adv John 7:28 Adv John 8:14 Adv John 8:14 Adv John 9:29 Adv John 9:30 Adv John 19:9 Adv |
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