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eIbrary

SJMBSICYggjB|gHFgBIflH

JHR K.SHRB
IiIBRHRY FttRD.

JOHANNINE GRAMMAR

BY THE SAME AUTHOR

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JOHANNINE GRAMMAR

BY

Edwin A. Abbott

" He

settled

HotFs business

let

it

be

Properly based Oun."

Browning,

Grammarians

OF THE

UNIVER3
OF

LONDON
Adam

and Charles Black

1906

Funeral.

.'

Cambntjgc

PRINTED BY JOHN CLAY, M.A.

AT THE UNIVERSITY PRESS.

s
I*

TO

MY DAUGHTER
BY

WHOM THE JOHANNINE

MATERIALS FOR THIS WORK

WERE GATHERED AND ARRANGED

AND THE RESULTS CORRECTED AND REVISED
"JOHANNINE GRAMMAR"

IS

DEDICATED

156736

PREFACE
was

said

IT Vocabulary (1879),
Fourth Gospel than

in

half

of this

work, Johannine
There are more ambiguities in the
all the Three taken together, and it is

the

in

first

"

easy to put one's finger on the cause of

object of Johannine

ultimately

Grammar

explaining,

an

tries to
"

ideal who
"

help to
"

"

settle

of them."

One

to classify, with the view of

For
ambiguous passages
Hoti on my title-page may
1

these

example, what Browning

mean "that" or "because."

alas

is

many

calls

Browning extols his Grammarian

Hotts business." This work-

settled

"
it

unquestionably

it

has not yet

the Fourth Gospel, in some

passages
of which our translators halt between "that" and "because."

been

settled

in

for

Again, Johannine commentators of repute disagree as to

is speaking in certain portions of the Gospel.
Take, for

who

example,

we

i.

16

18

"For he was before me.

the only begotten Son,

all received

of the Father, he

hath declared [him]."

For of his fuhiess

which

is

in the bosom,

Origen attributed the

So did Irenaeus. Heracleon,

italicised passage to the Baptist.
and many critics in Origen's time, maintained that it proceeded partly from the Baptist, partly from the evangelist.
Alford and Westcott assert that the whole of

from the evangelist.

in

it

proceeds

Next take iii. 15 21 "...that whosoever believeth may

him have eternal life. For God so loved the world, that he
1

See Index, "Ambiguity," pp. 666vii

PREFACE
Son that whosoever believelh in him
For God sent not the
life.

his only begotten

gave

should not

perisli, but have eternal

Son... that they have been wrought in God."

Concerning the
"
It contains the reflections
passage Westcott says
of the evangelist and is not a continuation of the words of
italicised

the Lord."

many

Alford says that this view although held by

commentators is " as inconceivable as the idea of

St Matthew having combined into one the insulated sayings

Westcott maintains that his own conclusion

of his Master."

consistent with the tenor of the passage and

"

appears to
be firmly established from details of expression.
Some of
"
"
these details
such as only begotten Son,"
believe in the
is

'

name
gelist

"
of,"

do

belong

which are characteristic of the evan-

truth,"

to vocabulary rather than

favour of Westcott's view there

is

But

grammar.

a small point of

which attention might have been called, as

from the two passages to be next quoted.
to

in

grammar

will

be seen

One

of these, according to Westcott, follows or, according

to Alford, is part of the last words of the Baptist, thus

hi.

30 36 "He must

cometh from above

is

increase, but

above

He

must decrease.

all... For

he

whom God

that

hath sent

words of God ; for he giveth not the Spirit by

measure... the wrath of God abideth on him!'
Concerning

speaketh the

the whole of these six verses ("

him

W estcott
T

")

He

that cometh... abideth on

says that the section

"

contains reflections

of the evangelist"; and he calls attention to the use of the

"
"
title
Son absolutely, and to other details, as well as to the

Alford
tenor of the passage, as justifying his conclusion.
is
not peculiar to Westcott) an
this view (which

calls
"

"

arbitrary proceeding

but he himself abstains from any

argument based on grammatical or verbal detail.

The next instance occurs in the Dialogue between our
Lord and the Samaritan woman,

iv.

"

9 (R.V.)

thou, being a Jew, askest drink of me, which

woman?

{For Jews have no dealings

viii

How

am

with

is

it

that

a Samaritan

Samaritans)."

PREFACE
Chrysostom takes the italicised words as uttered by the
woman. The meaning would then be, "Jews as a rule do
not condescend to have dealings with Samaritans yet thou
:

askest a favour from

"

if

"

But some authorities omit the

Alford and Westcott (the

italicised words.

caveat

me

genuine

")

latter,

with the

say that they are an explanatory note

of the evangelist.
"
In favour of this last conclusion (that "Jews... Samaritans
is an evangelistic explanation) is the following grammatical

There are two words, on and yap, used by John

to express the conjunction "for."
For the most part, in
in his own comments,
Christ's words, he uses the former
the latter (2066). The latter occurs not only in the Samaritan
1

argument.

Dialogue but also in the two previously quoted passages.

It is a matter of minute detail
but, so far as it goes, it
;

view favoured

confirms

Westcott's

matical

considerations

that

all

also

three

by other gramare

comments (1936).
The labour has been much

greater,

than

But the more

anticipated or desired.

evangelistic

and the book longer,

fully

studied

the Gospel and its most ancient MSS., versions, and commentators, the more necessary it seemed to give the evidence,
if at all, at full length.
Conclusions stated confidently, and

with abundance of references, frequently assume an entirely

different complexion when the references are verified and

quoted accurately with their complete contexts.

As to the lines on which the book is constructed, they
Shakespearian Grammarpublished nearly forty years ago but presumably still found
useful as it is still in demand.
Besides many points of

are

the

same

as

those of

my

By "John" is meant, throughout the whole of this volume, the writer of the
Fourth Gospel, of which the originator may have been (as the Gospel suggests)
John the son of Zebedee, but of which the writer, the exact nature of the
1

origination,

and the exact extent

and blended allegory with

fact,

to

which the writer paraphrased, commented,

are (in

my

ix

opinion) at present

unknown.

PREFACE
two works have two broad assumptions

similarity in detail, the

common.
The Shakespearian Grammar assumed

in

that Shakespeare

wrote, with a style of his own, in English that he read and

Hence North's Plutarch, Florio's Montaigne, the
spoke.

and especially his own works comanother were treated as safer guides to

Elizabethan dramatists
with

pared

one

meaning than Milton, Dryden, and Pope. A

assumption is made in the Johannine Grammar.
his

similar

The

Johannine language in general has been carefully classified

with a view to the elucidation of particular passages
and
;

the Synoptists, the New Testament as a whole,

150 A. I), have been recogEpictetus, and the Papyri of 50
nised as safer guides than writers of the third century and
far safer than those of the fourth.
This assumption is even

the

LXX,

truer

about John

given,

in

about

than

some measure,

Shakespeare, to

whom was

the very rare privilege of anticipating,

or shaping, the language of posterity.

My

Shakespearian

speare was a great

Grammar

also assumed that ShakeAbout John, I have tried to

poet.

subordinate strictly to grammatical inferences my conviction

that he, too, is a master of style and phrase, as well as an
inspired

prophet

he did not at
"

the Second

another"
or

all

but

events

Epistle

like a

boat-race.

have

modern

bound

assume that

to

misuse words like the author of

of St
_

felt

Peter,"

"

or

use one word for

journalist describing a cricket-match

For example, where John

is

by our Revised Version as saying that Jesus

head" upon the cross,
argued,
that it must be rendered "laid
I

in

his

represented
"

bowed

his

"Johannine Vocabulary,"
head to rest," and that,

if so, the expression mystically implied "rest on the bosom

of the Father."
This rendering was based entirely on dry

hard grammatical evidence shewing that the phrase had no

have subsequently
meaning in the Greek language.

other

PREFACE
discovered that Origen thrice assumes this to be the meaning
(" inclinasse caput super gremium Patris ").

Besides these two assumptions, the Johannine Grammar

namely, that the author
recognises one strong probability

was an honest man

some commentators hardly

some seventy years or
indeed
recognise), writing
but
still
with some knowledge
the
more after
Crucifixion,

seem

(a fact that

to

of what

lie

to those for

had read

wrote about, and with some sense of responsibility

whom he wrote. His Christian readers (I assume)

earlier Gospels, which,

writer of a

if

new Gospel was bound

an honest

authoritative,

to take into account.

For

example, the Synoptists express themselves differently and

"
somewhat obscurely as to the " authority
possessed by
Christ and imparted

of true

by

"

"

authority

discussed

Him
It

by Epictetus.

John's teaching on

The meaning
much

to the disciples.

of great moral importance, and

is

assumed

is

this point

as

was intended

probable

that

to elucidate that

of the Synoptists.
I venture
to think that the Index to N.T. passages will
supply something like a continuous commentary on the

Fourth Gospel, and that the Index to Greek words

will

reader to compare Johannine, Synoptic, literary,

help
and vernacular Greek. The English Index contains copious
the

references

Epictetus,

to

indicating

circumstances
originator,

interpreted

Origen,

amid

Nonnus,

which

was committed

by the

of

lines

earliest

Chrysostom,

thought

the

Gospel

to writing

by

Philo,

illustrative

its

issued

of

from

author, and

and
the
its

was

extant commentaries.

of the grammatical details must of course be

and unsuitable for any but Greek scholars. But
an attempt has been made by translating literally many

Many

abstruse

of the

quotations,

by comparing the

Authorised with the

Revised Version, and by illustrating Greek from English

idiom to make several interesting peculiarities of Johannine

xi

PREFACE
style intelligible to readers unacquainted with

Greek

literature

except through translations. In order to give easy access to

all such oases in the classical desert, and a bird's-eye view
of

some of them, the English Index has been made very

contains, for example,

It

copious.

The

biguity."

two columns on

reader will also find references to

"

"

Am-

Allusiveness,"

"Emphasis," "Mysticism," "Narrowing Down," "Parenthesis,"

"
"
"
Self-correction."
Many of
Repetition," and
Quotation,"
these subjects will

sincerely believe

be better understood

by a student with little or no knowledge of Greek but much

knowledge of literature, than by one case-hardened against
"
the classical
intellectual interests by a long course of
"

languages

For

unintelligently

my

and unwillingly studied.

"Notes on preceding Paragraphs" (2664

799)

am under great obligations to Professor Blass's Grammar

of New Testament Greek, even where
have been led to
To Dr Joseph B. Mayor, in
differ from its conclusions'.
I

whose works on the Epistle of St James and on Clement of

Alexandria I have found rich stores of Greek learning, and
to

Dr

of

\V.

Rhys Roberts,

Leeds,

whose

Demetrius, are

on Greek

style,

of interesting and stimulative information

am

indebted for correction of

my

proofs

nor must
very useful criticisms and suggestions
omit brief but hearty thanks to the Cambridge University

and
I

full

Professor of Greek at the University

of Longinus, Dionysius, and

editions

for

Press.

EDWIN
Wells idf

Hampstead
20 Dec.

905

See Huh' on
xii

p.

xxvii.

A.

ABBOTT.

CONTENTS
PAGE

References and Abbreviations

xxv xxvii

Introduction

The scope of the proposed work (1886 7)

The arrangement and proportions of the work

BOOK

(1888

93)

FORMS AND COMBINATIONS OF WORDS

General warning as

to use of

Index (1894*)

Adjectives
(i)

Used

(ii)

Special

predicatively (1894)

(a)

Movos (1895, 2664)

(j8)

npwros (18961901, 26657)

Adverbs
Intensive (1902)

(i)

(ii)

Special

(a)

"Ava6ev (19038)

(0)

"Apn, see vvv (1915

(y)

'Eyyis (1909)

(8)

EMur and

(i))

(0

ev6Cs (191015)
Nvv and apn (1915 (i) (vi))
Ourcos (19167)

(17)

Happrjaia (1917

(6)

Td X eiov (1918)

(e)

A. vi.

(i)

(vi))

xiii

CONTENTS
Anacoluthon
Generally (1919)

(i)

(ii)

The Subject suspended (19202)

(iii)

Digression (19234)

(iv)

Impressionism (1925

7)

AoRlST, see Index

APODOSIS, see Index

Apposition

With proper names

(i)

(1928)

(ii)

In subdivisions

(iii)

Explaining, or defining (not with Participle) (1931

(iv)

With

Noun

(v)

Participle

repeated

Of Pronoun

(vi)

Article

(see also

Before

(i)

(192930)

T937 45)
in

Apposition (1946)

with preceding Subject (1947)

266974)

Nouns

in general (1948)

Inserted, or omitted, before special

(ii)

(a)

(0)
(y)

Heaven (19528)

(S)

Man

(0

(195961)
Mountain (19623)
Only begotten (1964)

(17)

Prophet (1965)

(e)

"
(8)

Nouns

Fathers (194950)
Feast (1951)

Teacher

!!

[of

(1966)

srael]

Names (196770)

(iii)

Before

(iv)

With

(v)

With Non-Possessive Adjectives (19826)

(vi)

With Possessive Adjectives (19879)

(vii)

Omitted, or misplaced (1990

(viii)

With

Participle

and

"

is

"

or " are

"

4)

Infinitive (1995)

Asyndeton
(i)
(ii)

Johannine use of (19969)

Classification of references (2000

xiv

8)

(197181)

6)

CONTENTS
CASES
Accusative

Adverbial (200911)

(i)
(ii)

Absolute, or suspensive (2012)

(iii)

Denoting time, but not duration (2013)

Cognate (2014)

(iv)

With

(v)

special verbs

(a)

'Aicouo)

(j8)

Teiofiai

(y)

UpoaKVi>(u> (2019)

(2015)

(20168)

Dative

II

Of instrument

(i)

(2020)

(iii)

Of time (completion) (20214)

Of point of time (2025-6)

(iv)

With

(ii)

-napa (2027)

Genitive

III
(i)

Absolute (202831)

(ii)

Objective or subjective (2032

(iii)

Partitive

(iv)

Before

(v)

Special passages

IV

40)

(20412)

Nouns

(2043)

(a)

With

()

Tifcpidbos (2045)

npaiTos

and

Trpcorov (2044)

(y)

'H 8ia(nropa

(8)

Ta

(e)

UapaaKevr] tov Tvacr\a (2048)

tS>v 'EAAi/i'coi'

j3aia tcov (poiviKcov

(2046)

(2047)

Nominative
Special passage

(i)

(a)

'O

Kvpuk pov (204951)

V Vocative

(see also

267982)

Special passages

(i)

(a)

Uar^p (20523)

Conjunctions
(i)

(ii)

(1894*)

for

a.v,

lav, orav,

'6t,

see Index

Johannine use of (2054)

'AXXd
(a)

'AXXd = contrariety,

"not

this

but

that,

or,

something

more" (20557)

xv

b 2

CONTENTS
Special passages (20602)
'AXX' in (20634)

(iv)

(v)

(vi)

(a)

Synoptic and Johannine use (2065

Special passages (2067

8)

(/3)

Consecutive or adversative f2069 73)

Third word, or later, in its clause (20746

(y)

Mo/...8e(2077)

El

corresponding

(a)

Ei,

(j8)

Et 8e

Words

to av, in

of the Lord (2078

9,

m (20806)

'Eirei
'E7T6i Trapaa-Ktvi)

rji>

(2087

8)

"Ecus

Not confused with

(a)
(viii)

(20589)

(/3)

(a)
(vii)

"

Tip

(a)

"H and

cos-

(2089)

r\-ntp

(a)

"H (2090-1)

(0)

"H7T6P (2092)

"Iva (see also

268690)

(a)

In John, expresses, or implies, purpose (2093)

(0)

In John, never merely appositional (2094

(y)

Special passages (20972103)

6)

(f)

and Subjunctive, compared with Infinitive (2104

Omission of principal verb before Iva (2105 12)
Dependent on verb implied in question (2113;

(77)

With

(6)

Connexion

(0

"lva...iva

(8)
()

"iva

Indicative (2114)
of (2115)

(2116 21)

KaOois

(0)

Suspensive (2122)
Followed by Kai or Kyd>

(y)

Supplementary (212832

(a)

(xi)

nevertheless

(y)
(8)

(x)

"

'AXXfl

(iii)

(ix)

= difference,

03)

in

Apodosis (2123

7)

KaC
(a)

(0)
(y)

Km in narrative (Hebraic) (21334)

Km connecting affirmation and negation
Km = " and yet " (213640)
xvi

(2135)

CONTENTS
(8)

Special instances of

()

(f )

Km
Km

(77)

Km'

meaning
in

"

also

(t)
((C)

KllKt'lVOS

in Crasis (2150)

(2151)

Kai iav (21589)

(p)

K&v (2160)
Km... Km, "both... and" (21616)
Kal yap (2167)

(a-)

Km' omitted between two adjectives (2168)

(*)

Mv,

(xii)

|xvToi

(216970)

(xiii)

"Ottov (21712)

(xiv)

"Oirws (2173)

"On

(xv)

(see also

2694-5)

(0)

"On (1) suspensive, (2) explanatory (21747)

"On introducing (1) cause of action, (2) ground

(y)

statement (217880)
"On (?) " that " or " because

(8)

"On

(a)

"

(21816)

(2187)

(e)

Ov X on (2188)

(0

"Or< recitativum

(218990)

Ovv

(xvi)

(a)

(0)

In Christ's words (21917)

Applied to Christ's acts (21982200)

'fis

(xvii)

(a)

'<fc(?) for

(/3)

'fly

"ft

(xviii)

"as

it

eas (2201)

were" (2202)

(2203, 2697)

Ellipsis

(a)

icadws etc. in Protasis (2148)

(0

(o)

(ii)

el,

fyis (2149)

(|)

(/*)

5)

(2147)

Km " also," connexion of (21523)

Km " also " in viii. 25 (21546)
Km meaning " [indeed] and " (2157)

(X)

(i)

"

yet

"

Apodosis, after a,

Km
Km

(6)

= u and

(2141
introducing an exclamation (2146)
kcii

Of two kinds

(2204)

Contextual (22059)
'Ei> oui* 6((x>prjT(

(2210

2)
xvii

of

CONTENTS
(iii)

Idiomatic
"

Ellipsis of

(a)

Ellipsis

(fl)

(?)

"

Ellipsis of

(y)

some " (22135)

of " gate

daughter

'AAA' Iva, see

(8)
()

Oi x

(0

Ellipsis after

(i?)

Ellipsis of

Sti

"

(2216)
"
"
(or

wife

"
?)

(2217;

20634 and 210512

(22189)
"

am "

(22208)

cWt (222930)

Imperative, see Index

Infinitive, see Index

Interrogative Sentences
(i)

Interrogative particles (2231)

Or rf (2232)
ObKoiv (22334)

(a)
(j8)

Mij (2235)

(y)
(ii)

Interrogative tone (223647)

(iii)

Questions without interrogative particle (2248)

(iv)

Indirect interrogative (2249

51)

Mood
(i)

(ii)

Imperative, Indicative, Infinitive, and Subjunctive, see Index

Optative (2252)

Negative Particles
M^j (22534)

(i)

Ov

(ii)

(i-q

with Future and Subjunctive (2255)

(iii)

El ov (2256)

(iv)

Ov...ov8ek (2257)

(v)

Ovt..W (22589)

(vi)

Ov

(vii)

Ov

(or

|xt()

combined with was (2260

3)

v.r. oWa) (22645)

Ov X <(2265(i))

(viii)

Number
(i)

(ii)
(iii)

Plural referring to preceding Singular (2266)

Plural Neuter with Plural

Verb (2267)

Special words

(a)

Ae/tara f2268

(j8)

'i/xaVta

-9)

(2270)

xviii

CONTENTS
Participle (1894*)
Causal (22713)

(i)

Tenses of (see also Tense 24992510)

(ii)

Tv(pUs &v (2274)

ovpava (2275)

(a)

'O u>v iv tg>

(/3)

'H

(y)

(2276)

tKfidtjacra

(iii)

Present with r> (2277)

(iv)

Agreement of (2278)

(v)

Prefatory use of (2279)

Prepositions

(for o-vv see

2799

(ii))

Introductory Note (2280)

(i)

'Avci

(ii)

'Avri (22847)

(iii)

'Am5

(22813)

(a)

'Afl-o

(0)

'Atto,

and

e<

meaning "[some]

of,"

see 2213

transposition of (2288)

and

(y)

'Atto

(8)

'A7ro, in,

e\ describing domicile or birthplace (2289

and napd, with

e(pxop.ai, see 2326

93)

Aid (see also 2705, 2715)

(iv)

with Accusative of Person (22942300)

(i)

Aiti

(2)

Aui with Genitive of Person (23014)

Els (see also 2706

(v)

For

(a)

TTia-rcuew

foil.)

eir,

see 1480

foil.

(y)

Eis without verb of motion (2305

"
"
"
or " into (231011)
to
Ei's,

(8)

Eis fatjv almviov (2312

(|3)

(e)

"O^ovrm

(f)

Eis reAos

9)

6)

(23178)
(231923)

els

'Ek

(vi)

(a)

(0)

"
meaning some of," see 2213 5
"
'Ek
native of," as distinguished from
meaning
"coming from," or "resident in," see 2289 93

'Ek

(y)

'Ek fiirpov (2324)

(8)

'Ek with

(e)

'Ek, dno,

()

'Ek with irXrjpooi

(vii)

(rco^o)

and

and

irapd,

rr/pe'co

(2325)

with etjtpxopai (2326

and

ye/xi co

"E^-irpoo-ecv (2330)

xix

(2329)

8)

drro

CONTENTS
'Ev

(viii)

"

(a)

'Ev used metaphorically,

03)

'Ev used temporally (2331)

(y)

'Ev quasi-instrumental (2332)

(8)

'Ev used locally, iv tu yao<f)v\aKia> (2333

(ix)

'Evwiriov (2335)

(x)

'Eiri

e.g.

in,"

see 1881

4)

'Eni with Accusative (2336)

(i)
(2)

'Eiri

with Dative (23379)

(3)

'Errl

with Genitive
e a \a(T(rr,s (23406)

(a)

'Eirl t?is

(/3)

'Ent tov araupov (2347)

Kara

(xi)

abide

(2348)

MtTd

(xii)

(a)

Mera

((3)

Ot

(y)

Mera compared with

'lovBalov

/xer'

avrov

(234950)
ovra (2351)

rrapd (2352

3)

Ilapa

(xiii)

(1)

Ilapa with Accusative (2354)

(2)

Ilapa with Dative

and perd with Genitive, see 2352

Synoptic and Johannine use (2355)

Ilapa with Dative

(a)

O)
(3)

Ilapa with Genitive (2356)

(4)

Ilapa

with

Genitive

and

with

Dative

interchanged

(23579)

n P

(xiv)

(2360)

nP6

(xv)

(a)

(0)

npo e'poG (23612)

npo transposed, see 2288

IIpos

(xvi)

(1)

npdy with Accusative, with verb of

(2)

Ilpdy repeated after verb of

(3)

npo? with Dative (2368)

(xvii)
(xviii)

'Yir^p

'Yir6

(236971, see also 271822)

and (htokcL (2372)

with Accusative (2372)

(1)

'Ytto

(2)

'Ytto with Genitive (2373)

XX

rest

(2363

motion (2367)

6)

CONTENTS

PRONOUNS
Demonstrative

Avros (237480, see also 27237)

(i)

'EKtivos

(ii)

(23815, see also 272932)

Ovtos(2386)

(iii)

(a)

Am

(j8)

'Ev roirco

tovto (238791)

(23923)
Mera tovto or tcivtci (2394)
Avroi) omitted and raCra repeated (2395

(y)
(8)

Toiovtos (2398)

(iv)

Personal

II

(i)

Insertion for emphasis (23992400)

(ii)

'EyA (2401)
2{,

(iii)

(24024)

Relative

III

"Os

(i)

(j8)

Attraction of the Relative (24057)

'Ev rw ovo^iaTi aov w 8(8a>Kcis /xoi (2408

(y)

'~Evto\i]v Kaivr)v...o (2412)

(a)

(ii)

"Oo-ns (2413)
"Oo-tls av, or iav

(a)

(24146)

Subject
Collective or

(i)

noun group (2417

(ii)

Neuter plural (241920)

(iii)

Suspended (2421)
Tlav 6 Se'Sw/caf (2422,

(a)

Omitted

(iv)

in partitive

8)

27404)

clauses (2423)

"They" non-pronominal (24246)

(v)

"
(vi)

We "
We

"
(a)

non-pronominal (24278)

know

"

(ot8a/xn/)

(242935)

TENSE
Tense-rules and word-rules (2436)
I

7)

In

the Imperative Mood

Aorist

(first)

and Present (24379

xxi

(v))

11)

CONTENTS
the Indicative Mood

In

II

(i)

Aorist

(2)

Aorist of special verbs

(0)

'Akovw (24502)
'AjtootAXgi (2453)

(y)

At'Sw/xi

(8)

Elrrov (2456)

(e)

"Ep^o/iai

(a)

(24545)

and

Aorist for English Pluperfect (245962)

(3)

Future, see 2484

(ii)

i^ip^ofiai (2457)

Mevco (2458)

(0

foil,

and 2255

Imperfect

(iii)

The Imperfect

(1)
(a)

(/3)

in

general (2463

(1)

As

(2)

As

(3)

the result of Johannine style (24735)

the result of Johannine thought (2476

Second Perfects (24789)

(v)

Pluperfect (24801)

(vi)

Present (see also

27606

Historic Present (24823)

(2)

Present of Prophecy and Present of

In the Infinitive
Infinitive

(i)

IV

compared with

Iva

Aorist (24992505)
Perfect (2506)

(ii)

Present (250710)

(iii)

the Subjunctive Mood

In

Aorist and Present (2511)

(o)

In Deliberative Subjunctive (2512)

tdv (or &v) " if" (25135 (i))

(j8)

With

(y)

With

(2484

94)

and Subjunctive (2495

In Participles
(i)

Law

Mood

Aorist and Present (24968, 2767)

(ii)

7)

(i))

(1)

III

(i)

(i))

"EXeyoy (246770)
"HdeXov (24712)

Perfect

(iv)

274755 and 278590)

compared with Perfect (2440 9)

Aorist (see also

(i)

Sv and Relative (2516)

xxii

CONTENTS
(5)

"Av Tivav KpcniJTe (251720)

With
With

(e)

(0

"Iva

(77)

fiij

With

(6)

m (25213)

ihp
Iva

(25249)

Codex B)

awoBvi-ja-Ki] (vi. 50, in

orai.

(2530)

(2531-5)

Voice
Middle

(i)

(a)

Alrovpai (2536)

03)

'ArroKpivaaBai (2537)

Passive

(ii)

(a)

'Efcpv/37;

(253843)

BOOK

II

ARRANGEMENT, VARIATION, AND REPETITION

OF WORDS
CHAPTER

ARRANGEMENT AND VARIATION

Variation in repetition or quotation (2544

Chiasmus (2554

The

53)

7)

Possessive Genitive (255869, see also 277684)

Miscellaneous (257086)

CHAPTER

II

REPETITION

2
3

The nature

of Johannine repetition (2587)

Jewish canons of repetition (2588

90)

Repetition through negation (2591)

Repetition in the Synoptists (25923)

The Johannine Prologue

(2594

7)

Johannine repetition through negation (2598

Twofold repetition

in the Baptist's

xxiii

2600)

teaching (26012)

CONTENTS
Twofold repetition

in Christ's

Twofold repetition

in narrative (2607)

io

words (26036)

Twofold or threefold repetition (2608

11)

Threefold repetition (261223)

1 1

Sevenfold repetition (2624

12

7)

CHAPTER

III

CONNEXION OF SENTENCES
Self-corrections (262830)

Parentheses (26315

Instances of doubtful connexion (2636

(ii))

APPENDIX

40)

TWOFOLD MEANINGS AND EVENTS

Our Lord's Sayings (2641 2),

and of the Evangelist (2643

(2645),

The Sayings of the

3 The Sayings

4),

Disciples
of others

4 Events (26469)

APPENDIX

II

READINGS OF CODEX VATICANUS NOT ADOPTED BY

WESTCOTT AND HORT

12

Introductory

(26503),

Remarks
3

List of

Tischendorf and the Photograph

Readings (265462), Pause-spaces

(2663)

NOTES ON PRECEDING PARAGRAPHS

For summary of Contents, see pp. 506

(2664-2799)

INDICES
To Johannine Vocabulary, (i) N.T. Passages,
pp. 625 51
To Johannine Grammar, (i) N.T. Passages,
pp.

65287

xxiv

(ii)

(ii)

English,

(iii)

Greek,

English,

(iii)

Greek,

REFERENCES AND ABBREVIATIONS

REFERENCES
Black Arabic numbers refer to paragraphs in this volume (1886
2799) or in preceding volumes of Diatessarica

(i)

273

The Books

(ii)

1885 Johannine

of

are

Scripture

where

except

breviations,

272 =Clue.
552 = Corrections.

5531149= From Letter

1150 1435 = Paradosis.
1436

to Spirit.

Vocabulary.

referred

to

by the ordinary abBut when it is

below.

specified

Matthew, or any other writer, wrote

understood as meaning the writer,
whoever he may be, of the words in question, and not as
meaning that the actual writer was Samuel, Isaiah, or Matthew.
said

that Samuel,

this

or that,

is

it

Isaiah,

be

to

The

the Latin
principal Greek MSS. are denoted by N, A, B, etc.
The Syriac version discovered by
versions by a, b, etc., as usual.

(iii)

Mrs Lewis on Mount

It

is

Sinai

is

referred to as SS,

Mr

always quoted from

Syrian."
regret that in the

name was omitted

first

in

three vols, of Diatessarica

connexion with

i.e.

"

Sinaitic

Burkitt's translation.

Mrs

Lewis's

this version.

The

text of the Greek Old Testament adopted is that of B, edited

1
of the New, that of Westcott and Hort.
by Professor Swete

(iv)

Modern works

(v)

vol.,

are referred to by the

and page,

e.g.

Levy

iii.

343 a,

name

i.e.

vol.

of the work, or author,

iii.

p.

343, col.

1.

ABBREVIATIONS
= Aquila's
=
Apol. Justin
Aq.

Blass, see

version of O.T.

Martyr's First Apology.

Addendum on

p. xxvii.

= BuhPs edition of Gesenius, Leipzig, 1899.

Burk. = Mr F. C. Burkitt's Evangelion Da-meftharreshe, Cambridge
Buhl

University Press, 1904.

Codex B, though more ancient than Codex A,

Hebrew than

the latter {Clue 33)-

XXV

is

often less close to the

REFERENCES AND ABBREVIATIONS

C. before

Canon.
Chr.

numbers = circa, "about"

LXX = lhe

= Chronicles.
=
words

Chri.

///*'

{e.g. c.

canonical books of

10).

LXX.

of Christ, as distinct from narrative, see 1672*.

= Clement of Alexandria in Potter's page 42.

Dalman, Words= Words of Jesus, Eng. Transl. 1902; Aram. G.=

Clem. Alex. 42

Grammatik Aramaisch,

1894.

Demosth. 433 = Teubner's marginal page 433 of Demosthenes; but

Demosth. (Preuss) xxvii. 3 = p. 3 of Orat. xxvii. in Teubner, as in Preuss's
Concordance.
Diatess. = the Arabic Diatessaron, sometimes called Tatian's, translated by Rev. H. W. Hogg, B.D., in the Ante-Nicene Christian Library.
Ency.

= Encyclopaedia

Biblica.

Ephrem = Ephraemus

Syrus, ed. Moesinger.

= the First Epistle of St John.
Epistle, the
Euseb. = the Ecclesiastical History of Eusebius.
Field

= Origenis Hexaplorum

Otium Norvicense,

quae

supersunt,

Oxford,

Gesen. = the Oxford edition of Gesenius.

Heb. LXX = that part of LXX of which the Hebrew

Heb. = Horae

Hor.

a l so

1875,

1881.

Hebraicae,

by John

is

Lightfoot,

extant.

1658

74,

ed.

Gandell, Oxf. 1859.

Iren. = the treatise of Irenaeus against Heresies.
severally the Targum of "Jonathan Ben
Jer. Targ. (or Jer.) I and II
Uzziel" and the fragments of the Jerusalem Targum on the Pentateuch.

K.

= Kings.

Levy = Levy's Neuhebriiischcs und Chalddisches Worterbuch, 4 vols.,

Leipzig, 1889; Levy Ch. =Chalddisches Worterbuch, 1 vols., 1881.
L.S. = Liddell and Scott's Greek Lexicon.
Narr. = in narrative, as distinct from {a) speech of Christ, (b) speech
generally (1672*).

=
Origen, Huet, or Lomm., ii. 340 vol. ii. p. 340 of Huet or Lommatzsch
is
also
sometimes
reader
The
guided by reference to the text,
severally.
e.g.

commentary on Numbers.
Oxford Concordance to the Septuagint.
Papyri are indicated by Pap. [from the] Berlin [Museum] and Pap.
vi, viz. 6>.vy[rynchus]
iv,
the] Egypt [Exploration Society], vols,

Numb.

xiv.

Oxf. Cone.

[of

23 in O.'s

= The

Fayum

v,

71V;/[unis]

vi.

means peculiar to Matthew, Luke, etc.

by Mangey's volume and page, e.g. Philo ii. 234,
as to the Latin treatises, by Auchers pages (P. A.) (see 1608).
Resell = Resch's Parol leltcxtc (4 vols.).
to Mt., Lk., etc.,

Pec, affixed

I'hilo is referred to

or,

S.

= Samuel

s.

= "see."

- Schottgen's Horae Hebraicae, Dresden and

Schottg.

xxvi

Leipzig, 1733.

REFERENCES AND ABBREVIATIONS

Sir.

= the work

of

Ben

Sira,

The

Ecclesiasticus (see 20a).

i.e.

the son of Sira.

original

by Cowley and Neubauer, Oxf. 1897

Camb.

It is commonly called
Hebrew has been edited, in part,

in part,

by Schechter and Taylor,

1899.

SS, see

(iii)

above.

= Stephani Thesaurus (Didot).

Steph. or Steph. Thes.
=
version
of O.T.
Sym. Symmachus's
Theod. = Theodotion's version of O.T.

Tromm. = Trommius' Concordance to the Septnagint.

Tryph. = the Dialogue between Justin Martyr and Trypho the Jew.
Wetst. = Wetstein's Comm. on the New Testament, Amsterdam, 75 1.
W.H. = Westcott and Hort's New Testament.
1

e.g.

bracketed Arabic number, following Mk, Mt., etc., indicates

of instances in which a word occurs in Mark, Matthew, etc.,
dydnrj Mk (o), Mt. (1), Lk. (1), Jn (7).

(a)

the

number

(6)

Where

numbered

verses

Hebrew, Greek, and Revised Version, are

in

differently, the

number

of R.V.

given alone.

is

ADDENDUM
Blass = Second English Edition of Professor
New Testament Greek, Macmillan and Co., 1905.
my hands till this volume was in the press. But

use of

it

in

foot-notes,

and

more

still

in

Blass's

Grammar

of

come into
have made copious

It

did not

the " Notes on Preceding

Dr Blass regards as interpolations some

should treat as evangelistic comment and he appears

Paragraphs" (2664799).
passages that
to

me

much importance to the testimony of Chrysostom

whom Field, Chrys. Comm. Matth. vol. iii. p. 153 uses the

to attach too

(concerning
"
weighty words, Chrysostomo, Scriptori in libris citandis incuriosissimo,"
of which the reader will find ample proof in the following pages) and
too little to that of Origen.
But even where, as is frequently the case,

my

conclusions differ from

for his succinct

his,

gladly acknowledge

my

obligation

statement of the evidence favouring his views, and

calling attention to points that

had escaped

xxvn

my

notice.

for

INTRODUCTION
The

i.

scope

of the proposed work

[1886] Obscurity of style in an inflected language is caused

3
2
ambiguity (i) in words (2) in inflexions of words (3) in

by

combinations of words 4

The

First Part of this work, Johannine

Vocabulary, dealt with characteristic, or characteristically used,

"
"
Johannine words, such as believe," and authority," with the

synonyms, and with the relation between

But the words

principal Johannine

the Johannine and the Synoptic Vocabularies.

were almost exclusively verbs, nouns, adjectives, and adverbs.

The article could not be represented statistically in the Voof the pronouns and conjunctions;
and only a general view could be given of the difference
between the Johannine and the Synoptic use of prepositions.
cabularies, nor could

many

These words must therefore now be added

to the

above mentioned as remaining to be

inflexions, and combinations of words.

discussed

two subjects

namely,

This is the sixth part of the series

part of the series ("Johannine Vocabulary") terminated with subsection 1885.
2
E.g. "apprehend" (1443, 17356' g) may mean "understand" or
"
take prisoner."
3 "
Inflexions" include those of all parts of speech.
1

See references on pp. xxv

entitled Diatessarica.

The

foil.

fifth

and

"Combinations" include those

in

paragraphs

A. VI.

in phrases, in clauses, in sentences,

(or sections).
I

INTRODUCTION
|

The

I.

scope

of the proposed ivork

[1886] Obscurity of style in an inflected language is caused

2
3
ambiguity (i) in words (2) in inflexions of words (3) in

by

combinations of words 4

The

First Part of this work, Johannine

Vocabulary, dealt with characteristic, or characteristically used,

Johannine words, such as "believe," and "authority," with the
principal Johannine synonyms, and with the relation between
But the words
the Johannine and the Synoptic Vocabularies.
were almost exclusively verbs, nouns, adjectives, and adverbs.

The

article

could not be represented statistically in the Vomany of the pronouns and conjunctions;

cabularies, nor could

and only a general view could be given of the difference

between the Johannine and the Synoptic use of prepositions.
These words must therefore now be added to the two subjects
above mentioned as remaining to be
inflexions, and combinations of words.

See references on pp. xxv

discussed

namely,

This is the sixth part of the series

part of the series ("Johannine Vocabulary") terminated with subsection 1885.
1

entitled Diatessarica.

"

The

foil.

fifth

2
E.g. "apprehend" (1443, 1735 eg) may mean "understand" or
take prisoner."
3 "
Inflexions" include those of all parts of speech.
4

and

"
in

Combinations
paragraphs

A. VI.

"

include those in phrases, in clauses, in sentences,

(or sections).
I

INTRODUCTION

[1887]

In Johannine

[1887]

Grammar

it

is

proposed to treat of

these matters with a view to two objects.

to ascertain the evangelist's

The

meaning the second

;

first
is

object

to

examine the

Greek, or in a

Grammar

great

Grammar

deal will be omitted that would be inserted in a

New Testament

compare

or contrast his Gospel with those of the Synoptists.

is

of

that proposed to

differences between Johannine and, for example,

Pauline style. On the other hand, a great deal will be inserted

that would not find place in a treatise attempting simply
to elucidate the obscurities of the Fourth Gospel.
As in

Johannine Vocabulary, so in Johannine Grammar, many

remarks that may seem superfluous for explaining the special
passage under discussion may be found to be justified hereafter

by the use made of them

in the Four Gospels

in a

commentary on

parallel passages

The arrangement and proportions of

2.

[1888]
ness, will

tJic

work

Logical arrangement, symmetry, and completebe subordinated to the object of illuminating the

Fourth Gospel as a whole, and passages of recognised

in particular,

idioms.

For

by

difficulty

ready reference to groups of similar Johannine

this purpose,

English alphabetical order will be

adopted as regards subjects, e.g. Adjectives, Adverbs, Anacoluthon, Asyndeton etc., and Greek order, for the most part, as
regards Greek words discussed separately under these several
"
in
accordance with the
Under " Adjectives
headings.

promise to omit all that did not bear on Johannine style

very little will be said except as to John's use of two or three

For the

special words.
'

Article"

makes the
Adverbs.

rest,

the reader will be referred to

since the repetition of the

article with

an adjective

emphatic. The same rule will apply to

"
the other hand, under Anacoluthon" (i.e. want

latter

On
1

Sec Johannine Vocabulary,

2

Prof. p.

ix.

INTRODUCTION

[1890]

of grammatical sequence) space will be given to the discussion

and " Asyndeton " i.e. the
of several difficult passages

between clauses and sen-

omission of connecting particles

tences

will

receive a space proportioned to the

instances in which

number of

causes ambiguity.
"
[1889] Under Mood," the reader will find hardly anything
except a reference to other headings and especially to "Tense."

The reason

it

that

is

occasionally (2511
a distinction of

many Johannine

foil.)

word

distinctions of

so important as almost to

arise

mood

amount

to

from the evangelist's distinction

between the present and the aorist in the same mood and may
be most conveniently discussed as Presents and Aorists rather
than as Imperatives, Subjunctives etc. Concerning the am"
Ye believe in
biguous Trio-revere in xiv. I rendered by R.V.

God, believe also in me," with a marginal alternative "Believe in

"
God," it was remarked three centuries and a half ago, It may
be read

in four

ways

."

There are several other passages of

a similar character about which

be said

to

arrived at

The
or

"

till

by

doomsday

much

the same thing is likely

some conclusion can be

unless

a grouping of similar Johannine

ambiguities.
best heading for these appeared to be, not " Indicative"

Imperative," but

"

Interrogative."

Under "Prepositions"

will be given avd, although

[1890]
occurs in only one Johannine passage, ii. 6 " two or three
firkins apiece" and dvrl, although that, too, occurs only in
it

i.

16 "grace for grace."

In the latter, not

much doubt

the meaning exists in the former, none at all.

But
space has been given to both, because it happens
;

expressions similar to these occur in the

Book of

as to

some
that

the Revela-

tion of St John and in the works of Philo, and, if questions

should arise hereafter, in dealing with the Fourfold Gospel, as

to allusiveness or latent mystical

these external quotations

So Suicer

(ii.

may

be of use.

721) quotes Erasmus,

meanings

"

in either passage,

Similarly, under

Quadrifariam

legi potest."

12

INTRODUCTION

[1891]

"
Pronouns," in treating the Johannine
will be made to ascertain, by reference to

"

usage (as well as to Johannine passages)

am," an attempt

Hebrew and LXX

when John uses it

he ever does) to mean simply " I am the person you speak

of," and when he uses it to mean (or to suggest) the divine

(if

AM.
In those

[1891]

parts of the

work which

relate to the

order and arrangement of words, something will need to be

about Philonian and Rabbinical canons of sacred

said

expression, and about the repetitions so frequent in Hebrew

For these may explain some
poetry and in Jewish liturgy.
curious twofold and threefold repetitions of the

same

state-

ment, and some

(logically speaking) superfluous combinations

of

and

is

affirmation

made

of these,

negation.

much

perhaps,

inexplicable,

in

even

when

the

most

except by particular influences and

The book seems

circumstances.

But

the Johannine style will remain

to

combine the occasional

man

with the general and pervasive

It
subtlety of a master of words in the prime of intellect.
has curious sevenfold arrangements of events and sayings
of an old

diffuseness

that strike a

modern reader

as highly artificial,

and

likely to

have required much forethought and elaboration. Yet sometimes it halts, adds after-thoughts, breaks into parentheses,
seems to make inexact statements and to correct them, and it
certainly mixes words of the Lord and of other speakers
with remarks of the evangelist in such a way that the most
careful commentators are tasked to disentangle them.
[1892]

Some

of the

we

phenomena above mentioned resemble

Apocalypse. Others indicate

a subtle use of Greek grammatical forms quite unlike any-

phenomena
thing

in

that

that

book.

find in the

Yet the Gospel has not two

Indeed, as has been pointed out in the Preface,

a

it

styles.

has such

sameness of style that the words of the Baptist or of

although distinguishable on close examination ap-

Christ

pear to

have been confused by some able

4

critics

with words of

INTRODUCTION

[1893]

the evangelist. There may, however, have been one originator

who did not write, and one writer, who did not originate. In

may have

other words, there

whom

the

and

second

been, in

later

while

effect,

two authors, of

impressing his

own

character on the style of the whole may have preserved here

and there with special fidelity (sometimes at the cost of

clearness, 1927 c) the traditions of the first, in whose name
he wrote nominally as an amanuensis but actually as an
expounder and interpreter. These considerations will come
before us

(2427

35)

discussing the remarkable textual

"
the disciple that beareth
passage about

variations in the

in

witness of these things," but they ought to be always so far

present that our minds may be kept open to

bearing on the question of authorship.

all

[1893] The Fourth Gospel is admitted by

scholars to be, in parts, extraordinarily obscure.
writer of history

is

evidence

all

Greek

No

honest

obscure, as a rule, except through careless-

ness or ignorance
ignorance, it may be, of the art of writing,
or of the subject he is writing about, or of the persons he is
addressing, or of the words he

is

using, but, in

any

case,

ignorance of something. But an honest writer of poetry

or prophecy may be consciously obscure because a message,
so to speak, has come into his mind in a certain form, and he

prove the best form ultimately, when his

readers have thought about it.
Instances will come before
feels this likely to

"

"
"
example, where on may mean that or because,"
and where Kadd><$ may look back to what precedes or forward
us, for

to

what follows

and as

to these

we may say

that the writer

preferred to let the reader think out the meaning

But what are we to say to
or the connexion for himself.

may have
x. 38

"

that ye

ye may
that the

the

may come

to

know definitely (yvcare) and that

continue in the ever

aorist

Father

is

in

me "

growing knowledge (yivcoo-Krjre)

Here the difference between

and the present subjunctive is so great as to

to the difference between two distinct words

amount almost

[1893]

but

We

is it

INTRODUCTION
like a poet or a

prophet to write after this fashion

must frankly admit that such language of which there

would appear highly artificial in
are many instances (2524)

any Greek writer unless there were

special reasons for

it,

as,

example, a desire to protest tacitly against some popular

and erroneous notions about "knowing" and "knowledge."
A Grammar is not the place to discuss the question whether
for

such notions existed and whether the evangelist would be

but it may be of use here to
likely to protest against them
;

prepare the reader for a multitude of such minute gramIn an ordinary book, we should stigmatical distinctions.

matize them as pedantry in the Fourth Gospel, they must

be explained (we may feel sure) by very different reasons.
The business of the Grammar will be to collect and classify
;

these and other peculiarities so as to lead the way to an

explanation that lies beyond the limits of a grammarian.

BOOK

FORMS AND COMBINATIONS

OF WORDS

'

OF

THE

BOOK

FORMS AND COMBINATIONS OF WORDS

General warning as

For all matter affecting Adjectives, Adverbs,

and not occurring under these several headings,
referred to the Index. For example, under the heading
N.B.

[1894*]

Anacoluthon
the reader

of Index

to use

is

etc.,

"Adjectives "in the following paragraphs nothing will be found about

their frequent use with the reduplicated article for emphasis, nor
about their occasional use with the ellipsis of a noun. But these

under the heading " Adjectives in the

Index at the end of the book, where the reader will find references
"
"
to
Article," to
Ellipsis," and to passages dealing with emphasis.
"

deficiencies will be supplied

Also, as regards some special adjectives, discussed at considerable

length, but not here (e.g. 18109, iro\v<s TrpofiaTLKrj), the reader will
i

be referred to the paragraphs dealing with them by the two Indices

of Greek words, where they will be found in their alphabetical order.

The Index

"

to the

the Index to the

"

Vocabulary

"Grammar,"

will give

their

the statistics of the words

grammatical use.

Adjectives
(i)

Used predicatively
[1894]

tpr/K-a?,

latter

The

which

adjective
is

might have

this," or (2)

is

used predicatively in

quite different from

meant (1) " Truly,

"Thou

i.e.

hast said this truly,

former means " This, at

all events,

iv.

tovto d\r)@<Zs

among

in truth,
i.e.

all

with

18 tovto d\r]6ls
elpr]Ka<;.

The

thou hast said

truth.''''

But the

that thou hast said,

is

ADJECTIVES

[1895]

true" implying
and

woman

that hitherto the

has talked in a reckless

trifling

way

Special

(ii)

Monoc

(a)

Mdvos occurs as follows

[1895]

believe, receiving glory

in v.

from one another:

from the only [God] (rrjv So^av ttjv irapa

"
euv is here omitted not only by
not
!

ab unico non quaeritis

and

")

the omission occurred in

omission

sometimes

similar letters 3

But

that the reading

can ye

fxovov [#eoi)]) ye seek

but also by a ("gloriam

too)

("honorem

ejus qui est solus'")".

If

might be explained as an

it

alone,

"How

44 (W.H.)

and the glory that comes

occurring in that excellent ms. in a group of

occurs also in Origen 4 which demonstrates

it

was much

earlier

More-

than the draughting of B.

would suggest a lacuna, which

scribes would be tempted to fill up, conforming the passage to "the
5
The Greek "only"
only true God" later on, and to general usage
is used
in
"the
man
of
only
(as
Shakespeare,
Italy ") to mean
over, the omission, being unusual,

"unique"

more than merely

"first."

In N.T. "only"

is

connected

with ascriptions of glory

Horace speaks of Jupiter as having "no
8
like or second" although Pallas occupies "the place next in honour ."
9
Aristotle says that the heaven is "one and alone and perfect ."
But
.

R.V. ("this hast thou said truly")

[1894 ]

is

ambiguous, and might agree

"thou

hast indeed (or, in truth) said."

(Teubn. p. 87) tovt6 ye dXrjdes (but better MSS. dXrjdi]) Xeyov<Tu>.

with

1),

f, a\r)6u>s

Comp. Demosth.

Such a predicaprob. without another parall. in N.T.

Ka^ws
[1894/-*] In xiii. 34 ivToXrjv Kaivrjv 5lowfj.i vyuv iva. ayairare dXX^Xoi's
qydirrjcra iifids, 'iva ko.l iifxeh dyairdre dXXrjXovs, the adj. "new" is not predicative.

tive use

is

The meaning is, " I give you a new commandment " and it is " new " because it
enjoins a new kind of "love," not revealed through the Prophets, but for the first
:

time through the Son and through His love of men.

Comp.
on the other hand
a new commandment do I write to you

Jn

ii.

8 "Not

new commandment do I write to you which [paradox] (0) is true in him and in you," i.e. it
"
"
" new in Christ and in His newborn
" old
is
disciples.
yet made
[1895 a] The Lat. / has "quae a Deo solo," ff" quae ab illo solo est Deo"

(where

"

Deo"

(7rdXti<)

looks like an interpolation out of place). Neither of these retains

d (" gloriam ab unico deo ") and e ("gloriam a solo do ").

the (Ik order as in

''

[1895

/'J

and that of
4

Orig.

OT

See 2650:

Huet

i.

392,

"

illogical.

Odes,

OT

of fxivov

1.

xii.

B
Tim. i. 17.
Jn xvii. 3, Rom. xvi. 27,
See also Lucian (ii. 386, Demon. 29) where
ko.1 TrpQros tuiv 8ta\eKTiKu>i>, and is rebuked for
being
Rom. xvi. 27, 1 Tim. i. 17, Jude 25, Rev. xv. 4.

and see 2664.

[1895c] Much Ado iii.

a man boasts that he is /xdvos
6

might be omitted coming between the

Oi).

20.
19

1.

92.

10

De

Cacl.

i.

9. 8.

ADJECTIVES
no passage is alleged
and such a use, if it

Thesaurus where Greeks

must have been

God

call

6 /xoVos:
1

existed,
among the Jews
"
It is not
to the point is the saying of Philo that the words
"
"
man
be alone are uttered because It is
that

More

word with "glory" both

briefly

He

that

the

with

in
"

alone glorious

is

the whole,

when speaking about "glory" and

that,

source, the evangelist used 6 MdVos

"

On

meaning the Only God.

,''

probable

fairly

of the

good

Alone should be alone

seems

rare

to

for

good

in the

[1897]

allusion to the connexion

Hebrew and Greek

i.e.

it

its

"

He

from

whom

to

mean

alone

all

glory comes."

TTpooToc

(/3)

followed by a genitive, and

some to
cometh
after
15 (R.V.)
me is become before me (epurpoaOev /xov) for he was before me (on
"
and i. 30 (R.V.) "After me cometh a man which is
7r/owTos fiov rjv)
become before me for he was before me " (R.V. marg. in both
[1896]

mean

is

ITpojTos

"first in regard of," in (a)

"He

i.

is

said by

that

me "). It is rendered by the conjunction

" If
the world hateth
"before," supplying a verb, in (b) xv. 18 (R.V.)
you, ye know that it hath hated me before [it haled] you (irpuTov
verses "first in regard of

v/xwv).

[1897]

To

Aelian 3 "those

deal

first

with

who have

But

p.ov TavTCL avi^veucrai'res)."

from 7rpwT09

rtvos

Scholiast's Preface

rjv.

to

(a).

Stephen's Thesaurus quotes from

me (ol

investigated these things before

7rpajro's

tlvos e7rot^cra ti

is

-n-pwroL

different

More to the point is 7rpcoi-os wv in the

the Phoenissae of Euripides quoted in the

"
Eteocles, as though he 7ve re first [in regard] of his
brother (are TrpGno% wv tov dSeXcpov)," given by Dindorf (presumably
Another Scholiast explains
correcting the text) as t<2v d8e\<pm>.

Thesaurus thus

"

"

(7rpwTo'yovos re cpohn)
by saying
the
[in regard] of
bay-tree (ttp<Ztov yewrjdivra rrj?
Origen seems to take 7rpwros p.ov as parallel to, and

{Hecuba 458)
"created first
8d<f>vr)<;)."

firstborn

palm

[1895 (/] Levy ii. 234 quotes Genes. Rab., on Gen. iii. 22 "one of us,"
explained as "like the Only One of the universe," and Levy Cliald. i. 331 b quotes
a Targ. on Job xiv. 4 "not one," explained as "shall not the Only One}'' (so
" nonne tu
Vulg.
qui solus es?").
Philo i. 66 Aia rl rbv avOpuiwov, ci jrpo^^ra, ouk Zari koKov elvai p.ovov ; "On,
1

(f>rt<rl,

ko\6v eari rbv fxovov

ovdeu 5e
3

oiire

6/j.olov

[1897a] Ael.
irpCirbs

tis

elvat.

Moj'oj 5^, Kal ko.6' avrbv, eh

fidvor.

u>v,

deds,

dei^i.

N. A.

avefii]..

viii.

12.

.Karuivos

Steph. also quotes Plut. Vit. Cat. Min. % 18

but he thinks irporepos
varepos airrfKde

otire

should be restored here, and he expresses doubt about the quotation from Aelian.

II

ADJECTIVES

[1898]

included

in,

tt/dwtotokos

ktictcws

irdcr-q'i

i.e.

creation," so that -n-pwro-; fiov would mean

"
me," i.e.
my eldest brother." His words are

all

how

[us]

become before him

'

is

Jesus

"firstborn [brother] of
" firstborn
[brother] of
"
The Baptist teaches
:

[by] being

first

of
[in regard]

TrpuJTos avrov)' since He was the firstborn (ttpcjto'tokos) of every

creature 2 "; and the same view is suggested by irapd (implying the
" I understand
metaphor of a household) in the following words,
that He was first [born in respect] of me and more honourable in

him (wv

the house of the Father (irapa.

tw

IlaTpi)."

Chrysostom, without using

the word "firstborn," argues that the words must refer to precedence
3
in point of time
not in point of rank, rank having already been

expressed (as he says) by the words "become before me."

[1898] According to Luke, the Baptist was born before Jesus.
If that was recognised as a historical fact by the earliest readers of
" first in
the Fourth Gospel,
regard of me could not appear to them
to mean "born before me [on earth]."
But some have supposed
"
it to mean
begotten before me in the beginning." If so, why did
"

the Baptist omit "in the beginning," which is essential, and insert
"before me," which, had "in the beginning" been inserted, would

not have been essential

?
Many will feel great difficulty in believing
the
John
Baptist, at this stage in his testimony to Jesus (if
indeed in any stage) proclaimed to the Jews (i) the pre-existence
of Jesus, as being the Messiah
and proclaimed Him, too, as

that

but
pre-existent, not "from eternity" nor "from the beginning,"
eternal
the
former
to
The
himself.
doctrine,
pre(2) relatively
[1897 ^5] Col. i. 15 irpwroTOKOs Trdinjs Kricreuis, comp. the genitive in Rev.
ttpwt6tokos tQiv veKpuiv, and see Col. i. 18 i] dpxv, wputotokos eK tCov veupCcv,
Gen. xlix. 3 irpwroTOKos fiov, crv layis fxov kclI dpxv tkvo3v p.ov, Rom. viii. 29 eh to
1

i.

dvai avrov TrpwroroKov tv iroWoh doe\<pois, Col. i. 18 'iva yevrjrai. iv iracnv avrbs
wpwrevuv, and 2 S. xix. 43 irpwroTOKos eyu rj av (LXX error). These passages shewthat wpurbroKos, suggesting supremacy among brethren, might be replaced by
Trpurevuu, or irpGiros, if one wished to say "my firstborn [brother]," because "my
"
firstborn" would naturally be taken to mean
my firstborn [son]." The phrase

"my

elder [brother]," TrpecT^vTepds

fxov,

would convey none of the old associations

of the blessing and supremacy belonging to the Firstborn.

2

Orig. Iluet

[1897c]

ii.

"It

99.

not to be supposed, says [the Baptist], that, whereas I was

me (so to speak) in the race, cast me behind [Him] and

is

He, by outstripping
i.e.
'has become before

first,

'

superior].
point of time],' for all that
|

me

[in

Tiros,
fjiov

(t>T}<rl,

tjv,

IvTiixbrfpos.

On

He

the contrary
is

coming

'

He was

first [in

TrpoKowrjs trp&Tbv p.e ovra. dnta-cj pttpas Zp.irpo<T6tv yiyovtv,

xal

On

vurepos

He explains lfxirpo<r$(v
irapayherai.
the I.eyden Papyri, see 2667.

ffov TrpQirbs dp.i in

12

regard] of

last into [view]," 0i'5

as

dWd

yap

Ik

llpwrds

Xaffrrpdrepos,

ADJECTIVES
may

existence of the Messiah,

some Jews

in the

possibly have been entertained by

Baptist's time

the Baptist gave

to believe that

[1900]

but,

even

if

it

it

was,

is

difficult

such prominence and in such

it

a shape.

The

[1899]

Synoptists

"mightier than
"

meaning
"

might

instead of
suggests

first in regard

also be

interpreted as
Rab, the root

Hebrew

of me," have

some word capable

that

of

"

superior to,"
of "Rabbi,"

The Baptist
capable of the two meanings (1897 b).
said, in effect, "Jesus of Nazareth numbers Himself
is

Teacher,"
may have

among my

"

The

than 2 ."

"stronger

This

I."

firstborn

disciples,

but

He

was from the

first

my

Teacher, or Rab."

Now

whenever a Jewish Teacher spoke about the divinely ordained

relations between the elder and the younger, so prominent in
Hebrew history, he might use the word Rab (420) to mean
"firstborn," alluding to the supremacy of Jacob preordained in the
words " the elder shall serve the younger 3 ." But Rab is also used for

Messianic passages such as "mighty to save" and

a portion with the mighty*."
John may have taken the word in the
latter.
in
the
former sense, the Synoptists
in

"mighty"
"

which cannot be answered with

[1900] Apart from the question
used
word
as
the
to
by the Baptist, we may be
original
certainty
sure that this rare expression 7rpajTo's fiov means something more than

writer had in view the Johannine

"
and the Last 5 ." As one can speak of my
"
"
God" my Rock" my Light," so one might speak of my First,"
having in view the Firstborn of God, the Beginning. The evangelist,

Iacl&v

Probably

/xov.

traditions
"

"

am

the

the First

without supposing that the Baptist consciously intended hereby to

set forth to the world the eternal pre-existence of Christ as the Logos,

might very well represent him as unconsciously including

in

his

language (after the manner of all the Prophets and the Psalmists)
more than he included in his thought. According to this view, the

meant "

Baptist

brother"

Mk

i.

He

was from the cradle

my

superior,

my

elder

but he said words that might be interpreted as meaning

7,

[1899<?]

Mt.
In

iii.

n, Lk.

2 S. xix. 43,

iii.

the

16.

LXX,

confusing "in David" with "firstborn,"

uses the latter as a comparative adjective, "I am firstborn than thou," irpwroroKos
never means
eyw rj cru. But the Hebrew word there erroneously read by the

LXX

"strong."
3
5

Gen. xxv. 23.

Rev. i. 17, xxii.

13.

13

Is.

lxiii.

1, liii.

12.

ADJECTIVES

[1901]
"

He

was, from the beginning,

my

First?

the Firstborn of God,

i.e.

the object of

my worship.
[1901] We come now to the use of 7rpwrov with the genitive in
xv. iS "If the world hateth you, ye know that it hath hated me

(b),

No precedent is alleged from Greek

[it hated] you."
But -n-pwrov
such a rendering of the italicised words.
rendered as above will make sense here "It hath hated me, your
(R.V.) before
literature for

Something
priorem vobis ") is the
and of one of the oldest Latin mss. and
"
others, though they omit
you," take irpQrov as an adjective
("priorem )." Thus rendered if "first" be taken as suggesting
the words prepare the disciples for the new
"firstborn brother"

First,

your

i.e.

like this ("

Chief."

rendering of the Vulgate

sphere of life and thought that was to follow the Resurrection,

wherein Christ was to become " the firstborn of the dead, the ruler
of the kings of the earth
" the firstborn

He

."

was not

brethren

among many

to

"

first-fruits

."

of

He

them

Himself was
that

had

" friends

to

be

to

be the

5
fallen asleep ."

The Johannine
branches

was

The whole Church was to

be "the Church of the firstborn 4," and

First of the firstborn, the

He

be alone.

context leads the disciples to regard themselves as

"
" slaves
"
friends
") of the Son
(no longer
that must henceforth partake in His life and in His secret

in the Vine,
"

Being now destined to become younger brothers of the

Firstborn, they must expect to share the Elder Brother's sufferings
"
If the world now hateth you, adopted brethren of the Family

counsels 6

of God, remember that it hath hated me the First[boru] of you

Possibly the evangelist wishes not so much to say this as to
[a//]'."
"

You"

is

(d has

"me primum

and e ("me primo odiit ")

and ff have "me priorem odio
" me
habuit,"_/and Vulg.
priorem vobis odio habuit." See 2665 foil.
2
Rev. i. 5, quoting Ps. lxxxix. 27, where David is declared 'firstborn."
4
3
Rom. viii. 29.
Heb. xii. 23.
1

and

[1901 a]

also

by

om. by a ("me prius

odiuit ")

[1901
authorities

/>]

In

i.

Cor. xv. 20.

"'

odiit ")

Jn

xv.

15.

41 euplcTKei ovtos wpurov top adeXcpbv rov

idioi>

~i(iuva, several

have "mane," apparently having read irpui.

The Syriac (Burk.) has "And he, Andrew, saw Simon Kepha and saith to him...,"
SS "And he, Andrew, saw Simon his brother on that day." It is generally
upposed (1720/) that the meaning is, "Andrew first found his own brother [before
Andrew's companion John the son of Zebedee found his own brother James the
son of Zebedee]." But there may be also some allusion to ancient traditions in
which trpuiTov ili/iwa, or (as in Mt. x. 2) irpuiros ifj.u>i>, occurred at the head of
a list of the Apostles.
If wpuiros were read above, it would lay rather more stress
on the fact that Andrew was the fir Christian disciple that made a convert.
have irpwros

/'and

14

ADVERBS

[1903]

"
"
by expressing the phrase before you in a manner that
2665
7.
would convey more than one meaning. See also

suggest

this,

Adverbs
Intensive

(i)

The adverbs

[1902]

who

from Luke 1

slightly

Xiav, Trepurcrws etc. are rarely

in this

differs greatly
.

When John

used by John,

Mark and Matthew, and

respect from

wishes to emphasize an adverb or

adverbial phrase he gives it an unusual place, e.g. at the beginning of

the sentence, xvi. 31 "Apri iruTTtveTt, xii. 27 NCi/ r/ ij/vXV fxov TCTa'puKTou,
xvi.

iv tovtu) TTLcrTevofxev, vii.

30

layanj

rfi

oi//opat

77/xe'pa

vpas

See 2636

14

Se

77817

rrj<;

On

and 2668.

d/ify

37 cv Se
22 TraAtv Se

/xeo-oucrris, vii.

i.

7rpo 8i tt/; eoprrys r. Trdcr^a, xvi.

xiii.

see 2611

dfjLtjv

a.

Special

(ii)

"AnooBcn

(a)

[1903]

The most important adverb

in the

Fourth Gospel

is

avi6a;

7 (R.V. marg.) "Except a man be born from above

he
cannot
see the kingdom of God.... Marvel not that I said
(avwOev)
unto thee, Ye must be born from above." Nicodemus takes this as
"
"
"
and he
a second time
a man enter

as used in

meaning

iii.

born

says that our

on

to further

replies,

a second time into

his mother's

womb and

Can

be born

"
?

Chrysostom
Lord here speaks obscurely in order to lead Nicodemus
question and he adds, ""Aru>0eu here means, some say
;

2
'from the heaven,' others 'from the beginning .'" The following facts
indicate that our Lord is intended by the evangelist to mean "from

(1), Jn (o)
atp65pa, Mk (1),
Mt. (1), Lk. (o), Jn (o). Mk has
adverbial forms of 7roXi^s more freq. than Mt. Lk. Jn taken together.
[1902 ] But see 1914 as to the position of evdvs, and comp. xi. 29 riyepdij
to-xv with xi. 31 raxe'ws aviar-q, where raxe'ws (2554/') before its verb appears to
be more emphatic than raxu on which the voice does not rest. An adverb may also
be emphasized by coming at the end of a sentence.
1

Mt.

[1902 a]

(7),

Lk.

Aiav occurs

(1),

Jn (o):

Mk

(4),

TrepiaaQs,

Mt.

Mk

(4),

Lk.

(2),

3
[1903 a] Chrys. himself, in a very long comment, gives the impression that
he takes &vwdei> to mean "from heaven" and that Nicodemus materialises it:

"

Why

down

draggest thou," he says, apostrophizing Nicodemus, "the meaning (\6yov)

This kind of birth is above such birth-pangs (avuirepos iari tCjv

to earth?

tolovtwv

wdii/icv

ovtos 6 t6kos)."

Origen's

comment ad

toe. is

lost,

he contrasts yefvarai avwdev with e/c tui> koltu yiverai in such a way as
that he took the former to mean " born from above.'"
See 2573.

15

but elsewhere
to

demonstrate

ADVERBS

[1904]

heaven" and that Nicodemus

is intended to be
regarded as misunderstanding Him, or affecting to misunderstand Him, as though He

meant "a second time."

[1904] "Avwdev occurs in N.T. thirteen times.

passage under consideration,

except thrice, and then it
or "ascertaining
"
the

from

never means "from the beginning"

is

joined

"again" or "knowing,"

to

The Thesaurus shews

."

"

that (i)

it

often

means

connexion with the tracing of a genealogy,

in

beginning

Apart from the

it

describing one's ancestry or early life, or a friendship of long date,

relating ancient history, or speaking of ancient times, or repeating a
story over again from the beginning

and Suicer shews

that dviodev

thus used in connexion with WAiv, and with i ap^?;?.

On the
"
other hand (2) it means "from above in a spiritual sense in Jn hi.

is

"he

cometh from above"

"given to thee from above."

once to "every perfect gift" as
being "f?-om above, coming down from the Father of lights... By his
"
will (fiov\r)9eis) he brought us forth (txTreKvrjcrev) by the word of truth
31

that

In the Epistle of St James,

xix. 11

refers

it

thus connecting "from above" with spiritual generation: in two

other passages St James connects it with " the wisdom that is from
above 2 ." In the LXX, it always has a local meaning, except once
3
(where it is joined with 7rd\iv) in the Wisdom of Solomon
.

[1905] Apart from LXX and N.T. usage, the rendering "from
above " in the Dialogue with Nicodemus is also favoured by the
probability that the intention is to fix the attention not on being born
"

"

which might be a change for the worse but upon

a higher life.
This latter thought is approximated to
born
into
being
in
various
Philo,
phrases
by
including avw#ei/, when he speaks of
over again

"him

that

avoid the

is

life

inspired from above" (in connexion with those

of the flesh and live to God) and of those

"philosophize, so to speak, from above*."

Moses

calling up of

Lk.

i.

3,

is

[1904/']
n

Ezra

i.

Wisd.

says,

comp.

ii.
'

rfj \pi'XV>

'

Gal.

5,

18,

49^

xix.

"This

righteousness."
4
[1905a] Philo
ipriaavres,

17

Mount

iii.

Sinai,

c* 7r

is

6.

In

Commenting,

he describes

it

also,

on the

"a second

as

iv. 9.

15,

In Jn

17.

" from above."

3
II.

Acts xxvi.

[1904rt] Jas

meaning

to

who
who

Is.

xlv.

commandment

xix.

"Let
to

23 Ik tQu dvuideu
the heaven drop

v<f>a.vr6s, its

from

abo ve,

the angels that they shall

"

drop

i.
482 6 KaTairievadeis dvoodev, i. 264 oi avwdiv irws (pikoao442 rod dtiov trvfvfxaTos owep avutitv KaTairvevadtv eicipKrjtraTO
ovpavov Karairvtvadds &vw0tv.

l6

ADVERBS

[1907]

birth better than the first," where there is "no mother, but only
a father, the Father of all ."
[1906] The use of "from above'" to describe a heavenly ideal is
common in Jewish literature. St Paul speaks of " Jerusalem that is
1

as being free, in contrast with "the present Jerusalem," which

2
The Apocalypse speaks of "the ne?c> Jerusalem,"
bondage

above''''

in

is

but adds "coming down from heaven*."

Somewhat similarly St Paul
is of the earth, earthy,
first
man
"the second man
that
the
says

from

is

In the one case

heaven'."

"new" and

in the other

"second"
"

might be used to paraphrase the expression "from heaven ; and

similarly "generate anew" might be a substituted paraphrase for
"

from

generate

heaven."

But

to say that a

man on

earth must be

"

born from above" implies that he must also be "born ane7C," so

The former is
that the former has the advantage of being ampler.
also more in accordance with Johannine doctrine, as well as with

Johannine use of avwOev. Again, all the Synoptists say that Jesus
"
asked the Jews whether " the baptism of John was "from heaven or
from

men

and "from heaven"

such a context might naturally

Moreover, the very
beginning of the Bible describes, shortly after the motion of the
" the waters and the
Spirit on the waters, a separation between
";

in

be expressed by the Aramaic "from above."

Targum has

waters," or, as the Jerusalem

it,

" the
waters above

and

the waters below."

Thus,

[1907]

from several points of view,

if

Rabbi came

about baptism, and if our Lord wished to insist on

the need of a spiritual, and not a mere external, regeneration, we
to consult Jesus

might expect that the phrase "from above" would occur in His
mention of the operation of the Spirit. If Christ had said " new "

"anew"

or

"

Aramaic

this

could

have been misunderstood; for the

KaivoV, cannot be confused with

not

new," like the Greek

"above." Moreover if the evangelist had desired to represent in

Greek the mere thought of " regeneration " he might have used
But " regenerate " unless qualified as it is in St Peter's
avayewav.

[1905(5]

secunda

Philo (on Ex. xxiv. 16) P. A. 502 "

est nativitas (sive regeneratio)

Sursum autem vocatio prophetae

non est mater; sed

priore melior... cuius

pater solus, qui etiam universorum."

2
Gal. iv. 25
6.

Rev.

Mk

xxi. 2.

xi.

A. VI.

30,

Mt.

xxi. 25,

Lk.

xx. 4.

17

Cor. xv. 47.

ADVERBS

[1908]
1

Epistle

does

righteousness.

not necessarily convey the notion of a birth unto

Nicodemus was familiar with the doctrine of " new

"

applied to baptized proselytes, and he knew that very often it

2
did not mean much
But this doctrine of Jesus about " birth from
above," he dimly felt, meant a great deal more, some fundamental
birth

change what he would call a "miraculous" change. He therefore

asks what the miracle is to be: "It cannot be that a man is to
be literally born a second time ?"
[1908] In deciding this question we have to consider, not only
what our Lord may have said, but also how the author of the Fourth
in view of the misunderstandings of what He had said as
Gospel,

"

the God and Father of our Lord Jesus Christ, who

[1907 a] i Pet. i. 3
regenerated us into a living hope... ," i. 23 "having been regenerated, not from
corruptible seed, butfrom incorruptible; through the word of God, living and abiding."
"
Comp. Jas i. 18 he brought us forth by the word of truth"
[1907(5] On our Lord's opinion of some proselytes, see Mt. xxiii. 15 "twofold
1

a child of hell."
3
[1907 c] There are naturally some cases where dvwdev is ambiguous, e.g.
Clem. Anc. Horn. ch. 14 tt)v eKKXrjo-iav ov vvv elvai dWa dvwdev. This (as in the
above quoted Gal. iv. 25 6 rfj vvv
i) be dvw) might conceivably mean, "that
the Church is not of this present age ([tov] vvv [alwvos]), but from heaven?'
But
such an ellipsis is unlikely and the contrast is more probably between or vvv
"
[ttpu/tov], "not now [for the first time]
(ov vvv irpwTov being freq. in Greek) and
" but
" Wilt thou not bear with
i.
the
13. 3
from
thy brother,
beginning." Epict.
who hath Zeus for his ancestor, [and who] (wairep, ? 6s wo-irep) as a son, is born from
"
the same seed and from the same celestial sowing (ttjs aiTr)s dvwdev KaTa^oXijs)
dvwdev
"initial
Philo
ii.
but
less
141 i)pxa.t.o\6yriffev
sowing."
might be,
probably,

means "beginning from the beginning

mind the ancient Greek saying " Let us begin
beginning God created." He proceeds to say that the
forth "the Father and Maker of the world," and then man

aps&fievos ttjs tov wavrbs yevecrews probably

[i.e.

from

"
the First Cause]
having in
Zeus" and " hi the

fust object

was

to set

obeying the Maker's laws.

[1907 d] Justin Martyr Tryph. 63 dvwdev /ecu btd yaarpos dvdpwTreias (describing
the birth of Christ) appears to mean ["by the action of the Sp'u'it] from above and
"
through a mortal womb
(although the Psalm (ex. 3) from which Justin has
refers
birth
to
(LXX) "before the morning star "). Comp. Kpiphanius
quoted
(Ilaer. Ii. ch. 6, vol. i. 428) about Mark as "nowhere saying [that] the birth
"
and (ib.) ttjs dvwdev
[was] from above (ovba.fj.ov dvwdev \iybjv tt)v y^vvrjo-iv)
deov \6yov.
So Simon Magus (Ilippol., ed. Duncker, vi. 18)
H
In Artemid. Oneirocr.'x. 13,
peaks of the generating principle as from above."
" to be born
again" but there the meaning
yewao-Oai dvwdev undoubtedly means
" If a man dreams that he is
is prepared for in a peculiar way by the context

KaTaywyrjs

this indicates that he will have a son in every respect like himself :
being bom
for thus he might seem to be born over again (ovtw yap [av] dvwOev avrbs bo^ete
into
yevvdffOai)." And there it should be noted that the meaning is not "to be born

better life," but

" to be born over

again in every respect like what one was before."

I8

ADVERBS
it

[1910]

had been recorded by the Synoptists

"

might

Become

think

it

right

to

one of these
danger of being misunderstood literally

Christ's doctrine,

recast the saying.

ones," might be in
(somewhat after the manner of
little

Nicodemus)

ye as

as encouraging childish-

It is in accordance
ness rather than childlikeness (i Cor. xiv. 20).
with the Johannine method that John should illustrate this danger

by exhibiting a great Rabbi as actually misunderstanding the doctrine

It is also in accordance with his method of
its first utterance.

at

"

"

(2290) that he should first introduce a general

narrowing down
term "from above" including as St James says "every perfect gift"
and then define it as a spiritual influence.
that comes from heaven

The

who was compared by the

saying of Christ, that a proselyte,
to
a
new-born
be
a " child of hell" is of
made
child,
Jews
might

to explain why it might be necessary to emphasize

the truth that regeneration must be "from above."
See 2573.

itself sufficient

09)

A P ti

(7)

'Ernfc

see nyn (1915

(i) foil.)

[1909] This adverb is used (1718) more frequently by John than

by the Synoptists all together. In Jn it never describes the nearness
of a person except in vi. 19, "they behold Jesus walking on [the

edge of?] the sea and becoming near the boat (eyyus tov ttXolov
yivo/jLevov)."
'Eyytw, "draw near," is frequent in O.T. and N.T.,
and the Synoptists sometimes (Luke most frequently) apply it to

John never uses

Christ, but

Under

it.

"

"

Prepositions

(2340 6)
reasons will be given for thinking that John regards the Lord as
"
on the sea shore" and not as advancing over the sea to the boat.

he

If so,

may

into view

and
first

"

use

yn'o'/xcroi' cyyu's

when we

"

we speak

as

come

"

of the coast "coming

within sight of

it.

The words

a spiritual interpretation. At
unbelief, beheld (1598) Jesus

their context are susceptible of

the

disciples,

in

terror

Then

"becoming near."

and

ourselves

(vi.

and
21)

"they willed

to receive

him";

"

That is to say,
straightway the boat was on the land."
like the Ephesians, "they that had been far off were made to
be near
(S)

."

Eyeeooc and eyOyc

Mark (1693) never uses

Matthew uses both pretty

[1910]
dantly.

xapaxpfjixa

pretty often,
1

Eph.

ii.

13

but

iifj.ds o'i

ev8v<;

ev8eu>s,

often.

but he uses evOvs abun-

Luke

only once.

uses evOews and

John uses evdiws

irore oVres fiaKpav iyevr)6riT iyyvs.

19

ADVERBS

[1911]

and tiOvs

thrice,

found

Whenever Matthew uses eiOvs

thrice.

the parallel

in

The

Mark.

question

arises

distinguishes between the two words, or whether he uses

now

Matthew appears

another, as

to do,

and now another, source of evangelic

As

[1911]

who used
about

because he uses

it

"straight opposite [to],"

says,

Eu#v, 6p8ov,

OLTrXovv,

"coming

eyyus,

now
now

Phrynichus blames

away") instead of
simply Ev9vs, avriov, which indicates
("straight

mean

is

one,
one,

tradition.

to evdvs "straightway,"

ev6v

it

(7),

whether John

face to face with."

rrapa-^prjp.a,

"many"

Hesychius says
that he took it to

it.

evOelar.

ets

He

also

Bonitz's

Index shews that Aristotle uses evOvs of place, before uVd, 7rpd?, /acto.
mean "immediately under," etc. and also to mean "to take the

to

instance that presents

first

means

in Epictet.
1

passages)
in

Gen.

In

i.

19.

LXX,

itself,"

i.e.

"for example," which

(where Schweigh.

as a rendering of

XV. 4 kou evdvs (pwvrj

refers to

many

45 evQvs

Pe/?KKa ie7ropevTO, xxxviii. 29 kol evOvs iy\8tv 6 aSeA.<os avrov,

Hebrew has "behold!"

the

Scholiast on Thucydides,

their

Similarly, parallel to

Mk

xiv.

where

43 "and

cometh up," Matthew and Luke have "behold !"

straightway... there,

also

other

Hebrew, evOvs occurs only

iyivi.ro irpos avrov, xxiv.

Kvptov

it

who

describes the Plataeans as "killing

ev8v<; does not mean

prisoners straightway" says that here

2
immediately but offhand and without reflection which is probably
Very likely Mark's evflus may be a loose rendering of
implied.
,

an original Semitic " behold 3 ." But even without any such hypothesis the above-mentioned variety of meanings suffices to explain

why Luke almost always avoids

the word.

[1912] Mark's non-use of evOlw; does not require explanation in

view of the fact that it is never used by Aeschylus and (though thrice
4

5
only once by Euripides in a fragment whereas both
In the Indices of Epictetus and Lucian,
tv6v<> is found, but not tvOiw;, and Bonitz's Index to Aristotle shews
a very great preponderance of the former.
The
Concordance

by Sophocles

writers use evdv<; frequently.

LXX

EvOius

in

[1911 n]

Polyb.
Step]),

" Hie enim

xii.

5.

is

on Time.

perh. similarly used.

ii.

oi

5<:

nXarcufJs

aviKTeivav rods ae<5pas

"

non esse irapaxpv^ a se( l e!;ev$eia<; et acTKoirws.

3
[1911/'] It has been shewn (3523) that "behold" in Mt.-Lk. freq.
corresponds to some verb of "coming to" in Mk. This maybe illustrated by
evOvs,

Ilesych.
4
5

eiiOvs,

schol. ait evdvs

avriov

i.e.

"coming

Sophocles also uses evdvs

Fragm.

31.

The

to

meet."

times.

gypt. Pap. Indices have tvQtus (11), eidfc

20

(2).

ADVERBS

[1914]

It occurs
gives eufle'ws as only once representing a Hebrew word.
The insertion
almost exclusively in Maccabees (especially book II).
of such a word (whether in Hebrew or in Greek) might depend on

The Jerusalem Targum

the author's taste.

was

there

immediately

and

light,"

has (Gen.

Susannah (29)

in

i.

3)

"And

LXX

and

Theodotion severally insert cu^'ws and omit it.

Aquila uses the
word (Micah ii. 7) to mean "straightforwardly," "righteously."
[1913] In N.T., apart from the Gospels, evOews is used frequently
in the Acts, and occasionally elsewhere
Eu#vs occurs nowhere
1

"Now

was done thrice and straightway

except
the
vessel
was
taken
to
the heaven."
This occurs in a
up
(tvdvs)
Acts

in

16

x.

this

Petrine passage describing the vision that resulted in the conversion

of Cornelius.
But when Luke rewrites this in Peter's speech, he
alters the expression (Acts xi. 10) "Now this was done thrice and
2
This indicates (1)
everything was caught up again to the heaven" ."
that ev9vs might be expected in a Petrine Gospel such as Mark's

generally believed to be, (2) that Luke, although occasionally

it as
part of an old document, might be expected to alter

is

retaining
it

in re-editing or re-writing.

[1914] Coming to Johannine usage we find (a) ewfle'ws in the

at the Pool of Bethsaida, the Walking on the Water, and the

Cure

Denial of Peter 3

Only as to the last of these ("immediately the

cock crew") does the word occur in the parallel Synoptic narrative
where Mark has evOvs but many authorities omit it, Matthew has
but

ei$vs
(/;)

many

authorities

EvBvs occurs in Jn

xiii.

Luke has irapaxprjiJ.a*.

ei'6*ew5,
"Having taken the sop, therefore,

read

30

2,

he [Judas] went out straightway (i$rj\0ev

When, therefore, he went out, Jesus saith,

man

Now it was night.

Now was the Son of

eiOvs).
(lit.)

and God was glorified in him. And God will glorify

him in himself and will straightivay glorify (ev#us Sofacrei) him,"
"
xix. 34
One of the soldiers pierced his side with a spear and there

Jas

i.

glorified

Acts

ix. 18, 20, 34, xii.

24, 3

Jn

[1913 n]

14,

Rev.

10, xvi. 10, xvii. 10,

Actsx. 16 evdvs

3
4

Jn

i.

16,

to (TKevos, xi. 10 avecnrdadr] tt&\iv a iravra.

altered from x. 14 ovdevore tcpa-yov irdv
oiibiwoTe eicrrjXOev els to ard/xa fiov.
dve\r]/j.(pdr]

Also the Hebraic use of "all. ..not"

KOLvbv into xi. 8 koivov

14, xxi. 30, xxii. 29, Gal.

2.

iv.

is

v. 9, vi. 21, xviii. 27.

[1914 d\
avrov.
In the

Mk

xiv.

72,

Mt. xxvi.

Walking on the Water,

Lk.

74,

Mk

evdvs oe i\d\7]aev are not quite parallel to

21

vi.

Jn

xxii.

50

vi. 21

60 7rapaxpwta

Zti

6 5e evdvs iXdXijaev,

\ix\ovvtos

Mt.

xiv. 27

tvdeus eyivero to irXolov..,

ADVERBS

[1915]

came out straightivay (i$r}\8ev evOvs) blood and water." Comparing

(a) and (b) we must bear in mind that the Cure at the Pool has

many points of resemblance with the Cure of the Paralytic where

Mark and Luke describe the act as immediate, and that the Walking
on the Water is recorded by Mark and Matthew so that we may

say generally that the instances in (a) have some connexion with
In xiii. 30 the
Synoptic narrative while those in (b) have not.

emphasis rests on evOvs, which comes at the end of the sentence

In xix. 34 the voice passes on from
(" rushed forth straightivay ").
"
"
fountain
vOv<; to at/xa ko.1 uSojp, but the adverb indicates that the
against "sin

ready to

seem

and uncleanness

gush

forth.

"

Having

in

(Zech.

xiii.

was foreordained and

1)

regard to the rarity of the

in

30

adverb we

2, John deliberately
thinking that,
one and the same passage concerning the " immediate" departure of Judas and the "immediate" advent of

uses

justified

it

twice

xiii.

in

"glory," the former being subordinate to the

The conclusion

that

latter.

and evBew; are used

in
[1915]
N.T., not indiscriminately but with reference to meaning, or because
The only instance
they occur in documents of this or that style.
of evOvs in Luke is in the passage about the house without foundation
ev9v<;

49) "against which the river burst and straightivay

(vi.

is,

where Matthew

it

fell

in

It is
27) differs.
quite intelligible that Luke might be willing to apply to the fall
of a house an adverb that he might think unfit to apply to the

heap

(evOv<;

o-weVecre),"

(vii.

actions of Christ.
(e)

[1915

Nyn and
(i)]

&pfi

In 1719, vvv was shewn to

mean "at

the present time"

from apri "at this moment") and to imply, in Jn, a

This
contrast for the most part between the present and the past.
distinct

(as

is

its

general use in the Epistles, especially in contrasting the past

darkness with the present light ("ye were once darkness but now are
But the interpretation of kolI vvv in xi. 22
ye light in the Lord ").
1

(1719) is complicated by the use of the phrase in LXX, where

notv" is often connected with the thought "And now in this
or, at this stage,

or,

in

these difficulties,

or,

in

"and
crisis,

conclusion, what

is

Of course in
[1915 (i) a] Eph. v. 8 tJtc yap vore ctk6tos vvv 8Z (puis ev KvpLtpspecial phrases such as 6 vvv aiwv, 77 vvv \(povaa\i)tJ. etc. the contrast is with the
future as in 2 Pet. iii. 7, rS (the only instances of vvv in that Epistle).
But in
and iii. 21, the contrast is with the past.
I'et. i. 12, ii. 10
(bis), ii. 25,
1

'

22

ADVERBS

[1915

(iii)]

"
done ? e.g. " And now, Israel, what doth the Lord thy God
"And now, Lord, what wait I for? My hope
require from thee?"
in
?"
So
is
thee
Peter, after reproaching the Jews for crucifying

to be

"And

Christ, says,
it,"

7iow, brethren, I

know

where the underlying thought appears

done?

to be

that in ignorance ye did

u

And

to be,

now, what

is

."

Acknowledge your past ignorance

6, the words "Remember ye not
[1915 (ii)] In 2 Thess. ii. 5
that while I was still with you I used to say these things to you,"
"
come after a prediction about " the man of lawlessness and before

"And ?ww ye know that which hindereth (ko.1 vvv to Kar^ov

where
Lightfoot doubtfully inclines to the logical meaning
otSaTe),"
know") and says "this usage is particularly noticeable
Well,
then,
ye
("
But he suggests alternatively "and as to the
with 018a following."
"
-a transposition like
present time ye know what it is that restraineth
the words

that in

now

Jn

hast

iv.

(ko.1

18 "for thou hast had five husbands,

vvv ov e^eis) is not thy husband*."

and he whom thou

[1915 (iii)] These facts indicate that koI vvv, especially in an

author like John, prone to transposition and asyndeton, will

1
[1915 (i) ^] Deut. x. 12, Ps. xxxix. 7, see Gesen. 774 a quoting Gen. iii. 22
and many other instances. The LXX regularly represents the phrase by /cat vvv,
Chr. xvii. 26) "And now,
and it is extremely frequent, e.g. 2 S. vii. 28 (sim.
now therefore, let it
Lord God, thou art God, and thy words are truth
" And in conclusion." It
please thee," where it might almost be translated
1

(1) the conclusion of a prayer, (2) a logical or inferential conclusion.

In Acts this is often ko.1 to. vvv, e.g. Acts iv. 29
[1915 (i) (] Acts iii. 17.
And noiv (k. to. vvv), Lord, look on their threats," v. 38 " and now {k. [to.] vvv)

suggests
-

"

unto you, desist- from these men." In Acts xx. 22

32 ko.1 vvv Idov, "and
behold," is used first temporally ("and at the present time. ..I go bound "),
then with a suggestion of logical meaning (" and now behold I know ") and lastly
/cat rd vvv (" and now [in conclusion} I commend you to the Lord ").
3
[1915 (ii) a] Theoretically, the italicised words might begin a new sentence in
" The one that thou hast even now is not
But, even in
thy husband."
asyndeton,
an author so prone to asyndeton as Jn, this is hardly possible. Col. i. 24 Xvv
1 say

now

Xalpu iv

rot's

Tra.drnj.aaLv,

coming

at

the beginning of a paragraph and after a

description of the wealth of God's mercy, is explained by Lightfoot "Now, when

I see the full extent of God's mercy...," no doubt correctly.
But he adds "compare
also 2 Cor. vii. 9 vvv xo.ipco, oi<x otl k.t.X., where again there is no connecting
particle."

printed by

This, however, instead of coming at the beginning of a paragraph, is

" ...dicrre
otl el ko.1
p.e /.iclWov xapijvai.
thus, 2 Cor. vii. 7
9,

W.H.

i\vwriaa v/xds iv

rrj iirLffToX-r],

ov fiTafxi\of.caf

iTTLCTToXri eKeivT] el /cat 7rpos (lipav

otherwise.

According

i\vw7]0-ev

i'/J-as,)

el

ko.1

vvv

/j.Tefie\6fJ.riv,

x^P

03

"

It

/3\e'7rw

otl

r)

might be printed

But, however printed, the context indicates that vvv may be temporal.
W. H., the meaning would naturally be, "I may perhaps have

to

repented once,

rejoice

now."

23

[1915

depend, for
is

ADVERBS

(iv)]

its

meaning, on

As

context.

its

a reference to past teaching in

Jn

in 2 Thess.

18, TraiSCa, la-xarq

ii.

5,

there

wpa

Icniv,

ii.

on 'Avrr^ptcrTo? ep^erat, koj. vvv avTi^pLdroi 7roA.Aot

"
the
meaning is even as ye heard the prediction in past
yeyovacnv,
1
There is
time, even so (kcli) at the present time (vvv) it is fulfilled ."
also some reference to past time in 1 Jn ii. 27
8, but the passage
Ka8o)s ?/k-oucraTe

K(iL

comes

end of a section enjoining "[steadfast] abiding," and

at the

ko.1

vvv appears to be logically or rhetorically (not temporally) used,

"But as (ok) his anointing teacheth you... and even as (koL KaOws)
it

taught you, abide in

2

in

it

[1915

(iv)]

There

Jn iv. 3, "and
have heard that

And now

[in conclusion,

repeat] abide

already

(rj8rrj)V'

again a reference to past teaching in

the [spirit] of antichrist, [as to] which ye
cometh,' and now (koi vvv) in the world it is
is

this

"and

it.

."

'

it

is

Without any addition,

ko.1

vvv might have

meant

the present time [in accordance with past

"
but
by adding rjSrj, the writer shews that he intends
prediction]
"
before expectation."
In 2 Jn 5 there is
the meaning to be
"
I have found some of thy children
reference to past teaching,
walking in the truth, even as we received commandment from the
[accordingly] at
:

Father,

and now

vvv) I ask thee... that

(ko.1

we

love one another," where

the temporal and the logical meaning seem combined, but the latter
These are all the instances of /cat vvv in the Johanpredominates.

nine

Epistles.

Nw,

apart

from

occurs

ko.1,

in

them only once,

Jn iii. 2 "beloved, now are we children of God." This follows

the mention of what the Father's love has done for us, and precedes
1

the mention of what

we

shall

become

and

vvv suggests the thought

of the isthmus between the past and the future.

[1915 (iii) a] But probably there is a double force in

suggests "even now is antichrist here."
1

ko.1

so that

it

also

1
Jn ii. 278 ...teal kcl6ws i 5L5ai;ev v/j.as fiivere iv avT$. Kal vvv,
Theoretically the first fj.ivere might be indicative; but this would
be against Jn's general use of the word, and does not seem necessitated by to
Xp/ff/ua /xivei iv itfuv in the context: for the meaning may be "the Spirit of Christ

[1915

(iii) b~\

reKvia, /xivere.

abides in you. ..take care to abide in Him."

rule laudando praecipere: the Spirit abideth
repetition of "abide'' imperatively

is

like Phil.

11

M^et
in
iv.

iv v/xiv

is

an instance of the

you if ye are Christ's. The

4, "Rejoice in the Lord alway,

again / will say Rejoice.

[1915 (iv),/] A^ above, Kai vvv might theoretically mean "even now" and is
perhaps intended to suggest "even now," which, however, is made clearer by
''

adding

ijor}.

24

UNIVEI
"

ADVERBS

[1915

(vi)]

on oaa av alrqoig...
d\\d
before /cat so as
many
"
But... even now..f R.V. has "And
to make the meaning (A.V.)
even now," apparently taking kuX vvv as "even now" and supplying

we

[1915 (v)]

Returning to

find that

mss.

xi.

22 xa\ vvv oT8a

and versions

insert

" and " for the sake of

English connexion.

This indicates a tendency

to take the phrase according to classical Greek idiom.

But, having
regard to the fact that /cat vvv or koX vvv ISov, with oTSa, occurs in

N.T. elsewhere Hebraically (1915 (i) c) or with a suggestion of

Hebraic meaning, and that koX vvv in the Johannine Epistles is
frequent and sometimes Hebraic, we are justified in preferring a

{"And now Lord,

In that case the meaning will be " Lord,
if thou hadst been here, my brother had not died.
[But it pleased
thee to be absent although we sent unto thee.]
And now [Lord,
Hebraic meaning here,
what do I wait ? ").

like that of the Psalmist

for

what am I to say? My hope is still in theei\ I know that whatsoever

thou shalt ask God, God will give it to thee." This is confirmed
by two other passages where koL vvv seems to introduce a last word,
before the speaker passes from one subject to another xiv. 29
30
" And now I have said
to
it

you before

come

to pass...

No

longer
[it]
with you," xvii. 4
5 "I have glorified thee on
the earth having perfected the work... and now glorify thou me."
[1915 (vi)] "Apn is distinguished from vvv as "this moment"
is
distinguished from "this present time ."
"Apn is practically
shall I

much

speak

LXX

(485 b) not a
at

word, and

aV apn

does not occur

in

LXX

"The

present [dispensation]," to vvv, might be said to date

"
when the revelation of the Father
"from the moment ( a
apn)
all.

had been consummated through the Son 2

disciples, "From this moment ye know him

and Jesus

to

the

"Ecus

dpn

says

(the Father)."

used in v. 17 ("My Father worketh (A.V.) hitherto") of that

which has been going on "up to the prese?it moment" and is still
continuing, as also in 1 Jn ii. 9 (" is in the darkness up to this very
is

[1915 (vi) a] Comp. Mt. xxvi. 64 air' apn 6\pea6e "ye shall see from this
moment the Son of man seated," with Lk. xxii. 69 diro tov vvv 8e earai, which
presents much less difficulty than Mt. because airb tov vvv might mean "from the

[beginning of the

all

but] present [age]."

which Jn never uses (except

2

this

xiv.

moment

air
I

in viii.

dpri yivwo-neTe clvt6v.

tell

"exactly," see 485

c.

you before

it

Lk.

xii.

52 again uses d7ro tov vvv,

interpol.).

Wit' dpTi also occurs in

come

to

pass."

On

air'

xiii.

apTi,

19.

or

"From
airapTi,

ADVERBS

[1916]

moment "). In the following, a distinction (though a slight one) is

drawn between dprt and iw, xiii. 33 7, "And as I said to the Jews
Where I go ye cannot come,' to you also I say [it]for the moment
(kcu v/juv Aeyw apn)." Then, in answer to Peter's question, "Whither
goest thou?" Jesus replies "Where I go, thou canst not follow
1

'

me

at

present time

the

"

but

(vvv),

shalt

follow

later

(vo-Tipov)."

moment," but He gradually reveals to

only
saying
the disciples that the absence will be more than momentary extending
through "the present time." Peter, in his second question, is not

The

is

for the

content with the promise that he shall follow "later," nor even
" at the
"Why," he asks, "can I not follow thee
present time (vvv)."
at this

moment

(apri) ?

OfTOK
"Thus"
[1916]

"

()

7riaKw?)

in

6 (R.V.) "Jesus... being wearied u-e*oby the well," is scarcely intelligible. But

iv.

sat thus (outws)

R. V. marg. says " or, as he was." In classical Greek, ovtw; is often

used of something that happens before circumstances have time to
alter, e.g. of a speaker "departing thus" i.e. without another word,
of an assailant "departing thus," i.e. without suffering in return.
" I cannot answer
Similar to these is
So here
thus," i.e. offhand.
the meaning
out."

"he

is,

attention

calls

sat down/2/.y/ as he

Probably Chrysostom
to

the

is

"

was, being thoroughly tired

right in suggesting that the

"

sitting

as

being

in

some sense

adverb
casual,

although it was divinely foreordained to bring about the conversion

of the Samaritans.
It also suggests, as he says, the indifference of
the true King to the external symbols of royalty

15

Almost

all

the

1
[1915 (vi)/>] R.V., in both, "even until mm," but in xvi. 24 R.V. and A.V.
have " Hitherto have ye asked nothing in my name." Comp. 1 Cor. iv. 13, viii. 7,
xv. 6.
In v. 17 the meaning appears to be, "My Father worketh [on the sabbath
from the beginning\ until this moment, and I accordingly work [such acts as my
Father prescribes on the sabbath]."

1 Cor. xiii. 12
"For we see for the moment (<5(/m) through
Jn uses vvv thus, he adds fxev in xvi. 22 "and ye now indeed
niv) have sorrow... but I will see you again and your joy none shall take from

[1915
a mirror."
(vvv

(vi) c\

Comp.

When

you."
[1915 (vi)*/] ~Svv, in Mk xiii. 19, Mt. xxiv. 21 ws tov vvv, Mk xv. 32,
Mt. xxvii. 42, KarajiaTU) vvv airb t. (rravpov, and also in Mt. xxvi. 65, xxvii. 4/; has
almost the meaning of dprt, "at this moment."
But in Mk x. 30 vvv ev r. Kaipf
tovt<p

In

it

I.k.
8

means "at
(1719)

[1916(7]

it

is

the present time."

These are

all

the instances in

Mk-Mt.

much more

Chrys. ad

loc.'.

frequent.
Aia tov kottov (Cramer t6wov)

26

ij

KaOedpa ydyove, 5ta

ADVERBS

[1917

(i)]

"
sat [so] that he might rest
Latin mss. omit the adverb, and SS has

and

himself," perhaps confusing kottluw

This passage prepares

Ko-n-d^w.

for the true reading, and

[1917]
"
He [the beloved disciple] leaning
rendering, in xiii. 25 (R.V.)
back, as he was (outws), on Jesus' breast, saith unto him,
Lord,

us

'

who

'

it ?

is

probably

"

where many authorities omit

The meaning

ovtuos.

that the beloved disciple, instead of turning

is,

round to

speak to Jesus (which would have attracted attention) merely "leaned

back a little, keeping the same attitude." But further, if any reader
"

asked,

How

could any of the disciples venture to ask such a

"He did it, at Peter's

question?" this adverb suggested an answer,

suggestion,

and being so close

to the Lord,

'just as he was,'

i.e.

unpremcditatedly '."
(??)

TTapphci'a

[1917

"
(i)]

speech,"

when applied

(on Col.

ii.

29,

speaking

liapprja-ia,

15) says

to language,

"either

all

"

[one's mind],"

may be opposed

(1) to 'fear,' as

or (2) to

xi.

John

freedom of

as

vii.

Lightfoot

13,

xvi.

Acts

iv.

but

14,
'ambiguity, reserve,' Job.
25, 29;
misgiving, apprehension in some form or other seems to be always
the correlative idea.
Hence when it is transferred from words to
'

'

it
appears always to retain the idea of 'confidence, boldness '....The idea of publicity may sometimes be connected with the
word as a secondary notion, e.g. in Joh. vii. 4, where iv irappyjaiu.
elvaL
to assume a bold attitude
is
opposed to iv KpvwT^ ttouIv

actions,

'

'

(comp.

xviii.

Hence,

in Col.

jrappTquia)

20)
ii.

but

it

does

15 (R-V.)

not

triumphing over them

substitutes "boldly"

and

displace the primary sense."

a shew of them openly (iv
in it [i.e. in the
cross]," Lightf.

"he made

(earlier)

paraphrases thus,

"As

a mighty

t6 Kav/xa, 5i& to wepifxelvaL tovs fxadrjT&s- ydei fxev yap <rv/j.l37](r6fia>ov to kclto, roi's
HafiapeiTas, ovk sttI tovto 5e fjXde Trpor)yov[xtvu>s...'ri 64 eaTiv, Ovtws; Ovk ewi
6p6vov, (prjalf, ovk sttI irpoo~Kecpd\aiov, d\X' awXuis ko.1 ws ^tuxc tt e5d<povs.
" thus as
[1917 a] Ovrus in the Gospels almost always looks backward,
has
been said above.'"
It seldom means "thus,
namely, as follotvs" {e.g. Mt. i. 18,
vi.
iv. 26 Oiirws <ttiv i] ft. t. deov u>s..., "the
9, Jn xxi. 1).
kingdom of heaven
is even so as [if] a man were to cast
seed...," is exceptional in the Gospels and
also non-classical.
Oiirws wore occurs in Jn iii. 16, Acts xiv. 1, but, in Jn with
1

Mk

indie, in Acts with infin.

Jn's construction, unique in N.T. (2203), is frequent in

one of many proofs that the passage was not regarded by
the evangelist as a saying of the Lord, but was written as an
evangelistic comment
in a somewhat less Hebraic
style (see Preface, p. viii).
classical

Greek and

is

27

[1917

ADVERBS

(ii)]

He

conqueror

world, leading

[1917

(ii)]

displayed these His fallen enemies to an astonished

them

in triumph on His cross."

This view of the adverbial 7ro.pprjaria, namely, that

"

it

"

'

is
appears always to retain the idea of confidence, boldness,'
confirmed by its use as a noun in the rest of N.T. where R.V.

renders

regularly

that

to

it

effect

Moreover

the Johannine

in

occurs four times, and always to express the "boldness,"

Epistle
or "confidence" of Christ's followers, confidence "toward God," or
it

confidence as to future judgment

Even in xi. 14 "then therefore
said
without
?nore
to
them
reserve
Jesus
(Trappqo-La) 'Lazarus is dead,'"
.

the meaning may be, that Jesus, having prepared His disciples for
the disclosure, revealed the truth without (as Lightfoot says above)
"
"
lest their faith should fail
for a
misgiving or apprehension
teacher will not use -n-app-qcria unless he is "confident" as regards his
:

pupils, that they are ready to receive the teaching.

This, too, may

explain xvi. 25 "I will announce to you without reserve concerning
the Father"; and xvi. 29 "Behold, now speakest thou without

reserve"

i.e.

[1917

frankly,

(iii)]

Gospels.

(1)

passage where

and

fully,

and

Mark employs

it

(viii.

boldly (R.V. openly) speaking the

for the

32)

word"?

abundant use of the word

Epistle where
N.T. together

clearly.

There remain two questions as to

Why do Matthew and Luke omit

Trapprja-La

in

the

the single

"and he [i.e. Christ] was

(2) What is the reason

in the

Johannine Gospel and

occurs thirteen times, as often as in

it

in

it

all

the rest of

(setting aside the Acts, where it occurs five times) ?

of these may arise a third question.
(3) Is there any reason

Out

for thinking that this is one of the many passages where John
intervenes to explain something in Mark that is omitted by Matthew

and Luke
[1917

(Mk

viii.

(iv)]

In

order to

understand

32 "boldly speaking the word")

Christ's prediction of His

Gospel that proved

"

to

own

Mark's use of " boldly

we must bear

in

mind

"

that

was the prediction of a

the Jews a stumbling block and to the
crucifixion

[1917 (ii) a] See Acts iv. 13, 29, 31, xxviii. 31, 2 Cor. iii. 12 (where A.V.
Sim.
has "plainness of speech," but R.V. "boldness of speech"), vii. 4 etc.
Acts ii. 29 (R.V.) "I may say unto you freely" (A.V.) "let ma freely speak unto
1

you."
1

Jn

ii.

28,

iii.

21,

iv.

17, v. 14.

28

ADVERBS

[1917 (v)]

The shock caused by "the word"

Gentiles foolishness'."

to

the

especially to Peter, shews that their Master

had need
of "boldness" (not for Himself in facing death, but for them in
boldness in believing that He would ultimately carry
predicting it
them with Him and that they would not abandon Him irrevocably).
and

disciples,

But

to readers that did not realise the circumstances of the

still,

Some might

moment, Mark's brief phrase might seem obscure.

take

Trapp-qcria

that

the

as "openly"

i.e.

to all the

These might say

world.

phrase was misplaced, since Christ was addressing the

Others might take the view of the Sinaitic Syrian,

disciples alone.

and the Codex Bobbiensis, which agree (1252)

words
the
part of a prediction of Christ, that, after death,
making
He would rise again and speak the word " openly" or "until confidence "

the Arabic Diatessaron,

in

Matthew and Luke

to the disciples.

omit

perhaps

for

one of these two

the phrase.
Clearly this tradition called for explanation on the part of any writer of a fourth authoritative Gospel.

reasons

[1917

among

at the close of the first century, there

Moreover,

(v)]

special reasons

why

among

Greeks

attention should be called

non-Christian Jews, and among

great Teacher of divine truth.

mark of a

were

Christians,

to -n-apprjaia as the

was a time of religious

Many people made money out of them. St Paul lays
impostures.
great stress on his own "sincerity/' "confidence," and "boldness"
It

He is not one (he says) of those who "water

"frankness").
2
the Gospel for gain
Speaking from another point of view,
"
there was a
veil," he adds, on the face of Moses proclaiming
(or

down"

Law (which was unto

the

death) but not on the face of Christian

"

Having such a hope [as I have above described] we use

boldness
and not as Moses used to put the veil on his face 3 ."
great

teachers

is

Ike

[1917

(iv)

a]

power of

Comp. Rom. i. 16 "For I am not ashamed of the

Jew first and also to the Greek" with i

God... to the

Gospel,

Cor.

for

it

i.

23 4
" IVe
preach Christ crucified unto Jews a stumbling block and unto Gentiles
foolishness, but, unto them that are called, both Jews and Greeks, Christ the

po'uer of God and [Christ] the

2 Cor. ii.
17 "watering

"of sincerity"
3

[1917

Tim.

e eLXcKpiveias,

iii.

Cor.

12

(v) a]

Comp.

Xpw/xe&a

wisdom of God."

down"

iii.

Cor.

vii.

Heb.

or

"making merchandise"

4 "confidence," ireTroidTjcriv.
^xoeres ovv tomxvtt)v eKirlda
4,

Eph.

iii.

12,

vi.

19,

Phil.

Kair-qXevovres,

iroWrj
i.

irapp-qala

20, Col.

ii.

15,

35; also Acts xx. 20 ovdef

vweaTL\dn7]i/, at first limited by tQv crufxtpepovrup, but repeated xx. 27 ov yap
VTrecTTei\djjL7]v rod p.-q dvayyelXat. irdcrav rr\v $ov\r\v r. deov v/xiv, where "all the
1

iii.

13,

Philem.

8,

iii.

6,

iv.

16, x. 19,

counsel of God" implies the fore-ordained sacrifice on the cross, which was, to
some, "foolishness" or "a stumbling block."

29

[1917

ADVERBS

(vi)]

freedom of speech used by Abraham toward

among "admirable virtues," the sign of a

Philo, describing the

classes Trapp-qo-ia

God,

conscience," and quotes with approval the saying of a comic

poet that a slave may be a storehouse of knowledge and yet "a
rascal" unless you "give him a spice of -appyo-La. ."
Arrian, too,

"good

publishing the sayings of Epictetus, just as he had heard them,

"
notes to remind himself of the
describes them as intended to be
1

Epictetus had been a

with
He is
a
twofold
Trapprjcrla.
permeated
free from all misgivings as to the truth of his teaching
he is also
absolutely free from personal fear as to the consequences of uttering
what he thinks right to utter.

understanding and

teacher's

slave

but his teaching

Trapprja-icL ."

is

[1917 (vi)] These facts may well explain the prominence given
by John to Christ's irappyjaia, and the different circumstances in
which he mentions it so as to suggest that traditions might vary
For example, Christ's brethren
about it and yet might be reconciled.

"

urge Him, indirectly, to "take a bold attitude

"
moment, because His hour was not yet come."
21

He

refuses, at the

Soon

afterwards,

"
not speaking boldly through fear of
represented as
the Jews," and this timid multitude testifies to Christ, "Behold, he
speaketh boldly*." Later on, it is said that Jesus would no longer

the multitude

is

walk and teach "boldly"

the

among

Jews;

but

this

is

almost

immediately followed by His final journey to Jerusalem and to

death 5
To the Jews, who say " If thou art the Christ, tell us boldly."
He replies in a dark saying ; yet to the High Priest He protests
.

"

have spoken boldly

[1917

OOKtlv

(v)

b~\

Philo
"

i.

to the

473

u>s

Av wdvd'

The

world 6 ."

impression

koX to ku(xlkov dipevbu>s

/xdWov

t)

left

by these

ku>/j.ikus eipTJadai

bovXos riavxa-tw iJ-avddvri

Hovr/pos forai' /xerabibov Trapprjcrias.

[1917 (v)r] Letter of Arrian to Gellius, introducing the Dissertations: Ovre
avviypa\j/a eyw tovs 'EviKTrjTov Xbyovs ovtus ottuis &v tls cn<yy pdipeie to. rotaOra*
baa be tjkovov avrov
ovre e^-qveyKa eh dvdpwirovs avrbs bs ye ovbe avyypd\pcu <pr]fxi.

Xiyovros, ravra avra

eTreipddr]i', avrols ovoflavin a>s olbv re rjv ypa\pdp.evos, VTrofxvi)Aristotle

fiaTa eh varepov e/j-avrcp bia<pvXdi;ai. rfjs exelvov Otavoias xai Trapprjaias.
I-'.th. Xic. iv.
Plutarch
3. 2$ says that the p.eyaX6\pvxos must be irappr]<naaTiKbs.

68 9 (Dc Adulatore 27
9) has a long discussion on the good and bad Trapprjcria
rather inclining against Trapprjulav kwik^v k. Xbyovs rpaxeh.
See 1917 (i), where Lightf. is quoted as rendering Jn vii. 4 "assume a bold

ii.

''

attitud
4

vii.

13, 26.

"'

xi.

30

54.

\ii.

1.

(i

x. 24, xviii. 20.

ADVERBS
superficial inconsistencies

but

not

is

"clearly,"

always

[1918]

that our

Lord always spoke "boldly,"

at

not

least

clearly

because the disciples were "not able to bear

doctrine as yet.

have had

They

"

to

the

disciples

the clear and

also suggest a probability that

full

John may

view misunderstandings arising from the doctrine of

Mark,
"Jesus taught the word boldly." Perhaps, too, he may
have had before him a version of Mark like that of SS, namely,
in

that

would "rise from

that Christ
for

this

is

much

very

like

the

the

dead and speak the word boldly"

"
The hour
Johannine tradition,
\

cometh when I shall no longer speak to you in proverbs, but

announce to you without reserve concerning the Father 2 ."
(6)

shall

Ta'xgion

[1918] Ta'xeiov (or Ta'xiov) occurs in xiii. 27 and xx. 4 "the other
In N.T., it occurs
disciple ran on before more quickly than Peter."

Hebrews

19 (R.V.) "that I may be the sootier restored to

"if
he come (R.V.) shortly" but the meaning is
23
3
4
doubtful (2554(f)
John also uses both jayi^% and ra^i'

also in

you," and

xiii.

xiii.

pass to the

important passage

xiii.

270

7roiets iroirja-ov

rdx^ov.

We

R.V.

renders this " do quickly,."

But it seems reasonable to suppose that
not
does
use
the
form
John
ra^etov exactly like Taboos and rayy.

And

excellent sense to suppose that Judas, who had not been

originally purposing to commit the act of treachery on that flight, zvas

it

makes

interesting to note that the disciples, in spite of

for the irappijala, persist in affirming that
Christ already speaks (xvi. 29) iv irapp-qoiq.. It should be added that wapprjaia occurs
(5 or 6) in Canon. LXX, but only once (cf. Oxf. Cone. Lev. xxvi. 13 "upright,"
this

[1917

a]

(vi)

warning as

xvi. 25.

to the

It

is

need of waiting

"with head erect as freemen") with correct Heb. equiv.

that the Hebraized word may mean (1) "publicly,"
"
Stimme.
i.e.

says

[1918 a]

meaning

The Thesaurus

Oclttov \6yov,

indicates that ddacrov

"quicker than one can

is

Levy iv. 103 4

" mit lauter

(2)

frequently used (perhaps

"at once," as it is also

tell it") for

in the second book of Maccabees iv. 31, v. 21, xiv. 11 (A.V. "in all haste," "no
sooner but"), and t6.x<-ov is also thus used, though not nearly so many instances are
Tdxioj' occurs thus in Diod. Sic. and in Plut. Moral. 2400 "Unless you
given.

turn the stranger (gevtiXhiov) out of doors at once, he will corrupt you."
to vernacular Creek and is condemned by Phrynichus.
4

It

belongs

xiii.
9, t&xiov means "sooner."
rdxiov Tjfids oXeOpevaovcnv, the context
allows the meaning to be (1) "quickly" or (2) "all the more quickly," "sooner."
In view of general usage, (2) is probable.
In N.T. rax^ws, iv rax^, and rax",
are all in use, so that there was no lack of words to express "quickly" regularly

In

[1918/'] xi. 29 raxv, xi. 31 rax^ws.

Mace.

ii.

40

In Wisd.

iav.../j.ri Tro\efir)<no/j.ev ...vvv

and accurately.

On

the variation in

xi.

29

31

31,

see 2554

/>.

ANACOLUTHON

[1919]

driven to quicker action by the words of Jesus.

had

in his

mind some thought similar to

Mark and Matthew "Not on

In other words, Judas

that expressed by the chief

the feast day lest there be

an uproar of the people": but he was forced to do the deed "more
And so it was brought about that the crucifixion took
quickly?
Luke omits all mention of this
place on the Day of the Passover.
priests in

If John's ra.yf.iov
original intention to delay the arrest of Christ.
refers to it, it is one of the many instances where Luke omits and

intervenes.

John

Anacoluthon
Generally

(i)

Anacoluthon 3

" not
following")

is the name given to

a grammatical irregularity wherein, though the meaning may be clear,
what is expected to follow does not folloiv, e.g. xv. 6 (R.V.) " If a man

[1919]

(lit.

(tis) abide not in me, he is cast forth as a branch and is withered

and they gather them (aura) \i.e, the branches] and cast them into the
"
is
Here " as a branch " is simile, but " he is withered
fire."
metaphor: and strictly "them" ought to be "it." Moreover, the
following words tell only what becomes of the branches, not what
becomes of the man. But the sentence is clear in meaning and calls
for little comment.
;

The Subject suspended

(ii)

[1920]

Several

may be

instances

custom of putting the subject

then repeating
Revelation (iii.
"

will

correct

Greek
I will

icfnj)Stdo-dq/j.i'

avrov etc.

Mk

vii.

a]-.

"

conquereth

Ps.

olvtovs,

Compare

ciii.

|n

ii.

viii.

24

53, x. 35

17)

7,

followed by

Somewhat more
"To him that con-

him."

ix.

Josh.

12 ovtol ol uprot...

^opro? at
thus explained.

avOpwrros, were!

following passages

Mt. xxvi.

ii.

is

(6 vikuv)

give to

I will

given earlier (Rev.

give to him."

The

\iv. 2,

a pillar,"

"

may be

r)fxepaL

5.

The Johannine passages quoted under

38, 49,
1

12, 21) "//t'that

is

beginning of a sentence, and

"
The Lord, he is God." So in

as a pronoun, e.g.

make him

quereth

it

by the Hebrew

illustrated

at the

6,

xii.

35,

xiii.

-.

3-

this

head are

29, xv. 2

6,

i.

xvii.

15,
2,

v.

44. vi.

xx. 18, x\i.

39,
12:

ANACOLUTHON
vi.

[1921]
I

may

39 "...In order that all

none of it";

lose

38
from his belly";

rivers... shall flow

sanctified... do

ye say [to

as [eVeti'o?] ov (in the

"

Every branch

35

6 "

Whom

him] 'Thou blasphemest,'"

in

Father

(ov) the

best explained

of the preceding passages); xv. 2

5
that beareth not fruit he taketh it

light

(KXrj/ia)

x.

he hath given me
that believeth (6 7rio-TiW)...

(irav) that

"He

vii.

[1923]

me

away... and every [one] (Tray) that beareth fruit he purifieth

that abideih ( 6 /xeVwv) in me and I in him, he (ovto<;) beareth
fruit"

xvii. 2

"In order

it... he

much

that all (ttuv) that thou hast given to

him

the Son] should give to them eternal life."

Here, grammatically, the meaning would be that the Son should give
all that He has received frotn the Father, namely, eternal life.
But the

Son] he

to the

[i.e.

meaning
(comp.

[I.e.

He

should give eternal life to the whole Church

39 above). See 2422.
" Ye
1
(emph.) (v/ms) that which ye heard
Jn ii. 24 7
that

is

vi.

[1922]

from the beginning let it abide in you.

which ye heard from the beginning, ye also
[in]

If in

you there abide that

shall

abide in the Son and

the Father... And ye (emph.) (vfuls), the chrism that ye received

in you, and ye have no need that any man should

from him abideth

Here the

be teaching you."

writer emphasizes those that confess

who deny
and he may perhaps have begun by intending to say, " Ye,
abide ye (imperat.) in the Son." But he deviates into saying,
"let the chrism of the Son abide in you and then ye will abide
Christ ("ye") as opposed to those previously mentioned,

Him

in the Son."

Having regard to the instances in which the initial word {"he that
conquereth," "he that believeth," "ye") is clearly nominative, it is
probable that it is nominative in other cases, where the ambiguous
neuter

{-nS.v,

KXrj^a)

would allow the accusative.

Digression

(iii)

anacoluthon sprang from the desire to

" How can
digresses, e.g. in v. 44
ye
(emph.) believe, receiving glory from one another and the glory that
from the only God ye seek not}" The writer perhaps began with
[is]
In the

[1923]

insist

the

and

repeat.

intention

of

seeking from God,"

last section,

More

it

"receiving from one another... and not

and then strayed away into the definite statement
In viii. 53 "Art thou greater than our father
saying

"ye seek not."

Abraham, who (o<ms)
A. vi.

often

is

dead? and
33

the prophets are dead;

whom
3

ANACOLUTHON

[1924]

makest thou thyself?," as in the preceding example, the writer

from the logical continuation of the interrogative ("and

deviates

greater than the prophets

who

dead

are

This deviation

trenchant affirmation.

into a

? ")

which may imply an affirmation, " Now

to prepare the way for a second affirmation.
(w?) (2201) ye

have the

and [then] he

more

favoured by
he (ox, for he)

is

light, lest (u*a ^77)

brief

and

oo-ris d-n-Wavev,
is

dead," so as
"

Walk as
35
the darkness overtake you
In

xii.

knoweth not where he

that walketh in the darkness

goeth," the speaker digresses from a particular consequence ("and lest

ye walk in darkness and know not ") into a general one ("and then

what

is

the consequence

not whither he goeth

A man that walketh

in

darkness, knoweth

").

was pointed out above (1919) that after mentioning

"
them " instead of " it." So he has
John speaks of
vii. 49 "This multitude that understandeth not the Law
[they] are
is
which
more
accursed
(i-n-dpaTOL tlo-iv),"
emphatic than the
[all]
[1924]
" branch "

It

Also

singular.

xxi.

12" No one

(ouSci's)

of the disciples was bold

Who art thou ? knowing \all of them]

question him,
enough
(ttSoTes) that it was the Lord," though ungrammatical, is brief and
clear

'

'

to

1
.

Impressionism

(iv)

Anacoluthon in John often proceeds from his desire to

[1925]
let readers receive impressions of things in his pages as they receive
them in nature, that is to say, first seeing the most striking of a
group of things at a glance, and then gradually taking in the rest.
In order to effect this, he may even deliberately let pass a statement
that he afterwards corrects, as where he says that Jesus was baptizing

and then adds

did

22,

(iii.

introduces
Christ,
i.

(tf)

\eywv,

(/>)

15

that

iv.

He
2).

Himself did not baptize, but His disciples

Take, for example, the way in which he

the Baptist's testimony concerning the coming of

Mary Magdalene's testimony concerning the Resurrection
(a)

(W.H. marg.)

Ol'to?

tjv

ov airov

Ioiai^s
6

/naprvpel

oTriaw

irf.pl

(or, ...bi>

avrov Kal

elirov

KtKpayev

OTTiau})

fiov

But the participle, in such a

[1924 <?] Clear so far as concerns the pi.
context, suggests two interpretations, (1) "They dicl not dare to question though
they knew it was he," (2) "They did not dare to question because they knew it
was he." The Latin ha^ the pi. part., SS has "because they were believing that
it

was he," (Walton) "since they knew that

34

it

was our Lord."

See 2273.

ANACOLUTHON

[1927]

6
elirtuv
'O oVio-w...)
txt
outos
rjv
\4ytav
p^oju.evo?...(W.H.
XX. 1 8 px eTat Mapta/x. T] Ma.y8aA.T7rr/ dyye'/XAovcra T019 pa^r/Tais
(/>)
,

ort 'Ewpa/ca tov Kvpiov

kolI

Tavra

t7TV

avrrj.

W.H.

(b),
give no various reading: but
[1926]
and some Latin versions)
A.V. follows a text (similar to that of
that creates regularity by turning both clauses into reported speech,
" M. M. came and told the
disciples that she had seen the Lord and

In the latter

[that]

2
he had spoken these things unto her ."

to the all-important

gives prominence
"
for the speaker

words

have seen the Lord."

The

true text, however,

all-important, at

Then

there

is

least,

a drop into

reported speech ("and he said these things to her," where "these

"
refers to the message just recorded by the evangelist and
things
therefore not repeated). Some might have expected on to be omitted
before the direct speech, and to be inserted before the reported
But the writer reverses this, apparently using on (2189 90)
to mean "these were her words," as the sign of quotation, (lit.)

speech.

"There cometh M. M. bringing

these were her

i.e.

he said these things

words "

'

have

the disciples that"

seen the Lord''
and [that]

tidings

to

to her ."

[1927] In the earlier passage (a) above quoted (1925), we should

expect outos r/v ov (or, -n-epl ov) elwov otl if the meaning had been
"This was he [concerning] whom I said that he that cometh after

me

is

become before me 4 ."

Consequently we are led to another

but (1) SS (Burk.) supports W.H.

[1925 a] The best MSS. give o eiwuv
marg., (2) the scribal difference turns on a point on which the evidence of B is
comparatively weak, (3) the sequence of similar syllables, oemoooniCO), may
1

have been a special cause of confusion (1961, 2650 2).

2
[1926 a] SS has "and the things which he revealed to her she said to them,"
D /cat a eiirev avrij e/j.ijvvaei' (d adnuntiauit) avrois, a "et haec dixit illi," b " et
haec dixit," /"et omnia quae dixit ei," e "et quae dixit ei manifestavit." Con-

may have arisen from reading T&yT&eineN as T&Y TAAeiTTeN ancl from
supplying what then seemed needful to complete the sentence.
fusion

Jn xiii. -29 "For some thought... that Jesus was saying {\eyei) to
Judas Iscariot] Buy (1176^00-01') the things we have need of for the
feast, or, that he should give something to the poor (17 tois tttwxois 'iva ti 5o))" is
perhaps hardly to be called anacoluthon, but rather variation, the sentence passing
from a direct to an indirect imperative. The change seems to be one from definiteness to vagueness, from the authoritative "buy" to "instructions about giving"
as to which Judas, the (Jn xii. 6) " thief,"
might be supposed to need a stimulus
(" do (1918) more quickly ").
[1926/']

him

[i.e.

to

4
6'rt

[1927 a] For the construction of the relative, comp.

Jn

viii.

54 6v v/xeh \4yere

35

32

APPOSITION

[1928]

"This was he that I said" i.e. "meant, or contemplated,

"
and the following words (" He that cometh ")
may be a new statement of the Baptist's. Later on, the Baptist uses
a preposition, thus "This is [he] in behalf of whom (or, about whom)
"
I said, 'After me cometh a man... V
It is reasonable to infer that in
the first passage the Baptist must not be supposed to mean "/' behalf
of whom (or, about whom)" for else the evangelist would not have
2
varied the phrase
On the whole we may believe that, at some cost
rendering,
[in all

my

utterances]

of immediate clearness of detail, the evangelist wishes to put briefly

before his readers the essence of the Baptist's testimony as being,
from the beginning, twofold
in the first place one of prediction, or
:

anticipation, in the next place

fill

in the details afterwards.

Then he can
when Jesus first

one of subordination.

The

first

point

is

that

appeared, the Baptist at once testified "This was he that I said" the
"
Later on, he connects the two.
second,
After me yet before me."

At

first

he places them side by side without connexion

3
.

AORLST, see Index

Apodosis, see Index

Apposition

With proper names

(i)

[1928]

Apposition

to say" without writing

ending to a

first

"Thomas,
Thomas,

"

that

is

is

a method of expressing the phrase "that is

"
by "apposing a second word with a case-

it,

word with the same case-ending, as in

to sa)'] he that is called Didymus,"

is

xi.

16

xx.

24
[that
[that is to say] one of the Twelve, [that is to say] he
called Didymus," vi. 71 "This man (i.e. Judas Iscariot) was

30 ovrds eariv vvip oO iyu: dirov, 'Qiricrw fiov Zpxcrai dvrip

See 2360, 2369 70. Supposing virip to be used for 7rep/ "concerning," as it is used by many authors, the argument will still hold good, that John
would not have used virtp ov to denote exactly the same thing as 6v.
3
[1927 c] After all attempts at explanation it remains difficult to understand
how any writer and particularly one that shews himself so subtle and careful

Jn

i.

[1927/']

occasionally in distinguishing various shades of meaning could here express

himself with such extraordinary irregularity, abruptness, and obscurity.
Possibly
we have here (1892) some clause of ancient tradition inserted with the result of
dislocating the context.

expectation

is

The

expression

"This was he

that

similar to that in The Gospel of the

longing
mi, in omnibus Prophetis exspectabam te."

36

said"

Hebrews

if it

means

(1042) "Fill

APPOSITION
destined to deliver him up

"Judas

[(?)

that

is to

[1929]

say] one of the Twelve," xii. 4

disciples, he that was

[that is to say] one of his

Iscariot,

him up." This construction conduces to brevity

but sometimes to obscurity as is seen in the above queried
eis e twv Sajoe/ca.
This
outos yap e/xeAAej' 7rapaSi86Vai avrov

destined to deliver

and
vi.

force,

7 1

may be an abbreviation of eh u>v,

may
understood
to
mean
"though he was one ." There
"being one,"
"
His mother and the sister of
is also serious ambiguity in xix. 25
be mere apposition, but

it

mother Mary the [daughter] of Clopas and Mary Magdalene."

it is impossible to tell, from the text apart from other evidence,

his

Here

whether " the

sister

of his mother

"

is

"

Mary

the [daughter] of

Clopas," or whether they are two persons.

In subdivisions

(ii)

Apposition

[1929]

But the

is

used after a broad statement to define

its

of the instances given below is not a certain

parts.
"
is
found
one.
John
referring to a previous statement that Jesus
in the Temple those that 7vere selling oxen and sheep and doves."
first

What follows may mean that Jesus

of the Temple, both sheep and oxen

"drove

all
[of them] out
k
tov Upov, rd
i$e(3a\ev
(-n-aiTas
(ii.

15)

i.e. the men and what

they sold, indicating
included
their
belongings,
"sheep sellers and
them]"
sheep and oxen." And this may be his meaning in using

tc TrpofSaTa kuI rovs /5das),"

that "all [of

ox
t

sellers,

which

a verb 2

occurs nowhere else in this Gospel without introducing

Whatever the conso, the instance is appositional.

If

1
[1928 a] Comp. Mk xiv. 10 'I. 'Ick. 6 els rCov dwSeKa, Mt. xxvi. 14 els r. du>5.
6 Xeyo/xevos I. 'I., Lk, xxii. 3 'lovdav rbv KaKovfxevov 'Io~k., 8vra k tov dpt^/xoO r.
Later on, W.H. read Mk xiv. 43 [6] 'I., eZs r.
8u>8., where Mk's 6 is very curious.

Mt. xxvi. 47 'I. ets r. 5., Lk. xxii. 47 6 \ey6/jLei>os 'I. eh t. d. In

and w being interchanged, the participle Cov
MSS. of the 1st cent.,
might be written and confused with the article.
[1928/'] It is worth noting that, in John, these appositional constructions have
d.,

parall.

illiterate

to

Gk

some {Enc.Bib. 5058) "Judas Thomas,"

(a) Thomas, who was called by
"
all of whom
Judas Iscariot, and (xiv. 22) with (c) "Judas not Iscariot
might need to be distinguished. But in other cases also, when the Gospels came
to be read publicly in sections, there would be found great use and clearness in
appositional clauses defining personality at the beginning of a section, even though
to

do with

with

[b)

such a clause had been already inserted on the introduction of the character in an
earlier section.
2

iv.

The other two instances are

[1929 a] Te occurs only thrice in this Gospel.
In ii. 15, A.V. has
rrj re yvvaiKi gXe-yoi', vi. 18 77 re 6a.\ao-o-a...8ieyeipero.

42

"drove them

all out... and the sheep,"

R.V. "cast

37

all out of the temple, both the

APPOSITION

[1930]

may be, the context implies that Jesus dealt in one way
with the sellers of cattle and in another with the sellers of doves.
struction

in

R.V.,

[1930]

v.

"A

of them

multitude

that were

sick

apparently takes the participle as parallel

but A.V. takes the participle as including them,

(ao-OevovvTwv), blind, halt,"

to the adjectives

"a multitude

of impotent folk,"

the construction

is

such

word,

apposition in

ix.

29,

xx.

2,

some more

Other

paralysed."

v.

former had been intended,

the adjective, or
instances

ao-devrjs

"

as

In that case,

blind, halt...."

If the

appositional.

we should have expected

"of

i.e.

of

and

are perfectly clear,

12,

special

subdivisional
call for

no comment.
Explaining, or defining (not with Participle)

(iii)

In most of the following instances the writer places at or

[1931]

near the end of a sentence some word or clause introduced without

any preparatory or connecting word. Often, but not always, the clause
is of such a nature that we
may suppose it to have taken the hearer
surprise, when first uttered.
They may be conveniently grouped
here together and discussed severally in 1932
6.
i.
whom
wrote...
Moses...
we
have found Jesus,
45 "[Him of]

by

son of Joseph, the [Jesus] of Nazareth

from heaven

the Son

of

man

"

vi.

"
iii.

"

"

13

Now

He

there

came down
was at hand the
that

"

in
passover, the feast of the Jeivs" (W.H. enclose "at...passover
half brackets.
Contrast vii. 2) vi. 27 " For him did the Father seal

God"

vi.

71

"For

one of the Twelve,"

2

vii.

"

Now

i.e.

there was at

feast of tabernacles"

who have
1934

5)

viii.

hand the

40

"Ye

spoken to you the truth

;

viii.

[your] father

Pharisees

[man] was destined to deliver him up

"
"
probably though he was one of the Twelve
this

"

41

We

seek to
"

(As
have one Father

the devil"

(lit.)

called his parents

[the

parents of]

me (lit.)

Jews the
a man, [me]

to this difficult passage, see

God"

viii.

him

44

"

Ye

are of

(avrov) to the

tv<j>\ov) "..."

him that had recovered

they
1

sight

"
;

But
hardly in accordance with Gk idiom.
" He cast them all
Jn the meaning might be,
both the sheep and the oxen [did he cast out] and he poured

sheep and the oxen."

The former

is

in a writer so fond of
parenthesis as

kill

;
13, 18 "They bring
the once blind [man] (tov irore

ix.

[great] feast of the

OUl uf the temple

forth the money...."
1

[1931 a] Toi/s yoveis avrou tov avapXtyavTos (which, strictly, belongs to

"
the parents
apposition with participle, 1937), would mean, in ordinary Greek,
of the very man that had recovered sight."
But this, besides making poor sense,

38

APPOSITION

"
xiii.
14 "If
46 "I (emph.), light, have come into the world
the lord and the teacher...''''
(emph.), then, have washed your feet

xii.

[1932]

(perhaps generally interpreted as meaning "though I am the lord

" because
I am the lord and
teacher,'' but possibly meaning

and the

assumed

that it was the attribute of the lord to

another
Paraclete shall he give to you. ..the
sen.ie); xiv. 16,
"
But
the
Paraclete, the Holy Spirit... he shall teach
Spirit of truth,"
26
"But
when
the
Paraclete shall have come
xv.
the Spirit
you";

the teacher,"

if

Christ

"And

26

of truth"

xvii.

"That

"The

16

xviii.

they

and of him

the only true God,

other disciple

may grow

whom

knowledge of thee,

in the

thou sentest

Jesus

the friend (6 yrwo-Tos)

Christ

"
;

of the high

priest...."

[1932] Some of the above quoted instances require little

comment, being simply short and sudden ways of implying "that
is to say," or "and it is," e.g. (viii. 41, 44) "We have one Father

"Ye are of [your] father [and it is] the devil."

it
is] God,"
Similarly xviii. 16, "the other disciple, the friend..." means "now
he was, as I said before, a friend of the high priest, and hence he was
[and

In
45, "son of Joseph"
and "of Nazareth" are mentioned abruptly by Philip as attributes
In i. 46 and vi. 42 the same
of the Messiah, whom he accepts.
able to introduce Peter into the house."

i.

phrases are mentioned as reasons for rejection

with which Philip obtrudes them (so to speak)
.

Nathanael
to

(who

illustrate

shocked

is

Philip's

character

by

"Nazareth")

and

faith.

In

The abruptness
on the learned

may be intended
iii.

13

the

words

"coming down from heaven" followed, not by "the Son of God,"

2
but by "the Son of man ," stimulate the reader to think of what was

would be

In the only Johannine instance of avros 6

Father himself {avros yap 6 TraT-qp)," it means,
These clauses ("the once
unsolicited by me.
"
the reason for the

rare Johannine usage.

applied to persons (xvi. 27)

"The

"of himself" (2374) that is,

blind" etc.) are not needed for clearness.

They suggest
bringMore amply it might be expressed by "'Here,' said
was once blind,'' " or " full of astonishment at the cure

ing" and the "calling."

'

they,
of the

is

the

man

man

that

was once

blind."
" Nazareth " is
42,
(in effect) tacitly indicated as an
objection, by the mention of "Bethlehem" as the foreordained birthplace of the
1

that

[1932 a]

Also

in

vii.

Messiah.
2

R.V. adds "which is in heaven": but this clause is not even placed
1^]
marg. by W.H., being absent from the best MSS. and from ancient quotations,
which stop short, omitting these words (W.H. ad loc). Probably a feeling of
[1932

in the

abruptness and paradox originated the interpolation

39

(if it

is

one).

APPOSITION

[1933]

meant by "heaven," and "coming down."

In

xiv.

16,

26, xv.

26,

on the Paraclete, or Advocate, as not being one of

the ordinary kind
the kind that takes up a client's cause, good or
the
and
makes
best of it
but as being "holy" and
which is
bad,
laid

is

emphasis

"a Spirit of truth."

twice repeated
above quoted xii. 46 'T, light (eyw <ws), have
In
the
[1933]
come into the world," the appositional clause comes exceptionally
near the beginning of the sentence.
It is not parallel to iii. 2 "From
God thou hast come a teacher " because the emphasis in the former
1

on "/, light" but in the latter on "from God" (and the pronoun
"thou" is not expressed). It may mean, either, "I, though I am
and have been Light from the beginning, have come into this world
of darkness," or, "I, because I am Light, and because it is the mission
lies

of Light to enlighten, have come into the world." The reader is

probably intended to thi?ik of both these meanings and to prefer the

being in harmony with the saying in the Prologue, "There

was the Light, the true Light, enlightening every human being
coming [as it does continually] into the world."

latter, as

In

[1934]

40, there

viii.

a very great difficulty fully appreciated

is

by Origen and Chrysostom, and by the translators of some Latin

versions.
Our Lord is proving to the Jews that they are not true

Abraham

"If ye are children of Abraham, the deeds

But as it is ye are seeking
ye are doing (20789).
me, (lit.) a human being (or man, avOpw-rrov), ivho have told you

children of

Abraham

of

to kill

the truth,

which

heard from God"."

On

this

Origen has frequent

comments, trying (2412 a) to explain the insertion of "human being"

on the ground that it refers to Christ's human nature, which alone
can be killed

accept these explanations, and

Chrysostom dispenses with the need of them by dropping "human
etc.

"Ye

being" thus:

It is difficult to

seek to

me

kill

because (otl)

have told you the

Also two Latin versions (ff and e) have "hominem qui

locutus est" ("a man that has" not "a man, me who have").
Doubtless either Origen is right in thinking that "human being" has
truth."

some

definite

and emphatic meaning, or Chrysostom

thinking that the text must he altered.

1935] But the text may be retained and
1

natural
1

and

beautiful

'Awo dtou tkrfhvdas

Xf'<' 8i

J
(

Irig.

meaning

ii-

we suppose

may

right

2()i A,

298

avOpuirov 6s

B, 41,5

];,

ttjv dXrjt)fiaf i'puv

and comp. 297 A

40

B,

in

receive a very

Lord assumed

that our

5i5d<rKa.\os.

iyiTtlri fxe airoKTitvai,

Hue!

if

is

\t\d\tjKa.

363

B.

APPOSITION
a connexion, in

whom He

minds of those

the

[1936J

was addressing,

between "Abraham" and "man" (in the sense of "mankind" or

"human being"), and also between "Abraham" and "truth," so that
Jesus might be understood to say "You say you are Abraham's
He loved men and loved
but you do not act like him.
children
;

I am

you are
of

and I am

telling you God's truth, and

u
30) speaks of Abraham's love
as
the
natural
of
his
being
(<iA.ai'#pw7n.'a)'"
accompaniment
Abraham also is the first of Biblical characters to use the

God's truth.

a man,

man

piety.

words ''brethren

"

Philo

me."

seeking to kill

and "men

"

(ii.

together in a passage in which he sets

His words and

a precedent for peace-making.

the

deeds

his

all

suggest

mention of the word

first

Again,
"humanity," 4>L\av8pwj7ia.
"
"
truth
in the Bible is connected with God's manifestation of His

"kindness and truth

a

later

little

"

Abraham 2

to

Moreover the statement (made

Messiah
least the Messiah is the ideal of
.

on) that the Patriarch ''saw the day" of the

3
if at
rejoiced ," implies
humanity that Abraham was the friend of

"and

obscure passage

this

Abraham

man

as well as the friend

These considerations indicate the meaning of

of God.

to

be,

the friend of man,

On

[1936]

xvii.

"And

3,

"Ye
and

to

profess

yet ye desire to

this is life

part

of

be the children of

eternal,

a man."

kill

that they

should

the only true God, and [him] whom thou sentest

Jesus Christ," AVestcott (ad loc.) says, "(1) The use of the name
'Jesus Christ' by the Lord Himself at this time is in the highest

know

thee,

degree unlikely... (2)... 'the only true God '...recalls 'the true God'
(1 Jn v. 20) and is not like any other phrase used by the Lord,
(3) the clauses, while perfectly natural as explanations, are most
if

strange

they are taken as substantial parts of the actual prayer."

These arguments demonstrate that this is one of the many 4 passages

where evangelistic explanation of a Logion or utterance of the Lord
has made its way into the Logion itself.
But what distinguishes this
from other cases is, that the saying not only retains the second
person, but
"...that

[1935 a]

between

Gen.

me and

xiii.

thee...

the true [One]

(Heb. and

(lit.

The

God.

also addressed to

See Origen on Ps.

Gen. xxiv. 2-.

etr/j.4i>.

is

we should know

for men

lxii.
3

Jn

LXX)

" Let
there be no

brethren [are]

"a man"
viii.

56.

41

Epistle says (1 Jn v. 20)

in the true [One] in

and be

we"

strife,

8ti avOpwrroi

pray thee,

dSeA^ot

(2412a).
4

See Index,

"

Speech."

i]/xeis

APPOSITION

[1937]

Son Jesus

his

Christ.

This

is

God and

the true

eternal

The

life."

evangelist, or some editor, seems to have applied this definition of

"
"
"
eternal life
to the explanation of words in the Prayer (xvii. 2)
that

that thou hast given

all

him

he may give to them eternal

in order to continue in the language of prayer,

"we"

the

"
life

and,

he perhaps changed

of the Epistle into "they," and "the true

One"

into "thee,

the only true God."

With

(iv)

Participle

Apposition between a noun and a participle with the

[1937]

For example, 6 xp<.o-t6s 6 kpyop.zvo'i

may be ambiguous.
might mean either (1) "the Christ that is to come" (like Tennyson's
article

"the Christ that

is

to be"), or (2)

"the Christ,

He

that

is

to

come."

The former would

the

first

not be true apposition but definition.

Possibly
of the following instances may be of the nature of apposition,

"
There came into being
although the participle has no article i. 6
a
man
sent
from
God
(avOpuyn-os)
(a7reo-TaA.yu.eVos 7rapa.
(eyevero)
[one]
:

Here

seems to be contrasted with the previous

the
tjv
("In
beginning was {-qv) the Word"), (l>) aV0pw7ros, "a
man," with 6 Ao'yos, "the Word," and (possibly) (c) a7re0-TaA.yu.eVos 7rapa
"
"sent from the house of," with yv 7rpo's "was with ("the Word was
deov)."

in

with

i.

(a) eyeVeTo

God ").
i.

[1938]

of the Father
k6\ttov rov

18

"Only

begotten, God,

he (emph.) declared him

HE THAT IS

eVelVos i^rjytjcraTo)."

-7Tarp6<;

(Movoyei'r/s, Qeo's,

The

passage

in the

bosom

o con

eis

top

one of great
from W. H.) as
is

but it seems best to punctuate (differently

though the Logos here receives three distinct titles. 'Ek<Vos, i.e.
"He, and he alone," would be called an instance of apposition in
a classical author but, in John, it is the imitation of Hebrew idiom

difficulty:

for the

purpose of emphasis (1920).

he that taketh away the

sin of the

In

i.

29

"The lamb

world

of

God

(?)

6 aipwv
(6 ap.ios row deov
ttjv d/xapTLav rov koV/xou)," theoretically the construction might be
non-appositional, "the lamb that," i.e. "among lambs offered in
But practically the
sacrifice this is the one that taketh away sin."

fondness for apposition almost decides that the conappositional here, "the Lamb of God, He that taketh
away the sin of the world."
1939
ii.
those that had drawn
g "But the attendants knew

evangelist's

struction

is

42

APPOSITION

[1941]

the water (ot Se Zio.kovoi yjSeicrav, ot rfvTXrjKOTes to iJSojp)," probably

"
not exactly the attendants, but only]
[that is to say,
apposition,
the men that had drawn the water."
Non-appositionally it would

punctuate) "the attendants that had drawn," i.e.

such of the attendants as had drawn. The meaning is the same

mean
in

is

W.H.

(as

both cases, but the way of putting things

apposition,

statement

and

this corrective

Moreover,

(1925).

different.

is

defines, or rather corrects, the larger

it

manner

is

If there

incorrect

a Johannine characteristic

the participle had

if

and

been non-appositional

it

would probably not have been separated from its noun by the
"
In iii. 29
But the friend of the brideintervention of the verb.
is to say] he that standeth and hcarkeneth unto him
groom,
[that

(6

tov

(/h'Aos

vvfX(j>LOV,

earrjKws

clkovidv

kcli

avrov),"

the

con-

and W.H. punctuate it so. It

does not mean "That one of the bridegroom's friends whose task it
"The 'friend' of the bridegroom" might
is to stand and hearken."
be expressed in modern English, "The bridegroom's 'best man."
he that is called Christ
In iv. 25, "I know that Messias cometh

struction

is

certainly appositional

is clearly
Xcyofxero'i XpicrTo's)," the appositional clause

(M. epxeTcu, 6

an evangelistic addition. On iv. 23 "seeketh such

that worship him [in such wise]," see 2398.
In

[1940]

iv.

26 "I

am

namely,

those

[Messiah] (2205) he that talketh

to

"

the appositional clause is added as a

thee (eyaj elfii,
aoi)
so
of
a
statement
startling that the Samaritan woman
repetition
"
When I say I,'
that
she
heard it rightly
believe
might hardly
In vi. 14 "This is of a truth
I mean 'he that talketh to thee.'"
6

XaXCw

'

the prophet
6

(?)

epxo/Acvos),"

has, previously

title

by

come into the world (6 irpo$r)Ty)<i (?)

comma after Trpo^rjT^. But John
no
place
the prophet}" as though that were
"Art
thou
21),
familiar to the people
and Matthew and Luke

[he]

that

is to

W.H.
(i.

itself,

both represent the Baptist as sending to say to Jesus (Mt. xi. 3,

"
On the
Lk. vii. 19) "Art thou he that is to come (6 ep^o/Aevo?) ?
whole, the evidence of Johannine usage (1635

"the prophet, he that is to come."

"The Christ, the Son of God, he that
In

[1941]

had come

to

xi.

45

Mary and

"

9) favours apposition,

This applies also to

is

to

come

tw

27

those that

therefore of (eV) the Jews,

beheld (jroWol ovv Ik
'IouScuW,

Many

xi.

into the world."

01 iX96i'Te<;

A.V. has "the Jews which

came." R.V. inserts a comma, "the Jews, which came." Perhaps
neither version would be generally understood to mean what the

7rpo?

ttjv

Mapia/A

Kal

OeaadfxtvoL)...,"

43

APPOSITION

[1942]

Greek means, namely,

'

many,'

[by

"Many

therefore of the citizens of Jerusalem 1

1
mean] those that had come to Mary' .'"

The passage presents great difficulty. That John should

[1942]
here use "Jews'" not in his usual hostile sense but
apparently to
mean citizens of Jerusalem (as also seemingly in xi. 18, 19, 31 and
need not surprise us much but the sense seems to demand,
"
"Jews," the genitive t<3v eXdovrw,
Many therefore of the Jews
mean
those
that
had
come to Mary... believed, but
[I
many] of
[Jews]
some of them [i.e. of those Jews that had come to
Mary] gave informaxii.

9)

after

tion

to

This

the Pharisees."

actually the reading of

is

But

long comment in which he mentions the phrase

"those that had come unto Mary" some seven or eight times,
4
gives express reasons why twv IkdovTw should not be read
Origen, in a very

Chrysostom does not commit himself

brief statement, "

Some

marvelled

to

anything definite

in

his

but others went and carried word

to the Pharisees 3 ."

Jn uses 'lovSaioi to mean citizens of Jerusalem in xi. 18. 19, where

"
Bethany was close to Jerusalem,
many of the Jews (apparently
had
come
out
to
Martha
and
meaning citizens)
Mary to comfort them": so, too,
in xi. 31 and in xii.
9, "the common people therefore of the Jews."
Elsewhere
(1702), the word "Jews," in Jn, is often almost synonymous with " Pharisees."
1

[1941 a]

he says

that, as

"

"

is a relative term.
It would
probably mean a very much
larger
"A/any of the citizens died of the plague," than in (2) "Many
of the citizens used to come out to see us as our
village was only a couple of miles
off."
In xi. 45, there was need to define "
many." It needed no definition in

[1941 b\

number

18

xi.

19

Many

in (1)

where the context defined

it.

[1941 r] The difficult question remains, Why does Jn repeat a phrase ("many
of the Jews") that meant one thing above (xi.
1819), and would mean quite
a different thing here unless he hastened to
explain it ? The explanation may
be, that the original text presupposed some distinction between (xi. 19) those
Jews
that "came to Martha and Mary," and those that came to
(? SS "because of")
at
the
tomb
of
Lazarus.
Some may have remained in the house when Mary
Mary
went out of it. In that case, (1) "the Jews" in xi. 45 mean the
Jews above
"
came to Martha and Mary." (2) " Many of these [Jews] " had
mentioned, who
"
" come to
Mary at the tomb of Lazarus and "believed." (3) " But some of these
[Jews]" did not come to Mary at the tomb, and these did not believe but gave
information to the Pharisees.
"
[1942rt
SS, quite altering the sentence, has
Many Jews thai came unto
Jesus because of Mary from that hour believed in [esus."
:;

Orij4.
'-

[1942

Huet ii. 353.

Cramer ad Joe,

/']

in

has yfuonivov 5t toD Oav/xaTos,

to<s <J>aprcuots which

an extract closely
resembling Chrysostom's context,
iirlvTevoav tQv deaffan^fui'. 01 5e iv^yyeiXav

ol fxlv

commits

itself to the

the miracle.

44

view that the informers had beheld

APPOSITION

[1944]

The impression left by Origen's long commentary is that

[1943]
he distinguishes the Jews that followed Mary to the tomb from other
Jews that remained in the house. All had come to comfort the two
sisters

but only those that followed Mary, in the belief that she was
weep at the tomb, were by her means drawn out of the

going to

house so that they unexpectedly met Jesus and witnessed the miracle.
"
Concerning these one might say, in the words of SS, that
they

came unto Jesus because of Mary." Origen speaks of them as the

Perhaps
persons for whose sake the miracle was mainly wrought
he regards them as a type of the Church or of the Jewish section
1

of

it.
2

[1944] Justin Martyr and Irenaeus regarded Rachel as the type

of the Church. Origen, according to an extract from Cramer, connects
Rachel with persons weeping for their children and not yet instructed

by the Resurrection of Christ, and says that she is a type of the

3
Whether Origen connected Rachel weeping for her
Church
.

children with

comment on

Mary weeping
the weeping

is

Lazarus we do not know, as his

but he compares the stone rolled

for
lost

Rachel) with the stone rolled away from the

Origen censures Martha's want of faith. Justin
says that Leah, because she had weak eyes, was a type of the
Synagogue, and Irenaeus says that Rachel was a type of the Church

away by Jacob

(for

grave of Lazarus

because she "had good eyes." By this is meant that Rachel could
The Johannine narrative
discern the truth, which Leah could not.
does not justify anyone in drawing this marked distinction between

Martha and Mary but it certainly leaves on us the impression that

Mary was in some way superior to Martha, and that in very ancient
;

"

came

"

were regarded as typical of those

because
of Mary," and that this coming
Jews
was associated with the message of Resurrection 5
times,
"

those that

who came

to

Mary

to Jesus

In what follows, he says that Jesus raised

[1943 a] Orig. Huet ii. 352 D.
Lazarus "that the majority of the Jews (oi ttoWoL, not iroWoi), having come to
Mary (dXddvres trpbs M., not oi i\$6vTes)... might believe in him." Then he adds,
" The
language is somewhat ambiguous."
2
Iren. iv. 21. 3, Just. Mart. Tryph. 134.
1

ii. 18.
Orig. Huet ii. 343 B.
[1944 a] This phrase (" those that came to Jesus because of Mary") might
come into use in connexion with the part played by Mary3Iagdalene as the first
announcer of Christ's Resurrection. A great deal remains to be explained about
the different Maries, about the sisters Maiy and Martha, and the household of

Cramer on Mt.

45

APPOSITION

[1945]

he that was
of his disciples
[1945] xii. 4 "Judas Iscariot, one
destined to deliver him up (els twi/ /j.a6r]TMv avrov, 6 fxikXwv avrhv
7rapa8i8dvai)."

Judas Iscariot has been previously mentioned

same connexion,
tip one, of the

vi.

71 "for he

twelve":

repeats the statement,

was

in

destined (ejueAAei') to deliver

and now, reversing the

when explaining

that the

John

clauses,

words

xii.

"
5

the

him

Why

was not this ointment sold?" were uttered, not (as Matthew says)
"
certain persons," but by
by "the disciples" or (as Mark says) by
"one of his disciples" namely, Judas Iscariot. It happens that Luke
omits, in his description of the Last Supper, the words of the Lord
"
One of you shall deliver me up ."
reported by Mark and Matthew,
"
To these Mark alone adds One of the twelve"." John follows Mark
1

and Matthew in the former statement, "One of you shall deliver me

3
up "; and it is perhaps in view of this pathetic utterance of Jesus

twelve"

that he prepared his readers

"one of you" or "one of the
it at the very first mention of Judas Iscariot, and now repeats it.

for

Noun repeated

(v)

A noun

[1946]
his glory

is

Apposition

glory as of [an] only begotten."

suggest that the

to

in

repeated in apposition
"

"

glory

in

i.

14

"And we

beheld

perhaps intended
cannot be defined by such words as

This

is

or by anything except repetition,

"light," "splendour," "brightness,"
some qualifying phrase to denote unique personality.

with
(vi)

Of Pronoun with preceding subject

of a pronoun with
[1947] On the apposition, or quasi apposition,
a preceding subject, as in i. 33 6 7r/xi/'as....K:ea'os, see 1920 and
Bruder (Moulton) p. 678 gives this construction (of 6 with
2386.
etc. followed by demonstrative
pronoun) as occurring
Mt. (6) (including Mt. iv. 16 where it is a transl. of the Heb.
idiom in Is. ix. 1), Lk. (1), Jn (17). On KtWyos thus used, see 2151.

participle

Mk

(3),

45
Bethany. Besides many other variations, SS has the following in Jn xi. 5
" Now
Jesus was loving to these three, the brother [and sisters] Mary, Martha,
Lazar (R.V. loved Martha, and her sister, and Lazarus)
(19) that they might
to M. and M. to console them concerning their
comfort Martha and Mary (R.V.
that
brother)... (45) And many fews that came unto Jesus because of Mary from

hour believed in fesus (R.V. Many therefore of the Jews, which came to Mary and
beheld that which he did, believed on him)."
1

Mk

xiv.

[8,

Mt. xxvi. 21.

[1945<d Mk xiv. 20 "One of the twelve, he that dippeth with me in the

dish," Mt. xxvi. 23 "he that has dipped his hand with me in the dish," omitting
-

"one
3

nf

Jn

tlic

xiii.

twelve."
21.

46

ARTICLE

[1949]

Article
Nouns

Before

(i)

in general

The Fourth Gospel, more than

[1948]

the Three, represents

Good

(i) ideals such as the

denote

Jesus as using the Article to

Shepherd, the Way, the Truth, the Door, the Life, and (2) types,
"
the bridegroom," " the woman
such as " the wolf," " the porter,"
[of the house],"

R.V. has

1
the wife

i.e.

"the grain."

24 "Except a grain of ivheat

into the earth," perhaps from a sense that
xii.

In the

last instance,
kokkos tov ctltov) fall

(6

in English, though we
can say "the seed," we could not say "the wheat-grain." But we

lose in this translation the recognition of the fact that "the grain"

(no less than "the sower," and "the earth"), was present before our
Lord as one of the familiar instruments, so to speak, in His Father's

Somewhat

hand.

Mark alone speaks

similarly

where Matthew and Luke have dropped the

"Fathers"

(1)

vi.

[1949]
that

candle,"

Nouns

Inserted, or omitted, before special

(ii)

"the

of

article

it

"Not

58

and died,"
Moses but from

as the fathers ate

vi.

58,

circumcision]
"the fathers"

ceived

the

law

[i.e.

is

from

"Not

22

vii.

the fathers."

must mean "the generation that reand died in the wilderness." But, in the New
Testament generally, "the fathers" means "the patriarchs" (and
In

of

God 3

original receivers of the Promises

Abraham) regarded as the

and the language of the

especially
;

Epistle to the Hebrews,

"God,

who... spake to the fathers in the prophets 4," is quite exceptional

Hence, in the Acts, when the people of Israel (and not
(2553 e).
the Patriarchs) is denoted, "our" (or "your") is perhaps invariably
inserted
1

and we should expect a Jew

iv.

speak and write "our

to

xvi. 21
yvur] orav 71*7-77, i.e. the married woman, not "a
The meaning is " the woman \pfthe Aome]," or "housewife." Comp.
11 "Like Rachel and like Leah, which two did build the house of Israel."

[1948 a]

woman."
Ruth

Perh. there

17

allusion to this thought in the description of Jehovah as, so to speak,

ii. 22 "he built the rib into a woman."
See 1019.

is

building the builder, Gen.

-

Mk

[1948 ]

even rendered
Lk. viii. 5.
4
5

Heb.

i.

[1949 a]

\vxvos,

Mt.

" a sower"

Rom.

ix. 5, xi.

v.

(but

15,

Lk.

28, xv. 8,

Acts

16 \vx"ov.

viii.

R.V. "the")

in

xiii.

Mk

iv. 3,

32 (comp.

A.V. has
Mt.

2 Pet.

xiii. 3,
iii.

4).

1.

Acts

iii.

11, 12, 15, 38, 39, 44,

xxviii. 25.

21

iv.

cireipuiv

Note

13,

45

that,

iii.

[bis),

amidst

25

(vfxCov,

marg.

ti/muiv), v.

30, vii. (Stephen's speech)

17, xv. 10, xxii. 14, xxvi. 6,

" our fathers " in the course
frequent repetitions of

51 (vfiwv), 52 (fytw").

47

xiii.

ARTICLE

[1950]

when mentioning his own people. The preceding words

"This is the bread that came down from heaven" whereas, in
8) represented as saying "from
Gospel, Jesus is always (1952

fathers"
are,

this

These facts suggest that vi. 58 may be an evangelistic

of the Doctrine of the Bread from Heaven.
" For this cause Moses
gave you circumcisioD
[1950] In vii. 22

the heaven."

summary
not that

it is

from Moses but from the fathers

circumcise

ye

man

(1961),"

exact

the

and

on the sabbath
historic truth would

from the fathers," but " from Abraham." But " the
fathers," meaning "the patriarchs," might be loosely used to express
require, not

"

the fact that circumcision, beginning with the first of the Patriarchs,
rest of them, and was thus passed on to Moses,

was continued by the

If John wrote vi. 58

who, though he "gave," did not originate it.
own person, but vii. 22 in the person of Christ, it is compara-

in his

tively easy to explain

Wilderness"

how

"

in the former,

the fathers

"

"
might mean

and "the Patriarchs"

Israel in the

in the latter

1
.

It

more in accordance with the Johannine method of expression that

our Lord should speak of Abraham, Isaac, and Jacob as " the
is

"

fathers

than that

He

wandered forty years

"Feast"
(2)

should give

this

name

to the generation that

in the wilderness.

"
Now there was at hand the [principal] feast of the
[1951] vii. 2
the
feast
of
tabernacles
rQv 'I. q o-K-qvoTr-qyia)." Josephus
(77 kopr-q
Jews,
calls this

(Ant. viii. 4. 1)
the Hebrews," and

among

"by
(ib.

far the

most holy and important

xv. 3. 3)

"most

of

all

observed

feast

among

John's reason for calling attention to this is given in the

The brethren of Jesus urge Him to shew Himself in
context.
us."

of Stephen's speech, " the fathers" (according to W.H., following SBDj occurs
exceptionally thus, Acts vii. 19 "the same dealt subtilly with our race, and evil
entreated the fathers, that they should cast out their babes."
Is this to be explained

from the special context, as meaning " the fathers of navly born children"!
" the
Stephen calls the sons of Jacob
patriarchs (oi TraTpiapxai) when they sell
" our
and
when
Joseph,
they are sent to buy corn, and subsequently
fathers"
In Acts iii. 22 (A.V.) the words "unto the fathers" are an
(Acts vii. 9, 12, 15).

"[The] Song of [the] Fathers," LXX v/xvos

World."
" our
[1950(7] Note that Jesus, in replying to the Jews (vi. 31
fathers ate the
manna") has said vi. 49 "your fathers ate the manna. ..and died" (comp. Mt.

interpolation.
Traripwv,

is,

in

The

lick,

title (in Sir. xliv.)

"

Praise of the Fathers of the

"

Our fathers. ..your fathers"). An evangelist, commenting on this

30 2
a Gospel for Greeks and Jews, not being able to say "your fathers," might
substitute "the fathers."
xxiii.

in

48

ARTICLE

[1954]

" Manifest
thyself to the world," and this particular feast was
the best occasion for obtaining publicity
" Heaven "
public,

(3)

[1952] The article is always used by John (16 times) with

"heaven" except in i. 32 "I have beheld (Te0eapx<.) the Spirit
"
"
vi. 58
This is the
descending as a dove from heaven (Z$ ovpavov)
bread that descended from heaven (6 e ovpavov Kcu-a/3as) not as the
he that eateth this bread shall live for ever."
fathers ate and died
Of the sixteen instances of "heaven" with the article, thirteen occur
2
This makes the two exceptions
in the phrase "from the heaven ."
;

all

more remarkable.
" the heaven
[1953] As a rule,

the

distinct

"

from

means heaven regarded as a place

"
means what is heavenly
mortal or human.
In the Synoptic

the earth," whereas "heaven

or divine as distinct from what

"The

Tradition,

"

is

doctrine of John, was

1 ''

men 3 ?," "from

heaven'

means

it

from heaven

divinely

inspired,

(e 6.) or

from

but "from the

heaven" would have implied a suggestion of an angelic message, or

Different writers
vision (Acts xi. 5) "sent down from the heaven."
"
hearing from heaven."
might take different views of the Lord
Solomon in the book of Kings uses the article, Nehemiah does not 4
But the same author may reasonably be expected to take the same
.

view,

and not

use

to

phrase with and

the

without

the

article

indiscriminately.

He

has

"

from the heaven,'' using the noun metaphorically in

sense like " the bosom of the Father," " the light of the

a spiritual
"

habitually represents Jesus as asserting that

John

[1954]

come down

"

If he had used the phrase "from

etc.
would
have
heaven?
predicated about our Lord what might also
have been predicated as we have seen above concerning the

world,"

the bread of

life

it

Therefore in the Fourth Gospel both

Christ and Christ's doctrine, the Bread of Life, are said as a rule to

doctrine of John the Baptist.

[1951a] In

W.H.

But
2
3

v.

1,

[1952 a]

All have

[1953 a]

Mk

dvdpwiros

Mera ravra

rjv

iopri;

tQv

reject the article without alternative.

it;

xi.

ovpavov,

k,

30,

and

except

Mt.
Cor.

vi.

xxi.
v. 2

'lovdaiojv, Tisch. reads

SS has "

17

eopT-f).

a feast of the Jews."

&tt6.

38

Lk. xx. 4.
1
Cor. xv. 47 6 devrepos
"
to % ovpavov imply " spiritual
as opposed to
25,

"earthly," "fleshly."
4
[1953 f^] 1 K. viii. 32, 34, 36, 39, 43, 45, 49 eLo-a/coi'iay e/c tov 6., Nehem. ix. 13
i\a\-qoas irpos avrovs e 6., ix. 15 dprov e 6. 5w/cas avrols, ix. 27 i 6. o~ov -rjnovaas,
Contrast also Ps. liii. 2 6 deos e/c t. 6. oi^KV\pev with Ps.
ix. 28 ei; 6. eiarjKovo-as.

cii.

19 Kvpios e

A. VI.

6. eirl ttjv 777c e7r^/3\et/<e.

49

ARTICLE

[1955]

Thus John reverses the usual

custom of speech. Most writers would speak of " the birds of the
heaven" and would describe a bird as coming down " from the
heaven" meaning "the sky," whereas they would say that a prophet's
have descended "from the heaven."

message comes "from heaven, not from earth." But John prefers to
"
take " the heaven
as a materialistic term used by him always in
a metaphorical sense to imply that the Lord Jesus Christ, the Bread
not merely of a heavenly origin but came down in
of the Eternal God.

of Life, was

manner from the abiding-place

a unique

What

[1955]

bearing

has this on

the

of the two

first

above-

mentioned exceptions, i. 32 "I have beheld the Spirit descending as

a dove from heaven ($ 6.)"? The answer is complicated by several
facts.

The

is
speaking, not our Lord, nor the
" from
(2) It is not clear whether
person.
"
"
taken
with
as
a
dove
or
with
should be
"descending."

(1)

evangelist

heaven"

Baptist

own

in his

Mark and Matthew

(3)

the descent of

in their parallel description of

"
the Spirit, mention " the heavens and
"
has the heaven" and "from heaven."

but Luke
"from
If John had written "from
the

heavens"

it
might have been taken literally in connexion with
"dove," so as to mean "like a dove from the sky"; or it might
have been taken metaphorically, "from the very habitation of God."

the heaven,"

Perhaps neither of these meanings

is

contemplated

More probably John regarded the Baptist

"
that came "from heaven
and as using the

Gospel.
vision

the Fourth

ordinary phrase
This phrase he places exceptionally in the Baptist's mouth
order to distinguish it, on the one hand, from any bodily dove

about
in

in

as speaking of a

it.

all, and, on the other hand, from those unique spiritual

" the
concerning which Jesus spoke, which were from
heaven of heavens." See 685 724.

visible to

descents

[1956]

The

other instance,

down from heaven

follows, in the

from
vi.

"

"This

or

"

is

less

apros

is

the bread that

it

ovpavov

came

KaTa/3as),

than eight instances of " bread

come down from

the bread that

the

heaven" and,

in particular,

heaven

is

am

several contexts: (a)

this

[continually] coming do\vn/;vw

the living bread that came down from the heaven."
two challenge, as it were, comparison or contrast. So do their
1

the heaven...

The

(outos

58 "This

vi.

icrriv

same chapter, no

the heaven

50

"

vi.

58 "This

is

the bread that

not as the fathers ate and died)

bread shall

wilderness the

live for ever,"

manna and

(/>)

died.

came down from

he that feedeth on (rpwyuv)

"

vi. 49
Your fathers ate in the
51
This is the bread that is continually

50

ARTICLE

[1957]

coming down from the heaven that anyone may

(dTruOdvrj) (or, be liable to death, aTroOvrjaKrj).

came down from

that

the heaven,

eat thereof and not die

am the living bread

eat of this bread he shall
I

//anyone

live for ever.'''

The

[1957]

first

be noted

point to

that in (a)

is

the passage

under discussion, the eaters of the manna are called " tfie fathers,"
but in (/') "your fathers." This, as has been shewn above (1949),

implied
12 "

iii.

is a saying of the Lord, while

(a) is evangelistic
next point is that the anacoluthon, or breaking off",

indicate that (b)

may

The

comment.
in

"not

not

as (ov ku#ojs),"

is

Cain was of the

as

paralleled by Westcott here to

one"

evil

Jn

and neither here nor

in

the Epistle does Westcott refer to any other N.T. instance of such a
1
These two peculiarities of John himself, as distinct
construction
.

from the words of Christ recorded by John, when combined with

"from heaven"'instead of the phrase regularly assigned to Christ

("from

both here and elsewhere

the heaven'')

indicate

the

that

here speaking in his own person and summing up the

whole of the Eucharistic discourse. According to .this view, the
evangelist

is

teaching of the Lord in the Synagogue at Capernaum concluded

"
He that feedeth on me, he also shall live for
with the words (vi. 57)

my

Then John

sake."

circumstances

down from
1

heaven

[1957 a]

Kadvos

in xiv. 27 (where
-

[1957/i]

[bread]

down

not from men]

not as the fathers [of Israel] ate

01)

icaddis

apart

in

from

it

"This is" both in (a) and (b) is ambiguous.

came down," or " This [man] is

Cor.

viii.

lips

it

It

in

ral ov

iii.

may mean,

the bread that

12

" This

came

never represented as saying ovtos ianv except

" This
But it is quite
[bread] is."
probably means

In Jn, Christ

His

purely Johannine, occurring in Jn vi. 58, xiv. 27, 1 Jn

is in Christ's words) the construction is quite regular.

is

the bread that

(1974)."

here, and

himself thus sums up the doctrine and the

delivered "This is 2 the bread that came

it is

According to Bruder,

r)\iricra./j,ev

is

which

in

is

Jn that he should repeat the words of the Lord giving them their
inner sense " This [wan] is." The phrase occurs several times in testimony to
" This is he about whom I
" This is
Christ,
said," i. 33
30 (from the Baptist)
he that baptizeth," i. 34 "This is the Son (or, Chosen One) of Cod," iv. 42 (from the
" This is in truth the Saviour of the
world," com p. vi. 14, vii. 40
Samaritans)
" This is in truth the
" This is the Christ."
In some of these
vii.
characteristic of

i.

prophet,"

41

In xxi. 24 it comes
passages, e.g. i. 34, iv. 42, it comes at the close of a narrative.
In
near the close of the Gospel, " This is the disciple that testifieth these things."
" This is he that
" This is the
the Epistle it occurs thrice
ii. 22
antichrist," v. 6.
came through water and blood," v. 20 " This is the true God and eternal life."
:

The phrase comes

appropriately in Jn

vi.

58 as part of an evangelistic utterance

testifying to the truth of Christ's Eucharistic doctrine.

51

Comp. 26212.

42

ARTICLE

[1958]
the wilderness and died.

He

These things he

for ever.

that feedeth

said in

on

this

bread shall live

synagogue teaching

in

Caper-

naum."
51, "Ye shall see the heaven opened (perf.)," the
[1958] In
meaning is probably something quite different from a vision of
a "rending" in the sky such as might be inferred from Mark's use of
the word "rend" in the description of Christ's baptism.
Taken in
i.

conjunction

with

John's

about

context

"angels ascending and

"
promise a continuous revelation and
descending," the words (642)
"

a permanent avenue opened up between heaven

the spiritual
"and earth." The evangelistic use of the word with the
heaven

article in

xii.

28 "There came therefore a voice from the heaven" and

"

Having lifted up his eyes to the heaven" perhaps denotes

both passages an outer and an inner meaning for non-believers,
that lower heaven which men call "the sky"; for believers, "the

in xvii.

in

heaven of heavens
"
(4)

Man

."

"

"
In the following passages, " the man
is used
the
(like
"
"man
the vine
in general," "mankind," or
etc.) to mean
dog,"
"human nature"; Jn ii. 24 5 " But Jesus himself (2374) would not
"

[1959]
"

trust himself to them because he understood

all
[men] (-n-a^Tas) and
he
had
no
need
that
one
should
because
any
testify about human
nature (lit. the man) because he himself (2374) could understand what

human nature (lit. the man)." Mark alone has (ii. 27) "the
made for the man and not the man for the sabbath."
But Mk vii. 15 "There is nothing outside the man (i.e. man in

was

in

sabbath was

general) that, going into him,

by Mt. xv.
of the man,

In Genesis,

11.
i.e.

able

is

vi.

to

defile

him

"
is

imitated

"God

mankind, was great,"

viii.

saw that the wickedness

21 "the imagination of the

mankind" LXX has 1st " the men," 2nd " the
man." Comp. Eccles. iii. 11 "so that the man cannot find out,"
where LXX has "the man" but Aquila "man," and iii. 19 "theman

heart of the man,

i.e.

hath no preeminence above the beasts," where LXX and Theod.

have " the man," but Sym. "man" So 1 Cor. ii. 11 "Who among

men knows the things of the man?" i.e. the facts of human nature.
The Hebrew phrase is identical with "the Adam," so that the Pauline
phrases "the old man" and "the //era man," are equivalent severally

For "judgment-seat

"

with ami without the article, see 1745.

52

ARTICLE
to (i)

Adam"

"the old

man" who

"second

Adam," and (2) "the

"from heaven."

or "first

said to be

is

[1960]

Adam"

last

or

[1960] In vii. 51, "the man" may very well refer to previous
context, which describes an attempt on the part of the Sanhedrin to
arrest Jesus.
Nicodemus, a member of the Sanhedrin, pleads that

judge

the

events to be heard: "Will

at all

Jesus ought

man

it first

except

The term

been trying to arrest.

and

Nicodemus

exhibits

superior

position

is

i.e.

our

Law

man you

have

doth

(or,

"

the

perhaps slightly contemptuous,

speak from a detached and

as affecting to

of the fact that he has visited Jesus

similarly, in Matthew, Peter detaches himself

in

spite

Somewhat

by night.
under pressure of

hear from him...?

fear,

when he

and,

is

questioned about his Master,

" I

do not know the man'2 ." In classical Greek, 6 dvdpwiro';

often means "the poor man," "the poor creature," and there is
probably a tinge of this mixture of pity and contempt in Pilate's
"
Behold the man," i.e. " Behold the poor creature
saying (xix. 5)
says,

whom

are

you

But

as speaking

"not from

Pilate, like

who

Caiaphas

is

beneath

surely

50),

(xi.

your

also be regarded

may

himself," so that he unconsciously uses an

" Behold the man " i.e. the Man
according

may mean

expression that
to

and

persecuting,

hostility !"

God's Image, the ideal

Man

3
.

B gives Kpivel fut., which favours the view

would favour the rendering "the man [from time to time
brought before the Law]." Comp. Lk. xix. 22 Kpivw where W.H. (with most
Lat. vss.) have Kpivw but R.V. KpivQi.
1

[1960 a]

The

taken above;

[1960 3]
Lk.
Xeyere.
rid of it.
3

[1960 c]

mean "the
[of

scribe that accented

Kpivei

Mt. xxvi.
xxii.

58,

t'ov

74

72,

dvdpwTrov,

60 has &vdpwwe.

Mk

Mk

xiv.
71 top d. tovtov Sp
softens the harshness, Lk. gets

He uses it to
Epictetus' use of the term is worth considering here.
man," what Philo would call "the man according to the image

ideal

God]," St Paul "the new man," and some "the Son of man."

briefly expressed
that,

"

by

being unable to

fulfil

we

e7ra77eX/aj' TrXr]pu>o~ai)

"

in the following extracts

the promise implied in

take in addition to [it]

'

The

Man

'

(ttjp

(7rpoaXa/j.j3a.pop:ep)

thou do aught

"Beware,

It

may be
"

(ii.

title)

How

rod 'Avdpwirov
that of

'

The

as a wild beast

then, lest
lost The
(airuXeo-as top avdpwirov), thou hast not fulfilled the
Else, thus also The Man is
Beware, lest [thou do aught] as a sheep

Philosopher,'"
Else, thou hast
promise.

The Man

(ii.

9.

foil.)

Man

And again (Epict. ii. 10. 14) "But if, from

destroyed (ambXeTo 6 avdpuiros).'
being a man, a creature mild and sociable, you have become a wild beast, noxious,
1

cunning

at mischief,

''

given to biting, have you lost

(air oXdiXex as)

nothing?

\\ hat

Must you wait to lose the trash in your purse before you will confess to having
Is there no other loss
suffered damage (dXXa del ae Kepfxa ajroXecrat. iva I'rj/xLwOrjs) ?
"
that damages 7"he Man (aXXov 5' ovdevbs a-n-uXeia i'T]/xioi top avdpwirov) ?

53

ARTICLE

[1961]
[1961] In

vii.

23

" If a

man

receiveth circumcision

(dv6pwiro<;)

on the sabbath," W.H. have [6] dv6pu)Tro<;, and B inserts 6. But

the high authority of B is weakened as regards the article by the
fact

makes frequent mistakes (2650 2) about o and the

c, e.g. v. 7 npoceMoy for rrpoeMoy, vi. 19 ooct&Aioyc
cocctaAioyc, vii. 38 eie/v\e for eice/v\e, and even vii. 43 cxima.
that

it

similar letter
for

for

cxicma

(where,

as

in

vii.

23,

the

error

of

insertion

omission could not arise from the juxtaposition of similar

or

letters).

23 the scribe of B may have referred to the previous

words (" and on the sabbath ye circumcise a man ") and he may
Possibly

in vii.

have supposed the

text to proceed, "if the

In any case " man "

" The man is
not

is

as

emphatic here

made

as

man
is

it

{just mentioned]..."
in

Mark's statement

"

and the emphasis is

illustrated by vii. 22 "On the sabbath ye circumcise a man."
"A
man " might have been omitted if emphasis had not required it.
for

the sabbath

But the argument is: "You do not hesitate to break the sabbath by
If human beings on the sabbath are
circumcising a human being.
allowed to receive this partial purification, are ye angry with me for
having made a whole human being (6'Aov dvOpwirov) sound on the
"
sabbath ?
The plea is, in behalf of humanity, for a humane

judgment ("judge righteous judgment"). And the whole passage

illustrates the use of dvOpw-n-os alleged above (1934
5) to mean

"human
is

Abraham whose "love

being" in connexion with

of

men"

eulogized by Philo.
(5)

"Mountain"

[1962] In Genesis (xix. 17) (LXX) "Look not behind thee nor
stand in any of the surrounding country (rrj 7repi^ajpa)), escape into
"
the mountain," the context defines " the mountain as the mountainous

country near Sodom.

Twelve,

(iii.

13)

So

in

"he goeth up

previous mention of

(iii.

7)

Mark, before the Choosing of the

into the mountain,"

is

defined

the

by
presumably the sea of Galilee

"the sea"

mountainous country near the sea of Galilee

but the
Luke
"he
went
forth
the
into
mountain
to
parallel
(vi. 12)
pray" is
not defined by anything unless we suppose it to follow closely on
Christ's teaching in (vi. 6) "the synagogue," and assume this to
1

as being the

"
the synagogue of Capernaum, so that " the mountain
means
"
the mountainous country
near that city.
In Mark and Matthew

mean
"

'

To 6pos means " the mountain," or

."iiiriliin^

implied

-\]>n

<<!,

l,

like "///<

54

the mountainous country," defined

1

is^hlands,"

"

the Lakes."

by

ARTICLE

[1964]

"

into the mountain to pray," after the Feeding of the

"
a boat,"
Five Thousand, follows a previous mention of going in
In the story of the Gerasene
presumably on the sea of Galilee
Christ's going

demoniac, "the mountain" is also defined

"
a previous mention of " the sea," or

When

"GerasaV

the

is

Transfiguration

Mark and Luke) by

(in

as

sailing,"

well

described,

as

by

Mark and

Matthew speak of "a high mountain 3 " (as also does Matthew in the
4
5
Temptation ) but Luke has "He went up into the mountain to pray ."
of
the
in
A
of
the
contexts
Mark
review
which
passages
[1963]
mentions ''the mountain" makes it probable that he uses the phrase
not that
to mean the mountainous country in view of Capernaum

which was actually nearest to the city on the west of the Lake, but
The former, though near,
that which lay on the east of the Lake.
could not be seen by the citizens of Capernaum who lived under it,
the latter, being constantly visible to them, might
speak
This is not always clear in the
"the mountain."
called
be
naturally
so

to

But John defines the position thus in the only passages

is used by him absolutely, vi. i 15 "Jesus

Synoptists.
in

which "the mountain"

went away on the other

side of the sea

Galilee....

of

Now

Jesus

came

up into the mountain.....he withdrew again into the mountain." Luke

makes no mention of "the mountain" in connexion with the Feeding
of the Five Thousand, Mark and Matthew mention it once, John
mentions

twice.

it

Luke omits and John

a case where

It is

inter-

venes.
"

"

Only begotten

(6)

i.

[1964]

"No man

18

he hath

hath

Under

him."

declared

God

seen

God, he that

begotten (Movoyevr}<;),

the

is in

any time.

at

bosom

Only

of the Father,

head of Apposition (1938)

the

reasons have been given for punctuating as above, and for regarding
"Only begotten," "God," and "he that is" (6 wv qualified by

"in the bosom of the Father") as three

Greeks, and Philo
called

God

"

(the

which

that

"He

that

Jewish
is,"

Mk
vi.

3
3
6

vi.

46
32, Mt.

Mk
Mk

v.

11,

ix. 2,

Rev.

i.

" went
xiv.

Lk.
Mt.

away

interpreter

is," 6

bosom

to pray," Mt.

xiv.

the Logos.

viii.

32, following

Mk
4

23

4, 8 etc.

55

v. 1,

Mt.

not

of the Father" to indicate

" went
up to pray," following

13.

xvii. 1.

The

Greek philosophy)

make God a Person,

so as to

of

John adopts the Apoca-

to ov, neuter.

lyptic phrase
He then adds "in the
a thing.

Mk

titles of

Lk.

iv. 8.

viii.

26.
5

Lk.

ix.

28.

ARTICLE

[1965]
a Person,

wisdom

whom

in

but

the defining characteristic is not strength or

Thus an expression
with a Father.
closes
the list of titles
filial
love
paternal and

both

implying

union

filial

and descriptions of the Logos enumerated

the

last

of these

three

titles,

the

first

place

Hebrew

begotten," which, both in Greek and

the
is

In

Prologue.
to

given

owing

"

Only

to the con-

implied
only Son and a beloved son (803)
not likely that John meant us to render the

nexion between an

"beloved Son."

in

It is

word "an only begotten," any more than to render Oeos, "a God."
As a Christian would not render Xpio-ros "an Anointed," but "the
"
Christ," so John intends us to render Movoyevr/s, "the
Anointed," or
"
Only beonly begotten," or else, as a proper name, Monogenes, i.e.

The

gotten."

alterations of this text are

Tohn has strained

to the

utmost the

elastic

numerous and natural

Greek language

briefly the intensity of his conviction that the

Father

is

as

to express

known

only

through the Son.

(7)

"Prophet"
In

[1965]

21

i.

"Art thou

the

prophet," apparently (unless "that"

prophet}"

is

"

"
ille

as

A.V. has "that

in

K.

xviii.

as a repetition of the previous question "Art

(A.V.)) regarding
thou Elijah ?" Origen, with more probability, supposes it to refer to
it

the "prophet" mentioned in Deuteronomy xviii. 15, 18, whom the

Jews (825) seem not to have identified with the Messiah, although the

prophet
(8)

is

thus identified in Acts

"Teacher
iii.

[1966]

10

iii.

22.

[of Israel]"

"Thou

art the teacher of Israel (6

S.

tov

'I.)

and

knowest not these things!" is probably ironical, meaning "the

That John would not indiscriminately insert
\well-knoiun~\ teacher."
and omit the article in such phrases, may be inferred from his
discrimination and,
general carefulness and subtlety in linguistic
"
of
thou art the Son
in particular, from i. 49
God, thou art King
utterance of Nathanael, as compared with xii. 13
"the king of Israel," the utterance of the crowd, in the Entry into
"The Son of God" reigns over, or is "king of" all the
Jerusalem.
nations of the earth including Israel.
David, or Hezekiah, or a
" the
called
be
king of Israel"
merely Jewish Messiah, might naturally
Nathanael is made to utter a coni.e. the king for the time being.
fession much more inclusive than that of "the great multitude ."
of Israel," the

[1966-/

In classical

Gk

a distini tion

56

is

drawn between

fiaaiXevs,

i.e.

"

King'

ARTICLE
Names

Before

(iii)

The

[1967]

article before a

name may mean

variety of usage in different writers,

"the [above-

Mark is singularly consistent

moods).
He omits
nominative, "Jesus."
mention of the name (i. 9) but never again, except in
different

in

his use of the article with the

in
it

(i)

This leaves room for great

and even in the same writer

"the [well-known]."

mentioned]," (2)

(when writing

[1969]

in the first

"

where custom requires

47) "Jesus the Nazarene
omission as the name is defined by "the Nazarene." Matthew

the phrase
its

(x.

and Luke omit the

article at

in

but omit

first,

about

predicative nominative)
later on (besides the parallel to

and

five

Mk

x.

also (with the non-

it

eight instances, severally,

47).

In John
excluding such instances as "Jesus the Naza[1968]
"
and others where we might expect omission we find the
rene

With Ae'yei, John, more often

omitted about sixty-five times
than not, has 6 'lrja., but he has aireKpiOr) 'I770-. about twenty-two
2
In phrases with
times and dneKfnOy 6 'lrja. only once for certain'
aTrKpt6ri and names, the LXX regularly omits the article.
John
1

article

may have been

influenced, in using this word, by

LXX

usage, while,

With indeclinable
of Aeyet, he follows Greek usage.
names, case-inflexions are sometimes indicated by the article for the
the

in

use

apparent purpose of clearness and perhaps it is sometimes inserted

in accordance with an unconscious sense of rhythm so as to avoid
;

in the long dialogues that characterize the

monotony

John's

[1969]

general

rule

is

to

introduce a

Fourth Gospel.
personal

name

uniquely, the name given to the sovereign of the East, and 6 j3aac\evs, "the king"
There is perhaps an inner evangelistic meaning in
of ihis or that barbarous tribe.

the protest of the priests, xix. 21 "Write not, the king of the Jews,' but that
"
'He said, I am kingoi the Jews QS. rwv I. ei/iL),' besides some allusiveness to the
l

See 2669.
Synoptic differences concerning the inscription.
to
the similarity of o to C and
doubtful
are
statistics
The
owing
a]
[1968
1

the weakness of codex

B on

this point (1961

and 26502).

But 65

is

probably the

minimum.
'

[1968<$]

where

avrols

vi.
is

29.

In

inserted

iii.

5,

after

xviii.

37,

awcKpidr]

W.H.
we

have

often

find

[6].

On

the other

hand

or [6] before 'lijaovs.

Perhaps where avrols or avrw

is inserted, referring back to the person spoken to,

often inserted to refer back to Jesus.
Johannine variations may be illustrated by the use of "John (the

a corresponding 6

is

more

[1968 r]
Contrast i. 28
Baptist)" which occurs with article (13), without (5), doubtful (1).
ev B....ottov i]v 6 'I. fiaTvrLguv (where there has been much said about John in
context) with x. 40 eh rbv rbtrov ottov

rjv

57

I.

to irpuirov fiairrlfav.

ARTICLE

[1970]

without the

article

One

to this.

is

and there appear only three or four exceptions

in xviii. 29 "There went out therefore

"Pilate"

the [governor] Pilate,"

mention of him
Pi/ate" where

and

Pilate")
2

governor

and

the

in

this

may

Passion,

"

be paralleled by Luke's

him

they led

first

to the [governor]

Mark has no article (" they delivered him up

Matthew "they delivered him up to Pilate

."

to
the

The other exceptions are indeclinable nouns i. 43 5

[1970]
He findeth Philip... now the [aforesaid] Philip was from Bethsaida...
Here "Philip"
Philip findeth (lit.) the Nat'hanael (rbv NaflavaifA.)."
"
is introduced, according to rule, without the article;
Nathanael,"
:

"

"We

against the rule, with the article: i. 45

a son of the Joseph ('I. vlbv rov 'Iohtt^)."

"Is not

this

In

'Iuxr?7<)?"

the

son,"

shewn

the

Jesus,
iv.

5
is

reading
be dative

to

son

[well-known]

have found Jesus,

Contrast this with

of Joseph

"the well that Jacob gave to

doubtful, and W.H. bracket

immediate clearness.

by
If

vlu>

airov,

but

the

[the]

tw.

article

it

seem

to Jesus

Joseph his
'Iwo-t^

is

to

is

"),

implied
but can

("a son of the

John would speak of anyone

article just afterwards

likely that

as distinguished ("the [great]

approach

42
vlbs

"Nathanael" were not indeclinable, we

be the meaning of the

Joseph"), and does

conduces

might suppose the article to imply distinction such as

in the words of the Lord (" Behold an Israelite indeed
this

('I.

(lit.)

vi.

Nathanael") when describing

his first

[1969 a] "Solomon" (x. 23 iv Tjj aroq. rov 2.) could hardly be said to need
In xviii. 40 "Not this man but the [great] Barabbas," it is the
"introducing."
" the
crowd, not the evangelist, that speaks; and the same applies to xix. 12
1

\great\ Caesar."'
'

has 6

[1969 /d Jn
II.

xviii.

invariably,

29, Lie. xxiii.

Mt. has

it

1,

Mk

except

in

xv.

t,

Mt.

xxvii. 2.

xxvii. 62 (pec).

Mk subsequently
Lk. has it exc. in

xxiii. 6, 13, 24.

Jn has 6 II. 19 times, and once, according to W.H. (xviii. 31)
as o may
simply II.
Probably W.I I. are wrong in following B here, especially
have been omitted after the preceding c in &YTOIC (1961. 2650 2).
,

rov 'lwa-q<p may shew traces of some tradition

45
[1970'/
Possibly
about "the carpenter Joseph," and the evangelist may intend a contrast between
the beginning of the <i<>>pel (when Jesus was described as v. tov 'lw<rr)<p) and the
:i

v'Cov

i.

development of the Gospel

[1970
in

LXX

case,

LXX

/>]

The

which Jesus was described as 6 v. '\uart<j>).

names of persons introduced for the first time is rare

(after

article before

but it occurs in 2 K. xxii. 3 to represent eth, the sign of the objective

The parall. 2 Chr. xxxiv. 8 has eth, but
before "Shaphan...the scribe."
omits t6v. For the article with names of places, see 2670 foil.
;

5*

ARTICLE
With

(iv)

"These
defile

gave

are

Synoptists, this construction is comparatively

1
it that smote thee (tis io-rw 6 n-aicras o-e) ?",

the

"Who

e.g.

and "is" or "are"

Participle
In

[1971]
rare,

is

"

were sown 2

that

they

[1972]

"These

are

the

things

that

ra koivovvto.) the man 3 ," " Who is it [really] that

4
o hov<;) thee this authority ?"
In the last instance,

Icrrtv

(ravTa

(tis <ttiv

Mark and Matthew have "Who gave thee?" The

some person
or thing defined as doing something.
Isaiah writes, "There is at
hand one-justifying-me" LXX renders this, "There is at hand he that
the

parallel

construction with the article assumes the existence of

Isaiah proceeds, "Who will contend

But
the
construction.
does not vary it,
against
varying
"
Who is he that contendeth with me (ti? 6 Kpivouevos jxoi) ? " The
"
God [is] he that
Epistle to the Romans loosely follows
5
who
is
he
that
shall
In
condemn
}".
classical
Greek it is
justifieth:
justified

me (o
me ? "

SiKcuwo-as p-e)."

LXX

LXX

"
one
necessary to insert the article in representing the Hebrew
justifying me." If d were omitted above before SiKouwo-as, the meaning
"

of the Greek would be

he

is at

hand, having justified

me

."

Whereas Luke scarcely ever uses this construction in the

[1972]
Words of the Lord 7 John uses it frequently as follows (i) v. 31 2
"
If I be testifying about myself my witness is not true.
Another

is

[really]

he that

Mt. xxvi. 68, Lk.

xxii. 64,

[1971 a] Mk iv. 16
explanation of the Sower.
2

in

iii.

[1971 ] Mt. xv. 20 (?Mk

3 ovtos ecrriv 6 prjOeis.

Lk. xx.

Rom.

20,

[1971c]

increasing,"'

scattering,
18, xiii.

2 parall.

Mk

viii.

make

vii.

xi. 28,

34 (quoting
In Proverbs

the

not

Is.

1.

Mk

in

Mt.

xiii.

15),

Mt.

etrrtv

(aAA.os

testifieth

concerning

(4901).
19

23,

comp. Lk.

not in Lk.

xxi.

paprvpuiv)

23

tLs crot

viii.

Mt. also has

12,

14,

the

this construction

tdwKev;

8) debs 6 diKaiQv, tis b koltclkplvuv;

xi.
24 (lit.) "there exists one scattering and yet
paraphrases, "there are those who (elalv o'i), [while]
things more," but Aq. and Sym. ian oKop-Ki<;uv, comp. Prov. xii.

LXX

7.

would probably be hard to find an

meaning e.g. "is scattering" unless
The instances given by Jelf 376. 4 are
the meaning were "is really scattering."
Plat. Legg. S60 E (and Demosth.
mostly from poetry and not in the present.
[1971 d"\ In classical Greek prose it
instance of eari and a participle, without

p.

6,

853. 29) TavTa. ovtws %x 0VT & e<rTiv means "these things are irally so.'"
7
[1972 ] Lk. xx. 17 ti ovv iaTiv to yeypa^p.ivov is (apart from the Parable of

Sower (1971 a)) the only exception, if it can be called one. Outside the words
of Christ, the constr. occurs (in Lk.) only in xxii. 64, xxiv. 21 oti clvt6s eanv b
the

/jl^Wuv \vTpovo~dai Tov'IcrparjX.

59

ARTICLE

[1973]

and then Jesus goes on to say

nor even the works that

me...,"

the

Baptist,

Father, invisible to those

would have

whom He

is

that this "Testifier"

He

not

is

Himself does, but the

addressing.

"AAAos

sufficed (like St Paul's Beos 6 SiKaiuv)

if

6 /xaprypviv

the

meaning

of "is" were not intended to be emphatic.

The meaning really is
twofold (i) "Another and distinct from myself is he that testifieth,"
(2)

"Another

he that

[really] exists

testifieth."

The

[whose existence ye perceive not], namely,

first

is

expressed, the second

is

"

suggested.

"AAAos means "another [of the same kind] (2675 7).

"
Do not imagine that I (emph.) (iyw) will
(2) v. 45
[1973]
accuse you to the Father.
There is [indeed] {lariv) he that accuseth
you, [namely] Moses...," i.e. "The very person to whom you look
for testimony in your behalf (because you claim to be observing his
1

the while testifying against you ."

[1974] (3) vi. 2>Z "For the bread of God is [not a thing of the
past but of the present] the [one] that is ever descending from heaven
law)

is all

and

offering

(comp.
it

may

life

1957/;)

to the world 2 ."

Here comes

sometimes inherent

refer to the

masculine noun

last

into play the ambiguity

6 with

in

the participle, since

mentioned, namely "bread,"

God is the [loaf] that is descending."

take
to
be
the meaning, for they proceed to ask
Jews
"Give us evermore this bread." But Jesus replies "I am the bread
of life."
'Eo-tiV is not here so emphatic as in the last instance
but

or "loaf," apros "the loaf of

And

this the

the

context

indicates

that

stress

is

laid

on the difference

being
of the historic past
and the ever
It is probable that John
present, ever descending, bread of life.
intends "the [one] that is ever descending" to mean the Man,

between the manna

detail

quite as much as the Bread, or, primarily, the

the Man regarded as the Bread.

[1975]

(4)

vi.

63

"The

Man, and

secondarily,

which giveth life (to TrveufiA

not profit at all 3 ."
The words

spirit is that

iani' to (wottoiovv), the flesh doth

1
[1973r/| Comp. viii. 50 Zoriv 6 i'rjrQv Kai KpLvuv, "There [really] exists he
/hut seeketh ..."
This and other passages, and the Johannine love of apposition,
are against the rendering " He that accuseth you is Moses," or "Moses is he that

accuseth you."
-

|1974,/|

A.V. "the bread of God

dpTOS TOV OfOV tOTlV 6 naTafiaivwv

''
1

1975

is

he which," R.V. "that which," 6 yap

Here N omits "the," before "spirit," so as to moan "That which

SS il'.tuk. marg.) has
is the Spirit that
of a spiritual nature."
to the body, bul ye ay 'The body nothing profiteth.'"
</

giveth

life is

giveth

life

"He

60

ARTICLE
might mean
all

"The

[1976]

the Holy Spirit) is [distinguished from

the
other spirits by being]
[spirit] that giveth life," repeating
:

n-vevfxa after

Spirit

Iwottolovv

(i.e.

and

may be

it

fairly

R.V. (against A.V.) has repeated apros

('the loaf

is

argued that similarly

in the

But

the [/oaf] that descends").

passage

last

quoted

in that instance there

a deliberate ambiguity, and possibly the primary

Here there is no question
did
not
require the repetition.
meaning
of any distinction between one spirit and another, but only between
"
and " the flesh."

was perhaps

"the

spirit

[1976]

The words

are

that

of very great

owing

difficulty

to

the

be attached, not only to them (taken

meanings
may
by themselves) but also to their context (2210 foil.). One meaning
"
may be It is the spiritual part of man that must give vitality to all
different

and this suits

doctrine by receiving it spiritually," as St Paul says
But we have to bear in mind that (i)
the antithesis of "the flesh."
,

the phrase "life-giving spirit" is rare, (2) it occurs here in connexion

"
"
with a preceding mention of
the Son of man ascending and it is

followed by a mention of "words" that are "life," (3) in N.T.

1 "
elsewhere it occurs twice: "The letter killeth, the spirit giveth life'
3 "
" The last Adam
a
the verb occurs

[became]

life-giving spirit

(4)

twice in John elsewhere concerning the Father, who ''giveth life"

and the Son who "giveth life' ." In the light of these facts does it
seem likely that John would use the phrase "give life" concerning
1

the Spirit of man ?

"
of Christ,
the last

Would he not more probably use it of the Spirit

Adam," the Son of Man in heaven ? If so, the

meaning here would seem

which giveth

Cor.

ii.

"

to be,

the

Spirit [of the Son]

is

that

life ."

13

14.

Cor. xv. 45.

Cor.

iii.

6.

Jn v. 21 (his).
5
[1976a] Perhaps there is a play on the word "spirit" as meaning also
"breath" in Hebrew and Greek, that cannot well be reproduced in English. As
there

is

life beneath the letter that killeth, so there is a spirit

beneath words that (taken literally) may "kill." The disciples of

a spirit that gives

that gives life

Jesus have to go back beyond the sound of His uttered words to the breath, spirit,
or personality, that uttered them.
Compared with the inner meaning, breath, or
"spirit," of a word, the outward meaning or sound may be called its "flesh."
"The words that I have spoken to you," says our Lord, "they are spirit and they
are life, because they have not been mere 'flesh words,' or external sounds, but

have passed, breathing life, into your

"Thou hast words of eternal life."

spirits."

6l

And

accordingly Peter says

(vi.

68)

ARTICLE

[1977]

[1977J Some such thought appears to have been in the mind of

the originator of the version in SS, " He [i.e. the Son of
Man] is the
that
to
the
He
arrives
at
this
giveth life
Spirit
body."
by repeating
"Son of Man" as the subject of "is," by taking to jr. to . as "the

and by altering the subsequent words.

Spirit that giveth life,"

The

may be

of value as testifying to a very early interpretation

connecting "giving life" to the dead with "giving life" to words,
and both of these with the Son of man.

version

[1978]

But

me.

viii.

(5)

50

and judgeth

(ea-Tiv

"I honour my Father and ye dishonour

my own

seek not

glory; there

kw

,r)Twv

is

[indeed] he that see kefh

as explained above

i.e.

KpiVwv),"

(1971
And
3) "there is, all the while, though ye know it not."
the "judging" is regarded as going on (iii. 18) "already.'"
Later
on it is said (xii. 48) " He that is rejecting me and not receiving my
words (prj/Acna. /xov) hath him that judgeth him (ex 61 TOV xpivovra
avrov),"

that

Logos

"The word (Xoyos)

him
in
the
last day."
The
judge
and
the
will
be
summed
judgment
judging now,
up

where a clause

spake that
is

the future follows:

in

(ckcivos) shall

hereafter.
viii.

[1979] (6)

" If

54

[indeed] my
ye (emph.) say that he is your
is

//

nothing.

him; but

{ethph.)

know him

."

should glorify myself,

Father that

is

is

my glory
whom

glorifying me, of

God, and [yet] ye have not recognised

Here the context indicates that the

emphatic "is," expressed by arriv at the beginning of a sentence,

describes an action going on in the presence of men ignorant both
The "glorifying" is manifested by
of the action and of the agent.
the works that

Son receives from the Father

the

to

do

in

the

presence of men.
[1980]

(7)

21

xiv.

keepeth them, he it
This follows
/xe)."

[1979 n]

iyu

'Ecti'

fie 61/ vfiels

5e oloa avrof.

u.

il

adds, in

eyw So^daw

ifxaxabv,

\tyere 6Vt Oeos

The

hath

my commandments and
me

(e/<eu'ds

v/xuiv

effect,

r\

56$a

(marg.

aya-n-wv

keep

my

" If
ye keep them, then,

and

fxov ovSiv eartu.

i]fj.wv) (<jtLi>,

the end of the

icmv
will

iariv 6 7rar?;p /xov 6

koI ovk eyvwxaTe avrdv,

first sentence is
quite unemphatic
were omitted, the following iartv mi^ht be
oi initial.
Moreover, the juxtaposition ol the two lays
"// really is my Father."
emphasis on the second.

(<ttlv al

and almost superfluous.

taken to be final instead

mm

it

that

that loveth

15 "If ye be loving me ye

xiv.

commandments," and

doi;awp

"He

[realty'] is

But,

if

it

62

ARTICLE

[1983]

"He

only then, will ye be really loving me," or, in the third person,
that keeps them, he and he alone, is really loving me 1 ."

[1981]

found

is

in

Besides occurring in the Words of Jesus, this construction

the words of the Baptist and other speakers.
Thus,

whereas the Synoptists represent the Baptist as saying concerning

the future Messiah " He shall baptize you," John gives the words as
11
He it is that is baptizing you"": and the Jews and others also
3

speak thus

But the phrase appears

have commended

to

itself

evangelist as especially suited to the Logos, who Himself

sees everything, and describes it to others, as it really is, going on

the

to

His

visibly before

eyes,

though not before

theirs.

With Non = Possessive Adjectives

(v)

The

[1982]

"

phrase,

e.g. (i

and emphasis

reduplication of the article changing a noun-adjective

"
"
the third day
to (2)
the day the third," adds weight
to

the

adjective.

In

Christ's

Matthew always

Resurrection

the

predictions

former

of

the

the
Luke,
gives
latter
of
the
latter.
The
is
also
used
one
these, gives
parallel
in the formal and traditional enumeration of the appearances of
in

to

Christ after death in

the First Epistle

to
"

Corinthians 5

the

The

the third living creature,"

Revelation has the former in speaking of
or "the third angel"; but in more solemn phrases we find "he

opened the
[1983]
of Christ

[1980

hadst

"the woe

the third,"

seal

In the Synoptists, the

apart
reduplication

and the Voice from Heaven

</]

Other instances of

known who

it [realty]

is

cometh quickly 6 ."

from words
Son my beloved")

the third

("My

with the participle and ecrrt are iv. 10 "If thou

that saith unto thee (ris <ttlv 6 \eyuu crot)...,"

where a aireipuv and 6 depifav are,

6 XaXwv p.era aou iKelvos eariv,
the subject is 6 \a\wv, and e/ceiVos is not (as mostly) repetitive but means "that
very Son of Man about whom you ask Who is he?' as though he were far off."
2
Jn i. 5^, Mk i. 8, Mt. iii. n, Lk. iii. 16.
3
Jn v. 12 "Who is the man that said...,?" v. 15 ''...that Jesus was (lit. is) he
iv.

37 aXAos

(ffrlv 6 aTretpuv /cat

in effect, nouns.

In

ix.

37

/cat

aAXos

6 depifav
idipaKas avrbv

/cat

'

that

had made him whole,"

xxi.

20 "

Who

is

he that

is to

deliver thee

upV

[1982 a] This excludes noun-participle phrases, e.g. "the people that [was]
sitting (6 Xao? 6 Kadrifxevos)," "the miracles that [were] wrought (al dvvdfieis ai
For phrases with possessive adjectives see 1987 9.
yevo/j.evai)'" etc.

The

Mk

has fMera rpeh imepas,

parall.
Lk. ix. 22 has rrj r. rj/i. in a prediction of Christ, and also in his account of what
But Lk. xviii. 33 (parall. to
the Saviour said (xxiv. 46) after the Resurrection.
Mt. xx. 19) has rrj tj/jl. rrj rp., the form used in 1 Cor. xv. 4.
6

[1982/5]

Mt.

[1982

Rev.

e]

xvi. 21, xvii. 23, xx. 19.

iv. 7, vi. 5, viii.

10,

contrasted with Rev.

63

vi. 5, xi.

14.

ARTICLE

[1984]
is

Lk.
very rarely used, except in a few special phrases.
Mark has often, and Luke twice

"her Son her firstborn"

42) "the spirit the unclean"

sixth" (ii. 26, iii. 22, also Mk
Spirit the

Holy

Luke has

iii.

xiii.

29,

(i.

26) "the

n, Mt.

has

(viii.

29,

month

the

ix.

ii.

xii.

32) "the

."

[1984] John, as a rule, reduplicates the article only in utterances

of the Lord or in weighty sayings about Him, as in the Prologue,
"This was the light, the true [light] 2 ." In the less weighty clauses

of the Lord's utterances he does not reduplicate it, as in "the true

3
"
4
I am the Vine the true
," contrasted with
[vine] ."

worshippers

One

[1985]

or two perplexing instances of reduplication in

John

may be perhaps explained by a desire to suggest to the reader some

"
latent thought, as when he says that Andrew
findeth first his
own

Simon 5 ."

Here the evangelist is supposed

Andrew's unnamed companion also found his brother,
"
"
first
found
James the son of Zebedee, but not till Andrew had
Antithesis is certainly expressed elsewhere in "his name
Simon.
brother his
to

mean

[brother]

that

own [name] 6 ," "his

"
at Cana
third [day]

his

glory
the

own

his

text

if

is

In "the day the

is
perhaps a

[glory] ."

correct there

"

8
In "the five loaves the barley [loaves] 9
and
mystical meaning
"the ear the right [ear]" of Malchus 10 symbolism may be latent,
apart from the fact that (comp. 1983 a) John is adding details not
.

mentioned by Mark and Matthew 11

[1983 ,7] Mk v. 7, [Lk. viii. 28] assign to the demoniac the words, "Son of
the Highest"; Lk. vi. 6, xxii. 50 -when adding facts unmentioned by
Mk-Mt., namely, that the "hand," and the "ear," severally, were "the right
1

God

the

one"
2

reduplicates
i.

the article.

9.

8
when the true worshippers shall
[1984a] iv. 23 "The hour cometh
worship the Father in spirit and truth." The italicised words do not predicate
anything about the Logos, and they are subordinate in emphasis to what follows.

xv.

vii.

iS.

10

[1985<?]

wiii.

io.

i.
ii.

41.
''

1.

v. 43.
vi.

13.

Luke may not have intended symbolism.

The two

evangelist- must be judged in the light of their several Gospels, taken as wholes.
11
[1985/'] In wiii. 17, the person previously described as (xviii. in) ''She

that kept the door"

is

now

called "the 'maid,'' she that kept the door."

This is
the evangelist wishes to retain the old

probably not emphasis but afterthought

Synoptic tradition that the Apostle was confused and abashed by a mere "maid,"'
whom he had previously described as "she that kept the door." The meaning,
" The maid, she
then, is,
[whom I described above as the one] that kept the door."

64

ARTICLE

[1987]

The

following are the instances in Greek

c/>dk to lxXtjOlvov.
Comp. VI. 32 tov aprov ck tov
(a)
I
XV.
tov
Contrast iv. 23 01
rj
?;
dpTreXos
dX-qdLvn.
aXy]6ivov,
ovpavov
[1986]

9 ^Hi' to

i.

See above (1984).

akyjdivol -rrpoo-KwrjTai

41

i.

(/3)

Comp.

(1985).

In

18 Lav.

In the

ra

ii.

i.'8ta

ttj

irpcoTOv

tw

iv

43

there

latter,

(y)

v.

these there

all

n-aTpi^L, x. 3

outos

ivpidKU

no

Tjp.ipa

txj

TpLTij

%Lp.tova

ttjv

iv.

44

iv ttj iSta

no expressed

antithesis.

8oav

ttjv

12.

till x.

yd/xos

is

l6lov

18

vii.

Contrast

where there

antithesis

ror

abeXfpov
ibia),

antithesis.

is

-n-po^aTa,

is

tov

oydpciTi tu>

iyevero,

but

marg.

T-fj

TpiVj/

(1982/;).

qfjiipa.

In

16, tov vlbv tov povoyevrj,

"He

gave his only begotten

to
18
ovo/xa toC povoyevous
son," the adj.
"
because he hath not believed in the name of the only
vlov tov 6eov,
(8)

iii.

more emphatic than

is

in

God "

Sou of God," where "

iii.

much of the emphasis.

context
lays stress on her
9 r\ ywi] 1) Sa/xapetri? (the
(e)
"
from me being a woman that is a Samaritan ").
Samaritan origin,
tlov ttIvtc dpTiov tQ>v kplOlvlov, "from the five loaves
() vi. 13 ek

begotten

attracts

iv.

that were, as

have

said, of barley."

This detail

is

not given by the

Synoptists (1985).
x.

(77)

KaXov

11,

140

iroLp,y)v

Contrast

6 koAos (3 times).

ii.

10

tov

(bis)

olvov.

(6)
(1)

xviii.

10 to wTupLov to SctioV (1985).

xviii.

160

p,a8r)Tr)<i

6 a'AA.09 6 yvwcrTo? tov dpx- (? distinguished

from Peter, who was not " an acquaintance of the High Priest
Contrast xx. 2, 3, 4, 8 d d'AAos p., xx. 25, xxi. 8 01 cIXXol p..
(k) xviii. 17-7
"the door-keeper"
doorkeeper ").

(vi)

7rcuSto-K?7

(fern.),

17

Ovpwpos (called previously

and now, "the maid

")

(xviii.

16)

that [as I said]

was

With Possessive Adjectives

The

frequently possessive, and, in that case,

Instances
is almost always accompanied by a reduplicated article.
are given below in Greek. The student will find in almost every case
that the phrase with the reduplicated article, e.g. x. 26
7 "the sheep

[1987]

adjective

is

that are

my own

(ra

on the owner than

xxi.

16

17

"feed

t<x ip.d)

it.

is

my

voice," lays

more

stress

laid in the phrase with the possessive genitive

my

sheep

to be regarded as unique,

with that kind of love

A. vi.

hearken to

is

(t<x

tt.

p.ov)."

The "love"

and the command

a "

to

of Christ is
" love one another"

new commandment," which our Lord

65

ARTICLE

[1988]

His own

call

might

special

Hence He

commandment.

says, xiv. 15,

" If
ye love me, ye will keep my own [special] commandments (ras
But this is followed by an unemphatic repetition of the
e. Tas ep.a's)."
clause because the emphasis is to be thrown on something else,
xiv. 21

them

"He

he

my commandments

that hath

i.

(tols

and keepeth

/xov)

that really loveth me."

So the emphatic is followed
in
xv.
10
in my [special] love (iv rfj d.
the
"Abide
9
unemphatic
by
If ye keep my commandments ye will abide in my love (iv
rfj ifx.fj)...
a.

j-77

it

where the

fxov),"

do

is

On

last

words amount

more

to little

"Ye

than,

the other hand, the unemphatic is followed by

the emphatic in xv. 10
12, "If ye keep my commandments (ras e.
/xov)... this is my [special] commandment (7} i. -q i/xrj) that ye love one
will

this."

Here, as often elsewhere, an

than
a
if-clause, being
emphatic
predicate, expresses ownership
in the unemphatic form.
[1988] The following are the instances in Greek

another even as

have loved you."

less

(a)

29 avTTj ovv

iii.

iva
is

tj

\<xpd

very rare.

rrjv

"

rj

X a P- ifiwv

yapdv

is

and "your joy

[own] joy

xvi. 22, 24, rrjv

Comp.

(/?)

V.

30,

viii.

(y)

v.

30,

vi.

(8)

vii.

harmony,
in xv.

1 1

'Yp-eVepos (1774)

TrXrjpuyOrj.

i/xiLv

"

and

13 Iva

xvii.

e^cuo-iv

16,

rj

Kpi(TL<i

tj

Strata (dXrjB unrj)

i/xr]

ccttu'.

38, to dek-q/xa to ifxov (antithesis in context).

On

6 6 Katpos 6 e'pds...d de Kaipos d Operepos (antithesis).

form

the writer (1987) adopts the less emphatic

vii.

epos Kcupos.
viii.

(e)

own

very
Contrast
()

ov

"

my
kcll

epr/ 7re7rXr;pa)Tat.

ij

rrjv i[X7]V TreTrXr]pii)p.evrjv iv eavrois.

yapdv

repetition
o

ep?) iv vp.lv

r\

ya-pa-

r\

not antithesis, between

There

*v

X P ^
0)

v.

iv

34, xviii. 31, d vdp,os vixwv

u/"Vj

($)
(1)

ixov,

43 Trjv AaAiav
XaXidv o-ou).

viii.

56

x. 26,

tw Aoyw tw

27

xvil.

iixov,

370

Aoyos o epos

17

Aoyos

tt;v

Contrast

i/xrji'.

rrpd/iaTa t

emphatic

iixd

emph.

iv.

in a

42

TTJV o-rjv

xii.

26 d Siaxovos d epos, "

my own

66

XaXidv

Messianic sense.

Contrast

x.\i.

TTpOfSaTLOL fXOV.

(k)

o-os.

viii.

ttjv T/pe'pav tt/v i/xr/v,

to.

(dju.wv).

epai,

51 tov ifibv Xoyov, 52 tov Xoyov

24 tovs Adyous fxov, xvii. 6 tov Aoyov aov,

24 rov Adyov pov,

viii.

tt/v

tjtc iv

43 T0V Xoyov tov

23 tov Adyov
J4 tov Ad-yov aov.
(77)

Se tw i5p.eTe'pu), "yea, and even in your

no antithesis but very strong emphasis.

1'dp.a)

is

31 eav vixeis pen

/xov, xiv.

(marg.

tu

There

51, x.

vii.

viii.

Contrast

/cal

17

law."

[true] minister."

16,

17 rd

ARTICLE
(A.)

XIV. 15

and contrast
(p)

ii>To\d<; tol? epas, XV.

ras

xiv. 21, xv.

XV. 9 /xeiVaTC eV

10 ras evToXa's
ayairi] rrj

T77

[1990]
\2

rj

ivroXr)

77

See 1987

cp?7.

yu.ou.

i/xfj,

{lb.

10) /xevetTe iv

rr} dydirr]

pov (see 1987).

(v)

xvii.

()

xviii.

$6av ti]v i/xrjr.

Contrast viii. 50, 54 vj 86a pou.
to
to
crov
6^i'os
(contemptuously emphatic on the
35

24

rrjv

part of Pilate).
xviii.

(o)

36

(3aa-iXeta

rj

antithesis implied
"
from

derived
officers

r\

between

this

world,"

There

(bis)... 01 VTvqpzTai ol epoi.

p.rj

is

"my own kingdom" and kingdoms

and the same applies to " my own

(1388 a)."

The non-reduplicated article before a possessive adjective

but occurs as follows iv. 42 oi Sia tt)v o-r/v AaAmv (marg.

[1989]
is

rare,

Xakidv

tt]v

crov) fairly

cause of our

own

hearing,"

In

eKeiVou ypdixixao-Lv.
(vii.

"
beemphatic, being antithetic to an implied

vii.

6) 6 Katpos 6 epos.

emphatic than

6 Katpos

47 tois epois

v.

8 6

The
p-ov

ep.os /catpo's

pijp.ao-iv,

antithetic to toi?

occurs after an emphatic

non-reduplicated form (though more

is
probably not so

would have been)

In vii. 16 77
emphatic as the reduplicated.
"
that which is [in one sense] my teaching
ifjL-r],

epr)

SiSa^r)

ovk

Zo-tiv

another sense]
not [really] mine," the first ip.ij is moderately emphatic.
In viii. 51
tov ip.6v Ao'yoi', "if anyone keep my word," the emphasis is moderate.
This construction seems to indicate an emphasis greater than that of
is

[in

the possessive pronoun but less than that of the possessive adjective
with the reduplicated article.
As regards xiv. 27 elp-rjvrjv ttjv epr/V,
which must be taken with its context, see 1993.
(vii)

Omitted, or misplaced

[1990] In

and Mary

xi.

19

(7rpos ttjv

"Now many
MdpOav

of the Jews had

koL Mapiap.)

come

to comfort

to

them

Martha
(am-as)

concerning their brother (7rept tou dSeXcpov)," we should have expected

T77V either to be omitted before MdpOav, or, if not, to be repeated
before Mapiap.
D omits it before Map#av: A has u to the household
3
{irpb<i Tas 7repi') of M. and M.," and so too has C (Trep-q): SS (Burk.)
has "went forth to Beth Ania that they might comfort Martha and

"

concerning their brother." The facts indicate that

Martha-and-Mary" was felt by some scribes to be a combination intended to mean lt the household" of the two sisters, and hence

Mary," omitting
"

the

they (perhaps influenced also by the proximity of [aij]Ta.9 7repi tov

d8e\(j>ov [Ptaken as an error for "the household oi the deceased brother,

67

52

ARTICLE

[1991]

The reading of SS
tot dSeX^o'i']) substituted ras we/oi for rqv.
rov
took
translator
the
aSekcpov to mean
that
[ai]-ras ircpl
suggests
as being "the household of the brother
"Martha and
t.

77.

Mary,"

"To Beth Ania" may have been supplied by SS for

(Lazarus)."
"
household," confused
sense or may be a further error arising out of
by SS with "house," Beth.
mss. have probably preserved the correct
[1991] The best Greek
to represent, by the unusual
text, the intention of the writer being
omission of the article, that Martha and Mary now made up one

78
Comp. i Thess.
Kol
iv rrj Molk. kou lv ttj 'Ax-.-.eV rfj
(R.V.) "an ensample to
in every
all that believe in M. and in A....no\ only in M. and A. but
in
is
omitted
where
the
article
place" (A.V. (Ins) "in M. and A.")

'household, of which Martha was the leader.

'

M.

Ax

i.

the second clause, partly because one abbreviates in repetition, but

more because there is, in the second clause, an antithesis between

"

M. and A."
[1992]

12 (W.H.)

ttoXl-s o
Trj iiravpiov 6 oxA-os

But

the variation of mss.

that

is

it

advantage

tradition, in order to

"

not

iw

i\6wv

of

some

In

xiv. 27 elprj\r)v

uncertain owing to

Mk

xii.

37 6 ttoXvs ox'W, and that

expression in ancient

irregular

shew that he regards the phrase

the illiterate rabble," but

[1993]

rr/v ioprrjv is

els

has been suggested above (173940)

it

written with allusion to

took

John

and "every [other] place."

'IouScuo.iv
o 0x^.0? ttoXvs k
ovv
Zyvu>

(as being one place)

xii.

" the multitude in

acpLTj/JLi.

as

meaning,

full force."

vfiiv, elpr]i'r)i> rrjv c'/at/v Si'Su^u vp.iv,

i.
r.
Jn had written, in the second clause, rrjv
would have suggested, for the moment, a reference

if

ifirjv,

the article

to the I in the

Instead of that, the

("the peace just mentioned").
writer breaks off to indicate that it is something more than the
common kind of peace: "Peace I leave unto you. Peace [do I say?
clause

first

mine I give you." In

with
the
this special context the phrase
single article conveys even
doubled.
article
the
with
than
the phrase
more emphasis
iv. 34 ipbv /3pw/xd hrriv iva ttoitJo-w... we ought not to
In
[1994]
but rather that the predicate is placed
say that the article is omitted

new kind of peace]

nay, a

[1991

<i]

When "the

the [peace] that is

chief priests" are mentioned before

"

Pharisees," the

omitted before "Pharisees" where the two classes are regarded as forming
" came to the
But the article is
one council in vii. 45
thief priests and Pharisees."
"
Pharisees" where they are regarded as two distinct classes comtted before
dTr^oreiXai', xi. 47 0-1^70701'. \i. 57
bining in hostility against Jesus (vii. y.
otdwKeiaav ^croXds).

article

is

68

ASYNDETON
1

before the subject

the will of the Father
.

[1996]

The words might have

that

is

food for

me

run otherwise,

(or,

my

"
disciples were saying to themselves, in effect,

Hath any man brought him aught

("

their implied question by putting

foremost

is

it

food?

to

it is

in

do the Father's

will."

his

is

My food,
The

With

John.

you ask: What

my

is

frequency

is

will".

Article with the Infinitive

almost non-occurrent in

is

deserves notice as being in striking contrast with

Luke, in whom alone there are more instances than

Its rarity
in

"

Infinitive

The

[1995]

subject of the sentence

the subject of Christ's thought, namely, doing the Father's

(viii)

food

to eat?").
And Jesus answers
foremost in His reply, because

it

"

their thoughts:

But the

food)."

What

"To do

3
the other three Gospels together

its

in

Asyndeton
Johannine use

(i)

of

sentence in Greek

is mostly connected with the

presome
This has the disadvantage of
one
by
conjunction.
ceding
sometimes defining rather narrowly the relation between one thought
and another: and a foreigner, writing Greek without a native know-

[1996]

But it
ledge of its conjunctions, might define the relation wrongly.
has great advantages, especially for readers of an ancient Greek

written

ms.

before punctuation had been introduced.

For

it

often

From the want o{

helps us to discern the beginning of a sentence.
such a conjunction springs the ambiguity noted by R.V. marg. in
the words " Without

[1994 a]

In

i.

debs

him was not made anything.

rjv

6 Xbyos, iv.

That which

24 irvevixa 6 debs, the predicate comes

for emphasis, and the subject, distinguished

rare to have a noun predicate thus before a

by the article,
noun subject.

is

placed

An

last.

adj. in

It is

(o)

first

very

such a posi-

Xbyos ovtos, "hard [indeed] is this

iriarbs and evXoyrjTos are often thus placed (though not in Jn).
" the."
2
[1994 6] In Jn iv. 43 (R.V.) "after the two days," A.V. has omitted
"
there
two
It refers to iv. 40
they besought him to abide with them and he abode
In
xviii. 3
those
and
no
more.
He
abode
there
two
means
that
and
it
days
Jn
days,"

more
saying," and
tion

is

freq., as vi.

60

<rK\rjpbs eariv 6

(R.V.) "the band (marg. cohort)," A.V. ("a band") has missed the reference to
"
"the band that regularly kept guard in the fortress called Antonia.
a

[1995 a]

Bruder (1880) gives to with

only 4, namely i. 48
tov tov Kbdfxov elvcu,

irpb
ii.

tov ae

<f>.

inf.,

Mk

(pwvrjaai, xiii.

24 Ota Tb ai'TOv yivucTKeLv.

69

19

c.

15,

irpb

Mt.

c. 24,

Lk.

c.

70,

Jn

tov yevicrdai, xvii. 5 irpb

[1997]

ASYNDETON

hath been made," where

many have taken

the

to be (as

meaning

text) "anything that hath been made ."

[1997] The omission of the conjoining words commonly called
conjunctions is called "Asyndeton," i.e. "not fastened together."
1

R.Y.

John abounds

in

instances of asyndeton of the most varied and

numerous to quote, especially with an initial

unexpected kind, too

"

verb ("[There] cometh Mary," "[There] findeth Philip Nathanael

etc.); with any form of the pronoun "this"', with the conjunctions

"if" and "even as"; with an adverbial phrase ("in him was light");
with a participle with the article ("he that believeth (6 -n-io-TevW'),"
"

or sometimes

begin

quently

everyone that

abruptly

with

(7ras

"

noiv

believeth
"

o)
"

or

").

Sentences
with

or

already"

fre-

the

emphatic "I" or "ye," expressed by Greek pronouns, which would

not be inserted if emphasis were not intended. There is hardly any
part of speech, or word, that might not come at the beginning of
a Johannine sentence without a conjunction, e.g. "Because I live ye

"Excommunicated

shall live also,"

The

[1998]

shall they

make you 2 ."

contrast in the use of asyndeton between the Fourth

is well illustrated
by what the evangelists place

Gospel and the Three

severally

water

Mk
"

after

the statement of the Baptist that he baptizes with

i.

Mt.

"

iii.

Lk.

II

hand{\ikv) bap-

baptize

water

tize

(5V)...."

"

on the one

baptized
you with water,
shall
he
but
I

you

iii.

16

/ia/uf(fiev)bap-

in

tize

Jn
"

on the one

you with

i.

baptize in

water

midst

of

you

(/xe'cros vfxcov

to

re-

water.^w/there

eth

pentance,

but

cometh

o-Tr/Kei)

(8 e')...

26

stand-

one..."

hethat(o8e)-"
[1999] Under the head of "Conjunctions, ko.6ws," instances will
be found where the absence of a ydp, Si, or /cat, makes it difficult to
tell whether xa#w's is to be taken as beginning a new sentence or

Moreover, in the same sentence, the

absence of conjunctions makes it sometimes difficult to determine
which is the most prominent of two or three clauses in it, or whether
continuing a preceding one.

each clause

[1996</]

conveyed by
2

is

(n

to be regarded as a separate sentence,

i.

34.

8 5^, or (if

The meaning "That

e.g.

"There

which..." would have been clearly

the writer disliked 8 5i as confusable with 68() by 6<ra

xiv. [9, xvi. 2.

70

5t.

ASYNDETON

[2002]

came

into being (iyivero) [as distinct from rjv applied to the Logos]
a man (ai'#p<o7ros) [as distinct from #eds applied to the Logos] sent

His name was John. This [man] came for witness ...."
The presence of asyndeton is most remarkable in the Prologue of
1

from God.

the Gospel

(i.

The absence

18) and

Prayer to the Father

very remarkable in xvi.

in the

of asyndeton

is

includes, as initial conjunctions, dAAd,

dAAa,

/cat,

Se,

(xvii.
2

8e,

26).

(which

dAA', dAA',

'AAAd, "nay," "but indeed," "but on the

ydp,
in
emotional utterances in Greek literature
often
occurs
contrary,"
Both
the
presence and the absence of asyndeton appear
generally.
Se, at, yneV, Se, 8e).

appropriate to the tenor of these two passages.

Classification of references

(ii)

The

following attempt at classification of instances of asyndeton

to the part of speech in connexion with which the

according

omitted

is

conjunction

may be of use

connexion between sentences

[2000]

xiii.

(1)

<ds

(a)

kcli,

fj.LKpbv

30,

7,

dpn,
xv.

(y)
(8)

iv eKeivr]

xvi.

15,

[2001]
^3^ x

(2)

2 4,

29, 35, 43,

for Sid tovto,

iii.

35>

20

and

ov

kolOws,

36,

xvii.

30,

27

xii.

7;

27,

en,

31

(bis),

xvi.

12;

22,

perd ravra

etc.

xii.

26,

v.

30,

vi.

vii.

xiii.

{bis), 22, 24, xviii.

Ka6w%

S.

12.

xii.

20, xvi. 26.

9> 4,

iii.

oi'tws,

12, v. 31, 43, vi. 51,

37> xi

xv. 6, 7, 10, 18, 19,

(f3)

iv.

r}8r),

24,

vi.

With Conjunctions

eaV, av, d,

(a)

i.

Tjj 7]p,pa, xiv.

See also 2006

4, 17, 23, viii. 19,

17,

xiv.

14,

7,

46,
28,

15,

36, xx. 23 (bis).

57, x.

15, xiv.

27, xv. 4,

9,

18, xx. 21.

(y)

on, XIV. 19 otl

(8)

oVtti',

[2002]
ii.

v.

3,

ov/ceVi,

16.

xvi.

T V bravpiov,

xvii.

vvv,

eirfira, elra, xi. 7, xiii. 5, xx.

(/?)

ix.

air

apTL,

xiv.

19,

to students investigating the

Fourth Gospel.
With Adverbs, or Adverbial Phrases
in the

16,
vi.

45,
(4)
V.

44

iv.

(3)
iii.

25,

iya> di kcu {i/xets ^r/crere.

viii.

5, x. 4, xv.

ix.

44,

With Imperatives

7, v.

8,

28, v.

39

Ipavvare ras ypa(pd<; (but see 2439

(?)

20, 27, vii. 24, 52, xii. 35, xiv.

With Interrogatives
7Tws, vi.

42

7rws, vii.

26.

1,

11, 27, 31, xv. 4.

ig ov Mwdct^s,
1

i.

6.

71

vii.

42 ou^

17

ypacprj.

(i)),

ASYNDETON

[2003]

With Negatives

(5)

8, v.

i.

30, v. 37 ovt,

44

vi.

vii.

ouSet'?,

viii.

7,

27,

29,

xiii.

18,

21,

25,

xiv. 6 ovSet?, xiv. 18, xv. 16, xvii. 9, 15, xxi. 12 ovSets.

xiii.

18,

xiii.

41,

34,

27

vi.

68,

viii.

ix.

41,

26,

{bis).

37.

Object qualified by Relative or Participial Clause,

(y)
XV.

xiv.

Object followed by Verb with Adverb or Clause intervening,

(/?)
v.

Object followed by Verb,

(a)
x.

With the Object

(6)

[2003]

or with Adj., xvi.

a7roo-waywyous

yu.etom TavTi]<; ayaTrrjv ouSeis

[2004]

With

(7)

aj'a7Tow ckcifos

oiirius,

13

xiii.

25
20

Article,

XX.

10,

XV.

et -

Participles

without

Participle

(a)

e'x

xiv.

v/xa?,

TroLfj<rov(Tiv

42

i.

6 <7Tpa(f)e2aa

e^At'i^as
eKt/'vr/

avrai,

Aeyci auraJ, xxi.

6 IleVpos.

i7TL(TTpu<f>l<;

(/3)
Participle preceded by Article (with or without intervening
Adverb or Adverbial Phrase), hi. 6, 18 {bis), 29, 31 {bis), 33, 36,

2 3>

xiv.

vi -

9,

(y)
xix.

(a)

vii.

5,

23.

18,

viii.

38,

47,

12,

by Article and

Participle preceded

With Prepositions
Preposition and Noun,

xi.

vi.

7rus,

xii.

25,

48,

45, xviii.

37,

26,

(a)

(y)

41,
(S)
(t)

xii.

yw

iv.

32, xiv.

ix.

31,

2,

viii. 15, 23,

eyoj el/ja) iv. 38, v. 43, vii. 8, 29,

dfxi vi. 48, 51, viii.

ix.

4
xix.

34,

(TV xxi.

fyuls

See also 2006.

v. 3, x. 9.

18, xvi. 33, xvii. 4, 9, 14, xviii. 20, 37.

xiii.

46,

77/Aeis
xii.

n,

10,

1,

With Pronouns:

(9)

eyw (apart from

10, 30,
(/3)

i.

*6-

Preposition and Pronoun,

[2005]

viii.

58.

24, xv.

^^ xvu
{(3)

x.

54,

12.

(8)

xvi.

35'

21,

22, v.

14, xv. 1, 5.

at

29;

24,

crv oI8as, crv yu'wcrKCis).

17 (^ai/Tci

iv.

n,

beginning of speech
iv. 22.
of
clause
beginning

(accus.),
at

18, x. 9,

ix.

33,

vii.

8, viii.

xiii.

15, 23, 41, 44,

13, xiv. 17,

xv. 14, xvi. 20.

vi.

()

aAA.o(t) iv. 38, v. 32, vii. 41, ix. 9 {bis), x. 21,

(q)

ttvro's ix.

(0)

e/ceu'os

(1)

ovros (apart from ravra)

50, 58,
(k)

viii.

TaSra

21,

40,

x.

28,

3, xxi.
vi.

xii.

29.

28 avTol v/xas

30, v. 35,

iii.

i.

iii.

59,

viii.

44,
i.

ix.

2,

9,
7,

xvi.

30,

14, xx.
iii.

2,

15.

iv.

18,

47,

v.

6,

14, 24.
viii.

30,

72

ix.

6,

22,

xi.

11,

xii.

16,

36,

ASYNDETON
xii.

21, xiv. 25, xv.

xiii.

41,

11,

xvi.

17,

[2008]
25, 33, xvii.

1,

xviii.

1,

1,

XX. 14 (for /nerd ravra, see 2006).

outos, TavTr;i', ravra etc. in

(A)
X.

6, xv.

2 avrrj iarlv

Forms of

[2006]
xvi.

tovto

<ka

(a)

xix.

15,

ivroXrj

77

agreement,

ovros with Prepositions

vii.

viii.

22,

ix.

47,

rovrov

(y)
(8)

fxerd tovto

ii.

(e)

fxera ravra

iii.

20, x. 18,

23, x.

xii.

17,

xiii.

39,

11,

viii.

32,

12, xix. 28.

22, v.

14, vi.

1,

1,

xxi.

1.

With Relative clauses introduced by

[2007] (10)
iii.

viii.

66, xix. 12.

vi.

e/c

iv toutu) xiii. 35, xv. 8, xvi. 30.

4,

11,

n.

(/?)

i.

ii.

ifxrj.

>)

xii.

21,

^6, xvii.

2,

oVou, ok, oVe

12.

With the Subject:

(11)

(a)
Subject followed immediately (or with intervening Adverb
or Adverbial Clause) by Verb
i.
15, iii. 8, 35, iv. 20, vi. 49, 63,
vm *3> 35> 5 2 5 6 ix. 41, x. 10, 11, xviii. 35, xix. 29. (In xvii. 17
the verb is aA^eia kcrriv.)
1

>

Subject qualified by Relative Clause or by Participle,

(/?)

vi

>

37, 63, x. 8, 12, 25,

i.

18,

48".

With the Verb (not including

(12)

[2008]

xii.

aVe*^,

el, or

Ae'yei)

(a)
xiv.

1,

(fi)

Verb absolute, or followed by Adverbial Phrase, iv.

28 (bis, the second time preceded by irdXiv), xxi.
Verb followed immediately by Subject or Predicate,

9, 40, 41,
xi.

45- 47,

35, 44,
(y)

xii.

22,

ii-

17.

x.

22,

iv.

7,

v.

50,

15, vii. 32, viii. 50, 54,

thus, but with

22 ej3\7rov

xiii.

fx.,

i.

(e)

XIV.

28
()

33,

or
34,

without
ix.

13,

6.

Verb followed by

oti,

viii.

37,

ix.

31,

olSa

and

oiSafxev,

rjKovcrare.

To

these add

<E>apio-a<W ravra,

xvii.

6,

xxi. 2.

Verb followed immediately by Object (with

intervening Adverb or Possessive Genitive),
42, vii.
xiii.

i.

4, 35,

Adverb or Adverbial Phrase

eis d\\7]\ov<s oi

(S)

30,

ix.

3.

23, xvi. 25, xviii. 25, xx. 18, 26, xxi. 13.

xiii.

Verb followed

intervening,

x.

30,

xvi.

where

vi.
e/<

45 ecrriv yeypa/A/xeVov,
twv <i>. is the Subject.

ix.

40 rjKOvaav

K t<2v

In xvi. 21 i] YW77 orav rUrri, a conjunction intervenes.

Asyndeton is also found in i. 39, iv. 7, xix. 14 wpa yi>, and x. 22 x^ 1 ^" V u
Asyndeton with these initial verbs is too frequent to permit or need a collec-

tion of all the references.

73

CASES

[2009]

CASES
Accusative

Adverbial

(i)

[2009]

This occurs

in

Jn

vi.

10 tov dptOjxov,

viii.

25

rrjv

apxWi on

25 Swpeai' (from Ps. lxix. 4) which needs no

comment. The present section will deal only with vi. 10 (R.V.)
"Make the people (tov<; dvOpioirovs) sit down... So the men (ol aj/Spes)

which see 2154

down

sat

in

Kio-xtAioi)."

" the
people,"

6, xv.

number about

distinction

is

thousand (tov dpiOfxor ws TrtvTaprobably intended by R.V. between

five

the whole number, including women and children,

and the "men" who are described by Matthew as (xiv. 21) "about
five thousand men (avSpes) beside women and children."
But, if this
distinction were insisted on in the R.V. of John, the meaning would
i.e.

be that although the Lord commanded that all the "people" should
be made to sit down, including the women and children, yet, for
some reason or other, only "the men" sat down. We can however
retain a distinction

between

dvOputiroL

W.H. marg. "they sat down therefore,

to the number of five thousand ."

and

avSpes by dropping ol with

[being]

men

[exclusive of

women]

the Three Synoptists in

[2010] "In number "is not inserted by
the Five Thousand narrative, nor by the Two in the Four Thousand.
" He numbers the me)i
Cramer quotes a Greek commentator,
alone,
2
following the customs of the Law "; and it is probable that John

John may have considered that Matthew was right in

"
numbering" that
inferring, from some ancient phrase about the
"women and children" were not included: but if the old Tradition
did not mention "women and children," and Mark and Luke did

means

this.

may have preferred to return to the exact

the
truth of Matthew's interpretation by the
while
words,
suggesting
contrast between "men" and "people."
not mention them, John

[2011) The noun "number," apart from Lk. xxii. 3 "Judas...

being of the number of the twelve," and Rom. ix. 27 (Hos. i. 10) is

(W.II.) aviirtaav ovv ol avopes^ tov dpt0/j.6v ws Trevraiuaxl^i-oi (marg.

"
Less probably, ovv, ol avdpes might be read,
01V, avdpes).
they s;U down therefore
the men {-were, or, being] five thousand."
1

(2009 n]

[2010a] Cramer

ii.

242 MapovcrCov 8t ywaiKuiv avv t^kvois

dpidfxt? reus Kara, rbv v6fxov o~vvrjdtiat.s clkoXovOQv.

74

/j.6vovs

tovs avdpas

ACCUSATIVE

[2013]

In the former, it is always (with

used only in Acts and Revelation.
and it
one exception) used to describe the growth of the Church
1

In
appropriate here in a narrative that is typical of that growth.
the Pentateuch, it is frequently used in connexion with numbering
But the
prescribed by the Law, and kclt dpiOfxor is frequent.

is

adverbial rbv api6p.6v rarely or never occurs in canon.

LXX~.

Absolute, or suspensive

(ii)

On

[2012]

vi.

39 iva

irau

airoXecro)

p,rj

i avrov

(where

v.

may

2), and on xv. 2 irav

possibly, but not probably, be accus., see 1921
2.
to Kapirbv cpepov KaOaipti avro, see 1920
K\rj/J.a....aipei avro... irav

(iii)

Denoting time, but not duration

[2013] iv. 52
i(386fxr]i') the fever

had
freq.

left

in

left

'"Yesterday, \abouf\ the seventh hour (wpav

The

him.'

father, therefore,

him] at that same hour (iKuvrj

LXX

in

the

phrase

Trjv

rfj

recognised that

s
u>pa) ."

The

[it

accus.

wpav Tavrrjv avpiov, which

is

was

apparently intended by the translators to mean "about this time

to-morrow" (but see Gesen. 453) representing the Hebrew "as the
"
"
and it occurs in Rev. iii. 3 " thou
time or " at the like of the time
:

know what hour

wpav) I will come against thee ."

"
" what time
If so,
It is perhaps vernacular, like our
did it happen ?
the servants speak in the vernacular, as well as loosely, not knowing
that their master wanted to know the time exactly.
Subsequently
shalt not

the dative

used to denote the exact point of time. The father,

words "about the seventh hour," recognised the

is

the

hearing
coincidence

between

''seventh'''

"
pronounced the words

Acts

Thy

iv. 4, vi. 7, xi. 21, xvi.

[2011 a]

Mace.

(ttoio.v

occurs in

It

5.

Mace.

and the exact hour when Jesus

son liveth."

The exception
viii.

is v.

16 oVras rbv

36.

(A

oi?i.)

a.

ea/acrxtX'ous,

i\^(pavras woTicrai outols rbv d. irevTaKoalovs, also in Susan. 30 of

attendants ocres rbv dpid/xov irevraKocnoi irapeyivovro (Theod. om.).

v. 2 rotis

the kinsfolk and

Gk it is freq. e.g. Aristoph. Av. 1251.

" The
father, therefore, inquired further
[2013 a] Strictly, the sense demands
and ascertained that it was not only about, but precisely at, the time when....'
In classical
3

according to nature. The father fastening on the word "seventh"

context says " That was precisely the number." See 2025 6.
4
In Acts x. 3 wael irepl iipav
[2013(5] See Ex. ix. 18, 1 K. xix. 2, xx. 6.
is
eva-TTiv r. T]/j.epas,
wanting, and W.H. follow the best MSS. in inserting wept.

But the

text

apart from

is

its

The

accus. of duration in

xiii.

35 /xfcrovvKTiov

is

Jn is too frequent and regular to need comment.

prob. an adverb (2678).

75

-Mk

CASES

[2014]

Cognate

(iv)

[2014] Such a cognate accusative as

requires no
construction should
k P luT

26

xvii.

dya-n-q rjv

-q

vii.

24

rrjv

SlkuUv

Kp[o-iv

comment.

But it is very unusual that this

accompany an accusative of the person as in
rjydir-qo-ds fie, and it is surprising that (according

no Greek uncial except D has substituted rj for

It is
ffv.
probably more than a mere coincidence that the only other such
combination of personal and cognate accusative is a similar
phrase,
Ephesians ll. 4 01a ttjv Tro\\rji> dydir-qv avTov rjv r/yaVT/crcj' 77/xas.
But
there the relative may have been attracted to the case of the
antecedent.
Here no such explanation is possible, and the dative
to Alford)

might have been used as

in iii. 29 x a pa
x a W e h "rejoiceth with joy"
Possibly the evangelist, in these last and most solemn words of the
Son's Last Prayer, shrank from
representing the love of God as
instrumental ("wherewith"). God, he says elsewhere, "is love," and
the love " wherewith " men would describe Him as
is
a

loving,

really

of Himself, emanating from Himself.

Therefore a cognate
accusative is preferred even though combined
uniquely in N.T.
1
with an accusative of the personal
object
part

With

(v)

(a)

special verbs

'Akoyoo

[2015] 'Akovw with accusative is sometimes to be distinguished

from a. with genitive, the former meaning "perceive
by hearing,"
"catch the sound of," while the latter means "understand
by
hearing," "catch the meaning of."
(/3)

See 1614.

rey'oMAi

[2016] Tevofiat with accusative occurs in ii. 9 (R.V.) "And when

the ruler of the feast tasted the water now become wine
(cos Se
eyeva-aro o a. to v8wp oh>ov yeyevqfxevov)

(but the servants which had

and knew not whence it was

drawn the water knew) the ruler of the

feast calleth the bridegroom...."

A.V. has " the water that was made

wine," which would require to to be repeated after v8tap. R.V. marg.

has " tasted the water that it had become wine."
This would explain
the construction here as parallel with that of
yei'o/x' meaning

I have not found in classical Gk an instance of

r/]
dyaTrav rwa with
But comp. Otiyss. xv. 245 6v...<f>L\ei (i.e. e^lXei) TravToi^f 0i\<5T?/ra, and
Soph. Electra 1034 tovovtov ^^os ix^Ll P'j} ff (yd.

[2014

&-yain)v.

'

76

ACCUSATIVE
"taste and see that," in

word of God

Hebrews

good

[is]

"

[2017]

Having

tasted

But that construction

."

[and
is

seen that] the

very rare.

The

there quoting from the Psalms, and perhaps erroneously, as

he differs both from the Greek and from the Hebrew.
writer

is

[2017] In Jn viii. 52 "he shall not taste of death," the genitive

used, and the question in ii. 9 is, whether the accusative is used
"
"
taste of" or to mean
taste and perceive
like the genitive to mean
is
used
with
accusative
that."
Outside
but in
rarely
yevofiat
is

LXX

LXX

the accusative

is

fairly

frequent

In N.T., ycuopu

is

never

used with the accusative except in Hebrews as above mentioned and

On the whole the grammatical evidence favours the view (of
here 3
.

R.V. marg.) that John would not have used the accusative if he had
"
tasted of the water."
But
not meant something different from
great difficulty in harmonizing with the context the marginal
For
reading of R.V. "tasted the water that it had become wine."
this is the first indication in the narrative that the water has become

there

is

if the taster knew that the liquid had

wine, and we should expect
"
tasted the water and found to his astonishment
recently been water
that it had become wine."
Besides, if John meant "taste and see

why did he use

that,"

the accusative

and not on

as

in

Proverbs

The context indicates that the taster knew nothing of

(2016 a)?
the conversion of the water to wine but simply pronounced the
wine unusually good.

is

life to be

xal

Heb. vi. 5 kclXov yevcra/j.ei'ovs deov prj/J.a (the nearest approach to

Herod, vii. 46 yXvKvv yevaas rbv alQiva. " having made us taste, i.e. perceive,
" taste and see that
sweet ") is a free quotation from Ps. xxxiv. 8
(yevaaade
In the context (Heb. vi. 4) yeuo/xcu occurs with
on.) the Lord is good."

[2016 a]

which

i'Sere

the ordinary genitive ("having tasted of the heavenly gift").

Tevo/xai means
" "
"
" taste
in Prov. xxxi. 18.
It also means
i.e. perceive that
[and see] that (on)
"discriminate the taste of" and governs accus. in Job xii. rr o-ira (parall. to
diaKpivei), xxxiv. 3 ppwaiv (parall. to ookl/jlo. j'et)
comp. Sir. xxxvi. 19 "As the
palate discriminates (yeverat) the flesh of beasts of the chase (0pui/j.aTa drjpas) so
doth the understanding heart [discriminate'] false words."
,

[2017a] Steph.

Suidas, yevopLdL,

quotes only

ainanKy.

yevofxai is found with (1 S. xiv. 29

Caryst., Leonid.,
the instances

(besides

43) fipaxv

and the dictum of

above mentioned)

t. fieXiros TOVTov...j3paxu /J-eXi, (Tob.

but always with dprov (1 S. xiv. 24, 1 S. hi. $?,
In LXX, the accus. with yevofxai is always neuter, except where it
Esdr. ix. 2).
See 2016 a.
parall. (Job xxxiv. 3) to So/a/udfet.
3
ix. 1, Mt. xvi. 28, Lk. ix. 27
[2017 ] The instances with genit. are

vii.

is

Antig.

LXX

In

ir) ov8ei>, (Jon.

iii.

7) fi-qSiu

Mk

9a.va.Tov,

Lk.

Heb.

9 davarov,

ii.

xiv.

24 y.
vi.

fxov r. deiirvov,

Jn

viii.

4 dwpeas.

77

52 davarov, Acts

xxiii.

14

jxi^oevos,

CASES

[2018]

These

[2018]

The

facts are

R.V.

difficulty of

text

almost conclusive against R.V. margin.

may be diminished by punctuating some

of the words as part of a parenthesis and by rendering yevofxat with

the accusative (as in Proverbs)
The writer speaks of "the water

" tasted

"

in

the sense of "tested."

[now] become wine," somewhat as

he speaks of the blind man of Siloam, when healed, in different

"the formerly blind," "the blind," "the man that had
phrases
So here, the wine might be called "the formerly
recovered sight ."
water" or "the now wine." The attendants brought it as "water,"
" wine." The
the master of the feast tested it as
evangelist combines

the facts thus

"
:

Now when

the master of the feast tasted the water

he knew not whence it was, but the

[now] become wine (and (/<at)
the master of the
attendants knew, they that had drawn the water)
This is almost equivalent
feast called the bridegroom and said...."
"
Now when he tasted the water [/say wafer, but] it had become
to
2

wine...

This brief and

."

Christ's miracles

in

statement

parenthetic

which the reader

is

let

of

the

of

first

into the secret in

two

words ("become wine") while the master of the feast talks, outside
the secret, in twenty
("Every man until now") is highly
the
Fourth
of
characteristic
Gospel.

TTpOCKYNe'cO

(y)

is used, first, with

[2019] Upoa-Kweoi in the following passage
and then with
with
then
doubtful
with
then
dative,
case,
again
dative,

Ye worship
iv. 21
3 "Ye shall worship the Father (dat.)
know 4 ...
we
which
we
know
which
(?)
not,
worship
[that]
(?) ye
[that]
shall worship the Father (dat.)... the Father seeketh... those worshiphim (accus.)
ping him (accus.). God is Spirit, and they that worship
it is shewn
where
See
164051,
must worship in spirit and truth."
accusative

the regular form in LXX, but the accusative in

"
dative emphasizes the notion of
the
classical Greek ; (2)
prostrating
oneself to a person, idol, or God," while the accusative means
that (1) the dative

is

" adore " without this

Here, as between the Jews and the
emphasis.
construction " Neither in this
the
Hebrew
uses
Samaritans, Jesus
1

ix.

13,

17, 18.

means " and yet," or " but," see 213645.

Codex a actually reads " aqua," but probably through
"
"cum autem gustasset architriclinus aqua vinum factum
-

'*

Possibly Kal

[2018 a]

[2019 n]

accus.

In

iv.

22

tt.

8 ovk oiSare

Heracleon (Orig. Conim. Iluet

8 oidanev,
ii.

213

be dative.

78

1!

the antecedent

i)8e<ra.v rlvi

scribal error:

may be

dat. or

wpocrKvvovai) took

it

to

DATIVE
mountain nor
"
and
Father

in

bow

Jerusalem shall ye

this is

repeated

"
:

[2021]

shall

They

yourselves clown to the

bow down to the Father

But when the doctrine

[not in any place but] in spirit and truth."
proceeds to base this prediction on the general statement that God
is Spirit, and seeks
such worshippers, the Greek phrase is used,
"those worshipping him (accus.)."

Dative f

II

Of instrument

(i)

7rAotapto)

(tuj

8 " But the other disciples

xxi.

[2020]

coming "in

rjXOov)" appears

the boat," the

(iv)

Tischendorf follows the

came by the little boat

mean something different from
In Mk vi. 32,
phrase used by Mark
to

authorities that

omit

iv

and there the

meaning may be that Jesus avoided the multitude by departing

" on
11
foot" which is mentioned by Mark
by boat," as distinct from
in the context.
contrasts "coming by the boat"
here
Chrysostom
with "

swimming

."

Of time (completion)

(ii)

[2021]
building,"

ii.

20 (R.V.) "Forty and six years was

Tea-a-epaKOVTa

generally taken by

crecrtv

supposed, was

still

temple in

this

wKoSofxtjOr]

modern commentators

it is

Temple, which,

kou

vads

as referring to the

ovto<;,

is

Herodian

being built at the time when

the Jews uttered these words, so that they would mean, in effect,
"
Forty-six years is it since the building of this Temple began [and
This would practically give a " dative of
it is not yet
finished]."

duration of time."

Ant.

i.

3. 5

to

iJSoj/d

Such a dative

is

found in

late

Gk,

Joseph.
Euseb. v. 1

e.g.

^/xepats TecraapaKovTa o'Acu? Kare^e'peTO,

but always in passages where there is no

the
dative of duration with the dative of
possibility of confusing

7toAA.chs eTea- iv...o'<.aTpu//a<;,

For the dative with special verbs,

e.g.

Triffrevw,

rrpoaKvviu, see the special

verbs in Index.
1

Mk

v. 21, vi. 32,

n-Xoiip (but

without the

with dicnrepdaavTos and dirTJXdov.

article) with dvex&priaev.

Mk

vi.
[2020 a] In
32 dirrjXdov iv
native
the text there varies greatly.

tu

irXoiy

W.H.

Mt.

xiv. 13 also has iv

ins.

iv

without

alter-

[2020

fi]

'AW

ovdi ovtws iKaprip-que

ry

Trapeyivero.

79

ttXoIu) irpbs

avrbv iXdetv a\\a vrjxb^tvos

CASES

[2022]
completion, which

is

the natural construction here, " was built [and

1

completed^ in forty-six years

."

the words to Solomon's temple.

out
that
Solomon's
Origen points
temple was built in seven years,
and adds that there are no means of clearly connecting "forty-six

Heracleon referred

[2022]

He takes it for granted that wkoSo/jltjOtj

"
means " was built in past times, but appears to give up the problem.
The Herodian theory he does not so much as mention. The details

years" with Ezra's temple

given by Josephus (Ant. xv. n. i foil, and elsewhere) make it clear

that a Jew would say about Herod's temple, "This work took from
eight to ten years to finish, and the completion was celebrated with
It is true that, after the great
great splendour in Herod's lifetime."
fire in the reign of Archelaus and some sinking of the foundations,

Temple constantly needed repairs but, even if we could suppose

with probability that the Jews were referring to these repairs as
"
building," the number of years would not suit the supposition.

the

For according

to Lightfoot (B.E. p. 31) the Jews, at the time of

the Passover, might have said forty-seven years, and, according to
It is against nature to suppose that
Westcott (ad toe.), forty-nine.

Much

they would have definitely understated this as "forty -six.'''

more probably they would have said " some fifty years."

1
[2021 a] E.g. there is no possibility of confusing Ezr. v. 16 d-rrb Tore 'ius rov
vvv uKodofirjOy] ical ovk eTeXiadrj, parall. 1 Esdr. vi. 19 dv ixelvov M^XP' T u v *> v

\a8e avvr^Xeiav.
Westcott does not mention Origen's and Heracleon's views, and the

oiKo5op.ovp.evos ovk
-

[2022 a]

is represented in Clark's transl. as saying "Someone else will say that the
to which the fortytemple. ..was. ..the temple built at the time of Ezra, with regard
But Huet gives, for the words I have
six years can be shewn to be quite accurate."

former

a61 Tpavuss rbv tCiv TeaaapaKovra tcai ? iruiv

(ii. 188 e) wepl ov ovk ^x/
" with
diroSu^ai dX-qdei'6/j.evov Xdyov, i.e.
regard to which we are not able clearly to
"
demonstrate that the statement of forty-six years is truly stated
implying that

italicised

'

Origen knew

that

there were arguments for

it,

but

not such as were

clearly

Clark proceeds, "But in this Maccabean period things were very

unsettled with regard to the people ami the temple, and I do not know if the
temple was really built in that number of years." But the words are, toim hk koX
demonstrative.

Kara

ret

ovk olda

/xaKKaBaiKa woXXr) rts aKaraaraaia ytyovevai

vaos.
e' iron
ipKodopLrjOr] toctovtols ZreaLv

irepl

rbv Xabv Kai rbv vabv Kai

Steph. gives fiaKKa.8a.iKd as

meaning "the hooks of the Maccabees" and ttot( appears to mean "ever" or "at
" do not know whether the
temple was ever built in this number of
any rate"

The Latin
years."
the words (Huet ii.

lias

"tunc'' (reading rbre).

"How

Origen introduces

all

this

with

the Jews [can] say they built the temple in

1S7 E)
able to say if we are to follow the history exactly," wQs t.
forty-six years we are not
k. I 'ireatv ipKoOop-TJo-aL (sic) <f>acri rbv vabv ol 'Iot'Satot Xtyovrai (marg. Xtytiv) ovk

ixoiitv ei ttj ioTopla. KaraKoXovO^aonev.

8(3

DATIVE

[2025]

"

forty-six years" can be explained

accordance with Jewish feeling, with the views of
Heracleon, with the chronology of Eusebius, with the text of LXX,
and with the language of Josephus. It was an error relating to

as

But the

[2023]
follows

definite

in

second temple, the temple of Ezra, which the Jews, among

themselves, would regard as merely repaired by Herod, not as rebuilt.
The edict for rebuilding was issued (Ezr. v. 13) "in the first year
But
omits "of
of Cyrus king of Babylon" i.e. 538 B.C.
"
"
Cyrus the king." And the Hebrew itself has
having
Babylon
"
gone further in Ezra i. 1 In the first year of Cyrus king of Persia"
the

LXX

But this is 559 B.C. Josephus {Ant. xi. 1. 1) says that the edict
was issued "in the first year of the reign of Cyrus" which is
he also says that the temple was completed in the
ambiguous
Now from 559 b.c. to 513 B.C.
ninth year of Darius, i.e. B.C. 513.
:

"
forty-six years," as is stated in the chronology of Eusebius
gives
from the second
extracted from Syncellius (vol. ii. p. 81)
was
it
sixth
the
Darius
until
of
fully completed...
[the temple]
year
1
within forty-six entire years from the first year of Cyrus ."

"Now

When the Herodian temple was destroyed it was not

[2024]
unnatural that Talmudic traditions should dwell upon its splendour
but it is very unlikely that Jews born in the reign of Herod the
:

Idumaean would recognise him as a Builder like Solomon or Ezra.

Possibly when it fell into disrepair they would console themselves
as with the proverb

"Rome

was not

built in a

day" by

reflecting

former times lingered through

two reigns, and by repeating to one another that " In the days of
Cyrus and Darius this temple took forty-six whole years to build.''''

that the building of the

Temple

in

Josephus, though his chronology may have led to this error, did not
himself commit the error and possibly our evangelist did not.
He
:

may have

taken

it

as the

mere chatter of the

"

"

Jews

whose ignorant

he elsewhere holds up to ridicule.

But, in any case, no reliance
"
can be placed on " forty-six as determining the date at which the
talk

Jews were speaking, or as evidence of the evangelist's presence

as an ear-witness.
He may have obtained this detail from books.
(iii)

Of point of time

iv. 53 "The father therefore recognised that

[2025]
[it was]
at that same hour (on Ikwyj rfj wpa) in the course of which (iv ?y)..-."
1
'Atto 5e deurepov grovs Aapeiov ews sktov dvew\ijpd}0ri...ev
rod TTpwrov Ztovs Ktipov.

A. VI.

81

p.S~'

treatf

6'Aots

dwo

CASES

[2026]

The

majority of MSS. (Alford) insert iv before

omission

Its

iKeivrj.

by the best mss. gives us "the dative of the point of time" and this
exactness is more suitable to the contrast, indicated above (2013),
with the accusative in iv. 52 "about the seventh hour," which the
:

"

precisely at the seventh hour."

"
" in
occurs in Matthew's
(iv) that same hour
[2026]
account of the healing of the centurion's son or servant, where the
parallel Luke merely says that the messengers returned and found
father interprets as

The phrase

So where Matthew says that the Syrophoenician's

"was
healed
from (curd) that same hour" Mark merely says
daughter
that she returned and found her healed.
These are the only two

the servant healed.

instances of healing at a distance in

proof needed an instance that should

fnding" with
at

healing

(2)

"at that

a distance

Matthew's and

which

Luke's

the

Evidential

Synoptists.

combine (1) "returning a?id

same hour" John's single tradition of
has

narrative

many

points

contains

"
should be added that " at that same hour

this

in

common

combination.

with
It

peculiar to this passage

is

of John'.

With

(iv)

God

"favour with

,"

which

irapd

The Synoptic

[2027]

is

7rapa dew

God

in the

phrases "possible with

"ye have no reward with your Father

4
rather gives
(txt) "of your Father ")
"in the sight of God." But the exact
is "by the side of"; and this may be
with a frequent use of irapd in Greek

,"

heaven" (A.V.

in

the impression of meaning

meaning of the preposition

interpreted (in accordance

meaning "in the house of" John brings out this, which
one may call "the domestic meaning," much more clearly, via. 38
"That which I have seen in the house of the Father," xvii. 5 "And

literature) as

now

thou me,

glorify

with the glory that

was."
The latter

Father, in thine

had

own

house (irapa crcavrw)

croC\ before the world

in thy house \yrapa

may be compared

with the saying of

Wisdom

about herself and the Creator, "Before his works of old... or ever
5
Both here and
the earth was... I was by him (rjp-rjv trap aur<3) ."

[2026 a]

Luke has "in

hour he healed

many

>f

"at that very hour,"

wpq.

(iv)

that

diseases."
x.

21,

xii.

"
once, vii. 21 "in that same
prefers ii. 38, xxiv. 33 avrrj 7-17
31, xx. 19 iv avry r. u., "in that

same hour
Hut

lie

12, xiii.

very hour."
2

Mk

x. 27,

Mt.

vi.

Mt.

xix. 26,

Lk.

:!

xviii. 27.
s

1.

82

Prov.

viii.

Lk.

22

i.

30.

30,

ii.

52.

GENITIVE
we might render

in John,

On

of."

the

7rarpos in

Jn

irapd

38, see 2355

viii.

the side of" or "in the

"by

between

distinction

[2030]

7rapa

tw

-rrarpi

bosom

and napa tov

7.

Genitive

Ill

Absolute

(i)

[2028] Mark uses this construction somewhat monotonously for

the most part to introduce the circumstances of a new narrative in

such phrases as "when it was late," "when he was going forth,"

In four of these instances the
"while he was yet speaking" etc.

Matthew and Luke employ the same construction 1

parallel

never uses

in

it

the Sower 2

Christ's

except once

words,

Mark

Parable

the

in

of

Matthew, in the Triple Tradition, uses it freely, like

[2029]
Mark, in the temporal clauses of narrative (often however with 8e
He introduces it thrice in Christ's words,
where Mark has kcu').

and one of
in the Parable of the Sower and its explanation
3
As in Mark, the implied conjunction
the three agrees with Mark
4
is "when" or "while," with perhaps one exception
In the Triple Tradition, Luke introduces it twice into
[2030]

all

Christ's Discourse
self

5
,

once

and once
use

words of our Lord

in the

causally in

it

they had lighted

terrified

6
preparation of the Passover

His

arrest

"There came

i.

Luke appears

Se

a darkness... the sun

55 "Now as
"Now as they

in

Except

yi.vop.ivwv)."

and parall. Mt.-Lk. The vb. is not

have not noticed more than these four agreements

Mk in about 30 instances of the genit. abs. in

almost always preceded by nai.

of Mt.-Lk. with
2

is

viii.
3
4
5

Mt.

xiii.

[2029 a]

Lk.
Lk.

TTrayere
7

Mk

iv. 17
13 kcu ev Kaipui

[2028(5]

Lk.

Lk.

three

these

32, ix. 9, xi. 27, xiv. 43,

in all these cases.

the clause

to

in xxii.

(irepia^avTuiv Se) a fire...," xxiv.

(e/x<^o'/3wi'

Mk

[2028 a]

same

the

44

xxiii.

at

him-

in insertions peculiar to

being eclipsed" and quasi-causally

failing, or,

were

on the Last Days

in Christ's instructions for the

elra. yevofxivrfs

dXiipews,

Mt.

xiii.

Mk.

In

Mk

21 yevoixivrjs 8e dXitpeus^

ireLpa.criJ.ov.

6, 19, 21.

Mt. xxvi. 60

/cat

ou'x tvpov

iroWQiv irpoo-e\dbvTiov ipevdofMapTvpuv.

xxi. 26 airoipvxovTuiv ai>dpd)irwi>, xxi. 28 dpxo/J^vuv Be

xxii.

10

'I5oi>

eiaeXddvTuv vp.Qv eh

tt]v tt6\ii>

(Mk

tovtwv

xiv. 13,

ylveaOai..

Mt. xxvi. 18

els ttjv tt6\lv).

xxii.

53

Kad'

i}p.ipau

ovtos

fiov

(Mk

xiv.

49

fifxi)v,

Mt.

xxvi.

eKa6e^6fj.T]v).

8s

62

55

CASES

[2031]
passages, Luke appears, like
or " while."

no case does

/;/

[2031]

is

("as'' or "because")
"
vi.

to imply

use the genitive absolute in recording

John

implied, probably or certainly, in

is

Though"

in

is

xii.

37,
certainly implied
19 "There cometh Jesus, the doors
though the doors were shut ."

17.

in

perhaps

"when"

Elsewhere he employs it with more elasticity of

found in the Triple Tradition. A causal meaning

Christ's words.

meaning than

Matthew and Mark,

xx.

ii.

xxi.

3, v.

13,

n, and

being shut,

i.e.

(?)

Objective or subjective

(ii)

"
the love of
In Greek, as in English, such a phrase as
God" may imply one of two propositions: (1) "God (subject)
"
" Man loves God
loves man, (2)
Of God" if it implies
(object)."
if the latter, an objective
the former, is called a subjective genitive
"The love of God" occurs frequently in the Johannine
genitive.

[2032]

1 '

v. 42 "But I know you, that

dAAd eyvwKa v^as on T571' dyaVv/v
where the question arises whether the

Epistle hut only once in the Gospel,

ye have not the love of

tov Otov ovk ex T

The following considerations

subjective or objective.
in
that
the
Gospel, as in the Epistle, it is subprobable

it

jective,

God

zavTols,

is

genitive

make

*v

in you,"

"the love that God gives

to

man."

N.T. is very rarely used with

It is never thus
once
or twice".
only
objective genitive, perhaps
[2033]

In the

first

place, dyu7ny in

"

"

is necessitated by the context in xii. 37

though
[2031 a] The meaning
" He
having wrought so many signs they did not believe" that is, ''though he
had wrought.'" This suggests that in Lk. xxii. 53 outos may be intended to
"
mean, though I was [in the temple by day, ye did not lay hands on me]."
2
[2033 a] Westcott, on 1 Jn ii. 5, says that thegenit. with d>. "once marks the
1

He omits Lk. xi. 42

10 17 ay. r?)? dX?;tfei'aj."
There it is possible that the words
aya^r/v rod deov.
mean "ye neglect God's judgment and God's love" i.e. the way in which God
" Ye
neglect the things that God condemns and God loves, and
judges and loves

object

of love,

7rap^px ecr ^ e T V V

Thess.

ii.

Kpicriv Kal rr}v

Hut Cyril
the things He loves, and love the things He condemns."
(Cramer) assumes the meaning to be dydirri 17 e/s debv (Winer and Alford are
"
[just] judgment
silent) and most people would probably take the meaning to be

condemn

and

love

toward God."

|2033/']

In

Thess.

iii.

"And

[may] the Lord guide your heart safe

"
the regular Pauline usage would
" the love
it means
of God [toward

(KaTevdi'vat vfiQu r. Kapdlav) into the love of God

of itself suffice to make it almost certain that
"
" the
of God
sometimes

men

(like

.shed forth in

peace
")
regarded (Rom. v.
man's heart, but here regarded as a goal or haven.

84

5) as a gift of

This

is

God

confirmed

GENITIVE

[2035]

used by St Paul, who always regards "the love of God," and "the
love of Christ," as, so to speak, divine inmates in man's heart, sent
"
As " the peace of God constrains a man to be peaceful,
from God.
"
" the
of the Holy Spirit
constrains him
and
[social] fellowship
to be social, so "the love of God" constrains him to be loving,

God his Father and to men the children of the Father.

"
" the love
the love of God" iti man,
of God" for man causes

both to

Thus

man

causes

i.e.

God

to love

or for Christ is not

But this consequent love of man for

what St Paul primarily means when he says,

God.

"the love of Christ constraineth

is

He means

us."

Christ's love as

This
the heart, driving out the fires of "this world."
in
of
the
the
Pauline
the
Epistles.
meaning
phrase
invariably
[2034] And this, almost (if not quite) always, holds good in the

a divine

fire in

very numerous instances in which the Johannine Epistle mentions

" the love of God."
The writer thinks of it as a gift, spirit, or germ,

comes from God not from ourselves ("Not

that

but that

He

enables us to see

It

"The

so the former remains "the love of God."

our heart,

like

we loved God

that

enables us to love, as the light of the sun

").
"
the light of the sun,"
but, as the latter remains

loved us

any other

vital

germ,

love of

needs to be

(i

God"
Jn

ii.

in
5)

"perfected" by responsive human action, and it cannot grow and

expand without pushing out the love of the world
1

Greek

[2035]

[feeling of] love,"

scholars,

familiar

may sometimes

with

>}

think that

meaning "the
John uses the article

dyd-n-r]

But apparently he never does. The context always indicates

"
"
" the
and " the Will ")
the Name
love" (as Jews used

thus.

that he uses
to

mean

"///<?

love of

God

revealed to

men

in Christ," or

"the

real

love as distinct from love so called by the world," or "the love

wherewith the Son loved us and bade us love one another." This

seems

to

be the meaning in

Jn

iii.

16 "Herein

know we

the love

by the use of Karevduvu in Lk i. 79 "guide safely into the way of peace' and by
?
general Greek usage (Steph.), especially by that of Clem. Alex. 654 (Steph., but
and by Ps. cxli. 2 (LXX) " Let my prayer^ straight
ref.) "guide the ship safe"
"
quoted by Clem. Alex. 857. In
[to heaven] as incense before thee (KaTevdwd-qru)
"
and " the love of Christ " always
the Pauline Epistles, both " the love of God
1

mean

''

God, or of Christ, for its.

But the writer does not speak of "the love of the world" as an
He prefers the
entity in the same way in which he speaks of "the love of God."
verb, thus (1 Jn ii. 15) "if any man love the world the love of the Father is not
" the
in him."
It is the Epistle of St James that speaks of (iv. 4)
friendship
of the world."
1

the love of

[2034a]

85

CASES

[2036]

Son of God] because he laid down his life for us,"

10 "Let us love one another as he gave
iv.
23

[revealed by the

and

in

Jn

iii.

commandment
Herein

the

one another, because the love

us to love one another] is from God
manifested in us because he hath sent his

to us.... Let us love

commanded
love of God was

[wherewith he

herein is the lone [of God], not because we

only begotten Son
have loved God, but because he loved us." Unloving conduct on

the part of a Christian

soul,

Jn

iii.

17

God

in

him

love of

is

a proof that this divine entity is not in his

shutteth up his heart... how abideth the

"Whoso
?

"

These statements about "the [real] love" or "the love

as an entity given to men and abiding in men, reach
[of God]
a climax in the doctrine that God Himself is " love," and that " the
[2036]

"

God "

has the power of expelling fear if only it is allowed

The writer begins by saying " And as
scope so as to be perfected.
for us, our whole knowledge, yea, our whole faith, consists in the love
that God hath in us'."
That is to say, as we are in the sunlight even
love of

16 ko.1 jj^eh iyv<n<afiev /ecu TTeiriaTevKaixev tt\v dydwrjv rjv ?x eL

writer seems to have begun with the intention of saying "
have a full knowledge of the love." Then it occurs to him that not only our
knowledge, but our faith is wrapped up in this "love." To have used the dative
"we fully trust to the love of God " would not have expressed the meaning, which

[2036 a]
6 8e6s iv irjixiv.

is

that, as

(2014)), so

Jn

iv.

We

The

we maybe
we may be

said to "love [with] love" (cogn. accus. dycnrdv dydnrfv

"
" trust
said to
(iricrTevaai irloriv), or rather to
[with] trust

,:

something more than trust to "trust [with] love (wLUTevaai dydwrjv).

the atmosphere breathed by faith as well as the object of knowledge.
[2036/^] As to 1 Jn iv. 16 ttjv dydirriv y\v x el ^ e s 6 " ^/""i Westcott gives

trust with

Love

is

several instances of

&

d.7.

^x lv

where

U none

Dl

of

d.7.

er

x e "'

%" Tlvl except

xiii.

Jn

35 idv dy.

phrase capable of being applied to intercourse hostile as well as friendly (Aesch. Prom. 200 ordcris r ev d\\r)\oi<riv but
mostly friendly, Mk ix. 50 elprpreAere iv d. Rom. xv. 5 rd avrb (ppovetv iv d.)
" in
appears to be disconnected from ix elv an d to mean
your dealings with one
another."
Perhaps "keep love" is intended to come as a climax xiii. 34 5

%XV T

d\\r)\oLs,

iv

dMiyXcus

"Love one another

as

loved you, love one another

thus shall

men know

you to be my disciples if ye keep love among one another." In Phil. ii. 1 2,

"Comfort in Christ. ..consolation of love... fellowship of the Spirit... having
the same love" the meaning seems to be that the Philippians are to ''keep" in
" love
their hearts one and "the same" quickening, consoling and comforting
[of
"
Christ]" as also the same
Spirit [of Christ]."

In

Pet. iv. 8 ttjv

els

iavrovs dy.

"
meaning is, keeping constantly in the full tension of exercise
and practice, not letting it become slack." By analogyuntil there can be found
"
we must take
some instances where dy. x w & ff L means " I have love for thee
|n iv. 16 "the love that God hath in us" to mean "the spark, or spirit, or
and
vitalising power, of love, which God keeps in our hearts as His representative
"

inTevrj

e'x

" 7 65

the

as our comforter."

86

GENITIVE
while the sunlight

"

God

us, so

in

is

Then he

with love.

is

it

[2037]
proceeds,

and he that abideth in the love [of God] abideth in

God, and God [abideth] in him. Herein hath the love [of God] been
perfected [working in our souls] along with us... Fear hath no
is

love,

'

existence in the love [of God], but the perfected love [of God] casteth
out fear
We (emph.) are loving [now, simply] because he first
loved us 2 ."

[2037]

seems

In the following passage, however, the objective genitive

at first sight intended,

are loving the children of

v. 2

Jn

3 " Herein know we that we

God when we

commandments. For this

(tra) we should be keeping

his

is

are loving

God

the love of

God and

(lit.)

commandments...."

his

doing

order that

in

Here some

"

Hereby we know that we

might suggest the following paraphrase
are loving God's children, not selfishly as our playthings or amuse:

ments, but genuinely as our brethren,

when we

God Him-

are loving

can only be shewn in

and doing His will for Our love of God

His 7vill3 .'" But the "effort," or purpose, may, in
For (1) it will be shewn (2093 foil.)
this passage, be divine, not human.
when
"This
is
our
Lord
that,
my commandment in order that ye
says
"
on the part
love
one
an
another,"
object," is implied
may
"effort," or
the
Son
the
the
and
of
for
good of men,
Johannine phrase avrrj kariv
(2)
'

self

the effort to fulfil

regularly introduces the definition of something that comes not from

man, but from God (2396 7). Hence we may with more probability
"
Hereby know we that we are
3 as follows
paraphrase 1 Jn v. 2

77

loving the children of God [with the real love] when we are loving
God in our hearts and doing His will with our hands :for this is the

meaning and purpose of

namely] that

the

love of

God [His

gift in

our hearts,
This

we should be keeping His commandments...."

agrees with what is said elsewhere,

how dwelleth the love of God in
object of the love of
will?"

God

in

" If a

man

him?"

does not do God's

So here, "What

is

will,

the

you except that you should do His

Jn iv. 1618 7? reXei'a dydir-q, i.e. perfected, or fullgrown, in us, corresponding to (iv. 17) TeTeXeiw/xevr).
2
I have
[2036 c~\ 1 Jn iv. 19 77/ieis dyawuifxev, on avrbs irpwros T)ydirt)aev raid's.
1

to these
Jn ii. 5 iv. 19 fully, because Lightfoot (2 Thess. iii. 5) refers
"
" it is
the meaning
to
seldom
as
that
separate
possible...
very
indicating
passages
a conclusion
"love of God for us" from the meaning "our love for

quoted

God"

from the one maintained above.

The words italicised are Westcott's paraphrase of

different
3

deov iva ras evrokds avrou

T7]pu/j.ev.

airn]

ydp icnv

17

dydin] rou

CASES

[2038]

We

return to the single mention of " the love of God " in

[2038]
the Gospel.
It follows the
Healing on the Sabbath.
Jesus charges
the Jews with rejecting Him on account of this act of kindness and

with refusing the testimony of His works: v.

37
42 "The Father
that sent me, he hath borne witness to me.
have
not his word
..ye

abiding in you (iv vfilv //.eWra), [I say this] because him

he sent ye believe not
ye desire not to come to me that ye
have life
I know you that ye have not the love
of God in

(A.0'701/)

whom
may

yourselves

(rrjv

ay.

Qeov ovk e^ere iv

iavrois)."

t.

Theoretically,

and

taken by themselves apart from N.T. and

Johannine usage, these
last italicised words
might mean, "Ye have no love for God," but
that this is not the case is
probable for the two following reasons.
[2039] (1) Whenever this writer describes a believer as 'having"
"
or "to have" something "in himself" he
always means
having in
his heart some vitalising
there
germ placed
Unstable
by God."
believers are described by Mark as "
having no root in themselves"
and Matthew follows Mark. Luke omits " in themselves 1 ."

Luke thought
is

that

"the root" of a Christian

a difficulty in defining

is still

God's, and

how

But John, though he

how

far

it

far the divine

is

now

that

shall

give

him

will

26 "as the Father hath

have

Epistle

Perhaps
There

seed in the heart of

when

it

man

takes root there.

metaphor of a seed, habitually

from God: iv. 14 "the water
become in him a fountain of water,"

life in

gift

himself"so also to the Son gave he to

in

himself" vi. 53 "Except ye eat the flesh of the Son

and drink his blood ye have not life in yourselves." So in the

life

man

of

God.

rarely uses the

regards the life-giving entity as a

v.

man's,

life is in

(iii.

15)

"no murderer

hath eternal

life

abiding in him (marg.

In one passage, the fountain of life is described not as

"in" the believer but as gushing forth from him (vii.
37
8) in
"rivers."
But in every case the evangelist, while
that each

in himself)"

insisting

believer must have this vitalising source "in his

for that
very self"
is the meaning of iv eaurw
it
as
the
always regards
gift of God, not
as the thought of man.

[2040]

have not

in

[2039^]

(2)

The second reason is the parallelism between "Ye

God" and the preceding "Ye have

yourselves the love of

In the explanation of

the Parable of the Sower,

filfav

Mk

17 ovk

iv.

pi^av iv eavroh, Alt. xiii. 21 ovk i'x" 5e plfav iv tavrw, Lk. viii.
simply
ovk ^wi".
[So Mark alone has (ix. 50) "Have salt in yours, Ires (iv

Zxoi'O-tv

iavroh) and he at peace with one another

88

(to

dU^Xou)."]

GENITIVE

[2042]

"
the Logos that proceeds from God.'"
not abiding in you his Logos," i.e.
in
here
the Prologue) that even before
assumes
writer
(as
the Logos came to "his own," bringing Light into the world, all men

The

had some
But some

Logos and some glimmerings of the Light,

sound of the Logos and shut out the Light, so

affinity to the

the

stifled

the moment for accepting or rejecting the

that when the crisis came
had
not a trace of the Logos in them, nor a
incarnate Logos
they
trace of the Love of God, that might have helped their hearts to go

forth responsively to meet the

"
this parallelism,
the love of

Love

God

incarnate.

In accordance with

would mean " the love that

"

proceeds from God": and this rendering agrees with the Johannine
"
have in
usage elsewhere and also with the contextual phrase
yourselves."

Partitive

(iii)

In

[2041]

with

phrases

partitive

never

John

ttoXvs,

uses

Matthew's and Luke's expression 7roAAoi Twr..., "many of the...'."

But he sometimes uses a modified form of it, interposing a verb or
"
participle,

e.g.

therefore having heard it [many L mean] of his

In such cases, the genitive is sometimes preceded

Many

disciples, said...."

2
iv. 39 k 8e rrj<; 7rdAew9
by the Hebraic e
i<eLvr]<; 7roAAoi iirio-rtvo-av
eis avrov rwv 2., VI. 60 iroWol ovv aKovaavres k twi'
uaOrjrwv avrov
:

eLTTav, xil.

ttoWol

1 1

oi

avrov virrjyov twv 'IouSattov, xix. 20 TOVTOV ovv

rwv 'IowSatW.
Comp. vii. 44 rives 8c

rov tltXov ttoXXoX dveyvwcrav

7}8e\ov e

avrwv indcrai avrov.

[2042]

construction almost

if

partitive genitive, with or without

or (b) with no governing word.
In

the Pharisees

context this

[some]."

not quite peculiar to John

c,
(b),

(a) before the

is

the

governing word,

k t<Zv <&apio-aiMv

means

''from

Obviously, with a verb of motion in the

create ambiguity, because the meaning may be

the
Pharisees
came, were sent etc.," (2) "They came,
(1)
were sent etc. from the Pharisees." This ambiguity (on which see

may

"Some of

Ellipsis,

2213

[2041 a]

Lk.

i.

16,

5)

occurs in the

first

IloWol rQv does not occur

Acts

iv. 4, viii. 7, xiii.

43

of the instances quoted below

at all in

etc., also in

Mk

Rev.

(Bruder) but
viii.

is in

Mt.

iii.

7,

11.

"
[2041^] The Hebraic
many from (Ik)" '"some from (4k)," which
used by the Synoptists (though very rarely by Mark) is fairly
frequent
"

especially in the Raising of Lazarus, e.g. xi. 19, 37, 45, 46.
from the selective e/c in classical Gk, e.g. dpurroi e/c.

89

It is

is

in

also
In,

quite distinct

CASES

[2043]

24

1.

Kai a.Tre<TTa\fJivoi rjcrav K

(?)

k tcoV ixaOrjTwv avrov 8vo, vi.

Ka.L

64 aXAa

vi.

r/OeXov,

tov

40

VII.

31
o%\ov ovv aKovcravrzs

71-0A.A.01

avrov Trpos d\Xt]\ov<;,

xviii.

ou'k a7TtoA.cra

A.oyajv

42 o/xws
I

7 t7rai'

auVw

ef

lo"nr]KeL 'I.

vfx.iav

is

rovrwv

els

avroV,
cAeyoi',

40 ^Koucxav ex twv

ix.

tivcs,

7rt(TTeuo"av eis auToV, XVI.

eTno-revaav

rwv

xii.

35

70 kgu e

vi.

01,

i.

kcu zk rtov ovjapioiv ocrov

ck tow ayAoi; 8c 7roA.A.oi

<>apicrautiv

ap^oi'rwj/

Qapio-aiiov,

(?) 6/U.ot'tos

16 lAeyov ow ck Ttov <Pa.pLcra.iiDi>

Tavra 01 par avrov 6VtS,

IX.

Twf

ctovv e vfiOv -rive?

vii.

otapoA.os etTTtv,

1 1

p.vroi kol

tcov

/c

ovv Ik rdv paO-qrwi'

ouSeVa.

Before Nouns

(iv)

[2043]

noun,

e.g.

article

and

The Synoptists place the possessive airov mostly after its

rbv lp.dvra avrov.
John frequently places it before the
1
its noun, e.g. avrov rbv l/xdvra
somewhat like the Latin

dative "loose for him the shoe-latchet": this throws the emphasis

from the pronoun on the noun.

See 2558

foil.

Special passages

(v)

With npooTOC and npdoTON

(a)

[2044] i. 15, 30 7rpwTo's p-ov

1901 and 2665
o-qKev, see 1896

latter

"me your

means

chief"

and

rjv,

18

XV.

where

7,

ip.e

it

that vp.G>v

is

is

irpiorov vp.tov

p.ep.1-

maintained that the

a possessive genitive.

TiBepiaAoc

(J3)

"
Beyond the sea of Galilee [i.e. the sea] of
[2045] In vi. 1
Tiberias" the apparently superfluous genitive (Tifieptdb'os) has been

thought by some to be corrupt.

But it is probably to be explained

of
instances
many
Johannine intervention coincident
Mark
with, or consequent on, Luke's deviation from the Synoptists.

as one of the

and Matthew always have "the sea of Galilee," Luke calls it "the
2
lake [of] Gennesaret," and afterwards "the Lake ."
But Mark and

Matthew speak of Gennesaret as a place at which the disciples

disembark 3
John mediates, as it were, between the two names,
but inclines towards the ancient tradition "sea of Galilee," only
.

it

explaining
variations

Mk

i.

Lk.

v.

by a

in

7,
1,

Lk.

name more

the application

iii.

16,

Jn

i.

27.

2, viii. 22, 23, 33.

familiar

of

to his

the term

readers.

Galilee

Perhaps
induced Luke

Top avrov [pavra would emphasize atVou.

Mk vi. 53, Mt. \iv. 34.
:t

90

GENITIVE

[2046]

But "Gennesaret" was supplanted by

Talmudic Tradition and the latter (which was also
used by Pliny) was preferred by John, who, later on, makes (xxi. i)
"the sea of Tiberias" the scene of Christ's last manifestation to His
substitute Gennesaret

to

"Tiberias"

in

vi. i is a genitive of possession ("belonging

sea" which must be understood as appositionally

T7/3epia8os in

disciples.

to ")-

governed by

"

repeated.

'H AiAcnopA toon 'EaAh'noon

(7)

" Will he
This phrase occurs in vii. 35
go to the
and teach
twv
the
Greeks
'EWrjvwv)
(tt/v Siaa-n-opav
Dispersion of
"
In LXX, we find " the Dispersion of Israel" and
the Greeks ?

[2046]

"the Dispersions of Israel*," as one might speak of "the church, or

But this phrase might be followed
churches, of the Christians."

by another genitive describing the

Dispersion belonged

"
:

or

city

country to which the

the Dispersion of Israel

of, i.e.

belonging

to,

Then "of Israel" might be

and so we might get (1 Pet. i. 1)

etc."

Pontus, Cappadocia

Egypt,
assumed, and dropped for brevity,
"to the elect sojourners of the Dispersion of Pontus, Galatia etc.,"
and here " the Dispersion of the Greeks" meaning, "the Dispersion

belonging to the Greek-speaking countries."

the sentence does not proceed thus,

Greeks"?

the

One answer may

be,

"and
"For

It

may be asked why

teach the Dispersion of

brevity."

But another

answer, and a more satisfactory one, is that the words are intended
to represent the Jews as unconsciously predicting the manner in

which the
disciples,

Spirit

of

the

would teach,

risen

first,

Saviour,

the

travelling

"

1
Gennesar," or
[2045 a]
also recognised as the popular

"

Gennesaris,"

name

among

Dispersion

and then the Greeks themselves (2645) 4

for the

is

abroad
the

in

His

Greeks,

used mostly by Josephus, and

Lake by Pliny

(v. 15)

is

" Plures Gene-

saram vocant."
2

est."
is

[2045^] Wetstein (Jn vi. t) quotes Erachin 32 a "Tiberiadi mare murus

"
Hot: Heb. i. 14.2 says that the lake called in O.T. " the sea of Chinnereth

called

"

in the

'

Targumists

the sea of Genesar, Genesor, Ginosar,"

"
the sea of Tibe?-iah.'

also in the Talmudists, but most frequently

;!

[2046 a] Is. xlix. 6 rr\v 5. rod

toO 'loparfk. Wetst. ad

^wa/j.ei>ovs)

airiaTeiXev

et's

rrp/

[2046(5]

In

Siaawopav tGiv
xii. 20,

it is

the

same

'

(Aq. and Sym. tovs

quotes Paralipom feremiae MS. 6 di Bapovx

'I<rpar)\, Ps. cxlvii. 2 rots 5.

toe.

iOvCiv.

" Greeks

"

means Greek

proselytes to the Jewish faith.

of these: and
congregations of the Dispersion would contain a large admixture
so the name "Greeks" might be given contemptuously to congregations of Jews

The

in Alexandria,

Antioch

etc.

91

CASES

[2047]

Ta

(8)

[2047]

BaIA TCON

The

(bOINIKOON
this

also

may

latter

xii.

phrase

^>otVtes, separately,

13

to.

t<2v

fiata

may mean

mean "palm-trees")

"

palm-

so that

of palm-branches."
One
would seem) might have sufficed. The LXX, with various

mean "palm-branches

the phrase might

(it

and

fiata

branches" (though the

word

about

difficulty

both

<f>oLviKwv is that

readings and accents, has fiaiwv, jScuv, /3aeoiv etc., and sometimes
d>oivi, but never /?aia <poiviK<tiv, except as an anonymous rendering
"
branches of palm-trees."
40
Possibly fiaia. may have
"
been loosely used for " bunches of twigs of any sort used in festal
The parallel Synoptists mention no palm-branches
processions.
in Lev. xxiii.

taken

in

8 mentions o-TtfidSas " bed-litter."

word kX<x.8ov<; for " branches," and these

Mark

the hands, but

Matthew has the common

Mark's " bed-litter

xi.

supposed to be strewn in the road.

In Mark, A, C, and Origen,
have aToif3a8a<;, where SS omits the clause, D has eor-n/foSas 2 and
some inferior authorities crrei/UaSa? and o-Ti>/3a8as. John's rare word

(like

Luke omits

are

")

mention of

all

"

branches."

has different forms,

(3aia

where Mark

would

errs,

Luke

Mark

(e)

omits,

/3aeis,

and possibly one of

If so,

into o-ti/?u'<W

and John

why John took

also explain

as belonging to

/3ata,

/3atva,

these has been corrupted by

intervenes.

it is

a case

This hypothesis

special pains to define the

fid'ca

<oiVi/ces.

TlApACKeYH TOY TTACXA

does not present any

were
used consciously as
phrase
grammatical difficulty.
it would be objective genitive.
the
Passover"
meaning "preparing
"
More probably it is possessive the word " Preparation having
come to mean "the eve [of]," and being applied to any feast but
most frequently to the sabbath, so that it is used in the second
[2048]

xix.

14

rjv

Sc Trapao-Kevr) tov Trda-\a

the

If

century absolutely to mean {Didach. viii. 1 and Mart. Polyc. vii. 1)

"
But what makes the phrase interesting is that John's
Friday."
insertion of tov irdcrxa- differentiates his use of irapacrKivij from that
of the Synoptists, two of

See Wetstein ad

Mace.
2

"and
and

xiii.

loc.

and

whom

connect

Mace.

xiii.

51,

it

with the sabbath, and

Mace.

x.

7,

xiv.

(comp.

37).

[2047 a] If an early (lurk Gospel used (Jelf 817) Ian 5' oi for ciWoi 5<f,
others [carried] palms," ea-nSoi/iruas, it might explain the readings of Origen
.

Hafa

(p.

may

be illustrated by L. S. on \vyos and

92

/j.6(rxot(ri

Ktiyouri.

NOMINATIVE
none with (2087

8) the passover.

Trapao-Kevr] o ecrrtv TrpocrdfSfSaTov.

to

Mark
If that

[2049]

42 is most definite, rjv

"sabbath" happened also
xv.

be the

first day of Unleavened Bread, Mark's

statement, though
Hence John might intervene in three
might be misleading.

true,

ways, (a) by defining the Preparation here, (b) by stating (xviii. 28)
lamb had not yet been "eaten," and also (c) by

that the paschal

saying

Thus
a

as

(xix. 31) that the approaching "sabbath" was "a great day."
the genitive in xix. 14 may illustrate
not grammatically but
of
methods
of
specimen
Johannine
dealing with Synoptic

tradition

IV

-the

genitive just discussed

(xii.

13

to.

fiaia

twv

cpoivtKwv)

Nominative
Special passage

(i)

(a)

'0 Kypidc moy

On the Nominative used suspensively see 1920 foil.

one
8 "'...and
Only
passage needs separate discussion, xx. 27
be not unbelieving but believing.' Thomas answered and said to
him,
My Lord and (?) my God' (6 Kvpios fiov koL 6 #eds /xov)."
[2049]

Here the nominatives

are said to be vocatives by Wetstein, who

use of d to represent the vocative, (2) classical
Greek usage of nominative for vocative. But (1) Wetstein alleges
no LXX instance (except one, explicable by special context) of 6
alleges (1) the

LXX

Kvpios thus used, although there are

many

and

is

LXX

instances of 6 0ed?,
the regular rendering of "
Lord our God 2 "). (2) In classical Greek, the instances of quasi-vocative
with 6 are (a) accompanied by ovtos, or <rv, or they are like our "Mr"

in

also of Kvpiz 6

0e6<; rjfx<2v

vernacular speech ("you,

(3) or else, as in
in poetry.

(4)

u>

For the

exception is
6 Kvpi6s ixov.

cricketer,

Mr

Yorkshireman

etc.");

"

metri causa ") only

they are found (Steph.
one instance of the combined quasi-vocatives

The

is

him, shewing

[2049 a]

Mr

cp[\os,

quoted by Wetstein
against

(which

Epict.
that,

ii.

16.

although

13

Kvpu 6 0eds which tells

could use d #cds

Epictetus

genit. gov. by aKotw, see 1614, gov. by yevo/xai, see 2017.

2 K. xix. 19, 1 Chr. xxix. 16, 2 Chr. xiv. 11, Ps. xcix. 8 etc.
The
Ps. xxxv. 23 "
God and
6 6e6s /nov ko.1
Lord (Adonai),"

My

In the preceding verse, "

my
my Lord

LXX

(Adonai)" is rendered Kvpie as it

is regularly in LXX when
applied to God (see Gesen. n a ref. to Gen. xx. 4,
Ex. xv. 17 etc.). But here, as it follows the nominatival form of the vocative,
6 6e6s fxov, it is rendered for
In Jn, 6 nvpios precedes
conformity 6 Kvpids fiov.
o 6e6s.
Steph. 876 c gives many instances of voc. (pl\os but all from poetry.

93

CASES

[2050]

vocatively, he could not use 6 kvP lo<; thus.

The Egyptian Papyri

use Kvpie freely, but never, so far as alleged, 6 kvP lo<;

vocatively.
Thus, a great mass of evidence from all extant Greek shews that, had
the vocative been intended, Kvpie would have been
employed.
confirmed by the Latin versions, which have "dominus."

This

is

"Lord" certainly cannot

[2050] What then is the meaning?
mean "Jehovah/' "My Jehovah" would be an unheard of monBut "my Lord" might mean "my dear Lord," or
strosity.

"my

dear Master" as the term

used by Mary Magdalene 1

And it
would be appropriate that this almost unique appellation should
be used by Thomas, as by Mary, in connexion with a manifestation
"
of the risen Saviour 2
If it is so used here, is "
my Master
is

art," or
io-TLv)."

subject

"
were predicate we should have to
Thou
supply
which is inserted in xxi. 7 "it is the Lord

or predicate?

If

it

"It is,"
But could

(d kv/ho's

i<TTLv

have been omitted there

In any case

it

could hardly be omitted here, since the meaning

required would be
"it is indeed my Lord," so that it would be emphatic 3
But if we
.

take
after

"

"

as subject, we may readily

[dear] Lord
imagine a pause
while the speaker, overwhelmed with amazement and
joy, is

My

it,

He might have
attempting to express his feeling about the Lord.
added "has indeed risen from the dead" or "has been indeed
restored to me," but he means a great deal more than that.
When
he has uttered "my Lord," he feels that "there is none in heaven"

whom

he could "desire

4
In
comparison" with this "Lord ."
effect, his Lord has become to him one with his God, so that he
"
may say My Lord is also my God."

in

[2051] This accords well with the frequency of the emphatic

John. As for the omission of eWt, it undoubtedly causes some
obscurity; but might not this seem to the evangelist to have the merit
Ko.1 in

of forcing his readers to think out the

which
1
-

Jn

as

is,

xx. 13,

it

were,

comp.

"My

Phil.

full meaning of
wrung from the Apostle in

iii.

this

confession

moment

of

8.

Lord"

occurs in O.T., like the French "monsieur," with the

" What saith
third person, in respectful address,
Josh. v. 4
my Lord(hvA not LXX)
unto his servant," Dan. x. 19 " Let my Lord
speak." But perhaps here affection

[2050a]

is

predominant over respect, and Thomas speaks about

his

Master

in the

act of

replying to his Master.

8

[2050
of Israel."
4

/>]

I's. lxxiii.

See Jn

i.

49 av d...<rv...d, "thou art the Son of God, thou art King

25.

94

NOMINATIVE

[2051]

Thomas, logically speaking, had no more

inspired conviction ?
"
"
his God
than a Jew
right to say to the risen Saviour that He was
would have

to say the

same thing

of their being manifested to

speaking, might feel (justified

to say

what he

said.

to

men on
is

he

whom

suddenly found

was,

at all

did not exist for him in heaven

We

or earth as claiming his worship.

Thomas argued, like St Paul,

God by the resurrection from

or Elijah, in the event

But Thomas, spiritually

not the right word but) necessitated

His Master

events, "his God," the equal of

Enoch
earth.

are not, then, to suppose that

that Jesus

was "defined

to be Son of
There may have been no

the dead 2 ."

According to the view taken above, Thomas,

arguing in the matter.
of
Nazareth
from the dead, was instantaneously
regaining Jesus
that his Lord was also his God, and
with
the
conviction
possessed
the conviction forced

its

way out

In N.T. the rule

[2051 a]

is

in

utterance

that 6 Kvpios

3
.

means " the Lord

article before Kvpios differentiates this confession

from Hos.

ii.

23

[Jesus]," and the

"Thou

[art]

my

God," Kijpios 6 deds fxov el <rv, Zech. xiii. 9 "the Lord [is] my God," tctipios 6 6e6s
" thou art "
At the same time it
fjLov, where some copies (Field) insert
(Kvpios el).
was hardly possible for John to write down the Greek words "my Lord and my
God" without considering their association in LXX to express "Jehovah our God":
and he probably desired to convey to his readers an impression of the providential
way in which the most unbelieving of the Twelve was led on by the intensity of
affection for his regained Master to utter words that suggested the highest Biblical
Both in Hosea and in Zechariah, the
expression of belief in His divine nature.
confession comes from penitents, who had gone astray.
2
[2051 b] Rom. i. 4 "defined as the Son of God with power, according to the
spirit of holiness

by the resurrection of the dead."

The mention

of "holiness,"

however, distinguishes the "defining" from any merely miraculous revivification.

[2051

c\

^.]7;[j't]

is

instances of Kvpie and 6 deos in Boeckh Inscr. 91 10 foil,

there is 9124 ("lapis in marginibus valde corrosus")
But the usual abbreviation for Kvpios
'0 K(vpi)os dvd[Tr]avuov.

Among many

with avarravaov,

viro/jivijaov etc.,

Ilaeti'ft] la.

not KOC but

KC

Moreover,

after the

month, and before avairavaov,

it is

usual

(though not invariable) to insert inA i.e. lv5{lktiGivo%) with a number. Possibly
this has been corrupted into OKOC, and avawavaov is used here (as it often is) without Kijpie or 6 6ebs.
The corroded condition of the stone and the exceptional form

OKOC make

it

probable that some error underlies

error for the very frequent

3

o 6c,

i.e.

OKOC

It

might be simply an

6 6e6s.

For xiii. 13 (puveiri jxe 6 5i5aand Rev. iv. 1 1 <xios el, 6 Ktjpcos /cat 6 9eos tiixwv, ought to have
been mentioned above. For these, and for further remarks on the vocative use of
6, indicating that Jn may have used it here exceptionally, see 2679 foil.
[2051^] But

this is not quite satisfactory.

(T/caXos ko.1 6 Kvpios,

95

CASES

[2052]

Vocative

(i)

Special passages
(a)

TTath'p

2
[2052] According to W.H. the word irar-qp is used vocatively by
our Lord (a) in the regular form Trdrep, in the Raising of Lazarus, xi. 41
8
''Father, I thank thee," {b) after the Voice from Heaven, and xii. 27
,

"What (2512/;

should

c)

say? 'Father, save

me

from

hour'?

this

name," and (c) thrice in the Last Prayer, xvii.

11 "Father, the hour hath come
1
glorify thou me, Father,... holy
Father (Trarep ayie), keep them in thy name." In all these cases 7raTp
...Father, glorify thy

is

But, towards the conclusion of the Last Prayer, when the Son
Church that is to be, He thrice uses the

used.

prays for the unity of the

form

xvii.

7raTv;p:

thou, Father,
that

where

The

final

7rarep

in

am

21

"that

all

[of

them] may be one even as

me... Father, that which thou hast given

they also

may

he... Righteous

Father

me

I will

(iva.ry]p oY/<aie)...."

remarkable contrast with Wrep ayie (if

the correct reading), the form and place of the adjective

is

instance

is

being the same in both, but the form of the noun different.
[2053] It will be found that the Johannine Last Prayer, in
earlier portion,

down

to the

words

(xvii.

15)

"Keep them from

its

the

of the Lord's Prayer in which the form

used by Matthew and Luke.
Possibly John desired to
draw a distinction between that part of the Prayer, which was merely
evil [one]," follows the lines

n-arep

is

for the present Disciples,

and the

latter part

which was

for the

whole

Church 3

probably not vocatively used, see 2049 51.

is called to the
readings of B, which have,
instance, been incorrectly given by Teschendorf.
[2053(?j 'O -rrarrip occurs in Mk xiv. 36, Mt. xi. 26, Lk. x. 21, and
1

"

In xx. 28, 6 Kupids

See 2053

c,

/xov is

where attention

:t

regular Hebraic vocative; but Alford and Steph. give no instance that
of TrarTjp thus used, without the article.

in

one

is

the

can find

[2053 /'] In xvii. 21, saOws av, irar-qp, ev Ifioi, might mean "even as thou [being]
And xvii. 24 irar-qp, 6 d^dwK&s /jloi may be
Father, art in me [as being Son]."
compared with X. 29 6 war-rip /xov 8 dtdwutv fioi. If x. 29. is to be rendered "that

may not xvii. 24 mean "that which thou, being

Theoretically, it would be possible to take the hi--! two
instances as appositional, at the end of the sentence xvii. 23 Katfws (fie T)yair-ri<ras
But though |ohn
var-qp.
TraTrjp, xvii. 24 6Vt -r/ydTTTjcrds fie irpb /cara/3o\^s k6ct/j.ov
which the Father hath given me,"
Father, hast given

me"?

is
extremely fond both of apposition and of abruptness, these instances would perhaps
go beyond his limits. All we can say is that he has some definite and distinctive

Q6

CONJUNCTIONS
Conjunctions

(1894*)

Johannine use

(i)

[2056]

of

The most remarkable

characteristic of John, in his use of

take the subjunctive mood, is, that he
makes very subtle distinctions between the tenses with which they
This is especially the case with eaV and 6Vav which will
are used.

[2054]
certain conjunctions

that

"Tense" and not under "Conjunction."

For the Johannine omission of conjunctions see 1996 2008. For
his use of the participle in their place, see 2271
3, and 2031.
therefore be discussed under

'A\\a

(ii)

'AaAa = contrariety, "not this but that, or, something more"

[2055] 'AAAa is used by John more frequently than by Matthew
(a)

and Luke taken together

One

(1708).

reason for

this,

is

that

it

is

the appropriate conjunction for such phrases as "not this but that,"
or "this but not that," and John (2598) is fond of stating a truth in
its

negative
or

difference,

and

positive

contrariety,

Theoretically, d\\d implies

mere negation of presence or

aspects.

not

the

Nevertheless, in most instances, a negative is expressed

or implied in the context of a Johannine a'AXa.
[2056] In vi. 9, the negative ("this is true but not that") is
"
There is a lad here with five barley loaves...
implied by a question,
1
i.e.
but they are not anything to the purpose.
but what are they...?"

absence.

In

vi.

the Jews say "give us this bread," and Jesus replies,

the bread. ..he that cometh to me shall not hunger. ..But

34

"I am

6,

you that ye have seen me, yet believe not." Here the
"
Ye have the bread visibly before you, but (as
to be,
seems
meaning
I

said unto

in the threefold use of irar-qp,

meaning
Lord's

[2053

Heaven

c\

The

question

is

complicated by the readings of

as well as the Last Prayer.

/j.e...raiJTr)v.

first

scribe

xii.

croi/

27

28

r. 0.

nor

comments on

W.H. do not give it

of B in both passages

province of grammar.

as

(W.H.)

Voice from
awaov
has, most distinctly,
in the

rl eilirw;

irarep,

photograph of B
and then var-qp in the accepted prayer.

neither reproduces irarijp (2653)

ovo/xa for
irar-qp.

In

irarep, Sb^aahv aov to ovop.0., the

7rarep in the rejected prayer,

txt of

following the threefold use of irarep, in the

last prayer.

an

though

it

[Tisch.'s

reproduces B's reading /xov to

as an error.
Alford does not mention

alternative.]

it

This confirms the view that the

recognising some distinction that goes beyond the

Perhaps both he and the evangelist reserved the nomiis

Codex D, in
native form as best suited to the most exalted utterance (2679 foil.).
xvii. 1
25, has irarep throughout, except where cv precedes the noun, xvii. 5, 21.

[2056 a]

A. VI.

Here and elsewhere

in this section,

97

" but" = &W&.

CONJUNCTIONS

[2057]

I said) ye do not accept it because ye do not believe."

But, as the
"
writer proceeds, the thought " as I said
becomes more and more

prominent, and passes from an implied parenthesis into an expressed

adversative statement
1

In

[2057]

"

26

vii.

Can

it

that

possibly be

(/j.y

wort.)

it

was

recognised by (eypoxrav) the rulers that this [man] is the Christ?

Nay, but [as for] this man ('AAAd tovtov) we know his origin...":
here dAAd implies something quite different from that which has

been suggested by the preceding context, and might be rendered by

our exclamatory " Why/" which often means "Why ask such a
"

question

In

vii.

48

"

Can

it

be said that a single one

rulers has believed in him, or a single

{firj

one of the Pharisees?

ns) of the

But (dAAd)

a reference to an implied negation

a single Pharisee has believed in him but the rabble are ready
to believe anything."
The next instance resembles the last two,
the
is
not
asked by yu.77, (" Could I possibly say (/xrj
question
though

this rabble... are accursed," there is

"Not

by Tt ("What should I say (ti ct7ra))?") (for the various

of
this see 2512^
xii. 27 "What should I
renderings
c)
say (ri elirw)?
Father, save me from this hour ?
Nay, but (dAAd) for this cause
t7rw)?") but

'

'

came

to

I,

[meet]

this

opposite, of a prayer that

hour."
is

'AAAd implies the

negation,

or

merely put forward as an impossible one

for the Saviour to utter.

'

(/3)

A AAa =

[2058]

difference, "nevertheless"

Passing over other instances (far too numerous to quote)

with an expressed or implied negative in the
is used
"[not this] but [the opposite]" or (2) ["not this] but

where dAAd
sense (1)

[something more]," we come to those where, without a negative in

it introduces
something different from the past, some-

the context,

thing for which the past has not prepared us, but which nevertheless
" I
knew that thou hearest me always, but
will take place, e.g. xi. 42
for
the
sake
of
the
multitude I said it," xvi. 20 "Ye shall
[nevertheless]
sorrow, but [nevertheless] your sorrow shall become joy," xvi. 33 "In
the world ye have tribulation, but [nevertheless] be of good cheer."
[2059]

It

is

sometimes

difficult

to decide

whether dAAd means

"nevertheless" or "on the contrary," e.g. xv. 20

1 "If they
perseIf they kept my word,
cuted me, they will also persecute you.
they
1

[2056/;]

Comp.

vi.

0^4 "The

you that lielieve not," where there

of it.
L;ift and the non-acceptance

is

words. ..are life.

But there are some of
a contrast between the offering of a
precious

98

CONJUNCTIONS
will

[2061]

also.
But all these things will they do unto you
name because they know not him that sent me." Does
If they kept my word they would keep yours
but on the

keep yours

because of my
"

mean

this

"

contrary, instead of doing

they will persecute you ? Or do the

italicised words point back to the earlier part of the section
(xv. 18
foil.) so that the d\\d does not refer to what immediately precedes,
this,

but to the tenor of the section, which is, to prepare the disciples for
persecution? In that case, the meaning is "Nevertheless [take
courage from the thought that] they will do all this to you for my sake
and because they know not God." In view of the above quoted
instances (xvi. 20, 33) where dAAd means "nevertheless" in Christ's
utterances

of

consolation,

this

meaning becomes

more

the

all

probable here.
Special passages

(7)

'AAAd means,

[2060]

at first,

"not

this

more"

bat

in xvi.

"

These [warnings about persecution] I have spoken unto you that ye

may not be caused to stumble. Out of the synagogues will they
more (dAAd), there cometh a time when everyone that
he is offering service [thereby] to God."
But
you
the following verses, dAAd (1) first means "but, though it cannot

cast you, nay,

will think

killeth

in

be avoided," "but nevertheless," or "but

events"; (2) then

at all

it

means "but," as usual, after a negative; (3) then, again, it means

"but nevertheless" (or "but still"): -xvi. 3 7 "And these things
But
will they do because they have not known the Father nor me.

at all events [though actions arising from such ignorance cannot be

hindered] I have spoken these things to you that when their time
shall
(Se)

come ye may remember that I said [these things] to you... And

now I go to him that sent me and none of you asketh me,
:

Whither departest thou? but

things
(dAA')

to

because

tell

have spoken these

the grief thereof hath filled your heart.

you the truth, it is profitable for you that

you,

In the

depart."
"

(dAA'),

last

sentence,

it

is

But
I

still

should

not clear whether the writer

cannot expect you to believe me, but still I tell you the
means
whether
the real contrast is between "grief" and "profittruth," or
I

able," so that the

it is

for

your

meaning

profit (as I

The

"
is,

Sorrow hath

filled

have truly told you) that

your heart, but still

I should depart."

the following passage seems in"Believe

me, woman, that there is
3,
nor in Jerusalem shall
a
in
time
when
neither
this
mountain
coming

[2061]

explicable as

it

use

of

stands,

dXXd

iv.

21

in

99

7 2

CONJUNCTIONS

[2062]

Ye worship that which ye know not, we

ye worship the Father.
[
worship that which we know, because salvation is from the Jews.'] But
there cometh a time and now is, when the true worshippers shall
1
worship the Father in spirit and truth ."
It has been shewn elsewhere (1702, 1713 m) that "Jews" in the
Fourth Gospel is almost always used in a bad sense, and that for this

and other reasons (1649

51),

the italicised and bracketed words

should perhaps be transposed and assigned to the Samaritan woman

Then our Lord's words
as her account of what the Rabbis say.

would be
and
spirit

Not

in

Jerusalem or

in

Gerizim, but in

truth shall the Father be worshipped."

It

[2062]

"

"

to this effect

is

hard to find a satisfactory explanation of

viii.

26

have many things concerning you to say and to judge. But he

that sent me is true, and [as for me] the things that I have heard
I

from him these do

"But, though there

speak unto the world."

is

much

Perhaps the meaning is,

judgment must wait till
is .the Truth.
His word,

to judge, the

He
the time appointed by the Father.
2
I utter (xii. 48), will be the judge ."

which

'AAA' INA

(8)

[2063] Where dAA' tVa is preceded by another parallel Iva

(expressed or implied) the verb in the first Iva clause may sometimes

be regarded as repeated

came
1

in

in the

order that (iva) he

second

might

Iva clause, as in

bear witness

i.

"

he

concerning the

u
[2061a] Westcott explains But" thus: "The old differences of more and
knowledge were to be done away." He apparently means that the

less perfect

preceding sentence describes "more and less perfect knowledge" and that "but"
But do the preceding words describe " more
introduces the perfect knowledge.
and less perfect knowledge"? Concerning the Samaritans it is said il ye know
u 7ve know." Is not this rather the "difference"
not"; concerning the Jews,
between knowledge and ignorance? On 1 Jn ii. 19 rifiCov e^ijXOav, dX\' ovk -qaav
of ei;rj\t>av.
(!; rj/J-wv, where the meaning of d\\d may be affected by the meaning
see 2110.
[2062a] Westcott explains "but" by a paraphrase differently thus: "The
utterance of these judgments will widen the chasm between us.
But they must be
spoken at all cost; they are part of my divine charge; he that sent mc is true..."

[2062/5] Chrys. says "I have many things both to say and to judge, yea, and
not only to convict but also to punish, but He that sent me, i.e. the Father, doth
no) desire this (a\X' 6 irifiipas /ue, tovt<jtiv, 6 \\a.jr\p, ov jiovXerai. toOto)." Theod.

of

leraclea (Cramer) says

day of judgment, yet He

requital

(k<ii>

els

vovv

fxr)

"Even

if

that sent

yc do not take into your minds at present the

is true, and He hath decreed the day of

me

XapL^dv-qre rbv tt)s Kplcrews Kaipbv, d\\' 6 irifxipas

dXrjdris {cttiv, 6s aipicre rbv rrjs diroobaiws Koupdf)."

IOO

This

is

yuf,

(pTjalv,

the view taken above.

CONJUNCTIONS
light...

he was not the

light,

but

[?

[2065]

in order that

came]

{akX

Iva)

he

might bear witness concerning the light." This, then, is perhaps

a case of ellipsis supplied from context, called below (2204
5) "con-

textual" ellipsis as distinct from "idiomatic" (2213).

Even where
there is no preceding parallel Iva, a preceding verb may sometimes
"
Neither this man sinned
perhaps be supplied as, possibly, in ix. 3

nor

but [he was born blind] in order that the works of

be manifested in him"
where "he was born blind "is

his parents

God might

regarded by some as repeated from the question of the disciples

"Who sinned, that he was born blind?" But there (ix. 3) it is
"
but [it was ordained]
perhaps better to take dAA' Iva as meaning
in order that."
And even in i. 7 8 dAA' Iva might have that

meaning.
[2064]
idiomatic

The

ellipsis

is

certainly

sometimes not contextual but

it

may

Instances must be considered separately, but generally

be said that dAA' Iva, even where it is a contextual ellipsis,
.

conveys a notion of divine ordinance.

is,

"And

knew him

knew them

manifested to

This

has

or

not were

For

Israel.

In

i.

him

whether

ordained] in order that he should be

cause came I baptizing in water."

this

"
for
advantage of keeping
where in John,

the

31, the best rendering

not, but [all things concerning

beginning of the sentence,

this
it

is

cause

"

the

at

almost invariably

placed (see 2006 and 2387).

(iii)

Tdp
(a)

Synoptic and Johannine use

In Matthew and Luke (when both are independent of

Mark) ydp
hardly ever used in strict narrative", but almost always
in the words of Christ and other speakers.
Out of Matthew's twelve
[2065]

is

instances in strict narrative, nine ("/or they were fishers," "for he

said... If I touch...," "for Herod
having seized John," "for John repeatedly said to him," "for the
wind was contrary," "for he was one that had great possessions,"
"for their eyes were weighed down," "for he knew that through

was teaching them," "for she

envy they had delivered him up

1

E-g.

ewpanaaiv

xiii.

18

eyw ol5a...d\\'

/ecu p.e /xuxrj k a aiv

..

.dXX'

'iva

")

'iva

agree verbatim, or nearly

i]

ypacpr)

irXijpwOrj 6

irXypwOrj, xv.

X670S

5 vvv
12.

24

See 2105

so,

with
5e

kolI

[2065 a] "Strict narrative" excludes the words of the Baptist, the disciples,
the Pharisees etc., which are included generally in the term "nan-.," as distinct

from "Chri." (1672*).

IOI

CONJUNCTIONS

[2066]

Mark

Tap is used by Luke altogether about a hundred times,

and by Matthew still more frequently, but almost always in Christ's
words (and in the words of other speakers).
In strict narrative Luke
uses it only eleven times
and in three of the eleven he agrees
.

substantially

Mark 2

with

times, and, of these, as

The use of yap,

Mark

many

uses yap altogether about seventy

as thirty or more are in strict narrative.

therefore, in strict narrative, is characteristic

Matthew and Luke), and the fact

Luke agree with Mark in so large a proportion of

(as distinct from

that

of

Mark

Matthew and

the few instances

which they use "strict narrative" yap indicates that
they have
copied these clauses from Mark.
in

[2066] John uses yap about twenty-seven times in Christ's

exclusive of its use (about nine times) in the words of other
speakers and about twenty-seven times in strict narrative, so that

words

he agrees (roughly) with Mark's usage.

But there is this difference,

what would commonly be
called evangelistic comment, e.g. iii. 15 foil, "...that whosoever
believeth may in him have eternal life.
For God so loved the
world that he gave... For God sent not the Son... and men loved
that John's " strict narrative " includes

the darkness rather than the light, for their works were evil.
For
every one that doeth ill hateth the light...." This use creates
ambiguity.
Many commentators have taken iii. 16 21 as Christ's

words.

woman

Samaritan
Similarly Chrysostom
the words, iv. 9 "For Jews have no dealings with Samaritans,"

[2065/']

Mt.

iv.

appears to assign to the

18, vii. 29, ix. 21, xiv. 3, 4, 24, xix. 22,

xxvi. 43. xxvii. 18.

The

exceptional instances are Mt. xxviii. 2 dyyc\os yap Kvpiov, which finds no
apparent parallel in Mk xvi. 4 r/i> yap fieyas <r<p68pa, and Mt ii. 5 ovtus yap
ytypawTai..., iii. 3 ovros yap icriv 6 pijdds....
2

[2065

f]

Lk.

viii.

29, xviii.

23, xx.

19.

Lk. uses yap twice

peculiar to his Gospel, of the mocking of Christ

(Lk. xxiii. 8, 12) and once in the Miraculous Draught (Lk. v.

in

the short

by Herod Antipas

account,

9).

[2066] Chrys. ad lor. TloSvi}yvrfj...'\yei,ILus<rv'I. u>u

Za/iape/rcus...
Kai wodev .ivop.i'i'ev .Ov yap iIttiv on "Z. rols I. ov airyxpuivrai d\.V 'Ioroalot IHa/xapeiras ov Trpoaievrai, i.e. "For she did not say that Samaritans have do dealings
with the Jews hut Jews repudiate Samaritans.''
Apparently Chrysostom thinks
.

that ov o-vyxpuvrat

means what

his hearer>

stronger (-re Steph.).

[2066/;] In other passages, the

would render ov

irpoo-UvTai,

which

is

litth-

ible

Iwiet

abundance of yap ought not

to be ignored as a

of evangelistic origin,
v. 21, 22, 26.
Here Ciairep yap
e.g.
uo-wcp is not elsewhere found in John, and it would he possible to
3, and v. 267 a- comment 011 the clauses addressed to the fews in

indication

regard v. 21
the second person.

I02

CONJUNCTIONS

[2068]

which are regarded by many modern commentators as a comment

of the evangelist, if not an interpolation.
Special passages

(/3)

interpretations have been given to

after the two days he went forth thence to Galilee

[2067]

"But

Different

iv.
:

43

for (yap)

Jesus himself testified that a prophet in his own country hath no

honour." Some have interpreted this (1), "He went to Galilee from

His own country, Judiea, because He had not been honoured in the
A second interpretation might be (2), "After having acquired

latter."

honour

in

Galilee His

which was not His own country, He went to

country, because He did not desire to gain honour

Judaea,

own

at the

expense of the Baptist, and

in his

own country does not

He had

testified that a

The

gain honour."

prophet

decision rests on

need separate discussion in a comparison

of the Four Gospels but the differences illustrate the vagueness of
the inferences deducible from the mere statement of a motive

several considerations that

:

with "for."
[2068] In vii.
others again said,

"Others

412

said,

'This

is

the Christ'; but

For can it be that (fxrj yap) the Christ is to come

from Galilee?'" we must supply "No" before "for." Or, more
l

the rule in such cases is that the preceding words

should be mentally repeated in some phrase (expressing astonishment)

accurately,

"

"

for
equivalent to a statement, after which
follows, introducing the
reason for this implied statement. ["This the Christ
Impossible !]
The same explanation applies to ix. 29 30 after the
for...."
!

Pharisees have said concerning Jesus " But as for this [man] we
"
not whence he is
where the man cured of blindness by
"For
is
herein
the wonder of wonders (iv tovto> yap
Jesus replies

know

know not whence he

to davfxao-Tov) because ye (emph.)

he opened

my

eyes."

The man

"[Ye 'know not whence he

is

the wonder...

[2068rt]

what

evil

So

."

in

Mk

'

is

But the

xv.

14,

text

is

and

[yet]

repeats the words of the Pharisees

A
is

wonderful confession
doubtful.

Mt. xxvii. 23, Lk.

herein
!] for
See 2393, 2683.

xxiii. 21

Pilate's reply

" For

demand "Crucify him !" may

For what evil has he done?" Comp.

has he done?" coming as a reply to the

be explained "[An amazing request!]

Demosth. 43 Xeyerai tl ko.iv6v [An amazing question !] yevono yap &i> tl /catdiKaia yap...;
6 aw okj... [An amazing statement !]
vorepov ; Soph. Ajax 1125
where Kaivov and 8Lkt) are, practically, repeated. So ttQs yap (or, yap ov) ; means
"
"
[A surprising question !] For how could it be so [or, otherwise]?

CONJUNCTIONS

[2069]

Consecutive or a

la)

In classical Greek.

'2069"

two

things,

somewhat
same

may

may mean

"
)

h'nd]'' or
be called

ribe the

calling attention to the second of

;
on the other he

of.

in the next p.

word

as our English

ve

' ;

in hind],"

i.e.

may mean

other"

because

narrative oe

sequence of events

is

it

The former
used

frequently

But

in a story.

another of the

opposite.

Eferent,

"

"

;i

in

to

sense John,

ses it
ike, very rarely
compared with Matthew
when
the phn~
He uses it much more fit
the latter sense, though not nearly so often as Matt "2070"
But there
r sense in which
John

as

introduce that which comes second not in point of time but

" His r.
of thought, as being the next point to note, thus

-aith

untc

-ever he

next point
saith

to note is that] there

unto them,

Fill

unto you. do

saith

rm

the Five Thousand, after recording the

lie down," John add-. "Now \the

much

the pla:
grass
introduce something of the
in

out. ..'Not this

And

six

-.

command,
.

A an

/:arabbas was a robbe:

bs

i;

Mak

Nt

thus

may

men

was

occasionci

epigram.
next point
I

.Jesus

Feeding of

note is that

this

Barabbas."

wa

Similarly in the

the waterpot-

Nt

it.

cried

.-y
ft

:onimplying
:he preference of a "rot
nation (amplified in the
This parenthetic or supplemc
to the Prince of Life.
for him to notk
to introduce to the reader the

that

.'-.

hardly found in
"2071"

I: is

t"

sometimes

adversative or consecutiv
four

portion^,

the tunic

for

difficult to

decide whether
s

hn

-.

garments and

is

r.

each soldier a portion, and the tonic

without a seam"'." where the r.

[2069
6

etc.

Br

gives

tc

The

especial

IO.

4.O.

IO4

CONJUNCTIONS
may be

"But

either

Now

[2073]

hand

the tunic on tht other

the

[as of;

point to be here noted is that] the tunic was

In any case it would be an error to suppose that the
events introduced with this particle are of secondary importance.

cloak]," or
seamless.

For

6e

r/r

is

[the

\ w

used to introduce Nicodemus

man cured

nun

there was a

Bethesda (or Bethsaida),

Lazarus, and perhaps the "nobleman" whose son is cured near
the

of

Cana

On

of

uses

at

see 2684.

o 8c in John,

The

2072]

and consecutive, may be

adversative

o,

only two instances

illustrated by the

body

the

Pharisees"),

of Luke's Gospel after

'Itjo-ows

which

in

without the

occurs

it

in

the

The

article.

introduces '-Jesus" as representing a new character entering on the

the second represents contrast between Judas
si
ge of public life*
The first of John's only two instances appears to be
and Jesus 8
j

adversative,

Jesus

('I.

oc)

The second

"They therefore took up

was hidden from them and went
introduces

Christ's

But

him.

at

from the Temple 4."

and follows an
words,
public

last

forth

comment on

the national rejection of the Light.

W.H.
evangelistic
a
tv.
between
the
for
loved
the
of
men
place
space
they
glory
rather than the glory of God.
But Jesus ('I. Se) cried and said...
.

not clear whether this merely introduces a new subject, and

interval (perhaps of time) or whether, as in the previous
and
case, it implies a contrast between the rejection of the Lig
It

is

marks an

Christ's protest against the rejection.

When

2073]

Se

is

used, without the article, after other

names, there is a somewhat similar doubt.

Probably however contract is intended
Mary being distinguished from the two disci;

who had entered

homes, one
near

tomb

the

Tho;
1

tomb of

the

at least believing

iii.

in the

outside

[2071 a]

and had retur:

words " But Mary (M.

the Saviour

weepii _
contrast Thomas,

v.

i,

5,

xi.

1,

and

iv.

tilarly

who had

two days"

The nom.

some
etc.)

(as

Lk.

xxii.

viii.

59.

But

of th

an

3
}n
and then
the sabbath"

place,

briarpe /''.... This

preceded by iii. 23 ko.1 otVij t\v 'I. apxop.evo$....
subject) has previously occurred without the article in Lk. ii. 43

Lk.

iv.

:+

VTrefieivev 'I. 6 ttous,

3

words,

introduces persons and circumstances. In ix. 14 " Now it was (r/v Se)
introduces a point essential to the comprehension of what follow -.
[2072 a]
the genea'i

-tood

not seen the

In

46 (marg.).

specifies time ("after these things," -'after the

the

-.heir
i

48

ii.

'I.

38)

52

'Iti<joCs

Se TrXrjp^s irvevnaros iylov

which

/cat 'I.

is

irpoeKowrev...,

Se tlrer aiV, 'lovSa.

5

xii.

iii.

23

/cat

ai'ros

I05

'I.

dpxou-fvoi
"

.11.

44.

tjv

x.\.

24.

CONJUNCTIONS

[2074]

with the rest of the disciples, who had seen Him.

In both cases,
the particle introduces a new event and one of the deepest interest.
And this, as a rule, is characteristic of John's use of Se' it draws
:

sometimes to the beginning of a manifestly great event,

sometimes to a detail, not manifestly, but really, important either

attention,

because of some latent symbolism.

in itself or

Ae, third word, or later, in

(/3)

The

[2074]
otocrco

crdp

rj

/jlov

16

viil.

avrov,

ecrTtv..., vii.

31

iav Kpivto

Se

/cat

i.

XV. 27 e/cetvos fJLapTvpyjaei 7repi ip,ov-

epwrco

xxi.

p.oi'ov,

ov/c

23

according as Se'
[2075] (1) In vii. 31,

classified

would

(1) is

/cat

Se',

Kat ev

tw

/coivouvta

Se

iq

not,

vofjuo
77

Se t<5

rjp,erepa),

Se ttap-rvpeiTe, xvi. 9

20 or

xvii.

avra) 6 'Iyycrovs

Se

et7Tv

viii.

/cat i!>uis

p.ev...7rept StKatocrw?7s

d/xaprtas

7rept

vi. 51 koI 6 dpTos Se 6V

eyw
tov d^Aou Se 7roA.A.ot e7rio~Tevo~av eis

eyw,

Jn

yiypairrai (comp.

t'tterepu)

clause

its

instances are as follows,

or (2)

is,

10

toijtwi'

7rept

Se

These may be
preceded by /cat.
.

d^Aou was perhaps avoided as it

stress on the preposition, which here means (in
e/c

Se tov

much
"some of" and

lay too

is so closely connected with tov d^Aou that

tov ox^ov might be regarded as almost a compound noun.
In

effect)
e/c

10, per and Se' are placed third after preposition and noun
In xvii. 20 ov Se' would have been against
frequently the case.
the rules of Greek.
dpaprttui' yp-uiv, oi
Compare 1 Jn ii. 2 7rept
xvi. 9

as

is

tw

twv

dAAd

But, in both, the unusual

Se
of
calls
more
attention
rather
to the context as
position
probably
to
be
In
xxi.
noted.
and
a, l>, ^,/etc. read Kat ovk
worthy
23, A, D,
?7Ti' for ovk etTrev 8c.
The weight of NBC 33 and Origen is so
7repi

T^aeTepaH/ Se p.6vov,

we must accept

that

great
text.

Se',

as representing the earliest

on the other hand,

But,

Kat'

Kat

where

we should

Greek

naturally

expect dAAd or iteWot -is so difficult that it can hardly be a mere

correction for regularity's sake.
So far as regards difficulty, it would

be more

likely that the difficult Kat

When

Se'.

Km

would be corrected by

a marginal

scribes began to transfer this to the text as a substitute

Se' after ovk, so

they would place it after
Possibly this very ancient tradition about the oldest of
the Apostles may have been current in the Galilaean Church in

for

ovk

they could not place

et7rev.

a form in which the

it

stands, ovk
1

[2075 a

Tr&VTO. 5t

et7rei'

Ae

is

oca dirtv

Hebraic

Se is

"

and

"

was used

perhaps without parallel

for
in

"and

yet."

As

Johannine Greek

1
.

irregularly used in x. 41 'Iwdv-qs ntv ffrjixeiov ewoirjo-ev ovdtv,

tovtov aWrjVij r)v.
But there the irregularity arises from

'I. Trepl

IO6

CONJUNCTIONS
[2076]

[2078]

In the combination of Kai and

(2)

have sufficed to express mere addition,

Se'

ko.L

would

seems to be devoted

to the

Se',

since

"
and... what
expression of emphasis, so that ko.1...8z probably means
is more," in the sense "and... what is to be specially noted."
Winer-

Moulton

553) indicates two opinions as to koL Se':

(1) that Kai
"
" and."
If Kai meant
also," (2) that Kai =
also," emphasizing the
"
I also,"
following word, Mt. xvi. 18 Kayw Se' 0-01 Ae'yw would mean
or "Even I"; and, in Jn vi. 51 Kai 6 ap-ros would mean "even the

53

p.

="

not

bread" or "the bread also"

cases where initial Kai

Kai

in a

Kai lav Kpiv<n

if"

special preceding context to

But, as a rule, Kai standing

"and," but "also" or "even."

sentence is to be assumed to mean "and."

be, not
first

Se'

but, if so,

in

viii.

16,

might possibly be emphatic (not connective) "Even

the best course would be to treat both Kai and Se' as

contributing to emphasis, "Yea, even

if I

should judge."

MeN...Ae

(7)
[2077]

and there

In Johannine Words of the Lord, ftcv occurs only twice,

follows.
Both instances occur in the chapter containing

Se'

words

Christ's last

to the disciples

...7repi 8iKaLoo"vvr}<; 84. ..7repi Se

\v7rrjv

There are

likely interpretations.

shewn by some

is

Se

7raA.1i'

e'^ere*

(1) xvi. 9

Kptcrews, (2) xvi.

oij/o/xai

v/jlols.

In

7repi

a/xaprtas /*eV

22 Kai vfxeU ovv vvv

xvi.

II,

7rep<.

KpiaeiDS

fxev
Se'

would have corresponded so exactly with the two previous 7rept

clauses as to produce an artificial effect
and perhaps the writer
wishes to call special attention to the clause "about judgment"
and effects this by a slight variation of order. MeV...Se' nowhere
:

occurs in the Epistle.

El

(v)

(a)

corresponding to

Ei,

Mark

[2078]

our

Lord

such sayings are rare

the position of

ixiv.

[2078 a]

days no

flesh

Mk

in

Words

of the Lord

Matthew) only once attributes to

what "would have happened ," and
Matthew and Luke 2
But in John they

(followed by

saying

might have expected

aim,

about
in

Ylavra dt would have corresponded to ly-q/xe'cov

or /xeVroi following 'I. without /xeV.

/xev.

Or we

dWd

xiii.

20 (Mt. xxiv. 12) "If the Lord had not shortened those

would have been saved."

[2078/0 Mt. xi. 213, Lk. x. 13 "If in Tyre...," also Mt. xii. 7 (pec.) "If
had
known. ..ye would not have condemned," Mt. xxiii. 30 (pec.) "Ye say, If
ye
we had been in the days of our fathers," Mt. xxiv. 43, Lk. xii. 39, " If the master

IO;

CONJUNCTIONS

[2079]

occur more often than

that

passage

in

the Synoptists together 1

all

comment

one

in

The only

which W.H.

omit aV,
"
If ve are children of
39
Abraham, then ye are doing (woteiTe)
the deeds of Abraham.
But as it is (jw 8e) ye are seeking to
requires

is

viii.

me

kill

."

Here B alone has

[2079]

hand) has added

first

(without av).

The

av.

and a

iroievre,

scribe

in smaller characters, so as to

reads

(possibly the

make

e-oien-e

adds
have "If ye were (^re)...ye would be
doing
67roieiT:

inferior mss.

SS renders

av,

eTroieirc,

eirouvrai, corr.

"

iroulre imperatively,

If ve are... do
ye
but no instance occurs in John of an
imperative preceding vvv oe, "but as it is," which requires before
3
it either
"ye would be doing" or something equivalent to it
We
(iiroielTe

av)."

the deeds of

Abraham

"

therefore have probably to choose between ttoicTtc indicative

and
and almost ironical way of
saying "in that case you are doing," or "of course you are doing,"
the works of Abraham.
The latter would be for iiroieire av. Omissions of av are found in John elsewhere 4
but they are always with a

The former would be a

liroieurz.

vivid

therefore to be preferred here.

In a similarly
Lk.
6
xvii.
ei
irregular passage,
exerc 7rarriv...eA.eyeTe av, many MSS.
alter the present tx Te
the imperfect ; and the
to do
IIoietTc is

negative.

'

tendency

same here would naturally be strong. If Codex B had been

and only a fair copy of it preserved, writing e noieiTe as enoieiTe,

the
lost

not a single Greek uncial MS. would now

preserve what appears to
be the correct reading 5
.

of the house had known..."

Mk

xi.

Lk. xvii. 6 has el ?x eTe frhmv...iX4yeTe &v, where

23 (Pparall.) has ^x Te tt'iotlv, Mt. xxi. 21 iav ^x r Te ttI<ttiv, followed by
In Lk. xix. 42 " If thou hadst known," the
apodosis is
)

future.

dropped.

[2078r]
is
-

v.

10,

36; also with

omitted.

xviii.

&v

iv.

46,

fx-q

in

El TKva tou A. iare,

to.

el

viii.

19,

? viii.

xv. 22, 24,

Zpya tov

ix.

39,

xix.

n.

"A. 71-oten-e

41,

xiv.

7,

28,

xv.

19,

In these last three instances

(marg.

etroielTe).

vvv dt ^rjTeiri ne

iiroKreivat.

In all these cases, the sense is, " If so[2079 a] ix. 41, xv. 22, 24, xviii. 36.
and-so had happened things would have been different
but as it is {vvv oe)...."
In xvi. 5, xvii. 13, the
but
it is
meaning is, "Things were different once
3

(vvv 64)...."

[2079/']

ix. ^t

xv. 22, 24, xix. 11

el firf in

every case,

ix.

is

not

saying

[2079 J Origen's present text, when he is not expressly commenting

uses (Huet i. 72, ii. 96) the
But
reading of the inferior mss.
comment on the passage he agrees about six times (Huet ii. 86,

on the

On

of Christ's.

&v omitted with indie, see 2213

,1

33

and 2698.

'

ige,

294

W.H.

txl,

twice

(i/>.

ii.

290, 293) with

W.H.
108

marg., comp. 2659

c.

in

6)

his

with

CONJUNCTIONS
Ei Ae

(/3)

Et

[2080]

[2082]

mh
8e fnj,

without a verb, in

almost always follows

LXX,

Apart from John, in N.T.

d
oe
it follows (i) description of what
as
/^'ye)
ought
(sometimes
2
In John, where it occurs
to be done, (2) precept, (3) an if-clause

an expressed or implied imperative

n" Believe

follows an

imperative in xiv.
[am] in the Father and the Father in me.
it

twice,

because of the mere works believe,"

on the ground of

if

i.e.

But

me

(d.

Se

fx.i]),

ye cannot believe me

personality and the words that

my

that

(p.01)

if not

then

utter,

because of the signs that I perform." This is according

But the other instance, which comes earlier in the same

believe
to rule.

not, at least, as translated in the

chapter, is not according to rule
"Let
not your heart be troubled: ye
text of R.V., thus xiv. 1
3

In

believe in God, believe also in me.

mansions
I

(6'rt)

if it

go

were not

so

Be

p,rj)

Father's house are many

would have told you for

my
I

And

prepare a place for you.

to

(TTopf.vop.ai)

(d

if

and prepare a place for you, I come again, and

receive you unto myself; that, where I am, [there] ye may be
(TTopevOio)

And

whither

go

that

is

ye

(vTrdyo>)

The

(1)

[2081]

passage

first

Se

this

also.

the way."

to

point
in

prj

know

go
will

be noted about

second instance as

this
in

difficult

the

first,

though here at a somewhat longer interval follows an imperative,

and the imperative of the same verb as above ("believe"). According to the analogy of the first instance, and of all Biblical usage,
endeavouring to connect d Se /irj with the imperative "believe,"

we must suppose
and the meaning

"
"
the clause about
mansions to be parenthetical
"
will be,
Ye believe (or, Believe) in God. Believe
;

[similarly] in me... hit, if

[2082]

(2)

The

[you can] not

then,...."

that

R.V. has

[rise to this]

next point to be noted

is

failed

drawn by our Lord here between "going

on a journey" (Tropf.vop.ai) and "going back, or home" (virdyw)
Earlier in the Gospel, the Jews themselves are dramati(1652
64).
described
cally
by John as failing in much the same way when Jesus
" I
says (vii. ^t,)
go back (vTrdyw) to him that sent me," and they
to represent a distinction

say

(vii.
1

[2080 a]

xxix. 6

may
2

35)

ei

oe

"Where doth he purpose

to go (TropeveaOai)

i.e.

journey?,"

The

/j.tj

exceptions are Gen. xviii. 21, Job xxiv. 25, xxxii. 23. In Sir.
follows eiw iax^' a VI n 2 S. .xiiiL 6 jcoiriafl^v
.d 5e /x-q, the verb
.

be intended to imply an imperative, "let us do."

Mk

1 Cor.

xi.

ii .

21, 22,

16,

Rev.

Mt.
ii.

ix.

17,

Lk.

v.

36^7

5,~ToT

IO9

Mt.

vi. 1,

Lk.

x. 6, xiii. 9, xiv. 32,

CONJUNCTIONS

[2083]

adding "Doth he purpose to go to the Dispersion of the Greeks?"

It is also noteworthy that, up to this point (xiv. i) in the Gospel,
Jesus has repeatedly described Himself as "going home, or back
"
to the Father, but never, spiritually, as "going [on a
(vTrdyu>)

journey

He

In the preceding context

(7ropeuo/u.cu)."

"

to the disciples twice

Where

has just said

go home

(virdyu>) ye
cannot come," and they have been perplexed and troubled, not

33,

(xiii.

36)

being able to realise the Lord's "going home

"

and

treating

it

simply

as a separation.
point Jesus Himself begins to speak of
Himself as "going (7ropt'o/Mcu)," and the context suggests that He
does this in order to adapt His language to the understanding of

At

the disciples
[2083]

this

1
.

(3)

third

point

is,

that

eiTrov

av

on

ip-lv

Tropevo/xat,

Greek usage in general as well as Johannine usage

unless some very clear prefixed
in particular, would naturally mean
"
I should have said to you that
context prevented the meaning
SS takes it thus.
I am going."
Chrysostom and many other
according to

do the same, but omit on

authorities
'

am

").

dismissed as
thought.
Se

firj

There

(" I should

2185

in

this

There

is

results

does not mean

have said to you,

6.

that

"

If

it

were

not so

had stated
the form of a supposition at once

would imply a supposition

that Christ

hardly in accordance with Johannine

a considerable negative probability, that

is

^ ovrws

8e

also a positive probability,

relates to the imperative

it

"

is

"

even

impossible

and

this point, see

Another consideration

(4)

have said]

an error

ct

On

'

going

[2084]
[as I

if

rjv

("but

the text

if it
is

were not so").

not corrupt, that

"believe" and means "otherwise,"

i.e.

ye cannot do this."
According to this view, the disciples have been unable
[2085]
to realise all that was implied in the Son's "going home" to the
It meant that He could take His friends thither, and that
Father.
if

the Father would find

or an

place,

inn,

to

room

which

them all. It was not a strange

was necessary that the Son should

for
it

make

Nevertheless, if
preparations for the disciples.
of
the
Son with the
the disciples could not understand the unity
Son's
in
the
not
trust
Father and could
power without
unreservedly

go

first,

to

detailed assurances,

He

was willing

His language to their

vir&yw (not in Pap. Index, but colloquial, so that it has passed into modern
and Troptvofxai, see 165264. Jn carefully distinguishes them.

On

to lower

no

CONJUNCTIONS
and

level

them

to ask

Him

perhaps suppose

me " somewhat
Believe

also

to

to

in a special

assurance.

to repeat, in thought,
"
in

but if not
abiding places
full extent, then believe me at least to this
extent.]
said to you [instead of speaking about
going home
:

'

going on a journey

This
[2086]
av means "

']

could have

was

that I

to prepare a place for you."

is

cTttov

We may

the precept "believe

Ye believe (or Believe) in God ?

me in my Father's house are many
if ye cannot believe in me to this
[i.e.

this effect

[similarly]

trust

[2087]

not wholly satisfactory.

For, strictly speaking,
should have said," not " I could have said."
But

the whole passage is surcharged with emotion, and Christ may be

represented as having two thoughts in His mind, (i) "If I had
known your weakness I should have spoken differently," (2) "If you
are so weak, believe me, I could have put things for you differently."
From the objective point of view, the Son does not "go to prepare
"

a place for the disciples

"prepared" (Mt.

xx.

because the places are already

23)

"by my

Father."

But,

(Mk

x.

40)

His

adapting

language to the weakness of their faith, Christ proceeds to say,

" And if to use the
even if I should
language suited to you
go and prepare a place for you,' yet I come again...." Literally, the

Lord can hardly be said to "go to prepare a place," like a courier

engaging rooms in an inn; and Jesus seems to have implied this
by His previous mention of "many abiding-places," as if He had
"
said,

hold

We

shall

be in

my home your home,

large

enough

to

all."
"Eirei

(vi)

'Enei TTApACKeyi-i hn

(a)

This conjunction did not appear in Johannine Vocabu[2087]

1
and
lary because it occurs, though rarely, in each of the Gospels
,

nothing grammatically remarkable in the two Johannine

instances of it.
But historically it is remarkable that Mark's only
there

is

it is in connexion with the

Preparation for the Passover, and
one of John's two instances is similarly connected. The Gospels
mention the Preparation, but differently: (1) Mk xv. 42 "since

use of
that

all

(iirec)

was the Preparation, which

it

came Joseph
1

Mt.

[2087 a\
(3),

Lk.

wapacrKevT]

is

'eve of the sabbath,' there

of Arimathaea," (2) Mt. xxvii. 62

Mk
(1

only once (xv. 42

1

marg.),

Jn

xiii.

eirel

r/v

"But on

TrapaaKevrj,

6 (<xtlv Trpo<rd[3(3aTov),

29 iwel to y\waa. elx e "

r\v.

II

the morrow,

'!>

x x
'

^ 7r

CONJUNCTIONS

[2088]

which is [the day] after the Preparation, there were gathered together
the chief priests and the Pharisees to Pilate," to ask him to guard
the tomb, (3) Lk. xxiii. 534 "he placed him in the tomb. ..where
no man had yet lain and it was the day of the Preparation and
:

the sabbath was dawning."

'E7ret means "when," as well as "since," and
[2088]
1
with
7rei8>7, "when," in Daniel, Luke, and Acts
changed

inter-

is

Matthew
here it meant
.

and Luke, who omit hcu above, may have supposed

"

when," not perceiving that

simply

that

the

stated

it

the

cause for

coming of Joseph. John intervenes, at great length. Whereas Mark

and Luke, in different ways, connect the day with " [he Sabbath,"
John, in the first mention of it, says (xix. 14) "it was the Preparation

He

adds that the Jews desired the bodies of the

(xix. 31) "since it was the Preparation,"
and that Joseph of Arimathea came hereupon and took the body
of Jesus, and also that the body was buried as it was (apparently

of

the Passover."

crucified to be taken

away

"
because of the Preparation."
Thus he
haste)
Mark's
of
which
is not
out
the
causal
eirei,
meaning
repeatedly brings

meaning buried

in

represented in Matthew and Luke.

"Etos

(vii)

Not confused with

(a)

(he

"Ews, with the present indicative, occurs perhaps once in

[2089]

Mark 2 but nowhere

,

else in

N.T. except

Tim.

iv.

13

ecu?

Ip^o/xat

I am [still'] coming [and not yet present]," and thrice in John,

ix. 4 "we must work... while (ews, marg. ws) (SS "while yet") it is
day" and xxi. 223 (bis) "while I am [still] coming." The
"white

"

While (cws) there is

Thesaurus gives many such phrases as
3
"
While he [still] has breath and power ," and
opportunity,"

[still]

with

(en)" inserted and verb omitted" While the

"still

sea

still

[is]

J
SS therefore
navigable," "while [there is] still hope" etc.
The importance of these facts
expresses the sense in adding "yet."
consists in their indication that, when John uses ws later on in \ii. 35

ois

to

<t>ws

[20SS<i]
iird
2

is

he means something different from "while" (2201).

XT,

Dan.

iii.

22,

Lk.

vii.

(v. r.),

Acts

xiii.

46

(v.

r.).

Esdr.

vi.

14

R.V. "after that," marg. "because that."

Mk vi. 45 (W.H. <xtto\vl) KBL have &>S ai'rds (L euVoi's)
the
has avrbs St d-rrokiu and the other MSS. curoXvcrei or -crij

v. 12 &<p' ore,
paraJl. to Ezr.

[2089 a]

diroXvtL,

In

where

parall. Mt.

xiv. 22

has ewj ov diroKvari.

[2089/'] Dem. 15- 5. Syncs. Epist. 44.

yevbfitvov bt TrXdrreiv ?ws iiypbv.
4
Time. vii. 47, viii. 40, also Xen. Cyrop.
I

12

'Earl

vii.

I.

is

om.

18 ws

in Plat. [.egg.

tn

aoi

ax^-

7S0 E rb

CONJUNCTIONS

[2092]

"H and r^p

(viii)

"H

(a)

[2090]

words

"or," is frequently used in Christ's

impressiveness ("tribulation or perseIn John,
"under the bushel or under the bed" etc.) 1

In the Synoptists,

rj,

for rhetorical fulness or

cution,"

where

In
seldom occurs, it is mostly outside Christ's words.
2
Once it introduces a direct
Christ's words it occurs only thrice
it

"

34 Sayest thou this from thyself, or (rj)

question as follows
"
did others say [it] to thee concerning me ?
[2091] This is our Lord's answer to Pilate's words, "Thou art
:

xviii.

"

which are probably (2234, 2236

seems] the king of the Jews
a
as
to
be
read
contemptuous exclamation expressed in an
foil.)
!

[it

interrogative tone.

It

is

clear that, as

says, our Lord's

Chrysostom

Pilate obviously did not say

not a request for information.
reply
In Greek questions,
Others had said it to him.
this from himself.
is

an absurdity is often put before the reality, thus: "When horses are
"In states, are rulers
injured do they become better, or worse?"
"
"
without error, or liable to error ?
Do you permit [a bad ruler\ to
3

or do you appoint another ?"

There is nothing in the literal
English rendering of our Lord's reply to indicate the meaning
conveyed by this Greek usage. But the meaning might be fairly
rule,

"
Will you venture to assert that you say this from
paraphrased as
yourself, or will you admit, as you must be conscious, that you were

prompted by others

"

"Hnep

08)

[2092] "Rirep occurs only once in N.T., namely in Jn xii. 43

"They loved the glory of men rather than (rj-n-ep) (marg. uVe'p) the
"
How
Chrysostom, in his comment, quotes (v. 44)
glory of God."

can ye believe... since ye seek not the glory that is from the only
"
the glory of
God ?" And perhaps this is almost the meaning here
:

men and

[2090 a]

In the

[2090

Two

whether

come
3

add
him

not the

/>]

it is

[2091a]
"

Do

God."

the

Mount

Compare

alone,

it

Mace.

xiv.

42

occurs about ten times.

"He
know

shall know...

not whence

return."

Steph. quoting Plato 335 B, 339 B, Xen. Cyrop. iii. 1. 12 (to which
let him [i.e. the bad ruler] retain his wealth, or do you reduce

you

to poverty

a. vi.

Sermon on

of

of these contain indirect questions, vii. 17

from God or I speak from myself," viii. 14 "Ye

or where

ib.

glory

").

CONJUNCTIONS

[2093]

"desiring [rather] to die nobly than [i.e. and not]... to be subjected

(OiXuw airoOavelv rjTrep. .wo^etpio? yeveaOai)," and the variously inter.

preted Iliad
77

1.

117

fSovXo/j.

eyoj

Aaov

(roov efxp.eiai

7*

was explained as being "for

(Eustathius says)

mean emphatically "than,"

not "or."

According

u7roA.e'o-#ai,

where

so as

rj-n-ep,"

to

to this distinction,

rj might have meant that they loved the glory of

but the glory of men more, (2) fxaWov rj-rrep suggests
that they loved the glory of men, and the glory of God they loved
not at all. Compare the only other passage where John uses p.a\Xov rj,

whereas

(i) fxaXXov

God somewhat

iii.

"The

19

hath

light

come

and men loved rather

into the world

the darkness than the light (/xaAAov to o-ko'to?

r}

The

to <ws)."

likeness,

and the unlikeness, are remarkable. The evangelist appears to condemn both "the world" and "the rulers," but the latter more

The "world" had perhaps some

severely.
"
"
rulers

had no love

at all for the glory of

love for the light:

1
See 2685.

God

the

"Iva

(ix)

"Ina, in

(a)

John, expresses, or implies, purpose

[2093] The frequency of Iva in John (2686) illustrates in part his

preference for colloquial as distinct from literary Greek, but in part
also the tendency of his Gospel to lay stress on purpose, e.g. on the
2
purpose of the Baptist's birth and mission on the purpose of the Son's
3
and words 4 and on the
of
His
actions
on the purpose
mission
Him
these
for
in
Father's purpose
actions*, which purpose
appointing
,

may

also be described as the Father's

actions are appointed for

do the

will of their

motive, namely, to

Father

do

"doing," having quite

doing,"

i.e.

purpose:

other writers

iva

men
;

will"'.

and

"

but in John

seems always

whatever

to retain

7,

iii.

"
7

'iva /AapTvp-qar),

17 etc.

comp.
4

i.

v.

may

In English, "to do often means

old notion of "to doing," i.e. "toward

[2092rt] "Uwtp ("than") differs from

ambiguous and emphatic. 'TWp, v.r. for
uncommon word and weakens the sense.
i.

that

the essence of the action consists in the

some

may be

r)

("or" or "than")

riirtp,

the case in

notion, or suggestion,

7
of purpose, or motive, as being the essence of action

is

doing them, they

that will.
lost its

view

John's

in order that, in

substitutes a

in

being nunfor an

common

31 iVa cpavepwdy.
8

34.

v. 23, 36.

'iva
40 tovto yap ianv to OtXrina t. warpds p-ov
infinitive of purpose with tov, or irpds t6, so that
use
the
does
not
|n
<?1
[2093
we might expect him to use Iva as a substitute. Hinder gives the article

vi.

a priori

114

CONJUNCTIONS
"Ina, in

(/9)

[2095]

John, never merely appositional

"

If iva were merely appositional like our

"
"
to
writers would be able to employ iva, like

English

[2094]

N.T.

to,"

irrespective of
"
in such sentences as
It is

of positive or negative
" I
command, or forbid, thee to do
good, or evil, for thee to do this,"
<s
with
this."
But iva can only be used
"good" and "command," not
or

good

evil,

The reason is that "goodness" and

with "evil" and "forbid."
"
"
a
command suggest positive object to be attained or a positive object
1

"Evil" and "forbid"

commanding; and object suggests purpose
do not or at least not to the same extent. In xiii. 34, R.V. marg.
has "A new commandment I give unto you, that ye love (Iva
even as I loved you, that ye also may love
ayaTrare) one another

in

Kal

(iva

v.

dyawaTt)

one another," apparently taking the

command

as introducing the substance of the

first

(" that ye love"),

'iva

and

It seems
the second as introducing its purpose "that ye may love."
better to give the same rendering in both cases, the second being an

emphatic and much more definite repetition of the first. The

"
meaning is, in both cases, My command is, and my purpose is, that
ye
is

But

love one another."

Even

defined ("
[2095]

avrov

Ti? rrjv if/vxyv

of

second clause the kind of love

you ").
13 "Greater love hath no man than

Similarly in xv.

(fj.ciova Taxnr]% dydirrjv

frequency

in the

as I loved

Or)) for

Johannine

'that

man

this

down

his life (iva

his friends," the iva clause (in

view of the

ov8el<s

e'x ei )

apposition)

best

is

lay

taken

as

being

in

and the inf. as occurring Mk (15), Mt. (24), Lk. (c. 70), Jn (4) (thrice irpb tov,
once Sid r6). "Iva occurs in Jn almost as often (1726) as in all the Synoptists
together.
[2093/']

In

xii.

40

" in order

represents the divine purpose of

this phrase,

Luke

(via.

/3Xe7roi/i7i,

that (iva) they may not see with their eyes"

blinding" those who do not wish to see: and

"

derived loosely from Isaiah

but not in the parallel

10),

supplemented by

made

xiii.

14 ov

(vi.

to), is

quoted by

Matthew who avoids

idrjTe).

/ni]

When

Mark
it

(iv.

(xiii.

13

12)

and

8ri...oti

once the stupendous

some sense may be decreed by God, there ceases to

be any difficulty in xvi. 2, "The hour cometh [decreed] in order that whosoever
killeth you shall think (56^) he doeth God service."
If persecution is "decreed,"
it must be decreed that some shall
persecute and the evil is not always made worse
admission

is

that evil in

by the

fact that

man

persecutes, thinking that

"he doeth God

service."

implied in e^u "I have no one [ready]."

1
[2094 a] In the following, there is a notion of some standard of excellence to
be attained, something desired or needed, some customary privilege that is prized
and asked for, i. 27 "I am not worthy that I should loose the shoe latchet," ii. 25
In

"He

v.

7,

Iva

depends on

Ztoi/ulov

had no need that anyone should testify," xviii. 39 "There

you that I should release...." See 2104a.

is

a custom

[established] for

115

82

CONJUNCTIONS

[2096]

apposition
tov Bilvai.

to

Taurus

[rrj<;

but tVa

a.],

rt?

Orj

is

not the same as

not "the laying down of life" but the

spirit that prompts the laying down or stimulates one man that he may
And this suggestion of motive or effort
lay dozvn his life for another.

is

For the love

latent in tva.

So, too,

is,

iv.

34

"

My

meat

in

is

order that

may do

"
meat
implies that the
(tva Tonjcrw) the will of him that sent me
"This
consists in the will to do His will.
xvii.
is
eternal
Comp.
3

"

"

in order that they

life,

(1) "the

effort to

know

may know
thee," (2)

"

thee,"

given

which perhaps combines

to

men that they may know

thee."

In answer to the question of the Jews, " What are we to

do in order that we may work the works of God ? " Jesus replies
[2096]

29) "This

(vi.

the work of

is

God

[namely] in order that ye

may

which appears to mean that the " works " are not of the
nature assumed by the questioners (e.g. sabbath-keeping, alms-giving
believe,"

but of the nature of motive or purpose and if they are to do

it will be because
they take into their hearts God's purpose
:

etc.)

the works

and

will,

which

an

is

effort to

make them

believe, literally, an effort

"in order that ye may believe." Similarly vi. 40 "For this is the
will of my Father [and His purpose and effort] in order that everyone that beholdeth the Son. ..may have life eternal," and xv. 12
34) "This is my commandment [and purpose] in order
may love one another." The following passages shew that

xiii.

(comp.
that ye

John, differing from Epictetus and others, never uses

on or ware (2697).

Ivo.

exactly for

Special passages

(y)

In

viii. 56 "Abraham, your father, rejoiced that he might

the
meaning is that Abraham, receiving the promise of
my day,"
the son in whom all the nations of the world were to be blessed,

[2097]

see

(Gen.

xvii.

hopeful

"

17)

faith, in

laughed" for joy, being strengthened by God with

order that, under God's providence, he might thus

"
the
the overruling will of God working for the salvation of
nations."
Philo (i. 602
3) compares the" laughing" of Abraham
fulfil

"

"

and,
laughing of the day in anticipation of the early dawn
playing on the meaning of the name of Isaac (i.e. "laughter") who
"
was not yet born, he declares that Abraham, so to speak, laughed
before laughter existed, as the soul, through hope, rejoices before joy

to the

and

delights before delight."

helped by God, performed a

The meaning is, that Abraham, being

"work of God," namely, "believing"
116

CONJUNCTIONS

[2101]

and "rejoicing,"

in order that he might fulfil a purpose of God,

See also 2688 9.
namely, might see the day of the Messiah

"

Rabbi, who sinned, this [man] or his parents, in

[2098]
order that he might be born blind?" is answered by Jesus in language
ix.

deny purpose but calls attention to an ulterior purpose

Neither did this [man] sin, nor his parents, but [it came to pass] in
order that the works of God might be manifested in him."
that does not
"

15 "Lazarus is dead, and I am glad, on

[2099] In xi. 14
account of you, that ye may believe, because I was not there 2 ," the
first question is, What is the verb,
expressed or implied, on which

there depends the clause "that ye

may believe"?

The

only verb expressed is ya'i?^ an ^, taken by themselves,

the words " Lazarus is dead and I rejoice in order that ye may
(1)

"

believe

my

'

"
I force myself to rejoice over it and to express
might mean
"
order that ye may believe
as a general, after the death

in

joy
of a brother in battle, might say to his soldiers, " I rejoice over it in
order that you may be encouraged to follow his example." According

Son

to this view, the

"

the triumph over death

that

He may

"

rejoices

being

over His friend's death-

foreseeing
by the Father with joy in order
for the strengthening of the faith of

filled

accomplish a work

the disciples.
[2100]

(2)

But we have not here ^aipw and

Iva consecutively,

"
For your sakes " intervenes.
(as above (2097) 77'yaAAtacraTo Iva).
Now "for your sakes" implies that the speaker desires something for
the sake of those

what?"
that ye

spoken

tl 8e\(uv;

believe."

may

to.

And,

in

answer to the question, "desiring

the reply would be 6e\wv Iva

Hence

Iva

7rio~Tevo-r]T,

may depend upon

6e\io

"desiring

implied

" I
rejoice for your sakes desiring that ye may believe."
The next clause to consider is " because (on) I
(3)
[2101]

oY v/xa?

in

not there."

(a) This

may depend upon

Then

"believe."

it

was

would

mean, "that ye may believe in me because your faith has not been
shaken at the spectacle of Lazarus dying in my presence when I, you
might think, could have healed him." In this spirit, Martha and
"

thou hadst been here,

Mary

say to Jesus,

died,"

and Martha may be supposed

If

to add,

my

brother had not

"Yet even now [though

A7a.Mtd0ju.cu is never used in the Bible with iva to mean "rejoice

Once, when meaning "rejoice to do," it is used with infin. (Ps. xix. 5)
"
For Origen's comment, see 2689.
rejoiceth to run {dpa/xelv) his course."
1

'

[2097 a]

(to do)."
-

Arifapos dwedavev, Kai xcupw, dY vpias,

have added a

comma

after xolpw.

117

'iva

iriaTevay)Te,

on

ovk

y]jxr\v

eK.

CONJUNCTIONS

[2102]

some might have been shaken] I believe that whatsoever

But is it likely that
thou shalt ask from God, God will give thee."
the faith of

would

Christ

rejoice in the prospect of a belief so negative

and

frail

depends upon His absence? More probably, if this were the

grammatical construction, there would be a latent positive meaning,
that

it

"That ye may

believe because

was not there

and because I shall consequently go thither

that ye

i.e.

believe because

may

consequence of

absence,

my

(b)

him from death

him from death"

to save

to raise

him from death

shall raise

Again, the words

"

because

as a
I

was

may depend upon "rejoice," the meaning being, "I

on
your account, desiring that ye may believe because I
rejoice
was not there," i.e. " I rejoice that I was not there, not for my own
not there"

sake,

not to avoid the spectacle of his death,

desiring that ye

may

On

but for your sakes

believe."

the whole

having regard

to John's frequent use

of Iva to introduce divine preordinance and to the stress laid on
Christ's knowledge of all that was happening to Lazarus, combined
"
"
with His determination to remain at a distance till His friend was
(4)

[2102]

we shall probably come closest to the meaning, if we take the

words as signifying that the Son rejoiced over all the circumstances
of the death of Lazarus, as He was ready to rejoice over His
dead

namely

own death, and for the same reason

the death would tend to the glory of
God.

in

faith

We

are intended

to

God
listen

that,

in

both cases,

by strengthening men's
to Jesus as the words

dropped slowly from His lips, clause by clause. The same shock
would have felt we also are intended to feel, when

that the disciples

we hear Jesus

"
say,

Lazarus

to be in part comforted by

" for
your sakes."
"
in order that ye

is

dead, and

His

affection

rejoice."

and

Then some reassurance

may believe." Then we

Then we

part bewildered

in

follows

are

by

when we hear

are plunged into be"

because I was not there." This is
wilderment again by the words
what we are to realise as the confused feeling of the hearers at the

But realising

time.

we

are

to

interpret

it

as readers, in the light of subsequent events,

the oracular words as meaning that the Son

Father revealed to Him, in the death, and in

rejoiced in all that the

His absence from His friend's death-bed, for the sake of His
disciples, and that the death, the absence, and the rejoicing, were all
ordained for the fulfilment of the divine purpose
2102

./

Why,

pray,

Chrysostom's comment is
on your account? Because

" Died ami I

I

Il8

foretold

1
.

rejoice

[it],

not

on your account.
being

there,

and

CONJUNCTIONS
[2103] In
T-qprja-rj

Xli.

7 "A<es

avrqv iva

avro, obscurity arises, not

"in order that she

context (which

from the

will,

possibility of

"Ina

(S)

may

[205]

eis ttjv ijp.pav

tov ivTatpiao-piov /xov

from the construction of

Iva Trjprjarj

keep," but from the doubtful meaning of the

hope, be discussed in a future treatise) and

some corruption 1

and Subjunctive, compared with

Infinitive

[2104] In xi. 50 "It is profitable for you (lit.) in order that one
should die for the people," and in xvi. 7 "It is profitable for
you (lit.) in order that I may depart," Iva follows a word that suggests

man

a profitable object to be pursued (as explained above 2094).

But
owing to the context, in each case, there is probably a notion of

For this reason, perhaps,

preordinance.
mouth
of the High Priest
into
the
put

Iva.

and the subjunctive are

utters the words

when he

his own ("not of himself") as being

but afterwards the evangelist, when referring to
these very words, uses the infinitive, xviii. 14 "Now Caiaphas was
he that gave counsel to the Jews that it was expedient that one man

under higher influence than

a divine decree:

should die (on

crvp.(pepL

iva avOptaTiov d-rroOavelv) for the people 2 ."

Omission of principal verb before

(e)

i'na

[2105] As the Iliad declares its subject to be the wrath of

"
"
Achilles but adds that the
purpose that was being accomplished
was that of Zeus, so, though in reverse order, the Fourth Gospel
"
a
Light and then, coming to
man," indicates that the purpose of the man's "coming" is to bear
witness about the Light.
To express this purpose the evangelist

begins with the Logos and

because,

when

shall

God and

have raised [him] up [from the dead], there will be no

Theodoras (Cramer ad loc.) says " I rejoice, He
For the fact that I was not there will contribute

suspicion (ovdeula tcrrai iiwo\pla)."

says, for your sakes (vfi&v frenev).
to your faith (to yap
if (ei

fi.fr)

fj.ii

elvai fie frei crvvTeXecret. irpcs rr\v -kIutiv tyjv v/J.eTe'pav) since,

had been present,

should have healed him while

still

ailing (appcoslight for the

gtovvto. idepairevov), but such a

wonder

manifestation of power."
1
On xv. 8 fr tovtcj} ido^dadij

6 iraT-qp fiov iva Kapirbv irokvv (pip-qre, see 2393.

am

On

would have been

" I
[2104 a] Jn's preference of 'iva to the infinitive is illustrated by (a) i. 27
not worthy that (iva)," contr. with "worthy to" in Lk. xv. 19, 21, Rev. v. 2,

4, 9,

and

as that

12,

and by

infinitive in

(b)

Mt.

ii.

25, xvi. 30,

iii.

14, xiv. 16,

ii. 27 xP ^ av ^X el " '" a contr. with x- ^X 6'"

Thess. i. 8 (comp. Heb. v. \2 tov diddaiceiv).

Jn
1

the infinitive with tov see 2093 a.

119

CONJUNCTIONS

[2106]

uses iva for the

time 1

first

As the man

is

described as "sent from

God," the purpose of the "coming" may be supposed

God, not of the man except so far as the man makes

to
it

be that of
his

own

as

"
then proceeds to subordinate the " man to the
"
8
in order
He. was not the light, but [
"light" by saying, i.
]
that (a'AX' Iva) he might bear witness concerning the light"

The Gospel

well.

How are we to fill the bracketed gap? R.V. supplies

and
"came,"
perhaps correctly: but the passage should be considered with others like it, ix. 3 "Neither did this man sin nor his
[2106]

parents,

but

manifested in him,"

know whom

(nVas)

18

xiii.

might be fulfilled...,"
world] hath nothing in

know

order that'1

in

the

God

works of

chose, but
xiv.

me

30
;

but

"And

all:

he

the prince of the

[i.e.

in order that the world

in order that the Scripture

love the Father and as the Father gave

ment, even so I do. Arise, let us go hence," xv. 24
that

should be

"I speak not concerning you

may

me command-

"

If I

had

not done. ..they had not had sin; but now (vvv Se) have they both
seen and hated me and my Father; but [
in order that the
word that is written in their law might be fulfilled, They hated me
]

without a cause."

Similarly

]n

ii.

19

"They came

(aAA.') they were not of us: for

originated] from us,
been of us, they would have continued with us, but [

but

that they might be

made

manifest

how

forth
if
]

[i.e.

they had
in order

that they all are not of us."

[2107] Attempting to supply these ellipses we may first take

In these,
those passages in which dX\d is preceded by a negative.
where we can supply a verb by repeating it from the preceding
"
i.
8
He was not the light
context, it will be reasonable to do so
:

but on the contrary [was, or was sent, or came\ in order that he might
bear witness concerning the light," repeating lyivf.ro, or arreo-ToAor rj\$ev, from i. 6
7 (but see 2112)
similarly ix. 3
/ttevos [y)v\

"

Neither did this

was born

[2105 a]

"

67

i.

nor his parents but on the contrary [he

order that the works of God should be manifested,"

blind] in

eh p.aprvplav,
for a witness

man

:!

sin

eytvero

'iva

iiaprvp-qorj...

to

the peoples."

avdpuiros
(.'(imp.

aireaTa\p.ivos

Is. lv.

"
4

[i.e.

-rrapa

Btov...ovTos

rjXdev

Jehovah] have given him

whole of this paragraph = AM' 'iva.

d\\d means "/>/// on the contrary [subordinated to
the light]" and aot, " but stili\m some way connected with the light]" is favoured
byjn iii. 2s or/, .,;..\V, "not... but on the contrary" uttered by the Baptist himself
:i

Hiu

2107

</

in order that," in the

The view
.

that

about his relation

to

<

Ihrist.

I20

CONJUNCTIONS
referring to the question of the disciples
born blind}" (but see 2112).

[2108] In xiv. 30

31

[2110]

"Who

did sin. ..that he

was

above quoted, the negative clause "hath

in me."
The opposite of

"
he finds no sin
me," means
would be "he finds righteousness
in

nothing

this
in me."
But instead of
supplying this or any clause, the best plan perhaps is to connect
"
But on the contrary... even so I do (ovrm ttouS)," so that
together
the meaning is, "Satan does not find sin in me
[and constrain me

to die because of

law

my

as the Father gave

and

but on the contrary

sin],

of sin or Satan] in order that the

is

[unconstrained by any
know..., and even

may

me commandment w /

voluntarily for His glory.

omitted but

world

do,"

i.e.

act sinlessly

In that case, the principal verb

is

not

placed at the end of the sentence.

[2109] In the following instances, where there is no negative

clause immediately preceding aAAa, the context
suggests the ellipsis
of some exclamation of sorrow for sin as
being "[evil indeed], but
yet [ordained] in order that" some divine purpose, or saying of

may be fulfilled xiii. 18 "I know that you will not all be
know whom I have chosen [evil indeed] but yet [it has
come to pass] in order that the Scripture may be fulfilled."
Similarly

Scripture,

saved
so

in xv. 24
trust,

aAAa means "but

upon

and the speaker

word that is written

still,"

the fulfilment of "the

falls

back, in

law"
have
both
seen
and
hated
me
"They
has been so ordained] in order that...."
in their

as being the only consolation:

and

my

The

Father; but s till

evil is

regarded as

[it

evil,

but as evil resulting in the fulfilment

of the Law.

[2110] In
interval, aAAa'

Jn

ii.

19,

where a negative precedes, but at some

still" and to suggest, in the

appears to mean "but

thought of a mysterious and divine

defection of disciples:

justice,

"They went

some compensation

out from us,

for the

i.e.

they originated
but they never really belonged to us. Had they belonged to
but [at all events
us, they would have continued with us
[evil, indeed]
an evil working for good] in order that they might be manifested.... ."

from

us,

[2110 rt] R.V. supplies "they went out" from what precedes, and takes it
"they revolted" or "deserted." "E^rfkOov might, in suitable context, apply
"
coming forth" either (a) as sons from a home, soldiers from a camp etc., or (b)

as
to

as

runaways, deserters, rebels.

Here, the following words, dXX' ovk r\aav e Vp-Qv,
rather suggest antithesis, "They [at first] came out from us [as children from our
home, or soldiers from our camp] but they were ?iot really [in heart] belonging to
us....

see Jn

For
viii.

[2110/*]

eepxo/J.ai k, irapd,

42,

xiii. 3,

aw6, meaning "originate from" or

"come

from,"

xvi. 28, 30, xvii. 8.

Origen, however (Huet

ii.

410D), commenting on the going out of Judas

121

CONJUNCTIONS

[2111]

[2111] There is but one instance of ellipsis with a'AA' Tva in the
It occurs in Mark alone, and the parallel
Synoptic Tradition.

Matthew and Luke

are of interest as shewing

how such

a missing

The Three Synoptists, after

clause might be variously supplied.
"
I was with you
that
said
Jesus
substantially agreeing
[day] by
'

day in the Temple and ye did not seize me," give His following
words thus
'

Mk

"

49
but in order that

(dXX' Iva)

tures

"but

come

the Scrip-

be

might

Lk.

Mt. xxvi. 56

xiv.

to

pass (yeyovev)
order that the

in

ful-

filled."

{hi) all this is

of

the

might

be

Scriptures

Prophets

"but

xxii.

(dXX')

hour

your

53
this

and

is

the

power of darkness."

fulfilled."

Here

would be an extremely weak interpretation,

it

in

Mark, to

repeat the preceding verb, "seize" (so as to make the sense "but
better course is to explain
[ye have seized me] in order that").

it

as above, as being an exclamation of mingled sorrow

and

self-

consolation at the temporary triumph of evil: "[evil and strange] but

yet, [ordained] in order that the Scriptures might be fulfilled."
"
Matthew takes it so, and expressly asserts that " all this (tovto
Luke, on the other
oAof) came to pass according to divine decree.

hand, seems to emphasize the fact that the arrest took place by night:
"Ye did not seize me by day; but [now ye seize me by night], this
is your
[appointed] hour, fit for a deed of darkness."
In the light of this passage we must perhaps be prepared
one at least of the Johannine instances (i. 8. ix. 3)

[2112]

to say that in

explained above (2107) by a repetition of a preceding verb, John

may have intended to supply, as Matthew does here, "now all this

came

man

to pass," so that the

(ix.

3)

would

be,

Christ's reply about the blind

particular sin of the parents or of the

meaning of

"No

child in any pre-existing condition explains the facts

the zvhole

was

ordained for the glory of God."

Possibly the same explanation
It
is
applies also to the saying about the Baptist (i. 8).
characteristic

of John's

after receiving the sop

style

from Jesus

that
(xii.

.^o)

he

so

says

often

uses

a phrase

riXeov i^rjXdev a7rd rod '\-qaov

'E^XOov i$ riixGiv, apparently illustrating the "going out" in the

Gospel by the "going out" in the Epistle, and taking the latter as revolt, or
inn.
According to that view, the rendering would be "They wen) out as
rebels from us.
(An evil, indeed,] but still they were never in heart belonging to
us," /'.c. but still the evil would have been greater if they had really belonged !> us
and had yet fallen away.

avaXoyov

t<

122

CONJUNCTIONS

[2115]

borrowed from the early Greek vernacular Gospel and

one instance by Mark alone of the Synoptists that
leaves the reader in some doubt as to what is alleged to have happened,
perhaps

retained in

but insists that

"In a

()

it

happened for a certain purpose.

dependent on verb implied

22

ix.

"He

36

answered [and

him

believe on

in question

said therefore to him,

"They
[2113]
that we may give an answer to
i.

them
said],

Who

thou

art

el;)?

(ti's

that sent us."

And who

is

he,

Lord, that

may

?"

(2157) "thou
"
before
that."
severally supplied

"Tell us," and

wilt

tell

surely

me,"

may be

"In a with indicative (2690)

(77)
that thy
[2114] "Iva with future indicative occurs in vii. 3 "in order
disciples also shall behold (deupijo-ovo-i)," xvii. 2 "in order that all

that thou hast given to

him he shall give

(8ajo-ei)

to

them

eternal

life."

But
This (comp. 1 Cor. ix. 18 <W 6ija-a>) is fairly frequent in N.T
1
Jn v. 20 "he hath given to us a mind that we may be recognising
"

stands on a different footing, being probably a mere

Compare
misspelling arising from the confusion of o and w (966 a).

(Iva yivwo-Koftev)

Gal.

vi.

with

12

KB*

Oepiaofieu

but

with what large

(2696)

Lightf.

(ACFG

SiajKaH'Tcu

(XCFG

(irrjXiKOLs,

but

%o/Av)

. .

Apyat.upe.da

(AB*

-d/*e0a)...

B*

tjXlkols) letters I

have written to you

that the

Apostle, like
)iiy
possible
writers in the Egyptian papyri, habitually interchanged o and w
ivith

It

W. H.

In the context, the writer says "See

etc. -ovTai).

own hand."

etc. -w/xi')...w; Kaipov c^w/aci/ (so

is

some
and

preserved some traces of

the interchange in the best Greek mss. (2691). This however will not
early reverence for the autograph

explain Jn

xvii. 3

some

(ADL

may have

(d cognoscant) where
be "so that they know."

etc.) Iva ytvuxrKovo-iv

scribes took the

to

meaning
possibly
In the difficult passage (1673 c) v. 20 Iva vp.zl<; 0avp.d(r]Te (SS "and do
In xii. 40 tVa p.-q l8ui(Tiv...Kal
not wonder ) xL have davp.dC,ere.
Idaop-ai ax>Tov%,

John

does Mt.

15.

xiii.

follows

Is. vi.

10

Compare Eph.

(LXX, but Sym.

vi.

la$fj),

and so

tVa ev o-ol yeV^Tat Kal

'ia-y

(which deviates from LXX both of Ex. xx. 12 and of Deut. v. 16).
This resembles W.H. rnarg. in Jn xv. 8 Iva KapTrov...<f>tpr]Te nal
a natural transition, but BDL have yivrjadz.
ytvTjo-taOz ip.ol p.aQt]iai

(6)

"Ina,

[2115]

connexion of
iva clause generally follows the principal verb, but see

2108 and comp.

xix.

31 (where iva occurs with a negative)

123

ol

ovv

CONJUNCTIONS

[2116]
lonouiot, e7rt

7T.

The connexion
77017 Trdi'Ta

i/v,

Iva

fx.7/

/xLi

i]

i]v

yap

.rjpwTi]aai' tov

IX

tVa...

doubtful in xix. 28 pe-ra tovto etSw? 6 'Ir/o-oiis on

TCTeAeorat iva TeXtiwOr) rj ypa</>r) Ae'yei, Aii//w.
Chrysostom
is

paraphrases thus, ciSws oiv 7raVra 7r7rA.?7pii>peva, Ae'yei, Aii^w, 7raA.1v

ivravOa Ttpo<pr]Titav irXrjpCjv, apparently connecting the iva clause with

and the rhythm of the sentence being like that of xix. 31

somewhat favours this view. If that were correct, the best interpretation would be that the Son felt the thirst and uttered the
Ayet,

expression of it in order that the Scripture might receive its fulfilment

(not that He deliberately uttered the word in order that a particular
But, on the other
passage of Scripture might be fulfilled (1722)).
side,

Johannine usage decidedly favours the rendering

all things were

perfectly

fulfilled''''

of these words.
I

say,

now

"

knowing

that

order that the Scripture might be

accomplished
that
we
read what follows in the light
provided
iti

Then

that the time

"He

saith, 'I thirst'" will

had come

for the

mean, "[Knowing,
supreme perfection of the

Father's will as expressed in Scripture] he saith, 'I thirst.'"

indicates (1) that all things were accomplished that

writer

The
the

Scripture might be fulfilled, (2) that Jesus knew this when He

uttered the words "I thirst."
He leads us to infer that Jesus
uttered the words as the crown of that accomplishment and with
a view to that fulfilment.
Our conclusion is, then, that according
to

Johannine grammar the

Iva clause

depends on TereXearat

according to Johannine suggestion and intention, the

to be repeated so as to depend on Aeyct.
(4)

but,

Iva clause is

"Ina...I'na

[2116] Such a sentence as "In order that x may come to pass

in order that y may come to pass" would naturally mean that an
immediate object x is to be attained with a view to the attainment

of an ultimate object

y so

that

the second iva clause

would be

But
grammatically (though not mentally) subordinate to the first.
the second clause may be reiterative y being another form of

expressing

-"in

order that

[I

say]

y may

take place," so that

'iva. nr) could not

depend on ripuiTTjaav, the principal
meaning into "asked Pilate that the bodies might not
remain." But they "asked" for something rather different" that their legs might
be broken and they might be taken away."
The sentence does not give grounds
1

[2115

1/]

In this sentence

verb, without changing the

apposing thai in ordinary cases (where 'iva

where do epurdv 'iva follows) fohn Mould place a
verl).

174

is

used without a negative and

iva clause before the principal

CONJUNCTIONS

first.
In xiii. 34 "A new
unto you, that (<W) ye love one another even
loved you, that (IVa) ye (v^eis) also love one another,"

the second clause

commandment
as (Kadws)

as

coordinate with the

is

give

the second clause

"even

is

[2117]

This sequence of iva...Ka8<6s...lva ("In order that ye

Even as I loved, that ye should love")

[How love?]

suggests that we should arrange in the same

to the question "How glorify the Father?")

over

way

(as being

an answer

"Glorify thy Son

him authority
as
thou
unto
thee
even
gavest
glorify
that all that thou hast given to him, he may give unto

Son may

all

by the definition,

reiterative (though amplified

").

should love

that the

[2118]

flesh,

xvii. 2

them life eternal." According to this view, we may briefly paraphrase

"
the latter part of the sentence thus,
[How say I that the Son may
I
that
the
Son
thee'?
may glorify thee by giving
mean]
glorify
It is implied that the
to others even as thou hast given to him."
'

Supreme Giver and that the supreme authority consists

Moreover the highest glorifying of the Father consists
Whosoever gives to others, as from the Father, gives what
in giving.
he has received from the Father, and glorifies the Father in the
"
see his good works and glorify his Father who
hearts of those who
1
is in heaven ."
Nearly the same sense might be obtained (but not
Father

the

is

in "giving."

in such accordance with

Johannine

by making the second

style)

tVa,

but dependent on toWas, and by taking

in effect, ko! ydp, "for indeed": "Glorify thy Son, that the
glorify thee for indeed thou hast given all authority to him

not parallel with the

Katfoj's as,

Son may

first,

in order that he

may

give

life

to others
to

third

[and that he

may thus glorify

<W clause as

take the second

arrangement,
grammatically subordinate to the first ("that he may glorify thee...
that he may give unto them eternal life ") would be quite contrary
thee]."

to

all

Johannine thought as well as

sequence

in

xiii.

to

the interpretation

of the

34.

[2118] A similar sequence of tVa, kolOws, and iVa, but followed

1
"But not about these alone do
by a third iva, is in xvii. 20
I pray but also about them that are to believe through their word

in

me, that

I in

1
-

all

may be one

even as (KaOws) thou, Father,

thee, that [I say] they also

Mt.

in us

2
,

in

me, and

that the world

may

v. 16.

[2118<7]

they also

may be

21 (R.V.) "That they also maybe in us," AM. has "That

one in us," reading 'iva ko.1 avrol iv tj/alv v wglv, with XAC 2 L.

xvii.

may be

125

CONJUNCTIONS

[2118]

that thou didst send me," where the second Iva clause
appears to be reiterative, and coordinate with the first, while the

believe

is subordinate.
The same sequence, but perhaps
not the same connexion, occurs in xvii. 22
3, which, if arranged
like xvii. 20
would
run
"And
I
too
have
1,
thus,
given to them the
thou
hast
to
me
that
be
one
even as
glory
given
they may

third Iva clause

(ko^?)

we

(^/xct?) [are] one, I in them, and thou in me, that they may be
perfected into one, that the world may recognise that thou didst
send me and didst love them even as thou didst love me." The

however, demanded in the latter passage seems to require

thee" [not "them"] "and thou in me"
if the words are to
be arranged thus.
If the words are not corrupt, it seems
necessary
to punctuate xvii. 22
3 as W.H., with no pause before Ka^uls

sense,

"I

in

" that
they may be one even as we [are] one, I in them and
thou in me, that [I say] they may be perfected into one." But,
even taken thus, the words seem to shew a want of parallelism. We

seem
and

they in

thou

SS

need

to

me," or (2) "even as

The

me."

in

"may

"a
possible restoration

be

"

meaning

that the world

" united."

may

On Kayu

them

in

and

thee

present text seems to confuse (1) and (2)

has a blank in the MS.

suggests

may be one... [namely] I

we are one, [namely] I in

either (1) "that they

believe."
see 2127

If

Burk.

b.

[2118 b] The passage may have been confused at an early date owing to ( 1 )
various possibilities of connexion, (2) the
juxtaposition of 6N meaning "in"
and 6N meaning "one," (3) doctrinal controversies as indicated
by
1

its

Epiphanius

and 69, 743 A and 793 b). Clem. Alex,

quoting xvii. 2123 as
"gospel" and as "the Lord's utterance," says (r4o)"Ei>a p.kv avrbv [i.e. rbv Qe6v~\
" 'iva wdvres
Sv w<ti Kadios av, irdrep, iv ipiol, Kay Co iv aol- 'iva Kal avroi iv
Xe-yet,
(Haer.

rjpiiv

lxix.

iv ucri

19

'iva

\eiwfxivoi eis iv."

w<nv

But

iv, icaOws r)p.us iv, iyio iv

in the

whole of

this

avro?s Kal av iv

quotation there

i/xoi, 'iva wcri

rere-

nothing that contains

is one," unless in av,
irdrep, iv and av iv, Clement read iv
" one with
for iv. iv ifiol
might perhaps be taken to mean
me," as ets is used with
a dat. by Plutarch (Mor.
1089 a) "having drunk from one and the same cup with

a statement that " God

is

[that of] Epicurus (e\- p.ias oiVox^s

in connexion with the

'EmKovpy 7re7rwK6res)." Origen uses iv dp.a

ad Mart. 39) " Hecome worthy of becoming
one with (tov iv yeviadai dpa) Son and Father and
Holy Spirit, according to the
Prayer of the Saviour saying As I and thou are one {'tis iyio Kal crv iv icr/xev) that
they may be (?) one with us (iva Kal avrol iv rjjjuv iv ucrt, where " deest iv in edd.
Wetst. et Kuaei").'" Here the last words
may mean "in us" or "one in us," or
if iv takes a dat., like rb avrb "one and the same with us."
So Origen spr.ikpassage, {Exhort,
'

of (Ce/s. viii. 12) rb'Eytlj Kal 6 TTarr\p iv iapav, Kal to iv

ev\rj ripynivov
viou tov dtov iv Tifj, '(Is
iyio Kal <tv iv io-p-tv.

[2118

Jn

r-

xvii. 21

rod

the text of Clement, in the extract given above, now

quotes
it is not at all certain that he did so in the
original text

Although
3 as
A.V.,
in

virb

126

CONJUNCTIONS
the text

"

me

thou in

"one"

correct, the best plan will be

is

may be one."
The underlying thought is,

[2119]

"one" means "God," and that the

cause of unity.
But how can God
Only

to take

"I

in

them and

as an appositional clause explaining the meaning of

"that they

in

if

[2120]

the Son dwells "in" men.

the Father dwells

logically) that

God

perhaps, as Clement says, that

indwelling of God is the sole
the Father dwell

If the

"in" the Son,

" in "

men ?

Son dwells "in" men, and

follows (spiritually as well as

it

the Father dwells in men, which

means

also that

Probably this is the

unity dwells in them, so that they are one.
text
and
the
the
but
precise
grammatical exmeaning
precise
planation of it, must, at present, be given up as unascertainable.
[2120] The following instance has been placed last, out of order,
:

owing to
you, and

its

set

special character, xv. 16 "Ye chose not me, but I chose

you [in the vineyard] that (<Va) ye might go [the] way

60) and [that ye] might bear

whatsoever ye ask
abide that

fruit and
[that] your
the Father in my
might
(tva)
name he may give you." "Fruit," as always in John 1 means the
vintage or harvest of souls, which elsewhere the Apostles are said to

[that I go] (1659

fruit

of his work.

long extract would naturally be conformed by scribes to the

pains about it than about a short quotation

They would take more

canonical text.

or allusion.

Origen (Dc Princip.

he mixes up

xvii. 24, 21, 22, giving, as part of the

i.

6) quotes xvii. 22, 23 correctly, but, later on,

quotation

(id.

ii.

3. 5)

I and thou are one, these also may be one in us (? one with us),"
(id. iii. 6. 1) "and that as thou and I are one, they also may be one

that, as
still,

where Jerome confirms Rufinus

"and

and, later
in (?) us,"

in his translation of this

quotation of Origen's
(Clark transl. vol. ii. p. 264). Epiphanius, too, quotes as a saying of Jesus (Haer.
" and the
743 A)
saying, The two of us are one, that they also may be one' (ical Sri,
"
and (id. 793 a) " Make them that they may
Oi duo iv ifffiev Iva Kai avrol iv waiv)
'

be

me

in

us Kayu

(?
teal

one with me) as I also and thou are one (iroirjaov avrous 'iva
"
cv 'iv ifffxev) and (id. b) " the two of us are one (oi dvo iv

uxriv iv ifioi
io-/j.ev)."

W.H

'iva ucriv iv nadws rj/xeis 'iv, iyw iv

[2118 d] xvii. 22
3 is thus given by
" that
avrois Kai av iv ifxoi, but by K.V.
they may be one, even as we [are] one ; I
in them and thou in me," SS begins a new sentence at xvii. 23 thus
"...that they
:

may
the

be one even as

we

are one.

new sentence with "

in illis")

and

I."

and/("Ego

I shall be with them and thou with me"

Similarly

Migne

Many

in eis").

"

All these facts indicate early differences of connexion.

" sicut
noting that a, d, and f, have (at the end of xvii. 22)

before iyd>.

worth

"quomodottf nos"
1

introducing

Et ego
prints both a (which has
Gk and Lat. authorities ins. icr/mev

was "gain"

to die

gain souls for

may

be

nos," e
facts that suggest confusion between KaOus, Kai us, and us Kai.

iv. 36, xii.

[2120 ]

It

24, xv. 2

16.

Comp. Rom.

and be with Christ, but

Him.

127

it

was

(Phil.

i.
i.

13.

22)

To an
"

fruit

"

et

Apostle,
to live

it

and

CONJUNCTIONS

[2121]
"

"

reap," but here they are said to

its

clusters

"

as a vine-branch bears

it

The

[2121]

" that
your

be spread

bear

question

Is

does not the sentence end with

Why

might abide,"

fruit

is,

not that worthy

Church of Christ might

that the

i.e.

be the ultimate object

to

Is

not

it

bathos to say to Apostles "in order that (iva) the Church of Christ
"
may be spread in order that (Tva) your prayers may be answered ?
It certainly would be bathos if we did not assume the last words to
that your prayers for more fruit and for more
souls
of
may continually be answered." Thus taken, the
gaining
It reminds the Apostles that the more they
clause is not bathos.
must remember that their success depends
more
the
they
succeed,
on God's answer to their prayers, and since divine answer to

mean "in order

on the
with divine will
prayer depends on human unity
the
this
view,
oneness of their will with His.
meaning
According to
" That
that [I say] your prayers for the souls
is,
ye may save souls
2
of men may ever be heard ."

human

Ka9<6 s

(x)

Suspensive

(a)

suspense
so

do ye

in
suspensive, keeps the reader's attention
I...
as
"even
later
verb
the
he reaches
on, e.g.
principal
or explanatory, it follows the verb
when

Katfak,

[2122]

till

"

supplementary

as

ye.. .even

("Do

when

I").

Ka^s

is

used suspensively

never

in

Luke uses it thus thrice in the Double Tradition, where

Matthew.
the parallel Matthew has Zairep etc."
John has suspensive k<x0w?

It

[2120/-]

vintagers."

applied to
'

that

hardly possible

<ptpi}re

freq.

24) the grain of wheat, (xv.

4, 5)

(xii.

2,

can

mean "carry home

tcapirbv

(pipei

in

the

as

context
this.

vine-branches, precludes

16 "If we know that he heareth us whatJn v. 15

Comp.
we ask, we know that we have the petitions that we have asked of him. If
1

[2121rt]

soever

is

Apart from other reasons, the

In xv. 16,
a sin not unto death, he shall ask...."
any man see his brother sinning
" in order that
is
the
by saving
the
to
is
subordinate
1st,
meaning
if the 2nd ha.
souls, ye

in order that your prayers for souls

acquire apostolic strength

may

may

more completely heard." This would be in accordance with the law "He
Master.
So, he that gains "talents" for his
thai hath, to him shall' be added."
"
But the coordinate
more.
may be said to gain them "in order that he may gain
more in accordance with Johannine usage.
interpretation is
be

still

Lit. vi. 31 ica0

'

[2122</]
enrols b/u>lus,

Ml.

i.

_3

xi.

may

30, xvii.

(Mt.

vii.

26 K aOin

12

iro-vro.

tyfon

possibly be suspensive.
I.'X

I.k.

ovv otra iav) 6i\ere

(Mt.
xvii.

xii.

40,

xxiv. 37

2S has o^-olus

xadus

irotetre

wvrrep).

CONJUNCTIONS

[2124J

about a dozen times, always in Christ's words, and mostly indicating

a correspondence between the Father and the Son, or between the

whom

Son and those

Followed by

(/3)

"
[2123]

Son sends

the

or

kai'

Even as"

in

ka^ m

1
.

apodosis

naturally prepares

protasis

so" "al(l)so"

the

for

way

apodosis ("even as you

In the Johannine Gospel, exhibiting the
do, he also will do ").
correspondence between the Father and the Son, as proclaimed by
"precisely so," "altogether

the latter, and between the

in

Son and the children of the Father, cases

of this idiom are necessarily frequent, and, in particular, "Even as

he [the Father] does.../ also (ayw) do." In English, there is no
"
"
ambiguity except that we may not feel quite sure whether also is

intended to suggest " besides

"

"

"

or

in precisely the

same way."

But

"

is represented by xai, which regularly means

also
Greek, where
"and," the words will be manifestly liable to ambiguity, if the sense
admits of the rendering "Even as he does. ..#*/ [even as] I do."

in

Ka#ak followed by Kayw occurs

[2124]

(i)

57

"Even

on account of

(Kayw) live
eateth

vi.

me

(kcu 6

rpwywv

in

the following five instances

Father sent me and
:

as the living

(Sta) the Father, he also (R.V. so he) that

/xe)

he

also [I say]

shall live

(ko.kcivo<;)

on

Here R.V. agrees with A.V. in rendering Kayw

" and I" but
Chrysostorn and Severus of Antioch both render it "so
I" and this makes good sense " Even as the living Father sent me,
so I live on account of the Father" [i.e. so I, corresponding to His
will, live (2297 foil.) merely to do His will, or on His account], "and
he that eateth me shall [in the same way] live on account of me 2 ."
account of me."

[2122

b~]

and

KaOws

in

i.

23, vi. 31, vii. 38

(?

2129),

xii.

14 introduces (or follows)

supplementary, but is suspensive in iii. 14, v. 30, vi. 57 (Chrysost.

agst. R.V.), viii. 28, x. 15 (21256), xii. 50, xiii. 15, 33, 34, xiv. 27, 31, xv. 4, 9,
" Not as the fathers died
xvii. 18, xx. 21.
In vi. 58,
[shall ye die]," the verb
should probably be supplied after ov Kadics (as in xiv. 27 ov Kadws 6 /c6o>os bib'wo'i.v
Scripture,

e'yw didufju),

is

and

in that case

Kadws would be suspensive.

introduce Scripture, and it is supplementary

comment, not words of the Lord (2066 />).
-

[2124 a] See

but

it

may

In

v.

it

23

does not

possibly be evangelistic

Cramer and Chrysost. ad

The words might,

in theory,

loc. fw ^70; ovtcjs <hs 6 HaT-fjp.

vi. 56
be connected with what precedes
:

6 rpdiyuiw fiov tt\v crdpKa. kclI irivwi' ixov to alfia iv ifiol [xivei. Kayoi iv avrui, a<z#ws
But it would be against the
aireareiXev /j.e 6 'cCiv narrfp kcljiI) fu) 8ia tow waT^pa.

suspensive

usage of Kadws, and

instance, however,

a. vi.

R.V.

is

in

other respects improbable.

In the next

treats kclOws as non-suspensive.

129

CONJUNCTIONS

[2125]

Ka0w? is taken as explanatory (not suspensive) by

"I am the good shepherd; and I know mine
own, and mine own know me, even as the Father knoweth me,
and I know the Father; and I lay down my life for the sheep 1 ."
[2125]

R.V.

(2)

in x.

14

15

But the generally suspensive use of

and beyond
taken as

in

Father, and

lay

in Christ's words,

Gospel would suggest that it is

the Father knoweth me, even so know

"As

A.V.,
I

ko.6u><;
2

this point in the

down my

life

for the sheep."

up

to

to

be

the

It is true that there

an attractive symmetry and equality in a kind of double proportion

between four terms in R.V. "/know mine ozvn and mine own know
is

knoweth me and /know the Father." Moremay have been somewhat influenced by inferior mss.,
"
which alter "mine own know me into "I am known by mine."
me, even as the Father

over A.V.

But

still

who

says that "the knowledge is not equal" between the shepherd

"
"
the sheep but that it is
between the Father and the
equal

and
Son 3

there

is

something to be said

for the

view of Chrysostom,

to

According

[2126]

this

view,

there

would be (one might

"
mine own know me,"
suppose) a distinct pause after the words
while Jesus is preparing to teach His disciples for the first time what

This has not yet been mentioned

implied by personal knowledge.
"
has
He
spoken of knowing
by Him, though
concerning the
is

teaching whether it be of God," of knowing "the truth," and even

4
."
of knowing "that I
According to the Greek doctrine,
summarised in the epigram at Delphi " Know thyself," the knowledge

AM

own nature was the highest knowledge. According to the

Synoptic doctrine of Christ, some knowledge of one's own defects
(the beam in one's own eye) was but a rudimentary preparation
of one's

"

for

"

to help one's

seeing clearly

neighbour.

Johannine doctrine, the highest knowledge of

1

'E7C0 eipib

yivwoKei

fxe

7rot/U7)e 6

ko\6s, Kai yivucrKU

According to the
was that knowledge,

Kai yivuxrKovcl

6 ttclttip K&ylo yivwiTKOj tov TraTepa, Kai ti)v \pvxv v

Trpoft&Twv.

is

to. ep.d

all

/xol/

Lie to. e/xd,

Kat)w$

Tidrffii virtp

[2125 </] Kafuis supplementary apart from quotations of Scripture (2122

almost confined to the Last Discourse (212832).
Chrys. (Migne) (reading as A.V.) "Akovgov tL iirrjyayt' Kai yivdbiTKU) to.

rwv

/>)

:;

Kai yivuxTKO/xai inrb

&Kovcov

trG)s

twv

(/xuip

Efra, iVa

/j.t)

rr/s yvucreuis iffov

t6 /xirpov

Siopdovrai avrb rrj iiraywyri' WvwaKti) to. epa, cp-qai, Kai yivuxrKOfxat.
'AXX ovk icnj i) yvuiais' a\\a wov (V77 ; 1'j7t tov Ilarpbs Kai ep.ov.

virb tGiv ip.wv.

'Eku yap, KaOios yivwo~KU

4

vii.

e/xa,

vo/j.iar}s,

7, viii.

Lit

6 llarrjp, K&yio yu>ibo~Kw rbv Ilartpa.

j8, 32.

ISO

CONJUNCTIONS
or understanding, between the Father

mysterious way, implied self-sacrifice

[2128]

and the Son which, in some

I know mine own and mine

"
:

own know me.

It is a mystery to be
[But what is this 'knowing'?
perceived through experience, and to be felt and acted on, not to be
Even as the Father
expressed or comprehended in mere words]

knoweth me

know the Father and [this knowledge is the

so
reason why] I lay down my life for the sheep."
[2127] (3) In xv. 9 (R.V.) "Even as the Father hath loved me,

I also

too

have loved you abide ye in my love 1 ," (A.V.) "As the

Father hath loved me so have I loved you," W.H. txt places only

(/<ayw)

comma

before "abide," so that the meaning would be

"Even

as

me and I loved

you, abide in (/aci'votc hi) my love."

But, if that were the meaning, might not John have marked the
2
And is not
apodosis by inserting "ye also" (fxeivare kcu v/acis) ?
R.V. (and A.V.) more consonant with the general meaning of Kayia
the Father loved

in these sentences,

and with the

fact that

John says "abide

in

my

love" (not "in our love")? (4) In xvii. 18 "Even as thou didst
send me into the world, / also (*cayw) sent them into the world,"

R.V. and A.V. agree in "As thou. ..even

"Even as the Father hath sent me, I also

In (5) xx.

so... I."
(#caya>)

21

send you," R.V.

and A.V. have "As... even so send I you." A comparison of the five
instances confirms the view that A.V. is right in (2) and that in each
of the five /<dyw should be rendered

"even so

"

also"

or,

more

idiomatically,

I."
4

Supplementary

(y)

Outside Christ's words, supplementary Ka8o)<s occurs early

"
"
even as Isaiah said and " even as it
Gospel in the phrases

[2128]
in the
is

written," and, later on,

the custom 5 ."

1

'-'

me,

say

to you,
to

you

[2127/']
(?)

"even

as

it

is

Christ's words,

fie 6 irarrip,

K&yw

written" and "even as

is

the earlier portion of the

v/mas riydTrriffa,

(marg. riydTrr/aa-) fxeivare

ipLrj.

Comp.

[2127 ]

have done

Jews

But,

KaOibs riyain)av

ev rrj ay&Trr] ttj

in

In

also in

ye

xiii.

also

" For
15
(/cat vfxets)

have given an example to you that, even as I

" And even as I said to the
xiii. 33

may do,"

also (k. ufuv)"

xvii. 21

thee

(comp. xiii. 34).

"in order that all may be one

in

order that they also

may

even as

be

,"

thou, Father, in
the connexion is

It may be an exception.
But it is quite consistent with John's
words "even as thou [art] in me, so [am] I in thee," may be a
" One."
parenthetic explanation of the divine unity implied in

doubtful (2132

a).

style that the

4
5

This section includes doubtful cases.

i-

23, vi. 31, xii. 14, xix. 40.

131

92

CONJUNCTIONS

[2129]

Gospel affords hardly any instances. The first is v. 23 "that all

the Son even as they honour the Father."
There are

may honour
some

indications (2066 b) that this

8 " If any
(?) vii. 37
he that believeth on

[2129]
and drink

may
man
me

be evangelistic comment.
thirst let him come unto

even

me

as the Scripture said

1
rivers from his belly shall flow, of living water ."
Here it is imto
tell
what
or
passage
possible
passages of Scripture the writer has
in view (1722 /C*), and whether "even as" refers to what precedes or
"
"
follows.
is Isaiah's invitaPerhaps the most probable
Scripture
"
tion
Ho every one that thirsteth come ye to the waters," with the
:

context describing the fertilising of the wilderness as the result of the

of God 2
"He that believeth on me (i.e. in the Word)"

Word

"
If any
appears to be parallel to

and

"

man

thirst

[i.e.

for the

"

"

Word]

"

"

the Scripture may refer to what precedes (i.e. the

thirsting
"
"
"
or
or
believing ") as well as to what follows (i.e. the
flowing
cannot confidently say that /<a#ws here is suspensive
diffusion).

We

or supplementary.
[2130] In xiii. 34 "A
(t'va) ye love one another

new commandment

even

one another 3 ," R.V.

also love

If the

suspensive.

give I unto you that

have loved you, that (<W) ye
and A.V. agree in making k<z#ios

as

txt

second "that" had been omitted,

be manifestly suspensive ("Even

Katfojs

As

I... so

as

would

after
is,
ye").
"
the
that
the
writer
to
seems
giving
simple precept
ye love,"
repeat
it
emphatically in order to define the nature of the love of the

brethren for one another and to shew

of the Son for them

"
:

that ye love

its

correspondence

one another

it

to the love

[/ mean']

even as

I have

loved you, that ye also love one another."

It would be very
weak to take /caucus supplementally and the last clause as a mere
"

repetition,

that ye love

also [I say, likewise] love

one another as

have loved you

that

ye

one another."

[2131] The last quotation, shewing an emphasis laid upon the

nature of the New Commandment of Christ, prepares us to find

'Edf

tis OLipq. epx^aOu)

6 irurrtvuv
wp6s /me /ecu mvirw.
avrou pevoovviv iidaros fruvros.

els

e/xi,

Kadws

tlirev

??

ypaipri, TTorafjioi in rrjs KOiXias

2

Is. lv.

i 13.

dldufxi Vfuv iva dyairare aXkJjKoVS kcl6ws rjya.VTj(ra

W.I I. have a comma after aW^Xocs.
aWrfKovs.
K.V. marg. gives tlie last clause as "that ye also may love one another, "apparently
"
"
Hut that does not interfere with the
in order that ye may love
(2094).
ning

i'p.as

[2130
'iva

</]

nai

'Ei>to\t)i>

v/xth

ko.ivt)v

a-yairare

suspensive nature of kclOws.

13;

CONJUNCTIONS
Him

[2133]

defining the future love that the brethren are to have for one

another by reference to the past love that He has had for them
"love one another even as /have loved you." And, as a fact, in the
Last Discourse, the hitherto almost invariably suspensive construction
:

occasionally exchanged for a supplementary one,

is

r
.

xv. 10

my commandments

ye keep

ye will abide in my love even as

of the Father and abide in his

"If
have

commandments
love,"
is my commandment that
ye love one another even
have loved you." Of the same character are the next four
the

kept

12 "This

xv.

as

instances of kolOws in

[2132] This

xvii.

2,

n,

truth that, "even

as"

doing, this or that

on

verge of completion,

earth,

16.

14,

As long

not unnatural.

His work on

to

fonvard

is

as Christ is looking
impresses on His disciples the

He

this or that is in

He

heaven, so

He

will do, or

But when His work on earth

earth.

refers

references to Scripture, "even as

to
it

it

is

the

(after

is

is

on the

manner of Jewish

written ") mentioning

as an

it

accomplished fact, a new Law for His disciples, "obey even as I

have obeyed," "love even as I have loved." And this view prevails
Discourse except when He is looking forward to the
earth, not now for Himself, but for His disciples (xvii. 18
21), "Even as the Father hath sent me I also send you"

in the Last

future

and

on

xx.

which

is

the last instance of

all

Ka(

(xi)

(a)

Kai' in

narrative (Hebraic)

[2133] The opening words of the Bible exhibit a frequent Hebraic

use of "and," e.g. "And the earth was. ..and darkness was. ..and the
1

The

[2132 a]

occasional difficulty of distinguishing suspensive from supple-

mentary xadws may be

'iva
'iva

illustrated

wavres iv waiv, Kadics av,

6

ko<t/j.os

Kadws

it iffTevr]...

Jj/xeis ev,

Kay

iii

by

xvii.

21

2,

punctuated by

W.H.

thus,

iraT-qp, iv ifioi Ktxyw iv col, 'iva Kai avrol iv rifxiv wctlv

tt)v

iyio iv avrois Kai

tjv

MSoiKas

iv i/xol,

'iva ucriv

Sb^av

o~i>

fioi

5i5wKa avrois,

TereXeiiofievoi els ev,

'iva

uaiv iv

'iva

ytvuxrKri

6 Koff/Aos....
Here W.H. differentiate their punctuation, making the former clause
apparently suspensive but the latter supplementary. Some reasons for this migh
be alleged, based upon rhythm and possibly on the use of Kayu in the first sentence
:

but the difference

extremely subtle.
In the Epistle, Kadus (total
is

ii.
27
9) is sometimes suspensive, e.g.
sometimes supplementary, e.g.
even as he taught you, abide" (1915 iiii>)
Its most
iii.
23 "That we may love one another even as he gave commandment."
noticeable use is in the phrase "even as he" where He means Christ, always
"
as
expressed by inetvos (2382), in passages bidding Christians do, and be, "even

[2132/']

'

And

their

Lord

(ii.

6,

iii.

3, 7, iv. 17).

133

CONJUNCTIONS

[2134]

spirit

of

saw the

God moved. ..and God said... and there was

the light... and God
light... and God divided

light.

..and

God

called... and the

darkness he called... and there was evening and there was morning."
Bruder, referring to this use of ko.l as "in oratione historica ex
simplici
that

The

Hebraeorum narrandi modo

,"

shews,

by

his tabulations,

John uses it very rarely as compared with any of the Synoptists.

2
short Gospel of Mark has it more than 400 times
John less
,

John does not deal much with

That holds good also of
narrative, but mainly with discourse.
Matthew, and in some degree of Luke, so that it does not explain
than 100 times.

It

may be

said that

John's abstinence.
[2134] Besides, if we take the first and the last chapters of John,
both of which consist almost wholly of narrative, how are we to explain
that in the last chapter, consisting of twenty-five verses, Bruder gives
the Hebraic kcu as occurring only once 3 whereas in the
,

verses of the

first

first

twenty-five

chapter we have about eighteen instances?

For

example, the Prologue begins "...and the Word was with God and
the Word was God.. .and without him was not anything... and the life

was the

light.

..and the light shineth...a^ the darkness apprehended

The usage continues even when the writer brings us down

from the Word to the testimony of John, "^4;/</this is the testimony...
and he confessed and he denied r\oX....and they asked \\\m...and he
The explanation is probably this.
saith...a;^ he answered" etc.
it

not."

In the opening of the Gospel John follows the style of the opening
of Genesis, not in affectation, but with a symbolism natural to him,
sympathetically describing what was "in the beginning" of spiritual
Being, as Genesis describes what went on in the beginning of

when the Apostles

to convert the
forth
before
are receiving their morning meal
going
" all
are
become new,"
as
well
as
whole world, Greeks
things
Jews,
material creation.

But

after

and the old-world Hebraic

use of

ko.1 in

narrative,

the Resurrection,

style

is

thrown

meaning "and"

[2133]
His

He

inserts

list

refers the reader

[2133//]

Of course,

aside.

The Johannine

(as distinct

from "also,"

(for on) in i. 16 and omits Kal in i. 4 /ecu ij

elsewhere for the special phrases /ecu eytvero,
But these are not Johannine phrases. If they were included,
Kal &ttcu, /ecu Idov.
Some of Bruder's
[elm's abstinence from rai would appear still more clearly.
but his statistics suffice as a rough lest.
instances might be otherwise classified
1

r/v.

<;wr)

by error

ical

in

Mk.
:1

Mt. has

it

part explained by the

about 250, I.k. about 380 times.
this

is

in

xxi. uj Kal tovto dirCov \4yei.

134

predominance of narrative

CONJUNCTIONS
"even"
detailed
in

etc.) seldom if ever causes ambiguity and calls for no

comment. The following sections, which will deal with nai

speech as well as

entirely to

in

will

narrative,

cases where the

where the precise emphasis

(/3)

[2136]

meaning
is

confine themselves almost

is

ambiguous or obscure, or

doubtful.

and negation

Kai connecting affirmation

[2135] In Hebrew, "and"

would use "and yet" or "but."

is

used where

English
usage in many
"
"
and has
cases, especially where one of the clauses connected by
"
a negative, or a word implying a negative:
i.
10
ri
The world
frequently

John adopts

was made through him and

this

world knew him

[yet] the

not.

He came

unto his own [house] and [yet] his own [household] received him
-12 "That which we have seen do we witness and
not," iii.
[yet]

our witness ye receive not.... I told you and [yet] ye believe not"
iii.
32 "What he hath seen and heard, this he witnesseth, and [yet]
vii.
19 "Hath not Moses given you
none
of
doeth
the law?" vii. 30 "They sought
you
[yet]
therefore to seize him, and
no
one
laid his hand on him because
[yet]

his witness no one receiveth,"

the law,

and

"

hour had not yet come," viii. 49

I honour my Father and
[yet]
^honour
has
a negative force), viii. 54 5
me"
a.
ye
(where
(aTi/Aa'Te)
"
Of whom ye say that he is your God, and [yet] ye know him not"
viii. 57 "Thou art not
yet fifty years old and [yet] thou hast seen
Abraham?" ix. 30 "Ye know not whence he is and [yet] he hath
his

"

opened mine eyes," xiv. 9 Have

knowest thou me not, Philip?"

been with you so

xiv.

24

"He

long,

and

that loveth

[yet]

me

not

keepeth not my words and [yet] the word that ye hear is not mine
but the Father's who sent me," xvi. 32 "There cometh a time.. ..and
ye shall leave me alone ; and [yet] I am not alone, because the
Father is with me," xx. 29 "Blessed are they that have not seen and
[yet] have believed."
(

7)

ai

"

and yet

"

[2136] Kat is thus used in some cases where both the connected
clauses are affirmative, or affirmatively interrogative ("is it not?"),
but the sense implies contrariety: iii. 19 "The light hath come....
and [yet] men loved the darkness," iv. 20 " Our fathers worshipped
in this

mountain, and [yet] ye say that in Jerusalem

is

the place....,"

49 "Your fathers did eat the manna...W [yet] they died," i.e.
and yet it did not save them from death, vi. 70 "Did not I choose
vi.

135

CONJUNCTIONS

[2137]

you the twelve, and [yet] one of you is a devil?" ix. 34 "Thou wast
"
"
x. 39
They
altogether born in sins and [yet] thou teachest us
!

and [yet] he came forth from

"The Jews but now were seeking to stone thee

[therefore] sought again to seize him,

their hand,"

and

xi.

"

[yet] thou goest thither again

[2137] Contrast the Hebraic "and" used in the manifestation of
!

the risen Saviour to

used

Mary Magdalene,

with the Hellenic "however''''

Seven Disciples:

in the manifestation to the

(1)

xx.

14

"And

she beholdeth Jesus standing and [yet] knew not that it was Jesus,"
the disciples did not however
(2) xxi. 4 "Jesus stood on the shore
;

(ov /xcVtoi)

know

that

it

was Jesus."

[2138] Perhaps the construction with "and" is sometimes preby John because he wishes to emphasize the mystery of the

ferred

ways of Providence. At all events, on two occasions, after saying

that people wished to seize Jesus, or that He was teaching in the
Temple, (vii. 30, viii. 20) "and no man" arrested Him, he adds

had

"because his hour

no such reference
construction

of that] (dAA') no

man

[2139] Whatever

is

he does not use the Hebraic

"hour,"
wished to seize him, but [in spite
laid hands on him."

Now some

44

vii.

But elsewhere, when there

not yet come"

to the
"

his

motive

may

be, the statistical fact

is

un-

deniable that the phrase "and no one" (kcu ou'Sets) (unbroken by

intervening words) is not often (perhaps only thrice) used by
John in what we should call its natural sense, i.e. additively or
consecutively,

able to snatch

(about

e.g.

"My

Father... is greater than

them out of

six times)

it

my

may mean

"

hand ."
and yet no one."
Father's

and no one is
More frequently

I,

The same rule does not apply so frequently to the

Johannine use of "and not," which is used in varied contexts,
not" "They have taken the
e.g. "A little while and ye behold me
not
where
of
and
we
know
the
Lord
they have laid him,"
body
[2140]

[2139 a] Jn x. 29.

The preceding context

and no one (ko.1 ov...tis)

The

text

and the translation are doubtful

has the words

shall snatch

(x. 28)

"they

(see 2496^).

shall assuredly not

them out of my hand."

The

be

lost...

other instances

On iii. 13 see 2141. [In xvi. 22 "and your joy no one

viii. 33, xvii. 12.
In xvi. 5 the meaning
taketh," the phrase is broken by the intervening words.]
"
may well be You are full of sorrow at the thought of my departure and yet not
" And
1
otu of you {koX ovdels 0; u/j-Qv) asks me whither I am departing."
nothing
arc

" Is
in vii. 26
not this he that they seek to kill ? And yet (icai) see! he
It might be fairly
speaketh openly and nothing (ko.1 ovbiv) do they say to him."
maintained that the "yet" implied in the preceding aal runs on to the second ko.1.

occurs thus

I3 6

CONJUNCTIONS

[2141]

"

Thou knowest all things and hast not need," " Ye have neither
seen him and ye have not his word abiding in you."
Still, the
instances in which "and not" is, or may be, adversative, slightly
exceed the non-adversative
Nor is it fanciful to say that this curious
1

Johannine characteristic
its double nature of

the

reflects

writer's

view

of

the

world

and darkness, its disappointments,

incongruities, and pathetic paradoxes, which he feels to be often
expressible better by an "and" than by a coarse, commonplace,
obtrusive "out"
"He was in the world and the world knew him
" He
unto
his own, and
his own received him not."
came
not,"
light

Special instances of kai

(S)

"

and yet

"

[2141] This general preponderance of adversative meaning must

weigh in the interpretation of particular passages of which the mean"
The light shineth in the darkness and [yet]
ing is disputed, e.g. i. 5

the

darkness apprehended

"and

the darkness overcame

it

it

not" (1443, 1735^ foil.) [instead of

In iii. 13 "If I told you
not"].

and ye believe not, how shall ye believe [i.e. ye will

not
And [yet] no
assuredly
believe] if I tell you heavenly things ?
man hath ascended into heaven except him that descended out of
earthly things

meaning appears to be, "Ye will not believe and yet

In
you by him who alone knows the truth."

heaven...," the

the truth

is

told

39 40 ("Ye search the Scriptures, because ye think to have in

them eternal life, and they are they that bear witness concerning me,
and [yet] ye have no desire (kcu ov OeXere) to come unto me that ye
v.

1
[2140 a] This conclusion is reached by reference to ov in Bruder (1888) and
by examining instances of kcli ov. An examination of the same phenomena, under
the same heading, in Luke, reveals very different results.
In the first place, John
uses ov more frequently than Luke does in the proportion of about 4^ to 2%
a testimony to John's predilection for contrasts and opposites. In the next place,
whereas John exhibits this predilection even more in his Prologue than in the rest
of his Gospel, Luke does not use koll ov adversatively till the end of his sixth
"
chapter in the words of Christ,
Why call ye me Lord, Lord, and \j'et] do not the
that
I
things
say?" Subsequently he uses it fairly often, mostly in words of Christ,
or in parables, or in passages where he follows the
Synoptic Tradition, especially
" He came
in such antitheses as "They desired to see and
[yet] they saw not,"
"
and
he found
shall seek and
shall not be able

seeking
to find

"

[2140/;]

"and

not,"

[yet]

They

[yet] they

etc.

In his

they had no

understood not,"
instances, there

first six

ii.

"

and not" i. 7
freely uses the additive
his parents knew no/," ii. 50 "and they

Luke

"and

43
he ate nothing.'''' Later on, in Luke's adversative
probably not one that presents any ambiguity.

iv.
is

child,"

chapters

"and

137

CONJUNCTIONS

[2142]

may have

"ye search. ..and

life")

"Search... and" (2439

[2142] In vii. 27
of Jesus,
"

But

Messiah,

correct than

the Jews first declare that they know the

that consequently He cannot be the

8,

implying

[man] we know whence he is, whereas

he comes, no man is to know whence he

[as for] this

the Messiah

(Se)

more probably

is

(i)).

origin

"

when

is."
Jesus replies, apparently repeating their assertion of knowledge
as an exclamation of His own, and shewing its
falsity: "(lit.) Both

me

know and

come

'

'

"Ye say ye know my origin, and

whom ye know not ."

i.e.

And [jet] I have not

whom ye know not,"
come from Him who is

ye know whence I am
from myself, but he that sent me is true,
'

'

ye

yet I

Truth

[2143] In x. 35 "If he [David] called them gods. ..and [if] the

Scripture cannot be broken," the meaning might be "and [if nevertheless, in spite of so difficult a meaning] the Scripture- cannot be
annulled." But ov, before Swcn-ai, may be regarded as d in dSwaros,

and

StWrai

kcu ov

ahvvaTov

8e.

may be regarded as differing

And this perhaps is the best view

them gods and [all know

how can ye accuse me?"

from a parenthetic
" If the Psalmist called

little

that] the Scripture

cannot be annulled

"
[2144] In some cases the choice between "and" and yet"
be called a mere matter of taste, as in the following
:

Mt.
"
...they

reap.. .yet

vi.

26 (A.V.)

Lk.

sow not neither do they

(koI) [R.V. and] your

and

Isaiah

vi.

"

Hear ye indeed but (Heb. vaw,

"and") understand not."

AXXot tovtov

oi5a/j.ei>

reap...

God

feedeth

LXX

"

[2142 a]

sow nor

[R.V. and]

them."

R.V.

(/cm)

may

24 (A.V.)

"...they neither

heavenly Father feedeth them."

yivuxTKfi irbdtv iar'iv.

xii.

and Mt.

xiii.

By hearing ye

14 (R.V.)

and

shall hear

(comp.

Acts

shall in

no wise understand."

irbdev tariv

'

xxviii.

26

"and")

6 Si xpiOTos orav ZpxrjTai oudtls

"FjKpa^i> ovv...\iyu}v KdfJ.t oi'Sare nai otSare tt60(v el/xi

/cat

" Both
dw' ifnavrov ovk i\rj\v6a, dXX' Zariv d\7]0iv6s 6 Tri/xxf/as /Ue, 6v i'/xeis ovk oidare.
is
intended
the
know"
of
me do ye
to reproduce
the original which may
ambiguity
be either exclamatory or interrogative.
ix.

20
-

30
>n

i)

'*

'

YVc

know

ypa(pri, see

'

not....'

1722

Ye

OlHare repeats oiSa/xev ironically.

know

k.

138

not...

'"
!

Comp.

CONJUNCTIONS

[2146]

[2145] Apart from all questions of taste it is certain that our

Lord, speaking in Aramaic, used the ambiguous vazv, capable of

meaning "and" or "and yet," and certain also that any Greek
translators of Aramaic Christian traditions or of Hebrew Gospels
would have the alternative of rendering vazv, when used in the latter
sense,
"

either

however

"

by nai or freely by words meaning "but,"

There results a reasonable probability that John,

literally

etc.

writing

many

which

seldom

years after the circulation of the Synoptic Tradition,

uses the Hebraic Kat in the sense "and yet,"

deliberately resorted to it as one of many means of forcing his

readers to reflect on the many-sidedness of the Lord's doctrine

and on the occasional inadequacy of the letter of the earliest

Gospels to reproduce the living word. Whatever may have been
his

or

motive,

the

motives,

fact

with a
the Greek

remains that he uses

frequency and boldness unparalleled in the Synoptists

additive conjunction in a non-Greek adversative fashion

to introduce

adversative clauses with a suddenness that heightens the sense of

"
I have come in the name of my Father and
paradox, thus v. 43
:

ye do not receive me,"

v.

and the

44

"

How can

ye believe, receiving glory

comes from the only God ye

do not seek?" vi. 36 "Ye have both (/cat) seen me and ye do not
believe," vii. 36 "Ye shall seek me and ye shall not find."
from one another

glory that

(e)

Kai introducing an exclamation

[2146] Kat occasionally introduces an exclamation that may be

treated as a question, implying incongruity with a previous state-

ment

20 "This temple was built in forty-six years: and [yet]

ii.
thou (emph.) (Kat av) in three days wilt raise it up " viii. 57 "Thou
art not yet fifty years old, and
[yet] thou (unemph.) hast seen
:

Abraham (emph.) (Kat 'A. ewoaKas marg.

"
The Jews but now were seeking to stone
;

1
(unemph.) goest thither

[2146(7]
grace,"' the

In

kclI

i.

16

K-at

'A.

thee,

"

ewpaxev

and

o-c)

xi.

[yet] again thou

"
!

"From

does not

his fulness did we all receive, and grace for (avri)

mean "namely," or "that is to say," but "and, what is
"yea" (see dim, 2284 7). There is probably no instance

more," "and indeed," or

Jn where /ecu' means "namely." "Receive" is used absolutely (comp. 1315 and
A both i. 3, 4, 7 etc.), and /ecu introduces a new statement about the nature of the
in

reception.

139

CONJUNCTIONS

[2147]
"

Kai

"

meaning also
Kat
before a noun or pronoun, corresponding to our
[2147]
"also" after a noun or pronoun, is sometimes used
by John to
predicate again, what has been predicated before, about a different
()

Where "not only" precedes

person or thing
to "also" and there is no
ambiguity or
1

attention

is

called

But the meaning

obscurity.
liable to be missed in passages where the
previous predication is

is

implied (not expressed) or expressed at a considerable interval,

"

e.g.

Depart to Judaea that thy disciples also (W xal ol /*. aov)

"
may behold thy works," i.e. Here in Galilee, among thy countrymen
and kinsfolk, thou hast no disciples worth
mentioning go to Judaea,
where thou hast disciples, that they also may behold
works 3 ."
vii.

thy
the chief priests took counsel that
they might kill
Lazarus also" the reference is to xi. 53, the
meaning being, in
"
I have said above
From that
effect,
forth therefore
(xi. 53)
In

xii.

"But

io

'

day

they took counsel that they might kill him [Jesus]

4
they included Lazarus also in their plans ."
Kai in

(77)

Apodosis

after ,

ei,

ka6coc

'
:

now

say that

etc. in Protasis.

[2148] This construction is frequent in John because he dwells

on the principle of correspondence between the visible and the invisible, between the incarnate Son below and the Father above
v. 1926 "For what
things soever he [i.e. the Father] doeth, these
the Son also (koL 6
uio's) likewise (6/Wws) doeth.... For as the Father...
:

raiseth up, so (ovtws) the Son also

(koi 6 wo's) quickeneth....For as
the Father hath life in himself so
(ovruis) to the Son also (ko.1 t<3 vl<2)

gave he to have
1

[2147

life

in himself,"

This construction

<z]

is

viii.

most

19 (comp. xiv. 7) "If ye

freq. in

Lk.

In Jn

it is

knew

about as freq. as

in Mt.
-

[2147/0 "Not only," 06, or fx-q. nbvov (adv.), Jn v. 18 before verb, ov (x6vov
(\ve, elsewhere before noun, xi. 52 oi'x bwip rod ZOvovs ijlovov, comp. xii.
9, xiii. 9,
xvii. 20.
This precise constr. (Bruder) does not occur in the
exc.

Mt.

xxi. 21.

When

Mt.

they have ovk iw apry

fj.6v<?

(adv.) are always separated,

alone"
3

Lk.

iv. 4,

iv.

(adj.) (as

"not

4 quote Deut.

LXX).

viii.

In Jn

xi.

Synoptists
bread alone,"

"Not by

20, 01' and fxovov

" not because of
fesus

52 xvii.

for the nation alone,'"

etc.

r] Comp. Rom. i. 13 "that I might have

v/xtv)n.s also (ko.8ojs Kal) in the rest of the nations,"

[2147

some

fruit in

"

you

also

(ko.1

iv

"
in you also
where
would
not have been quite clear unless the writer had added the
subsequent words to

make
4

it

clear.

[2147

18, xix.

<f\

Kal, meaning "also,"

19, 39, xxi.

25 [But in

ii.

is

preceded by

2 Si Kal

8i in

ii.

may mean "now

I4O

2,

iii.

23, xviii. 2, 5,

both..."].

CONJUNCTIONS
me, ye would know
I am there shall be

my Father
my servant

h-ov)" xii. 26
6 Sicxkovos 6 c/xo's) 1 ."

also (k. toj/

also

[2151]

(k.

it.

"

Where

Kai YM6IC

(6)

Kai vfiels, v/aus etc., meaning "ye also," "you also" etc.,
[2149]
2
so frequent in John that the frequency almost suffices of itself to
determine the sense in xiv. 19 "...but ye behold me because (0V1) I
is

ye also (Kai vfiels) shall live." Here R.V. marg.

"
and ye shall live." But this, whether rendered " ye behold
gives
me... and ye shall live," or " because I live and [because] ye shall live"
(emph.) (yw)

live,

makes

R.V.
very weak sense.
In
accords with Johannine usage.
sorrow. ..and ye (R.V.)

therefore

makes

txt
xvi.

22

sense

and

woman

hath

perfect

21-

"the

have sorrow," might, and

(ovv)

probably should, be rendered "ye also therefore have sorrow," since

xat implies correspondence, and not mere addition.
Kai in Crasis

(t)

Kai

[2150]

always combined by crasis with ey<o (freq.), with

and with I/ac (twice, vii. 28, xvi. 32) except in

is

(once, xvii.

fioi

6),

24 Kat kfiX Kai tov iraripa

54, but not in ii. 12, iii. 22,
is always combined, except in

antithesis xv.
in

cKt

xi.

cKtvos

For

it

/xov.
vi. 3.

xix.

is combined with
With the masculine
35 on which see 2383.

It

koV, see 2160.

Kakginoc 8

(k)

[2151] After a subject expressed by a participle, eKeZvos is sometimes used appositionally for emphasis, "he and no other" and where
Kat is prefixed to it, the meaning is "he also" or "he i?i the same

vi. 57 "He that eateth me, he also

way," or "he on his side" etc.
on
account
of
shall
live
me," i.e. just as I live on account
(KciKelvos)
of the Father (see context); xiv. 12 "He that believeth on me, the
works that I do shall he also (koikco/os) do," i.e. as well as I myself.
:

In

am

29 "I

vii.

from him
"

meaning
1

is

[2148 a]

aVeo-retXcv)

On

may mean "also"

see 2124
2

and he (emph.)

sent

me

and the

is

the possibility of ambiguity when /ecu, after a clause with Kaduis,

"and," see 2123, and on Kadus followed by K&yw in particular,

or

47, ix. 27,

4
iroieire, see 2193
3

avrov)

7.

vii.

[2151 a]

(2383).

Kat

probably additive,
that Jesus comes not only from the presence of the Father

[i

(Kajcctvos

(irap

the

In

Kat

xvii. 6,

xiii.

14, 15, 33, 34, xiv. 3, xv. 20.

On

viii.

38 Kai

v/xels ovv...

and 2359.

e\'?j/os

KA

never occurs exc. in xix. 35, where NA read

here with CD again differ from W.H.
e/xoi

Kai

141

Kcuceivos
Ka/xoi.

CONJUNCTIONS

[2152]

but also by His express sending, "and he, and no other, sent
In x. 1 6 "And other sheep I have, which are not of this fold

must

also (/mKetva)

"and them must

I bring...,"

am

(emph.)

meaning might be

."

them

(theoretically)

bring," but John's predilection for asyndeton, and

of the meaning "also "here, indicate that ko.1 is

the appropriateness
emphatic, not additive.

where

the

me

The

only other instance

they also (ko.klvol)

xvii.

is

24

"

may be together with

that

me

the phrase
I, may be there";
(/xcr epov)"
same
in
the
to
not
that
are
be
place but
only
Her ifxov suggests
they

"that they, as well as

i.e.

"together"

in

mind and

Kai, "also,"

(A.)

"also," before nouns

Kat,

[2152]

spirit.

connexion of

and pronouns, has been

dis-

Kat, "also," before a verb, is sometimes liable

Thus, Sia
to be confused with xai before the subject of the verb.
tovto Kat VTrrjVTrjcrev avr<2 6 o^A.os might be confused with Sia tovto

But

cussed above.

aura) koL 6 ox/Vos.

virrjVT-qaev

Yet the former means

(1)

"For

this

cause the multitude went also to meet him," i.e. besides doing, or
act.
The latter
having done, something else, it did this additional

would mean

(2)

there went to meet

"But

him the multitude also"

the multitude, as well as Christ's disciples, or companions.

18 Sta tovto
is ignored by A.V. in xii.
[2153] This distinction
where A.V. has "for this cause the
vTTTjvT-qo-ev airr<5 o ox^-os,

i.e.

ko.1

also."

people

R.V. has "for

this

cause also the multitude," which

"

for this cause as well as for other causes."

would naturally mean
But the words ought to mean that the multitude, besides doing other

things

or actually,
noising abroad the raising of Lazarus) also,

(e.g.

took the extreme course of organizing a procession in Christ's

him-."'
honour, i.e. "went also to meet him," or "actually went to meet
Kai "also" in

(//,)

25
"
in viii. 25
They therefore said
great difficulty
art thou?
Jesus said unto them, [In] the beginning

[2154] There

unto him,
1

Who

[2151/0

viii.

is

Asyndeton

("He

construction, the sentence and

because

(unemph.)

am from

If that were the

also") is less probable here.
" I
context would mean
[emph.) know him

its

his presence:

he,

on his

side,

sent me.

represented a distinction
between two multitudes, (t) xii. 12 6 by\o% iroXvs, which came out oj Jerusalem,
which accompanied Jesus
xii. 17 6 oy\o% 6 wv fxtr avrov ore top A. i(p^vqctv...
-

[2153 a\

Possibly A.V.

may have considered

that

ko.1

(2)

John does distinguish

into Jerusalem, and which is said to have (//'.) "testified."
But koX here has nothing to do with emphasizing
between these two multitudes.
the distinction.

142

CONJUNCTIONS
whatever

speak unto you

also

punctuated by W.H.
explanation

Even

txt

"

Now

me

from

fall

are ye unworthy to understand also

am

quotes Cyril thus, "I

XaXw

kol

otl

vp.1v,

marg. affirm.)." Chrysostom's

what he means is to this effect,

at all to hear the words that

much more

dpxv v

(rrjf

interrog.,

as follows,

is

[2155]

ye are unworthy,

who

justly punished, says [He],

am

Cramer

."

because

made

a beginning even of [receiving] word[s] from you, because I have

addressed to [you] aught of the things that know [? 6iAot6on
"

to profit [you] and took counsel

"that seem likely
[how] to deliver [you], I have been counted thus cheap in your
2
It will be observed that the two do not agree.
estimation ."
?

eoiKOTooN

Chrysostom apparently takes

dp\v v as oAw?, "at

tt]v

all,"

but Cyril

takes it as "beginning."
Chrysostom's interpretation would require
tl
or
some
/ecu,
ov, or
negative context, which is found with t?/v

dpxqv when

it

means "at

"not at all"

all" (" never at all"

etc.)

[2155] As regards on, Chrysostom apparently takes it as the

neuter pronoun ("that which I even speak," paraphrased by him
as "the

Cyril

words that

takes

it

as

from

fall

my

"because"

Neither of them takes

lips," rwi/

("because

otl interrogatively.

Xoywv

made
Of the

tlqv -nap

ip.ov)

beginning").

instances alleged

by Westcott here for interrogative on, one is probably corrupt, and

4
Even if the intertwo are not parallel to the instance in question
it
would
be alien from
in
Mark
could
be
use
proved,
rogative
.

Johannine usage (2231

1

e).

Tov 6Xws aKoueiv tQv \byuv tQv

[2154 a] "O 5e \e7e1 tolovtSu iari

dvd^Loi eare, htjti ye Kal fiadeiv

"

[2154

/']

TroLritTa.p.r)v

Cramer ad

apxr)v,

otl

i(3ov\evad/jLT]v, ei'reXTjs

loc.

Scrm iyu
AiKaia

7rpoo~we<pwvriKa.

ovtu

Trap' e/xov

eifii.

ttclctx^,
tl

tujv

4>T)<riv,

ddorwv

\e\6yL<rp.aL Trap' vlllv.

Kal \6yov

otl
(?)

wap

ti^eXetp, Kal

vp.uv

dcacrdi^eLV

Perhaps there should be a

full

Cramer also has a comment (resembling Chrysostom's) quoting

stop after dpxwthe text as "rr/p dpxv v ' Tt Ka-l \a\Q iip.lv, iroWd ^x w 7rct P' vp.Qv \a\elv Kal Kplvetv.
3
[2154 c] It is very doubtful whether such a negative could be implied here
from the tone of the answer ("[You ask me who I am. I give you no reply.
I tell you not] at all even that which I say [much less that which I am]").
[2154

if]

No

negative

v.r. is

given by Alford.

SS

(Burk.) has

that I (enip/i.) should speak [myself] with you," a "initium

"The

chief

[is]

quod loquor vobis,"

b "inprimis quia loquor vobis; cum...," d "initium quoniam et loquor vobis,"
f "principium quod et loquor vobis," gat. and mm. "principium, quod loquor,"
e and Vulg. "principium qui et loquor vobis."
4
[2155 a] In Mk ix. n, 28, otl is preceded by ewqpthTUv, and the best translation would probably be an affirmative
3tl or \e~yovTes otl being simply used to
introduce the statement
"They questioned him saying, 'The scribes say Elijah
must first come. [How is that?']," "They questioned him saying 'We could not

H3

CONJUNCTIONS

[2156]
If

[2156]

on

is

that Jesus identifies

a relative pronoun the meaning would seem to be

Himself with that which He speaks, i.e. with the

He

words which, as

says

Him. Then, perhaps, the

48),

may be

where He has
so
the meaning

/ am
From an
word."

"shall judge" those who reject

explained with reference to what

"
If ye believe not that
said to the Jews,
"
is,
[/ am] that which I also speak."
" I am as
as

precedes
"

(xii.

ko.1

that

ordinary person, this would mean

From a prophet, it might mean "

my

good

am

the messenger of
from the Logos who

God, nay, the message of God." But coming

is both the Word and the Act of God, the Messenger of righteousness
and justice and also the Righteous Judge Himself it implies a
unique and mysterious identity between the Personality and the

As John

Word.

the Baptist says

(i.

23)

"/ [am

not to be accepted

as the son of Zachariah the priest, or on any other personal grounds,

"
I am [not to be
but as being] a voice (eyw $>wq)" so Jesus says
at
or
of
born
as
the
Son
Bethlehem, but
David,
Nazareth,
accepted
as being] that which also I speak from the first,"
He had spoken it from the first, consistently 1

i.e.

the Logos, as

Kai'

(v)

meaning "[indeed], and...?"

"And who is he, Lord, that (2113) I may

the question (uttered by the blind man whom
Jesus had healed) follows the words, "Thou believest [dost thou
The man is startled by the unusual
not] in the Son of man?"
In

ix.

36

[2157]
believe in

him

cast

[How was

tone,

it

out.

and

"

that?].'"

In both cases, the question

in the verb "questioned" which makes

all

is

implied in the
In Mk ii. 7

the difference.

ev rah Ka.p8ia.1s avrwv, Tl ovtos ovtcjs Xa\e?; W.H. print on only in

marg., and Swete gives, as the authority for it, only B (whose authority is weak on
See 2231 d e.
insertion and omission (2650) of O) and one cursive.
The adv. apxri" (and tt)v a.pxv 1') when meaning "at all" appears always
diaXoyt^'ofj.ei'OL

It is implied in Clem.
(Steph.) to have a negative context expressed or implied.
Horn. vi. 1 t'l Kal ttjv apxw oiaXeyopiai ; i.e. ov Set 8ia\tyeadai. Comp. ib. xix. 6.
1

Without a negative,

it

means "at the first

"

as in Gen.

xli. 21, xliii. 18,

:o,

and

Just. Mart. Apol. 10 {bis).

So Nonnus,

Tls ov

Aeis

; koX
Xpiords dviaxev, ottl irep tofuv 'E
This, though probably not an actual uttermay be a Johannine and mystical paraphrase of something expressed
differently by the Synoptists, according to whom, Jesus expressed His desire to go
back to the "beginning" of things, before the Law of Moses was given "because
He also said that His "words" would "never
of the hardness of men's hearts."
1

[2156 a]

apxvs ddptfop,
ance of Jesus,

Zxw

7r

vy)pLdp.a SiKafciv.

claimed for "the Son of man" that He was "Lord also "i
Combining these statements we shall arrive at a claim on the
Son of man to identify Himself with the Father's Law or Word.

away."

He

the Sabbath."

put

oi

the

I44

CONJUNCTIONS

[2159]

phrase ("believe in the Son of man"), and he craves additional

explanation "[Thou sayest this] and [thou wilt surely
is

Somewhat

he?"

about the

similarly in

answer to Christ's

spiritual disability attendant

on

and who

tell

me] who

startling statement

riches, the disciples reply,

1

Probably,
"[Thou sayest this]
[then] can be saved ?"
later on, John finds a parallel and a contrast between this question
asked by a believer and the question asked by the unbelieving Jews,
34) "Who is this Son of man?" and the surprise of the former,
together with his readiness to believe in what surprises him, brings
out clearly the nature of the man's faith.
He is ready to believe
(xii.

anyone that Jesus bids him believe in. In

had spoken he already believed, heart and
in

effect

soul,

before
in

Jesus
Jesus as a

divine incarnation of kindness and power.

an (See also

Kai

(f)

[2158]
sand... only

(i))

22 "For though thy people Israel be as the

has kqX lav yiv-qrai.
remnant shall return,"

In Isaiah
a

25135

x.

LXX

yevrjTai, has (Rom. ix. 27) e<xv 17 (A.V. "though,"

R.V. "if"). Probably St Paul used eav with the consciousness that
the apodosis gave it the meaning "even if," and
intended kcu
In an author like John, much given to asyndeton,
to mean "even."

St Paul, for

k.

I.

LXX

there

is

an antecedent probability
"

would mean, not

and

if,"

(in

but " even

Kai lav occurs as follows:

[2159]

doubtful cases) that

/cat

e'a'v

if."
viii.

16

"I judge no man,

(R.V.) yea, and if I judge (kcu lav npivw Se eyw), my judgment

" and
is true"
yet if I judge").
Perhaps, "yea, even if I
(A.V.
7 (R.V.) "I am come. ..that whosoever believeth
judge"; xii. 46

on me may not abide in the darkness. And if (ai eav) any man
hear my sayings and keep them not, I judge him not," better,
perhaps, "Even if any man hear and disobey, I judge him not";
xiv. 3 (R.V.) "And if (*ai eav) I go and prepare a place for you,
I come again, and will receive you...," better, perhaps, "Even if
There is great
(or, And even if) I go... [yet] again do I come."

Mk x. 26, Lk. xviii. 26 (Mt. xix. 25 ris &pa). So Xen. Cyrop. v.

" 'You are
'[Indeed] and what might
passing over a still greater marvel.'
that be (nai rt 5r) tout i<rriv;)?"
And, in reply to Cyrus's orders as to the
drawing up of soldiers for an attack, an officer replies (ib. vi. 3. 22) "[Indeed]
1

[2157(7]

4. 13

and doyon
l-eu>)...?"

'And

think

we

shall be strong

Similarly, in English

where
A. VI.

am

to get it?'"

enough (Kai ooKodfxev crot, 2<py, w Kvpe,

we might have "'Give him what he
So /cai irus ; freq. (Steph. 2305 B).

I45

IO

'iKavQs

asks.'

CONJUNCTIONS

[2160]

about the whole of

difficulty

"I should not myself

back to the Father
I

do

'

know

It is
"

used with

(see 2515

meaning

in

(i)).

Jn

ii.

"

(2080

indie, in

but

it

R.V. "and
2,

v.

15 kcu

if

we

have a Paraclete."

zve

It

is

not

The meaning
a Paraclete."

Kan

Kav occurs

[2160]
certainly in
I

"and

e'av oioap.^v

does not seem adequate to the

"I write... that ye sin not. Grant however

that

(o)

"But

mean

to

if"

we have no Paraclete if we do not sin.

"Even if we do sin [let us remember that] we have

meant

seems

In the Epistle, *ai eav occurs

6).

Jn

that one sin (kcu idv tis dp.dprrj)

is,

passage,

it

go,' yet I will return

twice.

this

going on a journey (Tropcvofxai) but going

however, to use your word, even if
(v-rrdyu))
call

viii.

x.

14,

know him

"

John and means

and possibly in viii.

four times in
xi.

38,

25,

the Father]

[i.e.

and

if I

even

55,

should say

"
if

(R.V.)

{kq.v crn-co)

It is true that *o,v

I know him not, I shall be like unto you, a liar."
means "and if" in Luke, and in the Mark- Appendix 1 and three
Johannine instances are hardly enough to establish the necessity
of a similar meaning in the fourth.
Yet, having regard to the
so
far
as
and
to
the
instances,
frequency of asyndeton in
they go,
and
to
the
and
force
John,
abruptness of the thought,
extraordinary
;

the balance of probability inclines slightly toward the latter rendering:

"
Even if I say I know him not [what then ?] I shall
I know him.
be a liar."

(73-)

K<m'...k<m',

In

vi.

[2161]
both seen [me]
kwpa.Ka.ri

[/i.c]

"both... and"

36 "But

unto you that ye (unemph.) have

I said

and

do not

[yet]
koX ov iricrTcveTe,

believe," dAA' uttov

v/j-lv

on

ko.1

A.V. has " ye also," which would

R.V. omits "both." The word "both" increases

require ko.1 v/aus.
the abruptness of the paradox, as in xv. 24 (where R.V. inserts it)
2
"
Possibly
they have both seen and hated both me and my Father ."

in

[2160rt]

Mt.

Kdf,

in

Mk

xxi. 11, xxvi. 35,

J as v. 15 (on

v. 28, vi.

"even

if."

which see Mayor),

$6 means "though it were but," i.e. "merely,"

Hut in I.k. xii. 38, xiii. 9, Mk-App. [xvi. 18],

means "and if." This evidence, so far as

would always use the word in one sense as

it

goes, favours the view that John

the case in Mk, Mt., and Lk.

it
is

[2161 rz] In vi. 36, yu f s om by almost all authorities exc. HP. prob. because
"
not because
the scribes did not understand that the reference was to vi. 26
'

ye saw signs" combined with

vi.

"

29

this

146

is

the

work of God that ye

believe."

CONJUNCTIONS

[2163]

R.V. omits it here because it is contrary to English idiom, and

because the paradox is expressed by rendering the second kcu " and
This however does not give the suspensive force of the first
\yef\."

which might be freely rendered ''though'" ("though ye have seen

ye do not believe").

kcu,

me yet

is almost peculiar to
John in N.T. Other
represent (i) the same verb applied to two
"
or (2) the same
"healing both the blind and the lame

This usage

[2162]

books use

Kai... Kai to

nouns,

e.g.

"

noun or pronoun applied to two verbs, e.g. he began both to do and

But these and other instances ("both hungering and
to teach."
and
even "both to be filled and to be hungry 2 ") are unlike
thirsting,"
"
the Johannine coupling (with
and [yet] "). Sometimes also John
couples, not opposites, but correlatives, or correspondent statements
"
like that of St Paul,
God both raised up the Lord and will raise up

us

,"

where the text suggests that Redemption

is

one great

fore-

ordained plan including past and present.

Thus the Voice from
Heaven says xii. 28 "I have both glorified and will again glorify," i.e.
as

it

was, so

it

shall be.

37 "Thou hast both seen him and he that is speaking

he 4 ," is the reply of our Lord to the man born blind,

ix.

[2163]
with thee

is

asking who "the Son of man" is, in whom he is to believe.

Jesus
does not at once say, as to the Samaritan woman, " I that speak untothee am he."
The words "Thou hast seen him" coming to the
blind man from Jesus, who had just made him "see," and whose
voice he would recognise, could hardly fail to be clear.
The blind
man could hardly think of asking, "But of all those whom I have

seen since

received sight a few hours ago, which

is

he?"

Perhaps,

" seen " the Messiah

"
"
manifested by signs
implies that the Jews had
"
"
"
the latter, that, in spite of this
believe
and needed
seeing," they still did not
" believe."
to be commanded to

The former

Mt.

[2162 a]
viii.

27.

eTriT&aaei.
/ecu... /ecu'

Comp. Mk
Luke in the

[2162/']

41

"

parall.

vdari, not
" even... and."

/ecu tcjJ

as

iv.

(?)

/ecu r.

Phil. iv. 12 otda

both (R.V. even) the wind and the sea," sim.

25) by a difference of order (/cat reus due/Mots

(viii.

/cat

ave/xois k. t. v5olti.) perh. indicates that

Tcnreivouadai, olda

/ecu

TrepiaatveLv

is

he takes

interesting

shewing the Apostle in the act of writing Kai to.it. Kai irepiffa. and then changing
as Lightf. says, Kai t aw ewovcrd at was "shaped in anticihis mind, inserting olSa
"
pation of the Kai TrepLcr<reveiv which follows.
as

1
Cor. vi. 14 6 8e debs Kai tov Kvpiov ijyeipev Kai r}/j.as etjeyepu (B
B's reading would mean that " God both raised up the Lord and (ipso
facto) raised up us," as part of one plan.
4
Kcu ecipa/cas avrbv Kai 6 \a\G>v /xera crov eKeivos ecrriv.

[2162

r]

i^rjyeipev).

147

IO

CONJUNCTIONS

[2164]

Chrysostom has not chosen the right epithet in calling the

."
But it is purposely preparatory and incomplete
as though beginning from the physical and passing to the spiritual.
As, after the feeding of the Five Thousand, the Saviour says (vi. 63),
"The flesh profiteth nothing, the words that I have spoken to you
therefore,
"

obscure

clause

are spirit and are life," so, after the healing of the blind man, Jesus
does not say, "I that healed thee am he," but describes the Son

man as "He that is speaking with thee." He thereby suggests

He is not only the Healer, but also
another aspect of the Messiah.
of

the Speaker of the words of God

[2164] Kat is not immediately before the verb in
.

xvii. 25 (lit.)
world
both
the
did
not
Father,
(/cat)
recognise thee
righteous
but I (cyw 8e) recognised thee and these (kol ovtoi) recognised that
thou didst send me." Here the first k<u is intended to keep the

"O

3
and
suspense, aware that the meaning is incomplete
"
perhaps the sentence starts with the simple antithesis, Whereas (Kai)
the world did not... on the other hand (/ecu) these did."
But the

reader in

sentence is broken by a parenthesis ("but I recognised") and this

perhaps suggests the reason why "these did [recognise]," namely,
because the Son imparted to the disciples His power of recognition
so that a new connexion is introduced, " but I did and consequently

these did 4 ."

These words

[2165]

the saying
verbally

(xvii.

in the

25) resemble

spiritually,

though not

Double Tradition, "I confess unto

thee,

Father... because thou hast hidden these things from the wise...
and revealed them unto babes. Yea, Father, for so it hath seemed

Kai ewpanas
Chrys. Ovk elireVy'Yiyd) eifjii' dXXd fxiaos Zti kcli inreaTaX/xiuos.
Tovto Zti adrjXov r\v 5ib rb o~a<pt<TTepov iirriyayev '0 \a\wv fiera (rod,
iKeivds ion.
By ixiaos he seems to mean "going halfway."
clvt6v.

vi.

Comp.

68 "

Thou

hast the

words of eternal

life,"

which implies " Thou

art the Saviour."

s

it

the world,"

thus,

ibut

As

this, would mean

would make good sense to rentier
"Even the world, even God's own creation, did not know Him*";
would not be appropriate in a context where "the world" is clearly

[2164 a]

" Even

this

rule,

and

Kai 6

in

regarded as an enemy.
4
[2164/'] See 2162 b' on

K6crfj.os,

in

some contexts

Phil. iv.

\i.

such a position as

it

Injn

xvii.

16, the

words

Ktd iyvdtptcra...

might begin a new sentence (like xii. 28 Kai (do^a<ra...Kai tt6.\iv

have both made known. ..and will make known," and this hypothesis of

Kai yvuplau

"
i'o^d(ruj)

is more in accordance with

Johannine
" a nd"
repeated thrice after Kai "both."

asyndeton

4S

style than the hypothesis of Kai

CONJUNCTIONS

[2166]

good in thy sight ." There, too, the context says that no man
knoweth the Father save the Son and he to whom the Son reveals
Him. So, we might paraphrase the Johannine " righteous Father "
1

meaning substantially "I confess the righteousness of that which

hath seemed good in thy sight." The Johannine antithesis between
"
"
the world
and " these " corresponds to the antithesis between
as

Also the parenthesis "But I knew thee"

that thou didst send me," suggests

"the wise" and "babes."

"and

followed by

Luke express that

what Matthew and

knew

these

the

knowledge of the Father

peculiar to the Son and to those who receive the gift from the Son.
The Kai in the Fourth Gospel supplies the connexion between
"
"
"
"
"
"
"
wise (i.e.
the world meaning
the worldly")
hiding from the
and the revealing unto " babes " (i.e. the little ones of Christ, whom
"
the Fourth Gospel calls
these ").
The two are parts of one plan.
"
"
"
"
In John, hiding and revealing are expressed by " not knowing "

is

and "knowing."
In

[2166]
tovtu)v Kal

The thought

xxi.

24,

ypou//as

2169 and 2429

see

outo's

Tairra

35.

suppose that this means,

p.apTvp<2v Kal ypdij/as.

"This

"also":

[i.e.

is

same

the

icrrtv

Matthew and Luke.

as in

fxa6r)Tr)<;

is

the reading of

It

would be against
that both testifieth

"he

B.

Kal /xaprvpwv

On

Trepi

the context,

Greek usage
and wrote,"

to

6 Kal

In B, therefore, we must take the first Kai as

beloved disciple above described] is the

the

disciple that also [besides seeing the Saviour in the

way described

concerning these things," i.e. he not only saw the

2
testifies to what he saw
After these words the

testifieth

above]
Saviour but

"and

the one that wrote these things," making

a pause after tovtwv and deliberately separating the two statements.
As a rule, an apostle would "testify" and his amanuensis or
evangelist continues,

interpreter

would write

in this case the

but

(as in the case of St Paul's Epistles)

"beloved disciple" did both 3

2.
Mt. xi. 25
7, Lk. x. 21
"
" These
[2166 a]
may perhaps not refer to the whole of the contents
things
of the Gospel, but to the events just described, like ravra in xii. 16 (2621 2)
"
Codex a has " de Jesu and e " de ihm," but these are perhaps confusions of " de
2

" de ihs."
[2166 /'] Kat would naturally be omitted by scribes before fiaprvpuiu because
it would seem to them, if
and this it could
genuine, intended to mean "both"
not mean.
If we omit it, the rendering will still be as above, only
omitting the

his," read as
3

emphatic "also."
[2166

c]

If

we adopt

the

two marginal readings of W.H. and assume

I49

[6], in

the

CONJUNCTIONS

[2167]

Ka'i

(p)

[2167]

45

(iv.

r*p
in John twice.
Once carrot intervenes
"
for
also
went
rjkOov,
they
") perhaps receiving

Kai ydp occurs

kcu airol

yap

special emphasis from

iv.

"For

The

intervention (2692).

its

the Father also

6 7rarrjp)

other instance

is

seeketh such for his

(ko.1 yap
worshippers (toiovtovs ,r)Ti rovs TrfjoaKwovvTas aurov)," R.V. txt
"for such doth the Father seek to be h. w.," marg. "for such the

23,

Father also seeketh."

here, than

"

This rendering ("for... also ") is more probable,

"
Kai ydp may mean " for indeed
empha-

for indeed."

when there
sizing the cogency and truth of a causal proposition
no noun or pronoun that comes close after7vards.
But where there

is
is

such a noun or pronoun the force of Kai is to emphasize it, as in

11
For I also am under authority ." Taken thus, the words are
1

appropriate as a reply to the Samaritan woman, whose tone suggests

that she may have thought it a mark of weakness in man, much more
2
Mark
"seeking" implied want and need
"
records a saying of the Son about Himself,
For the Son of man also
3
(Kai ydp 6 v. t. d.) came to be a minister ."
John here records

in

to "seek," since

God,

a similar saying of the Son about the Father, and with the same
"For the Father also (Kai ydp 6 rr.) seeketh 4 ."

conjunction,

On

Kai. ..Se

see 2076,

Kai omitted

(cr)

and on

ovre... Kai see

2258

9.

between two adjectives

[2168] Such collections of adjectives as we find in the Pastoral

Epistles (2 Tim. iii. 2 foil.) "Self-loving, money-loving, boastful,

haughty etc." are not to be found

in

John, where two contiguous

second, to be part of the text, the translation will then be "This is the disciple
"
that also testifieth concerning these things, the [disciple] that also wrote
But
the possibilities of combining various readings are so numerous that
while to enter into further detail.

it is

not worth

" for
[2167 a] Mt. viii. 9, Lk. vii. 8. Comp. Mt. xxvi. 73
thy speech also,'" i.e.
besides other suspicious circumstances, Mk x. 45 "for the Son of man also," i.e.
He as well as others, not exempting Himself from the duty of common men,
Lk. vi. 32 " for sinners also" i.e. as well as the righteous, etc.
2
"
Give me to drink and had then perplexed
[2167/'] Christ had said to her
1

7 '

He could give her to drink. The evangelist here represents the

"
Give me your
Give," just as a father might say to his children

her by raying that

Son

as saying

hearts," and
thus

face"
Lord,
1

will

Mk

"

jusl

as (lod

is

represented in O.T. as saying to Israel "Seek ye my

in the hope that they may reply "Thy face,

"seeking" them

seek."
*

x. 45.

ISO

Jn

iv.

23.

CONJUNCTIONS
may always be explained by

adjectives

[2170]

special circumstances.

In

3, vdpBov ma-TLKr}^ (1736 d) (perhaps intended to suggest an inward

symbolical meaning) may be taken as a compound noun followed by
xii.

In

tvoXvtl'ixov.

xvii.

3, ere

tov fxovov dXrjBtvov deov

may be

illustrated

by Rom. xvi. 27 p.6vw cro^w 6ed>, where p-ovos perhaps implies (1895,
2664 tf) an adjective ("One") and an adverb ("uniquely"). It is
characteristic of

John

of saying " the

that, instead

last

and

greatest

"
day of the feast," he should say (vii. 37) Now on the last day
of the feast (ev o"e rrj io-^dry yp-epa
great one [too]
rfj paydXy

iopTrjs),''

adding "the great one" as a parenthetical remark

the

t?/s

1
.

Mt'v, (j-evToi

(xii)

The Johannine

[2169]

use of

p.iv

is

mainly in

interesting

its

bearing on the question whether oTdapav in xxi. 24 may have been

taken by Chrysostom as oTSa /xeV, on which point see 2429
35.

tXtyov .dXXot [Sc], and xi. 6 Tore pikv tpmvev

generally followed by Se, as in xix. 24 ol p.kv
7Tt Se TOV 'I.,
OVV (TTpa.TLWTai...l<TT7]Kl<Tav Se, xix. 32 TOV p.ZV TTpWTOV

Apart from

vii.

12 01

...errctra para, tovto,

p.\v

it is

XX.

30 7roXAa

ovv

p.lv

k.

dk\a...TavTa

oi8ev, Trdi'Ta 8e 6<ja

iiroir](Tv

et7rei/

Se.

In

IoxiVt/s

X.

41 'Iwav^s p-tv
7Tpt tovtov dXrjOij

o"r]p.uov
rjv,

the

by the beginning of the sentence is "John on

the one hand did no sign, but this man, who was predicted by John,

antithesis suggested

has

"

^but the subject is changed in

order to emphasize Trdvra.
The two remaining instances of p.i\> are in
words of the Lord, xvi. 9 Trepl dp.apTia<; p.v...TTp\ StKatotrui'^s 8e...Trepl
fulfilled

(2077) ok

all

John's predictions

Kpi'creojs,

and

xvi.

22

k. v/xeis

ovv vvv

oxpopai v/xa?, where, in strict regularity, the

p.kv Xvir-qv X eTe

'

^dXtv 8e

second verb should have

in the second person ("but hereafter ye shall rejoice "),

but the writer passes off to the cause of the future joy.
[2170] McVtoi occurs nowhere in the Synoptists, but five times in

continued

John.
in xx. 5

In

iv.

"

He

27 "No one, however, said, What seekest thou?" and

did not, however, enter in," a feeling of reverence is

suggested in vii. 13 "No one, however, spake freely about him," the
In xii. 42
after
reason is added- "owing to the fear of the Jews."
having said "they did not believe" the evangelist says "yet
:

1
[2168 <?] Some Latin translators have been perplexed by the Gk article and
"
by taking eoprr) as feast-day; a has in novissima autem magna die festi Judaeorum,"
but b "in novissimo autem die magno ac solenne," e "in die autem novissimo
magno die festo," d andjf" in novissimo autem die (^f+illo) magno diei festi,"
SS "and on the great day of the feast."

151

CONJUNCTIONS

[2171]

however

owing

(o/xw<;

even of the rulers

fxtvToi)

believed in him, but

In xxi. 4

many

to [fear of] the Pharisees they did not confess him."

"Jesus stood on the beach. The disciples, however, did not know
it was
Reviewing the
Jesus" is the only remaining instance
whole, we may say that fxivToi is never used except where the context
1

that

prevention of some action by fear, or reverence or

some mysterious restraint. As bearing on the last instance comp.
Lk. xxiv. 16 "But their eyes were holden that they should not know

indicates

him."
"Ottov

(xiii)

In

[2171]

classical

Greek,

ottov

is

used after a

not

definite

mention of place, as it is in John, e.g. i. 28, "Bethany, beyond

Jordan, where (ottov) John was...," xii. 1 "Bethany, where Lazarus

was"

18

Compare especially xix. 17

called in Hebrew Golgotha, where
etc.

"...to the place of a

they crucified him,"

This
almost equivalent to, "a/id there they crucified him."
ottov
is
rare
from
where
so
the
use
is
not
borrowed
LXX,
Johannine
skull

(ottov)

i.e.

Nor
it is non-occurrent in the Pentateuch, Joshua and
Kings.
But Mark uses it thus four
does the Thesaurus give instances of it.
or five times, and Matthew
probably sometimes borrowing from

that

Mark uses

it

about thrice 2

In connexion with the Resurrection,

[2170 a] Out of Jn, it occurs only 2 Tim. ii. iy 6 p.. arepebs

reXelre f3acriXiKbv, Jude 8 bp.oiios p.. koli ovtoi.

dep.eXt.os,

Jas

ii.

it

ei p.. vbp.ov
2

Mk

[2171 ]

ii.

ariy-qv Sttov r)v...Tov KpafiarTov Sttov 6 TrapaXvTiKbs

tt\v

15 oi irapa tt\v bbbv ottov aTrdperai b Xbyos, ix. 48 Y^epvai' ottov 6

avrdv ou TeXevroJ, xvi. 6 see below (21716'): Mt. xiii. 5 (definite) to.

KariKtiTO,
crKil>\ri^

(?) iv.

TTfTpwOr) ottov ovk elxev "YV" TroXXr)i>, but

TrerpQSes

[tcai]

ottov ovk

Mk

which implies " the palace of Caiaphas."

Mt.

[2171/']

Mk

Sttov in
is

(payu,

[2171

vi.

19

xiv. 14

20

Mt.

r.

Mt.

xxviii. 6, see

7-7)1/

vi.

20)

o7toi; kX^ttttjs

is

below

Ka<.a.<pa.v

(2171c").

33) is of a somewhat indefinite nature, and

(Mt. om.) ttov iarlv rb KaraXvpia. p.ov ottov...

Qeo-aaXoptKriv, ottov..., xx. 6

uses ottov five times, but never as

to be recognised in Lk. xii. 33 (where Lk. follows

(W.H.

ovk

inserted) to

xii.

11)

interrogative, and, so far, indefinite.

in xvii.
c] "Ottov occurs, in the Acts, only

Tpy&da... ottov
above, unless an exception
(v.

(Lk.

xxii.

(Lk.

iv. 5 (indefinite if xai is

In Mt. xxvi. 57, Sttov follows

dx*" yv v ToXXrjv.

ov).

Lk.

lyyLfrtL.

[2171c/] The Johannine combinations of ottov with up.i above, as well as the
non-use of el/u "go" in N.T., and almost complete absence of elpi.i in O.T., shew
that

o7roi; dp.1

vii.

36) although the

been where

(not dp.i)

"go,"

must be read

Jews

i'Tr&yio

in vii. 34,

" where

am

"

(rep.

by the Jews

in

If the meaning had

35 as TropdxaOai.
or Tropevop.ai would almost certainly have been em-

refer to

it

in vii.

ployed (as Jesus frequently uses both).

'where 1 am, there ye cannot come.''

A
152

strong incompatibility

is

suggested by

CONJUNCTIONS

[2173]

Mark and Matthew in an angelic utterance ("see the

1
in John in a description of two angels in the tomb
but
place"),
Here Matthew approaches a dependent interrogative, but Mark and
occurs

in

John do

not.

John frequently uses

[2172]

scene of some notable action:

made

the water wine,"

with or without a preceding

already been the

ottov,

now mentioned had

toVos, to denote that the place

iv.

46

"

Cana. .. .where (ottov) he had

(ottov) they ate

23 "near the place where

vi.

vii. 42 "Bethlehem the village where David

[once] was,"
40 "the place where John [once] was, at the first, baptizing," xii. 1
"
He came to Bethany where was Lazarus," i.e. " where (as I said

the bread,"
x.

xi.
1), Lazarus lived, whom Jesus raised from the dead."
not been for the other passages quoted above, this last might
have been supposed to mean "where Lazarus was" at the time when

above,

Had

it

Jesus

"came."

inserted

In

28,

i.

thus

"

comma

(2277a) be

should perhaps

These things came

to pass in Bethany
where
was
(lit.)
beyond
John
baptizing (/3a7ri-ia>i/),"
(fjv),
and tjv may mean "was and had been for some time" (2648).
Under ordinary circumstances we should translate ottov ckci-to in
171',

Jordan

"

xx. 12,

to

after

mean

where lay the body of Jesus," but

"

ivhere

had

it

it is

shewn by the context

lain' ."

"O-rrws

(xiv)

This (1695) occurs frequently in Matthew and Luke, but

[2173]

only once

Mark

in

(iii.

"

that they

might destroy (aVoAeo-wo-iv)

him") and once in John (xi. 57 "that they might take (-mao-iao-iv)
him "). Matthew's parallel to Mark iii. 6 agrees with Mark verbatim,
but Luke's differs 3

tov

[2171
tSttov

rod

Mk

<f]

8ttov

Elsewhere, Matthew uses oVws (but

xvi.
Zkcito,

l'5e,

Jn

xx.

t6ttos

12

ottov

deiopei

id-qKav

b~\jo

Mt.

clvt6v,

ayy\ovs...6Trou

Luke never)
xxviii.

txeiTo

to

i'Sere
aCofxa.

Irjffov.

"

"

Etam where (?v9a) Samson lived," is

where-clause," e.g.
[2172 a]
in the Onomasticon of Eusebius, and such clauses are natural in works
about sites of interesting scenes. But in John something more than this is apparent
-

common

emphasis laid by him on the fact that the public work of Christ begins, and
almost ends, in two places of the same name, Bethany. There is, perhaps, a
feeling that history repeats itself and that things appear to move in a circle

in the

even when they are really going on, as when the Son
he was before" Comp. i. 28 ottov r\v T. fiaTTTi'fwv and

(vi.

x.

62) "goeth up where

ottov rjv I. to TrpQnov

40

{iaiTTifav.
3

[2173 a]

rep 'Itjoov.

Mt.

On

xii. 14.

7rtdj"c<;

Lk.

see 1723 c

vi.

11 has

8u\d\ovv

and Ox. Pap. 812

153

-rrpos

a\\r]\ovs tL

ai> Troir/aaiei'

(B.C. 5) TreTriao-Tai Xoxpiwv.

CONJUNCTIONS

[2174]
in

similar contexts

Mark-Matthew

1
.

These

facts suggest that

or

ensnare, Jesus," and

adopted, this method of expression.
destroy,

oVws was current in

traditions about the plots of the

that

Jews

"

in order to

Luke avoided, while John

See 2693.

"On 2

(xv)

'On

(a)

(i) suspensive, (2) explanatory

'On

is used
[2174]
by John much more frequently than by Luke,
and somewhat more frequently than by Mark and Matthew taken
One reason is, that John deals largely with causes, and
together.

uses otl very frequently in the sense "because."

In theory,
ambiguity might arise from the fact that Ae'yw, ttio-tcvw, deiopiio etc.,
followed by otl, might mean "I say, believe, behold,
that," or, "I
In practice, however, such
say, believe, behold, because"
ambiguity,

though not infrequent, is not very

important passage to be considered

serious,
later

on

in

except

one

becauseperhaps
John adheres

Greek usage, which would not sanction the conjunction

such verbs, except to mean "that," introducing the
object of

to regular
after

the verb.

[2175]

KaOws (2122
shall

more

serious

32) may be

live") as well

"because

Where

occurs,

The

live").

"

as

cause of ambiguity is that

used (t) suspensively ("because

on

like

I live

ye

explanatorily ("ye shall live" [why?]

former construction is comparatively rare.

(2)

because

"

ought to be, so to speak, protected from

the preceding sentence by a
or other conjunction as in Gal. iv. 6
"But because (otl 8e) ye are sons, God hath sent forth his Spirit."
it

"

Else,

because ye are sons

"

might be connected with the

last

words

of the preceding sentence.

In the following passage the first on is

the second on is probably suscertainly suspensive after ovtws
pensive but not certainly (owing to the absence of a conjunction)
Rev. iii. 16
17 "Thus (ounos), because (otl) thou art lukewarm... I
:

am

about to spew thee out of my mouth. Because (otl) thou sayest

'I am rich...' and knowest not..., I counsel thee to
Here
buy...."

the construction might be "Because thou art lukewarm I purpose to

spew thee out, because [/ say] thou sayest...," and "I counsel"

[2173/']

OavaTuGwoiv.

Mt.

xxii.

15 bwu>% avrbv Kayifevawoiv iv \6yifi, xxvi. 50 ottws avrbv

"

for the sake of variety"; but the

:n) on Jn xi. 57 says
repetitions of Ira in 2116- 20 are against this view.
<>ro' is discussed under Tense, Aorisl and Present
Subjunctive (2531 5).
lilacs (p.

154

CONJUNCTIONS

[2177]

might begin a new sentence ; and the English Hexapla prints the
words thus in all versions after that of 1380 a.d. 1
.

suspensive use of on in the Greek Testament is first

[2176]
found in Genesis iii. 14 "And the Lord God said unto the serpent,

The

cursed art thou," and iii. 17 " Unto

Adam he said, Because (on) thou hast hearkened... cursed is the
ground." In the second case, it would be quite possible to take

Because

thou hast done

(otl)

this,

words of the speaker, " Unto Adam he said

Thou hast hearkened... Cursed is the ground.'" It is perhaps
[that]
for this reason that in Deuteronomy (i. 27 "and said, Because the
otl as introducing the
'

'

Lord hated
which Luke
In N.

'

")

where the Hebrew

also has (xviii. 5

"

is

the same, the

Yet because

this

LXX

widow

has Sia to

troubleth

me ").

almost confined to the Johannine writings

and the Apocalypse, and it is one of a few very interesting similarities
of style suggesting that the author of the Gospel may have been a
T., suspensive otl is

disciple, or

2
younger coadjutor, of the author of the Apocalypse

[2177] In John, the ambiguity of suspensive on is greatly increased

his
excessive use of asyndeton, e.g. xiv. 19 "But ye behold me.
by
Because (otl) I live, ye also shall live." Here it is possible, theo-

connect " because

"

with what precedes, and R. V. marg.

connexion, so as to give either (1) "But ye behold me
"
But ye behold me, because
live; and ye shall live," or (2)

retically, to

assumes

this

because

and [because] ye shall live." If the words occurred in a

Synoptic Gospel, one of these marginal renderings would be probable.
But in John, regard being had to his suspensive use of on elseI

live

It might
[2175 a] The suspensive construction is preferable (as in R.V.).
also be adopted in Rev. xviii. 7
much soever she glorified herself. ..so much
Because she saith in her heart, I sit a queen
give her of torment and mourning.
1

"How

'

am no widow and

and

no wise see mourning,' therefore (5lo. tovto) in one

day shall her plagues come...." Here, however, all the English versions have
"
" Therefore." "On is
"for she saith in her heart and begin a new sentence with
also suspensive in Rev. iii. 10 "...that they may know that I loved thee.
Because
(otl) thou didst keep the word of my endurance I also (K&yu) will keep thee...,"
where it would be quite possible to render the words " that they may know that I
"
loved thee because thou didst keep... and I
That is to say, it would be
But
no
one
familiar
with
the style of the author would so
theoretically possible.
render
2

15

it.

[2176 a] Besides Gal. iv. 6 (above quoted) otl suspensive occurs in i Cor. xii.
16 (bis) "If the foot shall say, 'Because I am not the hand, I am not of the

body'
are

shall in

it is

not therefore not of the body," and

seed, are they all children."

Abraham's

1;
:0

Rom.

ix. 7

"Neither, because they

CONJUNCTIONS

L2178]

"

and to his habitual use of (2149) /cat vfieh to mean

Ye
the
also,"
rendering given above, which is in the main that of R.V.
text, may be pronounced the only possible interpretation.
where

"Oti introducing (i) cause of action, (2)

(ft)

ground of statement

A doubt may

sometimes exist whether on, "because,"

[2178]
introduces (1) the ground or motive of an action ("he does this
because he likes it") or the proof of the truth of an assertion ("You
did

know]

this, [I

because

you were caught

the act

in

where

"),

(in

"
for."
Such a sentence as x. 5 " They
English) we should mostly use
will fee... because they know not," introducing a cause inherent in the

persons spoken

of,

presents no difficulty.

And

in this

way

"

because

"

would generally be used where it connects two verbs in the same

person ("you (or, they) do this because you (or, they) do that").
But the meaning is not so clear in v. 38 "Ye have not his word
abiding in you because (on)

mean

whom

he sent him ye believe not." Does

and refused to believe

Him, the Jews darkened their minds and made it impossible for
the word of God to "abide" in them?
In that case, on introduces

this

(1) that, because they rejected Christ

in

the reason
"

the

why

"word" did

Or does

?wt "abide."

it

mean

(2)

not his word abiding in you [I know this] because whom

he sent him ye believe not"? In that case on introduces the cause

Ye have

of the speaker's kno7vledge, the proof of his assertion.

to

mean "[I

The

use of

on

so
say this] because," "[And
true] because,"
frequent in John that the latter (2) is the more probable explanation.
If John had meant the former (1) he would have probably written "For
this

is

ye have not his word abiding

formula with him'2

this cause (Sta. tovto)

a very

common

is

in

you because"

[2177a] Comp. i. 50 6'rt elirov crot, xx. 29 on ewpaKcis fJ.e, where ort is
suspensive and initial.
Suspensive on is also initial with 6V in xv. [9, and d\\'
on is initial and suspensive in xvi. 6. In viii. 45 eyu 5e otl tt)v a\rjdciav Xeyw, ov
1

iTLo-TeueTt

one

hand

fj.01,

the 5^ introduces an antithesis to the previous sentence: "Ye on the

and move in falsehood as your

are the children of the Father of lies

atmosphere: but
believe
-

on the other hand

just

because

say the truth, ye do not

me."

Westcott says (ad toe.) "For (because)....]

ground but as the sign of what has been said. Comp.
Luke vii. 47;
John iii. ij.." The former passage ("her sins. ..are forgiven
because she loved much'") states the cause of being forgiven, in accordance with
the Law of Forgiveness: the latter ("we know that we have passed from death...
because we love the brethren") stales the ground of "knowing," which may be

This

[2178a]
is

R.V. and A.V. "for."

not alleged as the

1

56

CONJUNCTIONS

[2180]

[2179] In ii. 18 "What sign shewest thou because thou doest

"
"
the meaning of on seems to be
these things ?
[We ask thee this
1
question] because ," and similarly in vii. 35 "Where doth this man
to
purpose
go, [we ask this] because [according to what he says] we
"
"
The word that I spake, the
In xii. 48
shall not find him ?
9,

same

judge him

the last day, because I spake not from

the
but
the
Father...,"
meaning may be explained by turning
myself;
"because I spake" into "because it is spoken." "The word" will
shall

in

judge you, and will judge you, because it comes

"from
not
myself," but from the Father, the righteous
ultimately,
"But the hireling... fieeth, and the wolf
In
x.
12
13
Judge.

have the

right to

snatcheth

and scattereth

authorities insert

"

them

because

the hireling fieeth

supplies these words in italics

" the wolf
scatters the flock

"

he

is

"

before

but the sense

very well be that

the shepherd is a

may

because

Why ?]

some

a hireling,"

because," and R. V.

Similarly the laziness of a sentinel is a contributory cause

and an enemy may be said to surprise a camp "because

hireling."
to disaster,

the sentinel was asleep."

of on.

The passage

illustrates

John's varied use

18, a complicated passage in which connexions

[2180] In i. 14
of thought are broken by interventions of parentheses, on occurs
thrice, and in each case seems to base a new statement on some

preceding similar one, with a curious mannerism frequent in the

Fourth Gospel but particularly noticeable here. "On seems to mean
in

each case "

[I

"
this
say this] because of that" where

"

"

and

that

"

and "fulness" "first" and

and
thus:
"before" "grace"
"grace")
(a) "He is become before me,
"
"
because
he
was
in
the Logos
[/say before ']
first
regard to me
(b)

are similar or identical words (like "full"

'

tabernacled
fulness did
because,

among us...full of...- [/ say fuW\ because from his

we all receive"; (c) "...and grace (or grace, [I say grace']
'

whereas the

Law

[of

God] was given

[as a preparatory

grace

also called the cause of knowledge.

The analogy of both of these would seem to
point to (1) rather than (2): but Westcott seems to favour (2), if "the sign
means "the sign of the truth of."

of

less probable would be "In consequence of your taking

do these authoritative works you must be certainly intending to
prove your authority to us by working a sign what is that sign?" See 2183 a.
before me")
[2180a] The intervening verse (i. 15 "John beareth witness
is
It is so printed by W.H., but not
probably to be regarded as a parenthesis.
by R.V.

[2179a]

upon yourself

Somewhat
to

157

CONJUNCTIONS

[2181]

or preparation for grace] through Moses, the [real] grace [of

the truth [of God] came into being through Jesus Christ."

"On

(7)

in

"that" or "because"

(?)

"On

[2181]

by R.V.,

iii.

interpreted "because" by Chrysostom, but "that"

"And this is the judgment, that (avT-q Se eo-nv 77

is

19

on) the light hath

darkness rather than the
Kpto-is

ment

"

God] and

come
light."

into the world

and men loved the

Here Chrysostom

taking "judg

condemnation bringing punishment with it paraphrases

"
What he means is to this effect, For this cause (Sta tovto)

thus,

as

punished because they did not desire to leave the darkness

But the use of a similar phrase in 1 Jn i. 5
to the light."
14 "And this is the boldness that we have
[namely] that..."

they are

and run

and

v.

men

on here means

confirms the view that

love darkness

is

their

condemnation.

The very

"that."

fact that

Similarly (2187)

iii.

18

more accurately
rendered "found guilty of not having believed" than "found guilty
because he has not believed": and Ammonius (paraphrasing "found
guilty" as "punished") suggests this view of on in his comment:
6

/at)

TTLarevoiv

"Disbelief
[2182]
"

He

will

is

KeKpnai on

rj&r)

of itself a punishment

in

."

say this because" in xvi. 8

convict the world about sin and about righteousness and
in the first place (/teV)

me

about

sin,

[/say

this] because

next place (Se) about righteousness,

I go unto the Father and ye no longer behold
the next place (Se) about judgment, [/ say this] because the

they believe not on

[/ say this] because
;

is

"On probably means "I

about judgment;

me

TreTriarevKev

/at)

in the

of the defining
prince of this world hath been judged." The absence
clause a\nq Se' ea-TLv differentiates this passage from iii. 19, and the
statement " I will judge the world about these three things" suggests
to the reader "Why about these three in particular?" so as to
" I
"
because."
say about sin,
prepare the way for a threefold
unbelief is at
and
are
because it will be shewn that they
unbelieving

say about righteousness, because it will be shewn

out of the world, and to be driven out of the
out
unjust or unrighteous world "as Aristides the just was driven
"is a proof of justice or righteousness"; I say
of unjust Athens

the bottom of sin

that they drive

me

about judgment, because the prince of

1

this world,

Cramer ad loc. avrb rb diriaTUv k6\cl<tIs can.

Heb. xi. 37 "Evil entreated, of whom

Coiii|).

wandering

in deserts...."

[58

the

who

world

by

-.ens

means

not worthy,

CONJUNCTIONS

[2184]

will have judged and sentenced

of his agents, Pilate and the priests
me to the death of a criminal, will himself have been judged and cast

into hell, so that the

and condemned

judgment of

world

will

have been judged

."

R.V. and A.V.

[2183]

this

differ in ix. 17

"What

dost thou

say

(o~v)

about him, (R.V.) in that he opened thine eyes?" (A.V. "that he

The object of " sayest " has preceded
hath opened thine eyes ? ").
(" IVAat say est thou?") and the blind man has already said (ix. 15)
in

effect,

naturally

"he hath opened mine eyes."

expect on to introduce, not the

a reason for the saying

Consequently, we

may

object of "sayest," but

"
In consequence of this cure what do

"

At all events the blind man takes it in this

you say about him ?
and not, as the A.V.
for
he
replies "[I say] he is a prophet,"
way,
I
that
he
did open my eyes."
would
"Yes,
say
require,
rendering
But, if R.V. is right, it would be better not to insert a comma (as

R.V. does) before "in that" but to run the words on thus, in effect,
"What sayest thou (emph.) about him for having [as thou sayest]
"
The comma of R.V. before on might lead
opened thine eyes ?
the reader to give

indeed

"

on

as though

the force of

"we

ask this because" or " for

the questioners acknowledged the miracle

but

2
the next verse shews that they did not acknowledge it
[2184] In the following, on certainly means "that"; but the
.

may be

conveniently placed here, because, as in the instances last discussed, on follows ri and a question. R.V. punctuates
It represents what the
the sentence as two questions, A.V. as one.
instance

"

Jews
3

Jesus

"
"
to one another while they
kept looking for
kept saying
He
would
come
whether
to the Feast, in
another
one
asking

"

view of the attempts, mentioned in the context, to

[2182(7]

The "judgment"

(or

kill

or capture

"condemnation") of "the prince of

this

world," would be regarded by Christians as demonstrated primarily by the

But external signs of it would
Resurrection of Christ and its triumph over death.
also be looked for in all that subsequently befel Pilate, Herod Antipas, and the
rulers of the Jews,

who would

be regarded as the agents of "the prince of this

world."
2
[2183 a] According to this view, this passage differs slightly from ii. 18,
where a comma precedes &ri "What sign art thou about to shew unto us \we
Here the position of the
ask this'] because thou doest these things (2179)?"
authoritative ftfuv, in t'i arjixdov SeiKvvets ijfj-'iv, indicates that the sign must be
shewn "unto us," and that "we" have a right to ask for it.

xi.

56 imperf.

ei~riTovi>...Z\eyov.

159

CONJUNCTIONS

[2185]

Him

xi.

the feast

"What

56
"

ov

prominence

That he
eXOy

(xr)

"

appears to be

But the text

is

to

intention

courage in the face of

think

dream of venturing

to

[Do you

text

think, as

come to the feast?

"

The passage, however, comes

how complex may be the considerations on
6Vi may depend, and how even the Greek

not quite certain

usefully here as shewing

The

and the meaning of the

What do you (emph.)

do,] that he will never

come

assuredly not

will

cts rrjv lopTr/v;

to Christ's

recognised by everybody,

dangers

we

on

vfj.lv;

to give

is

certainly

think ye?

Tt WokzI

which the meaning of

commentators may be puzzled by John's use of it.
[2185] Other instances in the Fourth Gospel where A.V. and
R.V. differ in this respect are unimportant e.g. iv. 35, (R.V.) "Lift
up your eyes and look on the fields, that (6'n) they are white already
unto harvest 2 ."
of A. V.,

Here A.V. has "/or they are white"; and, in favour

might be fairly argued that if John meant "behold that..."

it

"
behold that the fields are white," as elsehe might have written
where (vi. 5) "beholding that (on) a great multitude cometh 3 ."
1

[2184<z]

Tt 5oKt

5o/ceiYe, a, b, e, AoKetre, "Do ye suppose?" (instead of

"Do ye suppose that perchance he cometh not to the feast?"
He
first ri vluv 8oku ov
Z\8r)... ("What do you think?

reads Tt

SS has

vlliv;).

Origen ad loc. has at

never surely come

fx-q

though quoting correctly afterwards.

Chrysostom (Migne) ad loc. has doKeire, and "in the course of (eV) the Feast."
He adds Tovriariv, 'T&vravda, avrbv e/xireo~e7i> 8eT, tov Kaipov k<x\ovvtos avrbv.
Cramer has ri vluv ooKei, on ov /xr/ 2\6r) els tt\v kopTqv, adding 6 Se \e7et toiovtov
will

[will

he]...?")

tOTiv, ivravda avrov eLnreaetv Set tov Kaipov koKovptos avrbv.

"temere

efxirlTTTw absol.

irruere."

Chrysostom uses

ifx-ireo-eii*

about coming to a feast in the midst of excitement.

[2185 <?] In iii. i\ (A.V.) "that his deeds may be

Steph.

iii.

882 gives

again (on Jn

made

vii.

10)

manifest, that they

God," R.V. has txt ''that" marg. "because." In vii. 52 (A.V.)

"Search and see, /or," R.V. has txt "that," marg. "for." In viii. 22 (A.V.)
"Will he kill himself? because he saith..." i.e. "\_We ash this'] because," R.V. has

are wrought in

"that" he

On

(presumably attempting to correct not the sense but the English).

2186 foil. Cases of "not that" meaning "not because" are not

saith

xiv. 2 see

included in this
In

[2185/']

has,

"Thou

translation

'

list.

xviii.

sayest

Tlwu

sayest that I am a king," R.V. marg.

a king," on which Westcott justly says, "The
rightly), because I am'' seems to be both unnatural as

37 (R.V.

[it]

because

sayest

(i.e.

txt)

"Thou

am

In xxi. 23 ovk
a rendering of the original phrase, and alien from the context."
elirtv 5e avrw 6 '\r}crovs tin ovk atrodwrjo-Kei, SS has "for that" i.e. because, "but
In such cases, the Latin quod,
|e-u>. ii"i for that he was not to die said he [it]."
or quia, would often reproduce the ambiguity of the Greek.

2185 1] &eao-0al ti 8tl foil, by indie, (like v. 42 tyvwKa vp.as on ovk ?X eTt )
Westc. says '-lor, rather that," but
does not appear to exist elsewhere in N.T.
ons; Thayer recognises ri as the ordinary accus., apparently favouring
A. V.; Alloid lias no remark about the construction.
;;

l60

CONJUNCTIONS

[2186]

But perhaps R.V. is right in judging that John (even when an

accusative intervened) would not use on (2174) after any verb of
"
that," because to use it in any other
perception in any sense but
sense would, as a rule, involve obvious and immediate misunder1

standing

[2186] In all the passages bearing on on, up to this point, no

instance has been found of Ae'yw closely followed by on meaning " I say
.

because." This makes

it

all

the

more remarkable

that in

one passage,

according to R.V., John has used i7reiv on to mean, "say [it] because,"
on which is based the following rendering (xiv. i 2), "Let not your
heart be troubled
ye believe (or, believe) in God, believe also in

me.

In

my

I would have

Father's house are

told

you ; for I go

to prepare a place for you."

8e

el

/XT]

(2080

were not

way

Even

so."

(el 8e

fxi]

6),

that there

[olJtus

if it

171']),

many mansions
(el 8e fir/,

It

du

e?7roi'

were not

if it

vfxlv

on

so,

-rropevofxat)

has been shewn, under the head of

no authority

for the rendering "if it

were allowable to supply the sense in that
it is doubtful whether such an
ellipsis could
is

be repeated as a second ellipsis, so as to make the sense " I should

"
have said to you [that it was not so] elirov dv vfuv [on ov^ ovnos
No authority has been alleged for this 2 But, apart from all
eortv].
.

these facts, the regular Greek and Johannine use of Xeyew or el-n-elv
on, "say that' should oblige translators to assume, in the first
7

instance, that,

if

the text

not corrupt, the meaning here

is

should have said to you that

I a?n

For on equivalent to ware,

[2185</]

is,

going*."

in xiv. 22, see 2694.

In Jn xx. 13 R.V. and A.V. have ''Because they have taken away
W.H. txt has \4yei clvtoTs otl 'Hpa^ (marg. "On TJpau), which

Lord," but

my

" I

being more impassioned and more like xx. 18 otl 'Ewpa/ca is prob. correct, in
spite of the fact that the words are an answer to the question "Why weepest

thou?"
2
[2186 a] The instances, Mt. xxviii. 7 "Behold I have said [it] to you,"
Mt. xxiv. 25 "I have said [it] to you before," Jn x. 25 "I said [it] to you and ye
believe not" all refer to something preceding, and more or less definitely expressed.
For example, Jn x. 25 "I said [it] (elirov) to you" refers to the preceding words
"If thou art the Christ say [so] (d-rrbv) to us." In xiv. 29 "I have said [it]
(dp-qua) to you" (better than "I have told you") probably refers to xiv. 28

"I

said (enroi') to you, I depart."

3

[2186

/>]

For the new meaning

that

would be given

this interpretation the reader is referred to

added that several authorities (including a

(including SS) has

is

omitted after

A. VI.

"I

"I should have

'

and

said that

said" in Ps. xxx. 6

"I

l6l

5e

whole passage by
Here it may be
omit on, and that the Syriac

/jlti

e)

go."

to the

(2080

In

6).

LXX,

otl

"recitativum"

said I shall never be removed," xxxi.

II

CONJUNCTIONS

[2187]

"On mh

(S)

[2187] In one instance, on pif in the Gospel curiously contrasts

with otl ov in the Epistle: Jn iii. 18 "He that believeth not
(6
n-icTTeviDv) hath been judged already because he hath ?wt believed (on
firj ircTrto-Tcu/cev) in the name of the only begotten Son of God," i
Jn

io "

v.

him a

He

God

that

God

that believeth not

(6

/at)

tw 0cw) hath made

-ino-Tevwv

say this] because he hath not believed in the testimony

"
testified (on ov Treirio-TevKtv fi? tt)v
In the
fxaprvpiav)

liar

[I

on

ov states the fact objectively

in the former, on firj states it
subjectively, as the judgment pronounced by the Judge, "This man
latter,

is

"

guilty in that he hath not believed'' so that the

hath been pronounced guilty of not

believing:'

Oyx

(e)

meaning

almost

is

See 2695.

oti

on often means "not only" and

explained as "not [only do I say] that," so as to prepare the
"
way for a'AAa Kai but [I] also [say this]." But in N.T. it never has
that meaning.
When it comes immediately after a statement that is
in danger of
being misunderstood, ov\ o'n might be explained as
"
not because...," (2) " [7
to
say
that...:
(i)
[I
this],
do] not
In classical Greek, ov^

[2188]

may be

[mean

The

latter is generally the

()

"Oti

"

recitativum

more probable.

See

say]

Ellipsis,

2218

9.

"

[2189] "On "recitativum" is a Greek way of expressing our

inverted commas, or the Hebrew "saying," as in i. 20 "he confessed
that (otl)

This

is

I am

not the Christ"

very frequent in

i.e.

"

saying 'I

Mark, frequent

in

am

not the Christ.'"

John, somewhat

less so in

1
The use of otl 'Eyw in
Luke, and comparatively rare in Matthew
the case of the Baptist above and of the blind man in ix. 9
lAeyci/ on
"
"
'Eyw elfj.L, may be contrasted with the omission of on when I am
.

is

uttered by Jesus in

xviii.

Ae'yci

avTols 'Eyw

dfj.L...Lo\

ovv

elirev

avTols 'Eyw elpL.

Neither here nor elsewhere except in two or
three instances where sayings of Christ are repeated for the second

12 "I

said... I

am

cut off," xxxii. 5

influenced the scribes that omitted

it

"I

said

here.

If

will
it

confess"

This may have

would indicate that

etc.

did, the fact

the scribes regarded 6n as meaning "that" not "because."

The mss. vary, and editors print the same text differently
[2189 a
eyw and on 'E>u>) so that it is difficult to obtain exact statistics. W.I
1

Mt.

x. 7 K-opixraere

X^ovres 8n "HyyiKev but Lk.

yip to tdvos TffxCiv....
,

irapi^ri tovto, dyairq.

l62

vii.

4 \tyovres

on

(e&
I.

8tl

print

a$i6s iariv

CONJUNCTIONS

[2190]

time (2190)
does John use otl before direct speech of the Lord after
"he said": consequently when we find "7 said" a little later on,
xviii. 8 Uttov vfjuv otl lyu> elfit, there is some reason for thinking that
1
"
There are many
is
I said to you that I am ."
reported speech,
instances of this phrase (" I said that ") because John (differing from
the Synoptists) frequently represents Christ as referring to what He

this

Himself has previously said, e.g. i. 50 "Because

(otl) I saw thee under the fig-tree," vi. 36 "But

I said unto thee that

I said to you that ye

24 "/ said... to you that ye shall die in your

not say to thee that, if thou wilt believe, thou
"
shalt see the glory of God ?," xvi. 15
For this cause I said to you
that he taketh from that which is mine and [that he] will declare

have seen me,"

it

"

40

sins," xi.

viii.

Did

In

unto you."

is nothing to shew whether

speech; but W.H. print the
and their view agrees with the general absence

all

these passages there

otl introduces (1) direct or (2) reported

text as the latter,

of otl recitativum elsewhere after " he said

"

introducing words of

Christ.

"
Even as I said to
[2190] The text varies somewhat in xiii. 33
the Jews that Where I go, ye are not able to come,' [so] to you also
I sayfor the moment"; but if the text is correct- and if the
'

reference

to

is

viii.

then otl recitativum

21,

The

quotation of a saying of the Lord.

xviii. 9 Lva irX-qptoOrj 6

[2189 b]

Lord, see

vi.

Aoyos ov

For the omission of

20 \^y

clvtols

'E7W

otl

here used in exact

quotation

elsewhere before iyu

and

not exact in

is

otl Ov<; Sc'Sojkci? /xol ovk a7rcoAecra

ei-rrev

elfu,

is

in

elfxi,

words of the

35 elirev aureus 6 'I-qaovs 'Eyui

vi.

eZ/xi

e'ytb

tipTOS TT)V j'WJJS.

[2189

In the Baptist's words,

c]

W.H.

print

28

iii.

Xptcrroj, dXX' 6Vt 'ATrearaXfi^vos el/xi tpLwpocrdev eKeivov.

seems

to blend (1)

"I

said

'

am

'/am

say
2

the Christ,' but I said,

[2190 a] "Oti is ora. by

come.''

ND

Christ

had

said in

vii.

not the Christ but

1

1 am
b,

e.

one

am

elirov [6706]

However
one

Ovk

elfj.1

printed, the text

sent,''"

(2)

"I did not

sent.''''''

SS has

"Where
read "sum"
34

"that, where I go they cannot

am, ye are not able to come," and
in xiii. 33; b reads "eo" which may
I

(perhaps for this reason) a and e

be intended for /u accented elfu "I go" (in vii. 34, a renders elfd "I am" by
"vado" and sim. SS "go"). Another instance where on is omitted by Bruder

XA) but ins. by W.H. is xiii. 11 dia. tovto elirev 8ti Ovxl TrdfTes Kadapoi
What Jesus had actually said, was 'T^ueis Kadapoi tore ctXX' ovxJL Trdvres, so

(following
ioTe.

In view of a future consideration of Johannine

is not exact.
worth while noting that (a) vii. 34 Sirov eifii e'yw v/xeis ov duvacrde
eXdeif is exactly repeated by the Jews in vii. 36, that (b) viii. 21 otrov eyih vwdyoj
vfAels ov ovvacrde eXOeiv is exactly repeated by the Jews in viii. 22, and that (c) the
second of these sayings is exactly repeated by Christ, with 6tl in xiii. 33 otl "Ottov
that this quotation

quotations

it

is

yu...e\&eli'.

l6T,

II

CONJUNCTIONS

[2191]

i$ avrwv ov8eia, which is a certain instance of on recitativum before

words of the Lord. It is assumed by Westcott and Alford that the

reference
...ko.1

But there

"Those whom thou hast given me

name which thou

(2544

foil.).

does

Why

lost."

This

exactly?

question
does not

It

is

not

ovojxaTL o-ov

Se'SwKas

a great difference

fJ.01

between

not one of them" and "I

I lost

kept them in thy

them was

tw

to xvii. 12 irrjpovv avrovs iv

is

oiSeU i avrwv cnrwAeTo.

hast given me... and not one of

the evangelist give the words

must be considered under "Variation"

come under the present heading except so

suggests a possibility that the writer may sometimes use on

"
when he does not propose to give the
[to this effect] that"
exact words in a quotation '.
far as

to

it

mean

(xvi)

(a)

05v

In Christ's words

[2191] Ovv, in Matthew and Luke, when used by our Lord,

introduces a precept, or inference, as being based on something that
precedes (often a parable or statement of considerable length) of
"
a very cogent nature
Be not ye therefore anxious," " Look to it
therefore whether the light within thee be darkness," "If therefore ye,
:

[2190^] Thus our Lord says to the Jews ix. 41 \4yere tin WKiwo^v, and
36 Xiyere tin B\a<T<prjfieis, meaning "Ye say in effect." In reality (1) they had
not said, "We see," but "Are we blind also?" and (2)
they had not said "Thou
1

x.

blasphemest," but

"We

stone thee for blasphemy and because thou,

being a man,

makest thyself God."

be found that almost all Jn's quotations and repetitions, with
are given with variations (2544 foil.).
But tin introduces an exact
quotation (soon after the passage last quoted) in x. 34 Ouk Zanv yeypa/j./xevoi' ev r
vow v/xCiv on 'Eyw elira Qeoi iare, where a short saying is quoted exactly to
[2190 c]
or without

It will

tin,

illustrate the

pervading thought

that those to

whom

ayy^Wovua

the

in the

in

rots fiad-qrah tin "EwpaKO. t6v Kvptov

of Christ's Resurrection are

have seen," and then the

first

fact that

summed up

He

calls "your own Law,"

some sense "gods." In xx. 18

whole of what Jesus

word of God comes are

in

elirev avrrj,

kclI tclvto.

the tidings

one phrase of direct speech "I

said certain things

is

expressed

in

reported

speech.
[2190</] In xvi. 17 tL eanv tovto S \iyet tjixIu
rbv waripa, tin is probably "because."

~S\.iKptiv

Kai ov...Kai

"On

i-rrdyu

Jn would hardly omit on recit.

before "MiKpdv and insert it before 'Tttciyci;
if both were the first words of
quota"Because" may be the first word of "Because I go to the Father" repeated
tions.
from xvi. 10 "because I go to the Father and ye no longer behold me." Several
authorities interpolate the italicised words in xvi. id, and it is clear thai these
n-pbs

took tin as "because."

164

CONJUNCTIONS

[2192]

gifts to your children, how much

unrighteous mammon ye were not
1
John (1883) uses ovv very
faithful, who shall entrust to you... ?"
in
times
in
his
about
all, but in Christ's words
195
Gospel,
frequently
most
times.
It
occurs
8
frequently when He
very rarely, only

being

know how

evil,

"If

more...?''

to give

good

therefore in the

arguing with unbelievers or doubters ; but He uses it twice in the

Discourse with the disciples before the Passion, and, for the last
time, to the soldiers arresting Him. He has twice asked them "Whom

is

And

seek ye?"

He

Now

they have twice replied, "Jesus of Nazareth."

" I told
if
that I am he.

you

replies (xviii. 8)

it is

Therefore,

"Therefore," in R.V., has the advanwould

sometimes be preferable.
but
"then"
of
uniformity,
tage
that ye seek, let these depart."

The other instances in Christ's words are as follows

"Doth this cause you to stumble? (lit.) If therefore ye should
beholding {lav ovv Oeojpijre) the Son of man ascending where he
:

[2192]

vi.

be

62

it

Mt.

[2191a]

as follows

vi.

mostly

31,

Lk.

35, Mt.

xi.

in Christ's

words

Mk
iv.

24 [3\eTreTe

iv.

30

/cat

11,

Lk.

xvi.

i\eyev, ITcDs

xiii.

v.

31

13

xxi.

ri TToirjcrei

10 oudi

omits

ypacprjv

T7]v

xxi.

clXXtjv wapafioX-qv

rb aXas

ecrri

v/j,els

42

xiii.

xiv.

34 Ka\bv oZv to aXas

Xiywv Ofxola
e Xdrj...Ti

xx.

Xiyec avrois
Ovdeirore dvi-

XX.

40 brav ovv

Trier.

ravrrfv aviyvwre

often inserts
it

18 (SXiirere odv ttwsI

18 fXeyev ovv, TivL

ttol Tjcrei

xii.

Luke

viii.

Mk

Lk.

om.

50 Ka\bv to aXas

xii.

Mt.
ri...

ir.a.

ix.

vii.

where the parall

ovv

15 ri
avrois

OVV

ri

17

iroirjcrei

iffTLV

TO

yeypap.fj.ivov

yvwre
xii.

20

eirra. d.

xxii.

qcrav

25

xii.

23

iv r. a. rivos aii-

rCiv 'iarai

xxii.

iirra.

28 iv

xx. 29 eirra ovv d. rfaav

irap'

d.

xx. 33

odv rivos

rfj a.

tQv eirra

yvvq

be

y)crav

r\plv

i)

71*71 ovv iv T.

d. rivos

i-arai 71*77

avrQv yiverai

71*7}
xii.

xiii.

37 Autos A.
avrbv KvpLOV

eiirbv

ravra
xiv. 61

wore

xxii.

45 el ovv A. KaXel
aVTOV KVpLOV

xxiv. 3 as

piov KaXel

Mk

xxi.

airoXvaw

xxvi. 63

el

o~ii

el 6

arbs b vibs

xxvii. 17

cr

XP L

xxii.

deov

t.

irbre

ow

70 (perh.

aii

ravra

ovv

el

parall.)
vibs t.

deov (see context),

16, 22 iraidevcras

vvr)yp.iviov ovv

avrQv elirev

i/fuv

to-TCLi

el 6 xp7Tos 6
rod evXoyqrov

OiXere

44 A. oZv avrbv kv-

xx.

'icrrai.

Su

vibs

xv.

rjfiiv

\iyei

xxiii.

ovv avrbv diroXvcrw

.riva 6i-

Xere airoXvcrw

In the

last five

passages of Lk., only Lk. xx. 44

result indicates a general preference of ovv in

165

Lk.

is

in Christ's

words.

The

CONJUNCTIONS

[2193]

was before

Here

".

there

is

an

ellipsis

of the apodosis

The passage
ye do?" or "What is to happen?"
obscure (221012) but the meaning appears to be

will

is

"What

extremely
if

that,

they

stumble already at the truth, they will, as an inevitable consequence,

In viii. 24
stumble again when a higher truth is set before them.
"
"Ye are
after
in
shall
die
I said therefore to you 'Ye
your sins,'"
"
lieth
v.
world"
"this
that
assumes
of this world," Jesus
19)
(1 Jn
of sin and death, so that
wholly in the evil [one]," i.e. in the hands
"
" are of this world " will "
in
in their sins
who
those
therefore die
"
The Son abideth [in the house] for ever. If therefore the
viii. 36
Son shall free you, ye shall be free indeed," it is assumed that what
;

the Son of the house does will be ratified by the Father, and

fore" will be permanent and "real."

difficult passage, ovv
[2193] In the following

"

there-

help to decide

may

between the alternative renderings given by R.V., (viii. 37 S) (lit.)

"Ye seek to kill me. ..The things that I (emph.) have seen in the house
of the (irapd tw) Father I speak
the things that ye heard from the

ye also therefore

(kol u/xs *"0

do (a rjKovo-are
(-rrapa tov) father, ye
"
" and
has
V.
txt
Here R.
ye also do
n-apd tov Trarpos Troupe)."
ko.1 by "and," olv by "also"), but R.V. marg.
(apparently rendering
In
"'do ye also therefore the things which ye heard from the Father."
from
works
the
do
the
that
suggested
R.V. txt, it is
Jews
affirmed

" the father "

in R.V. margin, the Jews are

exhorted to do the works suggested by the Father, God.
of the former rendering (" ye do ") there is the
[2194] In favour
ku lyxeT? ovv quoted from xvi. 22 above (2149, comp.
of
precedent
a cor21967) with the indicative, where it meant "ye also in
So here, the meaning seems to be that there is a
responding way."
between the conduct of Christ and that of His

the devil,

who

is

to

them

correspotidence

persecutors.

are as consistent in evil as

They

He

in

good

'The
law

ye, by the

I have seen in the house of Light

speak
not say ye 'speak,' but,
of your nature as I by the law of mine I do
more than that the things that ye have heard from the house
of darkness, ye do ."
I

things that

children of darkness;
[2194a] It is implied that they "see" nothing, being
"the
but they execute the whispered suggestions <>f evil that come to them from
are
of
Satan
the
as
of
darkness
of
the
house
mutterings
father"
(somewhat
Milton as coming to Eve in her sleep). There is a paradoxical
sented
1

by

antithesis:

[2194A]

do."
see,
speak] what ye hear, ye
lor "the father" used to mean "Satan," comp.

"What

166

viii.

44

"Ye

are of

CONJUNCTIONS

49 50 "The Father that sent me he hath given

commandment what I should say and what I should speak. And
In

[2195]

me

[2196]

know

xii.

that his

commandment

that I (emph.) speak

speak

is eternal life.
The things therefore
as the father hath said
[them] to me, so
has excellently expressed the force of ovv
by

even

Chrysostom

I,"

the paraphrase " //

not natural (ovk e^ei

is

<f>vcriv

to Trpayixa) that the

Father should say one thing and I utter another." The meaning is,
"
I not only know what I am commanded to
say, but also know that
it

is

my

Life,

therefore that I

ment a

Life Eternal,

to fulfil the

commandment,

must speak the Father's words."

fortiori in

xiii.

There

it
is

follows

an argu-

14 "Ye address me [with the

'the
and ye say
such
am.

'the
Teacher'
and
'the
Master'
your
13

Teacher' and 'the Master

titles]

well, for

(Kupios),'

feet
washed
also
are
bound
to
wash
each
other's feet."
In Matthew and Luke
ye
"
"
this cogent
therefore would perhaps have been accompanied by
"How much more!" and SS has something like it here "And if

If therefore I

I,

your Rabbi. ..how much doth

2 "The
[2196] In xvi. 21

travail (orav TiKTrj)

it

behove you...!"

woman

when she is in
come but
she remembereth no

wife]

[or,

hath sorrow because her hour hath

when she hath given birth to (yewrjarj) the child

more the anguish because of the joy that a man is born into the
world.
Ye also therefore (kou v/acU ovv) now indeed (yvv fxiv) have
sorrow but I will see you again and your heart shall rejoice and
"
"
your joy no man shall take from you," we may explain therefore
:

in a

broad and general way by saying that the argument takes child-

the father the devil."

As

according to the context, so

in

French

may "the

''the

head" means "my, your, his head"

and the writer deliberately

father" in Greek

uses the ambiguous expression "the father" in order to prepare for the defining
climax in viii. 44, (1) "the father," (2) "the devil," (3) "your father."

[2194

c]

The view

that Troielre

analogy of xvi. 22, but also by the

twice or thrice with valuations, and

is

fact

indicative
it

is

is

in Jn's

supported not only by the

to repeat a statement

manner

we find the indicative again in viii. 41 "ye do

the deeds of your father," viii. 44 "ye are fain to do the lusts of your father."
Moreover the imperative rendering, "Do ye also the things that ye heard from the
Pather,"

i.e.

God, would imply that the Jews had heard the Father's

voice,

which

(though theoretically arguable as referring to the Law of Sinai) is somewhat

inconsistent with v. 37 and viii. 43.
The statement in viii. 37 "ye seek to kill
me" implies, "ye are doing the work of your father Satan," as appears from
viii. 44 ("he was a murderer from the
12 "in
beginning") and from 1 Jn iii. 10

this the children of

God

the evil one and slew his

are manifest and the children of the devil. ..Cain

brother.''''

167

was of

CONJUNCTIONS

[2197]

fundamental law in human nature that all deep

must be reached through pain and sorrow. But
probably there is a more definite reference in the evangelist's mind.
For Micah combines the prophecy about the Messiah from Bethlehem
with a mention of affliction and temporary abandonment of Israel.
" He will
give them up until the time that she which travaileth hath
birth as a type of a

and

lasting joy

"

and the phrase "birth-pangs of the Messiah" is

associated with this prophecy in the Talmud, where it occurs several
2
times

drought forth

[2197] Mark and Matthew represent our Lord as saying, just

before His prediction of persecution for the disciples, " These things
are the beginning of travail-pa?igs (wSiWv) 3 ."
Besides the "travail"

pangs of the Church collectively, it was necessary that there should

"
be " travail-pangs in the soul of each believer before it could give
4

birth to the idea of the spiritual Christ

and both these doctrines
may have been in the mind of this evangelist, who is the only one
that records, in exact words, the doctrine that a man cannot enter
:

kingdom of Heaven unless he is "born from above." Thus

number of considerations, not present to modern readers, may

into the

have suggested the thought of inevitable consequence

"Ye also, therefore, now indeed have sorrow."

words

to Christ's acts

Oyn applied

(/3)

in the

[2198] Setting aside instances where ovv introduces words of the

Lord, we find that it either introduces an act of special solemnity, or
else

as

is

journeys.

[2196]

most frequently the case it is applied to His various

The writer perhaps had in view the objections of con-

Mic.

come unto me he

v. 2

"But thou Bethlehem Ephrathah...out

of thee shall

whose goings forth are from of old,

Therefore will he give them up until the time that she which

that

is

to he ruler in Israel

from everlasting.
travaileth hath brought forth.
Then the residue of his brethren shall return unto
the children of Israel, and he shall stand and feed his flock in the strength of the

Lord."
2

[2196/']
3

[2197

/rl

Levy ii. 5a refers also to Schabb. 118a, Pes. 118a.

Mt. xxiv. 8. The parall. Lk. omits this, but inserts

Sanhedr. o8.

Mk

xiii.

8,

(xxi.

1:1

"Before

all these things,'

''

perh. intending this as a paraphrase of the

metaphor,
4
[2197/'] That appears to be the metaphor here, the "soul" being regarded
as the mother in travail.
From one point of view, the "new birth" is that of the

Soul itself: from another,

transforms the soul into

it

lis

is

that of the idea of Christ within the soul,

image.

168

which

CONJUNCTIONS

[2200]

troversialists, some of whom, like Celsus, might regard Jesus as a

The first
vagrant exorcist, or as a fugitive escaping from arrest.
instance of all (iv. i " when therefore the Lord knew ") represents
Him as departing not from pursuit but from too much popularity.

The

next two

the

at

well

(iv. 5,

actions

His coming

6) represent

to

Sychar and

sitting

providentially arranged with a view to the

conversion of Samaria.
The words (iv. 46) " He came therefore

to Cana," introduce the healing of the nobleman's son.

In vi.
occurs the first instance that does not apply to journeying, "Jesus
therefore took the loaves," of which the symbolical importance needs

no comment.

In

vi.

multitude sought to

15, the

He

make Jesus

a king

In the Raising of Lazarus, ovv is

four times used, first, paradoxically, " When therefore Jesus knew "
of the sickness of Lazarus, "he abode" at a distance three days;

by force; "therefore"

He

"therefore" when
four days in the

retired.

He

arrived,

tomb";
troubled himself"; some

"found

that

Lazarus had been

seeing Mary weeping Jesus "therefore...

of the Jews ask, in effect, why Jesus did

not save Lazarus, "Jesus therefore .. .cometh to the tomb 1 ."

The

fourfold conjunction sounds strange in English.

But the intention
of the narrative as a whole is to represent the
Raising of Lazarus as
foreordained and this repetition of " therefore " may be intended, in
;

shew how the Son, step by step, moved forward in

a regular and predetermined sequence to do the Father's will in
to

particular,

performing the

last

and greatest of His "signs."

The next two

[2199]

instances refer to Christ, as

and then confronting

peril,

Him:

xi.

when

it,

54 "Jesus therefore

first

avoiding

the Jews took counsel to

kill

no longer walked openly among the

1
"Jesus therefore came to Bethany" following imon
the
statement that the chief priests had taken steps
mediately
to seize him
It is not surprising that Chrysostom alters this
second ovv to 8e.
But the meaning, perhaps, is, that both in

Jews,"

xii.

avoiding peril and in meeting

not the ways of ordinary men.
[2200]
(xiii.

it

Jesus followed the Father's

will,

After the instance in the sacramental Washing of Feet

cometh therefore to Simon Peter"), the next is in the

"He

narrative of Gethsemane, where,

soldiers (xviii. 4)

upon him, went

upon the

arrival of

"Jesus, therefore, knowing

forth

and
1

said to them,

6,

17, 33, 38.

169

all

Whom

Judas and the

that was

seek ye?"

coming
There

CONJUNCTIONS

[2201]

remain but two more instances. One ("Jesus therefore \v ent out")
"
introduces the exclamation of Pilate " Behold the man 1
The
!

other introduces the

first

manifestation of the risen Saviour,

"When

was evening... came Jesus and stood in the midst 2 ." The
"
as a whole indicate that, although " therefore
is an exaggerated

therefore
facts

it

rendering of

ovv, yet

acts of Christ,

is

the particle,

when used

in

connexion with the

often intended to suggest a sequence of cause

and

effect

'V

(xvii)

'Qc

(a)

(?) for

eooc

"while" by R.V. in xii. 356 "Walk

[2201]
white ye have the light... white ye have the light, believe in the light."
Several mss. and authorities read ews for ok, but the difficulty of the
'O?

is

translated

and its double occurrence, demonstrate it to be the true

"
is
made highly
But that ok does not mean " while
"
I must work the works of my Father while (ecus)
probable by ix. 4

latter,

reading.

It is scarcely credible that a writer like John

(marg. ok) it is day."
should use ok twice in precisely the same sense in which he has used
W9.
*f2s in Gal. vi. iows xaiphv (x M lxer i s doubtful.
Lk. xii. 58 ok

yap

{i7rayeis

is

not quite parallel 5

Taking the

text as

it

stands,

2
See 1960 and 2645.
xx. 19.
These instances are taken from Bruder (1888) with whom, in each
case quoted above, W.H. agrees.
There may be other instances in W.H. not
included in Bruder. The list given above does not include vi. 5 etrapas ovv,

xix. 5.

[2200 a]

12 "Ore ovv 2vi\pev tovs wSSas avrQv, xix.

xiii.

26

'I.

o$v idtbv rr/v fnjrepa, xix. 30

01V ZXafte to ofos, xxi. 15 6re odv i)piOTr\aa.v, because the principal verb that
follows is, in each case, "said " (not a verb of action).
Perhaps, however, there
might have been included (on the ground that "cry aloud" is a kind of action

tire

distinct
vii.

25

..no

from mere saying)

"Is not this he

man

28 'lKpa.^v o$v iv t$ iep<f>. This occurs as follows

they seek to kill? And, lo, he speaketh openly
knoweth whence he is. He cried aloud therefore in the temple...."

See the context.

of the words 'no

It is

man

vii.

whom

uncertain whether the "therefore" means "in consequence

knoweiA,'" or "Accordingly, speaking openly' in spite of
'

attempts to kill him." On ovv used after parentheses, or resumptively, see

26315. Of course it must be remembered that ovv, being used by Jn freely
tin-

(1) to introduce action of any kind, would naturally be used by him (2) to
introduce actions of Christ without any intention to express providential sequence.
with the actions of
Still, if the actions of Christ introduced by ovv are compared

Christ introduced by 5^ or by asyndeton,

class are specially important.
4
On lis, "when," see 1776

e.

See 2696.

I/O

think

it

will

be found that the

first

CONJUNCTIONS
we may make
Compare 1 Jn

fair

of

sense

"As

27

ii.

xii.

35

[2202]

by rendering

(cos) his anointing teacheth

present]... and even as (kolOws)

"as."

<Js

you

the

[in
1

in
[in the past], abide
This harmonizes with St Paul's precepts, "Walk by the Spirit,"
"
Live up to the standard you have reached [hoping for a higher

it."

and

one]

So here the meaning

."

best text

"Walk according

is

it

taught you

or, at all events,

the

meaning of the
This

to your light as far as

rendering of w9 enables us to take

7repi7raTtv

it
goes."
with an implied

oirrw?,

"
Walk [thus, namely] as ye have light [to walk]," and delivers us
from the necessity of taking it absolutely, " Walk [in the paths

of righteousness]."

*Qc "as

(/9)

In

[2202]
it

were in

that

were"

10

"He

went up

[to the feast]

not openly but as

"

like one going up

not actually in secret but in a manner resembling
Compare St Paul's words to Philemon (14) "in order
secret (cos lv kpvtttw)," the

in secret,"

secrecy.

vii.

it

is

meaning

i.e.

thy good deed

The

avayK-qv)."

not be as

may

may be

particle

and

it

were compulsory

(cos

/an-a

way of saying "people

short

perhaps inserted with a view to the

vindication of the Johannine view of the publicity of Christ's life,
"
as in xviii. 20, " In secret spake I nothing
and in this very feast

might

call

Christ

is

it

so,"

is

it

(vii.

28)

26) "speaking openly (irapp-qo-ia)" and

in
cried aloud
the temple teaching." According to this

described as

"he

view, "as

it

were

(vii.

in secret"

means

that Christ refused to take the

advice of His brethren and to go up with them to the feast accom"

"
panied by such a multitude as attended Him when He went up

This going up was " comparatively

finally.

iti

secret."

But, in case

any opponent of the Christians might refer to the saying of Christ's

brethren (vii. 4) " No man doeth aught in secret and himself seeketh
to

be

in publicity," the

evangelist wishes to

shew

that there

For

nothing "in secret" in the exact sense of the term.

he inserts cJs here and Trapprjo-ia later on.

this

was

purpose

"Abide," imperative. The writer has admitted that it does (ib. 27)
them, and that they "have no need that anyone should teach" them.
But still he does teach them as St Paul does after similar admissions (1 Thess.
iv. 10 and elsewhere).
See 2437 9.
[2201 a]

"abide"

in

Gal. v. t6, Phil.

iii.

16

eis 5 e<pddaafj.ei'

ry

cu'tuj cttolx^v.

[2202 a] Comp. 2 Cor. xi. 17 ws kv a<ppoauvrj,

ix. 32 o6k k iriarecos dXX' ws e
Zpywu, the meaning
or "as though it could be attained from works."

171

xiii.
is

"on

ws

&56kl/j.ol.

In

Rom.

a false basis of works,"

ELLIPSIS

[2203]
"ila-Tt

(xviii)

This conjunction, which

[2203]

Matthew, and four times

in

is

then with a unique construction, thus,

in Mark and
John only once, and

found frequently

Luke, occurs
iii.

in

16 ovtws yap

rj-yd-n-qcrev

tov vlov tov fiovoyevij <l8wki>. In the rest of N.T.,

#eos tov
"
ware occurs either (i) at the beginning of a clause ("so that meaning
"and so") with an emphatic indicative or imperative (Mk ii. 28
KoafjLov cocttc

"And so the Son of man is lord of the sabbath,"

"And so (or, Therefore) comfort one another ") or else

Thess.

iv.

18

(2) post-initially
1

with an infinitive (Mk i. 27 "so that they questioned together")

But ware never occurs
Both these constructions are frequent.
.

with an

post-initially

indicative

except

in

John

iii.

16 2

This

unique use of ovtws and wcrre with indicative is common in the

3
but it is unlike the style of any evangelistic
best classical authors
It is one of many proofs that the passage under
tradition in N.T.
,

consideration was not regarded by the writer as a saying of the Lord,

but as an evangelistic explanation (see 2066 and 2697).

Ellipsis 4
Of two kinds

(i)

[2204]

"leaving out," or "deficiency," may exist

out that can be supplied from the preceding
"I said, Go. But he would not [go]," "You have
Ellipsis,

(1)

when something
context,

e.g.

is left

my book and

taken

[2203 a]

and the

left

W.H. and

classification

is

your own [book]."

ellipsis

may be

in some cases punctuate differently from Bruder,

some extent a matter of taste except where Coare is pre-

R.V.

to

ceded by

01/rws,

ui5e,

initial.

Hinder

i8<S8 prints ucrre

els

This

tchtovtov etc., so that the

ware cannot possibly be called

"in principio periodi" separately, and always with

or imperat. but he prints Gal.ii. 13 crvi>VTreKpidr)<mv .wart Kai B. aKvawrix^Vy

under the same heading as Jn iii. 16 oiirco yap i]yaTn)<Tti> .ware .ZowKtv, and marks
iridic,

I should
these as the only two passages (in the group) where the indie, is used.
take Gal. ii. 13 quite differently, "And the consequence zvas that even Barnabas

was
-

carried

away."

Acts xiv.
ey^fTO...\a\TJaai ovtus uxrre wtcrreDcrcu..., is the only
other passage in N.T. where diare is preceded by oiirws. Heb. xiii. 6 uxxrf Oappovvras ri/J-ds \ytii> rather suggests what we may say than states what we do say.
See Steph. viii. 212^ <;, ami, in particular, the first definition of "log[2203/]

''

"

r-

-lliiiy

TrpdiTovs
4

"

in
01

Plato

i~~,

1.

oiirus

ayairSicri

av eKacrraxov eTraivuxriv

Steph. (quoting Athen.

14,

p.

Praetermissio, Omissio," adding

roi'S

tTratvtiras

uicrre

irpocnrapaypdcpovji

airrofa.

644 A o-jjera/uoOs k-ot' 2\\et T'tv tov &pros)

" Potest vero et Defectus reddi."

1/2

calls

it

ELLIPSIS
"contextual."

called

(2)

Ellipsis

may

[2207]
consist

the

in

customary

omission of words (apart from contextual influence) in certain con"

"
or
for " [Go] away
the first of the
densed phrases, e.g. " Away
month" for "the first [day] of the month." This 1 may be called
"

"

idiomatic."

Contextual

(ii)

This
[2205] iv. 256 '"Messiah cometh...'I am [Messiah].'"
"
It
must be distinguished from (a) vi. 20 " I am," rendered by R.V.
"
"
"
is
I
It [that you see, or, hear]
is I
like our idiom in English,

and

AM

with Hebraic associations.

any special use of I
The present instance may be illustrated byxviii. 5, 6, 8 "I am [Jesus
"
which refers to the preceding mention of the name
of Nazareth]
also from (b)

"'Whom
am [(ix. 8)

seek ye?' 'Jesus of Nazareth "and also by

ix. 9 "I
'the man that used to sit and beg']."
Here
the Samaritan woman
who is described as saying aloud " Messiah
cometh " is to be regarded (comp. Lk. iii. 15 "reasoning in their
'

in xviii. 5

hearts... whether he might be the Christ") as saying in her heart

"
Can it be that this is Messiah ? " and Jesus answers her silent

"I am [Messiah]."

question,

[2206] iv. 523 "They said. ..[that] 'Yesterday, [about the]

seventh hour (on 'E^cs uipav 2 k^ofx-qv) the fever left him.' The

had left him] at that [same] hour

Phrase
In v.
12
wpa)...."
mentally repeated.
that made me whole, he [it was that] said to me, Take up

father therefore recognised that [it

(on eKeivy
"

'

He

thy bed (*pa/3aTTov) and walk.'

that

said to thee,

3
object of the verb

insert

[2207]

They asked him, 'Who

is

the

man

Take
is

and walk?,'" the omission of the

[it] up
somewhat harsh, and many mss. and versions

"bed."

is true,

Trj

On

viii.

because

16 "Yea, and even if I should judge, my judgment

I am not alone but
[am to be regarded as] I and the

this, see 2220.

[2206 a]

On

question, "Dost
to reply "Yes."

Contextual

ellipsis is

sometimes called " brachylogy."

the change of case, see 2013, 2025

6.
In v. 67, after Christ's
thou desire to be made whole?" we might expect the sick man

But the

man

takes the question as an implied reproach on his

It is not a
sluggishness, and replies, "I have no man to put me in the pool."
case of ellipsis but of an answer made to the spirit, rather than to the letter, of a

question.
3

[2206

b~\

No

other instance in this group omits the object thus.

word here used by the sick man and previously by our Lord,
avoided by Luke and condemned by Grammarians as vulgar.
the

Kpd/3arros,
is

173
OF THE

N\

(1736

(?)

ELLIPSIS

[2208]

Father that sent me," on

/xdvos ovk

aW

elfit,

eyw kcu 6

7r//.i//as

fx.e

"

Chrysostom says, Hereby he hinted (yviiaro) that it was

Himself alone that was to condemn them (on ovk euros /u.oVos

[iraTtjp].

He

not

"

and Cramer quotes Amavrovs KaraStxa^t) but also the Father

monius to the same effect. In that case we should have to supply
"
I and the Father that sent me [are together
the sense as follows
But the simple repetition of cI/ju, so as to mean " But
as Judges]."
/ and the Father " seems more in accordance with Johannine
[I am]
:

and with Johannine theology.

ellipsis

words

This

latter view,

to declare the eternal unity of the Father

taking the

and the Son, would

also include their unity in the act of judging.

[2208]

'Except
(fxrj)

[wash]

xiii.

wash

my

"'Thou

shalt assuredly not

wash

my

feet.'...

no part with me '...'Lord, do not

alone but also my hands and my head!"

thee, thou hast

feet (ir68a<;)

Here, /x-rj implies an imperative, and the accusative

"
let not my feet (nom.) be
shews that the construction cannot be
washed alone," so that the grammar combines with the context to

Verb repeated.

make

the elliptic construction clearer than even in

"Abide

In

English.
2

me, and I (or, I also) [abide] in you ," the verb is

"
Your abiding
to be repeated, and the meaning may be paraphrased
"
in me shall be mine in you," or
Cause yourselves to abide in me
"
and [thereby] me also to abide in you." The two " abidings are

xv. 4

in

3
regarded as inseparable
"
Desire ye therefore that
40
[2209] In xviii. 39
unto you the king of the Jews?'. ...Do not (fxij) [release]
.

(tovtov)...," as in

xiii.

'

9,

the

fx.rj

this

implies that the verb

repeated imperatively, but instead of repeating the object

fiacriXia

r.

'I.)

a pronoun (tovtov)

Or we might supply

that sent me.'

<ttI,

"But

[it is

is

substituted

more

release

is

man

to be

(/u.?)

t6v

so that the Jews

correct to say] 'I and the Father

"

[2208 a] There follows an ellipsis of 5vvaa6e Kapirbv <ppetv a<p' eain-Qv, which
has to be mentally supplied after ovSi v/j.eis from the preceding Si'varai k. <p. a(j>

tavrov.
3

[2208/'] In xvii. 21 "that they may be all one: even as (kci0u>s) thou, Father
me and I [am] in thee, that they also may be in us,*' if the punctuation

[art] in

were "that they may be all one even as thou, Father, [art] in me," it might be
contended that "art" is supplied from what precedes. Hut, if a fresh sentence
begins at "even as," "art" is omitted in accordance with Greek idiom and must
be supplied in accordance with it without any reference to what precedes.
So
it would not fall under this
group of ellipses. See 2127/', 2132 a.

174

ELLIPSIS

[2211]

21 '"Follow me'
avoid calling Jesus "king." In xxi. 19
8e
denotes antithesis and
[My] Lord, but this man, whatV" the
"
implies a preceding yueVclause,
but
this
do this that thou sayest]

My

Lord,

[I

man on

am

to

-what

[is

on the one hand

the other hand

The preceding context describes Peter as first

?]
"
the
Follow," and then (while apparently in
command,
receiving
"
"
and seeing the unnamed disciple
the act of following) as
turning
Hence the meaning might possibly be "I am
also "following."
following thee as thou commandest, but this man, what [is he doing,
he to do

following without command}!" But the subsequent context ("If

I will that he tarry till I come...") points to the future as the object
and both Origen and Chrysostom take it thus
of Peter's question
1

'Ean oyN 6eo3pHT6

(a)

(vi.

62)

[2210] Perhaps the following extremely difficult passage

62 " This [it seems] causes
contextual ellipsis, vi.

of

is

a case

you to

If (edv) therefore (ovv) ye should be beholding (OeioprJTc)

2
."
the Son of man asce/iding where he was before
The interpretation turns on (r) the connexion implied by "therefore," (2) the
stumble

meaning of "behold," whether

literal

or spiritual,

or bad, (3) the nature of the "ascending," whether

(4) the words omitted in ellipsis.

[2211]

(1)

"Therefore,"

following

and

in

literal

good sense
or spiritual,

an implied statement

"ye

would naturally introduce an argument a fortiori,

"Much more, therefore, will ye stumble" (see ovv, 2192) or some"
"
Behold Oeutprjre (for which Chrysostom
thing equivalent to it.
(2)

stumble

at this,"

reads to^re) has been shewn (1598) to include vacant, unintelligent,

and

"
unspiritual

"

beholding."

(3)

Ascending

to

heaven,"

when

previously predicated concerning the Son of Man in this Gospel

(iii.
13 "No man hath ascended into heaven but only he that

descended from heaven, the Son of man

"
lifting

up of the serpent

sacrifice for sin.

"

in

If that is the

")

is

the wilderness,

meaning

here,

connected with the

and apparently with

"ascending where he

On this Origen says (Huet

[2209 a] 'AkoXovOu fioi...Ovros 8e tL ;
K<xl t6 Kara tov
Iwawr]i> reXos, and Chrys. ad toe. ov
68bi> rj^et;
For an altera, ellipsis o( yevrjaerai see 2386 c.

ii.

405 D)

(3ov\6p.vos /xadelv
7]fiiv
2

ttjv

avrr/v

[2210 a] ToOro vfias tTKavdaKlfrei; iav ovv dewprJTe rbv vlbv tov avdpuirov dva6ttov t}v to TrpoTepov;
SS has "but if," a has "quod si," b and e "quid

^aivovTa

si,"/ "si autem,"^" "quid ergo cum."

X om.

Though

otv.

175

has ^d? ovv,

has "quid si."

ELLIPSIS

[2211]

was before

which

: '

"

means

raises

up
Son

in

the flesh that supreme sacrifice

to

the place that

offering

the incarnate

He

had

the

in

bosom

of the Father as the pre-incarnate Word."

But the offering
up of this sacrifice in the flesh is described by Jesus, in the passage
under consideration, as giving His " flesh and blood " to be the food
of men
and it is the announcement of this that has caused them to
;

"stumble

."

The explanation

[2211 a]

"exalt" and of

their relation

of the Johannine use of the words "ascend" and

to Jewish thought does not strictly belong to

Johannine Grammar but some remarks on these points are necessary here. The
Jews were familiar with the thought of the Deliverer "sitting on the right hand"
of God, and with the image of one like unto a Son of man "coming with the
:

clouds of heaven," as also with the Psalmist's apostrophe to the everlasting gates
open and admit "the king of glory." Jesus appears from the Fourth Gospel

to

To Him "the everspiritual interpretation to these metaphors.

were the gates of self-sacrilice. The "glory" was service. To
sacrifice Himself for men was, relatively to men, giving Himself up
entirely, to
them and for them. But, relatively to God, it might be called the "ascending"
of the Son to the place " where he was before."
[2211 /'] The whole of Christ's life might be accurately described as a sacrifice,
to

have given a

lasting gates"

or a "glorifying" of

term "glorifying"
rection as

God, or as a process of "ascending" to the Father but the

more particularly used for the Crucifixion and the Resur:

is

summing up

the essence of the

we know from Artemidorus' Manual

The punishment of Crucifixion (as

Dreams and from Jewish sources) was

life:

of

frequently referred to as a "lifting up"; and similar allusions are found in the
Fourth Gospel, never in the Synoptists.
Hence, when the Jews stood round the

Cross of Christ "staring and gaping" upon Him, as the Psalmist says, they were
"
really
beholding Him going up to the place where He was before." And some
thought of this kind some notion of unintelligent "staring and gaping" may

have been

in

when he described

John's mind

the soldier piercing Christ's side, as

prophecy "they shall look on him whom they pierced."

the late Jewish use of "lifted up*' for "crucified," or "hanged,"
see Levy i. 549 b (quoted in 1003 c).
Artemidorus, too, writing in the second
"
century, connects dreams about
lifting up" and "stretching out of hands" with
fulfilling the

[2211

c]

On

i.
76 el dt tis v\f/ij\bs iwi tlvos opxoiro, et's <p6(3ov Kai 8eos 7re<rn-cuKdKOvpyos 5 wv ffTavpuOrjcreTai 5ia rb ihpos ical tt)v tQiv x i <-P& v ^KTaaiu, and again
in his special section on dreams "about the Cross" (ii. 53) ayadbv 5e Kai TrtvrjTi-

crucifixion, thus,

Kai

yap

for a

feed

man also; for

many" means to be

grim allusion to the fact

COIVOS"), which he refers

"the

marriage, "bul not

at
a

woWovs

the crucified

rpe<pei, i.e.

is

'lifted

to in the context, ras

crucified lose their flesh."

cross also prevents

"

Such a dream betokens good

"
To
up' and he 'feeds many.'"
But it also contains a
a rich man with plenty of slaves.
"
that the crucified " fed the crows
("noil pasces in cruce

u\pi]\bs 6 crravpwSeis Kai

poor

all

aapKas diroWvovtriv oi OTavpudivre s,

For a bachelor, he adds, the cross betokens a

a profitable one," by reason of the

man From going forward

staying where he would like to stay.

To be

176

{i-Rifialvw)

"binding"

The

on the land and from

crucified in a city [ii.) "signifies

ELLIPSIS

[2212]

[2212] According to this view, Oeupeu) is used here, as in some

"
beother passages of the Fourth Gospel (1598) for unintelligent
holding," seeing with the eyes of the flesh and the meaning of the
:

passage

"
is,

Doth

this

cause you to stumble, [the mere setting forth,

doctrine of a self-sacrificing Messiah] ?

[ What]
how much more grievously will ye stumble\
1
in act, of my doctrine, not your doctrine,
if ye behold
[the fulfilment,
of the Messianic glory ; if, instead of gazing at the King of glory

in

word,

of the

therefore \ivill ye do, a?id

splendour on the clouds of heaven, ye stand

staring and gaping' at] the [crucified] Son of man, [going down as
2
ye suppose to Sheol, but in fact] going up where He was before ?"
'

going up

in visible

some

corresponding to the place wherein the cross

&.v fi 6 t6itos ev u3 6 aravpbs eaTr/Kev)."

office

ar)/j.aivei.

is

"carrying (/3aordfei^) and being carried (fiao-Tdea6a.i)"

Some

the cross.

erected (apxv v Toiatirqv

In a later section about

ofos

(ii.

56)

he again

refers to

"thou
bind) thee, and
18

of these details are curiously similar to xxi.

shalt

shall
hands, and another shall (2) gird (i.e.
to which is added, "this he said signifying
(3) bear thee where thou dost not desire,"
by what death he [i.e. Peter] should glorify God." See 2642 b.
1
[2212 a] The present subjunctive may, perhaps, be regarded as prophetic
present, or it may denote continuance, "what if ye find yourselves beholding...."
(1)

stretch out thy

2
[2212/^] Chrysostom, reading av ovv iSrjTe, likens this mention of "ascending"
to Christ's promise to Nathanael ("thou shalt see greater things than these...
[angels of God ascending]") and to Christ's argument with Nicodemus ("No man

hath ascended to heaven except the Son of man..."). He seems to reject the interpretation given above, saying "Doth He knit perplexities with perplexities?
But by the grandeur of His doctrines, and by their abundance,
No. God forbid
!

He

desires

iirayayiadai

to

attract

them

(rili

/u.ey<:da.

tuv

ooyfiaTwv

/cat

ti2

irXrjdei

avrovs

/3oi'>\ercu)."

[2212 c\ This feeling (namely, that Christ is looking forward to a time when
the disciples will not "stumble") has probably caused the alterations in the text
mentioned above (2210 a). For, if 8i be read for ovv, then contrast replaces

" This
something of this kind:
-what will ye say] if ye should
be [soon] beholding the Son of man visibly ascending [in triumph] where He was
before? [Then ye will cease to stumble]." There is much against this.
It
involves an alteration of a difficult text to a less difficult one.
Moreover, though
all Christians (like the martyr Stephen) might be represented as
seeing Christ at
the right hand of God, only an exceptional few (Acts i. 2
13) could be repre-

inference,

and the whole meaning

(emph.) causeth you to stumble

is

changed

but [wait a

to

little,

Him

It seems to take dewprjre as

in the act of ascending to God.
being a fleshly "beholding" and yet as one that will remove a stumblingdjlock.
It does not tell us who will thus "behold"
or when, and how, they will be

sented as seeing

delivered from "stumbling" by the "beholding."

Ascension, implies that a small number witnessed

The
it.

was now addressing were apparently a large number, for

"There are some of you that believe not," and then it
disciples went back."
A. VI.

I77

Acts, which relates the

But those whom Christ
He says to them (vi. 64)
is added "Many of his

12

ELLIPSIS

[2213]

Idiomatic

(iii)

Ellipsis of

(a)

"

some "

[2213] The most important elliptical expression in John is the

Graeco-Hebraic use of " I am " (without any predicate expressed or
There are two or
implied in the context) for which see 2220 foil.
three omissions of av with the indicative, which need little comment 1
But the omission of "some" in the phrase "some of" requires
.

For the most part

notice.

"that.

is

it

not lose [any]

may

..I

in

vi.

39

airoXiaw i$ avrov),"
would be supplied, not n, vii. 40

where, strictly speaking, /xrj8ev

"[Some] of the crowd, therefore
these words, said...," xvi. 17

from ambiguity, as

free

of

it

{Iva...^

(eV rov

ox^ov

ovv),

having heard

"There

said therefore [some] of (elirav

ovv k) the disciples...," xxi. 10 "Bring [some] of (otTro) the fish."

The

[2214]

is

following

R.V.

ambiguous,

i.

24 Kat

a7ro-TaX/i.eVot rjaav

"And

they had been sent from the

Pharisees," R.V. marg. "and [certain] had been sent from among
In favour of R.V. marg. are the following facts.
the Pharisees."
Zk

t<Sv 4>apicraiW,

The

(1)

txt

partitive use of e

is

2
very frequent in John

John has

(2)

who sent the deputation (i. 19 "The Jews

"Some of the Pharisees" makes excellent sense.

already told us

him

(3)

").

sent to
"Priests

"

alone have been as yet mentioned and they (we may

suppose) have asked their questions, and have been silenced.
They

and Levites

are on the point of going back to those who sent them, carrying
a merely negative answer ("I am not the Christ" etc.). But now it
"
"
Pharisees on the deputation, men learned
is added that there were
in the Law and the Traditions, given to ask "By what authority?"

and not so
"

easily silenced: these therefore intervene with the question,

baptizest thou then

Why

but they

make

roil' 4>.

[2213 a

^7roien-e)

see 2078

9.

to read, with

"Ac

is

said to be

W.ll.

in

have had no
-

It

is

sin."

[2214c/]
airTTa\nivoi.,

is
it

(not,

p. 382) regularly
freq.

in

with

W.H.

omitted

later classical

in

viii.

marg.

modern

Greek.

It

adds force, "they would assuredly

See also 2698.

Jn as in Mk. Mt. Lk. together.

Chrysostom and many scribes of various MSS. read ol before
"
as A.V.
they which were sent," so as to leave no ellipsis.

about as

II

txt, -rroielre

(Winer

such instances, and the omission

might also be a Latinism.
Perhaps in N.T.

Greek

In

xv. 22, 24 anapriav ovk eixocrav, xix. ir ovk elx^s (^ovalav.

we ought probably

39,

These arguments are not conclusive,

"
is an ellipsis of
some 3 ."

probable that there

40 "[Some] of the Pharisees heard these things (r}i<ovo-av

those that were with him (en /act' avrov oVre?)
and
Taura)
ix.

[2215]
ex

it

"
?

freq. in

1/8

ELLIPSIS

[2216]

Are we also blind?" A.V. "And [some] of the P. which were

"Those of the Pharisees which were with him."
use
of apposition (1928
47) combines here with
John's frequent
said,

with him," R.V.

make an ellipsis of nves almost

comment ("There say unto Him [some]

his frequent use of partitive Ik, to

certain.

in his

Chrysostom

Him

of those that were following

")

apparently takes

it

thus,

and

he suggests that the evangelist added the clause ol ixer avrov to

shew that they were the same that had previously revolted and
This construction ("[some] from,"
afterwards tried to stone Him 2
.

"

Hebrew and fairly frequent in LXX.

[some] of")
In both, it gives rise to ambiguities, e.g. Lev. xxv. 33 (R.V.) " If o?ie
"
redeem from the Levites," where
of the Levites redeem," marg.
i.e.

frequent in

is

LXX

takes the latter view, but Aquila and

(jrapa.)

the former

Symmachus

(ck)

3
.

of "gate" (v. 2)
" Now there is in
Jerusalem by the sheep [gate]
[2216] v. 2 (R.V.)
a pool...," A.V. "by the sheep [market] (marg.
(lirl Trj TrpofiaTiKr})
Ellipsis

(/3)

(?)

The text is probably corrupt. But in any case no solid

grounds have been alleged for the hypothesis of an ellipsis of "gate."

gate)."

(1) Eusebius,

Jerome, Chrysostom, and the ancient Latin and Syriac

make no mention of "gate" in connexion with this passage.

(2) Nehemiah mentions all the gates of Jerusalem, the "sheep-gate"
among them, where the context would make his meaning quite
clear without "gate"; yet the noun "gate" is never omitted by
4
his narrative in Hebrew or Greek
(3) No instance of such an
versions

ever been quoted from Greek literature (although it

ellipsis
would probably have been frequently used if it existed in that
(4) Wetstein has shewn that a Jewish
language, as in German).

has

1
-

e/c

[2215

d.7rXt!;s

<?]

Oi)x

<aptcratW ravra
ffe

dvafxi'Tjcrrj

paStws

ets

ol /tier'

6Vt ovtoi

.[2215//]

rv<p\ol ecfxtv ;

r\aav

vporepov airoaravTes, elra \16do~avTts,

ol

/cat

In

(?

[2216 a]

LXX

Neh.

6 Theod. e/c "of the number <?/"" =

e/c rod yivovs
Esdr. v. 45 ol e/c alters the sense of the Heb. of Ezr. ii.
awb rod. In 1 Esdr. i. 8, e/c tQiv (SaaikLKuiv "from the king's

In Dan.

LXX

/cat rj/meis

eKeivo:

ii.

LXX

i.

king's officers)
"
his princes

gate,"

Mtj

evayytXiariis ifj.vy)[ibvev<Jtv, ort f/Kovaav in tG)v

avrov ovres, /cat elwav
Mtj /cat rjfieis rv<p\oi eafxev; d\X' 'iva

[treasures]

5e

Tovvavrlov uera 3aAA6 uei'oi.

"descended from.''''
" some
70
of,"

And

rCiv &Ko\ovdovvTcov <xvtu),

Aiyovffiv avTip

"2

13, 14,

omits the whole;

iii.

Chr. xxxv.

1,

has

3,
rrjs

"from the

king's substance.

In Neh. xii. 31 "the dung14 etc.

Kowpias, with rrjs wv\r]s superscr.

13,

179

12

ELLIPSIS

[2217]

similar to irpofiaTiKi] (and perhaps transliterated from

word

mean

use to

"

bathing place."

where

was in

in the
(Ko\vp(3ij6pa)," besides being transliterated
"
bathing place."
(6) On the three occasions

Greek as "pool
text as

it)

This might be interpreted in

(5)

irpofZaTiicq,

7rpo(3aTiKy occurs in

LXX

happens to be joined

it

to Tv\rj

39) so that the adjective might naturally suggest

"
the interpolation of gate" to any persons perplexed by the apparent
use of 7rpo(3aTLKi] as a noun.
(7) Thus the two words might be
iii.

(Neh.

1,

32,

xii.

combined so as to give the sense of a "pool" near a "sheep-gate."

There may not be quite enough evidence to support this explanation

but, in

any

case, so far as

the Greek language, there

1

"gate

is

we

are acquainted at present with

at all for the ellipsis of

no evidence

."

Ellipsis of

(7)

"

"

daughter

(or

" wife
"?)

The
[2217] xix. 25 (R.V.) "Mary the [wife] (r,) of Clopas."
almost universal practice in Greek writers is to use tj toS 'A. to mean
"
the [daughter] of A."
In a few special cases, where the relationship
was historically known, r? tov 'A. might mean "the mother, or sister,
In Latin,
or wife, of A.," but these are not to the point here.
"Verania Pisonis" is used for "Pisp's [wife] Verania," and such
but
a use of the genitive is current in some parts of England
"
would
to
confusion
if
could
it
lead
Clopas's Mary"
obviously
mean indiscriminately either " mother, daughter, or wife, of Clopas."
The reasons for believing that >) tov must here have been intended
:

to

mean

"

daughter"
must be deferred to another work.
'&

(S)

'AAA' ina, see

(e)

Oyx

20634 and 210512.

oti

Some

is omitted in connexion with

oix
6 (R.V.) "Every one that hath heard
45
from the Father, and hath learned, cometh unto me. Arot that (ot^
cm) any man hath seen the Father, save he which is from God, he

[2218]

oti as follows:

[2216/']
fidvov [deov],

1895.

As

verb or phrase

(1)

regards the

vii.

possible ellipsis in

v.

and the question whether "the Alone

For the

ellipsis of i/xariois

warrioov<Jiv...iv XevKoh,

Lk.

vi.

25 iv fux\a.Koi%

in

and Arteniid.
Wetst. on Jn

xx.
ii.

v.

44

12 iv XevKOtS,
3 iv

180

COmp.

Rev.

iii.

4 7rept-

XtvKoh K(pipea6ai, also Ml.

44 supplies

as Greek.

56^av r-qv wapa tov

here used for God, see

tt)v

is

more

xi.

8,

instances, Latin as well

ELLIPSIS

[2219]

," (2) vii. 22 (R.V.) "For this cause hath

Moses given you circumcision (not that it is of Moses but of the
and on the sabbath ye circumcise a man " (A.V. " not
fathers)
2
because it is of Moses")
Compare 1 Jn iv. 9 10 (R.V.) "Herein

hath seen the Father

God manifested in us, that (on) (A.V. because that)

hath sent his only begotten son... Herein is love, not that (ou^
3
In
6V1) we loved God but that (dXA' on) he loved us and sent... ."
the Epistle iv tout.. .on appears to mean " Herein... [/ mean in the
was the love of

God

fact] that"

and

"

iv tovtu>...ovx oti

Herein... [/ do] not [mean in the

fact] that."

As regards the two passages in the Gospel, it is not

"
demonstrate that on means " that (and not " because ")
in English, it is not possible sometimes to decide whether the

[2219]

possible to
just as,

"
not that I wish means " [/say this] not because I wish
expression
or "[/do] not [mean to
But, having regard to the
say] that I wish."
4
classical and the Pauline 3 uses of ovx on, and to the contexts of the
"

"

two Johannine passages, we may conclude that "/say" (whether

in the sense of "I mean" or
otherwise) is to be supplied in both
of them.

That being the

case,

it

be more in accordance with

will

1
[2218 a] lias 6 aKovcras irapa tov Trarpbs Kal p.a6Ccv ^p%erat irpbs efxe.
ovx on
tov waripa ewpanev tls el p.rj 6 uv irapa. [tov] deov, outos ewpaKev rbv irarepa.
Origen (Huet ii. 293 a) 6 uv wapa tw irarpi, and so SS "he that is with God,"

1st, 6 wv irapa tov deov, 2nd, 6 wv 4k tov deov.

[2218 b] Aia tovto ~Mwvo~rjs dedwKev vpuv tt\v TrepiTo/m-qv,
oi'X on e/c tov
Mwutrecos ecrnv d\\' K tlov iraTtpwv,
Kal [e^] 0-aj3j3aT<p irepiTe/x.veTe avdpunrov.

Chrys.

SS "not

because. ..but because," b, c, and /"not because," a om. "because."

[2218c] 'Ey tovtu) i<pavepwdr] 77 d7(Z7r77 tov deov ev J)fuv, oti. tov vibv avTov tov
/xovoyevrj ave<jTa\Kev 6 6eos...ev tovtix) ecrrlv t/ dyairri, ovx on i]fj.e7s 7jyaTrrjKap.ev t6v
:i

But Jn ix. 30 ev tovtlo yap

be explained differently, since "in this" means "in
your not knowing"' (comp. "we know not") and on means "because." See 2393.
4
[2219(7] In classical Greek ovx 0Ti means (1) "[I do] not [say only] that"
i.e. "not only"; (2) "[I do] not [mention the fact] that" i.e. "I pass over the
/ take no account of the
fact," e.g. Plat. Protag. 336 D "Socrates will not forget
fact that (ovx r ') he jokes and says he is forgetful," i.e. "although he jokes,"
comp. Gorg. 450 E. Similarly, but with 'iva yvr\ \lyw <roi 8ti, Philem. 19, "not to
Bebv, d\\' oti avrbs rjydwT]aev ?j/xas Kal aTreareiKev....

to davy.a<TTbv

e<XTiv oti is to

say that you owe me also yourself."

5
[2219//] In 2 Cor. vii. 9 "Now

and there

is

no

I rejoice,

not because,'" the meaning is clear,

we
5 "This great confidence

and prob. in 2 Cor. iii. 4

and 2 Thess. iii. 7 9: but

ellipsis,

have. ..iwt because...,"

in 2 Cor. i. 23
4 "I gave up
my plan... from a desire to spare you," the best meaning of the following ovx 0TL
is attained
by some insertion of "say" as "[/ say this] not because," or "[/ do]
not [mean to say] that," and so in Phil. iii. 10
11, 17.
12, iv. 10

I8l

ELLIPSIS

[2220]

general Greek usage if we supply Ae'yw not before ovx on, but before
on, giving Xe'yw the sense "I mean to say," which it repeatedly has
"
in N.T., and in Greek generally, so that ou'x on is equivalent to
[/ do]
not [mean

both passages,

in

Then,

say] t/iat."

to

it

will correct

"
In the former, vi. 45
from
6, the words
possible misapprehension.
the Father"
naturally meaning "from the home of" (2356) or "from
the side of," the Father
might suggest a person seeing the Father

This

face to face.

is

disclaimed by the words "[/do] not [mean] that

In vii. 2 2, there is a similar disclaimer,

any one hath seen the Father."

"Moses hath given you circumcision

he originated

(0
20

was from the

it

"

Ellipsis after

am

cyoj

6i/xt

"I am [my

not [mean to say] that

fathers."

"

In the Walking on the Waters

[2220]
vi.

but

it,

[/ do]

means "/ am

it

is

usual to assume that

[indeed that which

I appear

to

very self]" or, according to our English idiom, "It is

This would accord with what

is

stated in the parallel

TV'

Mark-Matthew,

namely, that the disciples "thought they saw a phantasm"."

opposition to this, Christ

be]"

In

"
I am
might naturally be supposed to say
But
is no
there
that
the
proof
[myself]."

[not a phantasm but] I

Greek words can mean this.

And

there

is

proof

that, in the

Discourse

on the Last Days, Mark uses eyco eifxi to mean "/ am [the Saviour,
Moreover in that Discourse Luke (who
Deliverer, or Christ].'
1

''

omits the Walking on the Waters) agrees with Mark in the use of
and Matthew shews that he understood the phrase thus by

e'yw dfxi,

Lastly, Luke indicates

supplying the ellipsis, "/ am the Christ ."
that he would not have agreed in rendering iyo> el/xi "I am my
3

very self" by the fact that elsewhere, when he actually attributes a

meaning of this kind to our Lord, he adds auroV.

The N.T.

[2221]
is

"/ am"

/J.T)

Mk

to

mean "/ am

Deuteronomy and

the

Saviour"

Isaiah,

where

interpretation

Jn

<po(3cicrde.

vi.

in

is usually given to Mk vi. 50, Mt. xiv. 27 Oapaeire,

20 om. dapcreiTe.
49 Zoo^clv otl (pdi>Ta(Xfj.d toTiv, Mt. xiv. 26 irapaxOrjcrav \4yovrts Sri

The same

iyuo elfM,
-

use of

accordance with passages

in

vi.

fyavraoixa gtiv.

Mk

''

(2220r/|

Mk
tin-

xiii. 6,

Mt. xxiv.

5,

Lk.

xxi. 8 all

have iroWol (Mt.-Lk.+yAp)

(Mk + 8n) 'Eyd

In
(ifj-i (Mt. + 6 Xpiaros).
not used absolutely hut answers the question "Art thou
Christ t" where the parall. Mt. xxvi. 64 has cru d-n-as and the parall. Lk. xxii.

iXtvoovrai

t-rri

tu

xiv. 62, iyili

6770
*

has,

ist,

6v6p.arl fxov \ey6vres

tlfxi

t'di'

is

bfiXv tiirw...

Lk. xxiv. 39 eyJi

and, 2nd,

v/xeis

d(j.i ai)r6s.

182

Myere on

iyd> el/u.

ELLIPSIS
eyw

Hebrew "/ [am] he [to whom all must

The LXX uses the same phrase to
of Nineveh in Zephaniah, "/ [am], and there is
me 1." Nor is there (as at present alleged) any

corresponds to the

eiyu.i

look]" and

applied to

is

render the boast

none

beside

else

shew

solid evidence to

God.

Hebraic sources

"I am

gives no instance of the

(on Mt.

el/xt

the Saviour, or Deliverer."

meaning "I am

my

very

The Thesaurus
self."

Wetstein

27) quotes authority for phrases in the context, but

in this sense.
Westcott and Swete quote none

xiv.

for

could bear, at least in the first

meaning derived through LXX from

that eyoj

century, anything else but this

none

[2222]

"lam"

to the point

2
.

[2222] If therefore we are to be guided by evidence, we must

suppose the meaning to be, not "I am myself, Jesus of Nazareth,"

am

3
your Saviour ." It is to be interpreted as a vestige of
the poetic and Hebrew element underlying the story of the Stilling
of the Storm, in which the disciples saw the form of Jesus, and

but "I

Him

heard
It

is,

saying, "I

AM

in the sense of "I live"

of

[HE]," meaning "I am He that helpeth."

"
meaning is not "I am
an
or "I exist-eternally*."
There is
ellipsis

then, a genuine case of ellipsis, for the

HE

in

meaning,

more than

this,

"

Deliverer," but also implying

the

next Johannine instance of

Jewish tradition,

as will

appear

in

"I am."

Deut. xxxii. 39,

two, and simply

"/"

Is. xliii. 10,

Zeph.

ii.

15.

The Heb. has " I he"

in the first

in the third.

[2221a] Swete (on Mk vi. 50) says "eyw ei/u='It is I,' cf. Lc. xxiv. 39,
avrds, and the use of "OH,
iyu in the O.T. (B.D.B., p. 59)." But
Lk.'s insertion of avros separates his usage from that of Mk, and Gesen. p. 59
2

iyjj

LXX

ei/jLi

merely says that Heb. *JX (LXX iydo) is used "alone in response to a question"
Gen. xxvii. 24 "Art thou my son Esau? And he said I [am]" 6 Se tlirev,

e.g.

'E7W.

None

[2221/;]
(ix. 9), xiii.

of these instances are to the point.

" It is I.
vi. 20) says,
Comp. iv. 26, viii. 24, 28, 58,
But (2205) these are
19, xviii. 5, 6, 8 ; Mark xiii. 6, Luke xxi. 8."

Westcott (on Jn

and technical meaning, I AM

and indeed Westcott himself (on viii. 24) distinguishes the technical usage from
"cases where the predicate is directly suggested by the context."
3
[2222a] Comp. Orig. on Mt. xiv. 27 (Huet i. 242 A b) Tapaxdyvbp-eQa- T~plv
Tpavuis KaraXa^eif on 6 awrrip rjpuv eTn8e5rifj.7]Kev, which suggests how "Saviour"
and "Jesus" might be interchanged, especially in translating from a language in
which "Jesus" meant " Saviour."
4
[2222/5] The Syr. of iyw eipu is a reduplication of "I," which pronoun (Thes.
Syr.) also represents the copula, so that "I I" may mean "I am."
either cases of contextual ellipsis or else of special

183

ELLIPSIS

[2223]
viii.

[2223]
in

your

24

.'"

"Ye

Isaiah, as follows,

in

are

my

AM,

'Who

therefore said to him,

art

The words "believe me and understand

occur

'"For except ye believe that

'[From] the beginning that which

said to them,

you

They

sins.'

ye shall die
thou?' Jesus
also

speak to

AM HE"

that I

witnesses, saith the Lord,

and my servant whom I have chosen, that ye may know and believe
me, and understand that I [AM] HE... Yea, since the day was, I [AM]
HE-." In the Psalms, this use of HE occurs with an ellipsis of
"
"art in addressing Jehovah, "Thou [art] HE and thy years shall not
3
fail ."
The Song in Deuteronomy says "See now that I, I, [AM]
"
4
HE," where LXX has See, see that I AM ." Here Philo paraphrases

AM as

Universe

"

that there

is

from the beginning a Cause of the

Ibn Ezra (on Isaiah

."

different

from

real

its

form"

alone

is

Truth and also Perfection.

to

mean "I am he

HE

[AM]

God

that

is,"

"This

says,

is

the

for every other

apparently meaning

other things deviate from their ideal,

Hence God

13)

God

sublimest expression of the unity of

is

10

xliii.

is

that,

being
whereas all

true to the Ideal.

Apparently he takes
i.e.

is

really,

eternally,

and unchangeably.
In

HE

Hebrew

I
is
regularly rendered iyw
and
so
once
presumably always".
elfXL.
"
is so
In Hebrew, the personal pronoun " he
frequently used as a
"
"
substitute for the verb "to be" that Greeks might well translate
he
"
"
"
he is used for
by ci/u in this phrase. In Aramaic also (Levy)

[2224]

LXX,

the

Aquila certainly rendered

it

7
Hence any
the copula" as well as for the personal pronoun
Semitic Logia of Jesus using this idiom would probably be rendered
In the Psalms,
in "Thou
in (ireek for the most part by eyw el/xi.
.

HE

[art]

HE

HE"

once rendered

is

The

8
awds, "the same ."

Semitic

perhaps latent under iyw efyu euro's, assigned to Christ by

Luke alone". But the text is doubtful (2699 foil.).
1

vfiQv.

is

dirodaveicrde iv reus a/xaprlaii

/xi] Trt<rTevcrriTe 8ti iyw elfu
"the beginning" and "that which I also speak," see 21546 and

[2223 a] 'Eai> yap

As

to

2225.
2
:t

Is. xliii.

[2223

27

/'J

paraphrases

Sri

[2224
render I

10

13, comp.

r/]

HE

Levy

(2224a).

'E7W

eifu lotTe

In Is. xlviii.

by iyw

C/i.

(lit.

he may be presumed
7

xlvi. 4, xlviii. 12

Heb.) R.Y. "Thou art the same."

Philo i. 258 on 'iari ti sal i/wapxti rb

l's. cii.

el/u,

to

as Ttjk

195*.

virap^iv

Deut. xxxii. 39.

6\wv

atriov,

and he

deaaaaOe.

12, where I. XX om. the phrase, Aq. Syni. and Theod.

and Aq. is so consistent in his general renderings that

have been consistent

s

i.

ifii^v

tQiv

Ps.

cii.

27.

184

in this

particular one.
9 Lk. xxiv.
39.

ELLIPSIS

[2226]

That John, when writing "believe that I AM," did not

exactly "believe that I am the eternal God," may be inferred
from several facts,
(i) Christ's hearers (until they heard the words
[2225]

mean

" before

Abraham

")

did not take

would have stoned Jesus

AM

Else they

in that sense.

The words

are put by the

false Messiah that might say, in

at once.

(2)

Synoptists into the mouth of any

"
I am the Deliverer."
effect,
(3) John always represents the Son as
and
to be one with the Father, but never
the
Father
to
reveal
claiming
It is not so easy probably it is
as claiming to be the One God.
to
define
exactly John's positive meaning: but some light
impossible
it
be
thrown
on
by the first of the passages in which Isaiah uses
may
"
Ye are my witnesses, saith
the phrase.
It runs thus in Hebrew

my servant whom I have chosen, in order that ye may

know and believe in (lit. to) me, and may understand that I [AM] HE 2 ."
The Targum has (after "Jehovah ") "my servant Christ whom I have
chosen that ye may know and believe before me and may understand
Jehovah, and

that

HE

[AM]

that

is

from

But

ginning."

this

is

if we, as it were,
of
I
and ask
meaning
that is from the be-

the beginning."

interrogate the speaker in Isaiah as to the

"What art thou?" the Targum answers

Thus,

HE

"HE

curiously like the question

and answer

on the necessity of believing " that

The Jews had asked "Who art thou?" and the first word of
had

after Jesus

insisted

in

John

AM."

Christ's

"[In] the beginning (rrjv dp^r/V) ."

[2226] There are several interesting resemblances between the
Hebrew doctrine of the I
(or the Greek doctrine of the I AM)

reply

is

HE

in Isaiah

and the Johannine doctrine about the unity of the Father

and the Son.

viii.

For example,

"My

Father worketh from the beginning

58.

The Targ. paraphrases

[2225 a]

39 (Heb. "I,

(Jer. Il) "I in

in Is. xliii. 13 Heb.

in Is. xlvi. 4

"Even

"From
to old

the

age

10.

elsewhere as follows,

Deut. xxxii.

He who Am and Was, and Will be"

Ps. cii. 27 "Thou [art] He that created us"
day I HE" is (Targ.) "From eternity I HE";
HE " = Targ. "Even to eternity I HE." Perh.

HE") (Jer. 1) "I

my word [am] He"

I,

Is. xliii.

HE

[am]

the Targumist regarded "from eternity" and "to eternity" as attributes, and
therefore did not in these last two passages insert such predicates as "that created

us" or "that
shall

HE

is

from the beginning"

know my name,

etc.

Comp.

therefore [I say, they shall

Is.

lii.

know]

6 "Therefore

my people
day that I [AM]
proclaim, Behold it is

in that

me" (Ibn Ezra "when I shall

Swete punctuates theLXX otl eyw elfu avrbs 6 \a\Qv
many ways of combining the words. The Targ. is (Walton)
that speaketh, behold

I ").

sum

qui loquebar et

Verbum meum permanet."

I8 5

Trdpet/xi,

but there are

"scietis,

quoniam ego

ELLIPSIS

[2227]

"I and yet not I, but I and the Father that sent me,"
the present passage ("I AM.... From the beginning
with
combined
that which I speak unto you") appear to represent the Son as "from
and

work,"

"working" the work of

we find, in one and
in
man.
So
and
Isaiah,
redeeming
supporting
the same context, "I AM," together with "from the beginning" (in
Hebrew, Aramaic and Greek ), and "I will work-, who shall hinder
the beginning" at one with the Father in

speaketh

One of the most spiritually minded of the early Rabbis,

who flourished about 130 a.d., extracting the words

Saul,

AND HE

out of a passage of Scripture where they have no

existence, paraphrases

He

that

."

[2227]

Abba
I

HE

Another passage introduces "speaking," "I [AM]

it?"

them

merciful and kind,

is

Commenting on

"I

thus,

so

will

be

Him

God]: as
4
too be merciful and kind ."

will

like

[i.e.

(Is. xlvi. 3) that describes Jehovah

Ezra
as carrying His people, Ibn
says "The idols of Babylon are

the Isaiah passage

but I, the God of Israel, carry the

"
"
This conception of man as being in the arms of God,
"
"
and not as crouching under the arm of God, his

carried by their worshippers

Israelites."

Father

his

Chastiser, pervades

the whole of the

Fourth Gospel.

may be

It

taken as certain that the evangelist attaches some meaning of this

in virtue of their association with the
kind to the Greek words I

AM

thought of

God

carrying

man

His bosom.

in

It

would be bathos

" I am the bread of life " and " 1

to suppose that Jesus, after saying
"
am the light of the world," now comes down to the bare " I am

implying nothing more than

mere

existence,

conceivably bad as

well as good.

[2226] The Ileb. is (Is. xliii. 13) "from the day" (R.V. txt "since the
" from the
beginning." The Aramaic has
day was"), which is rendered by LXX
here "from eternity," and inserts in xliii. 10 "he that is from the beginning."
[2226A] The Heb. of Is. xliii. 13 "work" is regularly rendered ipyd^ofiaL
1

(though LXX renders it "make

Father worketh and I work."'
[2226rJ

with

AM

that

day

The

"

thou

which

is

the

word

in

Jn

v.

17

".My

curious juxtaposition of "know" and "believe" in connexion

xliii. 10, and the phrase (Is. lii. 6) "[they shall know] in that

in Is.

[am] he that speaketh"

Peter's confession (Jn vi. 689)

and believe that thou art the holy
4

here)

(ttoiQ)

be compared with the Johannine form of

may

"Thou

hast words of eternal

life,

and we know

one of God."

Is. lii. 6.

See 1022.
like,"'

Bacher {Die Agada,

ii.

367) shews that

but prefers the above.

186

some versions have

"Be

ELLIPSIS
Much more

[2228]

probably we

may suppose

AM

to

come

a climax after the previous declarations about

and the " light " conveying a great mass of meaning

here, absolutely,
"
"

bread

the

as

[2228]

that would not be fully intelligible to any readers that had not
pondered on the meaning of the divine I AM, and perhaps on
the meaning of "I ."
On the one hand I
means more than

AM

am

"I

the Deliverer";

the eternal God."

on the other,

Taken by

itself,

it

means

less

"Believe that

than "I

AM"

am

might

as it means in Deuteronomy, "Believe in the unity of the

Supreme God, the Deliverer of Israel": but, taken here, along
with other declarations about what Jesus IS, it seems to call
upon the Pharisees to believe that the Son of man is not only the

mean,

Deliverer but also one with the Father in the unity of the Godhead.
Many may be unable to believe that our Lord actually uttered these
precise words in this sense and may yet find it quite possible to
believe that they represent the essence of His doctrine, namely, that

the Father

He

is

may

at

revealed to

is

one) and not

believe that Jesus

in

men

in the ideal of

a written law.

felt

Himself

to

humanity (with which

may go further, and
be thus absolutely at one with
Others

the Father.

[2228 a] The doctrine of Epictetus (ii. 22. 15

20) concerning the "I" is
worth noting in this connexion. Wherever the " 1 " and the " Mine" are, there,
he says, will be every creature's inclination (compare "Where your treasure is
"
there will be your heart also")
Every creature loves its own
profit (av/jLcpepovY'
above all things, "This, i.e. profit, is father and brother and kindred and country
and God." If therefore a man "identifies 'profit' with piety and honour and
country and parents and friends, these are saved, all of them" if not, they are
This identification of the "profit" of the "/" with
outweighed by "profit."
1

what a Jew might express mystically by saying "/ am He."

(id.) that we must needs desire to destroy anyone
brother,
that comes between us and "profit" ("Unless a man hate his
father, child
own father. ..he cannot be my disciple") but that if the "I" is identified with
virtuous purpose, he will become a perfect friend, son, and father (Mk x. 30 "he
shall receive a hundred fold... mothers...").
[2228 fi] The Synoptic form of these doctrines may have influenced Epictetus
and may have led him to think that virtuous philosophers might find their Son of
" I will not lose
man in
each man in his own heart
soul
I
Goodness,

is

Epictetus

adds

'

themselves,

my

that

may
worship my own soul, my own higher purpose, my spirit
contending against the flesh." John may have written with some regard to such
conclusions, putting the Synoptic doctrine in a new aspect, or developing it in an
find

it.'

will

old aspect neglected by the Synoptists, in order to

man,

if it

was

philosophic

to

shew

that the regeneration of

be based on "I," must be based on a different one from the

"Ego."

187

ELLIPSIS

[2229]
Ellipsis of ecTi

(rj)

In

[2229]

ii.

an

4 ri

xal

e'/xoi

and

croi,

22

in xxi.

ti tt/jos a-e;

there

ellipsis
tt/dos
(of which Wetst. ^ &c alleges
few
comparatively
instances) presents no difficulty, as meaning
"What [is it] in relation to thee?" i.e. What does it concern thee?
Wetst. quotes Glycas, Annal. iv. p. 255, Anthol. mss. i. 1, and
is

of iari

Ti

ere

Epictet. (but without reference)

and

tl 77-pos
i/xe

Ti

[2230]

does

kolI

ifjLol

"what does

croi

me and

concern

this

ovScV

n-po<ri\6ij<;-

eVn

77-po's

o-e

(sic),

might, theoretically, be rendered "What

thee?" for ti p.01, by itself, might mean

concern me?" as

it

/xrj

in Epictet.

22.

iii.

66

(foil,

by

infin.).

Hebrew and Greek (Wetst. on Mt. viii. 29)

"What [is there] to me and thee?" always implies "to me and thee
in common" so that the
meaning is, "What have we to do with one
But, as a fact, both in

another?"
2

K.

xvi.

omits
in

kui,

Joel

[Wetst. compares Josh. xxii. 24, 2 S. xvi. 10, 1 K. xvii. 18,

Chr. xxxv. 21, Joel iii. 4.
But in Josh. xxii. 24,
2 K. xvi. 10 is a repetition
(by error) of 2 S. xvi. 10, and

LXX

10, 2

LXX

iii.

has (as

ti

Heb.)

It

e/W;]

fyiets

occurs in

Aristoph., Demosth., Epictet., Achill. Tat., Anacreon etc., and none

of Wetstein's numerous quotations adds an
explanatory phrase except

Synesius,

o^'/aw -yap 8rj

was so common

ai

<pi\oo-o<f>i<i.

tl 7rpos dA.A77A.ous

no contemporary (2642
had to be supplied

that

that 7rpos a\\ij\ov<;

a)

The phrase

Greeks could doubt

The

of

[2230 (i)]
ellipsis
phrase ti /aikooV is found
no Gospel but the Fourth, xiv. 19 " Yet a little (Iti
fxiKpov) and
the world no longer beholdeth me
behold
me." The
ye (emph.)
Epistle to the Hebrews, quoting from prophecy, says, "Ye have
need of patience, that having done the will of God ye may gather
in the

co-ti

in

iyu

[2230a]
5e

^u

fxaprvpias

person for

In
TVV

before
his

v.

36

" The witness that

fJ-aprvpiav

rod

work

'I.

in

fxelfa

rod

Somewhat
vernacular

'I.,

have
there

is
is,

similarly

English

(as

greater than [that of] John,"

perhaps, no ellipsis of ttjs

we sometimes
well

as

in

substitute

the

ami (Ireek)
rather like Gains-

Latin

especially when speaking about a picture or poem, "This is

borough," "better than Linnell," "almost equal to Tennyson," "He was better
than his word," " How very like /lint to say that !" etc.
Winer explains in the
same way (Mt. v. 20) " Except your righteousness (lit.) abound more than the
scribes," and ^ives frequent instances in Greek and Latin.
Probably the meaning
" The witness that I have is
here is all the
for the omission of

stronger
above the level ofJohn."

Tij'i p..

icS8

ELLIPSIS
the promise, For yet a

in

(KOfxiaijcrde)

cometh

that

[2230

come 2 ."

will

This

(iii)]

just a little, [and] lie

the regular use of the

little,

illustrates

phrase in O.T. in predictions announcing the approaching doom

of the enemies of Jehovah and the deliverance of His people, who
little ."

of

ellipsis

not mentioned in the Thesaurus and appears to

is

Hebrew
O.T.

come

after

hi

from

spring

sources.

Similar ellipses of "are," with mention of time, occur

[2230(h)]
in

The

are exhorted to wait "yet a

in

connexion with the judgment of Jehovah that

"

to pass in

yet seven days,"

Compare the thought in

and the harvest cometh '?

iv.

35

"

"
yet forty days,"

"Say ye

Behold,

and contemplate the lands how

will surely

yet a year

"

etc.

'Yet are four months

not,

say unto you, lift up your eyes

that they are white for reaping.
I

and gather fruit for life eternal."

"
months " with a subAs the Gospel connects
numbering of
"Within
does
of
so
Isaiah,
yet a year as
"hire,"
sequent mention
"Within
three years,
elsewhere
he
a
and
the year of
says,
hireling,"
as the years of a hireling, and the glory of Moab shall be brought
receive hire

Already doth the reaper

this

into

contempt

that Israel

meaning apparently

,"

counted the days

"like the days of an hireling, as a servant that earnestly desireth

6
the shadow, and as an hireling that looketh for his wages ."
7
[2230 (iii)] As regards the period of "four months," it appears

agricultural year into six periods of two

"
seed-time," "winter" "winter-solstice"

Jews divided the

that the

months, the

first

"harvest."

It

four being

might therefore be

common

for farmers

and labourers

[2230 (i) a] Not quite the same as "receive," see L.S. quoting Dem. 304.
26 rous napTTotis KeKOfxiade " ye have reaped the fruits," and Herod, ii. 14 Kapirbv k.
"gather in corn."
1

"

Heb.

x. 37 tri

yap

see

[2230

(i)

b]

Comp. Rev.

Is. x. 25, xxix.

4

[2230

i]p.epu>v

(ii)

a]

i-KTa iyui

ws

i.

Gen.

p.iaduTov, K\el\p(i.

[2230

^]

Job

" that
they should

Hos.

i.

xxvi.

20

rest yet

little

time" and

4.

4 (R.V.)

LXX
vii.

(by error) ri rpeis

2.

r)p.tpai nai

So Ibn Ezra

(Is.

xvi.

who

Hor. Heb. on Jn

Is.

(LXX).

X. KaraarpacpriaeTai.
lt

14)

As

the years of

daily counts when the end will come ; so the prophet

he sees that the time of the calamity of Moab approaches."

hireling,

when

(ii)

3 foil.

lit.

Is. xvi. 14.

(!

11

33,

ii.

"For yet seven days and I will..." tri yap

"to days" and om. "and"), Is. xxi. 16 "Within yet
hireling and all the glory of Kedar shall fail," In iviaurbs
t. vlQv K., Jon. iii. 4 "Yet forty days and Nineveh
ij 56S;a

vii.

(Heb.

be overthrown,"

oaov oaov, 6 epxbp-evos ?/ quoting from

vi.

Ii.

17, Jer.

a year as the year of a

shall

p.iKpbi>

oaov and from Hab.

airoKpvfi-qOi /xinpov oaov

iv.

35, quoting

Baba Mezia 106

189

b.

is

satisfied,

INTERROGATIVE SENTENCES

[2231]

"
Yet four months [i.e. winter
say
and the harvest cometh," and from agriculturists

at the conclusion of "seed-time" to

and

winter-so Is tice\

the saying might pass into a proverb inculcating patient expectation.

It is to be noted that Jn iv. 35 foil, is the only place in this
Gospel
is mentioned.
The meaning may be paraphrased
not the farmers say, Four months precisely, as the days
of a hireling and then cometh the harvest? But I say to you,
Lift up your eyes, and see the harvest already white, and the hire

where "hire"
thus:

"Do

of the reapers already present

."

Imperative, see Index

Infinitive, see Index

Interrogative Sentences
Interrogative particles

(i)

[2231] John's use of the interrogative ov

seldom causes ambiguity and requires little
of oi

and ovkovv are unique

firj

2
,

oi^i, 7rws, iroOev,

comment.

N.T. as follows

in

and

But his uses

"

Be therefore long-suffering. ..the husbandman

[2230 (iii) a] Comp. Jas v. 7
In Jn iv. 35 TeTp&ii-qvbs i<m, there is no ellipsis; hut the thought
waiteth..."
1

similar to that of the ahove quoted passages from O.T.

[2231a] In xix. io e/j.01 ov ActXeij; "To me thou speakest not!" ov has the
As regards ov\i
force of alpha privative, "Thou refusest to speak to me!"
is

which (1861)

is

taken together
in

xi.

Jn

Mk

W.H.

has

there are abundant

In

9.

never used by
vi.

'luarjcp...;

Comp.

ovx ovtos

<ttlv...;

42,

Mk

vi.

and

is

more

N.T. of its use interrogatively as

mar g- oi>x) ovrds ecnv '\r)oovs 6 vlbs

instances in
T

ovyp

3 oi>x ovrds ioriv 6 t^ktujv...;

Kai...oi>xl-.-;

Lk.

iv.

22

oi'xi

.Mt. v. 46, 47, vi. 25, xii.

1, the par all. Lk. rejects
interrog. elsewhere, in traditions peculiar to himself,
1

x.

29.

On

vios

teal

ovk...;

eariv

'lwar)<p

Mt.

xiii.

ovtos

55
In

Rut Lk.

of>xl.

and also

freq. has ovxi

in the parall. to Mt.

'

ewx negative, see 2265

1

:;

[2231

Lk. than in Mt. and Jn

freq. in

/'|

On

xii.

27

ri

(i).

eiVw, see 2512 b

r, which (the view taken in 933 being

" What should
In iv. z-t tI
say...?"
without alternative, and Westcotl makes no
wast thou saying?'" The Latin mss. also

retracted) accepts the ordinary rendering

A.V. and R. V. give " Why"

comment. SS however has "//'//,?/
XaXels,

have "quid loqueris" (following "quid quaeris") clearly meaning "what" (but
Chrys. has ovk -qpwTriaav rr\v airlav).
[2231<r] As !.. tlir interrogative use of rl generally, it has been noted (939/')
that Jn never uses iVa tI.
Aia rl he never uses without a negative.
Ti, "wAy?"
he

thus.

frequently.

"On, interrogatively used sometimes

in

I.

XX,

In never uses

'

INTERROGATIVE SENTENCES
Oy mh

(a)

"The cup

[2232] xviii.
not assuredly drink

it is

it

(ov

fir}

Father hath given me shall

See 9336, 1007, where
cwto)!"

that
tto

my

this rare interrogative is rather

maintained that

than an interrogation, and that it means

to drink it [according to your desire]!"

many

[2232]

literally

"I

an exclamation

am

of course not

confirmed by
section shewing John's proneness to the exclama-

details in this

This view

is

and it also helps to explain (1508) one aspect of

iv.
of
48 "Except ye see signs and wonders ye will
meaning
"
addressed to the nobleman
not
believe
(ov
TriarevariTe)
assuredly
tory interrogative

the

Chrysostom suggests that "ye" may mean "ye

citizens of Capernaum," and that our Lord is chiding and stimulating
But the words
his faith as being weak like that of his fellow-citizens.
from Capernaum.

LXX

uses it to express a great number of Hebrew

otl, the
often represents Heb. "Why?" "For what?" "Is not?" etc.
But there is often v.r. tl otl; and, where otl introduces a speech, confusion may
arise from the use of otl recitativum, e.g. Gen. xviii. 13 elwev K. wpbs 'A. "On

[2231

1/]

particles,

As

and

regards

it

"
Wherefore did S. laugh?" Comp. Judg. ii. 2 v.r. ore,
l5ov
ovx
(where Swete marks no interrog. and on may mean
Judg.
"for indeed"), 2 S. vii. 7 v.r. tl and tI on, xii. 9 v.r. tl, 2 K. viii. 14 (Swete 6'
" v.I.
for
but Swete
no
xxvii. 12
Blass
eyeAao-ei' 2.

tl,

(D

iv.

14

called

by

tl otl)

v.r.

rl,"
(in AB)
gives
instances are extremely numerous.

The

v.r. Ota tL de etc.

v.L),

Job

LXX

Greek (and Greek

other Greek, as to the use of 8n in particular and
Blass says (p. 176) "the employinterrogative and relative particles in general.
ment of ocrrts or even of o's in a direct question is quite incredible, except that b, tl
These

[2231c"]

influenced by

special

LXX)

from

circumstances differentiate

all

'

'

Blass (p. 331) mentions,

appears to be used as an abbreviation for tl 6, tl why.'
as quoted against him, (1) Plut. De Sera Vind. 14 p. 558 E: but this is best punctu-

ated to ye aa(pes...ov5' ...ao-(pa\ws elirelv Hxop.ev, otov, 5ia tl..., rj ttclXlv 5l rjv airiav
(2) 2 K. viii. 14 (see 2231 d) which should not be mixed with non-LXX Gk,
(3) [Justin]

Cohort,

ad

Graec. 5 ad

fin.,

where the

txt

is

doubtful, but there

is

high authority for paraphrasing thus, '''For the same reason for which (di r\v clLtLciv)
you say Homer speaks the truth when he is on your side don't you think he speaks
the truth when we prove (a.irofyyva.fxi'vujv for airo<p7)i>a/j.evos) from Homer a view
opposite to yours?"

(4)

Euseb. P.E.

tu \6yLt> otl ere eKwecpevyev ...,

the reasons for which...": but I should prefer:
for which I have introduced these matters
[it
irpoffeurqveyKa.

added Euseb. P.E.

(pai-qs

av

tovto

vi.

de

7. p.

bwbdev

"Tell me this. ..Do we

whence we know this."

we know this?"

The

256

c, eKetvb

"And now
is]

to

because...."

come

To

to the reason

these

may be

\{ye...apd ye tl ia/xev eyto re klu 06;

I should suggest a repetition of X^ye.

fj.0L

where
;
you and I

Lo-fxev

2$jd) i2v de eveKa Tavra

rendered by G. "But do you ask

12 (Giff. p.

vi. 7.

but [tell me]

yes, you say of course
Gifford renders, in note, "But do you ask whence do
facts confirm Blass's conclusion.
exist,

IQI

INTERROGATIVE SENTENCES

[2233]

apply to men of the world generally, "Ye that are rich and great will
not believe without signs and wonders [Is it to be so with thee'?]'
!

Oy'koyn

(j3)

37 (R..V.) "Pilate

xviii.

[2233]

thou a king then (ovkovv

mean
so

"Not

(1)
it

[is

that

In

not?]"

accented
so

therefore," (2) "It

can

last

the

drops

it

ovkovv,
it

this

be

in

used,

is

not,

sense,

him, Art

Ovkovv, unaccented,

then?"

and

"Then

(3)

which

in

negative
the sense

unto

said

therefore

/Sao-tXevs el crv;)?"

is

it

then,"

it

is

commonly
force,

interrogative

"well

may

even

with

an imperative, as in Kings (Heb.) "Be content, take two," where

"
Well then, take," ovkovv (A olkow, sic) XdfSe 2
Symmachus has
It may
In such cases it means, "You'll do it, then, won't you?"
.

"come" when Persephone

be paraphrased as
to

make

cure

Protesilaus

this

young

again,

coaxes her husband

Come, husband, prithee do thou

also 3 ."

ill,

In

[2234]

"

cannot be understood

37, the force of ovkovv

xviii.

All
without reference to context (and perhaps to the Synoptists).
the four evangelists agree exactly in words and order as to the

question addressed by Pilate to Jesus, "Thou art [it seems] the king
4
But as to our Lord's answer, "Thou sayest [////V] 5,"
of the Jews !"
the Synoptists assert that

answered

Jesus

at

it

once,

followed at once, whereas John says that

?"
"Sayest thou this from thyself

Moreover, according to John,

this

answer provoked a contemptuous

reply from Pilate, which led to Christ's explanation:

"My

kingdom

1
[2232 ] Comp. 1 Cor. i. 26, which says that "not many mighty, not many
noble," are chosen, after stating that (i. 22) "Jews seek signs and Greeks wisdom."
'-'

lavai
4

[2233/']

Lucian,

v.

Other copies have

23.

De

A/or/,

xxiii.

(i.

iirieiK&s XdySe,

p. 428) ovkovv,

kindly take."
avep, ai>

/3.

2ii

[2234/']

(xviii.

elfii.

On

instances of

bad news ("

Xiyeis,

37)

in

el 6

tovt"

/3.

r.

but Jn has dirb aeavrov <ri> tovto \eyeis at once, and

answer to the question, ovkovv fJaoihevs e I o"l) cri) \iyeis

<ru \4yeis,

as a formula of assent, see

"vos dixistis"
Niim mortuus

are from

'

est

instance from

Ok

prose

no bad news

is

in

Xcn. Mem.
the

WetsL on Mt.

Talmudic sources.

context.

xxvi. 25. His

express assent to

They
Vos dixistis ' ") which

'

Rabbi?'

Respondit

a messenger shrinks from repeating to a questioner.

rdd' ovk Cfxou k\v(is and fr. 379 (not in Hind.) <rv 5i
is

ko.1

afterwards

there

"

Steph. quotes also De Mort. x. 4, xxiii. 2 with imperatives.

[2234(7] Mk xv. 2, Mt. xxvii. 11, Lk. xxiii. 3, Jn xviii. 33 ZSu

'Ioi'Sat'wi'

on

K.

[2233a]

10.

iii.

The

Jewish sources.

KJ2

ille,

So

352 cov
tcuV, ovk eyw. I lis only
15 avrds, ^(pt]> tovto \eytis, where
use in the Gospels is prob. from
in Eurip. Hippol,

\e"yeis

INTERROGATIVE SENTENCES
not from this world."

is

He

[2235]

Then, when Christ had thus admitted that

had, in some sense, a "kingdom," Pilate replies

dropping "Jews"
and "the" "Well then (ovkovv) [we will not dispute about details,

such as "the king" and "the Jews"] thou art a king." To this, and
according to John does Jesus assent by replying

only to this

"Thou

sayest that I

am

a king."

Mh

(ry)

[2235] M77' ("it is not so, is it?"

interrogatively in the Fourth Gospel

"can

be that?")

it

is

used

more frequently than in all

the Three Gospels taken together
but whereas the Three (Mark
only using it once) restrict it to the words of Jesus, John almost
1

restricts

of

words of others.

to the

it

in Christ's

it

words, one being

(*ai viAels) desire to

There are but two instances

"

"Can

toe)

The

[2235 b]

"^x e

'

Tl

it

be that

(fjnj)

ye also

go away ?"

being (933//) not to the point).

as interrogative,

Can

67,

occurs about 17 times injn.

In Jn v. 45

It

[2235 a]

vi.

Mk
/xtj

uses

it

done'ire,

only in

ii.

19

imperative,

(Mk xii.
SS takes

-,

/u.y

ye suppose?"

other

is xxi. 5 llaidia, p.rj ti irpoacpdyiov %x T S

Field says (ad
the usual question... answering to our 'Have you had any sport?'"
to the usual phrase, the negative expectation is emphasized, "You

>

By adding yu.77
have caught no

is

have you ?" But ought we not to read /mrjri (2702) ?

^x ere Wetst. ad loc. quotes conclusively Schol. on Aristoph.
Nub. 731, and Field adds, from Nonnus, 77 'p ^x^ v n J where Schol. has apa
ed7ipa.<Tau.ti> ti ; but the statement quoted by some from Euthymius that iraidia is
[2235

fish,

On

<]

>

a term freq. applied to labourers (Zdos yap tovs epyariKoiis ovtios 6vop.d^eiv)

is

not

proved (so as to be applicable to xxi. 5) by Aristoph. Ran. 37, Nub. 132 iraidiov,
"
"
" servulus." A Greek could
boy
rightly explained by Steph. as
say iraidiov
"
"
to the
the
of the house he was visiting, but not iraidia to strangers
door]
boy [at
Acts ofJohn 2 represents Christ Himself as
fishing.
Chrys. and a omit iraidia.
See 2701.
appearing on the bank to James as a iraidiov.
!

On

irpocxcpayiov, Field, quoting A.V. "any meat," and R. V. "aught

Rather, Have ye taken any fish ?
Steph. shews that irpoacpdyiov
was a vernacular word for irpoo-6\pijua, oypdpiov (or 6\f/ov, which Clem. Alex. 104

[2235(/]

to eat," says

"

'

'

'

when quoting

this passage): and these words, though

meaning
food," were frequently used for "fish," in places where the
habitual relish was "fish."
In Oxyr. Pap. 736, irpoo-<pdyiov is rendered "relish''

substitutes (2307(7)

literally "[relish] to

"a relish half an obol," and again

days two and a half obols." Similarly 739 "
relish for the builder" thrice,
498 "each of us shall receive one loaf and a relish
per diem." In 736, the editors also give "sauce (6\papiov) one obol. ..sauce (oxpov)
one obol, sauce (ox^apiov) one obol." These entries are on three consecutive days,
after

"beer, leeks,... asparagus, a cabbage"

''relishes for the

women on two

and vegetables being excluded here by the mention of them in the context it
would seem probable that oypov means nearly the same thing as 6\pdpiov and as
irpocKpdyiov, namely "fish" in some form.
Comp. Fay um Pap. cxix. 31 "forG.'s
A. VI.

193

13

INTERROGATIVE SENTENCES

[2236]

Interrogative tone

(ii)

There

[2236]

In the

is

ambiguity in sentences where the

1
expressed not by a particle, but by tone

frequent

if it exists, is

interrogation,

two of the following instances there

first

a suspensive

said unto thee I

a protasis with

is not
50 (R.V. and A.V.)
saw thee underneath (A.V. under) the

the third there

in

6'n,

"Because (on)

is

i.

thou shalt see greater things than these " xx. 29

(R.V. txt and A.V.) "Because (on) thou hast seen me thou hast
believed: blessed [are] they that have not seen and [yet] have
thou

fig-tree believest

believed" (R.V. marg. "hast thou believed]");

Believe) (Trio-revert) in

believe (marg.

me

in

God

believe

"

(R.V.)

Ye

(irKjrevere)

also

xiv.

j?
.

The

[2237]

following facts bear on the

last

(xiv.

1)

of these

The meaning of the ambiguous form of the

when it may be (theoretically) either interrogative

instances.

ambiguous

2 pers. pi. in -ere,

is largely determined
by special custom.
would naturally be interrogative, "Do ye
'AKovere and iSXerrere would naturally be

or affirmative or imperative,
e\ere, (3ov\ea6e, ooKelre,

"Think ye?"

desire?"

"Hear

imperative,

ye,"

"See

ye."

Apart from such special custom,

where the context does not

the ordinary meaning of -ere would be
decide otherwise affirmative in classical Greek, because the ititer-

rogative force, if intended, might have been expressed by

particle,

and because the imperative might

expressed by the unambiguous

birthday feast send

(?)

aorist,

mo-revo-are*.

e.g.

fish (d>\f/dpia) (sic) (edd. delicacies)... and

bread"; and Oxyr. 531 roh

b\papiois

an interrogative
cases) be

many

(in

e'^XXafas ^uas

(?)

an artaba of wheaten

"you won me over by

the

The editors add that certain "cloaks" mentioned in the

fish (edd. dainties)."
context may have been "in exchange for the b\J/apia.^ Either interpretation would
be compatible with the rendering "fish." Possibly, as "pickles" with us means
"pickled (vegetables)," so the three Greek words above mentioned came to mean
in certain localities, "[/ish] for eating [with bread]," but different terms may have
been applied to different kinds of fish, fresh, salt etc. Oxyr. l^ap. 736 perhaps
resembles Jn
the

same
1

ffi'i

xxi. 5

But

thing.

[2236^;] This

in

in

much more

is

fxov vlwTfis roiis 7ro5as;

2

[2236/']

rovrwv

i.

50

xx.

6\f/r],

irtorevoavTis, xiv.

th rbv Oebv Kal

:|

[2237

different

in

els

1st npoo<t>a,-)iov

using

Jn the word

and 2nd

b\p<xp<.oi>

to

mean

nearly

may have

frequent

in

" Thou dost wash

a symbolic meaning (2703).

Jn than in the Synoptists, e.g.

my

xiii.

"

feet

"On elirbv aoi on elSbv oe vwokoltw t?i$ o-vKr/s Triorevets; fieli'dJ

ISbvres ko.1
"On ewpaK&s fie TreirlarevKa's fj.aKa.pioi 01

29
1

Trio-revere

ifJ.?

et's

rbv debv, ko\ eh

/.'A]

(fue

mo-revere, marg. Trto-reOere,

wiarevere.

The unambiguous
meaning,

differs

aorist imperative,

sometimes

l"l

little

though theoretically somewhat

(in

practice)

From

the

present

INTERROGATIVE SENTENCES

[2240]

and
imperative twice in Mark
thrice in John (apart from the instance (xiv. i) under discussion).
St Paul's exhortation to the jailor in the Acts, "Believe in the Lord
1

riio-Tei'cTe

[2238]

is

certainly

"

Jesus

But

it

is in the singular besides being in the unambiguous aorist.

reminds us how frequent would be the plural imperative use

of the

verb

conversions

among
in

during the

evangelists

period

[2239] On
of Christ's words previous to His healing two blind men
capable of meaning "Believe" or "Believe ye?" or

before
suppose"
it

numerous

of

the early Church.

the other hand, Tnarevere occurs in Matthew's version

the words "that

am

theoretically
"Ye

believe \_I

4
able to do this ."

Here

might have been plausibly argued that Jesus used the imperative

He

("Be of good
would
be
cheer, only
incompatible with the
answer of the blind men, "Yea, Lord," which necessitates in ttio-tcvctc
to stimulate their faith, as
5

meaning

either

("Ye

indirectly

stimulates that of Jairus

but this

believe "):

directly

believe [I

("Do ye

interrogative

assume before going

believe?")

further]?").

used in English {e.g. "You will come with

come with me, then?" for "You will come with me

latter is frequently

"You

will

or

The
me?"
[will

you not?]").
This last disconcerting instance from Matthew shews the
and the danger of laying down a rule including all books
of N. F.
Each writer may have his own usage. But the usage of
John (and of Mark, with whom John curiously agrees in some idioms)
[2240]

difficulty

makes

probable that

it

(xiv. i) TTiareveTe

is

in the third

Johannine instance above quoted

imperative, "Believe in God,...

fi

."

v. 36 irlcrtve Lk. viii. 50 iriaTevoov, and Sir. ii. 6

imperative.
Comp.
Kiartvcov avrf, ii. 8 m.rjTe'uaa.Te avrw, xi. i\ wlareve ry Kvpiy, with little apparent
difference of meaning.
Some writers may be more strict than others in dis-

Mk

Moreover, in particular verbs, e.g. Hpxo/Mxi, trie use

criminating between the two.
of the present and of the aorist imperative may vary according to special circumstances (2438^).
1

Mk

Acts

Mk

15, xi. 24.

i.

xvi. 31 irLarevaov.
v.

36,

Lk.

viii.

,^o.

Comp.

Mk

Jn xii.
Mt. ix.

36, xiv. 11 {bis).

28.

24 "whatsoever ye pray... believe

xi.

ye have received them."

[2240a] Chrys. ad loc. says, "ILiffTetiere...ical

(iricrTeveTe) that
K

els

ep.

TrttfTetfere."

tovt4<jti,

ra dava (Cramer, wavTa (p-qal irapeKOfiu 8eirai (?) to. deiva).

Triaris kclI t6v yeyevvTjuoTa SwarcjT^pa rCiv etnbvTWv iari (Cramer

irdura. TrapeXeutrerai

'H yap

ei's

rvyxdva)

e/j.e

xai ovdtv edaei. KpaTrjaou tCjv

favours the rendering "Creditis in

dvax e P ^"'1

Deum
195

et

in

On
me

this

Erasmus says
Atque ita

credit! s.

3 2

that

it

legisse

INTERROGATIVE SENTENCES

[2241]

The

[2241]

other two instances

and agree

third,

on ("Because

suspensive

and

seen..."):

together,
I

in

and

turns

ask what

this leads us to

that the verb in the apodosis

scale

the

"Because

said

favour

in

unto

John's usage after other

shall find that there are

is

We
is

1
always affirmative
i.

This

50 and xx.

saw thee under the

with

protasis

"Because thou hast

of an affirmative in

thee,

being preceded by

said unto thee...,"

Johannine instances of suspensive on.

four,

29) differ from the

50, xx.

(i.

fig-tree,

29
thou

"Because thou hast seen me, thou hast believed' !"

[2242] Similarly in the Acts, Paul says to Agrippa "Thou
believest (7rtcrTcveis) the prophets [is it not so?]," and goes on to
believest*."

add the answer to this suggested question, "I know that thou
believest 3 ," and the Epistle of St James addresses a controversialist

"Thou (emph.) (av) [of course] believest that there

God 4 ?" assuming, before the writer goes further, that this

ironically thus,
is

one

but putting the assumption as an affirmation with an

In the Fourth Gospel, 7rto-Tcrjis is used by
tone.
5
Jesus to Martha, "thou believest this [is it not so?] ," and, with

must be

so,

interrogative

videtur ex interpretatione sua Chrysostomus, quasi Jicfes

quam

habebanl.

.illis

abunde

"
But might it not be consistent with an imperative rendering:
prsesidio esset.
"Be not troubled. Continue to believe.... That is to say, Your tenors will all pass

For the belief in me and in the Father is stronger than your enemies"?
Erasmus says that Cyril interprets both verbs imperatively. SS and a have
"creditc.et creditis," i.e. "believe in God and then ipso facto ye will believe in
me"; but if this had been the meaning, would not Jn have written "the Father"
The
and
of
have " creditis... credite "
away.

Vulgate
f
have "credite...credite."

"God")?

(instead

Syr.

(Walton),

b,

d,

and

Diatess.,

Erasmus enumerates four

possible interpretations (1) "creditis... credit is," (2) "credite...credite," (3) "creditis
To this may be added (5) (W.H. marg.),
...credite," (4) "credite... creditis."
"credite, in Deum et in me credite" taking the 1st irLa-revere absolutely; and possibly
"creditis in

(6)

Deum?

believe also in me."

Johannine ambiguity.
Jn viii. 45, xiv. 19,
1

[2241 a

Et

The

in

me

credite,"
is

passage

xv. 19, xvi. 6,

But the tone in

i.

"Do

ye believe

in

God?

Then

one of the most conspicuous instances of

comp. Gal.

50, xx. 29

is

iv. 6.

quite different from that of ordinary

live, ye also shall lire" where the

xiv. 19 "Because (on) I

sentence ends and the reader rests on "shall live" as a natural consequence.
In
the two instances above mentioned, the sentence goes on to a contrast, and there

affirmation, e.g.

is

an implied exclamation:

"Thou
''

hast believed

[it

is

"Thou
true,

believes!

|l>ut

on how

slight

ground]!"

but not with the highest belief]!"

Acts xxvi. 27.

W.H. punctuate interrogatively, Mayor prefers an affir[2242*/] Jas ii. 19.

m.ition.
The emph. aii seem-, to mean, ironically, "thou, the orthodox disputant."
5

xi.

26 "...he shall never die.

Thou

believest this?"

I96

INTERROGATIVE SENTENCES
a different shade of meaning,

Thou (emph.)

said,

[Jesus]

crv

irio-Tevzvi

believest

refers to the

facts

in

[2243]

to the blind

the

man

Son of man 1 ."

to the blind

"He
This

man's defence

preceding
apparently
of Christ against the Pharisees, to his avowed belief in well-doing,
"
and to his confidence that " God heareth those who do His righteous
If so, the

will.

of

man

,"

and there
In

[2243]
rogative
I

meaning

xiii.

"He

have done

"

Thou \I am sure] believest in the

or nothing of the interrogative tone.

is,

is little

12

although

said unto them,

to

R.V. and A.V. agree

(R.V.)

you?" the imperative

is

Know

Son

in the inter-

what
somewhat more probable,
ye

(yivcoo-Kere)

"If the world hateth you, (R.V. marg.) know ye

hath hated me..." (1901, 26657), i.e. "understand,
recognise, that the world hated me." The
usage rather favours the
3
In any case, we could not explain yivwaKeTe in xiii. 12
imperative
in view of xv. 18,

(yivoWre) that

it

LXX

35-

[2242 /'] It may be said that Jesus could not have meant this, as the next
words of the blind man are "And who is he, Lord?" But it may be replied that
the blind man virtually believed in the ideal Son of man already, and that the

Logos was supposed by the evangelist to discern this

expressed it in the words (ix. 38) "I believe."

belief even before the blind

man

mean "know"

[2243a] Tivuo-KeTe does not

but "begin to know,"

"come

to

therefore quite different from eyvuiKare (which is probably

never imperatively used). Ytuwaisfre is imperatively used in the LXX, after eav
yap a-rroo-TpacprJTe, in Josh, xxiii. 13. It is also imperative in Dan. iii. 15, 3 Mace,

know," "recognise."

It is

LXX

vii.
the only indicative
9 (and the sing, imperat. yivwuKe occurs in
4 times)
instances are either with vfiels inserted (Gen. xliv. 27) or in the phrase "Do ye
know so-and-so?" (Gen. xxix. 5, Tob. vii. 4). In the Synoptists, the imperative
;

and the

indicative are about equally balanced.

In 1 Jn ii. 29, yivdoaKere is taken
by Westc. as prob. inoperative, but by Lightf. (on Gal. iii. 7) apparently as
In 1 Jn iv. 2, the mood is doubtful, but taken by Westc. as indicative.
indicative.
In Jn xiii. iNit is generally taken interrogatively; it certainly cannot be
affirmative.
In'xiv. 7 and xiv. 17 it is preceded severally by aw' dpn and v/ieis

and

is

been

indicative.

In Heb.

xiii.

set at liberty," yivuxrKere

Pauline

initial

uses of the

word

"know ye that our brother Timothy hath

almost certainly imperative, and the only two
Cor. viii. 9 y. yap, Gal. iii. 7 7. &pa) indicate

23

is

(2

would seldom be placed at the beginning of a clause indicatively without

some word such as yap, apa, vpeis etc. to denote that the word is used affirmatively
that y.

or argumentatively, or to emphasize

fact.
Indeed, in one of these two passages
and A.V. have the imperative. In Phil. ii. 22 tt\v oe 8oki/j.7]v
avrov ytvuiffKtTe, the verb is non-initial, and the meaning appears to be " Ye are
"
alive to his tried worth
(not quite the same as eyvuKare)
Chrys. paraphrases it
as v/xds avrol (v.r. avrbv) ewiaraade.
But even there it is not certain that the
Apostle is not bespeaking respect for the somewhat retiring Timothy, whose quiet
unselfish labours might fail to obtain due
recognition even from those who (like
the Philippians) were familiar with them: "For all seek their own interests, not

(Gal.

iii.

7),

R.V.

txt

197

INTERROGATIVE SENTENCES

[2244]
like Trio-TeviTe

above, as

'

know

Ye

excellent sense.

Origen (ad

loc.)

And

[do ye noff\?
I

In two instances, a conditional clause

[2244]

the rendering,

have done to you," makes

allows both renderings.

"Understand the meaning of what

("if. ..as

you cannot

way
something incongruous with that
deny") prepares
which incongruity is expressed by an interrogative or
exclamation of amazement: vii. 23 "If circumcision is received on
the

for

condition,

the sabbath

me

the face of that fact] are ye angry with

[in

(ifxol

x. 35
6 "If he called them
XoXuTe) for healing on the sabbath?"
gods... and the Scripture cannot be broken
[in the face of that fact]
do ye (emph.) (ifxeis) say (Xeyere), Thou blasphemest?"
Here the

"
emphatic "ye means ye the guardians and interpreters of Scripture."
Only under special circumstances could v/xas Ae'yere, "ye (emph.)
say," at the beginning of a clause, be used interrogatively.
"

An interrogative or exclamatory tone may be suggested

words that imply incongruity or the need of explanation,
"From Nazareth can any good thing come 1 !" "Thus answerest thou
[2245]

initial

by

the

Priest !"

High

"Your king am
and

in this mountain,

worshipped

that in Jerusalem

is

the place 4

to crucify

!"

"

ye say
Thus, an initial av

[yet] (2136)

!"

Our

fathers

(u/xei? Aeye-rc)
A.e'yei?,

where

no incongruity between the person and the utterance, would

naturally mean "thou (emph.) sayest"; but an incongruity would

there

is

make

all

the difference,

e.g.

"Dost thou

[the General] say,

'Murder'?"

"Dost thou

[the Priest] say,

thyself sayest thou this or did others say

"From

'Flee'?"

Also such a sentence as

it

to thee?"

may be

But as for his tried worth, I would have you recogiiise it,
those of Jesus Christ.
because, like child with father, he did laborious service with me for the Gospel."
It

in mind that the pres. imper. yivwaKcre "be recognising,'" "try

would naturally be distinguished from yvtorc "recognise [once for

must be borne

to recognise,"
all],"

by a

careful writer (2437 -9).

means "recognise [the facts of life etc.],"'

TavOpuweia (coin p. Hec. 227, Ale. 418, Hel. 1257) whereas 7. in
2nd pers. indie, does not occur except interrog. Her. 630. Also, in Xenophon
and Lucian, the imperat. ylvwoKe (Steph.) is freq., especially in the phrase ovtoj
ylvuxjKt "make up your mind to this," which Lucian has 111 2nd pers. pi. (i- 337,
[2243

Inns

fr.

Pluto

/>]

In Euripides, ylvuiaKt freq.

xxi.

1)

ywuicTKeTe

y.

" Make

dis

ouoe

up your mind to

this that

shali not stop for a

Peter thus, Ilifrpos b>

Krjpuy/xaTi

can hardly be otherwise than imperative.

1

2
i.

46.

xviii. 22.

moment

(oOtu)

Clem. Alex. 759 quotes the Preaching of

\iyei, YivuxTKere ovv on efs 6e6s i<rrw..., which

iravcrofj-^vov /xov)."

:l

xix.

I98

15.

iv.

20.

INTERROGATIVE SENTENCES
interrogative, a question being suggested

[2246]

by the words "from thyself"

1
followed by the alternative "or from others ?"
xvi. 32, a contrast is implied between ap-rt, "at the
In
[2246]
present moment" and the "hour" that "is coming and hath come"

(1915

(i) foil.).

'I<W here, as in the only other Johannine instance

2
it, is almost equivalent to the Greek Se, "but ."

where our Lord uses

As
we

For

in the First Epistle to the Corinthians ("

moment

the

(dpTi)

3
see through a mirror darkly but then face to face ") so here, the
antithesis, having an affirmative in the second clause, requires us to
"
For the moment
suppose an affirmative in the first clause also, thus,

(apTt) [indeed] ye believe, [but] behold the hour cometh...vvhen ye shall

be scattered every man to his own." This rendering agrees with
xvi. 27 "Ye have believed''' and xvii. 8 "They [have] believed."
Our
"

Lord recognises that the disciples did really and

They had said, however, too confidently (xvi. 30)

we know... herein we

truly

believe."

"Now

(at last)

which Jesus replies, in effect,

" Do not
Ye believe for
say Nozv at last, say rather, For the moment.
the moment, but the impending hour of trial will dissipate your
(vvv)

believe"

to

belief."

This

is

is

clearly

34 'Att6 aeavrou
But

interrogative.

"Well

crv

tovto \eyei$,

aXXoi

7}

king of the Jews" and

"a

king."

elirov croi irepl e/xov ;

in answer to Pilate's

seems] a king}" -when Jesus replies

in

xviii.

37

then, thou art [it

patrtXevs elfju, there is no reason to suppose that this
punctuated in W.H. marg.). A distinction is clearly

question,

on

xviii.

[2245 a]

The former our Lord

second

2.v \eyeis

is

interrogative (as it
the

drawn between "

puts aside with contempt

The latter was of

as a question dictated by "others," i.e. the chief priests.
a different kind.
Everyone knew, even the boys in the streets of Rome, that the
wise and virtuous philosopher claimed to be in some sense "a king," and the
Book of Revelation (Rev. v. 10) claims that the followers of Christ are to be

"kings and
sayest that I
Mt. xxvi. 64

To the latter, then, Christ assents

am a king." Comp. Lk. xxii. 70 "Ye say
"Thou saidst [it]," <rv diras is parall. to Mk

same time

the

it

must be admitted that (2234

<^)

the use of

the words

in

priests."

that

xiv. 62

ci)

am

"thou

[a king]."

eyw

et'/xi.

Xiyeis, outside

At
N.T.

evidence goes) generally implies bad tidings.

It is a phrase
might be explained (as a saying of Christ) by various contexts. In the
bringing of bad news, it means (1) "Thou sayest this [not /]" but where there
is no bad news, it might mean (2) "Thou [of thyself] sayest this, unprompted
by others." Jn combines (r) with (2) taken interrogatively.
(so far as Wetstein's

that

"

[2246 a] Jn iv. 35 "Do not ye say...? Behold,

are in the habit of saying, 'The harvest is coming.'

say unto you,"

But

i.e.

"Ye

you it is come."
There, the first clause is, in effect, not a question, but the Hebraic interrogative
(comp. "Is it not written?" etc.), which is a Greek affirmative.
3

(xiii.

tell

[2246^] 1 Cor. xiii. 12. "Apri is contrasted (Jn xiii. 7) with /xera ravra,
37) with a preceding vcrepov, and (xvi. 12) with a preceding hi.

199

INTERROGATIVE SENTENCES

[2247]

In almost

[2247]

interrogation,

it

the instances of affirmative, or exclamatory

for an English translator to imitate

all

would be better

the Greek by leaving the sentence affirmative so far as concerns the

words, trusting to context and punctuation to suggest the interrogative
"
Thou (emph.) washest my feet!" If this were done, many
tone:

sentences would be

left less definite

be closer to the meaning of the

than in our R.V., but they would

original.

Questions without interrogative particle

(iii)

The

[2248]

to

appended

of

list

this

"and yet"

In

45).

iii.

io,

the

footnote

that

have no

in

be limited to those

will

Some have been

interrogative particle.

(2136

sentences

interrogative

section

discussed under

oi

ko.1

meaning

such a context that

in

is

it
might possibly be called an interrogative particle, "Thou art the
But on the
teacher of Israel; and [yet] dost thou not know this?"

hand

other

the

exclamatory, and

whole

of

the

sentence

may be regarded as
The
Hence the instance is

oi as merely equivalent to alpha privative ("

teacher of Israel. ..and ignorant of this!").

The dozen or more of interrogatives with oi are
included below-.

excluded as they do not throw

light

on ambiguity 3

1
But in the preceding remarks,
[2248 ] These are punctuated as in W. H.
Greek has
reasons have been given for punctuating many of them differently.
no note of exclamation. That being the case, an editor of N.T. has to choose
between two defective representations, a note of interrogation or a full stop.

[2248/0 In vii. ro, (R-V.) "Did not M. give you the law, and [yet] none
doeth the law?" is prob. preferable to W.H.'s text, which ends the
words a statement.
question at "give you the law," and makes the following
In vii. 35, R.V. ("Whither will this man go that (otl) we shall not find him?")
But that is
gives the impression of meaning "so that we shall not find him."
2

of you

not the meaning of the Greek.

The Jews now

not find me."

{according

to his account']

Ion)

say tAt's] because" or

he going?" (2179).
:i

'0

it

[2248c]
i>o<pT)TT)i

avrco

"On

i.

say in

we

"

(vii.

consequence "Where

shall

"for" and

"{We
i>

Jesus had previously said

is

The

not find him."

Ye. ..shall

34)

For
means

he going?
initial

on.

"Where

introduces the reason for asking

21 fipdiTTjaav clvtov Ti ovv ; [<rt>] 'H. d: (marg. T: ovvav; 'H. ;)...

i.
i.
50 turev
46 direv ai'rw X., E\ X. ovvarai ti ayadbv elvai;

tlov;

elwbv vol otl elbbv ae vttok&tco

ttJs crvKrjs

iruTTeveis

ii.

20

e lirav...

If acre-

avrbv;
P&kovto. Kai Zrtaiv olkoOolltiDij 6 yaos orroj, Kai crv ev Tpiciv j)txepaLS eyepeis
iii. 10 direv ainw 2i> el 6 5i5d<TKa\os tov T. Kai ravra ov ytvwffKeis; v. 6 \tyei...Qe'\eis
vyir)S

yevioOai

vi.

6l elirev...'TovTo v/xas o-KavOa\ii'ei; edv ovv dfwprjre...

el nepiTO/J.r]v \a/x[3dvei...'iva
iiyiri

ewoirioo,

iv

aaf-ijidTip

ix.

19

ripJirrjcrav

ewpaKas;

/U17

\vdrj 6 vopos

MajiWws,

epLoi

x^- Tf 0Tl

^"

vii.

23

a-vDpioirov

e' s

Kal

viii.
57 dirav ...wevTT)KOvTa trr) oifirw !x
avrovs \iyovres Ovt6s eoTLV 6 vlbs iifJMV, 6v bfteis Xtyere

200

INTERROGATIVE SENTENCES

[2250]

Indirect interrogative

(iv)

This

[2249]

even where
beckoneth

him and

to

He

rare in John.

is

prefers the direct interrogative

involves such a repetition as

it

saith to him,

"Simon

24)

(xiii.

Who

'Say

Peter

whom

about

is it?

he

"

where many mss. have (A.V.) "beckoned to him that he

should ask who it should be {iwdkaQai tl<s av ei'77)," an alteration made
But he uses the indirect form in two passages
(no doubt) for style.
saith [this],'

as follows.
[2250]

16

vii.

(1)

17

"My

will,

from God, or

I am

\j.vhether\

elsewhere
the

prepare

N.T.

in

speaking

But

is

is

lloTepov

not

here used deliberately

" speaking from oneself"

at first sight

God 2 ," and

his

(-n-oTepov) it is

from myself"
is

it

do

to

weighty statement of an alternative that

for the

way

the

[is

will to

If

seem superfluous
not John content to say "He shall

might

not mine but

any man have a

know concerning the teaching, whether

he shall

found

is

teaching

teaching] of him that sent me.

know

if

The answer

there to stop?

"

[i.e.

is,

it

whether^

that

John

Why
from

is

desires to

"

Some might
speaking from oneself 2s being a crime.
to
the
Christ
urge that, according
Synoptists,
taught "with
and
in
the
Sermon
on
the
Mount
authority,"
that,
("Ye have heard
emphasize

that

I say") He

hath been said to them of old. ..but

it

otl

"spake from

ix.
Ei>
TixpXbs eyevvr)drj;
dfiapTlais av eyevvr)6rfs oXos, KcU av
34 tlwav
diodaKeis rffids;
ix. 35 elireu 2i) irtaTeveis els tov vVov tov
x. 35
6 el
dvdptbirov;
eKeivovs elwev deovs,...6i> 6
warr/p y)y iaaev... vfiels Xeyere Sri BXaatprjfiets 8tl elwov
.

.'

tov Oeov elfu;

vlbs

8 Xeyovaiv .'Papfiei, vvv e^rjTovv ae XiOdaai ol 'lovSaloi, Kai

26 ov fir) airoddvy els tov alQva- marei/eis tovto; xiii. 6
xiii.
12 elrrev ...YivtbaneTe (2243) tL
fiov virrTeis tovs 7r65as;
xi.

7rd\tc virdyeis e/cet;

av

Xtyei.^Kvpie,
irewolriKa vfiiv

aov virep

Trji> ipvxriv

ovk ^yvuiKas

TriaTtvere;

37

30

xviii.

xvi.

eliruv

ftaaiXevs tQv 'lovoaiwv;

elrrov aoi rrepl ifiov;

\g

15
1

[2250 a]

6.

tovtov fyrelre fier

ei;r)Xdes.

drreKpidri

Ovtojs diroKplvri t< dpxiepel;

xviii.

34

dTreKpidr)...

Awb

dXXrfXuv qti

avTols

xviii.

'I.

33 etrrei'
aeavrov av tovto Xeyeis

rj

"Apr:
.2i

el

dXXol

37 drr eKpl8r]...1,v Xiyeis 6tl j3aaiXevs eifii; (so marg. but

xix. 15
39 fiovXeade ovv dwoXvaw vfj.li> tov /3. tQv 'I.;

'Iwdvov,
xxi.

fie;

In

drrb

drroKplveTai 'Irjaovs
VfiGiv elfil Kal

XP 0V0V I160

xviii.
xviii.

Xeyei.,.^,i/iwi>

Iwdvov, dyarras

elTrev...llepi

on

Xeyei...Tov [jaaiXe'a vfiwv aTavpwaoj;

xxi.

aov 6r)aw.

fiov virep

xiv. 9 Xeyet.. .ToaovTov

maTevofiev

22

text, affirmative),

^vxw

ttiv

ifiov Orjaeis

<$L\iwire;

fie,

xvi.

elrrov...;

xiii.

xi.

LXX,

it

17

xx. 29 Xeyei... "Qti ewpaKas

dyarras

irXeov

fie

tovtwv;

Xeyet... Zifiwv 'ludvov,

occurs only in Job,

xxi.

fie

rrerrlaTevKas ;

16 Xeyei... ~Z.Lp.wv

(piXeis fie;

and there always (12 times)

in

direct interrogation.
2
1

Comp. Jn

Cor.

vii.

ix.

25

"If

(i.e.

whether)

(el)

16 etc.

20I

he

is

a sinner

know

not," also

INTERROGATIVE SENTENCES

[2251]

John represents Christ as affirming, some seven or eight

He is not sent "from himself," and that He neither says
times
nor does anything "from himself." Not even the Holy Spirit speaks
8
"from itself ." The spontaneous or originating power of the Son,
and of the Spirit, springs from the Father, or from the Son in union

himself."
1

that

with the Father.

sense that
harmony

is,

is

To do

anything "from oneself" in this Johannine

from
the fountain head of life, order, and
apart

always

evil

3
.

"This parable spake Jesus unto them: but they

understood not what things they were that he spake unto them
The apparently
[IkCivoi Se ovk lyi'wcrav rivo. r)v a eAdAei aurois)."
"what
superfluous words in "what things they were that" (instead of
6

x.

[2251] (2)

things" or "the things that") are intended to emphasize the absolute

4
Jesus had been "talking
ignorance of the persons addressed
with his voice and not
rules
the
flock
that
about a shepherd
.

(AaAew)"

Those whom He was addressing had no conception of

The evangelist might have
ruling except by Law and punishment.
5
First Epistle to Timothy
in
the
used
the
this
phrase
by
expressed
"
Christ was
"did not understand about what things (irepi tuw)

by coercion.

But John wishes

teaching.

to

say

more, namely,

that

the

very

It might as well have been Iberian or

language was foreign to them.
The thought must be compared with that in viii. 43 "Why
Gallic.

do ye not understand
to hear

my Word

spiritual

2
3

sympathy

v. 30, vii.

xvi.

17.

my

(AaAiai/) ?

speech

Because ye are not able

(aovtv t6v \6yov Tor kp,6v)" i.e. ye have not the

6
that would give you a key to my language
.

18, 28, viii. 28, 42, xii. 49, xiv.

10.

13.

[2250

It

/'J

is

hands of the chief

worth noting
priests,

true (xviii. 33), instead of

the notion suggested to

how

indignantly Pilate

whose charge against Jesus he

first

mere puppet

at first

in the

assumes to be
disowns
true

attempting to ascertain whether it is

that he is not speaking "from himself"

him by Jesus

"
sayest thou this/rom tliysclfV).
34
Kai
2251 <i] In vi. 64 i)8ei yap eif apxns
'\t]<tovs rivts dalv oi wtj ntarevovres
Ws {(ttiv 6 irapaoibawv avrdv, the meaning is that Jesus could distinguish from the
rowd of apparent believers the real non-believers and even the future traitor not
"From the beginning" may mean "from the
that He knew all about them.
(xviii.
*

time when the Gospel "l the Cross began to be preached publicly in Capernaum,
"
when Bchism and desertion first appeared among the disciples (see 2254).

Tim.

[2251

dialect," J

i.

/'|
11

7.

AaXtd occurs, elsewhere

iv.

42 "thy talk,"

i.e.

in

"
X.T., only in Mt. xxvi. 73 thy [C.alilaean]

the talk of the Samaritan

202

woman.

In classical

MOOD

[2253]

Mood
Imperative, Indicative, Infinitive and Subjunctive, see

(i)

Index, also Tense

Contents)

(in

p.

xxi.

Optative

(ii)

The

[2252]

mood

optative

is

the

non-existent in

practically

For example, the optative of ylv^adai

Gospels except in Luke.
occurs in Lk. (2), and that of elvat in Lk. (7), but neither of these
occurs in

Mk,

in

is

W.H.)

and

ix.

30

Mt.,

In Jn xiii. 24 the v.r. irvOio-Oai ti's oV tl-q (not

In Mark, the forms iv. 29 jrapaSoi, v. 43
37 801 are subjunctive: but xi. 14 xapirov cWyoi

J11.

a corruption.

yvol, viii.

has a true optative corresponding to Mt.

Compare

2 S.

i.

/xt;

KaTafirj Spocros,

24 "let him be,"

Deut.

xxxiii.

7T(tAiv

<[i]Aos rjjxtiv Trapabot.

LXX

xxi.

19

co-rat;

Kapw6<; yivrjTai.

(caTa/3oi,

KaTafirjTu),

and

also Oxyr. Pap. 742 "va

Negative Particles
(i)

M^

[2253] In later Greek,

connexion with participles
1

fxrj

encroached

In John,

on

paq for ov

ov,
is

especially

in

not so frequent

Gk

\a\ew means "talk freely," as at table, or in one's family, or in gossip

Tim. v. 13,
In N.T., it means "talk freely," sometimes in bad sense,
Jude 15, 16 or with suggestion of bad sense but much more often of the free and
public proclaiming of the truth of the Christian Gospel, as freq. in the Acts and
abroad.

Hence John who

the Pauline Epistles, and also of spiritual song and prophecy.
deprecates the view that Christ taught secretly or privately uses this word more
times in the
freq. than Mk and Lk. taken together, and assigns it to Christ 33

first person, whereas it is never thus used by any Synoptist (exe. Lk. xxiv. 44,
after the Resurrection).
Comp. In xviii. 20 "I have spoken freely to the world

Mk

I never (lit.
xiii.
The word is used in
11,
nothing)."
represent the unpremeditated speech that was to flow from the
disciples (when put on their defence before kings and rulers) under the influence
of the Holy Spirit, when they would not speak " from themselves" but the Spirit

and
Mt.

in

x.

secret spake
19,

to

would speak for them. That exactly represents the Johannine use of AaXe'w when
used by Jesus concerning His own teaching.
1
[2253a] Winer, p. 606 n. "In modern Greek the participle invariably takes
A striking instance of /jltj for ov is Mt. xi. 18 (Lk. vii. 33) y\dev yap T.
fir/"
and Mt. xxii. 12 7rws ei<Tr]\6es w5e ju.tj ^x a"' &*"
/x-fjre (Lk. fir)) eadlwv fxrire irlvwv
,

Lucian (iii. 104 Indoct. 5) koX 6 Kvj3epvdu ovk eiSws /ecu 'nnreveiv /xt)
fiefxeXeTTiKuis is an excellent instance of the context that might in a few rare cases
cause 6 ov to be used, namely where 011 = alpha privative, ''absolutely ignorant of
Oiifxa

ydfiou;

steering

and not having given much pains

to riding."

203

NEGATIVE PARTICLES

[2254]

But it is probable that vii. 15 "How doth this

not having learned (107 fxcfxaOrjKw^)?" does not
imply doubt as to the negation ("if as we are given to understand he
has not learned ") but means " being, as he is, one that has not

as in the Synoptists.

man know

letters

"one

1
of the illiterate class ."

In vii. 49 6 o^Ao? ovtos 6 /at/

without
have
used
ov
could
not
limiting the assertion
ytvwo-KOiv, John
to a particular crowd pointed out, whereas the meaning is "This
learned,"'

multitude [these and their like, this rabble] that knoweth not the law
are accursed." In iii. 18 "He that believeth not is already condemned

because he hath not believed (on

7r7r<.'o-Tv/<ev),"

/x?)

the unbelief,

but as the ground

for condemnation, and the meaning "condemned for not having
"
believed
(2187) approximates to "pronounced guilty of not be-

though implied as a

The words

[2254]

do not believe

of Christ,

vi.

64 "There are among you some

(elalv e vfx<2v rive? di ov 7ri(TTevovaiv)

comment "For Jesus knew from

by the

the beginning

those that are not believing (tiVcs eurlv

is

he that shall betray him (kcu

had been previously

that

fact,

See 2695.

lieving."

that

not as a

fact, is stated,

in

many

ot

"

are followed

(lit.)

to) 7rto-Teuovres)

tis Icttlv 6 7rapa8ojcrwi'

who

are

and who

auYov)."

It

stated, before any mention of Christ's preaching,

Jerusalem, being impressed by His "signs," "believed"

whom Christ Himself (ii. 24) did not

in Christ after a fashion, in

believe

From
from

presumably

the

first,

real belief,

question

knowing that they did not really believe.

had this power of distinguishing unreal
so that He could answer with an affirmative the

then, Christ

"Knowest thou who

are they that do not really believe?"

Twelve had been appointed and the Gospel
had been preached in Capernaum. And, from

But, since that time, the

of the Bread of Life

the beginning of this Gospel, Judas (it would appear) had shewn
Here it is added that Jesus noted these
signs of his future treason.

and knew to what they pointed. (See 2251 a.) We are not to
suppose, with some ancient Greek commentators, that "from the
2
beginning" means "from the foundation of the world ." As to the
signs

[2253/'] This utterance

in

ii"!

however takes place

at Jerusalem, among
strangers,
not quite certain that the other
(p. 607) quotes Philostr. Apoll, iii. 22 5s koX ypd<pei fxi]

.Nazareth or Galilee: and therefore

meaning

i^

wrong.

Winer

it

is

txadiiv ypafJi/nara.
-

[2254</| Chrys. dvuOev,

beginning,"

is

Cramer

irpo KaTa(3o\iji kovixov.

similarly used in xvi. 4,

and

204

air' dpxTJs in

Jn

'E apxys, "from the

ii.

7,

24 etc.

NEGATIVE PARTICLES

[2256]

change from ov iriaTevovmv to p.rj TTLarevopres, it is what might have

been expected in consequence of the change from the indicative to

On

the participle.

Ov

(ii)

12 o...ovk wv

x.

see 2704.

7rotyu.7/v,

with Future and Subjunctive

p-TJ

used with the future in N.T.

[2255] Ov }*.>] is comparatively rarely
In John it occurs fourteen times with subjunctive and thrice with
1

future, as follows
7rpos
X. 5

ov p,y

ep,e

aAAorpiw

iv.

k.

Trivdo~7]

8e ov

Saf/rjaei

eh

6 TTto-Tevwv

eh

14 ov

/xrj

p.rj

d.KoXov6rjo-ovcriv

t.

aiwva,

ep,e

d\\d

ov

35 6

vi.

/xr]

ep)(6p.evo<;

tromoTe,

oa^rjfrei

The second

<f>vovTai.

35) invites inquiry, in view of the parallel ire.iva.o-y and

But a review of N.T. usage indicates no settled or general

instance

(vi.

Sii//??o-ei.

Compare Heb.

of meaning.

distinction

12

viii.

ov

p-y)

/xvrja$u>,

34 correctly, with Heb. x. 17 ov p.r) pLvrjo-8rjo-op.ai

quoting
the
same
incorrectly: also Mt. xxiv. 35 ov p.r) -n-apeXOuio-iv
quoting
Jer. xxxi.

Mk

with parall.
txt ora.

ixr])

and

xiii.

31

parall.

(W.H. marg.)

Lk.

33 ov

xxi.

ov

p.i)

Trape\evo-ovTai

(W.H.

In John's

pi) 7rape\evo-ovTat.

three instances there occur severally (1) eis rbv aliZva, (2) irwwoTe,
These facts suggest that he had
(3) a following future (<f>cvovTai).
in his mind an emphasis laid rather on futurity, than on certainty

(which would have been indicated by the subjunctive).

El oi

(iii)

[2256] Et ov never occurs in John, as an undivided phrase, except

in antithesis (twice) v.

how can ye

writings
to

do {ov

7j-ou5)

them...."

may be

47,

"If ye fail

[succeed in] believing

the works of

to believe (ov TTLarevere) his

my

words,"

Father... but

my

if

x.

37 "If

I [succeed in]

fail

doing

In both cases ou has the force of alpha privative, or

compound verb, the hypothesis being

compound verb negative. It is not the same as

treated as part of a

positive but the

In iii. 12
a negative hypothesis ("except ye believe," "except I do").
I
told
"If
have
ov TTLo-TtveTe is divided from el,
you earthly things

and ye

disbelieve (ov

71-10-7

so far as the form is

fxr) iriGTevow, which,
56 rl doKei 6fuv on ov /xtj ^Xdy... see 2184.
In the Pauline Epistles ov /xrj occurs only six

[2255 a] This includes xx. 25 ov

concerned, might be future.

On

eveTe)."

xviii. 11

ov

/xi]

irioi

On

see 2232.

xi.

times: two of these instances are from

LXX:

future.

205

one of the two (Gal.

iv.

30)

is

in the

NEGATIVE PARTICLES

[2257]
Ou...ov8i's'

(iv)

This particular phrase with the double

negative, which
frequently uses in narrative but only once (Matthew and
Luke never) in Christ's words 2 John uses, never in
narrative, but
[2257]

Mark

3
frequently in Christ's words

It

is

never ambiguous.

Oi)T...Ka(

(v)

[2258] This construction is of the nature of a Latinism in

3 Jn io "he neither himself (ovre auros) receiveth the brethren and

those that desire [to come] he hindereth," where the sentence is

long
and periodic. It is quite different in Jn iv. 1 1 "Neither
(oure) a bucket
hast thou
and the well is deep," where it is strange that more Greek
mss. have not adopted the obvious alteration introduced
by D, ovSe,

"not even a bucket" (so too SS).

But oirre...iccu is highly characterof the style of the woman's talk, which is somewhat
flighty,
passing from "neither bucket hast thou [nor rope to let doivn the
which she had at first in her mind to the
bucket]'
thought of the
of
"the well." The construction is not
"depth"
alleged to occur
in N.T. outside these two
passages (Winer p. 619, Westc. on
istic

J"

i)-

[2259]

heard

In

v.

37

8,

R.V. punctuates "Ye have neither (ome)

his voice at

have not

his

any time, nor (ovt) seen his form. And (W) ye

word abiding in you," but W.H. better "Ye have

neither at any time heard his voice nor seen his

form, and [as
a consequence, or,
besides] ye have not his word abiding in you:
[I say this] because... ye believe not."
Perhaps R.V. was influenced
by the supposition that "because ye believe not" introduced the cause
why the Word was "not abiding in them," but see 2178.

"And,"

introducing the consequence, or accompaniment, of two negations,

is
perfectly regular; "nor" (in the place of "and not") would
not have expressed the meaning.
1

[2257 a] This does not include o6...o&k4ti, which does not occur in Jn but
occurs 6 times in Mk (in Mt. and I.k.
once, parall. to Mk xii. 34) nor oidiv...oi
M-v,

which

Lk. x. 19. On oi...rts sec 2586^ .

27 ov Suvarai ovdds eh tt\v oiKlav...lcrxvpov ei<re\dwv...8iapTrd<rai..
2257 /q Jn v. 10 ov dvvaTcu 6 vibs iroiclv
d(p' eavrov ovb'tv, v. 22 ovde yap 6
Kpivei ovoeva, v. ^o ov SiVa^at eh/d; iroieiv dv' ifiavrod ovStv, vi.
ovk
7/

Mk
1

Tro.Ti)[>

is

in

111.

63
<ra/)
w(pe\d ovdti>, viii. i,s iyw ov xpivu oiSiva etc. (about 12 times).
It is also used in
the words of others, iii. 27, vi.
33 etc. Jn lias once oiSiiru oiSels in xix. 41
w>r)(iuov Kaiubv iv y ovbinw ovods r,v TeOeinhos, which resembles l.k. xxiii.
53
p-vri/xari

XaijevTy ov ovk

rjv

ovdeis oOirw KeLp.ivos.

206

NEGATIVE PARTICLES
Ov

(vi)

[2260]

and

...ov,

(or,

|j.t|)

combined with

distinction

(3) ou

[2262]

-n-ds

must be drawn between (i)

first two belong mostly

ou...7ras, (2) ttS?

The

Tras.

to Hebraic, the

without any intervening word except

In (1)
be
"to
the
verb
"--belongs mostly to Greek idiom.
perhaps
and (2) the meaning of -5s is generally to be expressed by "any," in

third in which

ttSs follows ov

But

by "every."

(3)

John a

in

is

sometimes

(as

mentioned

translation

literal

preferable as will be seen below.

[2261] In Hebrew, when "not"

and "all" occur

above) in the same sentence, the "not" goes with the verb in
a manner unusual in Greek and English, (Gen. ii. 5) "all plants
of the field were not as yet," i.e. no plants yet existed; (Gen. iv. 15)
"for the not-smiting

him of

him should smite him; (Ex.

all finding him,"

work

16) "all

xii.

i.e.

that

none finding

shall not be

done"

etc.

sentence might well be understood to mean

of work must not be done, but only the following": and, generally,
the Hebrew idiom might produce ambiguity, which we escape in

The

"all kinds

last

English and Greek by saying "not any

no)

(or,

work"

and

sometimes by repeating the negative ("no work

In the Synoptists, we have but few instances of either

shall not

in

Greek

be done").

(1) ov...nas or

(2) 7TUS...OU".

there are no
[2262] In John's Gospel, and perhaps in the Epistle,
followed
but
7ras
"not
instances of ou...7ras meaning
by ov
any,"
(or,

is

fxrj)

both.

very frequent in

It

is

by the
connexion with

partly explained

writer's love of universal propositions, especially in

Church

the

"everyone

("all that thou hast given

believeth

that

tives thus:
(fxij)

Lk.

16 "in order that everyone

iii.

Comp. Ex.

[2261/5]

irdca

37
.

See

(i)

"
no\....aiiy

oi'...7ras

word,"

in

[2262a] In

Rom.

x.

Lk.

Is.

iv.

xxviii.

inserts

it,

believeth should

(iras) that
life,"

vi.

39 "in order that

16 Tlav Zpyov \arpevrov ov troi-qo-ere tv aureus,

xii.

xx. 10 ov woiricreis iv avrrj

Mk

xiii.

(2) 7ras... ov in

20,

Mk

oiKia nepiffdeicra...ov aTadr/fferai (parall.

dvvriaerai arrival),

but

Ex.

[2261 a] Gesen. 482*7.

i.

").

perish but should have eternal

tt\t)v bcra...

me," "every branch in me,"

connected mostly with

These are

sometimes with negatives followed by affirma-

affirmatives, but (a)

not

wdv Zpyov.

Mt. xxiv.
vii.

22

"not.-.a^

flesh,"

18 rrdv...ov ovvarai, Mt. xii. 25

iii. 25 iav olKia.../j.epio'6rj, ov

Mk

33 (pec).
16

"he

that believeth,"

thus, lias 6 Trio-revuv

eir'

Heb. and
avri3.

Kings and Chronicles freq. differ in inserting or omitting Heb.

from Hebrew.

freq. differs similarly

207

LXX

om. "all,"

Parallel passages in
" all " : and

LXX

NEGATIVE PARTICLES

[2263]

me

to
everything that he hath given

should not

(^)

lose [aught]

from it but should

up": (6) sometimes with negatives implying
or
death
darkness, xi. 26 "everyone that liveth and
a negation of
raise

it

me shall surely not (ov fxij) die," xii. 46 "in order that
believeth in me may not (fx-rj) abide in darkness ."
that
everyone
the other hand, the Greek usage of ov ttS.<;, "not
On
[2263]
believeth in

in different forms, what

frequent in traditions that say,
"
Not everyone (ov ttSs)
in the Sermon on the Mount,
that saith unto me Lord, Lord, shall enter into the kingdom of
is

everyone"

Lord says

the

So in the Epistle to the Romans, "Not all that are from

Israel" are really Israel, "nor yet (ovoe), because they are the seed
"
of Abraham, are they all children ; the Gospel was preached to

heaven 2 ."

hearkened 3 "; so to the Corinthians, "Not in all

lv toi? irXdoo-iv
knowledge," "Not with the most of them (ov/c

them "but not

all

[men]

is

avroiv,

Clem. Alex,

-n-aaiv auroTs)

And in
18) "Ye

was God well pleased."

the

are
Fourth Gospel Jesus says to the disciples (xiii. 10, 11,
"
do
all
Not
about
you
clean but not all" "Not all of you are clean,"
from
derived
be
"not
air
Some uses of the phrase
I
may

speak."
Attic and colloquial Greek, as in the famous saying, familiar to us

Horace, but Greek

through
is

not every man's*."

How

in

"The voyage

origin,

naturally

it

to

Corinth

might occur to evangelists

In the Epistle, the negation is sometimes a negation of truth, life,

21 "every lie is not of the truth," ii. 23 "everyone that denieth the
Son hath also not the Father (oOdi rbv varepa ?x f 'b" "* 6 "Everyone that sinneth
"
"
Everyone that abideth in him sinneth
(antithetical to iii. 6
hath not seen him
1

[2262

light etc.,

b]

ii.

that doeth not righteousness is not of God," iii. 15 (lit.)

not eternal life" (a sentence hardly English, and certainly
not of God."
not Greek, in form), iv. 3 "Every spirit that confesseth not Jesus is
etc. in 1 Jn iii. 6,
lias is followed, as in the Gospel, by negation of death, darkness

not"),

10

iii.

"Everyone

"Every murderer hath

world" is separated from " is

Jn ii. 16 "everything that is in the
"the desire of the
not from the Father" by an intervening appositional clause
To the negations of
flesh and the desire of the eyes and the vain glory of life."
that. ..abideth not in the teaching of Christ
good may be added 2 fn 9 "Everyone
o, v.

In

18.

hath not God."

-

Ml.

Mt.

vii.

21.

Rom. ix. 67, x.

"Not all are capable

[2263 a]
xix.

16,

Cor.

viii.

7,

x.

5.

It

is

also

used

in

of receiving this saying," 1 Cor. vi. 12 "not all

"not all things are profitable... not all things edify."

x. 2;,
things an- profitable,"
in "all
In the two passages lasl quoted there is an antithesis to a previous "all,"
And such an antithesis is generally implied in the Greek
t/iings are lawful."

idiom "[All
1

[2263

K61UVO0V

/'|

iffO'

may

do that, but\ not all can do this."

Lewis ami Short quote Aul. Gell. i. 8. 4 oi wavTos avSpbs

o w\oOs, and sec Steph. vi. 567 on iravrds (oti.

208

els

NEGATIVE PARTICLES

[2263]

converts, or finding converts relapse into unbelief and

shewn
by St Paul's prayer "that we may be delivered
hostility,
from unreasonable and evil men; for the faith [of Christ] is not

make

failing to

is

the portion of all (ov yap

[2263

Thess.

<]

2.

iii.

tto-vtuiv

ttlcttls) ."

rj

This traditional use of ov irdvTes to describe the

and the defection of converts, and the

a bearing on the difficult and
doubtful Johannine utterance about "antichrists" in
Jn ii. 19 "They went out
to our camp (lit. from us,
[at first (but see 2110 a b) as our soldiers] belonging
but they were not [really] belonging to our camp
for, if they had been
e 7]fj.wv)
would have remained on our side {fxe/j.ei>r}Keio-av
[really] belonging to our camp they
but [their not remaining was foreordained] in order that they
&v fied' riixuiv)

away of

falling

of

failure

practical

after the

Israel

mere

flesh,

professors,

may have

might be manifested [shewing] that not all are

us (d\\'

tva.

(pav(poj6i2(nv otl ovk eiaiv iravres

it,

are not all) belonging to

(or, they

rjfxwv)."

[2263 d] Westcott paraphrases this, "that they may be made manifest that
they are not, no not in any case, however fair their pretensions may be, of us."
The words I have italicised indicate that he takes the negation as universal, "not

the iras is separated by the

gives, as a reason, that "when
the negation according to the usage of the New Testament
This is true; but does it apply when the verb is elvai, and
is always universal."
in such a writer as John, who nowhere else uses the Hebraic ov...iras?
If, for
had written in xiii. 1 1 ovk eare iravres Kadapoi (instead of oi>xl

any of them."

verb from the

He

ov,

example, John
ir. k. eare) should

we have

disposed to think that

translated this,

Jn ii.
the words
1

"Ye

are not

any of you clean"?

am

instance of the Hebraic

19 does not afford a unique
refer to the departure of "Israel after the flesh,"

ov...iras, and that

and of other temporary converts, very much as the Epistle to the Romans mentions
it.
If so, there is a confusion between (1) (pavepwOuaiv 6tl ovk elolv il- ij/mlov, and
One thought is "they
elalv e ij/xcov.
(2) (pavepudrj otl ov iravres [oi SoKOvvTes]
were not really ours"; another, "not all that seem to be ours are really ours."
in the Epistle.
Origen illustrates the "going out" of Judas by the "going out"
Now concerning Judas it is said in the Gospel "not all of you are clean," and
"not all" is repeated in this connexion. This seems to confirm the view that

"not all" in the Epistle

but not all chosen."
[2263

In

ov /xtvei iv ry
fx-q, /xTj/ce'rt

Jn
to]

meaning

" the slave doth not abide

35

olklo. eis

etc.)... els

similarly used as

tov alGva),"

if

we

in the

that

house for ever

are to adopt here the

tov aluva everywhere else in

N.T. (Mk iii.

are called

"many

(6 5e

dov\os

meaning of

01' (or
29, xi. 14, Mt. xxi. 19,

1 Cor. viii. 13) it should mean "never."

slave, e.g. Ishmael, shall never {be allowed
with allusion to the tradition quoted by St Paul

14, viii. 51, 52, x. 28, xi. 26, xiii. 8,

iv.

Then

viii.

is

the sentence would

mean "The

abide permanently in the house"

" cast out the handmaiden
iv. 30,

and her son"). The preceding words are

a slave [of sin]," but SS, D, b, and Clem. Alex, omit
"of sin," which may be a gloss added to explain "slave." With this omission,
the whole may be paraphrased, "Whosoever doeth sin is not a son but a slave.
Now the slave, who is not under grace but under law and constraint, has no
(Gal.

"

everyone that doeth

sin is

and never shall have, in the family of the Father."

The following words, "But the Son abideth for ever [in
Father], if therefore the Son shall free you, ye shall be really

abiding-place,

[2263/]
of the

A. VI.

209

the house
free,"

14

may

NEGATIVE PARTICLES

[2264]

Ov, V. r. oinrw

(vii)

In

[2264]

W.H. txt) "I go not up yet to

'T go not up to this feast" is very strongly
and R.V. place it in their margin, and it is now

8 (R.V. txt and

vii.

this feast," the reading,

W.H.

supported.

confirmed

attacked Christ for the change of

purpose implied (by "go not up") in this passage, when contrasted
with vii. io
14 "then he also himself went ///...now about the

by

SS.

Porphyry

feast Jesus went up to the temple and began to teach."

and
Ammonius the Elder (Cramer) write apologetically
Chrysostom
on it without any apparent knowledge of such a reading as ovirw".

middle of the

almost incredible that

It is

so obvious an answer to

versions

many

genuine a reading that supplied

should have been unknown
objections

ovttoj, if

commentators, and should have been supplanted

these

to

all

and mss. by the

difficult

reading

so

in

ov.

[2265] The explanation of "I go not up to this feast," and its

reconciliation with what follows, must be sought perhaps in the
be paraphrased, "But the son and heir, like Isaac the child of promise and grace,
abides for ever in the house if therefore ye shall receive into your hearts the Son
:

God and

the Spirit of Sonship, then shall ye be really free, being freed from all fear
of being 'cast out,' and knowing that ye are the heirs and inheritors of the House."
" abideth not
" abideth
If the positive
for
for ever''' had preceded the negative

of

might have been argued (though not cogently) that in this particular place
"
must be taken in an unusual sense because of antithesis. As it
" never" for ov...els rbv alwva.
is, there is no basis for any rendering except
[2263^'] Cyril (Cramer ad loc.) explains ov p.vei els t. aiwva by adding "for
he will hurry into the outer darkness (Spa/xelrai. yap as to e^wrepov ckotos)."

ever"
"

it

not. ..for ever

Ammonius

SovXbs ecrri rrj

6 p.7] ptvuv els rbv alQva Kal ibaavrus fx^v <* 6
yap 5ov\a tov KTiaavros, p.evei 5 els rbv aluva daavruis ^x 0JV ^' os
us <pvaei debs, where the punctuation is doubtful but the phrase "all things are
slaves of the Creator" suggests that he did not read "slave of sin."
Chrysostom
(Migne) thrice drops els rbv aluva after ov pLevei and interprets the words "the
slave doth not abide for ever," as implying a "gentle casting down {iipe'p.a xara"
of the things of the Law and the sacrifices prescribed by Moses (comp.
ftdWei)
Heb. iii. 5 6). Perhaps he took the words to mean, "The slave [even though
he be faithful, as one of the prophets, or as Moses himself, is still below the son
'

says,

<pvcrei...TrdvTa

and

heir,
1

and] does not abide [as the son abides] in the house."

Diet.

Pelag.
1

ii.

Christ. Biogr.

"

Porphyrias,"

p.

442

a,

referring to Jerome, Dial.

c.

17.

2264./]

Migne

prints a quotation

from Chrys. ovk dvaSalvu &pn, and then

(punctuating thus) llws ovv, (f^aiv, dvi^T}, elirwv, Ovk dvafialvw; Ovk elirev Kaddirai;,
Ovk availuivw a\\a, 'Svv, direv, Tovriari., fieO' vp.wv, where apparently the writer
In Cramer, this
does not mean that Jesus said vvv, but that He meant vvv.

"

"

eylc oi%w dvafiaivu

appears, witli ovirw, thus, Avrbs be" ttCcs avifiri, (frqalv, elirwv,
It is clear thai neither ovirw nor vvv nor dprt was a part of the text thus com-

mented on.

2IO

NEGATIVE PARTICLES

[2265

(i)]

Johannine view of Christ's "going up" to Jerusalem as a whole.

Two acts of this kind have been mentioned (ii. 13, v. 1), the first
of which excites jealousy, the second hostility, and (v. 18) a desire
to

Him,

kill

feast,

"the Jews."

in

now contemplating

regarded as
a feast and

but this has not yet come: "I go not up to this

time is not yet fulfilled." Accordingly, though He

die,

because

In view of this hostility, Jesus is

a time when He will "go up" to

my
He

does not "go up" to keep the feast as a whole, and

goes up later,
does not enter the temple till the middle of the week.
Ammonius
the Elder says, fairly enough, "He has not contradicted His words
1
by His actions, for He did not go up to keep the feast .." But some-

more is probably intended to be implied "When my hour

has arrived, then and not till then shall I really go up to the feast "
and we are also probably intended to think of Christ's habitual
thing

language about "going up," meaning, to heaven, or to the Father.

CK^C

(viii)

Ov^i presents nothing remarkable in ix. 9 aAXoi eXeyov

for its use before a pause, and especially
Ovx', aAAa ofxoios avrui ea-riv
[2265

(i)]

1
[2265 a] Ammonius also adds that He went up "not with joy as is customary
with feast-goers." Joy was particularly characteristic of this feast, the feast of
Tabernacles.
Some authorities have inserted "this" in Christ's words to His
brethren "Go ye up to this feast," and have substituted "the" later on, "I go not

up

to the feast," or

have inserted "this"

in

both clauses.

The

difference,

though

"Go

ye up to the feast, as usual; I shall not go up to this

feast, but to another, before long, when the time will have arrived for what some
call death, but what I call going up to the Father."
On Christ's uses of avaj3aivoj
subtle,

is

important:

elsewhere, see
[2265/^]

i.

51,

iii.

13, vi. 62, xx. 17

The remaining

instance of

where

it is

ava.j3a.Lvcj in

used of "going up to heaven."

Christ's

words

is

x.

"He

that

entereth not through the door into the fold of the sheep but goeth tip from some
that [man] is a thief and a robber."
other quarter (avafiaivojv dWaxodev)
Beside

meaning we are intended to think of the two kinds of "going up"

mentioned in the Bible. Rezin and Pekah (Is. vii. 1) "go up to Jerusalem" as
enemies. When our Lord said (Mk x. 33, Mt. xx. 18, Lk. xviii. 31) "Behold,
we go up to Jerusalem," He added, in effect, that He was to "go up " as a sacrifice.
John is probably alluding to these two kinds of "going up." Jews would contrast
"
Hezekiah, who (Is. xxxvii. 14) ""went up unto the house of the Lord to supplicate
as a mediator, with the Roman Emperors, who exalted themselves and sat in the
temple of God, setting themselves forth as God (comp. 2 Thess. ii. 4) and who
the

literal

said

13) "I will go up into heaven."

The "door" is probably the door of service (not, as Chrys., the door
The Shepherd goes in by the same door as that "of the
Scriptures).

(Is. xiv.

[2265c]

of the

sheep," making himself one with them not as a mere act of "voluntary humility,'
but to guide them and protect them; the "robber" prefers to "go up" by the
path of what men call "glory," to make himself "a mighty hunter" of men.

211

14

NUMBER

[2266]

before a pause followed by aXXd, is frequent in Greek and in N.T.

But neither N.T. nor the Thesaurus affords a parallel to the following,

10

xiii.

for this

ii, "ye (emph.) are clean but not all (dAA' ovyl -n-avTes)
cause said he (lit.) that Ye are not all clean,' on, Ou^i Tarres
.

'

co-re ."

Ka.6a.poL

tradition were

Oi\i is so frequently interrogative that, if the last

found as a detached Logion of the Lord, we should

it (as in Heb.
14 ot^i 7ravrs elcrlv Aen-oupyi/ox
not
all
"Are
clean?"
But in Numbers ("I shall see
7rviVjxara)
ye
him but not now") LXX has /cai oux 2 as John has in xiv. 22 17/uv...
Kal ovxi tw Koa-fjoo.
Greek writers seem to have differed among them-

certainly render

i.

'

and John

selves

and

ou^/

seems to have differed from most

in

the use of

its

equivalents

Number
Plural referring to preceding Singular

(i)

[2266] This occurs when the speaker passes from considering

a multitude as a whole to considering them as units, vii. 49 "This
multitude that knoweth not the Law
[they] are accursed," xv. 6 "If

anyone abide not in

me

once cast out as the branch [from the

they gather them {i.e. such branches, aird),"
he

is

at

vine] (to KXr}fxa)...and

to [all
xvii. 2 "In order that all (sing.) that thou hast given to him
"
them
eternal
life
1919
foil,
and
he
may give
(see
(avroU)
of]

241720).
Plural Neuter with Plural Verb

(ii)

[2267] This construction, which

rare in John.

'ETrepiao-evcrav

is

rare in classical Greek,

is

supported by

BD

is

also

SAL (-o-ev)

against

fragments] that (a) superabounded," where the

previous mention of "twelve baskets," and the desire to emphasize
in

vi.

13

[2265

(i)

"[the

a] In

as also in Lk.

Rom.

iii.

precedes.
-

[2265

60

i.

27

ovxi,

Lk.

xvii.

(i) />]

Cor.

x.

29

ffvveid-qcriv 5e

dXXa
7

Numb.

did

i>6/j.ov

irlarews.

Tls...pei...dW ovxi

xxiv.

17,

LXX

dWd

Xe-yw ovx'i tt)v eavrov...,

Xe^w v/juv, d\X'

The anomaly here

ovxi, <x\Xd KkyO-qatTai, xii. 51 ovxi.

ipei.. .is

deifa avrui

kclI

folloios,

Siafiepia/xov,

fj

is

that

d\\d

interrogative.

ovxi vvv. representing the

have not found ovxi in the Egypt. Pap. Indices.

3
[2265 (i)<
Steph. (v. 2351) shews that Xenophon regularly says Ovk, dXXd
It has been shewn above (2231 ti
whereas Epictetus says Oia dXXd.
that where
Mt. has ovxi interrog, the parall. Lk. sometimes differs. On the other hand where
Hel>. vaio

by

kcU.

has the negative o^x'i X^w iVtV, dXX' ij dia/j.epio-fxdv, the parall. Mt. x. 34
Mk does not
Mt. never uses ovxi otherwise than interrogatively.
at all.
Steph. quotes I'orphyr. for a freq. and peculiar use of oi'X' St.

Lk.

xii. 51

has

ovK.dWd.

use

it

212

NUMBER
may

plurality

the plural

explain

(if

[2268]

genuine).

In

31, Iva

xix.

p.}}

IXLir]
a(op.ara...iva KaTtayiUcriv avrwv to. CKeXy] /cui
an
if
dpOuHTii; is,
extremely remarkable variation of singular
genuine,
and plural verbs with neuter plural subjects and that too in similar

tov crravpov

ttl

to.

But (in spite

construction and order (iVa p*r) fx.fivrj...Lva KaTeaywcriv).
"
of the genitive avruv, 2419 b) o-Ke'A.77 may be accusative
that they
broken
and
taken
be
In
the
their
have
away."
legs
parable of
might
:

Good

the
(x.
is

Shepherd, ivpojBara

4)
3

given

"

into

know

the

"

at first

is

follows

know

"

his

writer

voice," and,

continues

will not follow,"

"they

having thus

describe

them

will flee,"

"they

to

(pi.) them not (ovk rjKovaav avr<2v to.

Finally the writer returns to the singular with ovk Iutlv

"the sheep heard

not,"

7rpd/3ttTa)."

an

emphatic phrase frequent in

"hireling" as one (x. 12) "whose
to.

regarded as the flock that

Then the reason

the shepherd.

(olSao-iv)

the

plural,

58, "they

x.

individually:

and

"they

4)

(x.

dropped

"

hears

classical

own

Greek describing

the flock

not (ov ovk

is

the
Zo-tlv

7rp6j3aTa tSta)."

Special words

(hi)

Ai'mata

(a)

(i.

13)
"

the Logos it is
[2268] Concerning those who (i. 12) "received
said that "he gave them authority to become children of God," and
that these
flesh,

"not from

(lit.)

bloods

man

nor yet from will of

(ai/xarajv),

nor yet from will of

God were begotten."

(avSpos), but from

The plural of "blood," both in classical Greek and in Hebrew,

almost always means "bloodshed ."
But Horce Hebraicce {ad loc.)
1

calls attention to a

where Jerusalem
purified

is

passage of Shemoth Rabba (referring to Ezekiel),

described as a babe born in uncleanness, but

by Jehovah

the plural "bloods'2

"

and

in

Ezekiel the

Hebrew

four times uses

such a way as to indicate that

in

it

might mean

1
[2268 a] Geseii. 196/', and Steph. al/j.a: but Steph. does not quote Eurip.
Ion 693 (Chorus) aXKwv rpafieis a<p' ai/jL&Tuv where the context indicates that the
meaning may be "born from another mother." Macarius (27, p. 117) speaking

of Peter, to
ovk e
2

whom

"flesh and blood" did not reveal the Messiahship of Jesus, has
.Traidevdels ., d\\' ayiov irvevfj.a.To% naddiv....

ovde aapKCov
[2268/'] Ezek. xvi. 6
aifj.&Tui'

aifxaros <rov (and

(lit.)

om.) (Field,

"in thy bloods"

(thrice)

LXX

6 "KjSpaios iv rrj uypaffiq. crov)

ti ai/jLari crov.

213

ev

ry

ai>art...e/c rod

rep. xvi.

-22

LXX

iv

NUMBER

[2269]

there,

as

Chrysostom says

childbirth

it

means

"
here,

the

fleshly

pangs of

."

[2269] An objection that may be raised against this view is that

represents the evangelist as describing at great length (saying in
effect "begotten of no mortal
mother, nor of any fleshly union, nor
of any mortal begetter," dvSoo's as distinct from
ywij) what might have
been expressed more briefly in one or other of the
shapes in which
it

Greek MS. and the

the best

earliest

Fathers quote

it

Possibly one

aapKiKQv didivuv, and similarly Cramer

Hesvch. refers
r, as if the former meant birth from the
mother, the latter from the father no doubt erroneously as to Homer's
meaning,
but perhaps instructively as to the various
meanings conveyed by al/xa to Greeks
[2268

c]

Chrys.

and

to ai/xaros

tuiv

yeverjs in the Iliad vi. 21

in later times.

LXX, no attempt is made to render literally the Heb. pi. "bloods"

Pentateuch, but alpara, "bloodshed," is freq. after Judges.
"His bloods
be upon him" is ^oxos 'icrai. in Lev. xx.
9 etc., but "AX\oj has alfxa there and
In the obscure passage about
r.
aifxara in Lev. xx.
(Ex. iv. 25, 26) "a husband
of bloods? connected with circumcision,
has
but the rest of the
[2268,/] In

in the

LXX

have

translators

aip.6.Twv

in

aip.a,

one or both of the verses.

[2269 a] Codex 13 omits (but ins. in marg.) ovde e/c OeXr/uaTos dfdpos, which is
also perhaps omitted in a
paraphrase by Clem. Alex. 460 top ovk it, aip.dTuv ovde
(k deXri/xaros aapKos, ev iruevfiari be
Irenaeus
16. 2 and iii.

dvaytwupfvuv.

19.

(iii.

twice omits e aifiAruv, and has once "from the will

of God." Tertullian (De
Came Chr. 19, and comp. 24) quotes the text several times, but scribes have
2)

conformed some of

his quotations to the received text.

The most

trustworthy

is

perhaps "Quid utique tarn exaggeranter inculcavit, non ex sanguine, nee ex carnis
"
voluntate, aut viri, natum ?
Origen (on Josh. i. 2) has "neque ex voluntate
"'
viri
before "neque ex v. carnis."
Hippolytus (vi. 9, Dunck. i. p. 236) has e'
Irenaeus and Tertullian must have read, with b,
(natus est) for eyeuv-qdriaav: for both of them take the passage as
describing the birth of Christ, and Tertullian accuses the Valentinians of altering
aipdroiv Kal (widv/jLtas aapKtKTJs.
iyevv-qdr)

the text so as to apply

SShas "in

[2269/;] Justin

"Not

it

to the

above-mentioned "credentes" instead of Christ.

blood."

Martyr has several passages that indicate an ancient tradition,

God," referring to Christ, and some of these mention

of man's seed but of

"blood."

In the following extracts, yevridrivai

from

is

rendered "generated," to dis-

"begotten": Apol. 21 "That the Logos, which is the

firsl
begotten offspring {yivvr)p.o.) of God, has been generated (7 tyevrjo 6 at) without
sexual union (rrifju%las), Jesus Christ our teacher...";
Apol. 22 "But even if
tinguish

it

yevi>Tj0T)i>ai,

[or

But

if

also, referring to

previous el nai koivws] \\v say that uniquely, contrary to

common birth {ylvtciv). He has been generated (yeyevrjaOai) from God [asj God's
Logos, as we said above, let this be in common with you (icotvdv tovto Iotu vp.lv)

who say that Hermes is the LogOS that brings messages

"For the phrase (Gen. \lix. ti) 'blood of the grape was
1

that ll<- that was to

appear would indeed have blood, but
but from divine power...: for as not man, but God, hath

214

from

God";

Apol. 32

significant of the fact

not from human seed

made

(Trarolt]Kfi>)

the

NUMBER

[2269]

of the two clauses BeXyj/xaTOS cmp/co's and 0e\rjjxaTO<; av&pos may be

but e alfidrtov is too original a phrase to be thus

an interpolation

It
explained.
Ezekiel above

to

points

some

allusive

meaning such

as

that

in

mentioned, which was interpreted Rabbinically as

not
referring
only to the blood attendant on childbirth, but also
to what may be called the Jewish sacraments of Circumcision and
Passover,

If that allusion
is

were "brought into covenant 1 ."

included here, the meaning of "not from bloods"
"not from mortal generation," 2nd, "not from

by which the

twofold,

is

ist,

Israelites

such sacramental regeneration as Jews could offer to Gentiles through

the Law."

blood of the vine, so this blood also was hereby indicated as to be generated
(ilxrivveTo...yevrjae<ydai) not from human seed but from [the] power of God."

[2269c] Justin's Dialogue has similar passages: Tryph. 54 "Christ hath

indeed blood, but not from seed of man (dvdpixnrov) but from the power of God
(tov deov).
For as not man, but God (lit.) begot (eyivurjo-ev) the blood of the vine,
so [the prophet] indicated beforehand that the blood of Christ also would be not
from human birth (yivovs) but from [the] power of God.
this prophecy...

Now

demonstrates that Christ

way

of

called

men

by

all

(/card to

[these]

is

not

begotten (yevvndeis) in the common

"
Tryph. 61 "[The Logos] may be

man from men

koivov tGiu avdptlsTrwv)

fact that

names from the

He

ministers to the Father's desire

and purpose and from the fact that He has been generated by the Father by will
"
(/ecu 4k tov and tov Trarpos deX-qaei yeye uria 6ai)
Tryph. 63 "since His blood
;

has not been begotten from human seed (ws tov a'ifxaros avTov ovk e dvdpw"
ireiov cirepfiaTos yeyevfrjp.vov) but from [the] will of God (dXX' e/c 6e\rjfiaTos dfov)
" For the
Tryph. 76
phrase (Dan. vii. 13) like a son of man makes it clear that

(lit.)

'

'

He was to appear and to have been brought into being (cpaiv6p.efoi> kcli ywo/xevov)
a man, but not from human seed... He was indeed to have blood, but not from men ;
even as not man, but God, begot the blood of the vine."
[2269 1/] These passages indicate the existence of early discussions about
"blood," in connexion with the birth and nature of Christ.
[The mention of
(Lk. xxiv. 39) "flesh and bones" (without "blood") suggests that there were

other discussions about the nature of His body after the Resurrection.] Justin
and they seem to have influenced
appears to have laid great stress on these
;

Irenaeus, Tertullian, and others, to such an extent that they have modified John's
" not
"
text, perhaps taking aip.a.Twi> to mean,
from ordinary blood" or not from

mortal blood."

But, in fact, the Johannine tradition teaches that the truth applies
God, so that "blood" in any sense, may be excluded from

to all the children of

a consideration of the nature of the birth.

1
[2269 e] Hor. Heb] on Jn i. 13 says, "The Israelites were brought into
covenant by three things
by circumcision, by washing, and by offering of
sacrifices," and quotes Shemoth Rab., sect. 19, and Gloss, in Vajikra Kab. fol. 191
as to " the blood of the passover mingled with the blood of the circumcised."
;

215

NUMBER

[2270]
'Ima'tia

(/3)

[2270] 'I/tana (pi.) occurs in John as follows, xiii. 4 "he layeth

aside his garments," xiii. 12 "he took his
garments," xix. 23 "the
soldiers therefore... took his
garments," xix. 24 (quoting Ps. xxii. 19)
"they parted my garments among them." In the last passage, the

writer distinguishes Ifxaria from the

x^ojV (i.e. undergarment), and
describes the former as being divided into four
pieces.

the word

Although

the plural meaning "the upper clothes," all

except
"
"
the tunic yet the plural might
cloak
apparently denote
when,
"
"
as would be the case with the
consisted
poor, the
upper clothes
"
"
of a cloak alone, and not of a cloak and doublet.
in

is

Hence

parallel to

is

passage interchanges singular and plural

garment

and Matthew

the Synoptists,

in

"garments"

one

in

All the Synoptists use

"
the plural to describe the parting of Christ's "
garments among the
soldiers.
does
the
but
he
indicates
that
the plural
John
same,
means a single cloak in seams capable of being divided
equally

among

four

rending

the

John adds a negative

soldiers.

tunic 2 ," but

casting lots

Psalmist's prophecy

"They

and on my clothing

(i^aTto-/xoV)

may have

afforded

for

detail about "not

and he quotes the

it;

my clothes (i/idno) among them,

This prophecy
they cast [the] lot."
additional reason for
preferring the

parted

John an

plural IfidrLa, even though our

3
over the tunic

Lord wore nothing but the cloak

ib.

[2270

30
2

xiv.

But

this

28 Iftarlw
v.

27

= Mt.

30 has

Mk

21 i/xariov
v. 27 has i/xariov (but
speech, sing, in narrative.
mention of "tunic" in the Passion is in
ix.

pi. in

The only Synoptic

"he rent his tunics," where the parall. Mt. xxvi.
Luke omits it. In Acts
applies to the Highpriest.

[2270

Mk

/>]

63

avTwv ra
their

Mk v.
Mk

</]

i/xari^v).

i/xaria,

65 has "garments."
xvi. 22 Treptp^afres

two or three scribes have eavrwv, supposing that the

praetors rent
(2563 c); but the meaning is that they caused the garments

own garments

to

be rent

in

Jn ffx^w.

"Rend

from the Apostles.

off

"

(garments)

in

Mk-Mt.

is

Siapr/aav, but

''

[2270(1 I" iii- 33 vSara iroWd, the pi. of vdup, being freq. (Steph.) in nonhebraic Greek as well as in I, XX, calls for little comment
except as to the combination "many waters," which occurs in N.T.
only here and Rev. i. 15, xiv. 2,
xvii.

1,

xix.

(as in Is.
refers

In Rev. xvii.

().

viii. 7,

to the

I.

XX

waters

sing.).
-1

(Jer.

The

li.

first

13,

I.

XX

use of

II

Meribah (Numb. xx.

pi.),

eh.

n,

"

it

is

used of turbulent forces

many waters"

I.

XX

sing.).

((

In

iesen.

c,i

a)

the Psalms

xxix. 3, xxxii.

10. \iiii. 4, cvii. 23, cxliv. 7, r5aro 7roX\d denotes

(1, lxxvii.
Stormy
violence, ovei which Jehovah rules, or from which tie delivers the Psalmist.
In

Ezek.

xvii

_:,

streams, hut

8, x\\i.
in

"

5,

many

waters

"

(I.

Ezek. xxvi. 19 il.XX sing.)

2l6

XX
it

OSup iro\v sing.) denotes fertilising

denotes destroying inundation.

PARTICIPLE

[2272]

Participle (1894*)
Causal

(i)

more frequent in John than

The Johannine phrase "answered and said," as
[2271]

This

is

(diroKpiOeis) said,"

Synoptic "answering

in

the Synoptists.
from the

distinct

shews that John avoids the

"and." But he frequently or at all

participle as a substitute for
" because."
uses it for
the
than
more
events
Synoptists
frequently
"
Jesus, therefore, because he was wearied {kikott[2272] In iv. 6
the
journey, was sitting, just as he was (ovtws) by the
laKws) by

must be interpreted
John only here and

well," K/<o7n.aKws

in the light of the fact that the

word occurs

in the

in

context

"
(iv.

38)

have

sent you to reap that over which ye have not wearied yourselves
The "weariness " is that of the labourers
others have been weary"
:

And

God.

of

harvest

the

in

the

"

weariness

"

of the

Messiah,

1
in "the heat of the day ,"
thirsting, and preaching the Gospel
prepared the way for the work of the Apostles in later times,
The phrase "just as he was"
as described in the Acts (viii. 25).

human

indicates (from the

(1916

events

absence

7)

point of view) fortuitousness, or at all

But the narrative
of premeditation.

suggests that what might be called "casual" in

all

these details was

On

another occasion, when our Lord was

and
apparently even more exhausted so that He fell asleep, Mark
Mark alone 2 says that the disciples conveyed Him "as he was (ok
really

foreordained.

"
rjv)

in

the boat

He

and then

arises

out of sleep to

manifest

Himself as Lord of the winds and waves. So here, the weariness is

represented as the instrumental cause of an apparently casual
consequence. It would have been somewhat too logical, and perhaps
"
"
but the participle
almost stilted, to say because (on) he was wearied
us feel that
a
whole
makes
as
the
And
it.
suffices to suggest
story
;

the journey

itself,

the intense weariness,

to rest just before the

coming

and the sudden

of the Samaritan

sitting

down

woman, were

all

foreordained to divine ends.

'

[2272 ]

Mt. xx.

12,

The "weariness" was

(iv. 4 "there was need
in Rev.) del

always

iv. 10, 24, ix. 4, x.

2

Mk

iv.

" it was about the sixth

hour," i.e. noon.
but providential, like the journey itself
In Jn (as
that he should go through Samaria").

comp. Jn

iv.

not accidental
(Sei)

refers to spiritual decree or spiritual necessity,

16, xii. 34, xx. 9.

36.

21/

iii.

7,

14, 30,

PARTICIPLE

[2273]

" How is it that

thou, being
[2273] In the same narrative (iv. 9)
a Jew, askest drink from me, being a Samaritan?" the participles

might be most obviously explained as "though thou art," and

"though I am." But an explanation more in accordance with
Johannine usage would be to render the participles by "since"
"

Thou hast
having regard to the negative implied in the question
am
I
from
since
no right, since thou art a Jew, to ask drink
me,
under
in
we
should
a Samaritan."
So,
say, "You, being
English,
:

age what right have you to vote?" or "how is it that you vote?"
In iv. 39, "because of the word of the woman testifying (rrj<; y.
"
means "testifying as she did," suggesting "because
/xaprvpovar)<; .)
.

1
means
repeatedly testified ": and in iv. 45, "having seen"
such
It would be impossible to find
"because they had seen."
In xxi. 12 etSore?
a group of causal participles in the Synoptists.

she

means "because they knew," not "though they knew"

probably
(1924a).

Tenses

(ii)

TycpAoc con

(a)

In

[2274]
blind,
is

of (see also Tense,

now

ix.

25

(ix.

25)

"One

see (rv<p\bs

thing
<Sv

perhaps used for brevity and

been used
blind

man

2499510)

know, that [though] being

[once]

the present participle

omitted because it has already

dprt fikeirw),"
ttotI is

toV irore rucpAoV).

Compare ix. 17 "they say to the
(ix. 13
"
"
But the writer may possibly
for
to the once blind man."

intend to suggest that the blindness had been so recently cured that
"
it was almost present,
being [up to this moment] blind."

"the woman, who."

iv.
39 (A.V.) "the woman, which," (R.V.)
took
it as tt?? 7. rrjs /mapr., which Shakespeare would have rendered
R.V.
Possibly
"the woman that" but which A.V. (according to its custom) renders "the
woman which" R.V. which generally follows A.V. in this use of "which,"'
"
deviates here,' and adopts who," presumably meaning "and she" or "for she.
of Shakespeare
According to a convenient usage generally adopted in the English
and Addison, and one that would conduce to clearness in modern English, "7i>//<?"
should introduce a non-essential statement about the antecedent ("I heard it from
1

[2273a]

'

"That" should introduce

complete meaning of the antecedent ("I heard
See the author's How to Write Clearly,
it from the hoy that cleans the hoots").
Seeley and Co., and comp. 1493 a, 1564/'.

the

policeman,

a statement that

who heard
is

it

from the postman").

s-cntial to the

218

PARTICIPLE
'0 con 6N

(ft)

rco

oypANco

13,

(iii.

[2275]

R.V.)

[2275] In iii. 13 "No man hath ascended to heaven save he

that descended from heaven, [even] the Son of man," R.V. text adds

"who

W.H. reject the addition

heaven," 6 wv eV tw ovpavw.
out
that
it is omitted in
pointing
many
(without marginal alternative),
had they been
early quotations in which the insertion of the words
is

in

genuine might

be described as
by the quoters as
1
Without this addition the words appear to mean
morally certain ."
that the real and spiritual ascension to heaven has always been the
result of a descent from heaven.
The descending influence was
recognised
"

referred to earlier in reverse order, (i. 51) "the angels of God

ascending and descending on the Son of man," where it seems to
mean the prayers of the Logos going up to heaven and returning to
earth.
Here the meaning seems to be that the Logos has always

been descending on man

to

Image of God, is here

God, the "Son of man."
express

lift

man up

to

God.

This Logos, the

Image of

identified with the incarnate

1
[2275 a] W.H. point out that Origen's alleged quotations of the clause are
only from the Latin of Rufinus, and elsewhere Origen omits it.
They think the
"
interpolation
perhaps suggested" by i. 18 6 wv els tov koKttov t. irarpSs. Possibly
"the Son of man" seemed a weak ending, unless it was defined in some way

as

of

meaning the Divine Ideal of Man, the Man in Heaven. Some Greek conflation
oyc Toy &NOY (*'* "the Son of man") and ownenoynco (i.e. "who is in

heaven

")

may have

[2275 b]

In

v.

favoured the interpolation.

35

A*

omits con.

\vx"os 6 Kaiofxevos Kai <palvuii> there are perhaps

to Christ's doctrine about lighting the candle (\vx"os)

ene'tvos y)v 6

two allusions. The first is

and putting it where all may see (Mk iv. 21, fpxerai, but Mt. v. 15 has Kaiovaiv
and Lk. viii. 16 axj/as), and prob. to a proverbial distinction between the candle
that has to be thus daily "lighted" (6 Ka.i6fj.evos) or
"continually burns," and the
" for
the one [the eye
sun, which needs no such lighting (comp. Philo i. 485
of the soul] is like the sun but these [the bodily eyes] are like candlebearers
The second may be to Sir. xlviii. 1 "his word [i.e. the word of
(Ai;X"oi'<xots))."
but there the
Elijah] burned continually like a torch (ws Xaiiiras iKaiero)"
Hebrew ("His words were like a burning furnace"), and the Greek context,
indicate that kcu'w has a different meaning from that in Mt.
Does Kaiofievos here
;

mean "continually burning"

"steadily burning" in Lk.

or "lighted

xii.

KaLO/jitvai evihiriov r. dpdvov, xxi.

and exaiero in Sir. xlviii.

means continuousness ("

1,

we

day by day"?

35 /\vx v0L Kaidixevoi, Rev.

8 r%

Xi/J-vri rrj

are justified in

steadily

burning")

context, suggest that the continuousness

the "candle" not only " burns''' but also

is

Xafitrddes irvpbs

(comp. Rev. viii. 8, xix. 20)

concluding that the present participle
but the verb itself (" burn ") and the
Kaio/xevr)

only for

its

" burns
away."

219

In view of Kaio/xevos
iv.

appointed hour, and that

PARTICIPLE

[2276]

'H eKMAzACA

(7)

In

[2276]
anointed..."

2)

(xi.

"

xi.

Now Mary

was the [Mary,

woman]

or,

that

but not

enlightening, to say that the

1
"
itself to the writer as a past event ," and thus
presented
Anointing
to explain the aorist participle used concerning an act that the
is

it

correct,

records

evangelist

"presented

later

Every event

on.

in

Fourth

the

the writer as a past event."

the Anointing of Christ by a

Gospel

But, as to this

itself to

Woman probably
well-known, in some form, to all Christians at the end of the first
"
"
sinner
the Fourth
century, but connected by Luke alone with a
particular event,

opportunity (afforded by
necessity of
with
connexion
to
before
he comes
say,
mentioning Mary
Lazarus)
to the Anointing, that this same Mary was the Mary (or, woman)
whose story was in everyone's mouth. It would have been tedious
Evangelist

takes

the

this

in

"

to

say

the

woman

that

will

presently be described

me

by

as

anointing...."

Present with

(iii)

[2277]
imperfect,

such phrases as

rjv

"

(where

sitting

rfv

The Hebraic use of rjv SiSaWwv,

"he was teaching, preaching etc."
rjv

K-qpvcrcrwv etc.

for the

quite distinct from

"
there happened to be on the spot
ckci KaOrj/ievos
is separated from the participle) and also from rjv

with the perfect passive participle.

from the present participle, it is

In N.T.,
often

is

when

better

rjv

to

is

separated

supply

some

predicate from the context and to take the participle as in classical

Greek, especially in those Gospels where the Hebraic participle is
rare.

In John,

it

Hebraic participle

is

very rare.

in xiii.

23

i)v

But there are approximations to the

avaKtijuevos (which however resembles

sound the passive pluperfect) and in xviii. 30

t /xrj rjv ovros kcxkov ttolwv, where
perhaps the intention is, not to
the
represent Hebraically
imperfect iKanoTroUi ("if he had not been
but
to
doing mischief")
suggest "if he had not been a man
both

in

meaning and

in

continually doing mischief," i.e. an habitual mischief-worker (SS, l>,

"
if he had not been an evildoer-").
and/,
John's general separation
1

Winer,

p. 4.31.

land of
[2277 a] In Jn iii. 22
3 "Jesus and his disciples came into the
Judaea and there (iicei) he tarried with them and was baptizing (^/SAuTifei'). Novi
the context
there was also John (rjv hi Kai [6]
baptizing (j8a7rWf>) in Action,"
-

'

in Aenon,"
suggests the meaning "Jo////, a/so, was in that neighbourhood, namely,
so that it is not quite like the r\v K-rjpvacwv or Sibaaxuv of Mark and Luke.

220

PARTICIPLE
of
i.

participles
"

from

There came

God
with
n-pos

and

iyevtro

[2279]

favours

rjv

[into being] (eyeVe-ro) a

their

man

separation

(avdpwTros), sent

in

from

where (1937) eycvero is contrasted

above, av6pwTro<s with Ao'yos above, and air. -k. Oeov with rjv
tov 6e6v above.
The same applies to i. 9 " There was [from the
(aTrtaTaXfjievos irapa Oeov),"

tjv

beginning] the light, the true [light], which lighteneth every man,
On this,
as it does (ipxop-evov) [continually] into the world."

coming

see 2508.

Agreement

(iv)

of

singular noun, when plural in meaning, is often the

[2278]
of
a
subject
plural verb, but is not so often followed by a plural
in xii. 12 6 o^Aos -n-oXvs 6 \6<jjv...a.Kovo-ai>T<;...\a.f3ov.
as
participle,

In eXafiov alone there would have been nothing remarkable, nor in

if it had followed IXafiov
but, coming before the plural

aKowai/Tcs

verb, the unusual plural participle suggests a desire to

plurality of the crowd,

phrase 6 o^\os ttoXvs (1739

(f>wvrjo-ai oi'Ta vtto ttjv o-vKrjv

first

(v)

or second

o-e,

see 2372

emphasize the

desire also apparent in the extraordinary

In

40).

cTSoV

ere

i.

48

-n-po

the participle

tov

may

ere

<S?LXnnrov

agree with the

<.

Prefatory use of
[2279]

unequalled

John
in

uses
the

prefatory

participial

to

Synoptists,

prepare

especially solemn utterance or act of

this use with the genitive absolute

preface to the

Washing

of Feet

Christ's.

to

reader

an extent
for

some

combination of

particularly noticeable in the

is

xiii.

clauses,

the

4 "Now before the

feast...

hour had come. ..having loved his own. ..he

Jesus knowing
loved them to the end. And, while supper was going on (Sel-n-vov
that his

yivofxivov), the devil

having now put

the Father had given

riseth

from supper."

him

all

it

into the heart... knowing that

Similar phrases introduce

important events in Christ's

and that..., he
some of the most

things into his hands,

life

1
.

1
[2279 a] The conversion of the two disciples that constitute the firstfruits of
the Church is preceded by i. 38 orpcMpth 5e 6 T. ical deauja.fj.evos, the cure of the
/cat yvovs on..., the feeding of the five
impotent man by v. 6 tovtov Idujv 6 'I
thousand by vi. 5 ewdpas ovv rous 6<p9. 6 T. Kal Beaadfiefos oti..., the spiritual

explanation of the doctrine of the flesh and blood by vi. 61 eldws de 6 1. iv eavru)
ort... (referring to the "murmuring" of some of the disciples), and Christ's last
ore
two utterances on the Cross by xix. 28 30 nerd ravra eL8ws 6 I. on ifdy]

ovv gXapev to oos 6 T., where we have the subject preceded

and then by the equivalent of one.

221

first

by a

participle

PREPOSITIONS

[2280]

Prepositions
For a brief

[2280]

comparison of

the

Johannine with

the

Synoptic use of prepositions in general and statistics bearing on

5.
The following remarks will deal with
the comparison, see 1881

particular prepositions

of their

mere

alphabetical order, including

some passages

from grammatical usage) because

on
bearing
Johannine thought and purpose as distinct from

may be of

that

in

interest (apart

style.

'Ava

(i)

[2281] 'Avd occurs only once in John, as follows: ii. 6 "Now

there were six waterpots of stone set there after the Jews' manner of
purifying, containing

Svo

r)

two or three

firkins apiece

(^wpowat

ava. /xti-p^ras

'Ava, with numbers, occurs elsewhere in N.T., though

In the Apocalypse, it occurs in connexion with the

rpcis)."
1

very rarely
"six" wings of the seraphs, whom Isaiah describes as with two
2
Philo
covering the face, with tzvo the feet, and with two flying
.

(2283 b) speaks

mystically of the

twice three, having the

odd

as the

number "six"

as

"composed of

male and the even as the female"

and

as generating the things that are "perfected by the seven." No one

disputes that purifying vessels of the Jews may have held "two

or three firkins apiece" and that dvd /uci-py/ras Si'o t; i-peis means
but if the phrase is also symbolically intended 3 the symbolism

this:

may

affect the

grammatical interpretation of other parts of the narrative.

According to a literal interpretation which must be presumed to be

meaning even though the

part of the

the

spiritual interpretation

stone vessels were

may be

the brim by the

attendants, and then they "drew" either (1) from them or (2) from
the well* and "carried" to the Ruler of the Feast, who said that "the

the chief part

Mt. xx.

twos," Rev.
In
gates."

from

9,

LXX,

dva. fiiaov

Rev.

See Enc.

numbers

10 "[one] denarius apiece,'" Lk.

8 "six wings apiece" xxi.

iv.

ix.

21 '''each

Oxf. Cone, mentions dvd

only nine times.

alluding to
("Gospels"
1796

filled to

first

(in

any

14

one

"

by

fifties,"'

x.

"
1

by

(dva. eh) of the several

sense) as occurring
apart

(where dva

is not used).
47)011 the apparent symbolism of Johannine
generally and, in particular, the (xxi. 11) "one hundred and fifty three"

iv.

Is.

8,

vi.

fish.

" Oi
This is generally underField [ad toe.)
7]VT\r}K0Tes rd vSwp.
So Si Chrysostom
iwing the water from the well, as in Ch. iv. 7.
yap eVe/Wiv rives dvat<7X ' Tf v V$ vavT0 Tpbs avrous \4yeiv oi diaKovrjcdfitvoi'
4

tood

[2281
"i

r/

dt

'

el

l ',

'

>

222

PREPOSITIONS
good wine" had been "kept
was from the

we have

wine, then

converted

vessels, of

from the well

last."

If

(i)

which the contents were

the "drawing"
changed into

all

to suppose that 130 gallons of water

were thus

as Westcott

explains it, the "drawing" was

which would be the usual sense of avrAe'w then we

(2)

to the

[2282]

If,

have to suppose the

filling

of the vessels to be a preliminary

and

independent act, as though Jesus had said, "Before the water from
the well can be turned into the wine of the Gospel, it must first
be used to

fill

the vessels of purification of the Law."

[2282] The former interpretation ("drawing from the vessels")

besides the difficulty of the supply of wine being very far in excess of
the need describes the wine as being in the "stone vessels" of which
the interpreters of the Talmud said, "If anyone have water fit
to drink, and that water by chance contract a?iy nncleanness, let him

to i'dup

7]/j.els

i]/j.eh t.

with

Jill the stone vessel

rjfieis

i}VT\r)(ra.!/.ei>

v. eveTrXrjO-a/j.ei'

Westcott's interpretation avoids these

it ."

rds vSptas

and gives no

v.

"
PeTr\r)o~a/j.ev

The

r.

suppose that the attendants, according

free to

drew

But Migne omits

omission would leave the reader

to

Chrysostom, could say "We

view taken by field.
women) would have

which accords with the

the -water [out of the vessels]"
apparently thinks that other attendants (or perhaps

He

drawn water from the well for all the needs of the household, and
"the attendants" merely filled the vessels to the brim with this water and
then "drew out" the water from the vessels. This is certainly more probable
than that the attendants were sent away from the house to draw water from the
well.
Chrysostom clearly believes that the wine came out of the vessels and not
previously

that

direct from the well (as Westcott suggests)

for he meets the objection of sceptics
that perhaps these vessels had been used for vintage purposes and retained

a savour of wine.

hal.

"firkin,"

^677377x775,

would contain

vessels

[2282

Hor. Heb. ad

iz]

The phrase "

1.

households.

And

it

Heb. "bath," was nearly 9

6x2^x9
loc.

gallons, so that the 6

gallons.

quoting Gloss, (apparently) on J\elim cap.

1,

the stone vessel" suggests that one vessel sufficed most

seems reasonable to believe that this would often be the case

the vessel held 22 gallons.

As for the ^77)777-775, Steph. says that the Attic
measure differed from the Roman or Italian, and also quotes Aristotle as mention-

if

ing a

fierpTjrrjs

<tt6.ij.vos

/J.rj5e

MaKeSoetKos.

/j.erpT]Trjs, ei

kcli

The grammarian Thomas

Tives.

It is

said,

ap.<popevs

applied, however, by Polybius

Mye,
ii.

/J.i]

15.

In
tov /uerp^r^j') as though it needed no explanation.
the Indices to Egypt. Pap. it does not appear except in the Fayum vol., where it is
" vas
used as a measure for oil, 95, 96 etc.
Steph. describes it as
magnae cujus-

to

wine

in

Gaul

(tov

5' o'ivov

dam

capacitatis nulla certa definitum mensura." It is made the subject of witticism

when a man gives another a /neTpriTrjs of wine on condition that it shall keep its
name because of ixeTpioTTjs, i.e. he is to drink moderately. On the other hand,

Xenarchus the Rhodian was called

p-^Tp-qr-qs

223

because of his vast drinking.

PREPOSITIONS

[2283]

two

difficulties

but

vessels" into a

at

the cost of converting the "filling of the

still taking the rest of the
story

mere symbol, while

Nor is the symbol quite clear. The water of the Gospel,

the water that becomes wine, comes independently from the well or
The preliminary water goes into the vessels of the Law and
spring.
literally.

stavs there.

[2283]
literal

It

On

does nothing.

the whole

and with the

it

seems more

in

accordance both with the

spiritual interpretation that the water of the

should be supposed to be placed first

in the

vessels

Word
Law.

of the

Thence, having been transmuted, it is "drawn forth now (emph., vvv)"

at Christ's command, as the wine of the Gospel.
To the objection
was "unclean" for purposes of drinking, might not
the evangelist reply (like the voice that replies to Peter's objection
in the Acts ) that what God hath "cleansed" is not to be called

that such water

"common
Law

or unclean"?

According

to

this

view,

Christ,

in

this

transmutes the outwardly purifying element of the

If some such
into the inwardly purifying element of the Spirit.

symbolic

story,

symbolism

is

really latent here,

we should expect (according

to the

principle of Philonian interpretation) to find traces of it in the

mention of the numbers "two" "three" and "six" here mentioned

In a history, describing the sinking of so many triremes

of so many soldiers, numbers would be simply
the
destruction
or

by John.

numbers.

Law

But

in a

symbolic story unfolding the future transmutation

numbers (not necessary for the narrative) would

From
inserted
unless
be
they lent themselves to symbolism.
rarely
the allegorizing point of view, the numbers "two," "three," and "six"
of

into Gospel,

2
are easily capable of an appropriate meaning'

"
Comp. Ephrem p. 56 Denique hoc miraculum fecit
permutando doceret eas non esse natura malas" where
perhaps "viles" means "common," "cheap."
2
[2283/] Philo says (ii. 281) "The number Six is even and odd, composed
of twice three, having the odd as the male and the even as the female, from which
1

[2283 a]

Acts

x.

14.

ut res viles in delicatas

[numbers] are the origins [of things] according to the unalterable laws of nature,"
and "What things the Six generates these things the Seven exhibits when perIn Isaiah's above quoted description of the seraphim (each of which had
d."
"six" wings) giving glory to the Lord in the Temple, "six" might be taken as
and [saiah's mention
symbolizing the created world giving glory to the Creator,
of the uses of each of the three pairs of wings would favour Philo's allegorizing
A work
<>i
the "two" and the "three" as making up the "six."
interpretation
like the

Fourth Gospel, which appears, even when narrating facts, to set them
symbolism and allusion, might naturally illustrate this sign, apparently

forth with

224

PREPOSITIONS
'AvtC

(ii)

[2284] 'Aim occurs only once in

the

[2285]

Word became

flesh

John

and tabernacled

as follows:

in [the

i.

midst

14

17 "And

of] us... full

of

grace and truth... because from his fulness we all received and grace
in the place of {avri) grace: because [whereas] the Law through

Moses was given [by God,] the grace [of God] and the
through Jesus Christ came into being."
[2285] In classical Greek, avri
lex talionis of "like for,

is

used

"man for man," "woman for woman,"

quotes

God]

phrases describing the

in

The Thesaurus

in the place of like."

i.e.

truth [of

"insult for insult,"

"
"
" three'" as
performed on the sabbath, by a numerical detail suggesting two and
of
the
for
what
Philo
calls
Seven
when
"the
part
preparation
perfected."

[2283 c] Origen (Philocal. i. 12) explains dva. fxerpriTas duo

to three different aspects of the Scriptures, and he adds If

rots

ev

ti2

Kda/iu)

Kadapi^o/xivoLS yevoixivu

(Robinson

i)

rpeh as referring
evX6yws dai

i/dpiai

yeyevrj/nfrip)

ev

If -fnxipais

By "perfect number"

(Plato 546 B, and see Steph.) he means

is "perfected," or
"completed," by adding the terms of an Arithmetical Progression. Thus 3, 6, and 10 are called perfect numbers, because 3=1 + 2;

apidfiw Te\el<p.
a number that

6=1 + 2 + 3; 10=1 + 2 + 3 + 4.

Philo (ii. 183) and Clement of Alexandria (782)

"
10 " the all-perfect or all-perfecting decad
{8eK&5i 7-77 TravTeXdy, i] Sckols 5e
wavr^Xeios
elvai
fern,
in
-da
should
be recognised in L. and S.)),
ofioXoyelraL
(the

call

but six

is

also a "perfect"

number and one

that

would commend

itself to

Jew

as symbolical of creation.
Since six derives its "perfection" from the addition
of "two" and "three" to unity, it is all the more intelligible that
Jn should here
introduce the "two" and "three" as well as the "six."
It may be added that

Augustine interpreted the "one hundred and

"perfect number," the sum of
"
the

+2+

3...

up

fifty

to

three" in

17,

xxi. 11

where 10 and

as being a
7

represent

commandments " of the Law and " the seven spirits of God."
number may be allegorized variously by different interpreters, and

ten

severally

[2283 d]
the variation

may be alleged as proof that no allegory or inner meaning was ever

As an instance, however, to the contrary, see Gen. xiv. 14 "three hundred

intended.

and eighteen," allegorized by Barn. ix. 8 and Clem. Alex. 782 as referring to the
cross of Christ, but Hershon says: "Our sages say: 'He went in pursuit with
Eliezer alone, whose name has the numerical value of three hundred and eighteen.'"
The application of " numerical value " to names may be illustrated by the "number
"

of the beast

[2283

In

1]

measure of

in the

Apocalypse, 666, a sort of parody, thrice repeated, of the

number."

"all-perfect

renderings

of

liquid, as follows:

bath out of the cor which

LXX thrice

KorvX-q,

thousand baths,"

is

O.T., neTp-qT-qs represents the Hebrew bath, a

Ezek. xlv. 14 "the bath of oil. ..tenth part of a

ten baths, even an

Aq. (twice)

LXX fierp^Tas

fj.eTpr)Trjs,

homer

for ten baths are

Theod. twice

/3aTos: 2

Chr.

(Field) "AAXos- Kepania (comp. Is.

v.

an homer,"
"three

iv. 5

10 "bath,"

26 " two thousand baths,"

om.
A citcTxiAtous X of ' s ' Esdr. viii. 20 "an hundred measures (fierpTjTwv) of wine,"
corresponding to Ezr. vii. 22 "an hundred baths of wine," aTrodr)Kui>, A /3a5wf.
In Dan. Bel 3
has eXaiov (Theod. ofrov) /j.erpriTa.1 Iff.
Kepd/Aiov, Ot XoLTToi'

fSdrov), parall.

K.

vii.

LXX

LXX

A. VI

225

15

PREPOSITIONS

[2286]

"blow for blow"

etc.,

and the Sermon on the Mount has "eye for an

1

eye," "tooth/*??' a tooth

But, apart from contexts suggesting end-

."

might mean "[coming constantly]

less vendetta, ovt'i

in the place of,"

"one thing \following\ upon another"; and Origen

actually paraphrases it so here, "a second grace upon (tti) a former
grace," though both in the preceding and in the following context he
3
quotes the clause with avri*. 'Am' is used by Philo similarly, but
somewhat differently, to describe the succession of the graces of God,
who takes away the old, and dispenses to us constantly "new in the
Elsewhere He is said to pour them on us in an
place of old."
and
continuous succession or orbit 4
unceasing
so as to denote

[2286] There

Philo, an intention
John,
probably
notion of "exchange" rather than that of mere

the

to

suggest
succession.

in

is

as

in

Both Origen and Chrysostom appear

to discern, in this

passage, a taking away of the old grace, or gift of the Law ("the Law
was given"), in order to substitute the new gift of the grace and truth
The Law was given to Israel through Moses
that are in Christ.

because (Deut.
that

is

to say,

flesh as

Law

the

i.e.

it

gave

as a

under that Law, did not come into being

truth, latent

became

Lord "loved" them and "chose" them,

gift, or grace; but His full grace and

7) the

vii.

God

Jesus Christ in order to "take

of Moses, so as to establish the

grace of freedom, or sonship,

5
in the grace of the Son

away"

till

the

the
first

second grace,

Word
grace,

i.e.

the

mean more than

the

the grace of the Father as manifested

"We

[2287]

"we"

that

is

all" is

so

are the sons of

perhaps intended to

common in the First Epistle ("we know," "we

God" etc.). "We" means "we Christians." But

"we all" like "every man" at the beginning of the Prologue may
mean "every human being from the creation of man." All have
1

el

rebus adversis dicitur," says Steph.

Comp. Theogn. 342 3
Alf. quotes
5' dvr
dviuiv dvias.

tl xaKuiv dfMTravfxa /xepi/xve'wv evpoi/JLyv, Soirjv

Chrys. de Sacerdot.
2

"De

[2285 a]

fJ.r]

Orig.

hut

6.

ii.

I'hilo

[2285/']

13 vol.

i.

p.

i.

254 rds irpwras del xa/"Tas,

Wetst., Mang., by error, -eadev

eiacudis irtpas dvrl tKtivwv, ko.1
Tore p.(v 5ia<l>tpovoas, rorl

Tipiiiv,

435 irtpav dvd' eripas

fipovrLSa.

95.
irplv

Kopeadivras i^vfUpiaai (so

tous Xaxforas, eirtirx^, *<*' rafxiewdfifvos,

rpiras dvrl tuv devripwv Kai del vias dvrl ira\aio-Icre)

5'

av Kal rds avrds

eirtdlSuxri.

[2285<] Philo i. 34: 6 ttjv tCjv dwpewv cTrd\\r}\oi> (popdv aTravoTus avvdpwv,
6 ras x^P' Tas (XlJL ^'' as d^\\r]\ioi> dva.KVK\ibv.
5
Comp. lfl>. x. o "He taketh away the Erst that he may establish the
I

second."

226

PREPOSITIONS
in

received,

various

the Fulness of

Him

degrees

and kinds,

that filleth

from the Pleroma,

gifts

in all

all

[2289]

1
.

'At6

(iii)

(a)
(/3)

'And and e meaning " [some]

of," see

2213

'Ano, transposition of

'Atto, meaning "off,"

"about two hundred cubits off

[2288]

is

placed before

(euro

-n-rj^v

ir-qx^v in

Sicucoo-iW)."

xxi.

It

is

natural transposition arising from the desire to give prominence to

the notion "distant," as in our "distant two hundred cubits," and

then, illogically, allowing the preposition that signifies distance to
"
govern "cubits." Similarly irpo is transposed in xii. i (lit.) before six
"
days the Passover (-n-po t rjfxepwv tow iraa-x -)," for six days before the

Passover," like the Latin

fifth

'''before the fifth

Abundant

day before the Kalends."

day the Kalends" for "the

instances will be found in

and there is nothing in the Johannine passages that

needs comment, except that the former transposition may be largely
the result of Latin influence, and that it is found in Revelation (xiv.

the Thesaurus,

20) "at a distance

of...

furlongs

(o.tt6

crraSiW...)."

(7) 'And and e describing domicile or birth-place

"
Now Philip was from (ano)
[2289] 'Atto and Ik occur in i. 44
2
Bethsaida from out (eV) the city of Andrew and Peter 3," and
,

1
[2287 a] "Grace for grace" may be a different aspect of the saying "He that
hath, to him shall be added," and of the Synoptic doctrine concerning "reward."
"talent" given by the Master of the House may be called a "grace" given by

In the Parable of the Talents the Master gives the talents.

The
Lastly, the servant receives, in return, the

the Father.

servant returns the talents doubled.

joy of his Lord.

transaction

is

By

one of

calling the talent "a grace," a writer would indicate that the
free gift, on both sides, with no thought of bargain.
The

child that returns to the Giver the grace or talent of childhood with interest,
receives the grace or talent of youth, and the youth, again, the grace or talent of
manhood, and, finally, that of old age. God, in each case, may be said either to

"take away," or receive back, the

first

grace,

that

He may

"establish" the

second.

Perhaps, also, John wishes, at the outset of his Gospel, to indicate to

will very rarely use the Synoptic word, niadds, i.e. "hire,"
"wages," or "reward." It expresses a truth: but, if used too often and without
[2287

/>]

his readers

why he

it
might lead some to suppose that God bargains. The Fourth Gospel uses
word only once, when Jesus says (iv. 36) "Already is he that is reaping
receiving wages" i.e. "The very act of reaping God's harvest is your 'wages,' just

care,

the

as the very act of doing God's will

2

Comp.

xii.

is

my

'meat.'"

21 TrpoaijXOap (i.e."'EX\vves) $t\t7T7ry

ry

a7ro B. rrjs Fa\i\aias.

[2289a] A.V. "of B., the city," R.V. "from B., of the city."
MSS. render a7r6 by "a," e/c by "de," "ex" (or om.).
3

227

15

The Latin

PREPOSITIONS

[2290]

6 "We have found. .Jesus son of Joseph,

him [that is] from
45
Nazareth ('I. viov tov 'Iwcn^ tov U7r6 ~KaapeT)...From out [Ik)
i.

>

Nazareth can any good thing be 1 ?"

These two passages, so

far as

they go, suggest that (in both) d-n-o signifies domicile and Ik extraction.
In the former, Ik may be used to imply that Philip, though resident

had sprung "from" Capernaum, the city of Andrew

imply that the Messiah could not spring

in Bethsaida,

and Peter
"

"

in the latter, to

But this rule seems

(instead of Bethlehem).
2 "But others said, Can it be that the Christ is to
41
come from out (Ik) Galilee ? Did not the Scripture say that//w out
{Ik) the seed of David, and//w (d-n-6) Bethlehem, the village where
from

broken

Nazareth

in

vii.

David was

the Christ

(ottov tjv A.),

is

to

come 2 ?"

Here, where we

might expect "from out Bethlehem," to denote that the Messiah was
to be born there, the weaker preposition is substituted, perhaps
because the stronger has been already used to denote extraction from
the family of David.
"

Now

there was one [lying] sick

Bethany (A. diro BrjOavLas) from out
Martha her sister" Chrysostom says,

(lit.)

8e tis ao-0eiw) ~La.zams from

(rjv

Mary and

(*k) the village of

"

xi.

Concerning

[2290]

haphazard does the evangelist tell us whence Lazarus was

6 A.), but for a certain cause, which he will subsequently
"
mention." By the " cause
Chrysostom (doubtless) means Christ's

Not

at

(-TToOei' -qv

whole family at Bethany. For this reason,

"
connect " from Bethany," not with " Lazarus

special affection for the

we ought perhaps
adjectivally,

man,

lying
3

Bethany
Philip

,"

to

"was"

but with
sick

[at

the

[2289/;]

"Joseph

The

The

a certain

[by name], 7vas from

construction in (2289) "Now

writer proceeds

on the principle of

e/c by "a": and

and/, might mean "Joseph of

Latin versions here translate both airb and

a Nazaret(h) (or,

Nazara)"

Nazareth"; ff has "Joseph qui

est

in a, b,

-[2289c] Codex

a,

e,

a Nazareth," which perhaps increases the

ambiguity.

f,

"Now

Lazarus

which agrees with the

was from Bethsaida."

predicatively, thus:

time],

"de...de...a";

"
i,

ex...ex...(om.)"; /,

"a...ex...de"

"de

2 lias
3

Galilaea...de semine David a Bethlehem de castello David venit."

^k, not airb, in the prophecy about "Bethlehem" here alluded to.

[2290a]

ovtos r/Xde,

Comp.

iii.

where apx a"

the sentence.

In

a Bethania,"

/'.<.

xi. 1, a,

"a

'

Mic.

v.

de dfdpwiros, in tlcv <!>., X. ovo/xa avrw, apxuiv tGiv'I.

certainly the emphatic, if not the predicative part, of

tjv

/,/have "inlirmus Lazarus nomine (or, nomine Lazarus)

man, Lazarus by name, from Bethany"; < has "erat

sick

autem quidam Lazarus a Bethania qui tenebatur inhrmitate magna";

by "a," in by "de." But d has "de" for both.

dir6

228

all

render

PREPOSITIONS

[2292]

"narrowing down." As Lazarus has not been mentioned before, he

does not speak of "Lazarus from Bethany," but thus: (i) "one,"
"domiciled at Bethany,"
"lying sick," (3) "Lazarus," (4)
(2)

"a

(5)

"
(6)

native of the village of

Mary was

the

woman

Then

Mary and Martha."

anointed

that

the

follow

Saviour's

feet,"

was sick," (8) "he whom thou lovest

(7) "Lazarus her brother
1
he
seems to say, that Lazarus was born
not
It is
sick ."
certain,

Bethany

but

and

sisters,

same

certain that he was born in the

it is

he was

that

living

now

at

is

in

village as his

The passage

Bethany.

in view of differences
suggests that the evangelist is writing cautiously,
but it favours the conclusion that he uses divo to mean
of opinion
;

mean
"But
38

domicile and e< to

xix.

[2291]

extraction.
after these things

Joseph from (aVo) Arima-

But the
All the evangelists use aVo here.
Matthew have "came" in the context of "from

thaea asked Pilate...

."

parallel Mark and

Arimathaea" in such a way as to suggest that Joseph came from that
town for the purpose of presenting his petition to Pilate. Luke and
John make it clear that "from Arimathaea" indicates Joseph's
domicile, and does not mean that he came on that day from that
3

village

diro and e* above

[2292] From the Johannine combinations of
we may conclude with certainty that John makes a distinction

Light on his motive may be thrown by the following

Mark's only use of the phrase "Jesus from Nazareth" is
"
"
connected with
come," so that it is ambiguous, There came Jesus

between them.
facts.

from

(1)

(aV6) Nazareth of Galilee

,"

"Nazareth" and has merely "from

says

that

left

Jesus

Bethlehem had

Capernaum
Capernaum

6
,

"the

settled

on

[city]

parallel

Galilee."

(2)

Nazara"

his return

"

but)

which Joseph of
5
and settled in
)

(in

from Egypt

but that the multitude called

"

Matthew omits
Matthew elsewhere

where the

Him

the prophet, Jesus, the [man,

"

Jesus

(not
or,

from

prophet] from

[2290//) The process of "narrowing down," probably used unconsciously by

many, was recognised by the Jews {Sanhedr. 89 ) in God's command to Abraham,
(Gen. xxii. 2) "Take now thy son" (Abr. "But I have two"); "thine only son"
(Abr. "but each is the only son of his mother"); "whom thou lovest" (Abr. "but
I love them both"); "Isaac" (to which there is no reply except in act).
2
The Latin codices mostly render dwo by "ab," but e by "qui ab" perh.
1

reading 6 aw' 'A. with X.

3
Mk xv. 43, Mt. xxvii. 57, Lk.
5

Mt.

xxiii. 51.
6

ii.

23 Nafa/><?T.

229

Mt.

iv.

Mk

i.

9.

13 ttjv Nafaprf.

PREPOSITIONS

[2293]
1
Nazareth of Galilee ."

Luke never
"

the [man] from) Nazareth

Nazareth as the home of

uses the phrase

"Jesus//w#

his Introduction,

but, in

{or,

he describes

Mary and Joseph from the beginning

at
was
born
Bethlehem), and, in the body of his
(although Jesus
on which he mentions Nazareth, he
on
the
occasion
only
Gospel,
2
where he had been brought up ."
he
came
to
Nazara
"And
says,

The

only mention of Nazareth in N.T. apart from the Gospels is in

3
the speech of Peter to Cornelius "Jesus the [man] from Nazareth ."
[2293] This, then, is one of the very many instances where John

Mark and Matthew and disused by Luke

probably because Luke thought it likely to make people suppose that
uses a phrase used by

John takes up
Jesus was born at Nazareth instead of Bethlehem.
at
outset of his
the
the
the phrase diro N. and puts it before
reader,
infer
that
us
to
ex
Jesus might be
N., leading
Gospel, along with
At the same
domiciled at Nazareth without having been born there.
who
could
of
faith
the
us
makes
time he
accept as
Philip,
applaud
the Messiah "Jesus a son of Joseph," domiciled at Nazareth, on the
4
strength of His personality alone
.

Mt.

Lk.

xxi.

6 7rpo07jT7js 'Irjcrovs 6 dirb

1 1

N.

t??s

PaXiXeu'as.

Nafapd, ov r/v redpa.LLp.ivos.

3
confused sentence, or rather group of
[2292 a] Acts x. 368, an inextricably
without any certain grammatical construction rbv \byov, and
clauses, in which
"
in connexion with
rb yevbp.tvov pvixa, and
beginning from {dirb) Galilee" occur
there was some early confusion between
Nazareth."
Possibly
{diro)
"Jesus from
and between the "word" in two
"Jesus beginning" and "the Word beginning,"
W.H. have a long marginal alternative.
senses.
4
in Steph. from secular authors,
'Airb, of domicile, is not quoted
iv.

6 rjXdev

els

[2293 a]

as denoting a school or sect, "those from

though there are abundant instances of it
" those
from Aristarchus, Pythagoras etc."). Swete (on
(oi dirb) the Porch" (also
Mk xv. 43) quotes Joseph. Ant. xvi. 10. 1 (301) TZvpvKXrjs dirb AaKedaiLLOvos. But
the quotation, after a parenthesis about the man's character, has inb'r)fxr}(ras u>s rbv
e. may mean "having come from Lacedaemon
'Bpwbi)v, which suggests that dirb A.
Even if that were not the exact meaning there, dirb would
n a visit to Herod."
1

verb (like Soph. Elcctr. 135 rbv y e

probably be influenced by the impending
no instances from
'M8a..Mp.vas...dv(rTd(Tus, quoted by Jelf 647). Thayer quotes
In l.XX, between "Jephthah the Gileadite" and "Elon the
secular authors.

we have Judg.

Zebulonite,"
sim.

in 2 S. xxiii.

20

xii.

8 " Ibzan

dirb (parall. to

Chr.

from Bethlehem"

dirb (but

iic),

and

22 virip by error, al. ex. dwb). Comp.

a7
V" WVP
(A <*) ^apd\ dirb (A iic)

xi.

also the predicative use in j^'A- xii '- - ""

Kai ovofia. o.vt$
ovp-ov ffuyyevdas tov Aavd

&

kcu iytvero dvrip

xvii.
The variations of A are useful
opovs 'Etppaip., Kai ovo/xa a.vr$ 'Meixaias.
between dirb and
as indicating that different writers might distinguish differently
of domicile or extraction.
(k in

dirb

(A

Mavwe, Judg.

<!)

phrases

[2293/']

The

difference

between

dirb

and

23O

in

may

also be illustrated

by the

PREPOSITIONS

[2295]

'And, eK, and n^pA, with eSepxoMAi, see

(S)

e,

2326

Aid

(iv)
(

Aia with Accusative of Person

An

[2294]

of a person"

may be done

action

Sia

nva when

in various aspects of causation

it is

done

''because

(i) (motive) "because

of the doer's love

of, or fear of, or, desire to please, the person,"

"because the person helped, prompted, or constrained,
In the former aspect appear "The Sabbath was made

(2) (action)

the doer."

because of [God's love of]

man

and similarly "because of the elect"

and "because of Herodias 2."

,"

The

latter,

occurs at

if it

all in

N.T.,

may be exemplified by the phrase "because of the multitude" which in

various contexts may suggest (1) because of some one's desire not to
or press through, the multitude, or (2) because the multitude
But in xi. 42 it means "for the sake of
hindered, constrained etc.

jostle,

helping the multitude

in

only passage

The

."

Hebrews contains the

Epistle to the

N.T. that combines the personal accusative and the

"
It became him, i.e. the Father, because of
personal genitive thus
whom are all things and through whom are all things (SY oV to. ttclvto.
Kat Si' ov to. -rrdvTa), in
bringing many sons unto glory, to make the
:

4
It is also
captain of their salvation perfect through sufferings ."
"
the
Father
that
the
From
to
the
Romans
concerning
Epistle
says,

him and through him, and

to

him, are

all

things

But the Epistle

."

him
him have been created 6 ."
[2295] These quotations, by themselves, would suffice to make
it
probable that, by the end of the first century, Greek Christians
would be weighing and discussing the exact phrases by which they
to the Colossians says concerning the Son, "All things through

and

to

ought to express the mediatory action of the Son in the regeneration

of the world.
Philo actually exhibits such a discussion concerning
unique phrase (Jn
ifxavTov \a\Q.

cbr'

It

is

also

xii.

compared with the usual ouk

49) e i/xaurov ovk e\d\r]<Ta as

The former goes back more

definitely to the fountain-head.

appropriately in the solemn protest that

more emphatic and comes

concludes Christ's public preaching.

1

Mk

ii.

27.

[2294 a]

Mk

Heb.

10.

Rom.

Mk

xiii.

Lk.

20,

Mt. xxiv.

22,

and Mt.
dia

xiv. 3.

rbv

&x^ov.
Comp.
Mt. xxvii. 19 5i' clvt6j> = (i) "because of my thoughts about him," or (2) "because
he terrified me in a vision." On xii. 11 "for the sake of [seeing] him [i.e. Lazarus]
"
"
Sl' avr6v)
(less probably
by reason of {their having seen] him ") see 1652 /;.
ii.

xi.

ii.

4,

36 e avrou

iii.

9,

ko.1 5i'

avrov

v.

19,

ko.1 els

231

viii.

avrbv

19,

to.

navTa.

Col.

i.

16.

PREPOSITIONS

[2296]

He finds fault with Eve

the mediatory action of the Logos.
1 "
the
for
with Joseph
phrase "-through God (Sio. tov Oeov)
using

and

for

which he would certainly have rebuked the author of the Epistle to

Towards
the Hebrews, as implying that God was an instrument.
the creation of anything there must be, he says, a combination of
several

To make

things.

house,

causal," (2) the e|

"

ov,

"from what,"

through what," to ipyakelov

ov,

"because of what,"

"

2
,

what," to

"by

Philo lays great stress on

Instrument and the Cause or the Causal.

God 3

this distinction

"those

says,

who

love truth, and

who

o,

Applied to
reason)."
is the
the
Material
God,

(or,

four elements, the Instrument

he

"the

(3) the oV

the instrumental," (4) the BC

ama, "the cause

[2296]

oItlov,

"the material,"

v\rj,

of the Universe, the Causal is

is the Word of

House

the

17

r,

example, there must be

In the abstract, he adds

for

instruments.
(i) builder, (2) materials, (3)
a fourth term as follows
(1) the v<j> ov,

between the

"It

characterizes,"

desire true

and wholesome

a thing through
knowledge: but those who say they have 'obtained
be a [mere]
to
the
the
Builder,
Causal,
God,' [wrongly] suppose
human
the
the
mind, to be
and
instrument,
instrument,
[suppose]
that
salvation
assertion
the
with
concludes
The
the Causal."
passage
is

not

"

Him

through God," but "[a gift] from

the Causal

Gen.

iv.

(Trap

airod) as being

."

1,

xl. 8.

Instead of to ipyaXttov, he regularly uses to

[2295 a] Philo i. 161 2.
Aristotle defined a slave as "a living
context.
6pyavov, or to. 6pyava, in the
here opyava yap -r)p.eis, so that the term
orjj-anon"' and Philo says expressly
2

includes "living instruments."

or afrla, the
the Cause, the 5t'
[2295/'] So far, so good; but as regards
between the earthly house and the House of the Universe is not
:i

parallel

maintained.

For,

in dealing with

the former, instead of asking the question

"
"Because of what?" (Ata tl ;) he asks On account of what?" (TiVos Suaca;)
" On account
what [is the house built] except for shelter and safety..." Tivos St

of
ZveKa ttAV o-Kitrr)s kcll acr<pa\eLas Si' S tovto <ttiv;
" and this constitutes the St' 6 or
St' 8 to0t6 iaTiv,

The sense seems to require rd St

Why." In his description of the

he enumerates only three, (i) architect,

necessary conditions for a material house,
and wood, (3) tools. He omits tin- cause or motive. Also, in speaking
(2) stone
of tlu: House of the Universe, he says that ''the cause (cu'Wct) of it-, creation is the
/ the
trchttect."
Apparently he makes the object of the human architect,
to the motive of the divine
which he calls "shelter and
security." parallel
Architect, which he calb Ili> "Goodness."
4
[2296(/| 05 oca tov 6eov, d\\a Trap' avrov,

tbs

atTtov, to o-wfraOat,

where

from a perSun, whereas k might mean "from a source."

jrapd implies proceeding
The whole o( the passage indicates a controversial attitude towards loose thinkers,

232

PREPOSITIONS
[2297] What, then,
and "because of me"

[2297]

the meaning of "because of the Father"

56
7 "He that eateth my flesh and

is

in vi.

my blood abideth in me and I in him. Even as the

me and I live because of the Father (ha rbv Trartpa)

drinketh

living

so he

Father sent

me, he also shall live because of me (170-61 81' i/xe) "?

Starting from the second clause we begin by assuming that this
is different from the corresponding phrase with the genitive in
1

eateth

that

the Epistle,

because

God

Jn

iv.

"In

through him

may
may mean "I
live

was manifested the love of God

this

in us

we

hath sent his only begotten Son into the world that
(^'o-w/xev

81'

The phrase w

avrov)."

Sia o-e

of thee" in two senses (1) "I live because

of thy' action in the past [whether that of parents in giving life, or
that of friends in saving it]," (2) "I live because I desire to serve
thee,

who

live because

must serve

thee, for the sake of serving thee [in the future]

confused these distinctions.

Taken

all

."

together, these extracts from Philo

strengthen the probability that John deliberately reserved the instrumental phrase,
di
avrov, for the action of the Logos, or Son, both in the Gospel and in the
Epistle, so that he would not apply it to the action of the Baptist (23024).
But they also suggest that John would take pains to distinguish his doctrine of

the instrumental action of the incarnate Logos from that of Philo which contemIn any case the
plated no incarnation and perhaps no personality in the Logos.
facts make it absolutely certain
at least for those who regard the evangelist as

a careful writer (not to speak of his being more than usually careful) writing
and in the midst of, such discussions as these that John would not use the

for the Si

after,

6v

Si'

ou or vice versa.

1
A.V. mostly
[2297a] A.V. "I live by the Father. ..he shall live by me."
"
uses " by
to translate Sid with personal genitive when it refers to the action of
the Logos.
Apparently A.V. took Sid with accusative here as meaning the same

thing as Sid with genitive.

2

[2297/*]

Alexander,

For

who

(1)

owed

ineivov /xkv G)v did tovtov Si

oi)s)

Plut.

comp.

said he

/ue7as eytvbfxrjv (Sylb.

"

life

KaXQs

Alex.

Vit.

to his father, but

fcDc,

(p.

668

good

life

d e)

concerning

to Aristotle, Si

Dion. Hal. 1579 Sid tovs deotk (478 Si'

(?) Aristoph. Pint. 470, Plutus

frequentius genetivum "),

says Si ifie re $Givto.s v/xds (ambig., perh. "to gain me"). In Hesiod Works 3
4,
ov re Sid fipoToi &vS pes... Aids /xeydXoio ^ktjti may mean "because of his action in

whom (or, at whose mercy) in the future." Timaeus

(quoted in Longinus iv. 3) says that Athens was punished as a whole, for the
mutilation of the Hermae, more especially Si' eva dvSpa, " because of one man,"
(Roberts) "the infliction of punishment was chiefly due to Hermocrates the son
of Hermon, who was descended... from the outraged god."
the past... and thanks to

[2297

"

c]

would

For

(2),

Wetstein (on Jn vi. 57) quotes Xiphilinus in Caracalla p. 328

of you alone (Si v/xa.s fiovovs ?jv eWXw) that I may be

fain live because

continually heaping favours on you [all],"

and Eustathius, who (on Iliad

v.

875

Trdvres fiaxo/J-eada) says ijyovv Sid at, Sfioiov t<# 2ot ftD, rjroi Sid ae.
This is
" I live for
important as indicating that fai Sid at was a familiar phrase meaning
ffoi

thy sake,"

i.e.

to

do thee

service.

Comp.

233

Epictet.

iv. 1.

150 (given by Wetst. as

PREPOSITIONS

[2298]

But

Greek the second of these interpretations predominates,

word "live," and where the future is contemplated.

in later

especially with the

Moreover the

first interpretation ("I live because of thy action in the

scarcely to be distinguished from the genitival form "I live
through thy action in the past." Hence we infer that in the present
passage the phrase means or perhaps it will be safer to say, includes

past")

is

as

first

its

my

"he
also
meaning

shall live to do

me

service, or, to

do

will."

[2298] Going back to the parallel and preceding clause, "I live
we to infer that this means "I live to do

because of'the Father," are

This is certainly one aspect of the truth,

with
the
tenor
of the whole Gospel, and particularly
agrees
with the words "I am come down from heaven, not to do mine oivn

the will ^/"the Father"?

and

it

but the will of him that sent me ."

But Jesus also says "My
meat is to do the will of him that sent me 3 ," and this implies that
1

will,

the Father gives the Son "meat," that is, supports and strengthens,
causes the Son's life.
Thus we have here the two aspects of

and

causation mentioned above.

I desire to

The

first

serve the Father" \ the second

Father gives me

is
is

(motive) "I live because

(action) "I live because the

life."

[2299] It is quite in John's manner to avail himself of this

twofold meaning in order to suggest to his readers something of the

manysided mystery of the relation between the Father and the Son.
Epictetus (2297 e) had implicitly denied that it was right for anyone

iii.

26)

"For my

part

had as soon not

if

live,

one were bound to

for the

live

sake of Felicion (Sia <t>i\7]Kiuiva) [i.e. to do F. service] putting up with his frowns
and fits of slave-like fury (5ov\lko0 (ppvay/xaros, i.e. such as one might expect from
Also Winer (p. 498) quotes Long. Pastor. 2 p. 62
a slave promoted to office)."
So the philosopher in Epictetus says to God " I
(Schaef.) Sid rds vvfi<pas {r)at.
"
abide on earth merely /or thy sake (Sid at)
(2705).
[2297</]

Comparing the two groups, we

see that later

Greek lakes

Sid Tiva.

second sense, "to do anyone service," and especially in the phrase fw Sid.
Where the future is in view, 'Cw Sid would naturally have the second meaning.
[2297 e] At' d\\ov, (81' ovSeva etc.) without frrjv, occur in Epictetus in con-

in the

nexion with his doctrine that

in evil case

and Ench. xxiv.

5v(ttvxQ> Si

"

meanings
past," in
'

not to regard ourselves as unfortunate or

e.g.

i.

9.

34 dXXos

Si

d\\ov ov Svarvxe'i,

Svvaaai iv ko.k elvai 5t' dXXoi'.

According to Epictetus,
" I am made unfortunate because
fiXXoc means
of [my thoughts about]

And

another."

we ought

"because of another person,"

1

ot''

this,

he says, we ought never to say.

This

may

include both

unhappy because of what anyone has done

"
because ('/What anyone may experience in the future."

vi. 38.

we

arc nol to be

iv.

234

34.

in

the

PREPOSITIONS

[2301]

But here John speaks of the disciples

Son" and of the Son as "living because of the

to live "because of another.''''

as "living because of the

Father"

manner

in a

hinting even

the highest kind of life,

though the Father also, from

that suggests that this

at a reciprocal action, as

is

we may

as
the beginning, might have "lived because of the Son"
surely say that the Son "lived because of the Church."

This passage,

[2300]

answers the question,

also, partially

Why

does John altogether omit the Synoptic doctrine that the disciples
are to

do

this

and

that "for the sakeof(lvKa)" Christ}

The

doctrine

implied that those who receive Christ's flesh and blood

are so impregnated with the common life of the Church that henceis

here.

It is

of (8id)" Christ.

forth they "live because

They do not

serve

Him

by a separate effort on each occasion,

but spontaneously as the branch develops in the vine according
to the law of the vine
a metaphor not yet mentioned by John but
this or that

in

single act,

preceding words "He that eateth

blood abideth in me and I in him

prepared

for in the

drinketh

my

flesh

and

Aia with Genitive of Person

(2)

Strictly described,

[2301]

is

passively)

distinguished

distinct prepositions, as in

the

my

Lord through

(8id)

the author of an action (mentioned

his agent or instrument by two

from

Matthew, "that which was spoken by [v-n-6)

But Luke only once uses

the prophet 2 ."

instrumental 8id in connexion with "prophets" ("written (lit.)

through (Std) the prophets"); and once he has "through (8id) the
this

mouth of

his

holy prophets" (avoiding personal instrumentality)

Where Matthew describes the Baptist as sending "through (Sia)

4
In
disciples," Luke has "two (8vo Tivd<s) of his disciples ."

3
.

his

the

Triple Tradition, this personal genitive with 8id occurs only in the
passages pronouncing woe on him "through whom (81 ov) the Son

Chrysostom comments thus Kcu 'Iva fx-q AytvvrjTov vop.Lar)S TrpocredrjKev

tov Harepa, ov tovto deixvvs 6'ti evepyetas tlvos XP L0LV ^X l Tpbs
"O 5
to rjv...Ti odu io~TLt>, Aia Tbv ITaWpa
Ttjc alriav ivTavda alviTTerai fxbvov.
He seems to take
\4yei toiovtov eo~TL, Ka#ws eo~Ti ^Qv 6 ITarr/p outo) Kayu fc2.
did as " because of [the divine begetting]" (in sense (i) given above (2297)), and
to interpret the clause as meaning "because of the life similar to His own
1

[2300 a]

evdvs to,

&i.a

transmitted to
2

Mt.

i.

22.

me

permanently by the Father."

Comp.

ii.

5,

15,

17, 23,

iii.

3, iv.

14, viii.

17,

xii.

17, xiii. 35,

xxi. 4, xxiv. 15, xxvii. 9.

3

Lk.

xviii. 31,

*
i.

70.

235

Mt.

xi. 2,

Lk.

vii.

19.

PREPOSITIONS

[2302]

man is to be delivered up'." In John, Sia with genitive of person

repeatedly used to denote the agency of the Logos or of Christ,
"All things came into being through him (oY avrov)," "The world
came into being through him," "The grace [of God] and the truth

of
is

God] came

[of

"God

into being through Jesus Christ,"

sent not the

into the world to judge the world but that the world should be

Son

saved through him 2

[2302] There

is

"

etc.

ambiguity

in

i.

"This [man] came

for witness

that he might bear witness concerning the light (<orrck), in order that

might believe through him (or; through it, oV avrov). He (eVetvos)

was not the light, but...." Is it meant (a) that all might believe

all

through John the Baptist, or

(b)

the Light, or through the Logos in

that

all

whom

is

might believe through

"the Life" that is "the

Light of men"?
In favour of (a) are these considerations.
(1) John frequently
speaks elsewhere of believing the Son, and on, or in, the Son, and of
3
believing in the Light ; but (2) there is no other Johannine instance
of "believe through the Son, or through Him, or through the Light."

The change from an unemphatic pronoun ("through him (avTov)")

an emphatic "he (eKctvos)" may be illustrated by other instances
4
so that there is no difficulty in supposing both pronouns
in N.T.
was given
to mean "the Baptist."
(4) In view of i. 17 "the Law
(3)
to

Moses," where

through

subordinate

agency

is

attributed

clearly

not be attributed to John the Baptist?

why may
In
of
favour
(1) This is
(b) are the following arguments.
[2303]
Now
the first passage in which the word "believe" is mentioned.
to Moses,

belief,

God

in

it

itself,

or belief

may be
in

either

good or bad,
Is

false

it

belief

in

the

new

that

the

true

"belief"

gods.
should be introduced by the evangelist, as being "belief through"
a

"man"?

(2)

When

first

likely

introducing a term,

it

is

in

accordance

the evangelist's style to use it in a broad sense, which he

afterwards "narrows down"; and all that he may mean here is that

with

the

is
to be "through the Light" (not,
"through the darkness").
(3) "That

belief

beliefs,

Mk

xiv. 21,

Mt. xxvi. 24, Lk.

xxii. 22.

Comp. Mt.

like

all

xviii. 7,

superstitious

might
Lk.

believe

xvii.

1.

In xiv. 6 "No man cometh to the

[2301 a] Jn i. 3, 10, 17, iii. 17 etc.
Father save through me," the context ("I am the way") may justify the
68ov.
is local, Si
supposition that the phrase is metaphorical, and that the genitive
2

:1

xii.

36

7T.

645

t6 0UJf.

See Field, Otiutn (on

Tim.

i?.6).

236

PREPOSITIONS

[2304]

through John the Baptist" even if we admit that this was the
is
not so natural, in any
will of God in sending the Baptist
Christian writer, as "that all might believe through the Christ,
or through

or

the Son,"

"that Israel should

believe through the

Baptist."
[2304] (4) In the Fourth Gospel, which consistently subordinates
the Baptist to the Messiah, and in which the former is called by the
latter a mere lamp (v. 35), is it likely that the evangelist should
say
that this

"lamp" was

order that

all

men

sent to bear witness concerning the Light "in

through the 'lamp'"? (5) The

should believe

merely the transmission (from God to

agency attributed to Moses
man) of the written Law, which the context contrasts with "Grace
and truth"; but the agency that would produce Belief is of a much
is

higher and more subtle kind.

(6) The work to be accomplished
the
of
the
through
agency
Baptist would be better described in his

own language ("in order that there may be manifested to Israel") as

the manifestation of the Son, through whom "all" were to believe
in the Father.
In xvii. 20 ("those who believe through their
(7)
logos or word," i.e. through the word of the disciples) the evangelist
avoids saying "believe through them" (although St Paul uses that
1

phrase

and

this,

receive the Spirit:

too,

although

the

much more does

it

disciples

seem

were destined to

likely that

John would

avoid saying that "all men" were intended (in the divine
Providence)
2
to "believe through the Baptist ."
The pronoun auVos with
(8)

the exception of the unemphatic and parenthetic "his name was

John" (ovofxa avrw 'I.), rendered in Latin as well as in English

"whose"

is used always in this

Prologue for the Word, the Light
and the words or phrases "through him," "without him,"
"in him," "it," "him" etc. occur so frequently that the interpretation

etc.;

of a particular "through him "as referring to John the Baptist carries

with it a sense of incongruity.
It may be added that the
only
instance of

Cor.

81'

iii.

[2304a]

avrov in the Epistle refers to the Son ("that

we may

5.

The

Epistles

teem with phrases indicating that "through him (avrov),"

through Jesus, would be used in connexion with every gift of God to man,
and, although -jno-Tevio is not thus used, the adjective iri<rr6s in the First Epistle
of St Peter (i. 20
1) describes the Messiah "foreknown before the foundation
of the world but manifested at the last of the times for your sakes who through
i.e.

him are made firm

in trust to

God

(rovs hi

avrov iner ovs

237

els

6e6v)."

PREPOSITIONS

[2305]

Mm

There appears a preponderance of probability

through
").
in favour of the interpretation "that he might bear witness conlive

cerning the Light that

Els (see also 2706

(v)

2
might believe through that [Light] ."

all

foil.)

(a)

For mcTey'to

(/3)

Eic without verb of motion

eic,

see 1480

foil.

is used in the words of Christ, ix.

7
[2305] This construction
to the pool of Siloam," repeated by the blind man thus,

"Go wash
11

ix.

"He

implied

said to me,

in xx.

Go

to

Siloam and wash

."

Motion

is

also

"the napkin... apart, rolled up [and put] into one

which perhaps implies more deliberateness ("first rolled

up and then carried into a place apart") than would have been

place,"

implied by

ev.

than these, are passages, in connexion

[2306] Far more important
of
doctrine
with some spiritual
unity, where John uses eis with a verb

does not imply motion, such as

that

xvii.

23 "that they

eis ev)."
completely perfected into one (TeTtAaiojueVoi

This

is

may be
perhaps

more than a brief way of saying "that they may be completely

But it is not so easy to explain
perfected and brought into unity."
1 Jn v. 8 "Three are they that bear witness, the spirit and the water
and the blood, and the three are into the one (ol Tpels t? to IV
Elaiv appears to be emphatic ("are essentially"), and the
elan)."

little

seems to suggest (1) the reality of three witnesses tending "to"

one truths and (2) the reality of three essences harmonizing themselves
"into" one nature, namely, that of the crucified Son who first

writer

1
Jn iv. 9 IVo frj(TU)/j.fv 5(' avTov.
[2304 ] Origen, after an exposition of the words "he came for witness
to bear witness of the light," says (Iluet ii. 85 n) "we must next consider what
'That all might believe through him.'"
is to be thought about the words

'-'

Unfortunately what should follow has been lost. Cramer, however, prints, as
from Origer^, "That is to say, so far as He was concerned (farov i<j> eavT$) even
though all did not believe.' For [similarly], if all men should not receive
the light that comes from the sun, one would not say, as a consequence, that the

'

'

sun did not

that sent

'

rise for

him was

the purpose of universal enlightenment

that all should believe

(17

yap

for the

purpose of

Him

irpbdeais rod ir(^\pavTO% avrbv

tjv

This rather suggests that

>rigen took 8l avrov to mean
"through the Light so far as the Light is concerned."
or \oveii> elf, see Epict. iii. 22. 71 'if' avro Xovcrrj efs OKa<py)v
2305 </
"to bathe the child into the tub." Nlwrw ek is not given by Steph.
(lit.)
On th for iv in the Synoplists and later Greek, see 2706 foil.
iri<TT(d<Tai

<

iravra.%)."

:1

I'

23S

PREPOSITIONS

[2307]

God and then poured forth from His

and blood" for the sake of men.
[2307] As regards the phrase twice used to describe Christ's
visitations after the Resurrection (xx. 19, 26) "and he stood (lit.) to
delivered up His Spirit to
side "water

the midst of the

"Jesus came" and

the former case by

by "Jesus cometh," so as to preclude
"
is

it

disciples,"

in the latter

the explanation that it

among, the disciples."

preceded

in

came to, and stood

more remarkable because,

a condensed form of

is

And

is

it

the

concerning a similar visitation, Luke has (xxiv. 36) "And while they
"
were speaking these things he himself stood in the midst of them ;
"
"
and the tradition about Jesus in the midst of the disciples is found
in the Epistle to the

Hebrews

The

writer of that Epistle regards

Jesus as "singing the praises of God in the midst of the disciples."

He mentions the "singing"
Justin Martyr takes the same view.

immediately after mentioning the Resurrection he says that Jesus

"
stood in the midst of the disciples," and he appeals for confirmation
His language indicates that he
to "the Memoirs of the Apostles."
;

has in view the manifestation to the Eleven described

John on

the

supposition

he knew

that

this

by Luke

traditional

3
.

phrase
may be

have been connected with Christ's resurrection by Luke

presumed to have had some good reason for departing from Luke's
to

1
[2307 a] In Jn xxi. 4 W.H. Zcttt} 'Irjaovs et's (marg. eirl) tov alyiaX6v, all the
Mss. (Alford) exc. BC have ewi. The Latin versions have "in," exc. it which
In BC the juxtaposition of the two similar
has "ad" corresponding to D eiri.

may have been repeated as eis (comp. 2661 c) and

There would also be a temptation to alter Zctt] iiri to
in order to assimilate the phrase to the two instances of 'iarr) eis applied
Clem. Alex. 104 quotes freely as
manifestations after the Resurrection.

syllables TceiC suggests that Tc

may
&7T77

have supplanted
et's

by Jn

to

follows

/xa6r]Tds

4v

iiri.

yovv t evayyeXlqi, aradels,

(prialv, 6

aXievovres 8e 'irvxovivecpuvqctv

(?)

Kvpios

re, Ylaibia,

eirl
p.rj

tovs

rf aiyiaXy wpbs
tl (?) 6\f/ov

?X eT

>*

Heb. ii. 12 "He is not ashamed to call them brethren, saying,

announce thy name to my brethren; in the midst of the assembly (eKKX-qaias)
So Just. Martyr Tryph. 106 ko.1 6'rt
I will sing of (vfiv-hau) thee'" (Ps. xxii. 22).
ev pimp rdv ade\(pu>v avrov t<TT7], tuiv aTroarbXuv ...ko.1 fj-er avrCov Siayuiv v/iftjcre
rbv deov, ws Kai ev tols airoixv-rnxovevixaai twu dwoaroXuv bTjXovTai yeyevr^fxevov, to.
"Effrc 5e ravra.
XeiTroura tov xj/aXfxou eSrjXucrev.
Air)yr]aop.ai to ovo/j.6. aov Toh
words " not ashamed to call them
ab~eX<poh fiov, ei< fieay iiacXrio-las v/mvtjo-uj ae. The
brethren" are illustrated by Jn xx. 17 "Go unto my brethren, and say to them,
-

[2307/']

'I will

This and Mt. xxviii. 10 are the only

I ascend to my Father and your Father."
passages in the Gospels where Jesus uses the term thus definitely (1749).
3
a hymn]" on
[2307,:] Mk xiv. 26 and Mt. xxvi. 30 place the "singing [of
Lk. xxii. 39 omits it there.
the night before the Crucifixion.

239

PREPOSITIONS

[2308]

Perhaps he wished to describe the Saviour, not as singing

God, but as bringing strength to men and on that account
"
he first mentions the " coming
(1633 foil.) so as to suggest the
"
he
Him
and
then
mentions
as
standing into the midst of
Helper,
the disciples," so as to combine mystically the ancient notion of the
firm, erect, and immoveable Deliverer with that of the Spirit passing

language.

praises to

"

"

into the midst

1

the

disciples

This

and " into the midst of each of

somewhat confirmed by the next
"

of the Church,

view

is

instance to be discussed.
[2308] i. l8 /iovoyci'7/s #os o wv ts tov koXttov tov 7raTpos is the
only passage where the Fourth Gospel uses eh with a form of elvcu.
SS has "an only [one] a Son from the bosom of his Father," and
codex a " nisi unicus Alius solus (? els) sinum patris ipse enarravit."

But there can be no doubt that

that

it is

intended to
In

Kokiru)'.

1.

1,

is

preposition 7rpos

ets t.

koXttov

mean something

Aoyos

rye

is

different

the true reading

from

(xiii.

and

23) eV t<3

irpos tov 6e6v, koI #eos tjv 6 Aoyos, the

used to describe " God, the Logos

"

as

from the

1
[2307 </] The passage may be compared with 1 S. iii. 10 "And the Lord
"
came, and stood, and called as at other times, Samuel, Samuel
(
Kar^ar-r],
but "Another" (Field) ia-r-riXwdt}).
The Lord had been previously thrice

LXX

described

(1

Him.

nise

S.

iii.

Now

8) as

simply "calling" Samuel; but the latter did not recogthe Lord "came and stood, or took up his stand

at last, it is said,

(Gesen. 426)" and now Samuel recognises and replies, "Speak, for thy servant
heareth."
The Targum, understanding the meaning of the Lord's "coming" to
be, not that He really ''came," but that He revealed Himself as present, has "And

Jehovah was revealed and stood ready (Levy Ch. ii. 250 a) and called." Both in
Heb. and Aram, the word for "stand" here means "standfast, or ready." There
doubt that the Targum attached a spiritual meaning to the "standing" as
"coming." A whole treatise might be compiled about Philo's
"
views of God as
and unchangeable, and of the Logos as
standing (e<rr<2)Tci)
"standing and health-giving" (i. 94 "None but the true God standeth" i. 93
is little

well as to the

'

"the

'

standing, wholesome, and right Logos," comp. i. 269, 276, 425, 586, 591,
Simon Magus (Clem. Alex. 456) claimed to be "the standing One."

687, 688).

Origen (Huel

ii.

82 (comp.

ii.

129)) says that this

"standing" denotes Christ's

wporj-yovix4vT)v inroaracnv Si-qKOvaav eirl iravra rbv Kdfffxov

Comp. Log. Oxyrhynch. "I

appeared

introduce at

tin-

els

Kara ras

\pvxa.s rds \oyiK<is.

in the midst of the world

(udo-fiov)

and

to

about the Logos, "standing

t.

(?<rTr)t>)

them." It- is quite characteristic of John that he should

beginning and at the end of his Gospel similar yet varied traditions

in the flesh

stood

in the

midst

"

(26469).

Chrys., however, reprinted by Migne, after quoting the text 6 <2v

at the head of his discourse, quotes it (/. 99) thus, (iwwv,. tiri'O wv 4v t<^ k6\tt^>
iraTi>/>s, and henceforth has, consistently, ev (once (p.
100) dis ev toTs k<4\7tois
[2308</|

OVTOS TOtS TTCLTplKOis).

240

PREPOSITIONS

[2310]

beginning "[looking] toward (irp6<;) God." In xvii. 21 and elsewhere

He is described as being "in " the Father and the Father "in " Him.

Him as Only begotten, incarnate,

As He is
invisible
the
earth, declaring
mysteries of God to man.
is introduced to
"bosom"
the
word
"Only begotten,"
suggest the
love of the Feather for the Son ; and as He is Mediator and
But the present passage describes

on

Interpreter penetrating from earth into (ek) the deepest secrets of

God

in heaven,

on earth

He

where

is

He

in Spirit,

IS,

"
described as

He

even when His body

bosom

that IS into the

is

of the

Father."

As a whole, the

[2309]

motion leads

evangelist's use of

conclusion

to the

that

without verbs of

eis

when he

uses

of divine

it

combine the notions of motion and rest as

From God,
belonging to God and to the manifestations of God.
the Logos is ever coming to men and is also abiding in them.
From
Man the Logos is ever going up to God and is also abiding in Him.
Hence concerning the Son incarnate on earth, but ever going up in
thought and word and act to the Father, the evangelist says that "He
IS to the bosom of the Father." Again, concerning the Son, when He
mysteries, he wishes to

has

ascended to heaven, but

of men,

of the

it

He

is

ever

coming down

the hearts

to

"came, or cometh, and stood to the midst

disciples.'''

Eic,

(7)

In

into."

"to"

Eis

[2310]
"

said that

is

is

iv.

or "into"

"
to" or
sometimes ambiguous, since it may mean
"
He cometh therefore to a city (eis 7roA.1v)," eis has

not the same meaning as in

into the city (eis rrjv

"
tt.)

28 "had gone away,

iv. 8,

or,

went away,
former

for the context indicates that in the

passage eis means only "to the neighbourhood of." The ambiguity
1
might have been avoided by writing "He draweth near to a city ,"
but John prefers to give the meaning vaguely first and to "narrow
down " afterwards (2290). It follows that, in the account of the
Resurrection, (xx. 1) "she cometh
way of expressing what

to (epx eTat

'?)

the

tomb" may be

Mark and Luke

express by the
"
"
"
towards" where Matthew has
they
up to" or
preposition eiri,
2
ri
uses
ever
came to behold the tomb ." John perhaps hardly

John's

[2310 a]

eis 'I. eis

B.

Comp. Mt.
Lk.

xix.

xxi.

29 has

ijyyiaav

ko.1

eis 'I. /cat fjXdov eis B.,

iyivero ws -rjyyiaev

etVwf raOTa iiropevero 'inirpoodev ava(3aivwi>

2

Mk

xvi. 2,

A. VI.

Lk. xxiv.

1,

Mt.

eis

eis B.

Mk

xi.

preceded by

iyyifovcriv
xix.

I.

xxviii. 1.

241

l6

28

/cat

PREPOSITIONS

[2311]
of motion " up to

"

or

"

towards

"

a place (2336).
After making this
general statement about Mary Magdalene, he leads us to suppose
that she did not go right up to the tomb but ran back
as soon as
she perceived that the stone had been rolled away to tell the story

to Peter

and

his

companion.

[2311] Mark and Luke describe the women as subsequently

"
entering (elaeXOovo-aL)." Matthew omits this.
John has an account
of the two disciples and Mary, in which the details
how the two
"
"began to come to (rjpxovTo e ^) (R--V. "went toward") the tomb,
and the other disciple "came first," yet "entered not in," and how
Peter "cometh" and "entered," and then the other disciple
"entered" (he that "came first") and how Mary "stood outside"

are fully described in such a

way as to suggest that the Fourth

Evangelist desired to clear up obscurities in early tradition, and to
shew how it came to pass that Mary Magdalene although she did
"

not actually
Saviour

tomb nor
(6")

enter

tomb

the

and the unnamed

the

"

was

the

the

see

to

first

risen

though not the first to enter the

" believe."
to see the Saviour, was the first to

first

disciple,

ElC ZOOHN AICONION

In

[2312]

vi.

"

27

work not

for the food that perisheth,

food that abideth unto eternal life

had meant merely "abideth

but for the

"

(tt)i/

/xevovaav

for ever,"

eis .

alwviov)

would he not have

if

John

written, as

"

abideth for ever (/xeVct ets toV alwva)," and

35, xii. 34),
he
not
mean
does
here "abideth with a view to eternal
consequently
i.e. in order to produce eternal life?
That meaning is probably
life"

elsewhere

(viii.

But as the "bread" is itself called (vi. 51) "living," and

the "water" also (iv. 10, n) "living," the full meaning probably is
" abideth
for life eternal" in the double sense of our English "for,"
"
"
namely, (1) lasting for (2) "for the sake of" or "for the purpose of

included.

producing."

Another

[2313]

"abideth" (as
meaning would
food
"

in

xv.

16

"That your

"Work

be,

with a view

to

would

interpretation

life

fruit

make

may

pause after
abide)\" so that the

not for the transitory but for the abiding

The same doubt attends iv. 36,

eternal."

Already doth he that reapeth receive wages and gather

fruit

with

Pet. i. 23 "Having been begotten again, not from cor[2313 r/

Comp.
and abiding
ruptible seed but from incorruptible, through the Word of God living
Cor. xiii. 13 "And now abideth faith,
(5ia \6yov fwiros Otou nal /x^vovtos)" and
1

hope, love."

242

PREPOSITIONS
a view

where the "view"

to life eternal ,"

That

but God's.

to say, the reaper

is

with his eyes fixed on

God

up, in the eyes of

life

[2316]

probably not man's viewnot described as working

is

is

eternal, but the fruit

is

regarded as stored

(or according to the will of God), for eternal

life.

In

[2314]

iv.

14

"The

water that

him a fountain of water leaping

give him shall become in

unto (eh) life eternal"

I will

(a\\o/xevov)

some have taken the meaning to be "leaping into life eternal.' This
would imply that the water was, at first, in the human being, stagnant
as in a cistern, and now became transmuted to a bubbling fountain.
"
But all the Biblical traditions about the divine
Water," and
from
that
water
in
the
heaven is
those
John, suggest
especially
"
"
"
"
into
first.
is good
from
the
Moreover, though
leap
life
living
the

English,

aWofxai

is

metaphor

alleged in the

''

not alleged to occur in Greek.

Nor is
to be elsewhere applied to water.

Thesaurus

The Greeks have an abundant vocabulary

fountain

to express a bubbling
never
use aAAo/xai thus.
known) they
But a clue to the Johannine expression may be found in

but

(so far as

is

[2315]
the fact that the evangelist always connects the "water" of heaven
with the Spirit, directly or indirectly, and that he does this expressly
in the

words

38)

(vii.

flow of

belly shall

"He

that believeth

on me. ..rivers from

his

living ivater" where he explains that this was

"said about the Spirit" which was to be transmitted from Christ to

the disciples and through them to the world in a continuous stream.

Now

aAXo/Aot,

or

in

<<zAA.o/acu,

"

God"

a "spirit of

LXX,

is

applied

the action of

to

"

"

on Samson,
and David
[2316] These passages suggest that "leaping" is used in the
Gospel with some special reference to the action of the Spirit. As
the Spirit, when likened to wind, may be said to " blow " or "breathe"
forcing

its

way"

or

falling violently

Saul,

where
1

In

it

[2313

xii.

listeth, so,

/']

25 eh

the meaning
2

when

which leaps

"H5rj 6 deptfav /xardbu \ap.(3di>et. Kal crwdyei Kapirbv els ^wtjc a'ubviov.
alwviov <pv\dei, the nature and the
position of the verb make
certain.
fujr]i>

[2314 a] E.g. in Prov.

brook "

likened to water from heaven

LXX

dvawjidvei

Steph. quotes no

xviii.

4 "the wellspring of

wisdom

dvawT]8Q)v), Aq. Sym. dvafi\vfav,

passage except this to illustrate the use of
(al.

is

[as] a

Theod.
dWo/xai

av

flowing
p.(3 pu>v.

" de
aqua

scaturiente."
3

[2315 a] "AXKonai in Judg. xiv. 6, 19, xv. 14, 1 S. x. 10, e<pd\\o/xai. in 1 S. x. 6,

In 1 S. xvi. 13 "The Spirit of the Lord
leapt on David from that day
has e^Aaro, Aq. has ivrjvXladr], Sym. wp/j.ijaei', Theod. ewecpavev.
forth,"

xi.

6.

LXX

243

l62

PREPOSITIONS

[2316]

the earth and

down upon
"

"

leap

is

mightily

fertilises

it

the

Spirit

may be

said

to

and indeed this notion of rushing down

connected by Luke with the Pentecostal descent of the

with a

mighty rush

tongues of flame

Spirit manifested in

be a double meaning

in the

word

It is

here.

possible that there

Superficially,

and

may

literally,

intended to convey to the Samaritan Woman (or to readers in

her position) the notion of a fountain "leaping up" (as in Numbers
it

is

xxi.

"Spring up,

17,

it

mystically
or else "pulsing" with

Acts

ii.

But
well") in opposition to a deep well.
mean water "leaping down'' to convey life,

appears to

life,

2
the water of regeneration'

2.

of the heart and

[2316 a] The noun a\pLa (Steph.) is used for the pulsation
also for the first "leaping" of the unborn babe in the womb, corresponding to the
verb ffKiprao) in Lk. i. 41 icrKlpr-qaev to /3pec/>os iv rrj /coiXia avrrjs /cat cirXTjtrdr)
2

ayiov 77 'E\crd/3eT. It is, perhaps, a general belief that, in the Dialogue

with Nicodemus, the words (Jn iii. 5) "unless a man be begotten from Water and
in material water and his soul
Spirit" mean "unless a man's body be baptized
"
be regenerate from the Spirit." But the meaning appears to be
begotten from
inward generation.
spiritual water" the water of
it with vii. 38 "rivers
[2316/$] Origen often quotes iv. 14, sometimes blending
irvevfj.a.Tos

of water,"

and seeming to interpret aWo/xevou

in different

ways, occasionally alter-

his interpretation.
passage in his Coram, ad loe. has ixctte
vdaruv ...aWeaOcu ko.1 Tr^SaV eVt to
&vw
kv
avrui
tttiSwvtwv
TT7)yr)v ...avafi\v(x06.veiv

in<* els to eirl to suit

ii. 8
"leaping upon
avwTepov. eiri ttjv aiibviov farjv. But he proceeds to quote Cant.
the mountains, skipping upon the hills," Trrjdwv ewi to. 8pr) 5to.\\6/j.evos iwl roi>s
which he explains of the Bridegroom presumably the Holy Spirit, or

povi>ovs,

Word "leaping" now upon

the

the

"Similarly here the fountain created

in

more exalted, now on inferior, souls;

him that hath drunk of the water that

Then he adds "But perhaps also it will

Jesus giveth leapeth to eternal life."
the eternal life, [namely] to (els) the Father [who is]
leap after (TTT/S^crei ^to.)
He that is greater than Christ
beyond the eternal life. For Christ is the life. But
Later on, he looks favourably on Heracleon's explanation of
is greater than life."
"
06k airiOavwi 5e to aWofxhov onq^rjixaTO, ko.1 tovs /xeTaXa^dvovras tov
leaping."

avwdev iinxopvy 01 '^'' 01 v\ov<rius ko.1 avrohs 'k/3\iVoi ds ttjv eTipwv aidbviov fajTje
Heracleon's rendering of eis a. j"., "701th a view
tirLKexopvyy/J-tva ainoh.
'

to.

to

the doctrine in vii. 38; but it will be

produce eternal life" in others, agrees with
rved that he does not paraphrase ak'kop.e'vov by ava.jl\vo-ai but by iic(i\&<rat. In
the water of life became a fountain not merely
for
Saul of

Tarsus,

"leaping [up]"

example,

to his

own

eternal

life,

but "leaping

[out]" to the eternal

life

of

the Gentile world.

[2316r]

Comp. Aboth

ing his five best

which loseth not

the

palm

wise

ii.

10 n

pupils, calls

(ed. Taylor), where Rabban Jochanan,

Eliezer son ol Hyrcanus "a plastered cistern,

" a
He gave
welling spring."
drop," and Eleazar son of Arak
minded Abba Saul (1022) said, "If all the

to Eliezer, bul the spiritually

Mr] were in one ale of the balam e, and Eliezer son of [yrcanus with
oi
all."
them, and Eleazar son of Arak in the other scale, he would outweigh them
I

>i

244

PREPOSITIONS
"Oyontai

(e)

Ttva

El's

[2317]

eic (xix.

37)

used with

is

[2317]

opav and

ISelu,

fiXirreiv

mean

to

"looking to" a person for help or encouragement, or in regard and

deference 1
Et's is also used thus in LXX, sometimes without a verb
.

("our eyes

Lord") but sometimes with one, about

to the

[are]

Abraham etc. 2 Hence in xix. 37 "And

"looking to" Jehovah,
another scripture saith, They shall look to (oif/ovrat eh) him whom
they pierced" we must be prepared to find the "looking" of
to

The

"

"

from Zechariah's prophecy

LXX and the other
where
"mourning,"
"looking"
3
and quotations from Revelation, Barnabas,
translators differ greatly
and Justin indicate early Christian divergences as to traditions about
4
"looking to" or "looking at" Jesus, and "mourning ."

a reverential kind.

is

scripture

and

about

Steph. (bpaw, 2137, 2139, and eh 292) quotes abundant instances.

The Heb. prep,
in Is. xvii. 7, xxii. n, li. 1, 2.
corresponding to et's (Gesen. 40<?) is used with verbs that imply looking

[2317 a]
[2317/;]

"to"
to

anyone
3

[2317

With e>/3\eVw

in love,
c]

Zech.

hope, expectation, or longing.

xii.
10 "they shall look unto

me

(marg. him)

whom

they

mourn for him." LXX rat ewi^\4\povrat irpbs fie av8' div
Koxpovrai eV avrbv (al. exempl. ecp' eavrovs), Aq. avv up e^eKevrriaav

pierced and they shall

KarupxycravTO Ka-l

rat KO\povrai avrbv,

Sym.

e-KLfiXi'xpovTai. rrpbs fie els

"They
shall

shall look

unto

'e'firrpocrOev

eire^eKevrrjaav Kal Kb\[/ovrai avrdv,

Koipovrai avrbv.
"
(Walton)
Rogabunt a facie

ov e^eK^vTTjtxav

me"

Theod. Kal

The Targum

/cat

renders

mea," implying "they

The
stand looking in expectation and in supplication before my face."
"
It converts the
mourning" for the "pierced"
e<p' eavrots should be noted.

variant
into "

mourning" for

the piercers themselves,

and quite transmutes

the passage.

There was an early twofold application of Zech. xii. 10. Those

who "looked" might be (1) Gentiles, (2) Jews; Gentiles, or "nations," might
be taken to include (3) the whole world, when referring to the Last Judgment.
Zech. xii. 12 "And the land shall mourn, every family apart," clearly refers to
the "land" of Judaea, and the "families" are immediately mentioned as those
but the LXX rat Kb\j/erai 77 777 Kara
of David, Nathan, Levi, and Simeon,
<pv\as (pv\ds, might be rendered "the earth. ..tribe by tribe," and this might
4

[2317 d]

be taken to mean " the

Moreover, in Zech. xii. 10,

tribes, or nations, of the earth."
has btyovrai for Ko\povrai, and this indicates that oxj/ovrai avrbv, "shall see him,"
for
might be substituted for (Aq. Sym. Theod.) Koxj/ovrat avrbv, "shall mourn

him," by Greek corruption.

[2317 c] Rev. i. 7 has 6\f/erai avrbv
Kal Kb\j/ovrai

eV

avrbv

rrds b<pda\fibs Kal oirives

iraffai al (pv\al tt)s yrjs,

whole world under the term "

tribes of the earth."

after the verb of seeing, thus giving,

However,
eye shall look to him."

avrbv i^eKivrrjo-av,
to the

which applies the prophecy

But

it

drops the preposition

"
Every eye shall see him," instead of Every
it retains "for him" in "they shall mourn

"

for hi in."
[2317

/"]

Mt. xxiv. 30 has rat rbre

[<pavrj<rerai rb o-qfielov

rod vlov rod dvOpwirov

ev ovpavui Kal rbre KoxpovraL irdaai at <pv\ai rrjs yijs /cat] oipovrai r.

245

v. r.

a.

epxbuevnv

PREPOSITIONS

[2318]
All the

[2318]

Synoptists mention a "beholding {dewpelv)" of

some kind immediately after the death of Jesus. But Mark and
Matthew connect it simply with the women "standing afar off " and
1

do not mention any "mourning." Luke, besides

mentioning the
women, describes "all the multitudes that had come together to
behold this," as " beholding the things that had come to pass, and

eirl

t.

ve<pe\Qv.

Here the

three Synoptists agree in the words "And then shall

coming...," but the bracketed words, which are in

man

they see the Son of

Matthew alone, represent a version of the tradition of Revelation

"they shall
mourn for him" from which "for him " has been dropped, so as to represent
the ''tribes of the earth'" as "

mourning" for

their

own

sakes

an

entirely

new

departure.
[2317 ,.f] Barnabas applies the prophecy to those who crucified the Lord, vii. 9
" Since
they shall see Him (oxpovrai avrov) then in the [last] day (Zech. xii. 10
"in that day") wearing the scarlet robe. ..and they shall say, 'Is not this He

whom we crucified,
And he, too, drops
and omits

all

having

set

Him

at

spit upon Him?'"

meaning ("look to")

naught and pierced and

the preposition that

mention of "

is

essential to the

mourning."

[2317 h] Justin expressly applies Zech. xii. 10 to the Jews, after mentioning
a repentance that comes too late to prevent the tortures of hell, 1
Apol. 52 "And
what the peoples (Kaol) of the Jews will say and do... was
thus

prophesied
by
Zechariah the prophet... They shall mourn {Kbxpovrai) tribe to (irp6s) tribe, and
then they shall look to(?) Him whom they pierced (rdre oypovTai els 8v
e^eKevr-qaav)"
a curious disarrangement, where perhaps
Justin misunderstands "look to" (see
" to" is
The
below).
preposition
retained, though ''look" is dropped, when Justin,
mentioning Hosea (!) and Daniel, says to Trypho [Tryph. 14) " Your people will
see and understand to whom they have
pierced (6\perai 6 Xaos vfiwv koX yvupiel els
hv i^Kivr-qaav)" and again (32) "one
[Advent] in which He was pierced by you,
but a second when ye shall recognise to whom ye pierced
(e-rrtyvwo-ecrde els 6v e'-

eKevT-qaaTe)

and your

tribes shall

mourn

(KbxpovTai) tribe to {vrpbs) tribe...," (64)

"whom

they that pierced Him are destined to see and mourn (8c bpav p.e\\ov<ri
ko.1 KbwTeadai oi
tKKevT-qaavTes aurbv)," (126) "who shall come again also and then
your twelve tribes shall mourn (Koif/oi>Tai)." In all these passages Justin drops
the prophetic "for him," and makes the Jews " mourn"
for fear of punishment.
In two of them he alters "look" into "know" or
"recognise" in such a way
as to suggest that he takes 8\f/ovrai els Sv i%eK. to mean,
shall see and

"they

Him

against -whom they have raised their hands to pierce Him."

[2317 i] The Gospel of Peter says that after the crucifixion (7) "the Jews
and the elders and the priests... began to mourn
(KOTrreadai) and to say, Alas for

recognise

our sins," and also that

( S) "the scribes and Pharisees and elders... heard that

murmured and [mourned] beating their breasts (icd-HTerou.
This resembles I.k. xxiii. 48 TvirTovres to. aTTjd-q
(where SS and

the whole people

ra

ffTjjdij)."

(\ct6s)

Other authorities add a clause like that of the Gospel of l'eteri.

1
[2318<;] Mk xv. 40, Mt. xxvii. 55 qaau 5i Kal (Ml. ixei) ywaiKes diro
fia.Kp60ei> dewpou<Tai.

Ll<.

xxiii.

49 mentions the

raOra.

246

women

later xat yvvaLKes...6pu><Tai

PREPOSITIONS
"

[2320]

1
beating their breasts
apparently indicating the dissent of the
multitude of pilgrims from the act of the rulers of the Jews.
John
"
"
applies the prophecy of Zechariah (concerning the
looking of the

"

Him whom they pierced "), not to the Jews

but to the four soldiers used by the Jews as their instruments with
"
"
the intention
of
so to speak
breaking the bones of the Paschal
house of Judah "to"

Lamb.

This intention

frustrated.
Instead of "breaking the
of the Saviour, thereby
one
of
soldiers
the
side
the
bones,"
pierces
and
water."
the four soldiers
"blood
Then
reforth
drawing
is

four quarters of the world

presenting the

are

supposed

to

stand

whom

they pierced," and the reader is left to

a
this
in
twofold
sense, present and future.
They look
interpret
will
Him
look
to
for
to Him now in amazement
they
forgiveness

him

to

"looking

and salvation 2

Eic TeAoc

(X)

Eis

[2319]

he mentions

come

that

loved his

re'Aos

reXo?,

occurs in John once, in the only passage where

xiii.

(R.V.) "Jesus, knowing that his hour was

he should depart out of this world unto the Father, having

own which were in the world, he loved them unto the end

It will be shewn that the

re'W)."
ambiguity of this phrase has influenced other passages in N.T. and
that John probably desires to suggest to his readers both the
to

(marg.

tlie

uttermost)

(eis

meanings given by R.V.

In

[2320]
the

LXX,

end"

[bitter]

i.e.

utter

perfect deliverance or salvation.

the

Hebrew verb reduplicated

bring thee up again"

uttermost,

LXX

for

or,

in the

end

me

Hebrew and Aquila have

the
1

Lk.

xxiii.

dewprjaavres

to.

48 koX iravres

oi

it

"

On

let loose the

<TVVTrapayi>6p.(voi.

yevopeva, rinrrovTes ra

ar-qdrj

[good]

end,"

xlvi.

"
4)

I will

also

bring thee up to the

the other hand, in Job,

will

off A? the [bitter]

"

the

sometimes represents

emphasis (Gen.

LXX

in the sense of "to

" to

or

Hence

(cis tc'Aos)."

has "let him not cut

end"

to the

destruction,

i.e.

surely

"

means

eis re'Aos

end

(cis

hand [for
6'xXot eiri ttjv

reAos),"

where
3

destruction]
Oeupiav TavT7)v,

i>ir(TTpe<pov.

2
[2318 fi] Any prophecy about Israel might be transferred by Christian
evangelists (following St Paul) to the Gentile Churches as being "Israel after
But this particular prophecy about the "tribes of the land" might
the Spirit."
lend itself in a special way to such a transference by being supposed to refer

Concerning the soldiers and their superiority to the

as regards expectation of forgiveness, see the early tradition in Lk. xxiii. 34.

to the "tribes of the earth."

Jews
3

Job

vi.

9 Aq. Sym. fVt^aXwc

ttjv

x i P a

247

PREPOSITIONS

[2321]

Elsewhere

means "to

rcXos

eis

in such phrases as " the

consummation," or "for ever"

not be forgotten for ever" "Arise

and cast us not away for ever" "Wherefore hast thou, O God, cast
"
"In
us away for ever 1 ?
Somewhat different is its use in Ps. xvi.

poor

will

thy right hand are pleasures [for] evermore" and

should

(xlix.

9) "that

he

live

a/way ."
[2321] In Greek literature of all periods es Te'Aos is almost always
used of that which lasts " to the end" or "turns out to be the fact
still

when one comes

is

to the

endV

Exceptionally, in Polybius (where

it

means "perfectly" but the Thesaurus

meaning from any other ancient author.

it

very frequent indeed),

quotes no instance of this

Lucian perhaps uses it once to mean "perfectly* " but he certainly
uses it once to mean "persistently 5 ," and the former passage may
" even
though you have not yet come to the end of your
experience of me." In any case the meaning "to the end" is

mean

unquestionably predominant.
[2322] In N.T. the usage of
ii.

16 ecpOacrer 8k

eV

come upon them

1

avTovs

rj

eis

[the bitter] end," the

to

Ps. ix. 18, xliv. 23, lxxiv.

[2320 a]

riko^

is

opyy] eis re'Aos

1.

as follows.

In

Thess.

"the wrath [of God] hath

meaning follows the LXX.

Comp.

Ps. ix. 6 etc.

In the Psalms,

questions, or negations, may sometimes be said to imply the ultimate

" not " last
triumph of good because evil will
"for ever." But in Uab. i. 4 (R.V.)

these

"judgment doth never (marg. not to victory?) go forth," this hopeful view is not
In Job xiv. 20 "thou prevailest for ever against him," xx. 7 "he shall
perish for every it describes the destruction of man, but not in xxiii. 7 "So shall
I be delivered for ever."
The word rendered rAos means illustriousness, eminence,
S. xv. 29 (R.V.) "the Strength (marg.
enduringness, and is applied to God, in
taken.

"

1
Wisdom xvi. 5. xix. 1 uses
in error).
Victory, or Glory) of Israel
tAocs thus, "Not to the end Aid thy anger abide," "on the impious there pressed
unpitying anger to the end."

EZs to rAos,

[2320/']

Ps.

iv.

(title)

R.V. "For the chief musician" (Aq.

ru>

rd vinos, Sym. iwivliaos) represents a different form of the

Hebrew root that is rendered et's rAos above. It is consistently given by
in the titles of the Psalms where R.V. has "For the chief Musician."

vikottoiQ,

same
l.XX

Theod.

^XP

(LXX

et's

Ps. xvi.
Aq. vinos, xlix. 9 Aq. els vikos, Sym. els aiwva.
Aid
[2321a] Steph. (rAos 19967) qu. Solon ap. Stob. Fl. 9, 25, :8
Fur.
5' ovti \t'\r)0e oiafxwfpis ocrrts dXirpov 6v/u.6v ?x el t'o.vtws 5' es rAos i^trpav-q.
Iph. A. 161 OvrjTilv 5' SXpios ('s tAos oi'ofis.
Steph. quotes no authors but Polybius

[2320

ami Theodor. Prodr. for the meaning "perfectly."

4
[2321 /'| Lucian Sown. 9 |i. 1:1 "I am Education,

my

child,

familiar

acquaintance of yours for some lime, even though you have never yet had a
perfect experience Oi
5

Lucian

me
3

irqpeA.fav)" referring to

(tl
(iii.
(il>.

rAos

nal fiySt-trw

els

260)

keep on

"you

25) a previous

248

/jlov wcirflpaaai)."
jeering at my VOW

mockery.

(es

rAos...

PREPOSITIONS
In Lk.

xviii.

ww

ets te'Aos ep^o/xeVr/

fx,rj

[2322]

77-1(1417

R.V. has "lest she

/xe,

me

out by her continual coming," and this is probably correct,

as the present subjunctive denotes a continuous "wearing out."
Mark and Matthew assign to our Lord the saying, " He that

wear

endureth

theendhz

to

shall

"

as

be saved," and this is (no doubt correctly)

he shall be
that endureth to the end

He

meaning
punctuated
saved 1 ." But even in Greek, apart from Hebrew originals, a's tc'Aos
is liable to create confusion by being connected with what precedes
2
Much more, in Hebraic Greek, might
instead of with what follows
.

a doubt

arise,

whether " to the end

"

endureth

ought not to be connected with

to the end shall he be saved") as

"saved" ("he that
meaning "saved to the utmost," "saved in body, soul, and spirit."
The parallel Luke omits "to the end," but has two clauses, " (1) A hair

of your head shall surely not perish, (2) in your endurance ye shall
win your souls 3 ." This ("a hair of your head") resembles the
"
saying to the Thessalonians

May

the

God

of peace himself sanctify

you wholly, and may your spirit and soul and body be presented entire
without blame at the coming of our Lord Jesus Christ 4 "; whereas
the Epistle to the Corinthians rather resembles Matthew and Mark,
"
Waiting patiently for the revealing of our Lord Jesus Christ who
also shall confirm

you

to the

of our Lord Jesus Christ

Mk

xiii.

13,

Mt.

TTLtTreveiv els re'Xos

airpanTov
airpaKTOv ostendit."
3

[2322/;]

(eco? Te'Aou?)

unreproveable

in the

day

."

x. 22, xxiv. 13.

See Steph.

[2322 a]

end

"

To [xei> yap pr/devl

1996 D
Polyb. 8, 2, 2
ubi Schweigh. non recte disjungere eis reXos ab seq.

re'Xos

Lk. xxi. 1819.

Comp.

Jas

v.

11

"We

blessed them that

call

Ye have heard of the endurance of Job and have seen the end of the
Lord," where "end" seems to mean "final salvation," and "endure" is taken
It is also absolute in
Pet. ii. 20,
absolutely as in 2 Tim. ii. 12 "if we endure."

endure.

Rom.

and should almost certainly be taken so in Heb. xii. 7 "It is for

[your] training that ye endure," i.e. God chastens you, not to give you pain, but to
xii.

12,

train you.
4
1

;l

"to

Thess.

v. 23.

8.
[2322 c~\ 1 Cor. i. 7
Comp. Heb.
save to the utmost," which, however,

time,"

del,

and

i/eei

ev rrj /meWovari fafj.

vii.

25

<jw'get.v

els

to Tra^reXes Svvarai

Chrys. explains as meaning "to

Comp.

Clem. 19

'iva

all

els re'Xos ffoidwixev

"be saved unto the end" i.e. "retain salvation to the end," differing
"be saved in the end," Barn. iv. 6 "utterly (or, for ever) lost," els r.

little

from

dTnbXeo-av,

"

5
utterly (or, irrevocably) impious and already adjudged to death," xix. 11
In Hernias Vis. III. x. 4
5
Utterly [ox, for ever) shalt thou hate the evil [one]."
i\apa 8e els tAos follows, as a climax, on iXapwrepa, and means "joyful to the

x.

"

uttermost."

249

PREPOSITIONS

[2323]

we have

[2323] Returning to xiii. i eh tc'Xos yyaTr^crev avrovs,

bear in mind that John must certainly have known (i) that eU tc'Aos
was used in the first century to mean "to the uttermost" and "to the

end"

(2) that

was associated with traditions about

it

we

to

final salvation

that he was
Further,
temptation.
must
we
first
three
suppose him also to
Gospels,
acquainted with the
the
three
that
of
two
have known (3)
evangelists reported Christ's
should "endure to the
who
those
of
the
-'saving"
saying about

after

or

trial

if

believe

had a parallel tradition (in effect) about being

if men
"endured." It may be also assumed
saved"
"perfectly
a platitude beneath the
to say merely
not
mean
does
that
John
(4)
level of this Gospel that the Son of God continued steadfastly
loving His disciples to the end. (5) It has been shewn (1744 (iv) foil.)

end" and

that the third

and elsewhere the aorist

action, and especially

the Pauline Epistles

that in

love

to

applied
of God

in

expressed

rjyaTrr/o-ei'

to

the

is

love

We may
act of redemption.
other cases, John uses a phrase
of ancient Christian tradition in more than one meaning not exfor

man

in

expressed

therefore infer that here, as in

the

many

as
cluding the interpretation of Aquila (2320 c) suggesting victory
this
effect
to
and that he means something
well as consummation
"
loved them before, he now loved them to the last, in a last

Having

and crowning

act of victorious love

."

'Ek

(vi)

"some

of," see

(a)

'Ek meaning

(ft)

'Ek meaning "native

22135
from And "coming

of," as distinguished

228993

from," or "resident in," see

ei's reXos 07., 1st,

Chrys. appears to give two interpretations, taking
(1) EI5<fs 7rcDs fiiWuv iyKaTaXifMirdveiu
2nd, as aya.iru>i> SirjveKus
avrovs <T<po5poTtpa.v tt> aydtrr)i> emdeUvvTai; Td yap, 'Ayawqaas, eis rAos i)ya.Try)<Tiv
Tl
duos t> iroirjtrai.
avTous, toOto 577X0? Oi''3ei/ iveXtirep u>v top <T<p68pa dyairuivra
1

as

[2323

rt]

1x7.,

<r<t>68pa

5i77rore 5e ovk e

ecTiv,

Eh

dpxv* rovro

re\os r\ydivr\aiv

Td /xflfova Harepov epyiferai..., (2) Ti 6V

;
'AvtI tov, ifxevtv dyatrwu SirjveKWS, KoJ TiK^piov

eiroiijae

avrow

tovto \iyei.
and Tre'pas in Barnabas
is a similar
expression with vwepayawdv
v. 8 -rrepas 7^ toi oiddnnwv rbv'\<Tpar)\ K. TTjXiKavTa ripara k. arip.ua ttoiCiv (Krtpvcffev,
(or "finally"), vrrtp
k. inrepriy&irriofv aindv, where nepas means "as a climax
means "to the utmost," and the aorist means that love was expressed in definite

7-77S

-rroWrjs dydir-qs

|2323

/'|

There

action.

25O

'

PREPOSITIONS

[2325]

'Ek MeTpoy

(7)

This phrase occurs in iii. 34 "For he whom God sent

words of God: for not (lit.) from measure doth he give
the
speaketh
and the
the spirit. The Father loveth...." It is non-occurrent in
[2324]

LXX

Thesaurus.

'Ev /Merpw means "in small measure'''' in Judith vii. 21,

16, but "in large measure" in Ps. lxxx. 5 (where Aq.

Ezek.

iv.

has

and Sym. fierpw without iv ). The Thesaurus gives

for "in due measure," or "by measure," usually in a good
2
If "he"
and iv /j.eTp<p for "in metre." The text is uncertain

n,

Tpio-o-dr,

fxerpw

sense,

could be taken as the Son, the meaning might be "[the Son] doth
not g'wefrom measure," i.e. from a limited store, it being implied that
unlimited from what follows, namely, "He hath given all
The objection remains that Ik fxerpov is not
things into his hand."

the store

is

found

Greek

in

literature

See 2714.

'Ek with ccbzoo and THpeco

(8)

elsewhere (940) that in LXX, and in John,

[2325] It has been shewn
with o-ww and tt^coj, does not always imply "take me out of evils
It may be used in the prayer "Keep me altogether
in which I am."
ek,

So, too, Apollinarius here (Cramer

ivepyeiav tov IlvevpaTos i\aftop.ev, avros

[2324 a]

jUerpu; tt}v

ad
r)e

loc.)

p.ev

iifxeh

ovv,

(prjal,

ov\ ovtws.

"for
[2324(6] B omits "the spirit" (but B- adds it in margin): Syr. Burk.
SS
not by measure did the Father give [the Spirit] to his Son, but he loveth...."
" For not
is partly illegible, but reads
by measure gave God the Father, but to his
Son [he was loving] and...." Cramer prints a comment of Ammonius, okov e"x
-

to Ilvev/xa 6 Tios ov<na)5u>s, ov

fiepovs as a substitute for

e*K

p.y]v

ck piepovs ws KTia/xa:

perpov in three cursives.

and Wetstein mentions etc

Many MSS. and versions

insert 6 debs after 5i8uo-iv.

3

[2324

drjaerai

Perhaps ovk

(]

(Hos.

i.

"measure" of

earl,

"

lot (fiepis)"

is

used with allusion to the

22 (Theod.)) and to the

used ov

measured
77?,

irpbs avTrp> tt\v yvG>ai.v

(iii.

34)

dWa

oik

eK/xeTp-r)-

use of fiirpov for

and he suggests

Ktd dpKovp.0,1.

Psalmist, "proportionate [to

"
measurable.

it

that the term

7rapa tov virobexb^evov Tip

"for," he adds, "the rain, though

in the vessels that receive

r)

LXX

Origen on Ps. xvi. 5 6 after saying that "the

"
and that the Lord is
Christ's allotted portion (K\ijpovopia)
comments on " lines (cr^wia)" as follows, Et to axoi-vlov P^pov

civtov peifrvos deKTiKbv,

peTpov

LXX

is

irws yiypairTcu if t. k. 'I. evayy.

fierpov is

is

fiirpov

corn, oil etc.

knowledge of God
this

e/c

io, Jer. xxxiii.

eKX-qpoooTrjdy] di

itself
p.01,

p.rj

elvai

immeasurable,

<p-qoiv,

uxnrep 4k

Apparently he takes ex piTpov as meaning, for the

my 7vants]" and ovk iK p.erpov for Christ as "im-

i.e.
[2324 </] 'Ek peTpov might conceivably be a way of expressing eV.uerpos
"outside measure" so as to mean that the fulness of the gift of the Spirit to the
"
incarnate Son was not
beyond the measure of His stature" (comp. Eph. iv. 13).

But
e/c

though freq. in non-Hebraic Greek, does not occur in

See 2714.
such a sense, is still more improbable.

this adj.,

fiirpov, in

251

LXX;

and

PREPOSITIONS

[2326]

out of evil" and

this

hour" and

probably thus used

is

xvii.

15

me from

"save

in xii. 27

"keep them from

(Ik) the

evil

(e)

[one] (tov

Trovrjpov)."

'Ek, atto,

(e)

and

TTApA, with eSepxoviAi

[2326] These three prepositions are used as follows to describe

the coming forth of the Son from the Father:
(1)
(Ik) viii. 42 "For I came forth from (Ik) the Father and am

come

where the

(t)k(o),"

first

rather

clause expresses origin

than

coming, and the origin of the Son is contrasted with the origin
of the Jews, who are said to be (viii. 44) "from their father the

(Ik)

"

Trarpbs tov

devil (ck tov

the Father and have

Sia/3oA.ou)

come

xvi.

28 "I came forth from

(iX-qXvOa) into (eh) the world,"

where

the preceding verse says -n-apa t. -n-a Tpos e^rjXOov, i.e. "from the side,
bosom, or home, of the Father," but this states merely origin, "out of"

contrasted with "into," without the suggestion of domesticity or

affection.

[2327] (2) (oltto) The words of the evangelist, xiii. 3 "Knowing

that .. from (aVo) God he came forth and unto (-n-pos) God he goeth
back," are to be compared with those of the disciples, xvi. 30

"Herein we believe that from (aVd) God thou earnest forth," where
the disciples alter the words of their Master in repeating them, for
the side of (irapd)
(xvi. 27) "I came forth from
the Father," and (xvi. 28) "I came forth (lit.) out of (U) the Father."
The disciples repeat neither of these prepositions. Possibly the

Christ had said

same

feeling that induces

them
and

to alter

"Father" to

"God"

induces

not for them to lay

stress on the domesticity of the relation between the Father and the
The same feeling may have influenced the evangelist.
Son.
Father of himself taketh you
[2328] (3) (Trapa) xvi. 27 "For the

change from

also the

as

friends

(<pi\ei i>pas)

Trf>i\r}><aTe)

together

"They
I came

feeling

send me."
forth,

and

preposition.

that

the

The same

from

This
it

is

is

came

me

forth

as

from
is

friend (e>e
the side of

used because

notion of a household

explanation applies

the disciples] recognised

forth

It

Here the personal preposition

predominates

by affection.

[i.e.

Ik to otto.

because ye have taken

and have believed

(vrapa) the Father."

personal

-n-apa

to

bound
xvii.

in truth (d\i/0<Ss) that

(iyvoHrav)

thou didst
thy side (irapd a-ov) and believed th.it
the last statement of the Son about His coming

seems appropriate that it should use the personal

and 2584 c.
^>i\r, see 1728/

On

PREPOSITIONS
'Ek with nAHpooo and

(")

[2329

(i)]

reMi'zoo

12329] In xii. 3 "but the house was filled full (iir\rfpw6rj) from
(ex) the odour of the ointment," B reads i^Xr/adr) (for e7rA^pw'(9r/) and
this

word used

the

is

(eTrXrjae)

(LXX

in

Chr.

the house," as also by

smoke."

with

Iv^\7](tBi])

vii.

nA

"the glory of the Lord

"the house tvas

in Is. vi. 4

But perhaps John uses

filled

filled

-n-X-qpoot

suggest spiritual filling, such as makes the Church really the

Church, the full-filling, or Pleroma, of divine graces and powers.

to

And some symbolism

rarely

of this kind

indeed used with verbs of

may

also explain

filling in

LXX

eV,

which

and N.T.

is

very

'

It

might

be originally merely a Hebraistic form, such as may be found in the

Apocalypse, in which <ek expressed the Hebrew preposition used with
"fill."
But John might give it a spiritual application by taking the
house as the House of God, i.e. the Church, which is "fulfilled,"
i.e. brought into the fulness of the glory of Christ, as a result of {Ik)

this sacrifice

of sweet savour.

"house," which he calls

ecclesiae

[2329
irivTi.

domum
(i)l

aproiv

In

twv

Origen takes some such view of the

"omnem

hujus mundi

domum

ac totius

."

13 iyifxiarav 8wSe/<a Kcxpu'ovs KXarrpaTwv

KpSivuw a irrepia-a-evaav tols /3e(3pwKoatv,

vi.

c'k

t<Zv

is

the

connexion "filled [full] of fragments" or "baskets of fragments"?

Our English versions adopt the former. A.V. has "filled twelve
baskets with the fragments of the five barley loaves," R.V. "with
Westcott does not dissent.

broken pieces from the five barley loaves."

His comment on A.V.

distribution

"breaking"

(Ezek.

xiii.

"fragments i.e. the pieces broken for

But John has not mentioned any
19)."
is

for distribution.

Chrysostom ad

loc.

calls the

fragments

Origen speaks of "the

Xd\\io.va, a word denoting "fallen fragments."
there
which
loaves
superabounded the twelve
from
(<' wv)
barley

The

baskets 3 ."

Latin

and Syriac versions indicate

that

Kocptvoc

1
xix. 21
[2329 a] See Winer xxx. 8 (b) p. 251 quoting Rev. viii. 5 yefiifciv iic,
e'/c.
Comparing Mt. xxiii. 25
XopTdfeiv K, xvii. 2, 6 fiedveiv, or iJ.e0WKecrda.i,
Zawdev ytfiovcriv il- apiray^ with Lk. xi. 39 to ktrwdev v/xwv ytfiei apwayris, he

thinks

the

former means that the contents of

the

vessels

are

derived

from

robbery.
"

He takes the fragrance however to be that

Horn, on Cant. i. 12.
" odor doctrinae
qui procedit de Christo et sancti Spiritus fragrantia."
Origen Comm. Matth. about "the seven loaves."

[2329/;]

of the
3

253

PREPOSITIONS

[2330]

should be connected

KXaa-fxarm'

as

Luke may mean "pieces broken

meaning may be, as in the Syriac,
from the

for

distribution")

and

(though
that the

"filled twelve baskets-of-fragments

2
barley loaves ," taking

five

1
probably in Luke

ye/u.iw

and

Ik together.

"Efxirpoo-Oev

(vii)

[2330] "E/xTrpoaOev <tov occurs in

Matthew and Luke

thee") quoting Malachi about the

before

("prepare...

messenger that was to

"prepare the way," and applying the prophecy to John the Baptist
In Malachi, both the Hebrew and the LXX

as being the messenger.

have "before

my face"

7rp6 Trpoa-wirov

/jlov,

instead of "before thee."

omits the clause with "prepare," but has "send

thy face

These

(71730 irpotnIiTrov <rov),"

shew

facts

Z/Airpocrdei'

Like the

that

my

Mark

messenger before

and

attributes the prophecy to "Isaiah."

were early Greek variations as to

there

applied to the Baptist as being the forerunner of Christ.

English "before" (in "placed before" "stands before"

"ranked before") so

in

ZpTrpoaBev,

"superior to," "above [in esteem]."

Matthew-Luke

tradition,

is

contexts, might mean

This word, belonging to the

certain

put by John thrice into the mouth of the

"He is become before me"

(i. 15, 30)
and, in the third instance, (iii. 28) "I have
3
i.e. as His herald or harbinger

Baptist himself testifying twice,

"ranked

i.e.

been sent

me"
him"

before

before

[2329 (i) <?] Lk. ix. 17 ifpdrj rd irepicraevcrav avrots KXaa/ndruv xdcpivoi ddideKa.
This prob. means "baskets of" not "superabundance of." Comp. Lk. xiii. 8,
where D and the Latin mss. have "a basket of dung," and see Steph. for k6<plvo<s
1

meaning "a measure," and

for the curious

phrase o'ivov Kdcpivos.

they gathered and filled twelve baskets of
fragments from the five pieces of barley-bread those which remained over from
them that ate" (SS "they gathered them, the fragments that remained over of
-

[2329

them and

(i)

The

b]

filled

Syr. (Burk.) has

"

twelve baskets, the superabundance of those five loaves of bailey

Now the men that had eaten of that bread had been
fishes.

and of those two

The Latin versions also have " fragmentorum " which prob.
thousand").
"
on
depends
cophinos."
live

5, where this Johannine use of ^/jLirpoadev should have

[2330 a] See 830
In Ileb., Ciesen. 817/' mentions only two instances of Malachi's
been noted.
word as denoting superiority, Gen. xlviii. 20 "set Ephraim before Manasseh
"Vjunpoadev does not mean
(lQy)Ktv ..Ay.-KpoaBev),''' Job xxxiv. 19 (LXX confused).
:i

"

is
N.T., for Jn x. 4 "[the shepherd] goeth before them
instance quoted by Steph. means "superior" except Plato
TavTa bi iravra ixilvwv ip.irpoaOtv TiraKTai (pvaei, "these have a natural

"superior" elsewhere
o;i

I)

in

No

not an instance.

superiority to tho-e," but

rifxlav,

and S05

I)

comp. Plato 744 A <rw<ppoavvqs

tfiTrpoaOev..

0i/jlci>

av.

254

lfjnrpo(r6(v

vyUiav ...TTOlWV

PREPOSITIONS
'Ev

(viii)

(a)

'En used metaphorically,

(/3)

'En used temporally

[2331]

days

[2331]

ii.

19

will raise

20

it

"Destroy

"abide

e.g.

in," see

temple and

this

1881

\with~\in

(iv)

1
up... thou within (iv) three days wilt raise

The corresponding

utterance in

three
2

it

up

!"

Mark and Matthew (omitted by

Luke) has "after an interval of (Sia) three days," and the context
leaves the impression that no such words proceeded from Jesus but
In the predictions of the Resurrection,
only from false witnesses.
whereas Mark has "after (/*era 3 ) three days" (1297, 13012) Matthew
and Luke have "the third day f and as these early variations cannot

we

well be regarded as accidental,

are led to infer that something

John's variations here ("in" and "within").

B's reading represents Jesus as saying "in three days" and the Jews
If the
as quoting Him not quite correctly, "within three days."
evangelist wrote this, his meaning may be that the Jews, while

may be intended by

what Jesus had actually said 4 nevertheless (by

a sort of irony of Providence) more exactly predicted that which
actually came to pass: Christ did raise up the Temple of His body
slightly exaggerating

"within three days 5 ."

See 2715.

1
[2331 a] Comp. Xen. Mem. iii.
" within three
days," Steph. (Vol.

"within

days," Plato 240 B

Hippocrates dixit 'Ev ewTa
Xen.
awodvricFKovcnv, interpr. Celsus, Intra septimum diem," also
hfj.^pyaii'
Cyropaed. v. 3. 28 "To come (lit.) less than within (/udov 77 iv) six or seven days."
2
[2331 i>] The first iv is om. by B but ins. by X, the second iv is om. by X,
" in triduo...in
b
e "in trib
diebus
a has " in triduo...tribus
13. 5

iii.

962)

diebus,"

...in
3

five or six

"Quod

triduo,"

(sic)

triduo."

Mk

xiv. 58, Mt. xxvi. 6r.

There are many other instances in which Jesus is not quoted exactly but the
whole subject of quotations and repetitions in Jn is attended with great difficulty
4

they are so frequently inaccurate (2544

53).

It would be wrong to translate Mk xiv. 58, Mt. xxvi. 61 5td rpiihv

<]
" within three
days," or anything but "after an interval of three days"
(comp. Mk ii. 1 5t' i]/j.tpQ>v), just as Mk viii. 31 fxerd t. 77. must be rendered
"after three days." And these two expressions must be reconciled with 7-77 77x7-77
TlP-tpq. partly (see Field on Mt. xvi. 21) by Greek looseness of expression, and
partly by Biblical influence. As regards Acts i. 3 di' rj/xepuiv Tecrcep&KovTa, Cramer
5

[2331

i)/j.epu)v,

publishes, as from Chrys., "he said not for forty days but (?) at intervals during forty
days, for He was [during that time, now] approaching nigh and [now] removing

again," ov yap elire reaaapaKovra rjp.ipas aWa Sl' 77/xepcDi' reaaapaKOvra- icplaraTo
yap xai d(picrTaTO irdXiv. If that is the writer's meaning, he gives to Sid with T)p.epQ>v
an unprecedented rendering, which completely changes the sense. No authority

255

PREPOSITIONS

[2332]

'En quasi-instrumental

(7)

John does not use the Hebraic iv for "with" in such

sword ": but Hebraic influence may in
his
account
for
use
of Iv tov'to where many would use 81a.
part
[2332]

phrases as "slay with the

tovtov "hereby":

my

if

disciples,

from

his

xiii.

35

"By

this shall all

men know

ye have love one to another."

spiritual regions

(e.g.

that ye are
it

may

arise

though they were going on

to see things as

proneness

In part

light, darkness, love), "In this region shall

in

men

Mk

it is alleged by Blass (p. 313) except

xiv. =;8, Mt. xxvi. 61, which, as
stated above, must be rendered "after an interval of."
omits 5td in Acts but
places it above the line between recrcr. and T]ix.., d has "post dies quadraginta."

for

This makes excellent sense, "After an interval offorty days, giving them a vision
of himself (dTrravdixevos avroh) and speaking of the things concerning the kingdom
of God, and (?) uniting himself with [them] ((rwa\i6/j.vos), he exhorted them not
to separate from Jerusalem."
This would vividly represent what the Lord said
and did in His last manifestation. The words attributed to Chrys. are not quite

"

incompatible with the meaning in D,

After forty days [from the Resurrection]
appearing [for the last time]." Chrys. may mean, "Luke said after,'' not 'during,''
for [during all those days] He came and went [not appearing continuously]."
[2331 a ] Jn xx. 26 "after eight days," indicates that Christ had not appeared
'

to the disciples since the appearance last (xx. 19) recorded, and favours the view
that the manifestations after the Resurrection were not continuous.
It also shews

how

divergent traditions about the intervals might arise; for the Hebraic phrase
"after [some] days," being as strange in classical Gk as in English,
might be supposed to have accidentally omitted the number. Hence H, "eight,"
or m, "forty," might naturally be inserted, being supposed to have dropped out
81

rifiepQiv

Even if Chrys. interpreted 81& as meaning "at intervals

before H in H/v\epu)N.
during," it is impossible to accept his interpretation without a great deal of
"
evidence for such a use of did with a plural ("days,"
years" etc.). See 2715.
has 5id ttjs rjfxipas, d "per diem," Syr.
[2331 <'] In Lk. ix. 37 rrj e?)s -rjiiipq.,

day again (SS om. again)." The Gk of D, if it is another way of saying

rfj e^rjs ij., must mean "after the interval of the day," but seems to have been
taken by the Latin translator as meaning "in the course of the day."

"on

that

Rev.

[2332 a]

vi.

Comp. Lk.

8 cnroKTelvat. iv po/xcpaia.

Tebtunis Papyrus 16 (B.C. 114) has iv

xxii.

and others

fj.axa.ipvi-

49

iv fjuxxa-ipV-

41, 45, 46. 47)

(ib.

have the same phrase (in pi.) to express "[armed] with a sword."
Avkos ffvv dtXXots iv 6ir\ois, foil, by ko.1 airacaixivwv ras txaxaipa :.

Comp. ib. 48
As iv 6tt\ois
by analogy mighl come
1

practically means bw\o(j>6pos "bearing arms," SO iv /xaxalpy

to mean /xaxa.ipo<p6pos, "bearing a sword." None of these papyrus passages have a
vi
b like a-rroKTelvu or 7rard(T(rw, as in Rev., Lk., and
(2 K. xix. 37, Jer. xxvi.
.

LXX

23

etc.,

until

as

in

akin

where

ire

tai

to

Heb. "in"). So,

alleged from non-Hebraic

iv represents

S.

xvii.

2 S. xxiii. 21 KaTifir]...

43 Zpxv---* v paftdy

too,
I

/cat

(Field) iv pd[i8<p,p.\\M.

Cor.

iv.

21

lk o{fpxotxai iv
\LO01s,

Chr.

xi.

ib.

45

fv

p&fiSip i\t)eiv

must
fy>x?7

"

23 KaTi^rj...iv

be regarded
pop.<pala,

pd/35<fj.

The

using "in," and Deissmann (p. 120) gives no reason

for rejecting the obvious explanation that the Pauline phrase had a Semitic origin.

Targum

follows the

Heb.

in

256

PREPOSITIONS

[2334]

discern that...," namely, in Christian fellowship.

So

xvii.

10 "I have

perhaps, mean merely "in their

hearts" (still less merely "by them") but "in the Church" as represented by the small band of disciples: and xvi. 30 "In this we

been

them" does

glorified in

believe

that, after

suggest the thought

finding

that

forth

earnest

thou

that

not,

God" may be intended

wandering

miraculously

Jesus

from

knows

their

themselves to have emerged into light: "In

we

saying],

believe

viii.

thoughts,

seem

to

[the light of] this [thy

"

'En used locally, in toj rAZOcpyAAKicp

(8)

to

in the dark, the disciples,

20)

(viii.

20 "These

[2333]
teaching in the Temple."

words he spake in (iv) the Treasury

As no authority has been alleged for the
1

supposition that the Treasury (yaoc/>vAa/aov) was open to the public ,

it
has been suggested that iv must here mean "near."
But no
authority for this hypothesis

we must suppose

is

alleged from N.T.

part of the

Either therefore

Women's

that (1) a special

Court,

opposite the Treasury, was familiarly known as "the Treasury,"

or else that (2) John has used the expression loosely for some other

In support of

reason.

It

[2334]

is

(1),

no instance has been

true that, according to the

alleged.

LXX

of

Nehemiah, the

"to the Treasury 2 ," and this might

But according
suggest that the public had access to the Treasury.
to Mark, Jesus stood "opposite the Treasury'' when He taught the

people were to bring their

gifts

disciples to judge the widow's gift not as

[2333a]

which the

It

would have been correct

man

sees

it,

to say (1) " in the

but as

God

sees

women's court," on

"opposite the Treasure-chests" (called

"Trumpets") into which offerings were put by people in the women's court,
or (3) "opposite the Treasury" (Mk xii. 41) i.e. in that part of the women's court
where one could see people "casting their gifts into the Treasury" (Lk. xxi. 1).
Treasury abutted,

or

(2)

Josephus says {Wars v. 5. 2) that a portico ran "in front of (irp6) the treasureboxes (tlov yai'ocpvXaKLuv)," and {Ant. xix. 6. 1) that Herod Agrippa suspended a
"
i.e. presumably on
golden chain "up above the Treasury (i>7re/) to ya^ocpuXaKtov)
the wall of the Treasury abutting on the Court, where it would be visible to those
in

the Court.

facts suggest that people had access to the

Hor. Heb. i. 226 says,
antecedently most improbable.

But none of these

Treasury, and the access

is

"When John saith, 'Jesus spake these words in the treasury,' it is all one as if he
had said, He spake these words in the court of the women'..." i.e. in the place
where the "Trumpets" abutted on the women's court.
2
[2334a] Nehem. x. 37 "to the chambers of the house of our God," ei's
This might give the impression that the people came
yao<pv\d Kioi> o'lkov tov deov.

'

into the Treasury.

A. VI.

257

17

PREPOSITIONS

[2334]
it

to Mark's tradition (supposing

why then did not John adhere

to

have known

and

it)

the Treasury"?

opposite

him

" These
things spake Jesus teaching
May not the reason be that, from the

say,

symbolical point of view, the old phrasing was not quite appropriate?
John perhaps accepted from the Synoptists the tradition that the

Treasury was the scene of Christ's doctrine about judgment conBut he may
cerning gifts, as judged by man and as judged by God.

have also adopted a further tradition that His doctrine on that

occasion included judgment
flesh"), since the whole

"offering" to
1

God

Mt.

[2334/']

From

1
.

in

of

life

general

15

xi.

after the

"ye judge

regarded as a "gift" or

his point of view, then, the

23 and Lk.

xxiii.

(viii.

man may be

Treasury has

42 protest against the tithing of mint,

when accompanied by the neglect of "judgment." Mt. xii. 7 says, "If ye had
known what that means, I will have mercy and not sacrifice,' ye would not have
condemned the guiltless." Compare the tradition of Micah (vi. 7 8) that " to do
"
" thousands of
"
is better than offerings of
rams," and rivers of oil." The
justly
'

Treasury, the receptacle of God's offerings, might well seem an appropriate place
"
about "doing justly or "judging righteous judgment."

for doctrine

Note

also the following uses of iv

'Ej X ei P L
iii
35 irdvra diduKev iv
:

olvtov is Hebraic as
rfi x el P
compared with xiii. 3 irdvra <-8uKei> o.vt< eis rds x f *P a s- The second is the more
emphatic "gave him all things [giving them absolutely] into his hands." But
indiscriminative writers or translators might use the two indifferently as in Josh.
" delivered into the hand of
x. 30, 32 (bis)
Israel," Heb. "gave, or placed, in the

[2334

<]

hand,"

Dan.

LXX
2

i.

[2334

th x e ^P as --- LS T & s X e 'P as DU ^ A

Theod. fdwKev iv x L P o.vtov, LXX

if]

The

interpolation in v. 4 KaTiftaivev

from a Semitic source.

1

iv

Comp. Judg.

S. xiv. 21 "into (marg. in) the

Herm. Sim. i. 6 diriXdys

and (p. 313) quotes Epict.

iv

rrj

i.

ri.

vii.

x lP'---- ^

T(* $

x 'P a *-

iv

9 Kard^rjOi

rrj

iv

KoXv/xjirjOpgi

(A

as)

"Puip.rj.

But

in

is

probably

rrj Trapefj.ftoX7J

camp," Josh. viii. 13 etc. Blass (p.

wSXei crov, and refers to Clem. Horn.
32 dvipxv ev

Comp.

Trapi!)wKev...els x^-P as o-vtov.

and

130) quotes
i.

7, xiv. 6,

Clem. Horn,

i.

7 iv

pupdeiaas rbv aiuiva KoXacrOrjffecrOai, the meaning maybe "punished

In Clem. Horn. xiv. 6 iv dXXodirr\ 6pp.rjcraaa is imunquenchable."

Trvpl dafticrTy

in

lire

The context lays stress on a voyage

and suggests that the meaning may be, not "having set out in (for to),"
but " having found anchorage in (opfxiu) a foreign coast."
In Epictet., Schweig.
mediately described as iv dXXoodTry yivo^iviq.

by

sea,

says that dvipxy covers an erasure, which, he says, may be dwipxy.

ib. ii. 20. 33 direXddv iv /BaXaveiy.
This would reduce the two instances
to

agreement with Herm. Sim.

An< id. direXOdvTos iv

rrj

i.

irarpldi,

Comp.
in

Epict.

and comp. Steph. 12S9 n quoting Mustoxydis

and "alia nun minus barbara schol. (pOLT-qr^s 6

6,

ffvvex^ Trapd t StOatr/taXy dTrepxofJ.evos." The facts indicate that in vernacular

Gk, independent of Semitic influence, the use of iv was freq. with dtripxe<rda.i but
not with other verbs "I motion.
Epictet. elsewhere uses dvipxofxai with eh, and
also absolutely (but not with iv), of "going up [to Rome]."
'.\.Tripxo/j.ai iv seems
" I
to have meant
Hut the I 'ayi'nn
16, 138 give
go and stay in [a place]."
Pap.
1

iirekffeiv tit tt6\lv (not iv,

though the writers are

258

illiterate).

PREPOSITIONS

[2336]

It belongs to the Father, and the Son comes to

a typical meaning.
In this
visit it in order to inspect the offerings made to His Father.
the Son being regarded as Lord of the Treasury
it is more
light
"
opposite to"
appropriate to think of Him as standing "in" it than
"
1
it, or
looking up" to it

'Evcoiriov

(ix)

'Evw7rtoi/

[2335]

occurs only once, xx. 30 (lit.) "Many and other

2
fx.lv ovv koI aAAa
o-^/xeta) did

on the one hand (ttoWo.

signs therefore

Jesus in the sight of (Ino-mov) the disciples," and once in the Epistle,
1
Jn iii. 22 "we do the things that are well pleasing in his sight

Mark and Matthew never

Luke uses it twentyuse it.

instance being (xxiv. 43) " he ate in their sight"
"
in the sight of" the disciples.
This refers to the period after
i.e.
Christ's resurrection
and it is noteworthy that the only Johannine
(e.

avrov)."

two times, the

last

word refers apparently to the same period, and to

events of the same kind i.e. to signs wrought by Jesus " in the sight
If
of" the disciples alone, and not in the sight of the world at large.
"
u the
the "signs" had not been restricted to the
sight" of
disciples"

instance of the

the phrase

seems probable) would not have been

(it

inserted.

'EttC

(x)

Eni with Accusative

[2336]

'Ettl

which

with accusative,

is

frequently found in the

"coming up to" or "against" a person, thing,

never used thus of literal motion by John except in xix.

Synoptists to express
or place,

is

^1, e7u Se tov 'Irjcrovv eA^oVtcs.

(i-

33' 5

"coming down on"

John uses it however of the Spirit

and in vi. 16 "came down

a person,

Lk. xxi. 1 avapXeypas.

[2335 a] This use of "and" after "many," though (Steph.) regular in classical
prose, is not found elsewhere in N.T. except in Luke iii. 18 7ro\\a fih ovv kolI erepa,
2

and Acts xxv.

7.

In xxi. 25

and

'<m.v 5 icai

&\\a iroXXa omits "and."

Both

in the

passage resembles the style of

Luke. Also fikv odv, which occurs in Jn only here and xix. 24, is extremely
"
'Evuiriov, in Lk., in connexion with
eating," occurs in
frequent in the Acts.
Lk. xiii. 26, "we did eat and drink in thy presence...,'" where Mt. vii. 22 has " we
use of

evixnriov,

in

the insertion of

/cat,

this

prophesied in thy name...." Justin Mart. Apol. 16. Tryph. 76 has "we did eat
and drink in thy name.''''
So has Origen repeatedly (Huet ii. 389 90, 393,
Cels. ii. 49).
Acts x. 41 has (Peter's speech) o-vi>e<pdyo/j.ei> k. o-vueTrio/xev ai)ry,

Ign. Smym. 3 avvtcpayev [i.e. the Lord] avrois Kal avvimev u>s aapKiKos
narrative of Jn xxi. 13 describes the disciples as eating in Christ's presence
from His hand, but makes no mention of His eating.

259

17

The
and

PREPOSITIONS

[2337]

on (R.V. unto) the sea." On the reading in

verb of motion is expressed, see 2307 a.

Za-rq hr(,

where no

'Em' with Dative

(2)

[2337]
v.

xxi.

"close on," "at," "by,"

'Ett-i,

calls for
rrj TrpofiaTiK-fj,

2 7rt

in iv. 6 hrl rjj

no comment.

In the

irrjyrj,

latter, bri

and

in

since

might be thus used whether the meaning were "by a. gate" or "by
2.
pool" throws no light on the disputed ellipsis (2216).
it

In

[2338]

iv.

"And

27

this

upon

(eVi tovtw)

came

his disciples

that he was speaking with a woman," it has been

"
amazed " probably conveys a notion of being
that
(1673 #)
"
of
"on the

and were amazed

shewn

"shocked" or "scandalized."

Upon this"

top
literally
Greek, where em occurs not only in
such phrases as "evil on evil," "one on another," but also in the
ordinary meaning of sequence, "on this," "hereon," "hereupon."
But in N.T. this use of km toutw apart from some verb preparing

this,"

is

in

frequent

classical

the way for

kitl

is

unique
"

they [were] speaking

"
with
etc.; Dx*, ev.

Origen has

en-i

the Latin versions,

tovto
"

SS has "while

meanwhile,"

"

forth-

Chrysostom says, "'Upon this came His

disciples
they came most seasonably when the teaching of the
"
Lord had been completed 2
perhaps meaning "Jesus had just time
to utter the words, I am He" whereas the writer of SS ("while they
'

"
The woman
were speaking [as above described] ") perhaps means
of
Both
a
word
add
had not time to
interpretations
question."
"
"
appear to recognise the exceptional meaning of upon this by an

The context supposes that the disciples

attempt to paraphrase it.
hear
not
did
Christ's words; else they would have been "amazed"
at what He said, not at the mere fact that He "spake with a

woman "

but they came up just in time to prevent the woman from

saying anything more.
[2339] In xii. 16 Tarra rjv iir auTai yeypa/x/xe'ra, D reads irepi

(comp.

v.

46

7repi

yap

i/xov

ckciW?

eypcujfev)

which would be the usual

meaning were simply "concerning": but em "on

preposition
the basis of" (not eis, "with a view to"), means that the Scripture was,
if

the

1
The references given by Alford (act toe.) are not to the point, as they have
verbs ("rejoice," "console" etc.) in the context and mean "rejoice at," "console
over" etc. Eph. iv. 26 /xi] iiriUvtTw iirl reproduces a phrase from Deut. xxiv. 15.

[2338 a]

Origen (ad toe.)

On
els Kaipbv awijvTricTav ttjs 8i8a<TKa\las dwapTi<70el<r7]s.
and u>. Kminus is strangely confused,
tovto, note confusion of

^</;65/3a
iiri

Xpicrrbs ^70) yev6fi-qv ov Sevrepos dXXos Udvei-

260

OvSt" pav -qpero Il^rpos are Opaovs....

PREPOSITIONS

[2342]

by foreknowledge, "based on," and "adapted

that

fulfilled
tt

iiriypacfirj

The

it.

avrip

context

is

but probably

case of," and hence

"

not

Lk.

in

means "

there too,
"

eVi,
"

concerning

to," the act of Christ

quite different

xxiii.

38

suited to the
"

over his head

(506

(i) b).

with Genitive

(3)

'Etti

(a)

'Eni thc BaAacchc

(vi.

19, xxi. 1)

does not (1882)

with
the genitive
metaphor.
"
I have glorified thee on the earth."
in Christ's words is in xvii. 4
But the following passages claim attention: vi. 19 21 "They
behold Jesus walking on (? near) the sea (irzpnraTovvTa rt rrjs

John seldom uses

[2340]

lend

eVi with genitive, for

The

itself to

only instance of

it

eiri

6a\dcr(T7]<;)...a.nd

straightway the boat

(evOeux; iyivero to ttAoiov 7ti

"

(ets 77V v7rr]yoi')," xxi. i

the

again to

disciples

7-775

(lit.)

to

yr}<s)

became on

near) the land

(?

which they were returning

After these things Jesus manifested himself

on (? near) the sea (eVt T7?s 6aXdo-o-q<;) of

Tiberias."

In the

[2341]

walking on
beach

"

Why,
"

is

no intention

to represent Jesus as

"

Jesus stood on the

2
use
the
customary phrase "by
then, does not John
account
of
the Walking
to
the
?
Synoptic
Turning

the sea, for

(rrapd) the sea

there

latter,

it

expressly said that

is

we find that Matthew curiously differs from Mark and

"
He came
John. Matthew has the phrase first with the accusative,
with the
the
sea
then
on
toward them walking
(errl rrjv 6.)";
(? over)
This
the
sea
him
on
change
(i-n-l tt/s 0.) walking."
genitive, "seeing
on the Sea

explained as follows, from a desire to clear up an

early obscurity attaching to the phrase "on the sea," and to the word
"walk."

may be

of case

"

[2342]

On

the sea"

when we

the sea," as

in

is

ambiguous

say that a city

Greek than

ambiguous
person, "he stood on the

in

"

capable
lies

English.

of meaning "near

on the sea

We

could

"

and

more

not say, of a

"on the edge of the sea." But

Greek and Hebrew can say this. Moreover TrepnraTtLv means as
a rule "walk about" and not "walk" in the sense of progression.
sea," for

1
For the reasons for
[2341 a] xxi. 4 'i<jrr\ eis (marg. e7r/) tov aiyia\6v.
preferring iwl, see 2307 a.
"
[2341 b~\
Customary," even where there is no verb of motion, both in
iv. 1 diddcrKew ir. ttjv 6., v. 21 tJv w. ttjv 6., Mt. xiii. 1
and in Mk-Mt. Comp.

LXX

Mk

(KddriTO
3

IT.

Mk

TT)V. 6.

vi.

48

9,

Mt.

xiv. 25

6,

not in Lk.

26l

PREPOSITIONS

[2342]

In

LXX

used of "walking to and

it is

fro,"

on a

roof, or palace wall

1
,

"

and in classical Greek it was so frequently used about the walking up

"
and down of the philosophic teacher that it gave the name to the
Plutarch says that people use the term
"
move up and down in the
concerning those who
porches," not about those who "walk (/3aSiovTas) into the country or
to see a friend 2 ."
Hence 7repi7ra.Tu' could not well mean "walk
Peripatetic philosophy.
"
"

walk about

"

except in some special context, as where Herodian says

used to travel with them, mostly walking (Trpnra.T<2v), rarely
in carriage or on horseback 3 ."
If therefore Matthew desired to use

forward
"

He

the verb in the sense of "advance," some change in the context

4
Now from the time of
might be usefully introduced to suggest this
.

2 S. xi. 2

[2342<2]
ru) vatj)).

Job

ix. 8,

ir.

iirl

rod

Dan. iv. 26 iwi tuiv reix&v (Theod. iirl

"
"
Jehovah as walking about (wepnra.T<2>v)

SiJi/xaros,

Ps. civ. 3, describing

on the waters, or on the wings of the wind, are prob. to be

" he reckoneth the
xli. 23 (24) (LXX)
abyss as a portico

Job

expl. in the light of

(els irepiwa.Tov),'''' i.e.

for walking up and down in. Prov. vi. 28 "walk about on coals"
The accus. occurs in an erroneous rendering of
conveys no notion of progressing.
as a place
Is. viii. 7
2

"go

[2342

over

all

Plut.

b~\

his banks," irepnraTrjcrei sttI irav reixos v/ulQv.

p. 796 D tovs ei> reus crroais avaKa/xirroi'Tas irepnraTei.v

Mor.

(paaiv...ovKi'Ti 5k tovs els

3

[2342

irtpiirarQiv ,
4

in

aypbv

7}

irpbs <pt\ov padifovTas.

Steph. quotes Herodian, iv. 7. 11

awavius ap/xaros rj Iwirov (TrijSaivwv.

r]

[2342^/]
the words

It

maybe

" Cometh

urged that

Mark

rd.

TrXelard re avroTs crvvwSeve

himself distinctly mentions advancing

Phis is true, but the context

(tpxercu) towards them."

indicates varieties of tradition.

For

(1)

Mark adds "he wished to

(lit.)

come past

wape\duv avTovs)." (2) Matthew omits this, but has f)\dev instead
of fpxercu.
(3) John also omits this ("wished to pass by") but has rjdeKov in
(4) Tlapekdelv, instead
quite a different context (" they wished io receive him ").
of "pass by," might mean "come to [them]" in classical Greek, and might be

them

(rjdeXev

taken by some as having that meaning here. (5) The three words h66Aon,
H6eAeiM, and hA0N might be easily confused. (6) The tradition that Jesus
"wished to pass by the disciples" and presumably gave up His wish is

(7) Matthew alone introduces a story about Peter

fraught with great difficulty.
" over the waters
(iirl to. #5ara),"
here, asking Jesus to bid him "come" to Him

"
and then Peter " zvalked over the waters (wtpuwaT-qaev eirl to, vdara) and "came
to Jesus."
Taking all these facts into consideration we appear to be justified in
inferring that Matthew's reason for deviating from Mark's use of the genitive
(which is also the usage of the LXX) in the first instance in which he speaks

about the "walking," was, that he desired In emphasize the meaning "walking
"
onivard," as distinct from
walking about."
in
N.T.
means (1) "walk about," (2) "walk in love, faith,
[2342f] IIe/N7raT<?a>
the lame, or paralysed, it may mean "recover the power
applied to Jesus, it probably means in most cases, as in
Where Mark describes Jesus as
classical Greek, "walk about while teaching"
"came into the
(xi. 27) "walking about in the Temple," Matthew has (xxi. 23)
light etc."

Applied

of walking."

to

When

262

PREPOSITIONS
Homer and

Hesiod,

eiri

with the accusative of Odkao-crav, ttovtov etc.

sailing, advancing etc. over

was extremely common in the sense of

the sea or ocean
Consequently, by the
1

Temple," and Luke

(xx.

i)

[2342]

slight

change of the genitive

''teaching the people in the

Temple and preaching

and this is probably the real meaning of Mark's tradition. For

the Gospel"
several authors use the word thus (Steph. ) Philostr. p. 21 "lecturing to one's
audience (itepataTOvvTOS is rods d.Kpowp.ivovs)," id. 302 "lecturing to people that are
in a state of depression (it. is avdpwitovs ddvp-ois Zx oVTa s)" Diog. Laert. vii. 109
;

"Ask and answer and lecture (to ipwT$v ko.1 ditoKpiveadai kclI it e pi.it areZv)." As
Jewish teachers "sat" while teaching, itepntaTeu would not probably be applied
to Jesus in this sense, except either as a Greek paraphrase, or as referring to
His "going from place
[2342/] Mt. iv. 18

to

place" while preaching the Gospel.

da\a<T<raD
itepnrarCov (Mk i. 76 itapdyuv) 5i itapa ttjv
The corresponding narrative in Lk. v. 1
ttjs T. occurs before the call of Peter.
has iyivero iv tl2 tov ox^ov iitLKeladai avTt ko.1 aKOvetv t'ov \byov tov deov Kal avros
If this detail in Lk. is parallel to the
itapa ttjv \lnv-qv TevvqcrapiT.
In
as above, to have taken it. as "teach."
Lk.'s sequel, Jesus goes into a boat and (v. 3) "sitting down, from (4k) the vessel
r/v

io-Tibs

Mk-Mt., Lk. would seem,

detail in

he taught the multitudes." This resembles an incident, omitted by Luke, but

recorded by Mark and Matthew before the Parable of the Sower, where the three
Mark and Matthew add
Synoptists relate the gathering of a crowd.
:

Mk

iv.

Mt.

xiii.

"...so that he himself

he himself went into a

boat and sat in (iv) the sea, and all the
multitude were toward the sea on (or,
on the edge of, iitl) the land (iitl
"...so that

went

into a

boat and sat, and all the multitude

had taken up its stand on the beach
(iitl

tov aiyia\bv ijTrjKei)."

ttjs 777?)."

[2342 ] The facts indicate that there were many traditions about Jesus
" in the sea" or
"by the sea." It is not at all likely
teaching the disciples
that itepieitaT-qaev iitl ttjs 6a\daaris els tovs /j.a0r)T&s originally meant (according
" He
to the idiom of Philostratus)
discoursed, on the edge of the sea, to the
"
disciples

for

the

idiom was probably confined to

educated writers.

But,

possible that the original and poetical tradition about Jesus

walking on the sea to the disciples may have been explained by some as meaning
"
that He "stood on the edge of the sea and discoursed to them," or else
He, in
reversely,

the sea,

it

i.e.

is

in a boat

on the

sea, discoursed to the disciples."

In Jn xii. 35 " Walk about (itepntareiTe) (R.V.) while (ws) ye have

" walk in the
the light," the Syr. (Burk. txt) has
light" ; and a little later (xii. 36)
" believe in
to
instead of
(els) the light," Chrysostom has "walk [having regard]
If u>s meant "while," we should have to interpret the former
(eis) the light."
[2342 h]

"Be active," "be doing," assuming that the "walking about" is in the
and the sense is
of
paths
righteousness but more probably (2201) us means "as"
" Walk
according as ye have the light."
1
abundant instances from Homer and Hesiod of iitl
[2342/"]

passage

Steph. quotes
with accus. in this sense ("over the sea"), but none (nor do L. S. and Jelf) from
later authors.
Matthew, however, uses it twice in the story of Peter walking on
And comp. Eurip. Hec.
the waters, as well as once in the Synoptic Tradition.
446 iit' olS/xa, also Hel. 400, Iph. T. 395, 409. It seems a poetic idiom.

263

PREPOSITIONS

[2343]

Matthew suggests that the meaning of the old

"walking about on the edge of the sea," but

to the accusative,

was not

tradition

"

walking over the sea [toward the disciples]." In the light of this,
would naturally interpret the next clause as "having
beheld him, on the sea, walking [towards them]."
his readers

Mark's narrative

[2343]

same two phrases

both clauses.

in

"

ambiguous

from ambiguity.

suffers

He

has the

Matthew, but with the ambiguous genitive

John has only one clause, and that contains the
as

genitive,

They behold Jesus walking on

the sea (ri

tt}<;

e.y."

The

[2344]
of

variations
"

Israel

(LXX)

may be

encamped

illustrated

by the

[Red]

by the description
Sea."

The Hebrew

LXX

In the first instance,

preposition means literally "upon."
ri
with
the
renders this literally by
genitive, but a few verses after2
wards by 7rapa with the accusative which is the regular rendering
,

through the Bible, 7rapa Odkaaaav being very frequent whereas

When the latter occurs in the
brl OaXaao-qs is extremely rare.

all

Psalms (R.V.) "terrible things by (Heb. on) the Red Sea," the
Hebrew writer and the Greek translator (who uses brl with the
genitive) may be alluding to the passage in Exodus where the
[2345]
the sea,"
alters

It
is,

in

it

"on

is

meaning

the sea."
alteration,

of the sea

the edge

."

appears, then, that the phrase used twice by Mark, "on

both

in

Hebrew and
to make

one case so as

in

Greek, ambiguous.

the

Matthew

clear, ''walking over

meaning
"
John retains walking on the sea." In view of Matthew's
and of Luke's omission of the whole story, it is reasonable

to conclude that there were early divergences of opinion as to the

meaning of "on the sea" and

to regard

it

as probable that

lohn

Mk vi. 489, Mt. xiv. 256, Jn vi. 19. Some of the Latin MSS.
between the two clauses. In Mt., a has "ambulans supra mari.. .supra
mare ambulantem " (/> om. 2nd clause), e has "ambulans super mare... in mari
ambulantem," /'has "ambulans super mare. ..supra mare ambulantem," SS lias
"mi the water. ..on the waves of the sea."
In Mk, SS has "walking on the
1

[2343 a]

distinguish

In Mk, a has "ambulans fesus

super
ambulantem super mare." In Mk, D has ir. ewl 7-775 Oa\d(rarjs twice.
has two genitives; L has genitive first, accusative second.

water. ..on the water [and] walking."

man m

[sic)...

In Mt., I)
1

Ex. xiv. 2

'E7rt ttjv 6. occurs in

0., xiv. 9 irapa ttjv 0.
stretching out his hand over the sea."
"
in the Red Sea": Walton
[2344A] In I's. cvi. 22, the Syr. and Vulg. have
renders the Targ. "in," but the Heb. "super," but the preposition, in both, is the
same as in Kx. xiv. 2 (Heb.).

Ex.

|2344,/|

xiv.

16, 21 etc. of

iirl

Moses

rijs

"

:i

264

PREPOSITIONS

[2346]

"
to mean something different from
walking on the sea
Matthew's "walking over the sea" something more in accordance

"

intended
with

the

usage

as "standing on

into

LXX

with the

soldiers

of)

(i.e.

,"

in

order to

in

it

who describes the Roman

of Polybius
the sea
and not venturing
on the edge

and
also
the
accordance
attack
Carthaginians

allusion to

it

Red Sea and

hypothesis is made all

version of the Deliverance on the

in the Psalms.

And

this

the
the

more probable because we thereby interpret the Johannine "on the

sea" precisely as we are to interpret the Johannine "on the land" in
the same story, and also as we interpret the Johannine "on the sea"
In each
in the narrative of the manifestation after the Resurrection.
"
"
on means "close to," "on the edge of."
of these three cases
It

[2346]

has been shewn elsewhere that John's use of the rare

H0EAON in the context indicates that he was writing

(1735 be) word

with

allusion

to

H0EAEN.

Mark's

Mark had

said

that

Jesus

"willed" to pass by the disciples. John says that the disciples

The boat
"willed" to receive Jesus and then there was a miracle.
:

was "immediately on the edge of the shore"! But the difference

between the Synoptic and the Johannine miracle is this, that in the
former the Lord comes to the disciples, in the latter He draws the
2
See also 2716 7.
disciples to Himself

Polyb. Bell. Pun.

[xtvoi ttjv

tQv

i.

iirl

44

5 rrjs daXdaaris ^ary)uav \ol 'Pw/xcuoi] KaTaTreirXrjy-

TroXepLiiov rokixav.

2
[2346 a] John, like Origen, may have regarded the story as typical of the
Storm of Temptation. The narrative has some points of similarity to that of
Adam and Eve, when they, after yielding to temptation, heard the voice of "the
Lord God walking (wepiwaTovi>Tos)" and they were afraid. Before they had
tasted of evil, says Philo (on Gen. iii. 8), they were at rest themselves and

God

now, being themselves in commotion, they impute

not the place to discuss the relation between the two
Johannine descriptions of Jesus "on the edge of the sea {kid ttjs da\acro-r}s)" of
Tiberias one before, one after, the Resurrection.
But, as regards the former,
the facts indicate that John found this ambiguous phrase in the Original Greek
believed

motion

to

Him.

to

be at
This

rest

is

Tradition.
Instead of omitting it, or altering it, he desired to set forth what
In other words,
appeared to him the true and spiritual traditions containing it.
whereas Luke omits, John intervenes and explains.
" When He had chosen Peter
[2346 />] The Acts of fohn says 2 (ed. James)
and Andrew, who were brethren, He cometh to me and to my brother James,
I have need of
saying,
you come unto Me.' And my brother <hearing> that,
'

said 'John,
6

a.

fxov

this child

have that called

to us

upon the shore?'

tovto dwev, T. to waidiov touto <.to> inl tov alyiaXov KaXicrav

tL fiouXerai

[2346

what would

<]

{koX
i][j.as

;).''

The

narrative goes on to say that,

265

when

they had "brought the ship to

PREPOSITIONS

[2347]
'Etti

(/3)

xof cTAypof

19)

(xix.

which is parallel to Lk. xxiii.

tov aravpov
him"
38 ctt' avrw, R.V. "over him," but better, perhaps, "concerning
but
perhaps
(506 (i)/') requires in itself no grammatical comment,
tradition by one or more of
points to mistranslation of Semitic
[2347] Jn xix. 19

i-n-l

the evangelists.
Kcn-d

(xi)

is occasionally used of locality,

[2348] Kara, in the Synoptists,
In John it is never thus
accusative.
with
and
both with genitive
In Mark, it occurs no less than seven times in the phrase xar'
used.

John never represents Jesus as doing anything

This is one explanation of the rarity
20).
"privately" (comp.
It is interesting to note
of Kara in John as compared with Mark.
that one out of two instances with the genitive, and one out of eight
"privately."

l8Cav,

xviii.

instances with the accusative, occur in interpolations

The

phrase eU xaO' eU

is

also part of an interpolation

(viii.

6,

v. 4).

(viii. 9).

Merd

(xii)

Mcta

(a)

[2349]

'loyAAiOY 0- 2 5)

Mera with

the accusative requires no

almost always "after," of time, as

Mtra with the genitive of the person

" associated with
with," and frequently

company

Except

(as a friend),"

"

on

not used in N.T. with verbs

it is

in Revelation,

N.T. regularly means "in

in

the side of."

comment, meaning

in the Synoptists

with us to settle the

land," the brothers presently saw Jesus "helping along
this remarkable expression comp. (Steph.)
For
ttUIov
{to
edpaffw/j.ei*):'
ship
Callixenus Athen. 15, p. 204 n eSpaadfjvai to irXolov ao-<pa\us iirl tup <pa\ayywv
on the (1) "stocks" or (2) "rollers"), and Constantin.
(i.e., Steph. viii. 603,
In
Basil. Mac. c. 34, p. 90 eirl tlvos d<r<pa\ovs (XiriSos edpaffdrji'ai (metaph.).
connected with steadfastness in two metaphors, (1)
N.T. also we have

"hope"

Col.
(2)

i.

Heb.

23
vi.

Tedefj.t\iu/j.ti>oi.

1819

Kal

Att/5o$,

u;s

ical

edpaloL

i)v

ti-yicvpav

/j-eraKLVOvfievoi

^x^ v

This

"

d-rrb

ttjs

<?\7t/5os...,

settling the

ship"

is

some poetic metaphor.

perhaps originally derived from
raDra (or, tovto)
|23491 Mera with accusative occurs (12) in the phrase p.
It is foil, by
6ktu>.
(2394), also 111 iv. 43 /nerd 5<* rds 860 r/M^pas, xx. 26 ped' rifxipas
1

other nouns

in [v. 4] fiera ttjv

rapaxv"

to \pufxlov.
(interpol.), xiii. 27 fxeTa

raOra is very common (much more so

It
It occurs (5) in 1 Mac, but not in 2 Mac, 3 Mac, 4 Mac.
than ixera tovto).
which has juerd tovto twice. Merd
occurs (3) in I Esdr. but never in lvr.
and in
T0.VT0. is non-occurrenl in Mis and Mt., but it occurs Mk-App. xvi. 1:,
In the historical

books of

LXX,

fxeTa

Lk. (both speech and

narr.).

It

is

very fieq.

266

in

Rev.

(i.

19, iv.

1.

2,

vii.

9 etc.).

PREPOSITIONS
of

contention

[2350]
1

"fight with

," a use apparently

In John, when it is used of people
"
"
"
talking," or
murmuring," or
questioning with one another (/xct
2
either the Jews against
dAAr/A-w) ," the speakers are all on one side
e.g.

(i.e.

against)

confined to Hebraic Greek.

Jesus, or the disciples wishing to question Jesus (not

7rpos

or

some

for,

others

And

awfyrelv, ^rrjais etc. elsewhere are found with

or dative, but not with /xtTa 3
These facts bear on the

Him).

against,

a-vv

interpretation of

iii.

25

(lit.)

"There arose

therefore a questioning

John along with (^era) a Jew about

purifying, and they came to John and said to him, Rabbi,...."
[2350] The whole of the context which turns on the possibility
of rivalry between the Baptist and Christ, who had come into the
Baptist's neighbourhood
suggests that the Jews and some of the

from

2350)

(?

(e*c)

the disciples of

If we
Baptist's disciples wished to incite the Baptist to jealousy.
take CrJTTjcris to mean (as it does in the Acts and Pastoral Epistles)

a quarrel

and a quarrel about some matter that seems

unimportant, we can

to the writer

usual Johannine signification by

give /xera
5
a
after
supposing (1)
parenthesis
"quarrel ," (2) an ellipsis of Ttcts,
"
"
"
"
e*
after
There
some,"
(22135), (3) fxerd meaning allied with
its

arose therefore a quarrel

[some] of the disciples of John [siding]
with a Jew [or, Jews] about purifying
and they came to John
and said, Rabbi,..." i.e. they tried to rouse him to jealousy of
;

Jesus

Nonnus has

Rev.

16, xi.

ii.

7,

pis...'I(uaFvao jxaO-qTai^ 'E/3pa.Lov (JLera cpwros.

xii.

xiii.

7,

Jn

r.

(v.

It
1

xi.

Mk

56 ZXeyov,

implies
vi.

vi.

dat.,

Ztjttjctis

is

Acts
Tim. ii.

strife in

4,

xvi.

43 yoyyvfcre,
ix.

Acts xxv. 19

<t6v),

[2350(7]

Tim.

11

viii.

4 etc.

14,

71756s

But comp.

Cor.

vi.

adeXcpbs

Steph. gives no instance.

19 ^TjreXre, all foil, by /*. d.XXr/Xctii'.
Lk. xxii. 23 irpbs, Acts xv. 2 717x3s

x eTe /*#' ^o-vt&v.

/Hera &5e\<pov KpipeTai...Kpifj.aTa

not in

16

irpos,

Acts

9 dat., ix. 29

vi.

LXX.

In N. T.

it

irpbs.

occurs elsewhere 6 times.

xv. 2, 7, foolish discussion and pedantical wrangling in

ZrjTrjfxa is
23, Tit. iii. 9, and prob. in Acts xxv. 20.

also used in an unfavourable sense in Acts xv. 2, xviii. 15, xxiii. 29 etc.
5
Michael
[2350(5] Comp. Rev. xii. 7 "And there was war in heaven

his

angels

making war with the dragon

and

the dragon

and

made war and

his

angels...."
6

The Latin

[2350c]

iK as follows

versions have

instead of

"
"
a and/" " inter," b " ex," e "Jews"
de," d a."

They

"Jew" and

render

render nera thus

"et"

(but a has "inter Judaeos et discipulos Johannis"), b and e "cum,"

"et," d "ad." Syr. Burk. has (txt) "among the disciples of John with the

"
Jews," but his marg. gives of one of the disciples of John with a Jew {or, the
Jews') S," and the Arabic Diatessaron has "between one of John's disciples and
'

267

PREPOSITIONS

[2351]

0\

(0)

things
avrov

Me-r'

In

[2351]

ix.

aytoy" ontsc (ix. 40)

" There heard

40 (lit.)
were with him

those that

oi/tcs),"

SS has

"

[some] of the Pharisees these

e*c twv <I>. tclvtol ol
/act

(rJKovo-av

the Pharisees which were near him."

This

rendering, if allowable, would remove a great difficulty for the con"

on his
text represents Christ as severely condemning them, so that
;

the rendering demanded by usage

side" or "his companions"
seems out of place here. But (1) perd is hardly ever used of mere
1

proximity, (2) the article would surely have been omitted, since the
sense would require " some, being casually with him."
Chrysostom
"

but
paraphrases it as "following him superficially (e7ri7roA.aos)
how can the supposition of such an ellipsis be justified? It would
be more allowable to suppose that, as in ix. 25 tu<Ao? wv means
:

"being once blind," so here 01 6Wes means "those who once were."
But there the context continues " now I see (apn /JAeVo))," so that
the antithesis and the context together make the meaning clear
:

"

Being [known

moment]

blind,"

to

everyone as]

now

Here

see.

or

blind,"

there

is

"

being [up to this

no such context, and no

satisfactory explanation presents itself".

(7)

MeTA compared

[2352]

with nAp<\

John only once says

fteVetr /actu

the reason being perhaps

These last two renderings necessitate that the two must be

one of the Jews."
described as going together to John and saying "Rabbi" etc.
[2350 d] Chrysostom supposes that the "Jew" was one of Christ's followers,

whom the disciples of John tried ineffectually to persuade. But this view,
besides not explaining fj.trd, fails to explain why the evangelist here alone uses
"a
term he elsewhere applies
the word "Jew" instead of
disciple of Christ," the
one

Joseph of Arimathaea.
"
"
alongwith the High
[2351 a] Even where Peter is represented as (xviii. 18)
the soldiers that arrest Jesus) fierd
Priest's servants (as Judas is "alongwith'
with the
probably suggests blame, "making himself their companion" And,
article, the notion of companionship is strengthened.
earlier (ix. 13) "him
[2351 />] Mori, "once," occurs in this narrative, a little
(xix. 38) to
1

''

was once blind (t6v nore rv<p\6v)." And the context implies that, whereas
"the once blind" had been caused to see, so, "those who had once seen" i.e.
those who, being Pharisees, had once been disciples of the Lord had been made
and
blind.
Ii would therefore make
good sense to read o'i irore per avrov ovres,
irore
have been dropped owing to its similarity with OT6C of which it
that

might

Hut there
seemed a repetition.
6vra before per' avrov.
:!

[2352,?J

|n xi. 54

by the following words

a brief period.

"and

is

no variation

there he

("Now

in the

MSS. except that

places

abode with (utrd) the disciples" is shewn

Jews was nigh") to denote

the passover of the

268

PREPOSITIONS

[2354]

that jxera mostly implies companionship, friendly conversation, aid

etc., for

a special occasion, unless the contrary is implied by adding

1
When the Paraclete (i.e. Friend and Helper) is first
etc.

"for ever"

"
mentioned, it is with p-erd, but qualified by for ever," then with Trapd,
"at home with," then with ev, as follows, xiv. 16
17 "another
Paraclete will he give to you that he may be in companionship with

(p.eff i/xwv) for

you

ever,

even the Spirit of

truth,

which the world

is

not able to receive, because [the world] doth not behold it or underYe understand it because it abides, as in a home, with you
stand it.
(ivap vjxZv /xevet)

W.H.

txt

[2353]

and

in

you

it

ev v/xiv eo-nv, v.r. co-rat,

[really] is (kcu

eWv)."
Here are three stages of

new Friend

instead

The

revelation.

first is,

that the

of being the companion of the disciples for

a few months (like the Lord in the flesh) (//.era)
would be their
and
"for
ever
tov
The
prompter,
guide,
companion,
(eh
alwva)."

second
the

is,

since the

that

disciples

had

companion was the

spiritual

ready in sympathy with the

Lord who saw things

the

The

third statement

them,"

i.e.

you

Spirit,

inmost being
"shall be in you."
"

and

with
it

Spirit
2

(ev)

home

Truth and

they were al(in the eyes of

ivith

was indeed

The

Spirit of

Truth,

was already

as they were) at

that the

in their

(xiv. 17) e'o-Tat

shall be in

is,

affinity

them

(irapd).

essentia//)/

MSS., except

" in

BD, read

But "ye understand it because it

makes very poor sense. Our Lord has previously

used the present tense to the disciples ("Ye are") telling them that
they are (xv. 3) "pure" by reason of "the Word" that He has, as it
were,

spoken into the hearts of

all

but Judas.

regarded as being the beginning of the

now says, "in you [essentially] is."

Spirit,

This " word

which, therefore,

"

is

He

Ilapd

(xiii)

TTApA with Accusative

Whereas Mark
[2354] This construction is never used by John.
and Matthew have "by the sea (irapa rrjv OdXao-aav) " with verbs of
(1)

[2352 5]

In

xii.

"The

omitted (1688 b) by SS and D.

of vrwxoi in Christ's words.

poor ye have always with you (/J-ed' v/j.Qv)" is

If it were genuine it would be Jn's only mention

2
[2353a] In some contexts, ev v/mv might mean "among you all" and not
" in
you individually." But the whole passage indicates that the three prepositions
describe three stages of spiritual help for each one of the disciples individually,
the Spirit being (r) "by his side," (2) "at home with him," (3) "in his heart."
"
Moreover, the Johannine ev almost always means "in," not
among."

269

PREPOSITIONS

[2355]

"
motion, and Luke twice has
standing by the lake (co-no's, or
1 "
eo-Ta>a, 7rapa rrjv Xifxvrjv)
John, though he at least once describes

rest or

Jesus as standing by the sea, never uses irapd thus.

shewn (2340

6) that

once

mean

with the genitive to

"

at least

It

has been

(and probably twice) he uses

on the edge of the

em

sea."

with Dative

(2)

TT<\pA

(a)

TTApA with Dative and mgta with Genitive, see 2352

(/3)

Synoptic and Johannine use

[2355] In the Synoptists, 7rapa tw Oew, or tw irarpi, "with God,"

or "with the Father," mostly suggests "in the sight of God," "in the
estimation of the Father," not "in His, [so to speak, literal] presence."
"
But in John the sense is local and metaphorical, as in viii. 38 that
"
which I have seen with (irapd) the Father," that is in the home of

Father," or

my

we

region that

the side of

"by

"heaven."

call

my

Father."

Compare

side (irapd creavTw). .with the glory that I

.

"

It

xvii. 5

means

the spiritual

"glorify me...^_y thy

had by thy

side (irapd 0-01)."

Now

there stood (laTrJKetaav 8e) by the cross (irapd t<3

In xix. 25
his
of
mother...," there occurs the only instance in
Jesus
aravpw)
It is quoted by
N.T. where irapd is used with an impersonal dative.

Chrysostom with irapeaT7]Kevai and the dative. Is it possible that

"
"
"
"
the cross had already acquired a shade of suggestion of a
sign
"
or military
standard," so that when Christ's disciples had abandoned

Him

in

the conflict, the

women

are described as

still

"

standing by

the cross," as soldiers "stand by the colours"?

(3)

n<*pA with Genitive

On

[2356]

irapd

Kvpiov occurs in

and

ex,

with

iepxop.ai,

Mark and Matthew

see

2326-

8.

Ilapa.

as a quotation in connexion

with the Corner Stone ("This [thing] is from the Lord") and in
2
Luke, in connexion with the Incarnation, just before the Magnificat
means
"from
with
almost
In John, Trapd
always
genitive
[the bosom,
.

or

3
home, or hand, or immediate presence, of]" God

I.k. v.

[2366a]

2.

Mk

xii.

i,

Ml. xxi. 42

(I's. cxviii.

13).

I.k.

i.

45 Zarai reXeiuais...

Kvpiov, and also i. 37 ovk adwarrjo'ei irapa rod deov ttSlv pr)p.a (alluding to
" too hard
Gen. xviii. 14
for the Lord" irapa tu> dap pij/xa) refer to the Incarnation.
3
In this sense it occurs about 18 times, in other senses about 7 times.
Trapa

2/0

PREPOSITIONS

[2359]

Genitive and with Dative interchanged

FT^pA with
the dative construction is followed by
[2357] In the following,
the genitive construction (but D, and most Latin and Syriac versions,
have assimilated the latter to the former) viii. 38 a eyw ewpaKa irapd
(4)

AaAw
Commenting on

T<3

irarpl

TTOLTpOS KCU

TOV

/cat

this,

ovv a rJKOV<ran irapa. tov Trarpos

t'peis

Origen adduces

Ua6(OV pX TCtt ^pOS

6
45

vi.

napa

TOV 7Ta.Tpa ewpctKeV TtS

Ol'X OTL

ip..

rroteiTe.

ttS? 6 a.Kovo-a.%

But in the latter

tov iraTepa.
irapa. [rou] Oeov, ovtos ewpaKev
1
and
6
u>v irapd tw iraTpi instead of o
reads
irapa. [rot;] deov
Origen
2
in tov Oeov at least once
6
reads
Chrysostom
el

an

(x)V

6, we may explain 6 tov irapa

Retaining the text in vi. 45
koXttov tov irarpos above (2308
tov
wv
eh
9), as
\toi>~\
a combination of rest and motion, suggesting the divine nature of

[2358]

deov, like 6

"
" sent from the
like
the Son on earth, not
side, or home, of God
"
BEING
from
but
the
6
the
aireo-Ta\p,evo<; irapa)
Baptist (i.
John

of God," i.e. eternally existing and proceeding from God.

There is a distinction between the believer who (through the Law
"
"
voices issuing from the
hath heard
of Moses and of Nature)
"
"
hath understood their humanising and loving
Father's House and
side

tendency

and the Son,

in the Father's

"
House, who hath seen the

Father."

[2359]

In

38, the interpretation of the

viii.

on the interpretation of
see 2193
to

On

foil.

God, or

to

whole largely depends

on which

as indicative or imperative,

iroieire

part the application of tov iraTpos

shortly afterwards described as the

this, too, rests in

Satan (who

is

" father " of those

whom Jesus is addressing). But in any case there

same contrast as in vi. 45 6 between the distinctness with
"
which the Son " sees the things in the House of the Father and the
is

the

[2357

Huet

rt]

ii.

293 A

irarpbs Kai fxadwv ipxerat irpos

'irepos
fj.e,

irarpl ovros ecopa/ce rbv iraripa, ipel

yiveaiv eXOelv,

/j.e/j.a8y}Tevp.ivai

avyxpwp.evos

/cat

rip,

lias 6 aKovaas irapa rod

oi>x Sri tov iraripa e'wpa/ce tis, et

on

rives

tQv

war pi,

/cat

eiffi

irapa ru>

fir]

ivcrwiJ.aTovij.evwv

wv irapa

\pvx&v wplv

anovaacrai avrov,

at rives

tcjj

els
/cat

epxovrai irpbs tov <xwr%>a

[2357/'] Chrys. Etra e7ra7ef Oi)% on tov Ylaripa rts ed/panev el /at? 6 wv t/c
ov Kara tov rrjs alrias \6yov ivravda tovto \iywv d\Xd /card tov rpbirov
'E7ret el tovto ZXeye, irdvres irapa tov deov iap.iv irov odv to e^aiperov
rrjs ovaias.
'-

rod Qeov

'

That is to say, 7rapd would apply to "all men,"

Son alone. One may infer from this that 6 wv irapa, in Chrys.,
a few lines above, when the text is first introduced, is (as often in such cases)
a corrupt conformation to the received text. Cramer reads e/c repeatedly, but
tov Tiov
e/c

/cat

Kexwpi.o~iJ.ivov;

to the Eternal

has a strangely different text, with irdvTes yap

271

e/c

tov deov

eo-/J.ev.

PREPOSITIONS

[2360]

men

indistinctness with which

whether for good or

"

everyone that

said,

"

the things that

say,

from the invisible,

About the promptings for good Jesus
hath heard and understood."
He does not here
ye have heard and understood."
Perhaps the
receive promptings

for evil.

evangelist wishes to suggest that the muttered instigations to evil

"
"
effort to
understand
them as is required by the

need no such

promptings to good.

n P c

(xiv)

19 ras

in xi.

occurs

accusative does not occur in John.

On the
1990.
With
see
the
irtpl yidpOar,
genitive, irepC

Ilept with

[2360]
v.r.

John almost

in

as often as

in

all

the Synoptists together,

because of the frequency of the Johannine phrases " testify conThis makes it almost certain
cerning," "speak concerning" etc.

A etc. in i. 30 l-n-ep ov iyih dirov, is

would have been no temptation to alter it. It
also demonstrates that virep ov, in that passage, cannot mean prethat

reading of

the

Trepi,

incorrect

for there

"

concerning whom," for, had

would have written irepL See 2369
and the existence of ypa.<puv TVi.pl in
cisely

that

avrw yypa^u.Va does not

mean

71.

v.

46,

quite the

been the meaning, John

The frequency
shew

that

same as

xii.

of

16

-n-epi,

r/v

rrepl avrov.

&tt

See

2339.

IIpo

(xv)

TTpo eMOY

(a)

(x. 8)

"As many

as came before me (rrpo ip.ov) are

[2361]
"
"
before me
has caused
thieves and robbers," the difficulty of

In

x.

all
its

versions and quotations, because the phrase

Tlpo, in
might be used against the Prophets and Saints of Israel.
some contexts, might mean " in preference to" as in "Thou shalt

omission

in

several

have none other gods before me ," if rendered into classical Greek.
But Trpo, with (\6eu>, could hardly mean anything except " in front of"
1

or "previously to."
[2362] In the second of these two senses, however, the phrase
will harmonize with the context, if "before me," referring to what has

1
1

2361

</
]

Ex. xx.

I.W

.5,

LXX

ttMjv ifiov, Deut.

v.

7,

comp. Dent.

xxi.

16.

In

wpd wpocrixnrov fiov, hut AF ttXtji- ifxov. The I, XX, so far

mi he
judged from the instances given by Trommius under seven Hebrew
headings, never uses irp6 t<> mean "preferred to."
Deut.

v.

7,

lias

272

PREPOSITIONS
am

been said ("I

just

of the

coming

[2363]

Good Shepherd") can mean ''before

in the dawn to open the door of

the

Good Shepherd

the

the

and to bring out the flock for pasture." In contrast with Him,
the evil shepherds, or hirelings, may be supposed to come prematurely, while it is dark, trying to force their way into the fold in

fold

order to steal and

kill.
Possibly irpb i/xov may be also intended to
a
notion
of
suggest
"preferring himself to me," but the fundamental
"
meaning is that of time. Only, we are not to suppose that before

me" means "before

Chrysostom seems

became incarnate" or

to suggest) to leaders like

that

it

is

limited (as

1
Judas and Theudas

appears to be uttered by Christ in the character of the Good

Shepherd whether called the Shepherd of Israel, or the Shepherd of
and to mean " As many as have come to the flock, from
the world
It

the

beginning,

mankind by

Good Shepherd's

the short

time,

Him, but pressing forwards

methods of constraint."

to

nor
rule

xii.

npb e

r)p.tpu>v

tov 7raa-^a, see 2288.

ITpos

(xvi)

TTpdc with Accusative, with verb of rest

(i)

"

the

for

waiting

TTpd transposed

(/3)

For

not

themselves with

associating

[2363] The only Johannine passage that needs comment is i. i

In the beginning was the Word and the Word was with (fi-pos) God

where the question is, What is precisely meant by 7rpos?

"
"
in
evangelist might have used o~vv
together with," or /xerd
companionship with," or -n-apd (with dat.) "by the side of," "in the

(tov 6e6v),"

An

household of"

as, in

close connexion with

I

[2362 n]

ipeKTa

side {nap

says,

personified, describing her

aimS)*."

Origen says (Huet

ii.

41 d) irpo yap rrjs reXetuxrews rod \6yov ircLvra

In his context he mentions the
iWiwrj.

avOpibwoLS are evderj kclI

horse'''' in the
Apocalypse (xix.

to.

"white

Wisdom
"
Then

the Creation]
[i.e. during
But John uses a preposition that is
as present evidence goes) not used in this connexion by any

was by His

(so far

Proverbs,

God,

ev

n)

with Ps. xxxiii. 17

"A

horseis deceitful

xx. 7 "Some trust in chariots and some in horses."

The
passages suggest a contrast between the true Deliverer, or Captain of Salvation,
and the false Deliverer, between the Warrior and the

for safety"

and

Ps.

Brigand.

Prov.

viii.

A. VI.

30.

273

l8

PREPOSITIONS

[2364]

Greek

classical

LXX.

nor in

author,

abiding with" spiritually,

" at

home

is

the

all

more

is

Greek, and in the Synoptists, to

in classical

this

used by John to describe

as well as literally, and this is also used

remarkable because Trapd with dative

"

And

mean

"

house

in the

of,"

with."

[2364] In N.T. 7rpo's nva is frequently employed, to mean, not

exactly "at home with," but "in familiar intercourse with," "close

contact with," sometimes hostile, but in any case close, communica2

In the Second Epistle to the Corinthians the Apostle says
tion
.

"

that he desires

to be at

home

in converse

with the Lord (ei-S^eiv

"
"
77-pos
any case to be well pleasing to Him ; and he
uses this preposition to describe his "staying in converse with" Peter,
and to express his hope that the youthful Timothy may " be free

tov K.)

"

and

from intimidation

in

in his intercourse

with" the Corinthians 3

the analogy of Mark's usage, 6 Ao'-yos yv

[2365] According
"
"
the word was in converse with God
9c6v
would
mean
tov
7rpos
to

might possibly have in mind the two

Mark's Gospel where Christ speaks of Himself

and John,

in writing the words,

passages (2364 a) in
as "having converse 7i>ith" men, and where, in each case, either
Matthew or Luke has omitted or altered the preposition. As the
Logos on earth rjv 7rpos di^pwVovs, so from the beginning He was

Steph. and Thayer give no instance of dvai irpbs nva from classical
Wahl's classical instances bear on ypa<pecr0ai, or airoypa<pea6cu, irpbs etc.,
Swete
and contain no example with elvai or with a verb of simple rest.
(Mk xiv. 49) says "see W. M., p. 504, and cf. ix. 19, note"; but ix. 19 note
"
ixed' v/uluov (Mt.), cf. vi. 3"; and vi. 3, commenting on
irpbs v^ds
says simply
ijfxas,
says,
"They were settled at Nazareth (w5e irpbs wuV)"
simply
irpbs
presumably a misprint for ^/xas. W. M. p. 504 gives no classical instance exc.
1

[2363 a]

Greek.

Demosth. Apat. 579 a (Teubner 892) toTs fi>> e...dvai ras dl/cas irpbs tovs dec"
which is not to the point.
i.e. "bring their suits to
xxviii.
In
Chr.
15 "they brought them to Jericho. ..unto their
[2363/;]
brethren," Kai^imjaav clvtovs eis 'I... irpbs tovs d5e\(povs avruif, motion is implied.

fxodiras,

-2

No

instance has been hitherto alleged of

2

[2364(7]

Mk vi.

3,

Mt.

xiii.

56 (Lk.

With tis {irda-ai irpbs T/Acas elfflv),''

Mk

eluai. irpbs tlvol

"
diff.)

ix.

19,

in

they are

Lk.

ix.

41

LXX.

all

in familiar intercourse

(Mt.

xvii.

Mk

xiv. 41;

17 p.i0' v/xQv)

(Mt. xwi. 55
53 ntd' v/xuv) "I was daily in converse with you (irpbs v/j.as) in the
Temple teaching and ye did not seize me." Cornp. Mt. xxvi. 18 (Mk-Lk. diff.)
"I
irpbs at irotw to llacrxa
keep the Passover in thy house." The context suggests
'

low long

.mi.,

Lk.

shall

hold converse with you

(irpos v/xas) \"

sxii.

a sign, and a secret arrangement, and confidential communication.

*
[2364 b] 2 Cor. v. 8, Gal. i. 18, 1 Cor. xvi. 10 &<p6(3ws yivi)T<xi

Comp.

Gal.

(biap-tiv-Q

ii.

vpbs

irpbs vfj.ds.

"that the truth of the Gospel might abide in converse with you

iifx.ds)."

274

PREPOSITIONS
7r/3o5

[2366]

and the twofold application of the phrase "

tov Oeov,

in

converse

"

with

prepares the way for the thought of a Mediator.

Moreover,
this preposition, being regularly used with many verbs of speaking
1

might seem appropriate to the definition of the Word.

[2366] But would an educated Greek at once understand
euai

but

7rpos,

Gospel

and

is

it

7ro6s

with

7rpo's

rjv

In Mark, the context shews the meaning of

not shewn thus at the beginning of the Fourth

0e6v in this sense

toi'

the accusative, in
"

regard to," as in wpos ravra

classical

Greek, means

having regard to these things,"

"having
one of the commonest phrases in the language. Hence Trpos rbv
Oeov might be taken by Greek readers to mean " having regard to
God." And this would agree with abundant instances of tfiv irp6%
classical

in

rira,

"

Greek, meaning

to live

in absolute devotion

to

where Demosthenes describes patriots as " living with

anyone"
2
constant regard to (7rpos) their country ."
This sense, too, suits the
as

whole of the Fourth Gospel, which describes the Son as doing

nothing except that which He sees the Father doing, so that the
is regarded as always, so to speak,
["looking] toward,'" or
having regard to" God.
Probably John combines this spiritual
meaning ("devoted to") with the more local meaning ("in converse
with ") and, in his own mind, the former is predominant 3

Logos
"

Not however

[2365 a]

so freq. in Jn as in Lk.

Myeiv and

elrretv rrpbs in

Jn

occur only thrice of Christ's words, but more freq. as to the words of others.
[2366 a\ Aristot. Khet. i. 9. 4 eXevQepov yap rb pi] rrpbs aXXov ffjv, Plut. A/or.
471 K iirei rrpbs erepovs rj irpos avrovs eidiapeda 'Ctjv, Demosth. 411. 33 rols 5e
rrpbs
irpbs
3

vpas w(7iv (comp. ib. 361. 4 Trpos rovrov rravr eaKorrovv), Lucian iii. 312
It is frequent in Aristotle.
pbvov ae j"cG.
[2366 />] llpbs Tiva with verbs of speaking which is prob. non-existent in

Mk-Mt. except

in

7rp6s

dWrjXovs or

iavroijs

nearly so frequent as in Lk. Jn seldom has

others (iv. 48 "Except ye see signs...," vi. 5

fairly frequent in Jn, but not

of words addressed by Jesus to
"Whence are we to buy loaves?"
is

it

viii. 31 "If ye abide in my word...," addressed to those

called the children of the devil), but more frequently of
(ii.

3,

first

iii.

iv.

4,

In

chapter.

15,

49

LXX,

etc.).

In Lk.

Trpds Tiva in

it

is

Kings

who are soon afterwards

words addressed to Jesus

so freq. as to occur six times in the

xii. 5, 7, 10, xxii. 18 etc. corresponds

to rivi in 2 Chr. x. 5, 7, 10, xviii. 17 etc.

[2366

them."

c]

In

Mk xii. 12, Trpos avrovs elrrev means "with reference to (or, against)
Mk x. 26, W.H. read Xiyovres Trpos avrbv without altern. following

In

BCX, and this would mean "to Jesus." But the text varies greatly. SS omits
"saying" and has "in themselves," and AD and the Latin vss. have 7rpos eavrovs.
There does not appear any reason why trpos avrbv, had it been in Mk, should
have been altered

some MSS.

to

after the

irpbs

in

eavrovs.
rrpbs,

or

But
if

if

275

e in

the

eavrovs

eairroi''s

were dropped

were spelt avrovs,

it

in

would be

l82

PREPOSITIONS

[2367]

TTpdc repeated after verb of motion

"
She runneth therefore and
[2367] In xx. 2
Simon Peter and unto (7rpd?) the other disciple
(2)

and

saith to them..."

why

is

kcu

if

(Trpo's)

Jesus loved

The repetition would

marked manner between

had been repeated in a brief phrase like 7rp6s 2.

Perhaps here it means simply that the two were not

xpo's

'IwaV^v.

7r/3os

whom

repeated?

irpo<;

certainly indicate a desire to distinguish in a

the two,

cometh unto

same house, and Mary is to be supposed as being

accompanied by Peter to the house of the other disciple. No other
instance quite like this is given by Winer-Moulton (p. 522, Part iii.
sect.

the

in

living

1.

7.

without

Elsewhere prepositions are repeated to give

a).

and weight

tinctness

in

/cat,

Eph.

vi.

clauses as in Jn xvi.

to separated

dis-

(and,

12).

Pfpuc with Dative

(3)

1
[2368] This occurs four times in John (Mk (1), Mt. (o), Lk. (i) )
always meaning "at," "close to," xviii. 16 "Peter was standing at

the door," xx. 11

"two angels

"Mary was standing

at the

tomb

outside," xx. 12

one at the head and one at the

sitting

feet."

Ilpds,

"near," with dative of person, occurs in Sophocles {Ant. 1189, Oed.

Col. 1268) (comp. Aesch. Suppl. 242) and might conceivably have

been used
(xvii)

(7rpo<;

tw

$e<>)

(see also

'Yirt'p

in

i.

if

271822)

with accusative occurs as

[2369]
2092. 'Yntp with genitive occurs
'Y-n-ep

number of
instances

2
John had meant merely "near ."

instances in

all

the Synoptists.

refers to the death of

it

v.r. for (xii.

3 times in John,

one

In almost
for the

43)

rjrrtp,

see

more than twice the

all
1

many'

the Johannine
But in the

comparatively intelligible that avrote (read as aiVoi's) should be changed to avrbv

and avrbv might be thought by the scribe of B to agree better with Mt.-Lk. and
with the context, which describes Jesus as answering what is said by the disciples.
VY.II. reject B's reading of eavr. for avr. in Mk viii. 37 and xi. 8, and place

it
in tin- margin in
probable than avrbv.
1

rrj

Mk

v.

narafidati

r.

r/v

8t

xi.

(f/ctt

On
irpbs

the whole, in

r$

6pti,

Lk.

Mk

x.

26, eavrovs

seems more

xix. 37 iyylfrvros 5 avrov

77S77

wpbs

opovs rQiv 'EXcuuSi'.

'-

[2368(7]

7.

\\\i)aiop,

"near," deserves mention as a preposition peculiar to Jn

"

in

near to the parcel of ground." \\\t)oiov, "near,"

5 w\-qalov rov xw/j'oi', R.V.
occurs nowhere else in N.T., nor does Steph. quote it freq. except with genitive of
iv.

LXX

where
influenced by
person (but see Aescli. Prom. 364). Jn may have been
occurs (Tromm.) 10 times, .nice (Josh. viii. },},) in connexion with Geiizim,
called in John (iv. 20
21) "this mountain."
it

:t

Jn

xvii. 19 virep

avrQv ayiafa itxavrbv refers also to mediation.

276

PREPOSITIONS
it

following

is

whom

he of

is

become (A.V.

[2371]

rendered by R.V. (as well as A.V.) "of": i. 30 "This

(virep ov) I said, After me cometh a man which is
"is preferred")

[2370] Against
regular Johannine

"speak about."

this

rendering

preposition
is

it

'Yirep,

closely resembling

before me...."

that

of

true, is
irepi,

the fact that (2360) Trepi is the

the phrase "speak, of" meaning
used by some authors in a sense

is

in

as

we might use "on" ("on

this

subject the writer urges etc." often with a notion of advocacy): but
in such cases the context
referring generally to a thing, not to

a person

ought to

be such as

make

to

the

meaning

clear

Here

1
.

the context suggests "in behalf of."

For the Baptist is speaking as
a messenger or ambassador of the Messiah, and he might have used

the words of St Paul

"We

are ambassadors in behalf of Christ 2 ."

[2371] Ammonius among other explanations, suggests that dvtjp is

here applied to Christ by John the Baptist in the sense of wp.(f>io<;,
"bridegroom," and it is an undoubted fact that in the Fourth Gospel
,

the singular of dvqp

is

always capable of

this

sense

4
:

and the Baptist

introduced later on in this Gospel as calling Christ the "bride5

groom" and himself the "bridegroom's friend ." This suggests
is

new way

legitimate

which we may interpret vnip in accordance with its

meaning: "This is he in behalf of whom [coming as the
in

bridegroom 's friend in behalf of the bridegroom] I said, After me

It would be too much to substitute "husband"

cometh a man...."

for "man": but a play upon the word, suggesting the former, may
In the first statement of the Baptist's evivery well be intended.
dence the word "man" did not occur (i. 15) "This was he (lit.) that

The
(1927) I said (ouros r/v ov 177-01'), He that cometh after me...."
insertion of the word dvrjp is therefore all the more remarkable here:
and

so

is

moment

the insertion of
of discovery

After an interval he

is

the

We may

v-n-ep.

Baptist

suppose that in the first

simply announces a superior.

"He

able to define the superiority:

is

the

[2370 a] E.g. in Xen. Cyrop. vii. 15. 17 Abradates has been, in effect,
pleading in behalf of the flanks of the army that they will be exposed while he
himself will be so safe that he is almost ashamed to take the position assigned to
him. Cyrus replies, "Well, if your part [of the
is
be not alarmed

army]

for them

In

"

(' to.

irapd

crol

KaXws lx et Odppet

virep iKelvwv)."

right,

See 2719

a.

[2371(7] In iv. 16, 17, 18

13 ovSe ek de\r)/j.a.Tos dvdpos, the use of dvrjp instead of dvdpwwos

i.

Cor.

v. 20.

Cramer ad loc.
the context shews that it must mean "husband."

" not
husband," the meaning being
by mortal begetting."
5

Jn

iii.

29.

277

may

See 2722

c.

indicate

PREPOSITIONS

[2372]

dvijp,

the lord, the

half,

the

preparing
'Y-iro

(xviii)

and

husband of

Israel.

way for him as

came and spoke

the bridegroom

"

in his be-

See 2718

22.

viroKaTa>

'Ytto with Accusative

(i)

[2372] 'Ytto with accusative occurs only in i. 48 "Before Philip

called thee being under the fig-tree I saw thee {irpb tov o-e <J>tA.i7r7ror
oi'Ta vtto

</)wi'/crat

with
in

John,

i.

50 "Because

the fig-tree (on cTSoV

a phrase with

v-n-6

eirjoV o-e)."

This should be compared

contains the

only instance of v-rroKaria

I saw thee underneath

ryv avKrjv

the following, which

o-e

said to thee that

iVokcitco rrj^ <rvKr}$)

and accusative

is

Here

thou believest!"

quoted with vTroKarw and genitive.

Perhaps the more emphatic form viroKaro), "under cover of," emphasizes the notion of secrecy: "Because I said to thee that I saw
thee under cover of a fig-tree [as

The same

if

that were, in thine eyes, so very

is found in Luke's, as compared

marvellous]."
with Mark's, description of the suppressed light. Mark has "under the
bed," but Luke "under cover of a bed," or "thrust doivn under

a bed

xxi.

."

[2371 U\

Cyrop.

substitution

iii.

3.

For

vieip

14 eVei oSv

with personal object and verb of speaking, comp. Xen.

<rii <riu}irq.s eyw Xe^w ko.1 vwep gov Kal inrtp r)p.iv,
Polyb.

9 TavTa...atraprjvaTo

14.

vwkp iravros tov trvveSplov,

eVoterro rbv xPVflaTia'P- 01' Ka ' tovs \6yovs.

iv. 21 virb tt\v KKiv-qv, Lk. viii. 16
[2372 a]

xxviii.

16.

4 vwep

rjs

[7rpe<r|3ei'as]
-

Mk

vnoKarw

k\lvt)s.

In

LXX,

"under the tree, oak, pomegranate etc." is regularly vw6 with accusative, but (2)
"under every green tree," referring to idolatry, is regularly inro K&Tui (in Is. lvii. 5,
where LXX has vird, Aq. and the rest have vtok&tu) with genitive. By so
allusive a writer as Jn this distinction might be utilised here if the intention was
to indicate in the second phrase (vttok&tu)) that Nathanael was passing through
some spiritual crisis and perhaps wrestling with the solicitations of evil thoughts
( 1 )

just before Philip called

him.

There is ambiguity in the first words, npb tov...<tvktjv. The caller

might be Nathanael or Philip, and either Philip or Nathanael might be under the
We have to infer the meaning from the context. And, even when
fig-tree.
[2372

tlSbv ae

/>]

is

added, there

is still

ambiguity.

"Qvtcl

may

agree with (1) the preceding

or (2) the following ere: and the meaning may be (1) "[Long, or just] before
I
saw thee,"
Philip called thee at the moment when thou wast under the tig-tree
I saw thee in that moment when thou wast
(2) "[Just] before Philip called thee

under the

fig-tree."

Chrysostom lias a long and not very clear commentary, in the course
of which he seems to assert that Christ had seen Nathanael not only "just />,/c>/r
[2372(]

(Trply

r\

<\>wvr)oai)" the calling hut

had not come to say

this.

And

also "before this (irpb tovtov)"

yet

only the time

Chrysostom previously says "But Jesus

278

DEMONSTRATIVE PRONOUNS

[2374]

'Ytto with Genitive

(2)

[2373] 'Ytto with the genitive

avoided by John (1885) as he

an action rather than of an

is

prefers to speak of an agent performing

216

ex wv T <*s

act performed

by (vVd) an agent.

c'rroAds

Trjpwv avrds CKetvo's iariv 6 dyairdJv fie- 6 oe aya7rwv /xe

jjlov

k.

dya-n-rjOyjo-eTai

t.

v-n-b

TraTpd? /xov,

It

occurs only in

xiv.

where perhaps the writer desires to

repeat precisely the words 6 dyairdiv pe so that they may constitute

the two middle terms of the sentence (2544 a). Perhaps the frequency

of the nominatives 6
iii.

io,

Had

here.

aya.7rcoi'

and

dya-n-wv in the Epistle (i

//.r)

Jn

ii.

may partly explain the shape of the sentence

verb been npaw we should have expected e'dV tis i/xi

io, 14, iv. 7 etc.)

Tiiia Ti[X7]aL

the

avTov 6 Trarrjp similarly to

xil.

26.

PRONOUNS
Demonstative

I.

(i)

Air6s (see also

27237)

sometimes means "he" (unmean

it
to
but
uses
"himself," sometimes in
emphatic);
always
John
a context mentioning other persons ("himself (avros) and his mother,"
2
"himself and his household ") but more often without such context
[2374] Avto's

mean "of

to

prompted,"

(nom.

his
ii.

e.g.

sing.), in

Luke

own knowledge,
245 "But Jesus

or motion,"
[of] himself

"unaided," "unwould not

(d. Se'I.)

himself to them because he understood [of] himself (Sid to

avrbv yaw/cHv) all men... for he knew [of] himself (auVds yap eytvwtrust

answered as God.
For indeed He said I have known thee from the beginning...
and 'But now (i.e. just now) did I see thee in the fig-tree (Kai yap el-rev, ore
Avudev <re otSa...Kal, NO? eUbv ae ev ry (rviqj. ..).'" Probably teal yap elirev means
"For indeed He said {in effect}" i-e. He meant. And Chrysostom perhaps
implies that the words of Jesus contained both of the meanings above mentioned,
be
though the time had not yet come when the former ("long before") could
It will be noted that he paraphrases "under the fig-tree"
clearly expressed.
as

"in
1

[the covert of] the fig-tree."

[2374 a]

with Judg.
the

Comp. Lk.

xvii. 7

xix. 2 Kai Idoi/ avrjp ovd/nan Za/c. Kal avrbs

Heb. "and he [was] a Levite," and

this use is
-

see Lk.

iv.

probably Hebraic.

[2374/5]

Jn

tjv

dpxiTe\uvTjs

Kal eyevqdt) veavlas...>cal avros Aeveirys, a literal rendering of

ii.

12, iv. 2, 12, 53, xviii.

his disciples," (A.V.)

"he entered and

(R.V.)

his disciples."

279

14

15, viii.

etc.

" he entered
himself

In Lk.,

(d.)

and

PRONOUNS

[2375]

what was

o-Ktv)

knew

man

," vi. 6 "For he himself (a. yap)

of himself, although he asked a
question]..."

in

knew

[i.e.

he

[2375] So in vi. 15 "Jesus withdrew again into the mountain

himself alone" avros /xo'vos is in contrast with the multitude that

wished to seize Him, and perhaps

himself alone."

does not merely mean " by

airrds.
Perhaps it has a

it

Several authorities omit

The same

mystical emphasis (27246).

to the grain of seed that will not die,

but R.V. "it abideth by

phrase, avVo? pros,

xii.

itself alone."

is

applied

A.V. "It abideth alone,"

would be well to use the

24,
It

"Then he himself also went

up [following his brethren]." In v. 20 "The Father loveth the Son
and sheweth him all things that he himself doeth," R.V. has
emphatic pronoun elsewhere,

10

e.g. vii.

"himself"

but does not have

it

in

xii.

me commandment

given

In the

Se'SwKei')."

latter,

"The Father

49
(6

Tre/z^as

irar^p

awVds is not quite the

"

and no other " it is rather,

His own character of Father

He

in

[2376]

p.*

that sent

me

avros

same

as

hath himself
p.01

ivToX^v
"

e/<u'os,

His own person," or

"

He

He
in

Avtovs (accus. pi. masc.) occurs very

frequently in the
denote disciples, multitudes, Pharisees etc., in

Synoptic narrative, to

relation to Jesus, describing how

Jesus "taught them"
"
called them," "sent them" " questioned them " etc.
them,"

"healed

In John
occurs thus only four times 3
one
instance
in
an
inter(excluding
4
polated passage ). On the other hand it occurs nine times in Christ's
Last Prayer referring to the
disciples, when He is praying to the
it

"them 5 ."

Father concerning

[2374<| A.V. omits "self" in each of the three cases, R.V. in every case
but the third.
The threefold repetition of avrds is remarkable. In reality it
does not mean "Jesus, by himself "for
Jesus repeatedly declared that He does
nothing "from, or by, himself" but Jesus being one with the Father or with
the Spirit.
Comp. the threefold repetition of ravra in 23967.
2

In

SS

inserts

49 R.V. has

means "himself

d; but
'

xii.

"The

4 ovdeU yap tl iv Kpvirr^ voui

correct,

BD

In

[2375 a]

vii.

r
auT6^
work."

forel

in opposition to his

(v irapp-qaia dvai, the txt, if

W.H.

marg. has avrd, with

c might be dropped before e, (2) although Syr. Cur. omits avrds,
See 2727.
(3) fijTui with accus. and inf. is not found in N.T.

(1)

it,

Disciples in
viii.

Father which sent me, he hath given me...."

ko.1

i.

38,

vi.

17, xiii.

1,

soldiers in xviii. 7.

2.

r'

[2376 a]

xvii. 6

23.

The

noin. pi. avrol

is

used

(peril,

in

more personal

and emotional sense than tKUfoi) in Christ's

Prayer for the disciples,
"that they may be also themselves hallowed," xvii. 21 "that
themselves

in

us."

In xvii. 8 na\ avroi iXafiov, there

280

is

xvii.

19

they may be also

perh. a notion of spon-

DEMONSTRATIVE

[2378]

to iroTrjpiov...ov /at/ 7ti<d au'rd, there is probably

[2377] In xviii.
a combination of two constructions (i) "that very cup (avV6 t. it.),"
i.e. the cup just as the Father presents it, and (2) the repetition of

1
In xx. 2
avro (more usually eKtivo) to emphasize the object
15,
"
after Mary has said
They have taken the Lord out of the tomb,"
.

the two disciples run thither, and one of them happens to be indicated
by a pronoun (xx. 6 "Simon Peter following him"): but the narrative

proceeds to describe how Peter (xx. 7) "entered into the tomb, and
beholdeth...the napkin, which had [before] been upon his head,"
where "his," of course, means "the Lord's" very naturally and

"

dramatically since
is

assumed by him

the Lord

"

in the

is

mind of

the evangelist and

minds of sympathetic readers

to be in the

and

addressing, for the first time (as she supposes), the

"gardener," says "Sir, if thou hast conveyed him away," although
seekest thou 2 ?"
the "gardener" has merely said,

Mary

similarly

"Whom

[2378] The meaning of avrov is disputed in the following, viii. 44

" He
(eKeu'os) was a murderer from the beginning and stood (eo-rrjKev)

not in the truth because there

speaking that which

(<ek

twv 181W) (2728)

is
;

Falsehood

Satanic.

is

is

he speaketh out of

a false speaker

(i/zeuo-nrs)

regarded as being slanderous,

Whenever Satan

abundance of

of the

i//ei)8os)

because he

Whenever he is
his own

truth in him.

Here "of it" probably means "of

father of it (airrov)."
false."

false (to

no

is

and the

that which

i.e.

is

diabolic, or

which is false he speaks "out

"out of his inmost nature"; but it is

utters that

his heart,"

also suggested (by "your father" in the context) that, when the
Slanderer causes men to slander, he speaks out of them as "his
"
181W being either masculine or neuter.
For Origen's and
family

Chrysostom's views see 2728.

which,

if

"of"

is

meant

for

probably not English (2728

R.V. has "speaketh of his own"

(as in "give of" "take of"),

"from"

b),

is

or only the English of scholars.

taneousness, "and they of themselves received the words I gave them."

(In
11 avroi (v. r. ovtol), if genuine, is antithetical to the following eyu.)

xvii.

1
[2377a] Winer-Moulton p. 184, after quoting Jn xviii. 11, says "The
pronoun is used for emphasis so also in Mt. vi. 4, 1 Pet. v. 10 (Acts ii. 23),
Rev. xxi. 6." But W. H. reject at)ros in Mt. vi. 4, Rev. xxi. 6, not even giving
:

it in the
In 1 Pet. v. 10 aurbs Karapriaei probably implies the willingness
margin.
of the Father to strengthen those who resist temptation (not "He [as distinct
from others]"). In such a solemn utterance as xviii. 11, it is hardly possible that

avro should be "pleonastic."

2

On

avrov, as distinct from iavrov or

t'Stos,

28l

used possessively, see 1720 a

i.

PRONOUNS

[2379]

[2379]

Some have

ns "anyone," implied
speaks... he

is

liar,

suggested that avrov above

as the subject of

and

AaA.17,

so is his father,"

i.e.

(viii.

44) refers to

"Whenever anyone
so

is

But

the devil.

(1) the alleged instances of the omitted ns are quite different from
the context here
(2) Such an end to a sentence as xal 6 7raT}p
1

avrov, leaving the reader to supply "is the same," or "likewise a liar,"
is
(3) Where the subject is
quite unparalleled in this Gospel.

omitted,

would not be permissible (except

it

such as Mt.
referring

xix.

back

"
3 e^ecrriv

[nvt],

in very special cases,

man may ")

to use a

pronoun

to the non-existent subject.

"

[2380] In xi. 45
mean] those that had

Many

come

therefore of the Jews, [by 'many'

Mary... believed in him: but

some of them (tiv Se e avruv) went away to the Pharisees and told
them...," the pronoun "t/iem" may mean either "the Jews" or that
section of the Jews which "had come to Mary." For a discussion of
this see

1941

foil.

It is

(01 i\66vTe<;) to

not likely that those

who

"

told the Pharisees

"

told them from good will to Jesus, desiring to glorify the latter
for,
had that been the meaning, the writer would probably have used
2
"
"
"
"
and," or therefore," instead of but (" but some of them went ").
:

Of the instances alleged by Winer-Moulton p. 736 n. 3, Job xxviii. 3

R.V. and A.V.
supplied in R.V. but "He" {i.e. God) in A.V.; both
and its poetic character
agree in supplying "God" in the context (xxvii. 22),
makes it of little use as a parallel to Jn. In 2 S. xvi. 23, 6v rpbwov ewepuT^o-rj is
a literal rendering of Hebrew, "as though [one] were to take counsel," and has
In Mt. xix. 3, ran may be easily supplied
little bearing on independent Greek.
In
x. 2 has dt>5pL.
after ^<ttiv, "[one] is permitted," and the parall.
1

[2379 a\

"man"

has

Mk

the substantival infinitive in ov xp e ^ av ^X eTe yp&<pe<- v vfi!iv is very

doubtful, having regard to (1) dxopxv in B, tx.ofJ.ev in other good authorities,
to 1 Thess.
ypatpecdai. in some authorities, and to (2) the likelihood of conformity
1

Thess.

v.

Jn

iv.

9,

ov xpeta"

viii.

Zx eTe "V""

ypdtpeffdai..

In any case

it

supplies no parallel to \a\fj in

44.

[2379 b\ Winer himself does not recognise the omission of the indefinite ns
from his
any instance except where the subject can be supplied by the reader
own knowledge or reading, or where it means "God," "Scripture," "the sacred
writer" etc.: and, though it is frequent in LXX (as literal transl. of Hebrew,
but
Esdr. ii. 18 eino-Kecptfrj)
e.g. Ezr. iv. 15 "that [one] may search" iiruo-KtypriTai,
Winer-Moulton before it can be
it
requires more support than is alleged by
in John, who had. other ways
recognised in any book of N.T., and especially
himself (idf tis \a\77, 6 \a\wv etc.), so that antecedently he would
of
in

expressing

not be likely to use such an ellipsis even if the other evangelists used it.

It
[2380^/
may be said thai the impotent man cured by Jesus
1

information similarly

(v.

15) to the

Jews.

Bui

we

gave

are not told that he "believed

him as ungrateful
Jesus"; and it is quite possible that the evangelist regarded
and unbelieving a contrast to the blind man, of whom it is expressly said
that (ix. 368) he "worshipped," after expressing "belief."

in

282

DEMONSTRATIVE

[2382]

how some of those who " believed in " Jesus

could (apparently) act against Him.
Possibly, it is one of the
instances of John's manner of stating a fact, first, loosely and (strictly
It is difficult to explain

even

speaking)
If

(1925).

inaccurately,
the meaning

so,

and then correcting the statement

may be "those that had come to

[as a whole or, almost without exception]... believed... but

[few] of them [did not believe, but] went away to the
Pharisees..."
For 8s = auros or cKelvos, see below

Mary
some

'EKtivos (see also

(ii)

272932)

[2381] This pronoun

is

used frequently by

all

the evangelists as

an adjective, especially in temporal phrases such^as "in those days,"

"from that hour" etc., and all the Synoptists have it in the phrase

"woe unto

that

man

But the

(t<3 dv0pwir<a e/ceiVo)) ."

singular, as a

He uses it somepersonal pronoun, is almost confined to John

times, without much apparent emphasis, in narrating a dialogue (" he
answered," "he saith ") to mean "he, on his side, replied, said,
.

denied

etc.

"

[2382] Outside dialogue, when John uses e/ccivos in his own

words, or in the words of others reported in the first person, it
"
He was not the
generally has considerable emphasis as in i. 8
"

the Baptist, was the Light),

Light
(i.e. do not suppose that he,
i.
18 "The only begotten... //t? [and no other] hath declared," i. 33
"
He that sent me... he [and no other] said to me," ii. 21 " [The Jews

took the words

literally]

but he was speaking about... 5 ."

It is often

used by the Son concerning the Father, v. 19 "Whatsoever things he

"
doeth
and similarly in v. 38, vi. 29, viii. 42. The Samaritan

woman

also uses

it

about the Messiah,

iv.

25

"when

he (emph.)

(e.)

AB

1
alone retain 8s dt, which is omitted
[2380 b~\ In v. 1 1 6s Se aweKplOr) avrois,
or changed to 6 de by other authorities. *0s 5t is prob. more emphatic than 6 5^
and less emphatic than avrbs 8^ (which, in Jn, would mean " he [of] himself said").

N.T. elsewhere only in Mk xv. 23 5s 8e ovk ZXafiev

and 33 almost alone preserve 6s). It is one of several curious
characteristics common to Mk and Jn.
Steph. gives abundant instances of /ecu 6's
in Plato and Xen., but none of 6s 5e.
But comp. Job xxii. 18 6s 8e evw\r\ffev,
where 6's represents the Heb. pron. "he" and is emphatic, Aq. and Theod. have
"Os
accu cu't6s (A ore ye), Tob. v. 13 6s 8e etirev, 'Eyw 'Afixptas (X ko.1 etirev ai>T<p).
2
Mk xiv. 21, Mt. xxvi. 24, Lk. xxii. 22.
/j.iv...5s 8t does not occur in Jn.

"Os, in this sense, occurs in

(where

3
4
5

SB

Lk.

Jn

xviii.

14 has Trap' inuvov,

ix. 11, 25,

Comp.

36

(?), xviii.

the pi. in x. 6

Mk-App.

xvi. 10

has

iKelvi).

17, 21.

"But

they

(e.

thought...."

283

de)

did not know,"

xi.

13

"But they

PRONOUNS

[2383]

cometh, he (unemph.)

will

tell

us

all

In the Epistle,

things."

it

is

the pronoun used to denote Christ, as being the Person

always before
the writer's mind as his example.
'E/cctvos is used thus six times
there,

and

no other sense

in

1
.

In John, ckcivos 2 when preceded by *ai, is

generally
combined with it in the form kcWvos. The following is exceptional,
xix. 35 "And he that hath seen hath borne
witness, and his witness
[2383]

is

true (dA. airov Icttlv

7]

he (unemph.) saith true

Here

believe."

may

substitute for

jj-apTvpia)

(oTStv

exeivos

on

and he

Ke<Vos

(/ecu

knoweth

that

akrjdy \eyet), in order that ye also

might theoretically be a mere emphatic

au-ro's.
Then the meaning would be
quite certain that he himself is speaking

the preceding

simply, "he that hath seen is

the truth."
But this does not

the occasion
impressive.

make very impressive sense, whereas

demands something not only impressive but uniquely
Moreover it seems to demand a combination of more

witnesses than one, as in the Gospel, where

(viii. 17) "the testimony
of two men" is mentioned, or in the Epistle, where
v.
(1

"three" witnesses are mentioned

"the blood," and "the spirit."

by

[2384]

The passage may perhaps

v.

"Another

know

32

he

is

that the witness..

is

Jn
8)
connexion with "the water,"

in

in

some

that witnesseth

true," where,

respects be illustrated

concerning

me and

though Chrysostom supposes

the Baptist, He probably means (2730) the

Father,
who "witnesseth" to the Son by the works that He (v. 36) "hath
St Paul appeals sometimes to the
given" to the Son to accomplish.
4
testimony, as it were, or presence, of God or Christ
and, on one

mean

Jesus to

occasion, not long after the words "the

Jesus Christ... knoweth that

revelations of the

Lord 5 ."

So

God and

Father of the Lord

not," he passes to "visions

lie

here,

we appear

to have a

and

solemn

appeal on the part of the evangelist touching the truth of a statement

that he obviously regards as symbolical of a profound
mystery not
apparent to the soldiers at the crucifixion but revealed to him.
To
whom should he appeal except to the Lord Himself from whose side

The fern, occurs in v. 16, the

3, 5, 7, 16, iv. 17.
16 iTrbwTai...Tr)S (Kelvov fieyaXeiSTTjTos.
[2383 a] Perhaps the only exception in Jn, besides the one above discussed, is
v. 39 " Ye search the
Scriptures, and they are they (icai itcdval uaiv) that testify
1

Jn

ii.

neut. never.

6 (see

Westc),

Comp.

Pet.

iii.

i.

concerning me."
3
Alford tends k&kuvos with X.
4

Rom.

ix. t,

Gal.

i.

20, 2 Cor. xi. to

284

11.

>

Cor.

xi. },\
foil.

DEMONSTRATIVE

[2385]

he declares) there flowed forth "blood and water"?

But, if so,
the Epistle (2382) that the evangelist might
naturally speak of the Lord as e/mvos, when recording His testimony
to the truth of a tradition revealed to "him that had seen it," whether
(as

we have seen from

in a vision or otherwise,

"And

and

his witness is true,

and

also

may

believe 1 ."

For a

he that hath seen hath borne witness,

knoweth that he saith true, that ye

He

parallel

from Barnabas, see 2731.

[2385] Chrysostom has the following comment on vii. 1 1 ttov

iarlv eVeti'os; "By reason of their great hatred and rancour they
would not even call Him by His name 2." The same pronoun that

might mean, in the mouths of admirers, "that [great] man," might

mean, in the mouths of enemies, "that [notorious] num." In vii. 45
"There came therefore the officers to the chief priests and Pharisees

and they (eVeivoi) said to them, Why did ye not bring him?" we
must bear in mind that John has previously described (vii. 32) "the
chief priests and the Pharisees" as sending officers to arrest Jesus.

whom

Meantime, he has told us about the talk of "the multitude," of

say this, "others" that, some for, some against, Jesus: now,
in contrast with the "division" in the multitude, he describes the

"some"

fixed

and

virulent determination of the Pharisees by emphasising the

"they said

in

pronoun

."

See also 2732.

1
[2384 d\ If the evangelist is distinct from "him that hath seen," then this
sentence implies three witnesses.
It should be noted that this
evangelist alone
records that the Saviour, after the Resurrection, shewed the disciples His wounded

side (xx. 20, 27).

On

[2384/>]

verse,

which

Nonnus

(cd/jLef) prob. read oida/xev.

35 Blass (p. 172) says, "There is doubt about the whole
wanting in e, and Cod. Fuldensis of the Vulgate, about this

xix.

is

particular clause

[i.e.

the

itcetvos clause],

about the text of

this clause, as

Nonnus

read eKcivov otdafiev, etc." But e, besides omitting the verse, alters the order of
the preceding words "sanguis et aqua" to "aqua et sanguis"; and it is possible
that the omission may be from homoeotel., in passing from -is in sanguis to the -is
in

"credatis" ("ut
into eKuvov

amended

et

vos credatw

oi8a/j.ei>

").

So

difficult

but the emendation

is

a verse might naturally be

manifestly based on xxi. 24

on. d\r]6ris avrov i] fxaprvpia earlv.

But there is great force in Blass's
" theories as to the
warning against basing
origin of the fourth Gospel on this
verse," and in his objection to "the meaning ordinarily attached to it."
o(8a/j.ev

So,

too,

Cramer,

rivos

eveKev...;

vtto

iroWov

/jlictovs

/cat

ttJs

dyrex^eias

ovvcxbfi-evot..

[2385 a] The antithesis is much more obvious in Acts iii. 13 tv v^eis [j.v
ii
Ye on your side
Trap8uiKaT...KaTa irpdcwTrov IleiXaTov Kpivavros inelvov aTroXueiir,
delivered up. ..when he on his side had decided to acquit."
In the context of Jn
:f

there

is

member

no

ixiv

and there

of the antithesis.

is

a considerable interval between eicdvos and the earlier

Still, antithesis is

285

the explanation.

PRONOUNS

[2386]

OStos

(iii)

[2386] Outos nom. sing. masc.

Mark and Luke taken

is

about as frequent

in

as in

John

This arises partly from the frequency

of testimonies to Christ from the Baptist and others ("this is he
1
but partly also from the evangelist's habit of using outos
that...")
together.

after a previous description to

sum

up, or repeat,

beginning was the Word.. J/iis [same] was

i.

"In the

the beginning with

God." So, too, at the close of his Gospel, after the many hints and
"
This
suggestions as to "the disciple that Jesus loved" etc., xxi. 24
\same\ is the disciple that testifieth concerning these things...."

Outos

wv trapa [tou] Oeov, outos...,

46

vi.

also used, in apposition, to

is

/aVwi'...ovtos (where the

were

in

sum up
vii.

a collective participle,

8 6 Se

^tjtwi'.

meaning would be quite

.ovtos, XV. 5 6

different

outos

if

man
man

after a participle without a pause, e.g. 6 yueVwv outos, "this

In all these cases, the meaning

that remains").
does a certain antecedent act, then "this [same]
2
does a consequent act

is

that if a

man

(outos)" also

[2386 a]

i.

(reading 8v dirov),

15

i.

30, 34, iv. 42, vi. 14,

vii.

40.

In

i.

34

(W. H.) ovtos iariv 6 vibs t. 6eov, the reading (k\kt6s for vibs, supported by SS
and X (815), appears to have been in the txt of a papyrus of the 3rd century, Oxyr.
Pap. vol. ii. p. 7, where the editors have shewn that a lacuna is prob. to be filled
thus.
2

[2386^] In the Epistle, ovtos nom. sing. masc. occurs only thrice, ii. 22
6 avTixpt-CTos, v. 6 6. ioriv 6 e\d<l>v Si' vScltos k. ai/xaros, v. 20 6. eanv

etrrtv

6.

On

6 a\r}divbs debs.

the difference between ovtos 6

and

d.

6 d. ovtos, see

2553

c.

The following is exceptional, ix. 16 ovk 2<ttiv ovtos irapb. 6cov 6 avdpwTros (altered
by many authorities, but probably meaning "This [man] is not from God this
fellow

"

at the same time perhaps intended

by the evangelist
an inner meaning a radical sense of antagonism between "God"

contemptuously, and

to suggest

and "man," resulting

in a rejection of the doctrine of the Incarnation).

In
t6 o~qp.dov, the meaning seems to be
18 fiKovaav tovto avTbv TrewoLr]K^i>ai

xii.

"

They heard

that

On

[2386r]

xxi. 21

IWTpos iytvtTo, Lk.

he had done

i.

66

this

ovtos di tI
rl

[this

great] sign."
Blass (p. 177) compares Acts

apa Tb Trcubiov

Zo-tcu;

Joseph.

Vit.

296

xii.
01

18 tI &pa b

eiKoai xpv<rot

7 rt Zoolto t) 7ro\trei'a, and gives the rendering

yeybvaaiv ; Xen. Hell. ii. 3.
" what will become of him?" This is
But in all these instances there
possible.

ri

is

no

And

ellipsis.

the context in xxi.

thing more than mere passive

'

357)

quence?"

ytpw
1

Mat.

21

some action, someComp. Luc. Dial. Mori. vii. 2

old man
what [<//</] he in conse-

points (2209) to

"becoming."

Tadra; "and the

Gorg. 502 A tL 5t b irarrip avTov Mrti)!;

8k tL npbs

ib.

A'ep.

332 E

tLs

82

TrXiovTas lovva.TwTo.T6s cgtiv e3 noidv] wpbs t6v tt)s 6a\aTTi)s kIv5vi>oi> ; Kv^epv^TTjs.
'Vi 8t b oi k aios ;
All these imply contrast, "so-and-so did thus: what shall this
niiin

do?"

so

tl

at they are parallel to xxi. 21.

286

Nonnus

supplies Te\to<rtt.

DEMONSTRATIVE
[2386

dicatively,
ii.

ii

(i)]

connected with a noun and not used pre-

if

Owto?,

(i)l

[2386

requires an intervening

R.V. has

dpx-ljv Twi' o-^/aciW,

TavTtjv e7roL7](Tv

Greek

article as in classical

"

In

this beginning

an
of bis signs," following N and Chrys., who read rrjv dpxtjvits
in
so
natural
that
the
mss.
is
non-prevalence
interpolation
likens

to the water at

it

of

'beginning

genuine

Cana

in

wrought

speaking of the ineffable spiritual

after

Basilides,

surprising.

Cana and

the

signs,'

of Galilee 3 ."

"This

says,

is

which Jesus

beginning]

[that

life,

and

the great

Origen comments on the

fact that the

Synoptists did not give the title "beginning of the signs" to the first
"wonders" or "mighty works" wrought at Capernaum. He takes

"beginning" as appositional or predicative and as meaning "chief of

a-r]ixetu)v)," and he justifies this by saying that the
4
creation of the draughts of sober joy is greater than acts of healing

signs (Trporjyov/Aevov

similar predicative use of

O.T. once, and perhaps

apxw oBwy avrov, about the

dpxv occurs

in

only once, Prov. viii. 22 xvptos eKTure p.e

creation of Wisdom 5
The Hebrew word there rendered kti(w
.

cana

Targum bara

"create"

and Aquila and the

and

means

rest substitute iKT-qaaro.

accepted by Origen as representing the

first

verse of Genesis, where

"create," Aquila has ktiw.

LXX

is

Krao/xai as well as ktiw:

Krrjcns, or KTrjpia,

6
meaning of Cana

has ttoUw for the

is

In the

Hebrew bara

Philo

drunk(i. 361), inveighing against

the
from
6
Proverbs
0e6s
enness, quotes
thus,
passage
e/cnfo-aTo p.e
7
These facts shew that 7roito, KTtw, and
7rpwTL<rT7]v twv iavTov epytuv
.

KTa.op.aL

might be interchanged.

Origen's direct

comment on "Cana"

Ezr. x. 9 ovtos /xr/v 6 Zvoltos is a literal rendering of Heb. and

month the ninth," parall. to 1 Esdr. ix. 5 ovtos 6 y.r\v kvaros
" this month
[is] ninth in the year."
perhaps intended to mean,
Comp. 1 Chr. xi. 4
" this
1

[2386

a]

(i)

means "this
avTT]
2

[is]

'Ie/3oi's

[2386

b]

(i)

mention Clem.
Tavr-qv
3

4
5
6

Jebus."

"

Alf. omits Chrys., but mentions

Eusj [-mss.]." As he does not
Alex., he presumably refers to Eus. hi. 24. 11, quoting Clem. Alex.

But Heinichen and Schwegler

(Toiijcre tCiv irapaSd^wv 6 'Ir/irovs.
only as an inferior reading [rain-qv ti\v apyj\v).

apxw

mention

dpxv

[is]

ttjv

[2386
tu>v

(i)

Hipp.

r]

v.

8 (pp. 107

(jy)iJ.eiwv, 7)v iiroir)0~tv

Lomm.

vol.

[2386

d] Comp.

(i)

Lomm.

ii.

i.

295

6.

9)

avTrj, (prjah, earlv

6 'Irjcrovs ev

Nonnus has

Sir. xxiv.

117 fieSaiCov eavTW

9 (A)

K.

ttjs

ij

fj.eyd\rj ical aXrjdLvri

T.

TIpuTotpapes r68e dav fxa. .irtXeao-ev

tov aiQivos awapxyv fKriai /xe.
.

irpb

kttjctiv

tw

a,7r6

ravTTjs rrjs yijs iricrTevovTwv

tov iraTtpa. di clvtou, lb. 128 wapa. t6 KTTjfia avTOv...Js.ava ihvo^aadr}.

7
Philo proceeds (i. 362) to describe the infinite flow of the graces of
a fountain (iTnppeovo~qs ttjs tov 8eov x a P lTUlv Trriyrjs).

287

God

eh
as

PRONOUNS

[2387]
is

but he refers to what he had written as indicating that

lost;

it

denoted the "creation" or "acquiring" of the Church by Christ;

and the Hebrew cana is used in O.T. of God (Gesen. 888 9)

"creating" heaven or

and (2) "acquiring" or "redeeming"

symbolized in O.T. by wedlock.
Using
the same metaphor, Origen warns men to "abstain from the harlot
Matter (v\rj) and to be made one with the Logos that was in the
(1)

The

His people.

Israel,

latter is

beginning with God, and with His Wisdom,

whom He

created as the

The facts indicate that ii. n ravr-qv

beginning of His ways ."
tovto
means
iTTOLTjaev ap-^ffv
iiroir)o~ei> tos (or ware, elvai) dpxqv, that
it is intended to sum up a typical
description of the marriage feast
1

Wisdom

of the Logos or

quoted passage

it

was based on the above-

and

that

this

cause," "consequently," is almost

An
beginning of the sentence.

Origen has rightly interpreted

inner meaning.

its

AlA TOfTO

(a)

Aia tovto, "for

[2387]

always

by John

placed

exception

own.

its

of God, that

in Proverbs,

at

the

19 "If ye were of the world the world would love

But because ye are not of the world but I chose you out
is

xv.

of the

worldfor

initial

"for this cause"

that here, too,

world hateth you." The

so frequent elsewhere that we may infer
writes with the feeling that he is introducing

this cause (Sui tovto) the

John

is

new

sentence, as though the last terminated with the statement

"I chose you out of the world," as a consequence of which, "the

world hateth" them

"And

2
.

knew him

Another exception, according

however, there

is

(dW

not; but that

31
manifest to Israel for this cause
i.

came

iva)

to

R.V.,

is

he should be made

baptizing with water." Here,

an
ellipsis, as in other cases, before
probably (2064)
I

1
[2386 (i) e] Lomm. ii. 233.
Origen perh. has in his mind the context in
Proverbs which contrasts Wisdom, who cries to men "Drink of the wine that
"
"
" the Foolish
I have
Woman," who cries Stolen waters
mingled with Folly, or

are

ix. 5
17).
Epiphan. p. 443 A has tovto irpCiTov arifxtiov
and Chrys. quoting with r-qv apxv v says etre 51 tovto are 'irepov irpGiTOv
iyivero tQv fxtra to pawno/Aa ~yevop.evwv oil o~(f>b5pa 5uax v P^i<J ^ al ivayKaiov

sweet" (Prov.

(iro'nqcuv,
o~r)nilov

thai

/xot

SoKti.

Their words indicate that any Greek writer would naturally have

he had meant merely "first," but that John meant something more.
2
[2387 a] The three instances in which N.T. (Bruder) quotes from O.T.
clauses with bio. tovto, all have it at the beginning, Acts ii. 26, Rom. xv. 9,
used irpwrov

Ilcb.

i.

if

9.

288

DEMONSTRATIVE
and the rendering should be "But
he should be made manifest to Israel.
u-a,

[it

came

[2390]
to pass] in order that

For this cause came I etc."

"...I did one work [on the sabbath] and
vii. 21
In
2,
[2388]
For this cause hath Moses given you circumcision...
ye all marvel.
and on the sabbath ye circumcise a man," R.V. marg. gives "and ye
But the text is to be preferred (in conall marvel because of this.'"

sequence of the regular Johannine usage)

meaning of "for

in spite

of

its difficulty,

the

this cause" being, perhaps, "in order to typify the

The words

subordination of the sabbath to man."

point back to

the cure just effected on the sabbath, at which the Jews, instead
of welcoming it, "marvel," i.e. are amazed with a foolish and faithless

e).
Rebuking them, Jesus says, "For this
cause of kindness, to reveal love and not law
as the key to the mysteries of the Father, there has been ordained
the rite of circumcision, always on the eighth day after birth, so that

amazement (1673 a
cause"

for the

i.e.,

ye are forced sometimes to circumcise on the sabbath.

[2389] Aia tovto, with an interval, frequently precedes on,
" because"
e.g. viii. 47 "He that is from God heareth the words

For

of God.

this cause (81a tovto)

not from God."

ye hear not, because (on) ye are

back to the general

this cause" looks

Here, "/or
and then forward to the particular cause ("ye
Some such restatement of a cause ("because 0/ this,

cause ("he that

are not...").

is...")

have just mentioned, ...because, in other words, so and so

happened") is very frequent in John. The phrase is almost always

which
in

asyndeton

but

it is

preceded by "and" and followed by "there-

fore" in one of the very few passages where it occurs in narrative,

v.
18 "The man. ..told the Jews that it was Jesus that had made
15

And

him whole.

(kcu)

for

this cause did the

Jews persecute Jesus;

because [in other zvords] (6Vt) he did these things on the sabbath.

But he answered them,

My

Father worketh...and

work.

For

this

cause therefore (ow) the Jews sought rather (2733 a) to kill him,
because [in other words, or, from their point of view\ he not only
brake the sabbath but also called God his own Father... 1 ."
It

[2390]

is

sometimes

difficult

to

define

exactly

the

noun

Aia tovto follows dAAd and precedes eis in xii. 27 (see 2512 b c),.
I say? 'Father, save me from this hour'?
Nay (a\\d), for this:
cause (dta tovto) came I, to [meet] (eis) this hour."
Here "for this cause" looksback to "this hour," and forward to a phrase in which "hour" is repeated for
1

[2389 a]

"And what

emphasis

should

(" to [meet] this hour").

A. VI.

289

19

PRONOUNS

[2391]

40 ''But. ..they did not believe,

represented by tovto, e.g. in xii. 37
in order that the word of Isaiah might be fulfilled, 'Lord, who
[hath]

For this cause they were not able to believe, because

Isaiah
again
said, 'He hath blinded their eyes....'"
Apparently,
however, "this" means the Law of fulfilment of Prophecy as being
believed...?'

Will

the

of

the

righteous

believed?") amounted

God.

Isaiah's

("Who hath
"None believed."

question

to a predictive statement,

John, having expressed the fulfilment of this statement in the form

"they were not able to believe," goes on to explain this by another
prophecy referring to retributive blindness
1

An

apparent, but only apparent, exception (to Sia tovto

looking back) occurs in x. 17 "For this cause doth my Father love
[2391]

me because I lay down my life." No doubt, the immediately preceding sentence (about "other sheep") contains nothing to which
the phrase could well point.
But we must go back further and take
the passage as a whole: "Even as the Father knoweth me..../ lay
down my life for the sheep and other sheep I have... and they shall
become one flock, one shepherd. For this cause doth my Father
love me because I lay down my life that I may take it again."
It will

then appear that "for this cause" looks back, past the intervening
parenthesis, to the words "lay down my life for the sheep" which are
repeated, with modification, after "because."
Similarly in 1 Jn iii. 1
"...and

we

are

[the

children of God].
For this cause the world
it knew not him," the reference of "this

knoweth not us because

cause"

is

us not

naturally,

(/?)

"and we are [the children of God]";

are His children the world knows
knows not the Father."

to the preceding words,

and the meaning

is,

"Because

because

it

zve

'En toyt(i

[2392] 'Er tovtw, (neut.) "in this," "herein," "hereby

five times in the Gospel and twelve times in the Epistle.

are not quite similar.

[2390 a]

same time

(2)

In the Epistle,

when followed by cm

,"

occurs

The

uses

or lav,

it

For 5id tovto (i) looking back to a previous statement and at the
10 (Acts ii. :6
7)
preceding a sentence with initial 6Vt, see Ps. xvi. 8

Sta tovto Tji'^pafdr]

r\

Kapdia

/j.ov...Kal

r)

ff&pi; fiov

KaTaffK-quwo-ft

eV

\tt18l.

oti ovk

On begins a new
Here dia tovto merely looks backward.
uce and introduces a restatement of the cause for joy ("for indeed thou wilt
not leave my soul to Sheol'') stated previously in the words "Because he is
shall not be moved."
at my right hand

ecKaraXe/i/'as....

Not

in the

Synoptists exc. Lk.

x.

20 "/// this rejoice not."

29O

DEMONSTRATIVE
seems sometimes

we

to look forward, as in

we know him

that

if we

his

Jn

[2394]

ii.

"And

hereby

know

by the
There is nothing in the preceding context to which
following test.
But
"hereby" can well point. In the Gospel it always looks back.
(like Sia tovto) it may also look forward to something supplementary.
This, however,

is

keep

not the case in

iv.

commandments,"

36

7,

"He

i.e.

that reapeth re-

ceived wages and gathereth fruit unto life eternal; in order that he
For herein
that soweth and he that reapeth may rejoice together.
is the saying true that 'One soweth and another reapeth.'"
Here
is, that in the joy of the sowers and the reapers of the
harvest
there is fulfilled in the real and spiritual sense
heavenly
that the sower rejoices to sow for others
in
the
sense
the
namely,

the

meaning

proverb current

among men

"fools

that

of this transient world in the unreal

sow and clever men reap." The on clause

saying
has nothing to do with iv tovtu) but defines 6 Aoyos.
[2393] But iv tovtio is explained by a following

on clause

in

30, where, the Pharisees having said "We know not," the blind
man just healed says "Herein [i.e. in your not knowing] is the marvel
ix.

[namely] because (on) ye know not whence he is, and [yet] he opened
In xiii. 35 "...even as I have loved you that ye also
eyes."
Herein shall all know that ye are my disciples,
love one another.

mine

ye have love one to another," the cause is first stated before

"if [1 say] ye
"herein" and then repeated with slight modification
have love among one another "as though the "love" were a book

if

in

which "all" could read the truth of their discipleship.

In xv. 8
in
in
Father
was
in order
abiding
your
my
glorified
me]
[i.e.

"Herein

that ye might bear (i'va...c/>ep7T)

disciples," the reference

is

much

fruit

and might become

to previous statements (xv. 5

my

7) that, if

the disciples "abide" in Christ (as the branches abide in the vine)
they will "bear fruit," and that this "abiding" will procure the

accomplishment of

all

their prayers.

that in this abiding the Father

His

will

bear

and

much

though

it

effort

fruit."

"was

Here, as a climax,

it

is

said

glorified," in the fulfilment of

(20936) "in order that (I'm)" the disciples "may

Thus the <W clause does not define "herein" (as

meant "in the

fact that ye bear") but explains the object of

the "abiding."
(7)

Mgta

toyto, or tayta

[2394] Mcto. tovto is rarer in John than (acto, tolvto..

occurs only as follows, mostly implying a short interval,

291

The former
ii.

12 "After

19-

PRONOUNS

[2395]
this

after the sign at

[i.e.

two days] he

after abiding
this
this

Cana] he went down...," xi. 7 "afterthis [i.e.

saith," xi. 1 1 "These things he said, and after

[i.e.

after saying these things]

[i.e.

after giving

thirst."

In

all

This

he saith to them,"

28 "After
disciple]... he saith

His mother to the beloved

these instances there follows

xix.

some word

or deed

not the case after p.era ravra in xix. 38 "after these

things Joseph asked Pilate"; but in v. 1 "after these things there was
a feast of the Jews, and Jesus went up," an action of Christ practically
of Jesus.

is

follows as elsewhere

In

12

ii.

and

xix. 28, //.era tovto

might refer

completion of a definite period or act (like the Hebrew in

Gen. xxiii. 19 "After this he buried Sarah 2 ") as distinct from fierb.
to the

ravra referring to a collection of actions.

But in xi. 7
11, the story
of Lazarus, it is difficult to understand the twice-used phrase unless
the intention is to describe the miracle as not being
merely wrought
grave but also prepared for, stage by stage, during the period
of anticipation prescribed by the Father to the Son.

at the

AyTof omitted and tayta repeated

(8)

[2395] For the most part, John avoids pronouns where classical
Greek would use them, and prefers nouns, as in the Prologue and
elsewhere (" In the beginning was the Word, and the Word was with
"
God, and the Word was God," not to judge the world but to save
3
In the following, the mss. vary (ii. 12) " He went
the world" etc. ).
down to Capernaum, himself, and his mother and [his ?] brethren and
his

The

disciples."

when they

Synoptists similarly vary

describe

Him; Mark

has "his" twice,

"his mother (avrov) and his brethren (avrov)," but Matthew and
Luke have "his mother and brethren (77 /a. kou ol d. avrov)," thus
Christ's family as seeking to speak to

them
serted "his"
knitting

into

In John, inferior authorities have inone group 4

because "his" comes before disciples. But
.

naturally,

perhaps John did not wish to apply the epithet

"

his" to "mother,"

It
[2394^] The other instances are iii. 22, v. 14, vi. t, vii. 1, xxi. 21.
occurs once in speech, xiii. 7 "But thou shalt know after these things."
*
The more usual Hebrew is (lit.) " after these
/j.era ravra.
[2394 /']
1

LXX

ra

words'''' fxtra

fxera

ravra

is

prjfj.ara

found

in

ravra, Gen. xv.

or Mt.
But

Mk

i,

xxii.

Mk-App.

etc.

xvi.

Neither jxera tovto nor

12 has fxera ravra.

Lk.

has fxera ravra, about past action, twice pec. (x. t, xviii. 4) and once (v. 27) where
Mk ii. 13 has irdXtv irapa r'i)v doXaaoav, and Mt. ix. 9 iicetOev. Lk. has /xera
ravra twice about the future (xii. 4, xvii. 8).
3
4

i.

1,

Mk

xii.
iii.

47,

comp.

31, Mt.

xii.

ix.
4(1,

5, x.

Lk.

29.
viii.

10.

292

DEMONSTRATIVE

[2397]

He may have
"brethren" and "disciples" in that impartial way.
omitted "his" before "brethren" and inserted it before "disciples"
because he has in view
did not believe in
[2396]

what he

This general

following passage

tells

us later

on

that

" his brethren

him 1 ."
of

habit

the

all

omitting

more remarkable,

pronouns makes the

xii.

16 " These things

but when Jesus was

(javra) his disciples understood not at the first
then
that
remembered
these
glorified,
they
things (ravra) were written
:

concerning (2339) him, and that they had done these

him."
On this Westcott says, "The threefold repetition of

{y^ypajxjxiva)

things to

He refers to the "threefold repetition"

a
multitude of instances in which "this
Schottgen gives
the
Hebrew
feminine "this" (mostly altered as
thing," represented by
the words

is

to

be noticed."
2

of Tavra.

to

in LXX), is mystically interpreted as referring to the

The most important is Ps. cxviii. 22 3 "The stone that
builders rejected is become the head of the corner.
This [thing]

gender

Messiah.
the

This is quoted by our Lord,

is the Lord's doing."
the Entry into Jerusalem, in Mark and Matthew, who
in retaining the literal (but from the Greek point of
3
Luke, however, stops short at
misleading) feminine
(avT-r))

LXX

"corner."

This, then,

is

just

soon after
follow the

view quite
the

word

one of the occasions where we might

expect John to intervene (see Index, "John, interventions of").

[2397] There are good reasons for thinking that our Lord's
"
"
stone
quotation about the
originally terminated with the words
"

head-stone of the corner," and that an early Christian co?igregational

ascription of glory, or utterance of hope or thanksgiving, to

God, was

Of course it might be urged, on the other side, that by

[2395 a] vii. 5.
" the brethren"
writing 17 /i^rr/p avrou /ecu oi a5e\<pol tcai 01 ^.a^r/rat avrov, he groups
from
This
with "the disciples," apart
"the mother."
must be admitted. If
1

a meaning is intended, the meaning is ambiguous (as often in this

Gospel) and only to be decided by the sequel, which states that His brethren
remained unbelievers.

therefore

Gen. ix. 12,

[2396 a] Schdttg. ii. 45.
Ps. xxvii. 3 "In this (ravTri) do I trust," Jer.
"
are interpreted of the Messiah.
(toijtw)
3
1

[2396 ]

Mk

xii.

n, Mt.

xxi.

42 (Lk. om.)

17
ix.

" This
23

irapa.

(tovto)

"Let him

Kvpiov tyevero

is

the sign,"

boast in this

avT-q.

Comp.

S. iv. 7 "There hath not been such a thing" ov yiyovev toiclvtt], i K. xi. 39
I will for this afflict the seed of David," LXX. om.,
5ia raiirriv.
Field

"And

(on Mt. xxi. 42) says that some modern commentators have committed the error
of taking avr-q as referring to Kt<pa\r), " This (head of the corner) was from the

Lord." I fear we must add Origen {ad loc, Huet

and probably Chrysostom. See 2621 2.

293

i.

468 a)

ko.1

6av/j.aari] Ke<pa\-q,

PRONOUNS

[2398]

added

variously
1

Barnabas
about

(i)

If this

by Mark and Matthew, (2) by Luke, (3) by

was the case, John, taking up Mark's tradition

and converting

avrr],

into the

it

more

may

intelligible ravra,

have placed the tradition in its right position, not as an utterance of

Christ's, but as an evangelistic statement, namely, that the Church,
recognised "these things" which took place in connexion
with Christ's Entry into Jerusalem
meaning the whole, and not
the
contrast
between
the
fixed
excluding
rejection by the rulers and
in later days,

the

recognition by the multitude

ordained.

910) as being

(xii.

divinely

TotOVTOS

(iv)

As

[2398]

to iv.

T(5v ToiovTwv 7rai8<W

prefixed the article

wherever

in IV. T.

23

kclL

is

(r)Tei

Toioijrovs t7T1 tovs TrpoaKV-

138) parallels

(p.

it

to

Mk

ix.

37

[eV]

toioiJtos is
It

used as a niasc. pronoun, referritig to

follows that tolovtovs must be taken

Peralthough the construction presents difficulties.

nearly equivalent to "desire" (Dan. vii. 19 Theod.

predicatively,

LXX

it,i]Tovv,

TraTrjp

"one of such little children 2 ." But John has not

as Mark has and the article is invariably prefixed

some previous description.

haps

yap 6

Winer-Moulton

vovvtcls avTov,

rjOeXov)

and the meaning is " desires [to have]

Horace uses " te semper amabilem sperat"

worshippers such," as
"
hopes [to have] thee ever amiable."

his
for

But of course tyrei does not

[2397(7] Luke xx. 18 (instead of Mk-Mt.'s continuance of the Psalm

"
44)
Everyone that falleth
quotation) has a prediction that (see Dan. ii. 35
hath
on that stone shall be broken in pieces." Barnabas, after the words
made me as a hard rock," continues, vi. 4, X^yei 8e ttolXlv 6 irpo^T-rjs- XiQov 8v
1

"He

Autt]

<jt'lv

77

oLKodo/j-ovvres, ovtos iyevqdrj els K<pa\rju ywvias.

oi

aTreooKi/xaaav

The

[2397/']

kcll

ttclXlv

\iyei'

neydXr] /ecu Oav/jLaarr], rjv eirol^crev 6 Ki'pios.

"This (aib-77) came (iyevero) from the Lord
words in the

ri/j.e'pa.

r\

LXX

marvellous in our eyes" supplied an extremely appropriate congregational

utterance for Greeks, coming after the words "The stone that the builders
"
as though the Gentile converts said, "The rulers of Israel, the builders
rejected
of the Temple, rejected the Stone that was to become the head (Ke<pa\i)), but we

ami

it

is

This would be an error;

it is marvellous in our eyes."
was one that Origen certainly, and Chrysostom probably,
Both these commentators connect the text with the notion of the corneradopted.
stone as uniting the believers in Israel with the Gentiles (Orig. Huet i. 467 K,

accept

but, as

it,

i.e.

Chrys. ad

seen,

it

toe.).

-|2398</|

Rom.

the head, and

we have

xvi. 18,

Mk
1

i\.

<'or. v.

37,

\.

11. vii.

14.

Mt.

:S,

wi. 16

\i\
etc.

14,

l.k.

Chrys.

wiii.
./</

/<v.

i".

Acts

tovtovs) 7rri\cu ir)Tu seems to have taken tolovtovs non-predicatively,

usage of all books in N.T. (including 3 |n S) is hardly to be disputed.

294

xxii.

::,

toloutovs (Morel.

but the

PERSONAL
"

mean

[2400]

"

and the evangelist may intend to suggest

exactly
not only what the Father "desires" His worshippers to be, but also
the fact that He is "seeking" them out of the world, and "seeking"
desire

to help them, as the

shepherd

"

seeks

"

his flock.

Personal

II.

Insertion for emphasis

(i)

[2399] In classical Greek the personal inflexion of a verb

But
dispenses mostly with personal pronouns, e.g. v/juls, as subject.
all
as
it
is
the
about
as
often
used
Synoptists
by
John uses v/meis
The main reason is his love of contrast as in viii. 23 " Ye
together.
(i5/xeis)

are from beneath

f (iyw) am

this

/ (eyw) am

from above

ye

(v/aci?)

are from

not from this world 1 ."

Sometimes, however,
danger of being confused
instance where v/acis occurs,

world;
emphasis may be intended, and may be

in

contrast.
Thus, in the first
26 ("I (cyw) baptize in water; midst of you standeth [he] whom
ye (w/acis) know not ") a contrast might be supposed to be intended
between "ye" and "I." But there "ye" perhaps means "evetiye-,

with
i.

"

and
although he is in the midst of you
"
"
know
not."
whom
but
with
he
ye
"ye

"

"
I

contrasted, not with

is

[2400] But a great deal is lost by readers of the English versions

of the Fourth Gospel from the general neglect of the translators to
distinguish the instances where the English personal pronoun does,

The
very little in the Synoptists like this use of vfj-ets.
the contrast between the "my" of prophecy, meaning
God's ("my house") and "ye," in Mk xi. 17 (comp. Mt. xxi. 13, Lk. xix. 46)
"
My house shall be called a house of prayer... but ye (i/ieis) have made it a den

[2399 rt] There

nearest approach to
1

is

it

is

Sermon on the Mount contrasts

them of old time" (Mt. v. 21 2, 5$

of robbers": and the

what was "said

to

"/

say unto

you" with

4).

"Even ye." Perhaps the emphasis is condemnatory, not "even

"
"
Comp. v. 44 How can
ye, being such as ye are."
ye of course,"
another."
one
from
as
receive
such
that
believe,
ye are]
glory
[ye]
ye \being
[2399c] In i Jn, there is a clear distinction between "we write" and "/
-

[2399/;]

ye," but

"

The Epistle opens with "we" thus (i. r 10) "That which we have
heard, that which we have seen. ..And these things we (emph. ^m 's) write unto you
If we say that we have not
that our (rifjuav, marg. v/jlQv) joy may be fulfilled....
After thus writing in the
sinned we make him a liar and his word is not in us."

write."

name

of the Apostles and Elders generally, describing their testimony,

and their dangers, the writer passes to his individual testimony

privileges,

"

their
(ii.

1)

I write unto you," and this is repeated nearly

a dozen times, ending with v. 13 " These things have I written." But no pronoun
is inserted except for
emphasis or antithesis, i. 4 "And these things we write

My

little

children, these things

(ypafiofji.ev r^eFs)

that

our

(v. r.

your) joy

may be

295

fulfilled."

PRONOUNS

[2401]

from those where

it does
not, represent a Greek pronoun.
Thus,
18 (A.V.) "What sign shewest thou unto us?" and vi.
30 "What
sign shewest thou then?" appear on the same level.
But in the
latter the pronoun, " thou," is inserted in the Greek
and the context
shews that the Jews emphasize the
"thou
pronoun, possibly
ii.

meaning

also [like

Moses}"

whom

they presently mention, or else meaning

1
"thou on thy side [since thou demandest obedience
from us] ." So in iv.
10 "If thou hadst known. ..thou
wouldst have asked him

second " thou

(avTov)," the

(ov)

"
is

emphatic and the meaning

"
is,

Thou

wouldst have asked him [not

There
waiting for him to ask thee]."
is also a
intended
difference between r}/xds olSa^u and
deliberately
oiSafxev in

to

spoken

the following,

Moses, but

ix.

this

"

29

We

know

(v/xeU)

man we know

the former means, " We, the

guardians of the

know

that

God

hath

not whence he is" where

Law about which you

nothing."

"Ey6

(ii)

[2401]

For

eyoJ

with dpi, see

22208.

For

eyw,

as

denoting

The emphatic use of " I "

in the testimony of the
Baptist attested sometimes by B alone among
the uncial mss. has perplexed some, who have not
perceived that
emphasis generally, see 2399 and 1713.

the Baptist

own

intended, by the use of this pronoun, to emphasize his

spontaneousness of his testimony,

is

inferiority to Christ, or else the

"/am

not

the

Christ,"

"/am

[but] a voice,"

"/am

not worthy to loose his latchet "

are the instances in Greek
20 eyw owe el/u 6
i.
water,"

1.

26

eyw

/?U7n-i'aj...oi>

ovk

elfil

[eyw] aios

i.

"/baptize with
The following

etc.

xp-,

i-

2$ yw

30 ovtos iariv

<j>wvrj,

virlp ov

iyw ilnov (where Chrys. not only changes vVe'p to the more usual vrepi
but also drops eyw), i. 31 (rep. t,^)
Kayw ovk ySew, i.e. "and I for my
part did not know him, it was God that revealed him to me," i. 31
Ota tovto rjXdov
I,

with

my own

34 Kayw iwpaKa, i.e. "and

have
God,
opened by
seen," iii. 28 avrol v/xels

eyw ev
eyes,

vScltl /3a7rrt(oi',

i.

[2400 a] In vi. 30 tL ovv ttoius <rv o-n/netov ; the R. V. " What then doest thou
for a ml;!]?" may he intended to
emphasize "thou," hut there is nothing to make
this clear to an English reader.
Either italics in the text, or some sign in the
And the absence of any such indication
margin, might have indicated it.
(ihscurcs tin- sense in many
passages.
|2401 rt] So, too, Ml< i. 8 iyu ipdirTi<ra...ai>T6s o', Ml. in. 11, I.k. iii. 16
1

4yio fi(i>...avT6s.
<'i

hoes, ov ovk

But the SynoptistS om. iyw

eifxi

Inavdi.

296

in

the clause about the shoedatchet

PERSONAL
/xaprvpelre

fXOL

wait

on

others

for

ei7roi'

to

[cyoj]

dispute

spontaneously denied

all

Ovk

elpu

my

claim

claim.

[2404]

e'yco

6 ^ptaros,

to

Messiah,
Here Alford rejects the

apparently on the ground that B, alone of the uncials, has

did not

i.e.

be

myself

first

e'yoj,

it.

2v

(iii)

The pronoun "thou" (1726) occurs in John more

than
in all the Synoptists together.
It occurs four times in
frequently
the short cross-examination of the Baptist by the Jews, four times in
[2402]

the Samaritan Dialogue, and seven times in Christ's Last Prayer

whereas in the whole of Mark's Gospel it does not occur more than
ten times.
In many cases the Jews use it to Jesus " Thou testifiest

about

But

"

Art thou greater than our father Abraham ? " etc.

frequency extends to the whole of the Gospel and indicates

thyself,"

its

the evangelist's tendency, ist to lay stress on personality and, 2nd, to

express personality in dialogue.

"
whence art thou
[2403] In xix. 9
raised by

<jv

as well as by

As

-n-oOeu.

(iroflev

to irodev,

el

it is

"

a difficulty is
barely conceivable

en;;) ?

been so impressed by the charge of the

he made himself a son of God ") that he returns

that Pilate might have

"

Pharisees

(xix.

"
From what source,
mysterious prisoner with the question
"
celestial or terrestrial, art thou ?
But, even in that case, there is no
to

his

need of

av,

which

sometimes implies
apparently had a different

in questions, as in imperatives,

contempt (2734).

Chrysostom

who

"
reading
says that Pilate, terror-stricken,
begins his examination
all over again saying, Art thou the Christ ?
(av<a6ev...\yu)v Ei av
el 6

XpicTTosy)

But

He

gives

him no answer 1 ."

The Index to Epictetus shews that iroOev aoi ; and -n-oOev

"
How could you
might be used, as detached phrases, to mean

[2404]
arv

have the power to do so-and-so

or that

"
?

with a suggestion

"

"

How

are

you able

to

do

this

This suggests another

Fresh from the saying of the

of incredulity.

explanation of the words of Pilate.

Pharisees ("He made himself Son of God") he comes back into the
Praetorium repeating to himself " This man son of God " and then
!

utters his thought aloud to the prisoner,

"How

could you possibly be

1
[2403 d\ It is possible that Chrys. has confused the utterance of Pilate with
the utterance of the High Priest in Mt. xxvi. 63, see 2734 d.

297

PRONOUNS

[2405]
"

1
[Son of God] ? irodev el av ; Some might take this as an inquiry
about the province from which Jesus came an inquiry mentioned
2
by Luke alone
John, believing that this was an error, might insert
the exact words that caused the error 3
But see 2733 7.

Relative

III.

"0 S

(i)

Attraction of the Relative

(a)

In

[2405]
Swcrw,

xvii.

IV.

T ov )(wpi.ov ov ISujkcv

&6ij

rfj

eVtao-aTc, the relative

(marg.

77

rjv)

ei^oy,

pronoun corresponds
"

iv.

'I.,

xxi.

14 tou vSaros ov eyu>

10 twv 6\pap[wv <5v

to the defining relative in

shall give ")

and John's

adherence to the Greek idiom of the attraction of the

relative into

English (" that," as in

the water that

the case of the antecedent helps to indicate that the latter without
the former is incomplete 4
Similarly in xv. 20 p.vr)p.oi>eveTe tov
.

ov eyw (Lvov

\6yov

the attracted relative indicates that "the saying" is

The meaning is not
meaningless until it is defined and completed.
v/xlv,

"the word, which

[2406] But,
in the best MSS.
o

Ir)o~ov$,

and

if

I said,"

so,

in

ii.

in IV. 5

but "the tvord that

why
22

is

I said."

the relative not attracted

i7rio-Tvcrav rfj
ypcuprj

iTLO~Tevo~ev-o

avOpwrros

/ecu

t<2

not

nil

at least

Aoyw ov

etTrev

Aoyoj ov t er at'rw

The answer may be that in these two passages the

not
saying is special, and may be called in some sense complete
"the zvord that Jesus uttered [as a general doctrine]," but (1) "the

6 'Imam's 5 ?
"
"

[mysterious]

word [about destroying

uttered," (2)

" the zvord

[of healing,

the Temple], "which Jesus then

'Thy son

liveth

'],

which Jesus

[2404 a] The insertion of el in such a phrase is, however, improbable.

Epictet. i. 19. 9, for wbdtv av, the editor suggests irodev aoi.
Similarly in Jn,
ot were written over av, the former
might easily be added to the text as ,
1

On
if

But the subject requires further investigation

resulting in ait eL
with the phrase irbdev ei/xi, frequent in this Gospel (2736).
-

Lk.

xxiii.

in

connexion

7.

Against this view, it may fairly be urged that 7r6#ee av, in the Epictetian
idiom, suggests an incredulity approaching contempt, whereas Pilate is "'afraid";
and, in favour of it, that a character like Pilate's is apt to oscillate between
;

For the paraphrase of Nonnus see 2734.

arrogant contempt and servile fear.
4
[2405 </] The instances given by Hauler (l.SX.X) where (in this construction)
the antecedent is omitted, are vi. 29 -marevrjTe as 5v awtareiXev, vii. 31 wXeiova

wv ovtos
Here W.I I. give

arjfifia -Koir\an
8

authorities read

twoL-qacv, xvii. 9 irepi

uv Sounds

/xoi.

ov in both passages without marg. altern. although

u5.

298

some

RELATIVE

[2409]

It may be urged that the same reasoning applies

which repeats the word "just uttered" in xiii. 16 "A
bondservant is not greater than his lord." True, but it is also
a word that Jesus uttered as a general doctrine (1784) "A disciple

had

is

just uttered."

xv.

to

20,

not above his teacher."

vii.

[2407] The same explanation applies to the reading of

39 tovto Se elnev 7rept tov it i'tv licit os, 6 e/xeAAov Xa/x/3dvLV.

in

Here

. .

W.H.

But the former may make

place o in marg. and ov in text.
In that
better sense if the object is to make a pause after "Spirit."
case,

the

meaning

is

"

not

the [new] spirit that was about to be

received," but "the [Holy] Spirit, which (i.e. for indeed it) was about
"
be received." The relative " that would differentiate the new

to

outpouring of the Spirit from outpourings of the Spirit under the O.T.
"
about to be received by
dispensation, by defining the former as

The

believers."
"

"which" assumes

relative

readers

that the

know

"
the Spirit
to be
the Holy Spirit," and introduces a new fact
about the Spirit, namely, that it was to be received after Christ had

been

"

glorified

'En Tto ONOMATi coy

(/3)

The

[2408]

of

its

name

in xvii.

n 12
me

that thou hast given

in thy

Some

changed

J>

"Holy

name
the

in

ra

(ev

may be one even

order that they

/xoi)."

AgAcokac moi (see also 2740

relative has been altered by

difficulty,

kept them

(1)

Father, keep

as we.

to ovs (" those

clause,

whom

When

me
and more

4)

authorities, because

ovolhitl crov

that thou hast given

first

some

(eV

them

thy

was with them

t<2 6. crov

in

in

ScSwkcis /*<h) in

a>

the

u>

Se'cWa?

second, have

me "), and SS omits

name" as "through

thou hast given

Chrysostom explains "in thy

and
reads
ov% in the second clause (if not
thy help,"
both clauses.

in the first).

implies a spiritual conception of

[2409]
God's Name and (probably) an indirect attempt to deliver the reader
from some popular and philosophic misconceptions, which require a
If the text is correct,

it

All Jews were familiar with the prediction about the

"like
unto"
Moses (that God's Name was to be "in him"),
Prophet
"
and with the language of Jehovah saying " I will put my name on
2
The Epistle to the Philippians
persons and places chosen by Him
brief notice.

God

says that

name

that

is

On

Ex.

"

gave as

free

"

gift

above every name,"

(exaptVaro)

in order that

to

"

Jesus

the difference between "that" and "which," see 2273

xxiii. 21, Numb. vi. 27, 1 K. viii. 16 etc.

299

the

"in the name of

a.

PRONOUNS

[2410]

Jesus every knee should bow," whether in heaven or earth or beneath

the earth
The Acts of the Apostles 2 relates an attempt of un"
"
the name of Jesus as a sort of hocus-pocus
believing Jews to use
1

purpose of casting out a devil and the possibility of such an

3
is recognised in one version of Matthew-Luke's Tradition

for the

attempt

The Apocalypse says "To him that overcometh I will give a white
pebble, and on the pebble a new name written, which none knoweth
save he that receiveth

it

"
:

it

describes one sitting on a white horse

"

having a name written that none knoweth save himself, and clad in
a cloak sprinkled with blood, and his name is called the Word of
as

God

face

" His servants

," and adds,
and his name [shall be] on

Apocalyptic traditions

may be

a spiritual sense, but they are

shall serve

him and shall see his

6
These beautiful

their foreheads ."

and most naturally interpreted

best

in

to materialistic perversion.

open

"
"
the name of God repre[2410] Philo apparently implies that
sents something inferior to God.
The object to aim at is, to be
(Deut. xiv. i) "sons of the Lord God," but, he adds, "If anyone is
'

not yet worthy to be called son of God,' let him aim at ordering
himself after His firstborn Logos, the Angel, eldest [of angels] as
for He is addressed as
Bebeing Archangel with many names
'

ginning,'

and

'

Name

of God,' and

Logos,' and

'

'

the

Man

according

"

And Justin says As for name

Seeing Israel .'
applicable to the Father of all, being unbegotten, there is no such
The words Father and God and Creator and Lord
thing.
and

to the Image,'

'

'

'

and

'

'

'

'

'

'

'

Master

'

are not names, but appellations

from beneficent actions and works 8 ."

(7rpocrpr/creis)

derived
"

"
name of
John's doctrine appears to be that the highest
that of Him as Father
as
Father
revealed
only
through such

[2411]

God

Lk.
4

is

Phil.

ii.

Mt.
xiii.

vii.

25

" In
thy name have we

22

[2409 a]

o.

Acts

xix.

cast

out devils," where the parall.

14.

omits the clause.

Rev.

ii.

17.

tyrjcfros

"pebble," here

Acts xxvi. 10 and

(as in

in

Gk

generally) probably means a voting tablet either for condemnation or acquittal, so

that it may mean "forgiveness of sins."
There may be a play on the

phrase

which means "I give my vote." Comp.

Jn iii. 20 "If our heart
condemn* 11 not we have confidence toward God."
The context in
Jn indicates
that this "non-condemnation" proceeds from "loving in deed and in truth": and
Rev. ii. 17 perhaps means by "the new name" that new Kind of love which the
Son brought into the world and which "none knoweth save lie that receiveth it."
oiowfxi

\J/?)<poi>

Rev. xix. 12

Philo

i.

426

,;

1.5.

8
7.

300

Rev. xxii. 3
Just. .Mart.

4.

Apol.

6.

RELATIVE
a

Son

as

[2411]

In his Gospel, the word "name,"

Jesus Christ.

when

uttered by Christ, occurs almost always in the phrase (i) "thy name,"
or "the name of the (or, my) Father," or else (2) "in my name" as

being the avenue through which the requests of the disciples are to
"
1
the name of my
Christ's first mention of
pass to the Father
.

"

Father

indicates that

it

is

the stamp of the true Deliverer as dis" comes in his own

name."

tinguished from the false deliverer, who

Hence, "thy name that thou hast given

me" means "thy

essential

being, of Fatherhood, in the form in which thou hast given it to me,

the Son."
"Thy name," alone, might mean thy name as revealed to

under the Law, through Moses; but this "new name" is "the
of Fatherhood as given to the Son in order that He may

Israel

name

transmit

to others,

it

making

all

one

in the

Family of

God 2 ."

[2411 a] Apart from x. 3 "he calleth his own sheep by name" (and iii.
"in the name of the only begotten," which is (1497, 2066) not to be taken as
v. 43
utterance of Christ's) the word "name" is used by our Lord as follows:
have come in the name of my Father. ..if another come in his own name," x.
1

18

an

"I
25

"the works that I do in the name of my Father" xii. 28 "Glorify thy name"
xvii. 6, 11, 12, 26 "thy name"
making seven mentions of the Father's name by

the Son.

"My

[2411^]

name"

occurs only in the Last Discourse, addressed to the

Excluding the prediction xv. 21 "all these things will they do unto you
because of my name, because they know not...," it is always in the phrase "in my
name," concerning the disciples as asking, or the Father as "giving," or

disciples.

"sending" the
2

[2411c]

Spirit, xiv.

13, 14, 26, xv. 16, xvi. 23, 24,

The "name,"

i.e.

26

seven mentions.

essence, of the Father (not of the Son)

is

''given"

" revealed" which would

imply unveiling). So in O.T. the Name
"
the Temple. The Johannine doctrine bears on superstitious
of God is " put upon
abuses of the name or names of God (see Orig. Cels. 1. 6 and 24, comp. v. 45),
and also on the interpretation of the words in the Lord's Prayer, "Father, be
In the Fourth Gospel, Christ only thrice uses the word
thy name made holy."
12 "Holy Father, keep them in thy na?ne that
"holy," namely, here, xvii. 11
thou hast given me" xiv. 26 "the Paraclete, the Holy Spirit," and xx. 22 "Receive
the Holy Spirit, whosesoever sins ye forgive they are forgiven...." Taken together,

to the

Son

(not

the three passages suggest that "holiness"

Holy

Spirit,

is

through unity and forgiveness of

manifested in connexion with the

sins,

and that God's "name"

is

"made holy" when

[2411

</]

the Spirit attains these objects.

Another aspect of the Johannine doctrine

is

in

the Didactic

x.

thanks thus, 'We give thanks unto

thee, holy Father, for {virip) thy holy name which (06) thou didst cause to tabernacle
"
where the writer means the relative clause to be
(KareaKrivwaas) in our hearts,'

"Now

after ye are filled (e/unr\7](rdrji>ai) give

"the Holy Name of thine that" or "that Holy Name of thine which.'"
Why does Jn add "that thou hast given me" to "thy name"?
" Not as the world
"
giveth,
Probably to lay stress on the free and fill giving"
This includes the Pauline distinction between attainment
give I unto you."
essential,

[2411

e]

30I

PRONOUNS

[2412]

'EnTOAHN KAINHN...O

(7)

ii.

8)

illustrating the use of the relative,

(ivroX-qv) I

"Again a new commandis true in him and in

ii.

write unto you, which thing (o)

"

context bids the readers

Here, the preceding

you."

Jn

of

may be mentioned as

also

love, or Father, the following passage

ment

"new name"

In connexion with the above-mentioned

2412]

Jn

(i

walk

"

as

"

walked," and the following context says that the true light is
shining, and (1 Jn ii. 10) "he that loveth his brother abideth in

Christ

now

"
In view of these contexts, the meaning of which thing''''
"
which assertion" namely, the assertion that the
appears to be
"
"commandment," which he has just called (1 Jn ii. 7) not new," is

the light."

"
new." To
paradoxically,
mandment of the Law, " old " ;

love

also,

commandment
mandment

give

The

of the Son, "new."

Lord uses the word "new"

I

in

the Fourth Gospel

unto you
one another

is

com-

It

."

is

only instance in which our

that ye love one another

that ye also love

you

one's neighbour

love as Christ loved us

to

is

is

"A

new com-

even as

loved

to this saying that the

The words may be paraphrased

author of the Epistle is referring.
"I have called the commandment 'old,' I now call it 'new': and
:

truly the

'

newness

'

manifest

manifest

is

for us, manifest in you,

made one

with

in

Him

Him, giving His blood

by His blood

."

"
attempted "through works," and the free gift" received through ''faith." The
Hebrew "give" often means "appoint," and "the Law" is said to have been
(i.
17) "given through Moses": but the same sentence adds that "the grace"
(including

all

the grace that reached Israel through the

Law) came through Jesus

Christ.
1

xiii.

34.

dvdpunrov,

at

comment on
t(j5

On

[2412 a]

XCv

first

viii.

40

sight,

^rdri

p.e

dTroKrewai,

dvdpoiirov 8s...\e\d\TjKa,

Ps. lxii. 3 a;s tt6t

see

"

'C-qTtlri fie

dvOpuirip

airoKTeivai.

eirtTidevTCLi.

In

the

where

Origen who refers to it in his

iwiridtade ew' dudpwwov, saying, Tovto op.01.6v iari

seems needless,
kvdpuirov

Hebrew

'C-qrovaiv

of

the

dwoKTeivai- Kai

"man"

Psalm,

ol

TriTit)ep.evoi

appears to

be

emphatic, Sym. has dvopos, and the Targ. has "<7 merciful man," as though the
meaning were: "How long will ye spend your time in setting upon a man [made
To this emphasis Origen calls attention saying "This
in God's image\\"
In
[expression of the Psalmist's] is like Now ye seek to kill me' in the Oospel.
'

the Gospel] they 'seek to kill a man,' and in the Psalm those that 'set upon [him]'
set upon 'a man.'"
Perhaps the present text in Origen has dropped dvOpwrrov,

ami we OUghl lo read Nw

In

<

>rigen's

iTrtTiOecrOe, the

rod

i'rjTiiTf' fit

dwoKTtlvaL, dvdpwirov.

AvBpUTTOV

Comm. Johann. (on viii. 40) although he does not quote Ps. lxii. 3
influence oi
may be traced on Ins statement about tovs tu> \6yip
ii

deov iwiftov\ti'oi>Tas that rip dvOpwirivuripip avrov

3<

'-'

K.

ftXfTro/u.ei'ip

e'iriTldo'Tai.

RELATIVE

[2413]

"Oo-tis

(ii)

But

[2413] 'Oo-tis, "whoever," "one that," is mostly used of a class.

it is also used in N.T. of an individual, to mean "the one that,"

especially at the beginning of a clause that introduces explanatory or

"

rendered

statement

illustrative

nmv

he,

Sinai... now this (17ns)

now

this (tJtis)

is

than our father

In

such

she tic."
is

e.g.

Agar...

cases
Gal.

77719

6 "One

but Jerusalem that

So

our mother."

oo-ris,

24

iv.

in

Jn

viii.

is

may be

etc.

from mount

above

is free,

53 "Art thou greater

Abraham (R.V.) which (ocn-t?) died?" the purpose is

Abraham as illustrative of the necessity

to introduce the death of

all men should die.

We may paraphrase the relative clause as
" One that
In viii. 25
[great as he was] died" or "yet he died."
"Jesus said unto them (lit.), In the beginning whatever also I speak

that

unto you

(rrjv

KaL ^-aXaJ vfuv),"

Tt

apxw

junction, "because," but it

discussed elsewhere (2154

Subsequently he says ovk

ovk

iireSrjfjLei

ry

that avdponrov

man

from "a

Some

Zcttlv

These

emphatic

that''''

This

is

6).

ore 6 Kara tov 'Iriaovv TpoiriKuis voovp.evos avdpwTros

bear on the statement made above (1934 5)

facts

in viii. 40,

meaning

as a con-

" one

which means "a man, who"

quite

distinct

that."

9 io-Tiv iraiddpiov w5e 6s x eL i some authorities, including X, have

have %v before tide. Blass says (p. 317) "better iraid. Zx "' Chrys.

[2412 ] In
o.

is

/3iy.

some take on

probably the neuter of cVns.

is

vi.

Some corruption is indicated by the variations of words and order

"est puer unus
(Burk.) Chrys. "there is here a lad," a "est puer hie,"
But e'x" s probably correct. For
hie," SS "a certain lad hath on him here").
Chrys. goes on to say fxera yap to eiire'ii' "Ex wtvre aprons KpiOLvovs which
Nonnus."

(b e, Syr.

>

As to the
suggests that a scribe has given his previous quotation incorrectly.
change of gender, comp. 2 S. xiii. 17 eKaXeae to Traidapiov avrou tov irpoeaT^KOTa
(unless the particip. is regarded as
here, substitutes Tiva in

which reads

an appositional noun). Note also that X,

1 Mac. xvi. 16 Tivas tQv
Traidapiov, and that

has oc here with a line drawn through the c.

The

facts indicate that os

was

On xix. 17 Kpaviov Tonov 6, see 2738.

the original reading.
1
[2413 a] In the parables, Matthew uses octtls to introduce the point of
resemblance (of the householder, king, virgins etc.) between the emblem and
"that planted a vineyard," "that took their lamps" etc.). So in
that was in the city a sinner," the relative clause introduces
essential to the narrative that follows.
Mk xii. 18 " Sadducees

the reality

Lk.

vii.

what

is

37

{e.g.

"a woman

Comp.

say," where the "saying"

is not a detached fact but bears

Bans means " and accordingly or con"
sequently in Acts viii. 15 "They sent to them Peter and John, who accordingly
went
down and prayed." It has been shewn (2273 a) that A.V. differs
(o'iTives)
from Shakespeare, and R.V. from both, in the use of relative pronouns and we
must not expect Gk writers always to agree with one another in their use.

(R.V.) -which

(o'inves)

on the following

discussion.

But

initial

303

PRONOUNS

[2414]

"Octic an, or eAN

(a)

uv or lav in the Johannine Gospel and

[2414] "Oo-tis with
"
Whatsoever (aV)
Epistles occurs, certainly, only in the neuter, ii. 5
"
he may say," xiv. 13, xv. 16 w/iatsoever (av) ye may ask." It is also
"
our heart

probable

in

condemn

us."

Jn iii. 20
[in] whatsoever (on lav)
Bruder (Moulton) marks under this head

aAAa ttoWo. a

Se Kai

iiroL-qatv

'I^croi'S,

axiva lav

may

xxi. 25 ecrriv
1

ypa^rai

But

lav here
generally regarded as meaning "if," in which case the
construction would be quite different from that of ooris av (or
is

and the meaning would be "

lav),

be written

It

."

is

Of such

a kind that

certainly strange that

otto and

if

they should

lav should be
"

placed together by any N.T. writer except in the sense of whatsoever

"
and the fact is one of several that render the text extremely
things*
;

doubtful

On

and

av

lav interchanged see 2739.

marked

in the original Bruder (1888).

one by one they were written," a, b, e,f,ff, "quae si."
3
[2414a] "E>a.v or av, meaning "soever,"' immediately follows some form of
r
outls in Mk vi. 23 "Ori iav' (marg. on '0 iav), Lk. x. 35, Acts iii. 23, 1 Cor. xvi. 2,
I do not know any passage in N.T. where edv, in such
iii.
Gal. v. 10, Col.
17.
1

It is

SS

not so

"t/iat

if

There
a position, means "if," except the one under consideration (if genuine).
is not the same ambiguity about 6-rrep iav, which occurs in Ox. Pap. vol. iii. 653
do this" (A.D. 162 3).
oirep idv prj iroir)(Tris apparently meaning "and unless you

by 6v iav ah Sips apparently meaning "whomsoever you

"
whom, if you appoint." For further evidence from the Papyri see
appoint," not
This

is

2416

a.

closely followed

Origen quotes Jn xxi. 25, as follows (omitting avrbv) Philocal. 15

uis
apa Ovdi tov Koapov ofyicu x wP^v Ta ypacpdpeva ptpXla,
continuing "For the [saying] that 'the world has not room for the books
must be understood not [as being true] on account of the
to be written
multitude of the writings, as some [say], but on account of the greatness of the
(pyjcriv

[2414/']
6

'Iwavvrjs
'

acts, since the greatness of the acts

cannot possibly be either written or reported

by tongue of flesh, nor signified in languages (diaXiKrois) and sounds of men." He

seems to take "the world" as meaning "mankind," and "has not room for"
But it is not easy to see how he
as meaning "has not capability to express."
obtains this

meaning

a conjunction

oi'5e

it

needs either the omission of

rbv K6crp.oi>...ov5e ra ypacpbfxtva

to.

ypacpbptva

/3tj3\/a,

/3i/3.\fa,

or else

"neither the world...

nor yet books."

[2414 f] In a second quotation, after describing Jesus as being (lit.) "a
"
multitude of good [things] (ttXtJ^os d7a0i2>c)
Origen says about these "good
had room found for them
ii.
have
not
however
12) "They
[tilings]," (Huet

And why say I by writings,' when

writings (virb ypap.pa.rwv).
says even (Kai) concerning the whole world [that] 'Not even the world itself
'I"-' l> l||| ks to be
think would have room for (ovSi avrbv olp.ai rbv tcbapov x u PV iTa
'

(Kexupy^wv) by
<

dm

'-)

Here Origen .seems to understand "the world would not have room" for
the necessary books as meaning that not only "books," but even the "world,"
written'?"

304

RELATIVE
would be

insufficient to

"

find

room

for

The

context and the quotation would

"
effect,
Why say I not by writings,'
1

'

"

[2414]

the expression of the acts of the Logos.

sense if the two ran thus, in

make excellent
when John says

'

'

"

not even by the world ?

omitting "the books to be written."
[2414 tf\ In a third quotation, the context of which resembles that in the
Philocalia above, Origen (Huet ii. 201 Ttfoll.) says that "writing (ypa<prj) " in

some

and "the tongue of man" in others, "have not made room for (ov
the highest mysteries of
i.e. have not been capable of expressing,
and he proceeds, "Ecri yap Kai <x\Xa woXXa a iiroirj^ev 6 'I. artva iav

cases,

KexuprjKe),"

God

V ovde avrbv {rbv Koajnov is

7pd07?rat

Kat)'

@ij3\ia.

Both

hearing

(2

in the Philocalia

Cor.

xii.

2 foil.)

omitted]

and here, he

"words not

olfiai

x u} PV crl1 Ta
'

ypa<pop.eva

view by St Paul's

illustrates his

to be uttered."

[2414 1*] Again, in a fourth quotation, Origen (Huet ii. 326 D

e) speaks
about the numerous words {py\y.arwv) of God "not only those that are written
'

not to be uttered, which it is not lawful for

(2 Cor. xii. 4)
and these about which John says, ov5' avrbv 01/j.ai rbv KOffnov
"
and he alludes to xxi. 25 as shewing that John
Xuprj&aL to, ypafib/xeva j3tj8\ta
could have written more Gospels than the world would hold (Huet ii. 88)
but also those that are

man

to speak,'

lwavvov, 8s evayye\iov v Kara\\onrev, bpLo\oyu>v bvvacdai rocravra iroi7)<jtiv a.

x w P^I <JCLl ibvvaro. He adds Sypa\j/ be Kai ttjv Aw 0K&\v\ptv KeXevadeis
ffLUTrrjcrat. Kai /it) ypa\pai rds ruiv errra fipovrQv <pwvds
apparently as an instance of
'

ovbk b KbfffMOS

divinely

commanded

reticence.

" Multa
[2414/] In his Conim. on Lk. iii. 18
quidem et alia exhortans
" De Christo refertur
annunciabat," Origen freely refers to Jn thus,
quia multa
et alia locutus est quae non sunt scripta in libro isto quae si scriberentur neque
"
ipsum puto mundum capere potuisse libros qui scnbendi erant (combining xxi. 25
with xx. 30 "not written in this book" and substituting "locutus est" for "fecit"
" annunciabat
so as to afford aparall. to Lk. iii. r8
On Lk. iv. 1 he has " Sicut
").
poterat omnes libros si scripta fuissent quae fecit et docuit
Bearing on the manysidedness of Christ's acts and words is a remark of
Origen in his Comm. on Mt. xxvi. 55 indicating that he was disposed to believe
that Christ's form was transfigured not only in the Transfiguration but on many
" Venit autem traditio talis ad nos de eo
other occasions
quoniam non solum

mundus capere non

Jesus."

eo fuerunt, una quidem, secundum quam omnes eum videbant,

secundum quam transfiguratus est coram discipulis suis in monte,
quando et resplenduit facies ejus tanquam sol, sed etiam unicuique apparebat
secundum quod fuerat dignus. Et cum fuisset ipse, quasi non ipse omnibus
videbatur
secundum quod de manna est scriptum, quando Deus filiis Israel
panem misit de coelo omnem delectationem habentem, et ad omnem gustum
convenientem
quando desiderio offerentis obsequens, ad quod quis voluerat
vertebatur.
Et non mihi videtur incredibilis esse traditio haec, sive corporaliter

duae formae

in

altera autem,

propter ipsum Jesum, ut alio et alio modo videretur hominibus, sive propter ipsam
Verbi naturam, quod non similiter cunctis apparet." This belief comes out in the
Acts of John ( 2) where Christ standing on the shore of Gennesaret appears to
" child " but to
James as a
John as a man, and afterwards in different shapes.

[2414^] Again, Pamph. Mart. Pref. quotes from Origen "Ejus [Christi]
gloriamur esse discipuli, nee tamen audemus dicere quod facie ad faciem ab
ipso traditam susceperimus intelligentiam eorum quae in divinis libris referuntur
:

'

quae quidem cerlus sum quod ne ipse quidem mundus

sensuum

'

capere potest','" and

A. VI.

ib.

'

pro virtute ac majestate

"Sicut scriptum est: Ne ipsum quidem.
'

305

20

PRONOUNS

[2415]
[2415] On the whole
of this Gospel have put

it

seems probable that the writer or editors

down

at its close

a grammatically irregular

utterance (perhaps one of the last utterances) of the aged Disciple,

which combined the spiritual meaning of Philo with the hyperbolic
It also
expression customary among the teachers of Palestine.

corresponded to the evangelist's saying in the Prologue that "the

law [of God] was given through Moses but the grace and the truth
[of

God] came through Jesus

"

warning

would

and

it

came

well here as a final

be put into writing but Grace and Truth

a world full of books were written, more books

No, even if
need to be

cannot.

Christ,"

Law may

still

written,

the Truth of the Father

and yet the Grace of the Father and

works of the Son would

which were the

'

'

remain unexpressed." This statement has been placed in such

a context that it might seem to refer to the great number of Christ's

But that was probably not the

"mighty works," or "miracles."

Disciple's intention.

According to this view, in its original utterance the saying

"
Whatever things (anva lav) may be written about

[2416]

meant, in

effect,

the Lord Jesus Christ, in detached narrative, [they will not suffice,
[I will not say
nay,] even the whole world will not suffice to hold

mnndum
Filii

Dei.

capere posse arbitror libros qui scriberentur'' de gloria et de majestate

Impossibile namque est literis commiltere ea quae ad Salvatoris

gloriam pertinent." Here there

be committed to writing." This

a distinct statement that the truths "cannot

is

quite a different statement from "the world

man could not take in the meaning."
[2414//] Origen's view that xwpetJ', "make room for," has for its object, not
"books" but the attributes of the Logos, agrees both verbally and substantially
is

could not hold the books," or "the mind of

with Philo
ovoe yap

el

(i.

253) rls av ex^pijce deov \6yuv icx^'v tu>v curdarjs Kpeiaabvwv aKoijs...

ttXovtov iiribeUvvadai ^ovXrjdeirj rbv eavrov,

xal OaXdacrrjs)

iq

crvfj-irdcra

yrj,

(i.

t6 acpOovov nXfjOos, icus Se ov5e 6

Scras av olds re

dXX' ovd'

17

x^PV'

av (yireipudeiaris

yap twv oupeQiv inavbs

362) ovde
k6o-/xos,

(ii.

218) opiyu}

ov8eis

tw x a P*- T s

x wP') lTa

'

<*s'V ""acras

de^acrdai dwpeds, tt\v de euijv KardXruf/iv ovx olov dvOpunrov <pvais

crvfnras ovpavds re nal K6ap.os

dw^aerai

In the context of

x^prjcrai.

passages, Philo describes the flow of (Jod's "graces

ixdpiTas)" eripas dvrl iKelvwv aai rpiras avri rue oevre'pwv ... in language remarkably
"
in the context of
like that of John (i. 16 X-P LV " T ' X"P tT0S
grace for grace")

the

first

of these

three

the second he quotes Proverbs (viii. 22) as attesting the existence of the Wisdom
Add Long. DeSubl.
of God (which John calls the Logos) from the beginning.
ix. 9 6 tCiv 'lovoaibiv 0ecp.odirris...T7}v rod Oelov 5vva/.uv Kara ttjv a^lav i\wp7)(re

Wetstein {ad /or.) quotes hyperbolical and literal traditions from the
and the sky and the sea would not supply paper pens
.ml ink sufficient to write out the knowledge of this or that Rabbi.
Ka^e(j>7)vtv.

Talmud,

that the world

306

SUBJECT

[2419]

the portrait of the Lord, but] the books that would have to be
written [in the attempt to represent Him] ."
1

Subject

noun group

Collective or

(i)

When

[2417]
1H vii.

the subject

it

may have

in

6 o^Ao5

it

7toA.ii?

iXOiov

eis

aKovaavra

kopTrjv

ttjv

two instances favour the plural reading

rrjs

Tre'pui'

noun

a collective

is

a singular participle followed by a plural verb as

49 6 o^Aos ovtos 6 fxn] yLvaxrKiov tov vo/xov i-rrdpaTot elcrw, xii. 12

agreement with

eJ8ov (marg.

6a\dcra7]<;

tSoji)

These

eXafiov.

in vi. 22 6 6';vAos 6 ecm^Kux;

In a subsequent

clause,

"

the multitude," the plural would naturally be used as

in English, vi. 2 "There followed him a great multitude because
referring to

they beheld''' (comp.

xi.

42,

xii.

9,

18).

When

the verb precedes several nouns that constitute its

[2418]
4
the
verb
is mostly in the singular
But in a few cases
subject,
.

where perhaps the intention

to set a list of names

" Now
as
in
xix.
there tvere
plural,
25
his mother's sister, and...," xxi. 2 " There

before the reader, the verb

and

standing... his mother,

from the

is,

first,

is

were together Simon Peter and Thomas and...." When a second

verb subsequently refers to two subjects introduced by a first verb in
the singular, the second verb is plural, xii. 22 Ipyerai 'A. /cat <E>. ai
Xeyovariv, XX. 3 i^rjXOev ovv 6 II. kcu 6

aAAos

/ULa8r)T7]s kcl\

yp^ovro.

Neuter Plural

(ii)

When

the subject is a neuter plural, John's usage varies

In most authors, the neuter plural with plural verb can
often be explained on the ground that though the author zvrites a

[2419]

strangely.

1
[2416 </] Deissmann (pp. 203
5) has given, from Papyri, more than fifty
instances of idv with os, baos, oirore, olos, us, et tis, octtis, ottov (from B.C. 27 to
A.D. 586).
From the same collections of Papyri he gives only eight instances of

His conclusion concerning the use of eav for av with these

"the first and second centuries A.D. constitute its definite
seems to become less frequent later." These lists are not

&v with similar words.

relatival

words

classical period

is,
;

it

but they decidedly favour the conclusion that in xxi. 25

put forth as exhaustive
aTiva idv means " whatsoever."
;

See also Anacoluthon,

[2417a]

standing

Ellipsis,

(sing.)... [all]

saw

vb, eldev 6 6'xXos)...they themselves

4

iv

ry

[2418a]
v6/xw Kal

and Number.

i.

35,

ii.

2,

are interesting in vi. 22

4 "The multitude that was
When therefore the m. saw (sing, before the
(pi.)....

The changes

oi TrpcxprJTat.,

embarked

((vij3ijcrav avToL)...."

In i. 45 Se Zypa-^ev M.
1, 15.
the last three words are of the nature of an appendix.

12,

iii.

22, iv. 53, xviii.

307

20

SUBJECT

[2420]

neuter noun, he
XIX.

31

But
thinking of a masculine or feminine noun.
tov aravpov to crw/xaTa. .iva Kareayiocriv avrwv

is

iv a. fxrj p-tivr) Ittl

dpduxriv exhibits the

to. a-Kikr) ko.1

two constructions side by side

and

can hardly be argued that o-kcA?; is more suggestive than o-w/xara of

"
a masculine noun."
Is it possible that to aKeXyj is accusative,

it

a construction very common with Kareayevai in such phrases as "to

have one's head, skull, collar-bone etc. broken 1 "? This would have
the advantage of avoiding the abrupt change of subject in passing

from Kareaywo-tv to apOuxTtv (which,

in classical Greek, would require

" that
their legs should be broken and the men
Without avroi, if o-Ke'A/r/ is nominthemselves {avToi) carried away").
as
the
the
reads
text
ative,
though
meaning were "that their legs

avTOL before dpOwaiv

But if o-Ke'A.17 is accusative, the

should be broken and carried away."
have
their
should
"that
is
legs broken and be taken
they
meaning
away."

In

vi.

tendency
W.H. have
[2420]

13, KXaiTpaTOiV.-.d iirepLO-crevo-av

make

to

this correction

AN

would be strong

have
in

-rxev,

some

but the
scribes

-o-av

without alternative.

The

27
following variations deserve attention, x. 3
avrov aKOvei. .to TrpofiaTa avraj nKnXovOil, otl
<f><Dvr}<;

to 7rp6/3a-a

rrj<;

ovk 7/Kovaav avTW

aAAorpia) 8e ov p.rj aKoXovOrjaovo'LV
to Trp6(3a.Ta...ov ovk eaTiv to irpofiaTa iSia. .aAAa irpofiaTa e^co a ovk
otSactr

earnv

Ktti

(fnovrjs p,ov

Trjs

<fn>}vrj<;

(iKovovmv.

p.ov

(Lkovo-ovo-lv.

.to irpofiuTa

to

ipd

tt}<;

At the beginning of the Parable the sheep are

"

the flock
regarded as a flock, collectively, acting in a certain way,
But the thought of motive introduces the
hearkens and follows.''''

thought of individuality and hence the grammatical plural, "they

know... they will not follow." Thenceforth individuality and plurality
to whom the flock "belongs"
prevail, except in the phrases describing

where personality
(iii)

is

merged

in collectiveness.

Suspended

that &/&*//&... rivers... shall

[2421] 'O TricrreiW, in vii. 38 {"He
defended
flow from his belly") might be
by some grammarians as
oo-tis
dv
might be regarded as having
nio-Tfvo-r) (where
implying ootm
E with aira, Pollux iv. 188,
[2419<z| Steph. (Kar&yvvfxi) qu. Plat. 34? B, 515
with K\eiv, Demosth. I68. 3 and many others with Ke<pa\r)v.
this suggestion is thai airwv should not have been
[2419/^] The objection to
article.
No authority omits
inserted, as "their" is sufficiently expressed by the
1

"
I) and SS are missing.
it
illis."
Syr. (Walton) has "lit
eos," and so has the
eorum
crura
deponerent
atque
suspensorum
confringerent
tri Nonnus, 7r65 t^voivto favours the usual rendering.
Diatessaron.
aiiruiv,

but a renders

308

SUBJECT

[2422]

But the construction is Hebraic (1920 2)

In one or two passages, a word, or clause, with
neuter noun or adjective, might be either subject or object, e.g. xv. 2
avrov for

its

antecedent).

as well as natural.

irav KXrjfxa ev ifxol

fxrj

In the Parable of the

(pepov Kap-rrov cupei avro.

Sower, Matthew and Luke have 6 cxwv where

there 6 c^wv is the subject of a/cove'rco.
TTan o

(a)

AeAwKAC

Mark has

o? x ct

'

but

(xvii. 2)

The

following requires separate discussion, xvii. 2 (R.V.)

[2422]
as thou gavest him authority over all flesh, that whatsoever
thou hast given him, to them he should give eternal life" (A.V.) '''that
"

Even

he should give eternal

life to

as

many

as thou hast given him 2 ."

R.V.,

Greek than A.V., has substituted "whatsoever"

for "all that."
Grammatically, the Greek of the italicised words can
"
That he may give all that thou hast
only be construed as follows
to the

though closer

to them."
But the previous
given him
[namely] eternal life
sentence mentions no persons that could be here referred to as
"
"
" he
alters
them," so that this makes no sense.
may give into
"
"
may have and omits "to them," leaving "that all that thou hast

given to him

may have

and grammar, but there

eternal
is

we

life."

no reason

This makes excellent sense

for

supposing that

it

was the

"

Father, [that] which (o) thou hast

3
given me, I will that where I am they also may be with me ," which
"
again indicates a desire to give prominence to the clause that which
thou hast given me" by assigning to it an irregular position in the

Later on,

original text.

find

In these two passages, " all that (-n-dv o)

(with or without "all") means the Church

forefront of the sentence.

thou hast given

collectively,

means

the

me"

and the subsequent pronoun

members of the Church

individually.

"

they also ")

In the second of

(" to them,"

the two passages the pronoun happens to be capable of an apposi4

tional construction
in the first it is not (1921
See also 2740 4.
2).

Mk

iv. 9, Mt. xiii. 9, Lk. viii. 8: so Mt. vii. 24 iras ovv octtis &Kouei = Lk.
47 iras 6...&kovujv.
Comp. Rev. iii. 216 vuaZv dwuca avTui, and Prov. xi. 26,
where, with a nom. particip., Aq. alone retains the Heb. idiom, KaTapdaovrai
avrdv, while Theod. has Sij/xoKardpaTos, Sym. XaoKardparoi.
1

vi.

xvii.

Kadws ZduiKas avrop i^ovaiav Tracys aapKOS,

8d>aet aiVois iwrjv

3
4

'iva 6

xvii. 24.

[2422 a]
d^SaiK&s

Here
In
p.01.

'iva

irav 8 5^5w/cas avrqi

aiibviov.

makes no

xvii. 24,

alteration.

we might

theoretically explain the construction as

indvoi. wcriv p.er' e/xou

de\w

but the author must not be supposed to

have premeditated any such construction.

309

SUBJECT

[2423]

Omitted

(iv)

[2423]
xvi.

17

in partitive clauses

For the omission of the subject

in a partitive clause as in

of his disciples therefore said," and for consequent

"[Some]

ambiguity, see 2042 and 22135.

"
(v)

" non =
pronominal

They

not quite
[2424] The subject is sometimes omitted by John
of
a verb to
after the manner of Mark when he uses the 3rd pers. pi.
"
be
can
mean "people" if they"
implied from something in the
10
ii.
man
first
context, e.g.
"Every
putteth the good wine [before his

guests], and,

was

also

baptized

']

[2425]

when

[they]

baptizing

came
In

in

have drunk
/Enon...and

thither (TrapzyivovTo)

xviii.

25

"Now Simon

freely... ,"

[they,

23 "Now John
'those whom he

iii.

i.e.

and were baptized."

Peter was. ..warming himself.

[They] said therefore...," we must not render "they" by "people"

"
Peter also was standing with them
but must go back to xviii. 18

Now

24)
himself," treating the intervening words (xviii. 19
2
In xix. 29 "there was set there a vessel full
as a parenthesis'

and warming

of vinegar," the evangelist probably assumes that "vinegar" would

" wine
be understood to mean
for the soldiers on guard" (just as, in
ii.

10,

"wine" implied "wine

for the guests").

Consequently he
"
so [they] put a sponge," would

assumes that the following words,

be understood to refer to "the

soldiers."

In

xx.

"Mary

Magdalene... seeth the stone taken away from the tomb she runneth
therefore... and sayeth...['They] have taken the Lord out of the
;

mean "people." Mary's mind is full of the

and
of what His enemies have done to Him.
thought of Christ
she
what
She infers, from
naturally regards as a hostile act, that the
chief priests, not content with killing Him, have removed the body,
tomb,'" "they" cannot

and

"they" means "the chief

priests,"

or

"the Lord's enemies."

"
[2424a] R.V. supplies "men." But "putteth" means
puts on the table,
and the subject appears to be "those at the table,'' not "men [in general].'' This
omewhat different from the indefinite "they" so frequent in Mark and
common in vernacular English, like the French "on" where the pronoun does
-

'

not refer to any noun expressed Or implied in the context.

[2425r/] Similarly, in ix. i\ "\they\ therefore called."

we have to pass over

the immediately preceding verse about the man's "parents" and to go back to the
'
the Jews."
statement about

310

SUBJECT
Reviewing the instances, so

[2427]

we do not

far,

find

any

in

which the

missing subject cannot be supplied from the context

of the subject
[2426] We come now to omissions
.

in

words

"

they" appears to refer to "the

"
"
If the tvorld hateth you, reflect that it
world previously mentioned
hath hated me... remember the word that I said unto you, 'The
Lord.

of our

In one of them,

If [they] persecuted me they

not greater than his Lord.'
2
."
But
there
is
will persecute you also
nothing for the pronoun to
instance " If a man abide not in me he is cast

servant

is

refer to in the earlier

forth as the

branch [of the vine] and

is

withered,

and

THEY gather

and they are burned 3 ." Here,

theoretically, we might supply "people," and if the passage occurred
but as there has
in Mark that would perhaps be the best rendering
been no previous mention of vine-dressers, and as there has been a

them and

cast

them

into

the

fire

"
"
cleansing the vine, it is probable
previous mention of the Father as
in accordance with frequent Jewish tradition as well as
that
means " the powers of heaven " or " the
occasional Synoptic usage

THEY

angels."

"
(vi)

We "

non = pronominal 4

"
"
non-pronominal i.e. expressed by verbal inflexion
[2427]
"
that which we have heard, that
and not by pronoun in i Jn i. i
with
our eyes...," appears to mean the writer of
which we have seen
"
we " means in the opening
his
and
the Epistle
companions, as
sentences of a Pauline Epistle: but it may mean "we all," "we
"
And now, little
disciples of Christ," as probably in i Jn ii. 28

We

if he shall be manifested we
[a//] may
The most serious ambiguity arising from this use
24 "we know that his witness is true." Are these

children, abide in him, that,

have confidence."
of

"we"

is

in xxi.

Mk

i.
[2425/;] With these contrast
32 (Mt. viii. t6 sim.) "But in the
i.
evening... [they'] brought unto him all that were sick" (where
29 $1 has
previously mentioned the healing of Peter's mother-in-law without any suggestion
1

Mk

of persons that could be called "they"); the parall. Lk.

sick folk..,.led them to him."
xv. 16
20, where "the

xv. 6.

On THEY,

world"

see 667 a,

is

six times

738 a

b.

iv.

40 has "All that had

mentioned.

On

the alleged omission of an

subject, "any one," and on the question whether 6 irar^p clvtou is

9.
predicate or subject, in viii. 44, see 2378
4
[2427 a] The difference between the non-pronominal and the pronominal

indefinite

"we"

by 1 Jn iii. 2, v. 15 {bis), 19, 20 o'iSa/xeu and iii. 14 rjixeh o'ida/j.ev

opposed to "the world"). In Jn vi. 42, ix. 24, 29 "we (ws)
know" implies "we know, even if others do not" (2399 2400).
(where

is

illustrated

"we"

is

311

SUBJECT

[2428]

the words of the evangelist, and do they mean "

"
the witness of the Son to the Father is true ?

We

all

Or

know

that

are they the

words of some unknown persons, e.g. the elders of the Church of the
where the evangelist was writing, and do they mean, in effect,

city

"

We

[elders of Ephesus, Antioch, or Jerusalem] hereby certify that

"
is true
?

the witness of this evangelist

Before discussing this very important passage, we may

in which our Lord includes Himself in the
" We
"we": iii.
that

[2428]

mention some instances

(to Nicodemus)
speak
which we have seen and ye receive not
"
Whence are we to buy bread that
Philip)

non-pronominal
which we know and

testify that

our testimony," vi. 5 (to

these may eat?" xiv. 31 "Arise,
first

of these, there

may

be,

us go (ayw/xei/) hence."

let

on the

surface,

some

In the

when
irony

slight

our Lord ranks Himself with other teachers of spiritual

truth,

addressing Nicodemus, who had called Him (iii. 2) "a teacher,"

whom He had called (iii. 10) " the teacher." But there is
an inner meaning, namely that the Son is " not alone " in
testimony, which corresponds to that of "two men ," being

in

and
also

His
the

"
we speak means
testimony of the Father and the Son, so that
"
A similar inner meaning seems to belong
the Father and I speak."
"

to

vi.

"

Whence

"buying" an
"buying
"

flesh

"

"

we

are

to

new

entirely

buy bread," where the Johannine

version

of

the

parallel

Synoptic

appears to be typical of the procuring of the Eucharistic

and

"

blood," the sacrifice ordained by the Father and offered

third instance has been discussed elsewhere, and it
"
let us
is a tradition of Mark
Arise

The

by the Son.

has been shewn that

and
ye,
go"
Matthew omitted by Luke and liable to be misunderstood as meaning
It ought however to be
flight, but really meaning appeal to Justice.
added that the insertion of "hence" by John ("Arise ye, let us go
assimilates the words to a famous tradition recorded by
Josephus that before Jerusalem was taken by the Romans there was

hence")

a noise in the

Temple

as of a rushing host,

and the gate opened, and

a Voice was heard, " Let us pass hence (ivrevOev) 3 ."

last two passages also have their literal meaning,
associates Himself with the disciples
1

viii,

16,

[2428</J

Of course
in

but the non-pronominal "we,"

17 anil context.

Mk

vi.

36

may buy," Lk.

"that th,y

may

buy. ..arc we to buy," Mt. xiv. 15

"unless... ;,-'< are to buy."

In
means the disciples. Chrys., however, in |n, omits the " buying."
Sec Paradosis, 1372 7 ami Joseph. Bell. vi. 5. ).

"that they
''

these

which Christ

ix.

1,5

312

Mk-Lk. "we"
See 2745.

SUBJECT

[2428]

in a saying of Christ, is so fraught with probabilities of latent

mysticism that it gives us very little help on the words, not uttered

by
is

Christ,

true

him

now under

discussion (xxi. 24)

"

We know that his

testimony

."

"We

(ii/J.as, al. efj-e") must work (Set epydfreadai) the works of

[2428(5] In ix. 4
that sent me (/xe, al. r/ttas)," the insertion of T/tta? differentiates the passage

from those quoted above: but it will be discussed here, because, unless it can be
shewn to be corrupt, it would seem to shew that, here at all events, Christ does
The preceding
place Himself on a level with His disciples in the emphatic i)p.ds.
words are IV a tpavepudfj to. tpya rod deov eV aiirul, "that the works of God might
be manifested in him," i.e. in the man born blind. Then follows, in B, rjfias Set
{i.e. -at, to work).
Origen twice (Huet i. 125, ii. 25) omits rifids del
and quotes the saying as beginning with epydfeade "work ye."
This might mean "for our sakes.
Work
[2428 ] D has 5t 7]/j.as epyafeatiai.
But D means 5et by <5t, "it is necessary for us to work." MSS. often express
ye."
et by t (see Boeckh Inscr. Gr. 4588 ce 5t = *at 5e?) and errors arise in
consequence.
Again Otitis and v/acls are liable to confusion as may be seen from Jn viii. 54, 1 Jn
i.
4 where W.H. give the two (v/j.Qv and t/aiwc) as alternatives.
Origen, then,
might easily have read the words before epydfeade as 5t' v/j.ds "in order that the
works of God may be manifested in him, i.e. the blind man, for your sakes.'"
This would make excellent sense.
Comp. xi. 42 (in the Raising of Lazarus) 5td

epyafeade

tov

6'xXov...et7roj',

avrr)

"I

yeyovev d\Xa

said

5t'

it

for the sake of the multitude" xii. 30 ov 5i' i/xe 17 <puvi]

"for your sakes," and so, xi. 15 x a 'pv 01' vp.ds iVa

uttas ,

TriffTevffrjTe.

SS has "and me it behoves to do...," and so Ephrem (p. 197) " et

oportet operari...." The Vat. Ms. of the Arabic Diatess. (ed. Hogg) has, as
the preceding words, "that we may see the works of God in him" and the
Clementine Homilies (xix. 22 Clark) have "that the power of God might be made
manifest through him in healing the sins of ignorance."
SS, Diatess. and the
[2428

1/]

me

all have
have "us" twice.

Latin vss

"me"

twice ("it behoves

[2428t'] Origen's first quotation

to the Lord your God before (marg.)

me him

that sent

me"), but

N*L

comment on Jer. xiii. 16 "Give glory

grow dark," thus (Huet i. 125) "Perhaps

in a

is
it

we

shall understand this scripture (to yeypap.ij.ivov) by applying (xpyo-dfxevoi) a

Gospel saying uttered by the Saviour, which runs thus (oiirws exovcrrj) Work while
There cometh night when no man can work.'" He adds that
(ews) it is day.
'

Christ gives the name of "day" to "this world," contrary to custom.

His second
is from the early
part of his commentary on John (Huet ii. 25) "He says to them
that are partakers of His own Light, 'Work as (ws) it is day.
There cometh night

when no man can any longer

when (otclv) I am in the world

(ovksti ovdeis) work
the light of the world."
It will be observed that in both these quotations
Origen omits "the works of him that sent me (or, us)": and the length of the
I

am

the second instance, suggests that he is not quoting from memory

quotation,
but from MS.
These and other variations, if they do not demonstrate that the
passage is corrupt, suffice to shew that W. H.'s text cannot be relied on as a proof
that Jesus here uses

^as

to

mean

"My

disciples

313

and I."

SUBJECT

[2429]
"

(a)

We know

[2429]

We

his witness

"

(oi'Aamcn)

true," in the

is

(xxi.

24)

return to the discussion of the words "

we know that
we " means.
might mean (1) the

hope of ascertaining what

According to the analogy of the Epistle,

it

"

writer, associating himself with others

or (2) with

some

as

fellow-evangelists or

("we all know"),

fellow-teachers ("we know")

distinct

from those who are taught, who might be addressed as

"you." Both
these meanings occur (2427) in the
But it might mean
Epistle.
"

(3)

we, the elders of the

preached and
evangelist

is

published,

know

Gospel has been

This third hypothesis must not be discredited

that such an attestation is unique in this
Gospel.
well be otherwise ?
It would come
naturally at the

end of the book, once

for all.

One argument against this

does not come quite at the end

[2430]
it

this

that the witness of the

true."

is

by the mere fact

For how could it

that

whom

Church among

now being

third

hypothesis is the fact

of the book.
After it there

comes one more sentence, which contains the

first person
singular,
other things that Jesus did, the
which (?) // they are to be written (lav ypd^-qTat) one
by one, I think
1
not even the 7vorhi will hold the books that are
[to be] written ."
Portions of this sentence are repeatedly (2414 b
/) quoted by Origen,
and thrice as coming from the evangelist. It could
hardly come

xxi.

"

25

But there are also

many

from any one else, at least in substance 2

For what mere scribe, or
Editor, would venture to append his own expression of personal
opinion to such a work as the Fourth Gospel ?
Moreover, it
.

"
"
books
strong sense of the inadequacy of any
represent the multiform action of Jesus just such a sense as

exhibits

might suppose
1

ovo

[2430
avrbv

<?]

things,

if,"

eTroiijaev 6 'I.,

artea eav ypd(prjTai

ko.6' Hv,

T & ypa(po/ji(va I3tj3\ia.

On ariva iav as
"whatsoever things" but here, possibly if the text is correct,
see 2414
6.

tov k6<tixov

generally meaning

"which

be expressed again and again by a very aged

likely to

"EaTiv 8e Kai ctXXa 7ro\\a a

ol/uai

to

we

x^PVO't'-"

Teschendorf says that xxi. 25, in N,

from the one that wrote the body of the Gospel.
[2430/']

is

written by a different scribe

Hut this scribe (according to

W.I I. ad loc.) appears to have been I), the diopd^rrjs, or
corrector, of the MS.,
who also probably (according to Teschendorf (X p. xxi)) wrote the last leaf of Mk
and the first of Lk., as well as what
may be described as the title and the
salutation in Rev.i. 14 "The Revelation. ..and from the seven
Spirits which are
before the throne and from Jesus Christ."
These farts are consistent with the
hypothesis that the change of handwriting may imply some special circumstances
but not necessarily
interpolation or diminished authority.

3H

SUBJECT

[2433]

disciple of Jesus contrasting his personal recollections of the Lord

with " the books that were being written."
[2431] This postscript must be compared with a previous post-

After the manifestation to Thomas ending with the words,

Blessed are they that have not seen and [yet] have believed," the
writer adds, xx. 30
1 "Many other signs therefore did Jesus in the

script.

"

But
presence of the disciples, which are not written in this book.
these have been written that ye may believe that Jesus is the Christ

Son of God, and that, believing, ye may have life in his name."
This apparently deals solely with the Resurrection and the signs
the

"

"
wrought by the Lord in the presence of (2335) the disciples after
the Resurrection, committed to writing in order that, profiting by
the rebuke to Thomas, the readers of his narrative ("ye") might be

"blessed,"

"

not having seen and yet having believed."

[2432] That would seem to have been a fit termination to the

Gospel a statement of its object, addressed by the impersonal
"
writer to the readers in the second person
that ye may have life in

name."
But something seems to have happened to make
another termination desirable. The reputed author, or originator
the disciple whom Jesus loved
lived (so says tradition) to a great
his

age prolonged past decrepitude and it was commonly reported, on

the basis of an utterance imputed to Christ Himself, that he was
:

not to die
arrived 1

When

our Lord's coming.

till

the old man's

end had

drew manifestly near, it would become desirable to

For this
contradict this rumour and to shew how it had arisen.
circumand
an
account
of the utterance and of its occasion
purpose
or

And

stances was committed to writing.

this

we

find in the last

chapter.

These circumstances would be exceptional, and might

After this Appendix (conwhat
be
called
the
cerning
may
Johannine manifestation of the
had
been
written
out, it may have been submitted to
Resurrection)
the aged Disciple of the Lord, to receive, perhaps, a word or two of
[2433]

well explain an exceptional conclusion.

writing in his

own hand

like that at the

Galatians "in large letters."

If so,

it

end of the Epistle

might be

difficult to

to the

say which

words "This is the disciple that beareth witness" and

do not necessarily imply that he was still living to bear
witness. On the contrary
they might be written (in any Christian Church familiar
with the saying (Heb. xi. 4) about Abel) to indicate that the aged Disciple "being
dead yet speaketh."
1

[2432,?]

"he that

The

difficult

wrote"' (2166)

315

SUBJECT

[2434]

who regards
Postscript belonged to the evangelist
himself as writing the Gospel in the Disciple's name
which part
(if any) to the Elders of the Church, and which to the Disciple
of the

part

Chrysostom most certainly recognises nothing as coming

from Elders.
And he quotes oiSa/Aev, once at least, as otoa, " /

himself

know, he says, that the things that he says are true ." One might
have supposed this to mean that the evangelist was " setting his
3
seal" to the truth of the "testimony" of Christ about which the
but apparently Chrysostom means " I
said about Him were true."
The context

Gospel speaks so often

that the things

very clear, and

and

/xev

tori

co-Tii/

yap

possible that Chrysostom

is

it

Se,

know
is

may have read

not
otoa

although he quotes the text freely as olSa and

[2434] Some variations in the mss. and Latin versions add to

the uncertainty of interpretation 5
Of course unaccented Greek mss.
.

would give no guidance as to oiAamcn whether it was to be taken as

two words or one. The main internal evidence for men, " on the
one hand," is found in the following Icttiv Se but this is omitted by
SS and by the best Latin versions 6
Yet co-riv 8e is almost certainly
:

1
[2433 <7] The same difficulty of distinction would arise if the Disciple died
before this attestation and if the writer of the Gospel or the Elders attached to the

MS. a fragment in the Disciple's handwriting recording a favourite saying of his

about the inadequacy of books.
-

[2433 fr] Kai oWa, (prjcrlv, on aXrjdrj icrriv a Xeyei.

Above, the text is printed
as ot5a/xev, but this might be an error for olda /xev.
Chrys. previously speaks of
the evangelist as "testifying to himself (p.aprvp(ov eai'ry)."
:i

iii.

33 6

\aftu>i>

14 aXrjdris icrriv

viii.
4

[2433

r]

The

avrou

rrpi

fiaprvpiav icrcppayicrev oti 6 debs a\ridr)s icrriv,

fxaprvpia /jlov.
p.iv after olda may

comp.

r\

have been omitted because the

rest of the

&m

sentence was not given, and the

yap in Herri yap <pi)cn Kai &\\a ttoWo. may
have been a part of Chrysostom's framework of the quotation, not a part of the
quotation

itself.

SS has the past ("dare witness") and omits 'iariv hi, ofytcu and
"itself" (in "the world itself"): "This is the disciple that hair witness of these
And many other
things and wrote them and we know that true is his witness.
'

[2434r?]

things did Jesus, that if one by one they were [all] written the world would not
be sufficient for them." Codex a perhaps took the Latin "/its'' for ihs, i.e. "Jesus,"
and
repeats "scimus" and turns "qui" into "quis" thus, "Hie est discipulus
qui testificator de Jesu et quis scripsit haec scimus; et scimus quod verum est
it

testimonium ejus."

marg

\Y.

1,

give txt 6

Kai (before /xaprvpuiu)

and

fj,apTi'pun>

wept toutlov Kai 6 ypd\f/as ravra, but

i.e. 6 Kai /xapTvpwii v. r. [6] Kai

[6] Kai for Kai 6,

ypaif/as ravra.
"

[2434/']

Otdapcv occurs

in

Jn

iii.

2,

116

v.

15 [6is), v. 19, 20,

and

?;/xeis oi5afj.a>

SUBJECT
an integral part of the sentence

and

eo-Tiv Se

to

belonged

in

[2435]

which

"the disciple

it

stands.

If

both oI8a

fxev

whom

Jesus loved," the most

"
"
Chrisfs testimony ; and

natural explanation of "his testimony" is

the Disciple must here be regarded as declaring his conviction that,
whether he is to await the Lord's coming or to die however much
some may have misinterpreted the words " If I will that he tarry "

the Lord's testimony, and especially the testimony after the Resur1
rection, is absolutely true
.

On

the most probable conclusion is that

one word and represents the attestation of unnamed
persons, and that the words following the attestation in the first
person are an addition, supposed to come from the teaching of the
[2435]

the whole,

is

ot'Sctyiei'

aged Disciple, repeating, in

of the

"

many more

details,

what he had said

Then he had

"whatever

that,

in

all this

Jn

iii.

In

14.

conclusion

in this book," of that vivid period

during which the Saviour was continually

manifesting Himself to the disciples.

details continue to be written," the

"contain"

at the

said that there were

not written

Resurrection

the

after

effect,

edition of the Gospel.

first

Now

he says that "if these

world

will

not

"

hold

"

or

"writing of books" and he probably implies also

number of these details may be written," the

these cases

all

it

means "We, the

On

know."
would be assimiBut it seems to me

disciples of Christ,

the one hand, this might be urged as shewing that ot<5a

lated to the phrase in the Epistle by the error of scribes.

txev

a stronger argument, that a writer so fond of otdajjav would not write ofda n-ev.
1
[2434 c] Strictly after oi5a piv we should have something like Eurip. Hippol.

1091 ws olSa

p.kv

ravr'

olda

5'

oi>x ottios (ppdaui:

but the clause with 84 strays

away

Jn x. 41 (2169). A much more serious objection is that if the Apostle had

meant "Do not lay stress on me as bearing witness. It is rather He that beareth
witness and I know that His witness is true," he would have said 4kwos, as the

as in

Epistle, not avrds (23824).

[2434 ti] If oi!5a./j.ev proceeded from the evangelist as part of the same sentence
" We
in which he also says ol/xai, we should have to suppose the
meaning to be

of Christ, aW\ know that the testimony of the Lord is true, but...,"
which seems improbable.
On Rom. vii. 14 olSa^ev yap on 6 vofios Trvev/xariKos <ttlv, Alford says
[2434
li
that Jerome has
sdo."
Gennadius (Cramer) certainly read oWa /jl4v, for he has
JTricrTafxaL on 6 fo/xos irv. e.
Cyril may have done so, for he has a/jLw/j.di' <pt\(jw
{the disciples

c']

elvai top vbixov, olde

to the Apostle,
(pvo-ii>.

vii.

31

who

0l8e and

2)

seems

yap

This

d/xw/xous d.7roTeAeiV.

lo~x v P L fc TaL

is

applied to David, as a parallel

v 0TI TfvevfiaTiKbs 6 vb/xos aiVtarat 5e

-

combine

to suggest that he read olda fxei>.

to recognise, and to correct, this interpretation,
fxtv

quoting the text with "scimus"

"Legem
sciebat, sed et hi qui ab ipso imbuebantur."

tt]i>

dvdpuiirov

Origen (Lomm.
by saying after
vero spiritualem esse non so/us Panlus

317

TENSE

[2436]

"books

"

be

will not
portrait of the Saviour

held

"

or " contained

"

in the

."

TENSE
under sub-

be

conveniently arranged
[2436] Tense-idioms
Tense-rules are sometimes interfered
divisions of Mood.
will

with

the perfects of some verbs are rarely or never used,

by
so that writers may be led to use the aorist for the perfect in those
word-rules,

e.g.

the difference between two writers can sometimes be

Hence

words.

best illustrated by comparing, not their tense-usage in general, but

and the
their uses of the tense of one or two words in particular
:

intended by a single writer can often be perceived

shades of meaning
in the

same way.

the Imperative Mood

I.

In

(i)

Aorist

(first)

The

[2437]

first

and Present
aorist imperative

is

(i)

sometimes more

definite,

3
authoritative
(3) sometimes more solemn than
(2) sometimes more
the present imperative, which may denote continuous action.
John
uses the aorist "abide" in the Lord's mouth, but the present is used
,

1
[2435a] It is desirable to make "books" the last word in the English
Comp. the saying
rendering so as to call attention to its emphatic position.
of Papias (Eus. iii. 39. 4) "I did not think I should be so much helped by
what I could get from [the] books as by the [truths that came] from living and

abiding Voice," ov yap to. k [tQv] (li/3\iu)i> to<tovt6i> p.e uxpeXew i'ire\dfjif$avoi> ocrov
rd irapd juices (pwvrjs nai fxevoixnjs. Nonnus omits the words /ecu oiSapiev 8ti a\r]dr)S
avrov

r\

fiapTvpta icriv.

[2437 a] But different writers might take different views of the authoritativeness of the same utterance.
Comp. Mk vi. 10, Lk. ix. 4 fiivere, but parall.
Here we might say that Mk-Lk. meant "continue to abide."
Ml. x. 11 fieivare.
-

No

explanation avails for

Put note that Lk.

such

air or ivda a ere.

Mk

uses the pres.,

while

e'KTiv&Za.Te twice

use the aorist.

vi.

Mk

vi.

11,

Mt.

x.

fii)

5e x

ix.

11,

5 8aoi av

Mt.

Perh.

x.

14

6s

Lk. means

14 eKrivd^aTe,

m TaL
'

ip.(j>dvicrbv

fioi

anil (Xl-qoou

and

twice

(Mk + r67ros) p.-q d^Tjrai...

"do so habitually." Comp.
viii.

34, Mt. xvi. 24

::

ix.

hv

Lk. ix. 23 "take up the cross daily" where the parall. Mk

omit "daily."
[2437 /'j "More solemn."
E.g. Jn xiv. 8 5e't^ov, in

"solemn' ami

Lk.

---L7rOTLl''*- <TaeTe >

Philip's

mouth,

is

like Ktpte, SiSa^ot' in Lk. xi. 1,

reverential (but not authoritative)
ffeavrdv in the corresponding prayer of Moses (Ex. xxxiii. 13, 18)

passim.

So "thou,"

in

Elizabethan English,

to the lowest.

31S

is

used to the Highest,

AORIST AND PRESENT IMPERATIVE

by the writer of the Epistle
the miracle at Cana,

in

The

ii.

authoritative imperative occurs

(Christ's

(Christ)
ii.
16 apaT,

ye/jLio-oLTe, ...avrX-rjcraTe

[2439]

mother) ironjaaTe,

ii.

the Cleansing of the Temple,

in Christ's words to the Samaritan

at

and ii. 19 Xvaare

16 <pu>vqo-6v <tov toV dvSpa, and afterwards to the disciples,
iv.
35 lira par e...Ka\ 6zd<ja.(j6(.: in the Feeding of the Five Thousand,
vi.
10 7roir/o-aT in the Healing of the Blind, ix. 7 viraye vlij/ai
in the Raising of Lazarus, xi. 39, 44 apare, ...Xvaare
in the rejected

woman,

iv.

(937

40)

prayer

xii.

So^acrov <rov to ovop.a

Ta'xeiov

irotrjcrov
ip-Tj

27 awaov
in

p.e, and in the accepted prayer lib.)

the last words to Judas Iscariot, xiii. 27

in the Last Discourse, XV. 9 /uei'varc Iv

rfj

dydiry

rfj

Draught of Fish and the subsequent

12 iveyKaTe and dpio-TTJaaTe.

in the narrative of the

meal,

xxi.

IO

The

instance in the Last Discourse ("Abide in my

love")
the
nearest
perhaps
approach to an authoritative command (in
John) to obey a moral or spiritual precept. Our Lord never uses
(1507 a) the authoritative form of the imperative in "believe ye," but
[2438]

is

frequently the present imperative, which occurs also in

and

vi.

27 ipyd-

The three
24 Kptvere,
35 Trepnra.Ta.Tc
have
shalt
"thou
love."
Two
have
"love ye
Synoptists
(Mt.-Lk.)
has
neither.
Yet
his
connects
"love"
John
(ayas-are)."
Gospel
vii.

ea9e,

with what Christ calls

in

"love" but

"

xii.

etc.'

my commandment," and

his Epistle

abounds

never "love ye" except in the phrase "love not the

world."
[2439]

be

John's avoidance of the aorist imperative of irta-Tevw may

by the charge brought by Celsus against the Christians

illustrated

he

asserts,

authoritatively

perative)

instead

of

who,

"

(present imperative)
1

Mk

[2437

c]

xiv. 34,

Jn
Mt.

time

allowing

Do

"

exclaim

Believe

not spend time in examining

xv. 4, 9 /xelvare, but 1

xxvi. 38 /j-eivare wde

[2438 a] In ii. 8 avr\T)<T<XTe

not eveyKare (as in xxi. 10) and
action is to be done at once.

[2438

/;]

The remarks

k.

(p^pere, v. 11

e|erae),

apov

k.

unknown Lord by

Trepiirdrei

why have we

Probably because only the

apply only to the

first

first

aorist imperative.

solemn or authoritative meaning. Indeed, in

may be less authoritative than the present. For
it

is

would have been more solemn

xxii. 17 (61s), 20)

(/xr)

28 /xiuere (comp. 2 Tim. iii. 14 fiive).

Jn
is an utterance of the Lord.
Lk. xxiv. 29

irepnra.Triaov~?

special words, the second aorist

example, in iv. 16 <pdjvr)aov...K. i\de,
for i\0

im-

examination

ii.

in this section

aorist has not this

(aorist

reasonable

for

(xelvov fj.f6' ijixwv may represent the (id.) "constraint" put on the
the two disciples ("thou must needs abide with us ").

The second

"
!

probable that the substitution of tyxov

i.
46, xi. 34, Rev. vi. 1, 3, 5, 7,

(as in

or authoritative (as in Mt.

319

viii.

9,

Lk.

vii. 8).

[2439

TENSE

(i)]

The aorist imperative is indeed

assigned to Christ once (so W.H. without alternative) by Luke, in
But the corresponding passage in
the Healing of Jairus's daughter.
Mark again prefers the present imperative
Mark has the present 2
but believe at once {Triarivaov) 1 ."

"If anyone say unto you, 'See, here is the Christ,' (lit.)
Be not disposed to believe (fxrj 7ncrTf.vi.Te) " where Matthew has (xxiv.
in xiii. 21

"

26)

23,

Believe [them]

(Mk

present imperative

not,"

fir}

This

Trio-Te.v<jr]Tc.

"be not disposed

21

xiii.

to

use

of the

believe")

may

perhaps be applied politely to things already done (like the formula

" let not
my lord say so," applied to what is already said) as in Jn
It is equivalent
xix. 21 fir) ypd(f>, concerning what is already written.
to

"

not

let

written 3

my

and

lord write,"

what he has

invites Pilate to cancel

Both Origen and Chrysostom accept without question

9 tov Xoyov...ovK
imperative rendering of ipawdw in v. 38

[2439
the

k^Te.

(i)]

.otl. ..ov

aureus

01771'

ipavvaTe ras ypa<pd<;,

TricTTeveTe.

atan'iov

ov OeXeTe. i\$eiv

6YlV

7rpo's

koli.

/j.e....

on

8oklt

uuels

iv

eKeivai elaiv al jxapTvpovaai Trepl e/iov- ai

But against

this

view

is

the fact that

where ipawdu) is imperative in O.T. and N.T. the

and that one of these passages is in John and refers

in the few cases

aorist

is

used

4
,

Chrysostom says that the Jews merely

"read" the Scripture whereas Christ bade them "search" and "dig"
in them.
But the answer is (1) that the Jews did "search," (2) that
"
"
term
Midrash implied most diligent " searching," and (3) that
their
It is
the Pharisees themselves exhorted Nicodemus to "search."
also antecedently more probable that Christ would have advised the

to the searching of Scripture.

to

Jews

turn their hearts toward the love of

the indicatives that

God

rather than

Moreover the indicative agrees

"
Ye have not
precede and follow

"search the Scriptures."

you... because..._>v? believe not.

to

better with
his

Ye search the Scriptures

word

in

(1722^)

He might have said fir) tortus $$ if he had not

Orig. Cels. i. 9.
emphasize the lingering over the task of examining.
[2439/'] Mk v. 36 ixbvov vltrreve, Lk. viii. 50 nbvov irioTcvaov nai cruidrjcrerai,
"only a special act of faith and she will be healed !" Comp. Epict. Fragm, 3
"If you wish to be good, first believe' once for all (irlaTevaov) that you are bad."
1

[2439 ]

wished

to

The explanation "Do

not to

Mk

xiii.

not persist in writing" would apply to Jn xix. 21, but

21.

2 K. x. 23 (pavurjcraTe ko.1 TSerf, Jer. 1. 26 ipavvqffaTe avT-qv,

52 (jmvvT)ffov Kai f5e.
Comp. Judg. xviii. 2 (A) i^fpawr)(jaT( (of which
the pres. imper. does not occur in I, XX). Of course these facts prove little except

[2439(i)aJ

[11

vii.

that

lie

pies, imper.

was not

in

common

use.

320

AORIST AND PRESENT IMPERATIVE

[2439

[book by book] because ye suppose... and they are they that

me, and [yet] ye desire not to come to me."

(iii)J

testify

of

In xii. 19 01 ovv Q. elirav 7Tpo? iavTOvs, 0eo>petT on ovk

"
"
V. has " Perceive ye...?" R.V.
Behold imper., but
A.
ufcXelrt oi84v,
6
marg. "Ye behold." The indicative is supported by Acts xix. 25
[2439

(ii)]

"ye behold with your own

where
the
or
see
for
Ephesians are asked to
eyes,
yourselves,"
"behold" how "this Paul" has perverted almost the whole of

i-rrio-TaaOe

Asia

koI Oewpelre koI aKOvere,

used

in

thyself]

is

fjewpeis in

Acts

LXX

imperative (twice) in

which a

in

also indicatively

"Thou

xxi. 20.

seest [for
there

how many myriads

brother [without words from us]

The

is

ewpeirf

brought against Jesus,

Acts xxv. 24 and

are...."

or 7rws,

the Johannine one,

passage remarkably like

similar charge

i.e.

is

followed by an accusative
1
On the whole, the

and nowhere by a clause with on

meaning probably is "Ye see for yourselves that ye profit nothing.

Behold (iSe) the world hath gone after him." If so, the conclusion
which is
slightly confirms the view that epaware above (2439 (i))
is also indicative.
Comp. Jas
similarly initial and without vpel?
!

24 opare otl i$ epytDv Succuovrai

2
without alternative
ii.

ai/#pco7ros

where R.V. has "ye see

"

[2439

(hi)]

raise

I will

days

Avaare
it

up"

in
is

19 "destroy this temple and in three

explained by Blass (p. 221) as "equivalent

to a concessive sentence...

Ant.

n68ff. and also

koI

dpupTavere, which

fji-i]

This

withal."

ii.

=iav

(id.

p.

xal Xvo-qre

321) by

"

and

"

Eph.

illustrated

iv.

by Soph.
26 O.T. 6pyieo-0
be, but do not sin

must mean 'angry you may

passage, however, is from Ps.

last

awe (marg. be ye angry) and

sin not,"

iv.

4 "Stand in
loc, after a

and Origen, ad

he says, may be " indicative

"
or
(bpio-TiKov)
imperative {ttpoot<xktik6v) decides for the former.
Of course he may be wrong, but his decision makes it probable that

long discussion of

LXX

the

LXX 6pyi,ecr9e, which,

"

"

meant the

indicative

and

that St Paul took

it

so

"
:

Ye are

iv.
19 0ewpw Sri irpotpriT^s el crv, "I see [without more
prophet." The imper. occurs in 2 Mace. vii. 17 dedipet
to fieyaXeiov avrou Kpdros.
In 4 Mace. xiv. 13 fxrj Oavfiaffrbv r}yei(r9e...de<i)peiTe e
1

[2439

(ii) <7]

words] that thou

7rtDs...,

and

Comp.
art a

^schin.

in

p. 13, 19

irapbvTos, the contextual

fj.rj

(quoted by Steph.) deupeTre to irpayfia ixr\ e/c tov

for, or subsequently suggests, the imperative.

prepares

In Heb.

vii. 4 dewpdre 8e wrjXiKos ovtos, the 5^ makes it

prob. that 6. is imper.
might be a parenthetic indie, following the details about Melchizedek: "But
ye see for yourselves how great this man was." Tob. xii. 19 (fc?) deupeTre is.
doubtful. The oratorical imper. is naturally predominant in Demosth. (see Preuss)^

but

it

On

xiv.

A.'

VI.

(R.V.)

"Ye

believe (marg. Believe)," see 2237

^2

foil.

21

[2439

TENSE

(iv)J

angry [from time to time,

anger become a sin."

it

needs must be

but 1 do not

so],

let

your

[2439 (iv)] What might be called a "concessive" imperative

occurs in Eccles. xi. 9 "Rejoice, young man, in thy youth. ..and
walk in the ways of thine heart and in the sight of thine eyes, but

(Heb. and) know that for all these things God shall bring thee into
2
judgment ." This imperative which might perhaps be better called

for

"minatory,"
peril,"

"do

implies a threat, "do this if you will, but at your

but take the consequences" is well instanced in

it

this,

who seek

18, addressing those

other objects than virtue,

Epict.
"If thou seekest... continue doing as thou art doing {ttoUl a -^oiels),
not even a god can any longer save thee."
This "minatory" imiv. 9.

perative is common to all languages, e.g. Is. viii. 9 "Make an uproar

...and be broken in pieces," Soph. Ant. 11 68, in effect "Go on
"
making money and it will all be a shadow etc.
"
"
ii.
[2439 (v)] Whether
19 Aware should be called a concessive
"
or
other
or
some
is
a
rather
matter of taste
minatory,"
imperative

than of grammar.
in Isaiah

stand not

vi.
;

"Go

should prefer to illustrate

and

tell

this people,

and see ye indeed but

it

by the imperatives

Hear ye indeed but under-

perceive not" uttered in obedience

of Jehovah, " Make the heart of this people fat."

So
after the cleansing of the Temple by Jesus, when the Jews refuse to
to the

command

accept the act, Christ regards them as virtually bent on defiling and
destroying the Temple, and says, in
I will raise

it

up."

And

similarly

effect,

"Destroy

when Judas,

it,

after the

then,

and

washing of

and after receiving the "sop," adheres to his treachery and

"
What thou art doing, do
receives Satan into his heart, Christ says,

feet,

With the condemnation of Israel by Jehovah pronounced by Isaiah it is usual to connect the phrase "judicial
"
and perhaps we might say that John regards the verbs
blindness
3
in
xiii. 27 as "judicial imperatives ."
and
19
more quickly."

ii.

LXX

[2439

may

"

a] The Hebrew vaw,

well have taken it thus here.

(iii)

and"

so often

means "but"

Indeed Sym. substitutes d\Xd

that

the

(as well

make it clear that he takes the verb imperatively).

has " walk spotless in [thy] ways and not in the
[2439 (iv) a] Here the
of
and
know...."
The Targum corrupts the text in the same way
thine
eyes
sight
"
so as to make all the imperatives hortative. "In. ..thine eyes
implies self-will.
3
[2439 (v) a\ On ii. 10 Origen {ait Inc.) says nothing that bears on Xvaare

as 6pyladr]T to
2

LXX

except (Lomm. i. 348) tovtov tov vabv \v0ijvai Set vwd tQv irtjiovXev6vTwi' t<<3 \6ytf)
On xiii. 27 irolrioov he says (ad toe.) that Christ speaks wpoKaKovpievos
tov Oeov.

322

AORIST INDICATIVE
the Indicative Mood

In

II.

Aorist

(i)

Aorist compared with Perfect

(i)

Commenting on

[2440]

{(.KTio-Tai)"

Col.

i.

"The

Lightfoot says,

aorist

below.

'Ektio-&7 describes the

Iktio-tui

the continuous and present

Creator
Cor.

comp. Joh.

i.

Cor.

xii.

1 7

fit]

is

tov

Koa-fJiov

to several

used here: the perfect

relations

of creation

act

historical

of creation

to

the

clvtov eyevero ov8k eV with lb. 6 yeyovev,

with

tois Tracrtv yiyova

lb.

two. (Lv airiaTaXxa with

ver.

18 kou avv-

iv.

a7ro-TtXev tov vlov clvtov."

ko.1

created

created

Joh.
9 tov fjiovoyevrj u7TCTT<iAKev o 0eo<;
iva ijjatofiev 8l av'rov with ver. 10 on auros rjyairrjcrev

a7r(TTtAa tov aSeAt^oi',

>jfjia<;

definite

to

ix. 2 2 eyi'6fxr]v Tots acr9cv(TLV dcr$evr]<;

Trdvra,

t?

x^P 15

him all things were

him have been

16 "in

him and

things through

(iKTi(rOr))...a\\

[2440]

Johannine

distinctions

This comment supplies a clue

between the

aorist

and the

perfect

For example, as regards Christ's "coming into the world," or in"

/ came" represents the definite act, " I have come'''' the
carnation,
continuous and present relation.

But other explanations are somewhich presents the following

times called for by Johannine use,

2
paradoxical characteristics

tov avTayu)vi.(TT7]i>
auTrjpiu)
dvva/j-LS

KOfffxit)

(i.e.

Satan)

io-ofx4vri

Taxvveiv

eirl ttjv itclXtju

77

tov TrpoSdTrjv

eirl

t6 diaKOvr/crai

rrj

ovk ^TL...fie\\eiv ovde (3pa5vveiv dXX' 8o~rj

These last words favour the view taken elsewhere that

oiKovo/xlg.,

ijf)e\ev.

rjv

" more
means, not "quickly," but
quickly" (1918, 2554 b e).
[2439 (v) 6] The nearest approach to a judicial imperative in the Synoptists
would be, if the text were correct, Mt. xxiii. 32 Kal v/xds irXrjpwo-aTe but W.H.
marg. gives TrXrjpibo-ere with B and e, and this reading is now supported by SS.
Alford suggests that the v. r. wXripwo-eTe and eTrX^poxrare arose from the "imBut it is not more difficult to understand than
perative not being understood."
X(''crare above, for which there is no v. r.
Moreover the position of v/xets before
the imperative (without antithesis as in Mt. vii. 12 or yu.77 as in Lk. xii. 29 etc.) is

to-xiov

somewhat

suspicious.

[2439 (v) c] In viii. 38 /cat v/xeh ovv a TjKovo-aTe irapa tov 7rarp6? TroulTe, one of
several renderings of that difficult passage takes iroteiTe as imperative, but reasons

have been given (2194 c)

1

iv

[2440 ]

Comp.

for taking

xviii.

20

it

as indicative.

eyth irappriaia \e\a\rjKa ti^ Kb<j(iqi...wavTOTe edlda^a

" continuous and

Kpvwru i\6.\t]cra ovtev, where the
present
comes first, "/ have spoken openly"; and this is supported by appeal
the past, "/ever taught" "Not once spake /in secret."
crvvayuyy...(v

relation''''

to

[2440$] On iv. 3 airrfkOev ttlxKlv els ttjv Ta\i\aiav, Blass (p. 192) justly says
that the aorist "is at least remarkable, since the aorist denotes the journey as
On this, and on the treatment of the passage in the Diatessaron,
completed...."
see 2635

(i).

323

212

TENSE

[2441]

the one hand John uses the aorist where English

On

[2441]

would use the perfect, e.g. x. 32 "many good works have

" / have both
xii. 28
glorified (eodao-a) it
(&>ia) you,"
it

glorify

again,"

xiii.

14 "If

" I

I have washed (evuj/a)

know whom / have chosen (R.V. marg.

"As / have loved (rjydTrrjo-a) you," xv.

xx. 2
(iyvupiaa) to you,"
1
laid (W-qkclv) him ," xxi.

your

shelved

and

will

18

feet," xiii.

(tteXctdw)," x\u. 34
15 "/ have made known
"
They have taken away (rjpav)...they have
10 "Bring of the fish that ye have now
chose)

These aorists may be explained in part because

caught (cTrtaWre)."
Greek does not use the perfect so frequently as in English to denote
a recently completed action, but in part by the fact that the Greek
verbs are comparatively seldom used, and
perfects of these particular
for laying stress on the completion of
reason
having no special

John,

more usual form

the other hand John uses the
On
[2442]

the action,

may

prefer the

have expected the aorist, or the present,

Yet comp.

xi.

45

"

where we might
in

Moses,

whom

34 redelKare.

The Greeks seem

[2441a]

perfect

e.g. v.

have avoided several active

to

perfects,

e.g.

of

somewhat as we might avoid the perf. of "awake"

and "have awoken" (274753). The rarity of
doubting between "have awaked"
a suitable
may explain the aorist in vi. 70 (A.V.) "Have not / chosen you?,"
KTifa, optfw, t)t4u, yvwpl'Cw,

perfect

" Did not I choose!" without alternative, as also in xv.

1619,
but there R.V. has
" Ye have not chosen me but / have chosen you... / have chosen
has
where A.V.

understand why R.V. txt adopts "have chosen"

you out of the world." I do not
I have chosen").
"Have,"
(Westc. "chose") in xiii. 18 alone (" I know whom
to vi. 70.
if denoting recent choice, would seem most appropriate
[2441 b]

The

aorist of (n\eyofj.ai

is

applied to

dia tovs inXeKTous oOs e|eX<^aro (Mt. xxiv.

tKXesd/u.eeos aTr'
(bis),

Eph.

Jas

28,
i.

aurwu dw5eK<x (Mk-Mt.

ii.

5,

to

describe

4 has Kadws i&\ti,a.To

refers to the

God

r)ixa%

iv

22

diff.).

God

om.

ovs

'E^X^aro

as choosing the

avry

Mk

or Christ in
<;.,

Lk.

diff.),

occurs in

xiii.

Lk.
Cor.

20

vi.

13

i.

27

poor and despised, and

In Acts, it

irpb /cara/3oX??s k6u)mov.

vi. 5, xv. 7, 22, 25 etc.,

choosing of apostles or missionaries in i. 2, 24,
"fathers" of Israel.
(xiii. 17) to God's choosing the
seems clear that Mk xiii. 20 ee\^a.TO means "chose," emIt

and only once

[2441

c]

phatically, implying final

This is also implied in

or

irrevocable

election

or

something of the kind.

24 ei bwarbv (Mt. + nal) tovs

(kXcktovs (which suggests that "the elect" could not possibly be led finally
"
many are called but few chosen." "Hut Lk. omits
astray) and in Mt. xxii. 14
elect."
all this, as well as (Mk xiii. 27, Mt. xxiv. 31) the gathering of the
once to the choice of
[2441 </] Jn agrees with Lk. in applying tKX^aadai
but he adds words that destroy the notion of finality, vi. 70 "Have I
:i].wstles,
m the other
chosen (2254) you the twelve, and one of you is a devil ?"
nol

Mk

xiii.

22,

Mt. xxiv.

<

just

hand, later on, he appears to exclude Judas, and to imply a different, spiritual,
"
and final election in \iii. 1* "1 know whom / chose following the words (xiii. u)
"Ye are not all clean" (comp. xv. 16, 19).

3 24

AORIST INDICATIVE
ye have hoped
both me and

(rjX-n-LKaTe)," xv.

my

"

We

me and

(7re4>iXiJKaTe)

have believed t\\a.t.

In modern English, "

laid

I have

believed in him,"

on "have," may mean " I have believed

I do

or up to the present time, but

context clearly implies persistent
other instances.

How

[2443]

this

is

cases where

it

LXX

In John the

and the same

rendering of the

The Hebrew

implies persistence.

69

the emphasis

if

applies to the

Johannine use to be explained

as a modification of the

.," vi.

in him, in times past,

so no longer."

belief,

Holy One of

ha7>e believed (7r7rto-Ti;Ka u.ei/)...that thou art the

God."
is

"They have seen and have hated

27 "The father loveth (</>iA.ci) you

24

xvi.

Father,"

because ye have loved

[2443]

Probably

Hebrew

perfect in

is

frequently

perfect

used with verbs of "believing," "hoping," "hating," and "loving,"

to represent a feeling continued from the past into the present.
But

LXX

Thus
inadequately renders this almost always by the aorist.
Paul quotes the Psalms "/ have believed (LXX i-trio-revo-a)

St

"

I spake," and continues,

We also believe therefore also we
the
Hebrew
thus
applying
speak,"
perfect (LXX aorist) to himself in
1
In that Psalm, A.V. has "7 believed" and R.V.
the present tense
"
" 1 believe"
I believed") but elsewhere the two agree in
txt
(marg.
u
I have believed in thy commandments."
the perfect (Ps. cxix. 66)

therefore

So when the Psalmist repeatedly says to God, " I have hoped (yX-n-iaa)
in thee, or in thy mercy," the meaning (however it may be rendered
2
"I
in English) is
The
steadfastly hope" or "my hope is fixed ."
aorist

"

"

hated

occurs

(ifxlarjaa)

"steadfastly hating."

God

viii.

13)

In Proverbs,

times

several

and A.V.

variously translated by R.V.

it

in

and always

the

uttered by the

is

"Pride and arrogancy...do

Psalms,

in the sense of

hate,"

Wisdom

of

and there

(Prov.
has the perfect ^jxtcnqKa, but Symmachus, Theodotion, and
The perfect also occurs in Judges
"another," have the aorist.

LXX
xiv.

me and
1
-

my

me

16 "only hast thou hated

(rjya.Trrja-a%,

A
me

but

lovest

Tjya.TT^Ka';),"

not 3 ."

In

(/xe/iicr^Kas)

and hast not loved me

where R.V. has " Thou dost but hate

all

these cases,

it is

quite clear that the

2 Cor. iv. 13 quoting Ps. cxvi. 10.

[2443 a] "H\7Ticra in the Psalms = Ps.

" I do
vii. i, xvi. i (R.V. and A.V.)
put
(R.V. and A.V.) "I have trusted," xxxi. 1, 6, 14 (R.V. and A.V.)
trust," "trust," "trusted" etc.

trust," xiii. 5

"Ido

put

my

The Heb. perf., LXX aorist of /xamj/ = Ps.

A.V. pres., R.V. perf. in Ps. v. 5, 1. 7, cxix.
R.V. and A.V. agree in having present. It is interesting
3

[2443(6]

pres., xlv. 7

325

xxvi. 5 A.V. perf.,

R.V.

104, 1 13, 128, exxxix. 2 1,

to note that in Heb. i. 9,

TENSE

[2444]
"

hate

"

feeling

described by the Hebrew perfect is a permanent and intense

and the same statement applies to the other verbs.

Nothing

usage can be alleged from Greek literature, and the coincidence of Hebrew usage as to these
particular verbs makes it
a reasonable conclusion that a Hebrew
origin must explain the

like this

Johannine use of them.

[2444] In another Hebraic use of the perfect the speaker regards
"
a future action as already accomplished or, as we
as good as
say,
done." This is particularly common with the verb
in
"give,"
e.g.

made by God, " / have given you every herb,"

"Unto thy seed have I given (LXX, / will give) this land,"' but also
made by Ephron " / have given thee the field... / have given. ..I have
Genesis, in promises

"
I have given thee money,"
given..." and by Abraham, in return,
where R.V. has thrice "give" and once "will give" and
has

LXX

Si'Sw/ai

and Sc'oWa or omissions

This Hebraic idiom

may have

suggested the Johannine phrase "all that thou hast given me (or, hast
given him)" so frequently used (1921, 2454
5) to denote the future

Church.

It

might also explain

into the world, so I also sent

is

xvii.

them

used in both cases, and "

"Even

18

as thou didst send

me

Here the aorist

has been taken by some as

into the world."

sent

"

quoting Ps. xlv. 7 rjya.Tryj(Tas...(/jLicTr]aas..., R.V.

aorists follows A.V. in the perfect, "thou hast

-which

usually renders aorists as

loved... and [hast] hated."

LXX

is quite different from

[2443c] This Hebraic "Aorist of Persistence" in
the Greek aorist used to describe what happened before now and will
happen
It is also different from (b) the Greek
again, i.e. the aorist of experience or habit.
use of (Jelf 403. 1) ewfiveaa., wapyveaa, rjveaa, airtirrvcra,
qlfioj^a, ide^dfj.^f, Zyvuv.
Jelf explains these as "referring to a thought supposed to have been long and
But in many cases they refer simply to
firmly conceived in the speaker's breast."

(a)

what

is "before," and sometimes

only "<z moment before" or "a moment ago," as
Kurip. Med. 63
4, where, in answer to the nurse's appeal ("What dost thou
mean? Do not begrudge to tell me?") the old servant replies "Nothing. /

in

changed my mind [ji/st this moment'] about even what I had said before {OvSiv,
fieTtyvw Kai to. irpbad' dprjfiiva)." So drrlTrrva-a may mean "/ spat at [your
words as soon as they were uttered] " etc. In no instance probably do these aorists
"
any notion of anything long and firm." Goodwin {Moods and '/'cases 60)
renders Aristoph. Eq. 696 "H<70r?i/ airei\als, (yi\a<ra
\po\oKO/uTrlais, "/aw amused...
/ cannot
help laughing," but the English past would there express the sense better

contain

'

/ was amused.../ could not but

laugh," as soon as you opened your mouth.
And that is the meaning though perhaps idiomatic
r)aOr)v in \u/>. 174, 1240.
English will hardly allow the past tense in Soph. Electr. 668 "/ welcomed

So

your [well-omened] utterance [as soon as uttered]."

lien. i. 29 otduKa, xv. 18 Suntw, xxiii. 11 om.,
13 om,

{iSf^d/xrjv)
1

[2444<zJ
xxiii.

326

Sldwfii,

5t8wKa,

AORIST INDICATIVE

But

it is

the previous

to

referring

mission

more consonant with

[2446]

of the Apostles

the high tone

into

the context to suppose that the Lord, after

"
sending
prophets, mentions the ordained future

"

into the world at

large (not Palestine merely) as already past.

"
If a man be not abiding
[2445] In xv. 6 (lit.)

[behold] he

was

cast (ifiXijdrj) outside... and

Palestine.

and Hebraic thought of

the manner of Hebrew-

(/xeVr?)

in

me

was withered," the reader

were to pause after the statement of the conditional

"
"
has been
not abiding." Then he looks back and the branch
This is not like the Greek instantaneous aorists above
cast out."

is

asked as

it

mentioned (2443 c), all of which are in the first person. Probably
springs from Hebrew literature, which regards the sweeping away

it

of things evil as an act of Jehovah so speedy that it is past before

"
A thousand years
there is time to speak of it as future or present
and
as a watch in the
as
ivhen
it
is
in thy sight are but
yesterday
past,
:

night.

Thou hast carried them away as with a

conspicuous instance

LXX,

(lit.))

"All

of this

is

in

Isaiah's

flower fell away... but the

word of our God

was dried up and

the

prophecy

flesh [is as] grass... the grass

The most

flood}."
(Is.

xl.

abideth for ever," which

has been reproduced in the Epistle of St James with aorists thus,

"
For the sun rose
Like the flower of the grass he shall pass away.
dried
wind
and
the
with
up (e^'pavev) the
scorching
up (avereiXev)
grass

and

its

flower fell
2

away and

the

fair

show of

its

countenance

In the light of these passages, and of the aboveperished (aTrwA-cro)

mentioned (2443) instances of Hebrew influence on Johannine tense
construction, i^\y]8r] appears to be a Hebraic, not a Greek,
."

instantaneous aorist.

But see 2754

5.

of the same
[2446] According to different contexts, the aorist
For example, in xv. 8,
verb may have very different meanings.
"
Herein
iv Toy Soao-#i7 6 -rraTtjp /jlov appears to mean (2393)

[namely, by your abiding in me, the Vine] was

my

Father glorified,"

Ps. xc. 5, Sym. ws Karaiyis i^erlva^as clvtous.

Some excellent Greek
[2445 a] Jas. i. n, comp. Jas. i. 24, 1 Pet. i. 24.
In view of the
scholars call these aorists "gnomic," on which see 27545.
Hebrew origin of the quotations, the Hebrew use of the past tense, and the
use of the aorist, Hebrew thought seems to suggest the best
2

corresponding

LXX

"Gnomic" implies an inference of

explanation of the aorists in Jas. and Pet.
It will
regularity: but the context in these Epistles calls attention to rapidity.
aorist, even in the 3rd pers., when in apodosis, someHence xv. 6 may be
times expresses instantaneousness in non-Hebraic Gk.
independent of Hebrew influence. But it is certainly not "gnomic."

be found, however, that an

327

TENSE

[2447]

and the reference

"

perhaps to the definite fact that when one

away from the Vine, the rest abode in it, or else
whole past "abiding." But in xiii. 31 Nw eSogdaOr)

branch," Judas,

it

to their

is

6 vto?

t.

di'OpwTrov

The

meaning.

is

fell

k.

6 6e6s i&od<r9r) iv

there

cii'to),

may be

a twofold

to the sacrifice of the

"glorifying" certainly refers

Son upon the Cross, and that is future, and the aorist, if referring
solely to that, would be the Hebraic aorist of prophetic anticipation
But it might also refer to the "going
above mentioned (2444 5).
out" of Judas, just mentioned, and to the resignation of the Son
to the treachery that had (xiii. 21) "troubled" Him "in the spirit,'"'
so that He made no further attempt to hinder it.
In that case
"
the tense would refer to what has just passed,
Now at last has the

Son of man been

because the spiritual act had taken

be the primary meaning.
[2447] In xv. 15 "all things that / heard ("jKovaa) from my
Father (R.V.) I have made known (iyvwpi<ra) unto you," the R.V. is

place.

This

latter

justified

so

far

as

glorified,"

seems

to

grammar

concerned

is

in

rendering the two

because of the

rarity or non-existence (2441 a) of

the perfect of the latter verb, whereas forms of aKiJKoa are frequent

aorists differently,

we include instances in the Epistle. But the meaning of iyvwpura

must depend on the context, which represents Jesus as " no longer''''

if

calling the disciples "servants"

them the things

to

refer

that

He

because

He

has

now

"heard from the Father."

revealed to

This seems

the recent sign of the Washing of Feet and to the

"
"
as being the sign of discipleship.
If so, the
loving
" That
which I heard from my Father when I came
may be,
to

doctrine of

meaning

into the world to

Washing of
[2448]

yivwKw

it

do His

will

/ made known

to

yon just now

in the

Feet."

In order to distinguish between the aorist and perfect of

well, in many passages of John, to render the verb

is

"recognise," thus, xvi. 3 "These things they will do because they did
S "Now
not recognise {pw tyvwcrav) the Father nor me," xvii. 7
[at

last] (vvv, 1719/) have they recognised (ZyvioKav) that all things as
many as thou didst give me are from thee, because., .and they

In the
recognised (tyvuicrav) truly that I came forth from thee."
second passage, the perfect describes the present completed result of
the previous definite recognition

|2448</|
thyself,

In xvi.

SS has "And now I know

that all

lias

"they have

what thou hast given me is from

me
have given to them, and

because the words that thou didsl give to

328

R.V.

3,

'

AORIST INDICATIVE
not knozvn"

Father or Son,

either

when

"

mean

but the aorist should

[2449J

they did not recognise"

Son announced the Father

the

to

them.
[2449] In viii. 29 "And he that sent me is with me he did not
leave me (R.V. hath not left me) (ovk d^rJKev fxe) alone," the aorist (if
not used as a perfect (2441) for the rare a<euca) would mean that the
:

He

Father when

Him

Son

sent (aorist) the

R.V. has " hath not

alone.

into the world did not leave

left

me

alone,"

taken these words with the following ones, " because

and some have

I do always the

things that are pleasing to him," as though the Father's presence,

life of the Son on earth, has been the
spiritual reward

throughout the

or spiritual consequence of the Son's conduct ("The Father has been

with me because I have done right ").
But on means more probably
"

[I say this] because," introducing the ground of the statement " The Father when He sent me hither did not deprive me of
His presence. [I have a right to say this] because I do such deeds
as could not be done without His presence ."

(2178)
:

they have received them from me and they have known truly...," and X has
Zyvuv for isyvwKav. Some MSS. support Chrys. in reading 'tyvwaav for gyvwKai>,
and one or two have iyvwuaaiv. Several mss. omit teal Zyvwaav. The textual
variations of tyvuKav are easily explained as
resulting from an original erNCOKA
failure to perceive the shade of difference indicated
by the perfect and
the aorist:
"They are now at last grounded in recognit ion... because I have

and from a

definitely given

them and

them

the regenerating

words of

[at once] recognised in truth that I

came

life

and they

[at once] received

forth from thee."

That

is

to

say, the present steadfastness of the disciples arises not only from the word of Christ
but also from a certain affinity between that word and the disciples, which affinity
caused them to receive it at once with a certain amount of recognition. Comp. i. 1 2
6aoi 8 Fka(3oi> aiiTou, and note the immediate "reception" of Christ
his companion and their brethren and successors.

by Andrew

and

In

[2449 a]

hardened

xii.

"He

40

hath

blinded

(reTiKpXuKev)

(iirdipuoev) their heart," irwpbw represents Isaiah's

fat," e-rraxuvdr),

and means not

"make

stiff" oicK-qpiivu,

but

their

word

"make

eyes and

"
(vi.

10)

callous."

he

make
Buhl

" make
gives no other instance of Ileb.
fat" applied to "heart"; and it was
natural
w
that
Paid
in
St
very
riling to the Romans (Rom. xi. 7 oi 5e Xonrol
ewupud-qaav) and Corinthians (2 Cor. iii. 14 twup<l)d-q to. vorip-ara avrQv) should use

which describes the

TrwpSco instead of iraxvvu} in alluding to this famous passage
"heart" of Israel as "hardened" in the sense of "made callous" although a
remnant

(Is.

vi. 13)

was

alone elsewhere in N.T.

Ilwp6w is used by Mk (vi. 52,

occurrence there, and in Hermas (Mand.

to be faithful.
Its

viii.

iv.

17)
2.

1,

and always applied to "the heart," suggests that the rare phrase " make
the heart callous" found its way into the Roman Church and thence into the
works of Mark and Hermas which have Latin characteristics through St Paul's
The mention of " blindness " in the context of Isaiah
Epistle to the Romans.

xii. 4. 4),

329

TENSE

[2450]

1
Aorist of special Verbs

(2)

'Axoy'co

(a)

in

olkovu)
[2450] 'Akovo} in the Fourth Gospel may be illustrated by
the Epistle, where aKrjKoa/xev occurs thrice at the beginning to

denote the sum

writers,

who

"

total of the doctrine of Christ possessed by the

have heard" that which was from the beginning; and

same notion of completeness and

the

satisfaction

appears in the

"

We ourselves have heard and know that

saying of the Samaritans,
2
'HKovo-are occurs five times
this is truly the Saviour of the world ."
"
heard
connexion with the definite word

in the Epistle in

"

by the

readers at the beginning of their Christian profession ("from the

This is the
beginning" being thrice inserted to define the aorist).
3
general distinction in the Epistle

and Jn

10)

(vi.

40 might lead scribes to confuse irwpdu with irrjpoco "make

"mine eye also is dim," B-n-eirwpwvTat, AX- Treirripwi'Tai)

xii.

blind" (comp. Job

xvii. 7

ireirwpwuivoi as i(TK\-qpuixvoi TTv<p\wfiivoi, but this may

that he took the verb to mean literally "hardened," and hence "hardened

and Hesych. explains

mean

seemed equivalent

against true impressions," which

the truth."

to

"darkened," or "blind

to

[2449 b] A corrector of Codex B has altered iiru>pw<rev in xii. 40 to ireirwpwKev

conform it with the preceding perfect Ter6(p\wKei', and this is very natural.
There appears no reason for the change of tense, so far as sense is concerned.
Perhaps, however, Jn may have been influenced by Pauline and other traditions,
which described the act of God in visiting Israel with "callousness of heart" as a
Rom. xi. 7 8 says "That which Israel seeketh after,
historical fact in the past.
to

this

it

obtained (aorist) not (ovk iirirvxev), but the election obtained (aorist)

but

made callous (aorist) (iirupwd-qaav), even as it is written, God gave

(aorist) (t'Savcee) them a spirit of torpor, eyes that they should not see...," and I. XX
also has the aorist in Deut. xxix. 4 " The Lord gave not unto you a heart to know
and eyes to see and ears to hear. ..[no, not] unto this day." As Jn xii. 40 deviates
the rest were

from the Ileb. and from the

LXX, there are special reasons for thinking that the

influenced by Christian tradition, perhaps oral, which
associated the aorist with the "callousness of heart" inflicted on Israel, as by a
writer

may have been

divine decree, at the time of the Incarnation.

1

On

the aorist of ay aw du, see 1744

[2450 a] There
avrlxptcTTos fy>x era '

firmer

Bui

the

The

latter

is
'

3 tovt6

temv

(iv) foil.

an apparent inconsistency

Jn i.
Jn ii.
1

in

1,
i!S

3, 5,

Jn

iv.

42.

Kadics ijKovaaTt otl

rb rod 6.vtlxpL<ttov 6 aKT)K6are 6'n ZpxeTat.

may be rendered "Even

may be

as ye were taught at the beginning."

intended to include a reference to the former: "This is that

doctrine of Antichrist as to

must needs come."

whom

ye have heard above

and on many other

occasions

In
apxys occurs also in 1 Jn 6.
Jn wiii. 21 tpuiTT)<Tov t. aK7)Ko6ras means "ask those who hare regularly heard me."
But with oil the perfect means (Rom. xv. 21 quoting Is. lii. 15) "have not [up to
that he

this time]

Kafluij rjKovcaTe air'

heard," and comp. Jn

v.

37

otfre <p<i}vr)v

330

avrov

ttJ}ttot

aKrjKbare (2764).

AORIST INDICATIVE

[2452]

[2451] 'Akovu in the Fourth Gospel is in the aorist when Christ

"
describes Himself, or is described, as " hearing
from the Father 1
:

and

case even

this is the

when

"

heard

"

is

parallel to

"

hath seen

"

as

32 "That which he hath seen (ewpaKev) and [that which he]

The explanation here is
heard] (k. rjKovo-tv) this he testifieth."
complicated by the fact that (apart from forms of o<f>8r}vai, o\pop.at etc.)
in

iii.

the only part of the verb used by John.

He
conceivably use the perfect of opav, concerning

the perfect of 6pav

therefore

might

is

spiritual vision, parallel to the aorist of

another verb.
But the two
"
be
as
that
which
the
Son
hath seen
explained
may
meaning
the
and
that
which
He
heard
[from
message
beginning],
[when He
came down from the Father to save mankind]." So, whereas
tenses

witnesses

Mark

in

concerning Jesus,

say

"

We

heard him say,"

witnesses in the Acts say concerning Stephen, " We have heard him
In the former, the meaning is " we heard on one occasion" or,
say."

"

heard

"

we have repeatedly
heard him say
words to this effect, as is shewn by the context 2
"
Father, I give thanks to thee that thou didst
[2452] In xi. 41
hear me (r)Kovo~ds p-ov)," uttered at the grave of Lazarus, the aorist
tve

this definite statement

'';

in the latter,

"

should refer to some definite prayer, and ought not to mean " thou
hast always heard me."
Origen and Chrysostom both emphasize the
fact that no prayer has been mentioned as
preceding and the latter
seems to say that there was no real prayer, " Why," he asks, " did He
even assume the appearatice of praying (twos Se eveKev kcu evxrjs o"xw a
;

avc'Aa/Stv;)

"

answer,

But Origen suggests that a prayer, rising in Christ's

was anticipated by the Father, who sent an

?"

mind and not

It

yet uttered,

is

urge and with

uttered
lovest

but

is

for

iii.

logic

some days
"
sick
and
the

32,

viii.

glory

on

the heart of the Son.

into

fulfilled,"

their side

before,

when Jesus
"

replied

of

(xi.

God,

4)

in

Some

that the prayer must havemight

been
first

heard "

This sickness

order that

is

He whom

the Son of

26, 40, xv. 15.

thou

not unto death

God may

Mk xiv.

58 ijfids -qKoinrafiev clutov X^yofTos, Acts vi.

13 cLK-rjKoa/uLev
avTov XclXovvtos p-q/xara ^\da<pt]fxa ets M. k. top debv...ov waverai XaXQv
pfinaTO. Kara

[2451a]

TouTowov

t. dylov [tovtov] k. t. v6fxov, aK7)Kt>a.fiev

yap clutov XeyovTos
[2452 a] See the whole context, which shews the influence of controversial
"
considerations:
Let ks therefore ask the heretic, 'Did He receive the [necessary]
3

impetus (powrjv) from the prayer and [thus] raise up the dead? How then was He
wont to do the other works [of His] without prayer?" and he quotes Christ's
words of authority I will, be thou clean etc.

'

'

331

TENSE

[2453]

be glorified through

it."

But the evangelist may intend to convey to

it was revealed to the Son

his readers the impression that, although

from the

first

unto death,"

that the sickness

would

in

some way prove

to be

"

not

He

nevertheless waited from day to day for further

revelation of the Father's will, and that the actual revivification was

not effected without an effort on the part of the Son, at the time

when He "wept" and "troubled Himself" on His way to

In any case John
who neither describes Jesus as using

the tomb.

the

word

here teaches the

"pray," nor himself speaks of Him as "praying"
lesson that prayer may be sometimes most efficacious, and perfectly
definite,

when not expressed

in

words

1
.

'ArrocTeAAco

(y3)

'A7rocrreAAaj is mostly (15 times) in the aorist, when

applied to God as sending Christ, but twice in the perfect, v. 36 t<x
epya a 8e8u>Kev /xol. ../j,apTvpet. .otl o Tva-rqp /xe direaTaXKev, and XX. 2 1

[2453]

In the former, the

Kayw TrepLTrw v/ias.
perhaps used for parallelism with the preceding perfect

KaOw<; d7rtrraAK

perfect

is

In

Se'oWei/.

fxe

the

6 Trarqp,

of the Son on earth, being

appropriately referred to in the complete

the mission

latter,

completed or perfected,
or perfect tense.

is

AiAcomi

(7)

[2454] In the Epistle, SYSw/ai is used in the aorist to denote

gifts or commandments given to believers at the commencement

the

life ; in the perfect, to denote the same

gifts when
"
as
regarded
present possessions.
Compare from the Spirit, which
he gave us," with "because he hath given us of his Spirit 2 ."
In the

of their Christian

Gospel, a
the aorist

corresponding

distinction

is

generally

and the perfect with reference

to

made between
The aorist

Christ.

usually describes gifts regarded as given by the Father to the Son on

His coming into the world to proclaim the Gospel; the perfect
1

ii.
347) quotes Is. lviii. 9 "While thou art still
present," and argues that if Jehovah says this about
men, He would say about the Lord "Before thou speakest, I will say, Lo,
here.*'
He does not quote Is. lxv. 24 " And it shall come to pass that, before

[2452

speaking

mere
1

am

Origen (Iluet

/'j

will say, lo, I

am

they cry, I will answer" where

the remarkable word enpati-yaatv
2

"cry"
in J

11

xi.

is

KeKpd^aL, a

word somewhat resembling

"they" was an obstacle.

Possibly,
13 oidwuev.
Comp.
43.

1
|n
Jn iii. 24 (5<i>Kei>, iv.
and v. 1 faqv aiwviov Hdwxev 6 Oebs rifuv, with
ayair-qv blbwutv rifxtv, v. 20 ...rJKfi, Kai d(5wKti> ij/xii> 5idi>ota.v.
instances of aorist and perfect in the Epistle.

[2464rtJ

ivTo\y)v rituf

332

iii.
iii.

13 Katfus IdiOKtv
idere irorani-\v

These are

all

the

AORIST INDICATIVE
describes

regarded as having been given to the Son and as now-

gifts

More

Him.

to

belonging

[2455]

the

particularly,

Church

future

is

frequently mentioned as "all that thou hast given me" as though the
Son placed Himself in the future and looked back upon the Church
as a

of

completed

But from a different point of view the collection

be regarded as a gift made to the Son

gift.

believers

faithful

may

and might be called "those

definitely at the Incarnation,

all that)

thou gavest me."

[2455]

The

name

to the

thy

distinction

men

illustrated

is

that thou gavest

xvii.

by

me

"

whom

(or,

manifested

out of the world.

Thine

they were and thou gavest them to me... (9) I ask not in behalf
In
of the world but in behalf of those whom thou hast given me."

the opening of the Last Prayer (xvii. 1- 2) the Church is called

"
all that thou hast given him," but the aorist is used in the words
"

Towards the end of the Prayer the

authority."
not
almost,
entirely, superseded by the perfect, because
the mind of Christ is fixed on the completion of God's gifts.
But

As thou gavest him

aorist

if

is

be read

"

that they may behold

the glory that thou gavest me (W.H. marg. coWas, but txt o"e'6Was)
because thou lovedst me before the foundation of the world." The

perhaps the aorist

is

previous context says

me

have given

to

to

22)

(xvii.

in xvii.

"The

24

glory that thou hast given to

may be one." Scribes

them, in order that they

B\it
would, therefore, be tempted to conform xvii. 24 to xvii. 22.
xvii. 22 may mean "the glory that thou hast given me [on
earth] so as

shew

to

forth the unity

"

between the Father and the Son," whereas

the glory that thou gavest me [in the beginning']"

24 may mean
which is explained by "for thou lovedst me before the foundation of the
world 1 :' On itav o S '8<oKa S see 2740 foil.

xvii.

[2455 a]

has 5w/cas here.

vi. 32, vii. 19, xiii.

In

vi.

mean

32 ov

M.

AeduKev and Zduicev freq. occur as v.r. see

W.H. 5w/cct without alt.), xvii. 7, 8, 24.
:

15 (Tisch. 5(5uk<x, but

iSdiKev (marg. dtduiKev) vpuv rbv aprov ex r. ovpavov the aorist would
on that historic occasion was not the real and true

that the bread given

It follows a quotation
the perfect would mean "M. has never given you."
;
In vii. 19
31) dpTOv K t. ovpavov ibunev avrols (payelv, from Ps. lxxviii. 24.
ovM. ZdwKtv (marg. deduxev) v/xiv rbv vbp.ov ; the aorist would mean "Did not M.

bread
(vi.

Law from Mount Sinai?" the perfect, in effect, " Have you not the
Law, given you by Moses?" To these and many other passages Lightfoot's

give you the

explanation (2440) applies:

the aorist describes a

"definite act," the perfect a

"continuous and present relation." With ov, the aorist means "not, on a single
"
the perfect "not, up to this time"
occasion
;

333

TENSE

[2456]
ElrroN

(8)

[2456] Et7rc generally introduces longer and more weighty

utterances of Christ than those introduced by the historic present
In dialogue between Christ and a single person, ei7re very
Aeyet.

His words as compared with

rarely introduces

never thus used alone

in

The former

Ae'yei.

is

without aVcKpt^ kou) in dialogue, except

momentous

a few cases of

of miracles

(i.e.

utterance, six of which are in narratives

1
.

"EpyoMAi and e2ep)(OMAi

(e)

[2457] "Ep^o/xai and e^epxo/xai are used for the most part in the
Son as coming (or being sent) from the

aorist (1637) to describe the

Father, but in the perfect to describe His having arrived in the world.
Ee\i]kv0a never occurs in any context, but iXr/XvOa occurs three

times 2 with

ets tov koct/xov, and once as a sequel to ir}\6ov thus,

" / came
for indeed
42
forth from God and am come (t]ku)
have not come (e\rj\vOa) from myself, but he sent me." In all

viii.

cases the aorist points to the definite "coming" of the Incarnation.

On the curious contrast (viii. 14) between "whence I came" and
"

I come?

whence

MeN03

()

[2458]

ii.

"

is used literally of persons realways in the aorist except x. 40

MtVw, in a past tense,

in a place in six instances,

maining

W.H.

see 2482, 2490.

txt e/Acvev,

12, iv. 40,

xi.

marg.

days," but not in

vii.

In four of the six instances

l/xctvev.

6) the aorist

9 and

x.

(i.

39,

accompanied by a mention of the

is

The

40.

explanation of the imper-

"
40 may be that the writer means he stayed on there [i.e.
stayed for some time]" and the context ("many came... and many
fect in x.

[2456 a] In i. 42 (in the calling of Cephas), iv. 48 (to the nobleman before
ix. 7, 35,
37
healing his son), v. 14 (to the impotent man after his being healed),
"He that speaketh
(to the man bom blind, "Go, wash," "Dost thou believe,"
with thee is he"), xi. 25 (to Martha, "I am the resurrection and the life"),
1

(to Peter,
Judas, about keeping the ointment for "embalming"), xviii.
(the
FAwe, followed by Udrep, is also used in xvii.
is finished").
Atyei on
Prayer to the Father) and, without Udrep, in xix. 30 ("It
the other hand introduces words of Jesus in dialogue no less than six times in
1

xii. 7 (to

"Put up thy sword").

three verses in xxi. 15

17.

In Lk.

in sayings of Jesus to individuals,

Lk.
2

vi.

S,

xii.

io, vii.

43

ix.

and

58
it

62 dire occurs no

is

50.

46, xvi. 28, xviii. 37.

334

his regular

word

less
in

than four times

such cases, comp.

AORIST INDICATIVE
believed on him there") favours this view.
the Spirit descending... and it abode (kcu
N,

and

b,

In

[2461]

32

i.

"

have beheld

upon him" (where

"it abode once
is
have "and abiding") the meaning
e/xeivev)

for all."

Aorist for English Pluperfect

(3)

if preceded (a) by rjKovaav on, or

[2459] The aorist, e.g. eTroirjae,
is sometimes rendered "he had done" {"they
ws
("when"),
by
(b)
"
"
the
heard that he had done" when he had done "). Thus (a) iv. 1
Lord knew how that the Pharisees had heard (rJKovcrav)," iv. 50 "the

man

(eiTTcj/),"

(b)

had spoken (R.V. spake)

cast (i$efiakov) him out";
ix. 35 "Jesus heard that they
feast
of
the
"When the ruler
(A.V.) had tasted (R.V. tasted)

believed the word that Jesus (A.V.)

ii.

had

(eyevaaTo)."

[2460]

Quite distinct from these

is

the use of the aorist to

"

mean

intro"he [previously] did" equivalent to "had previously done

in
should
of
a
mention
something that,
chronological order,
ducing
have been mentioned before, e.g. v. 13 "But he that had been healed

knew

who

for Jesus [previously] conveyed himself away

it was
" had
This also
and
A.V.
R.V.
conveyed himself away."
(i^evevo-ev),"
of
of
the
best
to
be
rj\8ov (and perhaps
eVoiTjo-ev)
rendering
appears
in iv. 45 "When therefore he came to Galilee the Galilaeans received

not

him, having seen all that he had done (iiroLrjcrev) in the Feast for
"
where R.V.
they also themselves had come (rj\6ov) to the Feast
and A.V. have "went," but the Latin versions have the pluperfect
2
[2461] The English pluperfect is perhaps intended in ii. 1
:

"There was a marriage in Cana...and the mother of Jesus was (rjv)

Now there had been invited also Jesus (eKXijOr) SI kcu 6 'I.) and

there.

his disciples to the

wedding

."

So, after describing the Entry into

1
The best instance of this which
[2460 a] So, too, has the Syriac (Burk.).
"
"
is Mk vi.
or "afterthought"
17
might be called the aorist of
previousness
(sim. Mt. xiv. 3) eKpar-qaev "had laid hold of," describing Herod's arrest of the
Lk. iii. 19 20 mentions it much
Baptist, which had occurred long before.

earlier.

[2461a] "Vocatus erat" is also read by a and f. Chrys. expressly reads

twice (after iv Kava rrjs T.) /cat eKKrid-r] 6 'I. ets robs ya/j.ovs. 'He de /cat r\ nyr-rip
tov T. eKei k. ot ade\<poi avrov, or, in Cramer, rji> de rj ft. rod 'I. /cat oi d.8e\<pol
'-'

avrou

iicei.

that Jesus

Chrys. says that the last sentence was intended to "hint (TJet'^aro)"
was not invited as being a "great person" but only as an acquaintance.

Nonnus has
If

eKK-rjOi)

is

h\v

XptcrTOS.^.KXijroy

'Es eiXaTrlvriv de

crTotxTjSoc.

crvvdopiros

6/j.0K\ivies

re fiaOrjral Ilderes faav

HapOeviKT) Xptcrrolo OerjroKOS t/cero firjTrjp.

to be rendered as an aorist, the meaning may be that the mother of

Jesus was staying at Cana

/cat

first

avrr)

and that Jesus was invited

335

thither afterwards.

TENSE

[2462]

without mention (2756) of the

Jerusalem and the cries of Hosanna,
of the ass, John adds, apparently as an afterthought, xii. 14
finding
"
But Tesus

had found an

and sat upon

It is
it (evpwv Sc. .kKa.Qrev)."
8k /cat NioSr?/Aos might
xix.
that
fj\6ev
39
possible then, grammatically,
there had come also Nicodemus." The preceding words
mean "

"
are,

Now
He [Joseph] came

body," and the question

and took

therefore

(rjk6ev)

whether John

is

may mean,

his [Christ's]

not that Nico-

"coming," but that "he also had come"

the tomb, and was waiting for Joseph, having procured the spices

demus came
to

ass

after Joseph's

Pilate.
This, at
hope of the success of Joseph's application to
which
Pilati
represents
all events, may be the view of Acta
(B) 11,
Nicodemus as saying to Joseph "I am afraid... lest Pilate should be
But if thou wilt go alone, and beg the dead, and take Him,

in the

enraged...

then

will I also

go with thee, and help thee

do everything necessary

to

for the burial."

[2462]

In

xviii.

24

'A7re'crTeiA.ev...ai;TOv

"Now Annas

6 "Avvas

SeSe/ieVov

7rpos

him bound," but the

Kai'a'c/>ui/,
correct reading, which gives ovv between aVc'o-TeiA.ei' and avrov, makes
The ovv has been omitted by some
this rendering impossible.
to 84, in order to suggest that the
others
altered
and
by
authorities,
was identical with the examination
examination
mentioned
previously
A.V. has

had

sent

described by the Synoptists as occurring before Caiaphas, which

omitted in the Fourth Gospel.

Future, see Present of Prophecy 2484

(ii)

foil.,

and

ov

is

pj 2255

Imperfect

(iii)

The Imperfect in
[2463] The imperfect

(1)

general
tense,

eVoiW, may

call attention to

to

do

or to

"),
began
beginning of an uncompleted action ("
non-completion ("I was [still] doing"), or to its repetition

in

the
its

an

"
I was in the habit
incomplete series of actions (" I kept on doing,"
to
do" may imply
not
did
"I
a
With
of doing").
begin
negative,

"

no

shewed no tendency

to do,"

and with special verbs

tendency to help, pity, forgive ") the imperfect

"

(e.g.

may imply

"

/ shewed
I

would

In John, who (in striking contrast with the Synoptists) only

once (1674 rt) uses the verb "begin," the imperfect is frequently
used in many shades of meaning not briefly expressible in English.
not."

Oil

occurs soon after an act of healing

[2464] The following passage
the sabbath.
Assuming that no similar act was wrought in the

IMPERFECT

[2464]

"
we cannot render IvoUi " was wont to do these things and
18 "And
rendering must be "was beginning to do," thus, v. 16

interval,

the

cause the Jews began- to-persecate (eSiWoi/) Jesus because he

to
do (eiroi'ci) these things on the sabbath. But Jesus answered
began
For this
them, My Father worketh even until now, and I work.

for this

cause therefore the Jews began-to-seek (e^r/row) rather (2733 a) to kill

him because he was not only continuing to b?rak (or, thereby breaking)
2
to say
(eXeye) [that] God [was]
(e\ve) the sabbath, but also beginning
"
his own Father
Here, at all events in the first sentence, the

evangelist seems to indicate a "beginning" to persecute, dating from

a special act, and perhaps "these things "means "such things as

In

this."

xii.

10

might put Lazarus also

"the chief

priests

took counsel that they

to death because, for the sake of [seeing]

him

of the Jews were going away and were believing (vTrrjyov

k.
hruTTtvov)" the meaning may be either that these things were
beginning, or that they were going on under the eves of the chief

(1652

b),

many

and would go on

In xiii. 28
they were stopped.
9
yap cSokow, the meaning is, "No one [exactly]
understood... some were [at the time] under a vague impression

priests

till

ovSeis eyi'w... nves

1
2

R.V. "did," A.V. "had done."

But see 2468 b. "EXeye may = "he meant." "he was virtually saying."

pdWov, not "all the more" but "rather," see 2733 a.

3
[2464 a] So Acts xii. 9 eddnei 5e opap.a pXewetv.

Contrast

the

On

definite

though erroneous supposition implied in Mk vi. 49 g5oi;av otl <p6.vTacp.d eariv,

Jn xi. 13 eicelvoi Se Zdo^av 6'rt irepl r. Koifj-r/crews tov tiwvov Xiyei.
[2464/;] The imperfect of custom is illustrated by Mk xv. 6 Kara de eoprijv
aire'Xvev (Mt. xxvii. 15 elwdei...diroXveiv), Lk. om.,
Jn xviii. 39 iarw Se ffvrfideia
The comments of Origen (on Mt. xxvii.
vp.7v 'iva 'iva dwoXvau vp.lv [ev~\ t<x> Trdax a
15) and of Cyril (Cramer) make it clear that they know of no such "custom" of
-

pardoning criminals, and that they are at a loss to explain the allusion to it: nor
is there any historical
evidence of its existence.
This may explain Luke's
omission,
^w-qdeia occurs in N.T. only here and 1 Cor. viii. 7, xi. 16 where it
means an "unreasonable habit." Perh. Pilate is supposed by John to mean

"a

practice that has sprung up through my indulgence towards you."

is an instance where Lk. omits and
Jn intervenes.

In any

case, this

[2464c] Kara 5 eopr-qv (A.V. "at [that] feast," R.V. txt "at the feast" marg.
"at a feast") is (like Kad' ijp.e'pav) ambiguous. The best rendering is "at feast-

time," which (according to context)

may mean "at [the approaching] feast"

"at [any] feast."
SS (in Mt.) has "at every Feast" and k (in Mk) has
D reads ttjv in both. The ambiguity is
"singulis autem diebus festis"
removed (whether in accordance with fact or not) by Jn's insertion of "the
or

Passover."

A. VI.

337

22

TENSE

[2465]

"
[2465] The imperfect of come," after the aorist of another verb,
and before the aorist "came," means "began to come," or "were
"
They {i.e. the Samaritans) came out
coming," as follows, iv. 30 40

from the

(e$rj\8ov)

xi.

him,"

(rjpx^ro)

city

When

meanwhile

and began

32 " She (Mary) arose

29
Now

unto him.

was...," xx. 3
disciple,

and

quickly and began

(riyipByj)

Jesus was not

followed her... Mary therefore,

In the

unto him.

to co/ne (rjpxovTo)

the Samaritans came (rfkOov)

therefore

yet... The

when she came

4 "Peter therefore came forth

Jews,

(efj\6ev)

unto
come

then,...

where Jesus

(rjXOev)

they began to come (rjpxoiTo) to the tomb.

to

and the other

Now

the two

were running together; and the other disciple... came (rjkOev) first."
In all these cases the context mentions an interval between the

come "and

"coming ." John often uses these

imperfects as an introduction to some important action".
"
was not
[2466] With a negative, the imperfect may mean
"
had no intention of
beginning to do," and this may often mean
"beginning

doing."

In

to

ii.

23

the

"many

believed (or trusted,

7rto-Teixrui') in his

name... but Jesus himself did not trust (ovk l-trio-reviv) himself to
"
did not even begin to trust to them," because
them," the meaning is

He knew

their character

from the

first.

It

might almost be rendered

"would not trust." The same phrase, applied to non-believing Jews

in xii. 37 means "they shewed no tende?icy to believe" "did not even
make a beginning to believe," and it is followed by xii. 39, " they
were not able to believe." Nearly the same meaning is in xxi. 12 "no
one shelved a tendency to venture (ouSeis eTo'A/za)," or, "so much as
began

But, in

to vetilure."

vii.

ovSe yap

a8e\<pol avroi) kTriarevov

01

avTov, the separation of the verb from the negative favours the

ets

rendering "not even his brethren were [at that

[2465a]

coming";
"went."
2

[2465

xi.

/>]

in
time~\ believing

him."

imperf. is rendered thus, iv. 30 (A.V.) "came," (R.V.) "were

29 (A.V.) "came;' (R.V.) "went"; xx. 3 (A.V.) "came," (R.V.)

The

In xix.

(describing the soldiers

mocking
"

Christ), the imperfects,

"

"
and iolooaav, mean " kept coming
kept giving"
kept saying
in
be
iv.
iwwOdveTo
The
5: where,
expected
J
|2465<]
might
imperf.
according to Blass (p. 191), "iwvdtTO is incorrectly used and the correct form
iirvvdavtTo has weak attestation (in xiii. 24 irvd^adat [which should strictly be
In classical .k, iirvth ro would mean "he
irvvOavtoOai.] is only read by AD al...)."
' '

T7PXOCTO, 2\eyov,

11

ascertained" and tTrvvOavtro would be used (as in Mt. ii. 4, Lk. xv. 26 etc.) to mean
In iv. 5: Chrys. has ewwddvero and n, it, f have
"//e tncJ to ascertain"
It is noticeable, however,
weak.
"interrogabat," but this attestation is certainly
um. ovv) SO as to make the
that, in what follows, NI )<//;/ have Kai for ovi> (SS

33

IMPERFECT
[2466

When

(i)]

6Vi

r/v

is

[2466

used after imperfect or aorist

(i)]

state-

ments of perception ("saw that it was so "), the natural presumption,

"
" saw that it had
been
in John, is that the meaning is
for, in order
to express "saw that it was" John would probably use the present,
as in vi. 24 "the multitude saw thai Jesus was not there (l8<lv...oti
;

ovk

'I.

"
eo-Tiv

saw [and said

i.e.

ckci)

to themselves]

"

Jesus

is

not

here" (comp. Mt. xviii. 25 "commanded him to be sold... and all,

hath (ex et ) ") With other imperfects, distinguishable
[said he], that he
aorists, the imperfect meaning may be retained, e.g. xvi. 19
recognised that they 7vere and had been desiring (-rjOeXov) to
In v. 13 ovk r]8ei tis <ttiv, D reads
question him," but not with rjv.

from
"

but the Pharisees have just asked "Who is it?" TVs io-riv ; and
it is added that the man "did not know
[and could not answer
this question] Who is it?" and then (v. 15) "he said to the Jews
tjv

now

In vi. 22 elSov (marg. i8wV) on irXoiapiov

"
the
that there had been no other
sense
rjv
requires
"
there
are
v.
r.
scirent "),
and
eioW,
iSor,
boat,"
eiSe^, and e has
(as
Blass's (p. 192) suggestion that the orig. was eiSw's is probably right
"
the Jews knew there had been no other boat there on the previous
In ix. 8 01 Oewpovvres avrov to -rrpoTtpov on TrpoaaiT7j<; r)r, the
night."
(lit.)

that

aXXo

ow

'

It

is

Jesus.''

eKt,

present eo-ri could not have been used, because the meaning is not
"
" Beheld
those who formerly were
[and said] He is a beggar," but
SS has " those by
in the habit of beholding that he was a beggar."

whom

had been seen

it

was begging," and

that he

"

correctly the pluperfect meaning, that

the sphere of the

meaning,

"He

"

rod

been

meaning "to
xxv. 22 and
"tried

however, with Plut.

fit.

ch. 28)

id.

Denietr. ch. 27 (1076c)

and with Hesychius, who

epwrrjaai, yvdxreaQai.

axovcrai.,

the other

hand the

v.r.

24 irvdtadai

xiii.

may be defended

as

Similarly, in LXX, irvdeadai, "to ascertain," in Gen.

2 Chr. xxxii. 31, is as justifiable as ewwddvero and eTrwdavo/j.e6a,
ascertain.'"

ascertain," in 2 Chr. xxxi.

to

in effect,

'

On

[2465c/]

conveys
belonged to

."

vvdofxiuov, Tt aoi 5okbl; (also

says, livdeadai

this
"

and they said, 'Yesterday about

"the father ascertained the hour and found
But as the text stands, In must be admitted to have

i.e.,

iirtidero incorrectly, erring,

Arj/j.rjTpiov

therefore ascertained the hour

the seventh hour...,'"

it was the seventh."

used

had

the begging

9 and

Esdr.

vi.

n;

but Esth.

iii.

13

In Ox. Pap. 533

an error for irvvdavojxevov which is read by AN 2
(edd.) "sell the grass-seed and ask (irvdecrde)... whether he wants...," I should
"
trying to ascertain
prefer "ascertain." It would be quite correct to say thata man,
irvdop-evov

is

something

(irvudavh/j-evos)"

Mt.

[2466
xxi.

(i)

a]

26 ws

Comp.
7r

sends messengers "to ascertain it (rod irvdeadai.)"

xi. 32 elx " T v 'lua-v-qv ovtws otl irpocp-qry)^ r\v,

Mk

po<f>r\T7)v

^x ot"Tl1' T v

'I-i

339

Lk. xx. 6

Treireia/j.i'vos

yap

22 "

ecrrtv

I.

TENSE

[2467]

"EAeroisi

(a)

" was
John very frequently uses e'Aeyov to describe what
about some one subject, first by some, then by others,
being said
"
of a chattering multitude or what people
began to say," or "said

[2467]

"

But he also uses it sometimes to

repeatedly" to some one person
introduce Christ's sayings, as follows ii. 2 r e/ceuos Se eAeye v 7repi tov
.

vaov tov

(xco/u.a.TOS

Se

eAeyev

rov

avrov,

IovSav,

6 tovto Se eAeyev 7retpa^ojv avrov, vi. 7 1

33 tovto Se eAeyev cr77p.au ojv ttolw ^avaTto

vi.

xii.

In all these cases the saying is mysterious and

not understood by the hearers, and eAeyev means "he was saying [all
the while this or that, though the hearers did not perceive it]."
Once,
rj/K-Wev

a.Tro8vt]o-Kiv.

expressed by the pluperfect xi. 13 uprquei Se 6 'I. -n-ept tov

This statement of Christ's meaning follows a stateOavarov avTov.
ment of the misunderstanding: "Lord, if he is asleep, he will recover.
this is

But Jesus had been saying

[this]

about his death."

and Se',
[2468] In each of these instances Se follows the verb
and the context, indicate that the evangelist is adding something to
;

make

clear to his readers that

which was not clear to the hearers

when Jesus was speaking 3

the time

somewhat

similar

at

meaning

i7rev with Se', as in vii. 39 tovto Se ei7rev

(v. r.
but
not
marg.) 7repi tov 7rvevp.aTos, xxi. 19 tovto Se ei7rev
eAeyev
In both these cases more emphasis is laid upon the
o~f/p.cu'i'a)v.

may be conveyed by

weight of the authoritative prediction than on its being misunderstood and indeed, as to the latter, it is quite possible that Peter is
:

regarded as perceiving that the prediction pointed to a death upon

" I
the cross.
Ae'yw, in Greek literature, must often be rendered

mean." so that eAeyev may often be rendered " he was [all the while]
meaning," as in viii. 27 "They did not understand that he was [all
the while]

meaning the Father

[in

4
speaking] to them ."

Mk's rjv, with reference perh. to his recent death, means that
a prophet."
Acts iii. 10 eirtyivwaKov.. 6tl oiVos rjv "began to
recognise further that this man was..." is rather different. Jn peril, would have
here written IotIv which (Alf.) is read by some authorities, including Chrys. but
" had been but
the meaning may be
The wpbTepov in
lately sitting as a beggar."
it

po<pr\r-r\v

"he had

dvai.

been

Jn

ix.
1

:;

'

8 differentiates

it

from Acts

iii.

10.

iv. 42, v. 10 etc.

33, vii. ii, 12 etc.
[2468a] Comp. x. 6 ixtlvoi Si ovk tyvucrav, xi. i_^ tKea>oi 5t Z5oi;av,

iv.

luces a statement of misunderstanding.

[2468 /'| This sentence may be illustrated

17

that he says (\tyei) to us?"

to

iuTiv)

this

by xvi.
which seems

340

where

5e"

"what is (emph.) (tI

be a blending of (i)

IMPERFECT

[2470]

[2469] After ii. 21 "But he was speaking (e'Aeyev) about the

"
there arises some doubt as to the meaning
temple of his body
in

ii.

"

22

When

remembered

therefore he was risen from the dead, his disciples

had

that he (R.V.) spake (A.V.

said) (eAeyci/) this,

and

they believed the Scripture and the word that Jesus (R.V. and A.V.)
had said (eta-ci/)." It is but fair to assume that the writer means two
slightly different things by eXeyev and d-rrzv, and that e'Aeyev in the
two consecutive verses has the same meaning. Also "remembered"
may be used here as in the Entry into Jerusalem, where it is said

that the disciples

(xii.

written concerning

him

to

him

"

"remembered that these

and that they had done

16)

[Jesus]

perhaps (2757)

written about
certain

the

similar

things were
these things

"
remembered that Zechariah had
meaning,
King riding on the ass, and re?nembered that

had happened

things

to

Jesus,

and inferred

that

So here, in this
things were written concerning him."
"
remembered'" is probably a short
prediction about the Temple,
'these

way of saying "remembered and recognised"; and

ekeyev

irept

is

but a longer form of Zkeyev, " he was speaking [about], or speaking

" But he
was [all the while] speaking about the temple of
[of]," thus
his body.
When therefore he was risen from the dead, his disciples
:

remembered [and recognised] that he was

this

[all the while] speaking [of]

and they believed the Scripture and the word

that Jesus

had

said."

[2470]

Mark
1
say ":

In two instances eXeye appears to be used by John as in

to say," or "went on to say," or "used to

mean "began

to

vi.

64

5 "...but there are

"What really is this?" rl eoTw

"What is he saying to us?" tl
meaning

that believe not.

"What

does he mean?" rl Xeyei;

18 0TL...waTipa Zdioi' ZXeye rbv
uncertain (2464) because of the context: but it may mean

(3)

6e6v, the

some of you

is

tovto;
Xeyei

(2)

tj/jliv;

in v.

"because.../^ was [virtually] declaring God [to be] his own father." This differs
a little from exdXet.
Comp. Mk xii. 37 Xtyei avrov Kvpiou "[virtually] declares

him

[to be]

comp. Mt.

Lord," where the

vii.

21 ov

ira.s

Mt. xxii. 45, Lk. xx. 44 have KaXet, and

Kvpce, K6pie with parall. Lk. vi. 46 rl de /xe

parall.

Xeywv

/xoi,

KaXeire, Kvpie, KOpie;

1

[2470a] In Mark, ZXeyev (which is often (535 (v)) corrected by Matthew and
Luke) may sometimes mean "used to say." In the A both the sayings of a Rabbi
are introduced [a) sometimes by "was," with participle "saying," as in i. 2,
3 etc., (b) sometimes by "saying" without "was," as in i. 4, 5, 7 etc., (c) very
rarely

by the past

tense, "said," in the case of sayings to special persons etc.,

"he saw a skull. ..and he said to it," ii. 12, 13 "He said to them, 'Go and
see....'"
Dr Taylor renders (a) by "used to say," (b) and (c) by "said." The
ii.

341

TENSE

[2471]

For Jesus knew from the beginning who they were that believed not

and who it was that should betray him. And he began to say (kou
can come
ZXeyev), For this cause I have said unto you that no man
1
unto me except it be given to him from the Father...," viii. 30

"While he was saying these things many believed on him. Jesus

therefore began to say unto those that had believed him [those that
In the former, besides other variations in the text
Jews."

were]

"
et dicebat propterea quia nemo," i.e.
(2636) the Latin e has
1
that
he said No man can come unto me ."
account
it was on this

was what he meant when he

equivalent to,
as the text stands, eAeyev must be rendered as in Mark.

"And

is

this

said."

"And
This
But,

These two

exceptional instances as compared with the multitude of instances in

Mark, make John's ordinary deviation from Mark all the more
striking.

"HeeAoN

(/3)

The latter in
rjOekev and rfdik-qaev occur in John.
was minded to" A.V. "would") means "it was his

Both

[2471]

"
i.

43 (R.V.

pleasure, he resolved, to go forth to Galilee." Also in v. 35 y)&zkr)<ja.Tz

of a
(A.V. and R.V. "were willing") there is perhaps a suggestion
decision on the part of the rulers of the Jews to accept John the
2
"
The aorist
// was your pleasure to rejoice for a season ."
Baptist,

LXX

often renders the

Hebrew

participle,

when used

as a tense of the indicative,

Greek imperfect. These facts indicate that the habitual sayings of

by
a Jewish teacher might easily be confused with his sayings on special occasions.
1
To take Sid. tovto as non-initial (as e does) would be contrary to Johannine
the

usage (2387
-

91).

For

In

LXX

65 compared with vi. 44, see 2548 a.

and N.T., (apart from negative and relative
is rare.
very frequent in LXX) rjdiXrjcra with an infinitive

[2471 a]

which

is

it

xx. 5, Tobit

In N.T.
irocra.KL's

iii.

10 (K),

vi.

is

it

clauses,

used of a desire entertained but not accomplished.

Alt. xxiii. 37, Lk.

similarly used, of a desire frustrated, in
the parall. Mt.
i]dt\y)ffa, and in Lk. x. 24 T)dt\-r)crav ISelv (where
it

is

has-iTredvfxv<Tav).

Comp.

in

In Judg.

34

xiii.

17

i\dv irpbs vfias tyu p.ev II.

Saravas, which seems to mean "resolved once,

Thess.

k. d'7nz k. 5Ls, k. eveKO\pev i)/j.as 6

xiii.

ii.

18

r)de\r)<ra/j.ev

yea twice."

" which would

make a reckoning," the
(i)64\r)<re)
" Paul
to have an audit, "and so Acts xvi. 3
SoXen. Cyrop. i. 1. 3 "We
decided that he [Timothy] should go forth with him."
know that many made up their minds (edeX-rjcravras) to obey," Winer (p. 587)
should be
quotes Isocr. Callim. 914 ol...TrpOKiv5vi>eveii' 6flQ i)d\ri(jav, which
[2471

/'J

In Mt.

xviii.

23 (R.V.)

modern English might be "who decided

"made up their minds to meet danger for your sake": so in Lucian

40S {Amor. 10) eOeXrjo-avras auToi/t iwrjydfirjv, it means "of their own free-will
and resolution."

rendered
ii.

342

IMPERFECT

[2472]

LXX

sometimes means "// was the pleasure'" of God, or a king,

The meaning of deliberate
resolve is also usually conveyed by the aorist when used affirmatively
in

where

conveys the notion of a decree

it

Greek.

in classical

[2472] In John, the imperfect rjOeXov occurs (apart from a

negative or relative) in vii. 44 tivcs 8e rj0e\ov...7ridaat, "now some

would have

implied that their desire

"
is,

Jesus knew

the imperfect has

Acts

owing

fulfilled,

19

to

is

(vii.

perhaps (2575)
His "hour

30),

(s rj^eWov) avrbv Ipurav the

r)6e.\ov

proper

force.

Mark

In

him

"

so that

19, 48 (1735^),
a desire given up, or not
On the strength of these
vi.

something intervening.
most important of all the Johannine instances

to the

coming

21 rjdtXov ovv

vi.

its

xvi.

it

that they were ivishing to ask

10, xiv. 13, xix. ^^, rjOeXe refers to

x.

facts,

was frustrated because

In

was not yet come...."

meaning

taken him," where

liked to have

\af3eii',

must be supposed

we

are justified in saying that the desire

"

They began to wish to take him into

shews
that
the wish was not fulfilled, for
sequel
want of time: "Straightway the boat was at the land 2 ."

[2471

xxiii.

Job

<]

Esth.

6,

The

the boat."

cxxxv.

unfulfilled

i.

8,

13 o yap avrbs r]6eXr]ae

K.

ix.

icai

eTrolrjae,

comp.

Ps.

cxv. 3,

1.

2
[2472 a] A.V. "they willingly received him" makes quite a different sense.
R.V. " they were willing to receive him" is ambiguous, for it might mean "they were
Chrysostom says, "Why did He not go on board the vessel
willing [as before]."
(riVos 8e eveKfv ouk ave(3r] els to ttXoiov ;) ?" So Cramer ova evifir] de els to ttXoiov. On

the occurrence of

-ijdeXev in

the parall.

Mk.

vi.

48, see 1735

b.

The

1st

pers. in

A.V. "I desire," R.V. "I could wish," Lightf.

"I would I had been," is equivalent to our curious expression " / could have
wished," the literal meaning being "I began to wish but gave it up as the thing
was impossible." But the 1st pers. usage is not a safe guide as to the general
meaning because it is often used to express modestly a wish that the speaker has
Gal.

iv.

20, i)de\ov 8e -rrapeivai,

Hermas Mand.
Comp. Lk. xxiv. 21

not given up, as in

v. 7 r)QeXov yvuivcu.
be ifKTri^ofiev

otl cu't6s eariv 6 [itWuv

R.V. has "But we hoped that it was he which should
redeem Israel." Apart from the context, "we hoped" might mean "we hoped
that it was
and it proved to be so" and R.V. is not the English of any particular
A.V. is good seventeenth century English (except for the "which"):
century.
"But we trusted that it had been he which should have redeemed"; and it brings
out the non-fulfilment of the "trust," though it does not directly attempt to render
The meaning is, " We were hoping [almost up till to-day and
the imperfect.
that
'This
is he that is destined to redeem Israel.'"
(B has 7]\iria/j.ei>,
saying]
and, in the context yevap.evcu and -qXdav (an interesting cluster of forms in -a).)
The tense of-qX-rri^o/xev, like that ofijdeXov in some of the above-mentioned instances,

[2472/*]

XvTpovadai top

ridels

'lcrpar]\.

implies frustration.

On

-fjdeXov

implying unfulfilled desire, see 2716

343

7.

TENSE

[2473]

Perfect

(iv)

As

(i)

the result of Johannine style

out above (24423) that, in part,

has been pointed

[2473]
the Johannine perfect corresponds to the
It

Hebrew

the

"I have

perfect

"

loved,"

LXX

aorist representing

"I have hated" meaning "I

have always hated," with the implication

"
We know from Epictetus and Pliny
I continue to love and hate."
that Roman gentlemen borrowed the Greek KeVpiKu to express what

have always loved,"

the French call chose jugee, "I have decided [once for a//] ."
John
non-existent in Hebrew
takes advantage of the Greek distinction
1

and Latin
Pilate

as

written,

between

the aorist and the perfect so as to represent

saying (xix. 22) o yeypa4>a ycypacpa,

have written [and shall not rewrite]."

"What

i.e.

This

mean

have

the usual

For example,

meaning of the Johannine perfect permanence.

"

is

completed," as
my testimony
from a comhimself
as
released
of
though the Baptist were thinking
"
witnessed
I
have
means
it
But
[and abide
probably
pleted task.
"
/
beheld
i.
I
have
in
So
as a witness]."
saiv) (reOiap-ai)
(A.V.
32

ficfxapTvpyjKa

(i.

34) might

is

the Spirit descending," the meaning might be "I have [just] beheld";
"
ive have beheld (TeOed/xtda) and testify"
but in view of 1 Jn iv. 14

more probably denotes the present and permanent

vision, such as Luke (ii. 30) expresses by the Hebraic
it

result of the
el&oi',

"mine

eyes ha7>e seen [once for all] (etSov) thy salvation"."

"

The most

[2474]
are

tjXttiko.

"

(R.V.)
in

and

TreTrioTevKa.

Moses, on

whom

it is

fairly

As

whom ye

(eis)

trust)," there

ye
corresponds to the

"

the perfect of permanence

to the former which occurs in v. 45

interesting uses of

LXX

have set your hope (^XTriKare) (A.V.

can be no doubt that the perfect in N.T.

aorist

3
frequent in N.T.

It

^Xinaa above described (2443) and

may be

contrasted with the imperfect

[2473a] Epictetus ii. 15. 5 calls on a friend, who has decided to starve
himself to death: "I called on him and began to ask him what had happened [to
1

'

cause

'

this].

/ have

decided [K&pura],' he replied."

"Dixerat sane medico, admoventi cibum,

Comp.

1'lin.

Epist.i. 12. 10

iciicpiKa."

the meaning of Kpariw

[2473/'] In xx. 23 &v rivwv KpaTiJTe KeKparriVTai,
see 2517
20.
doubtful, but the perfect appears to imply mstan taneousness,
2
Comp. i. 34 iupaKa A.V. "I saw," R.V. "1 have seen."

is

Cor. xv. 19 eV Xp. 7';\7Tik6tj (apiiv, R.V. "we have hoped in

10 et's 6v r)\irlKap.(:i>, R.V. "on
A.V. "we have hope in Christ": 2 Cor.
whom we have set our hope," A.V. "in whom we trust"; Tim. iv. 10 i)\niKanei>
in
4ttI Oey 'Cwvti, R.V. "we have our hope set on the living Cod," A.V. "we trust
Tim. v. 5, vi. 17.
the living Cod," and sim. in
:i

[2474a]

i.

Christ,"

344

PERFECT INDICATIVE

[2476]

7)\TTiofxev describing, in Luke, the disappointed, hopes of the disciples

a few moments before the manifestation of the risen Saviour (2472 b).
[2475] Il7r6crTua/xi/ occurs in the Epistle i Jn iv. 16 "We

have a perfect knowledge and we have a perfect belief" and in the

"
We have a perfect belief and we have a perfect
Gospel vi. 69
In the latter
knowledge," which have been explained above (1629).
"
I perfectly
passage Peter speaks, and, in another, Martha, xi. 27
believe {TreiricnzvKa) that thou art the Christ."
Peter's belief fails for

a time in the hour of

trial,

and Martha's

faith

does not enable her to

enter into the Lord's purpose; but these facts do not preclude "I have
"
believed
from meaning, on the lips of the two speakers, perfect
conviction.
And, although the disciples had not attained a perfect
belief in Christ, they

where Jesus says

that

predicts

the

may have "believed

perfectly" that

He "came

This might explain an apparent inconsistency

from God."

forth

(xvi.

31

disciples

previously said (xvi. 27)

2),

will

"Ye
"

moment" and

believe for the

be scattered," and yet

"ye have a perfect belief

He

has

(ireiriaTevKaTe) that

Even in the reproof to Thomas in

the
may
meaning of completeness, the
based
not
on
the
reproof being
incompleteness, but on the cause,
of the belief 1 This use of the perfect extends even to the expression

came

forth from the Father."

29, the perfect

xx.

retain

"a

of

man

perfect hatred" in xv. 24,

God

where
"

in

"
spite of the saying
"

No

They
Jesus says of the Jews
any time
have both seen and have hated (/ecu iwpaKaa-iv Kal /xe/xtcr^Vao-tv) me and
hath seen

at

Father," meaning that so far as their vision goes, they are perfect

my

haters of the Light.

(2)

As

[2476]

the result of Johannine thought

In contrast with

7T7rio-Ti;Ka,

and

^kTTLKa,

fJL[Ai<Tr]Ka.

the

not found either in the Gospel or in the Epistle

rjyaTrrjKa
a negative to deny the existence of such a
at
least
without
(not
2
But
the
of (/)iA.e'a) occurs once thus, xvi. 27 " For
perfect
"love")

form

is

[2475 a]

Rom.

viii.

24

may be intended a
man seeth, how doth he

If so, there

"What

suggestion of incongruity (comp.

yet hope fori") between "seeing"

thou hast seen me thou hast attained \_ivhat

and "perfect belief": "Because

The only other Johannine instance of ireirlarevKa.
seemeth to thee] perfect belief."
is in iii. 18 8n /jlt] ttttl(7Tvkv "condemned for not having believed," where the

may have merely a temporal

may mean "for having no settled

tense

force ("disbelieved

or

belief."

For
2

Elsewhere

to this very

up

it is

31) 7re7rioTev/cu)s, see 2506.

[2476 a] If W.H. txt is correct, the perfect occurs in

moment")

without the negative.

(viii.

345

Jn

iv.

10 ovx otl

rip-els

TENSE

[2477]

the Father himself loveth you because ye have loved

(ire(f>L\7]Ka.Te)

has been maintained elsewhere (1716^,/, 1728 m -p, 2584^-)

that John always uses <<Aea> to denote love of a lower kind than that

me."

It

expressed by

aya-iram.

man

"
Using the higher term, St Paul says Owe ho
1 "
and perhaps the evangelist
love one another

anything save to
thought that "loving," in the higher sense, is the one spiritual action
that must never be spoken of as completed.
Desiring to describe
even before the Resurrection and
the disciples as having attained
;

before the
in the

gift

of the

Holy

Spirit

to a

lower sense of the word, he uses

complete love of

their

Master

7re</>iA?7/<a.

[2477] If this is the correct explanation of the use of Tr(.<$>L\.r]Ka.

and the non-use of r/yd-n-qKa, it follows that we must be prepared in

other instances for similar explanations

that is to say, explanations

not based on Greek style like yiypa<j>a, nor on attempts to render the
Hebrew "perfect of permanence," but on Johannine thought. In

the

first

when

century,

Christian evangelists were comparing or con-

"
trasting prophecy with the Gospel, one might say
"
They have prophesied!'' Thus,
prophesied" another,

Matthew and
and the Law prophesied until John "

Luke have
and " From

" All the

prophets

has " Other

men have laboured and

that time the

The prophets

kingdom of God

is being preached'''."
John
3
ye have entered into their labours ."
John often prefers the latter aspect, viewing the present as a co?nSometimes the perfect may include the
pleted result of the past.

the

thought being that one has not

doing" but must say "God hath done." Thus
the Epistle to the Hebrews says "In saying 'new covenant,' he has
4
mere word, at once] made antiquated the first [covenant] ."
[by the
of
the
when
has
the
feet
and
washed
So, when the Lord
disciples,
notion of instantaneousness

time to say

"God

is

time called them " friends," the evangelist may

perhaps indicate the sudden introduction of that which is new in the
"
" Understand
and " But
words,
(2243) what / have done unto you

He

has for the

you I have

first

called friends

."

And when He

speaks of the inevitable

rjya.Trrjcrei' 7]fia.s, "not that 7<>e have loved God,

Here the actual redeeming love of God for man is
is
expressed in the aorist, and the statement in the perfect, "we have loved God,"
But W.I I. marg. has riyair-qoantv.
slated only to be denied.
Rom. xiii. 8 el fxi] to d\\?;\ous ayairav.

rjya.TrrjKa/j.a'

but

that

rbv deov dXX' 6ti ai'ros

He

loved us."

'-'

''

Mt.

[3 ami parall. Lk. xvi. 16.

xi.

(but this

is

Jn

iv.

38.

contrasted with

Heb.

viii.

13.

14 el iyw iviipa.
partly the result of the general non-use of the pelf, of vlirrw), XV. I.S

[2477a]

xiii.

2 yivwo-Kerf ri Tre-rrolrjKa,

e/xas 5 itprjKO. (f)i\ovs.

346

xiii.

PERFECT INDICATIVE

[2479]

sequence of divine judgment and reward, He says that the unbeliever

"
" hath been condemned
hath passed
already," and that the believer
life ."

glorified in them,"
"

"

says

He

sees

have been

The Johannine

."

55).
(2747

Second Perfects

(3)

[2478]

iYyoi'a

is,

no doubt, correctly (so far as tense is concerned)

3 "hath been made" (A.V. "was made").

rendered by R.V. in

But there

i.

difficulty in

is

earnest thou hither?"

"

have conquered the world

"

He

as already achieved,

used for the aorist

never

is

perfect

Similarly, placing

and victory

future glory

Himself where

from death into

vi.

The

25

(R.V.) ''when
accord better with

wSe yeyovas;

ttotc

perfect

would seem

to

"

(" How long hast thou been here ? ").

Perhaps it is a
condensed expression for " When [earnest thou, and how] art thou
Some instances in which Matthew applies
[thus suddenly] here?"

how long

yeyove. to

aorist

3
.

the fulfilment of prophecy suggest that he uses it as an

But the general Johannine use keeps the sense of the

perfect

Nonnus has

whether

ttotc

The

yeyovas.

[2479]

may be

IIotc

here

Sevpo

used

Chrysostom asks

7rapeVXees;

for

but

ttcSs,

does

Latin and Syriac versions paraphrase

Ke/vpaye in

i.

it

15 'Icuav^s fxaprvpet irepl olvtov

k.

rendered by R.V. "John beareth witness of him and

1

not

explain

by "come."
KKpayv

crieth,"

is

A.V.

KeKpirai, v. 24 fx.eTa(3eflriKev e/c r. davarov eh ttjv 'Cwqv,

transition are regarded as having actually taken place, not
as being vividly predicted by means of a perfect.
In xvi. 11, KiKptrai applied to
"
the " prince of this world
describes an invisible condemnation that has just been
ratified; and xiv. 7 ewpaKare describes a vision of the Father that has just been

[2477

<$]

18

iii.

rfdrj

where the judgment and

imparted to the disciples.

8

[2477

r]

xvii.

It
10 SeSiijao-jUCU iv avrols, xvi. 33 eyw vevtKijKa rbv Kbcr/xov.
to say how far these perfects are proleptic, how far regarded

would be impossible

as actually expressing completion (in the eyes of God).

[2478 a] Mt. i. 22, xxi. 4, xxvi. 56 R.V. "is come to pass,"
:i

which seems

" was
In 1 K. x. 20 (R.V.) " there was
clone").
contrary to English idiom (A.V.
not the like made in any kingdom," ov yiyovev is parall. to 2 Chr. ix. 19 owe
iyev-qdr).
4

[2478(5]

Jn

when I became

i.

14, xii. 30, xiv. 22.

15, 30, v.

(yeyova) a man,"

is

In

rightly corrected

Cor.

by R.V.

xiii.

to

11,

A.V. "But

"now

that

/ am

Feyova (Steph. ii. 623) = "natus sum" in such phrases as "I am ten
"
years old," ytyova '4tt) 5^Ka, comp. Rom. xvi. 7
my seniors in Christ (irpb i/xov
iv
and
Alford
yeyovav
Thayer quote no instance of yiyova meaning
Xp^r^)."
"I am come," or "I came" ND and the Latin and Syriac vss. substitute in Jn
vi. 25 some form of the verb "come."
The aorist in Jn vi. 21 evdiws iyivero rh
Is that
Tr\dioi> iirl rrjs yrjs, seems to imply supernatural and instantaneous arrival.
become."

the

meaning

in

Jn

vi.

25 yiyovas "suddenly

347

come"?

See 2758.

TENSE

[2480]
" bare witness... and cried."
1

Origen

"

cry aloud," is connected by

with the effort of voice needed to make the deaf hear, and is

Kocpaya,

LXX

of
distinguished by him from "cry," /3oaw, the word used in the
"
the voice of one crying in the
Isaiah (quoted by the Synoptists)
wilderness."

Wisdom
heart."

John probably

Book

associates
"

Ye

with the

it

"

crying aloud" of

be of an understanding
But why does he use the Second Perfect instead of eKpa&v?

in the

of Proverbs

fools,

perhaps, for the purpose of differentiating the cry of the

"
and " crying aloud,"
whose whole mission was " crying
"
"
from the crying aloud of our Lord Himself, which took place on
Partly,

Baptist,

three special occasions of public teaching or warning, vii. 28, 37,

2
xii. 44,
But partly also the reason may be that he
always e^pa^cv
wishes to make the verb of " crying" parallel to the verb of " bearing
.

his

present (2482) so
the
Prologue of the
though
drama had almost concluded, bringing us down from the Word in
heaven to the Word on earth ("In the beginning was the Word...
witness," puprvpeL

on

frequent later

first

use

of the

historic

It is as

in this Gospel.

the Word became flesh... full of grace and truth").

Now, before
the curtain rises on the terrestrial scene, the dramatist inserts, as it

and

were, a stage direction,

crying aloud

(k.

"John

is

discovered testifying (I. paprvpCt)

and

KeVpaycy)."

Pluperfect

(v)

[2480] The pluperfect is perhaps more frequent in John than in

any of the Synoptists, and his use of it (like his use of the perfect)
shews a disposition to represent distinctions not capable of being

represented in

Hebrew (which

has no pluperfect).

It

often expresses

[2479a] Orig. Huet ii. 11 IB "But he cries and cries aloud {{ioq. be koX
Kixpayev) that those who are far off may hear the speaker, and that those who are
dull of hearing (papvrjKooi) may understand the greatness of the things that are
"
As regards the "r/zc//," lit. "heavy" of hearing, comp. Is. vi. 10
being spoken.
" For the heart of this
(LXX)
people lias been made fat and with their ears they
1

have heard dully (papews fiKovaav)." Those who are "far off" are the Gentiles;
those who are "dull of hearing'' are the Jews. For the former, "crying" suffices,
"
is resorted to and
for the latter, "crying aloud
yet does not suffice. Comp. l'rov.
wisdom
viii.
cry (LXX K-qputjeis, but Theod. KeKpd^eTai)... she
15 "Doth not
cricth aloud (vp.vtirai)...0 ye simple, understand subtil ty, and, ye fools, be of an
understanding heart."
fjLfTa

Chrys. has Tt

(<xti

to,

Kiicpaye;

Mera

wappricrlas,

the "dull of bearing" seems far better.

" late ist cent.
ovv
nal

Com p.

? '

^KpaiOf...pouiv Kai Kpdfav oti tovt6 icm....

xi. 43 (Kpavyaatv, in the Raising of Lazarus, and see 1762 a
/.
lt.C,

'*

<t>ri<rl,

But Origin's hypothesis of

Oxyrh. Pap. 717, a petition of

4\ev0tpLas, x<P' s iVoaroX^s airaaris dvaKrjpvTTti.

Comp.

iyw

ijiouv

34*

PLUPERFECT

[2481]

a parenthesis, or a statement out of its chronological place, of the nature

"
iii. 23
of an after-thought
4 Now there-was John also baptizing

in

Aenon -for
"

into prison

not yet had John been cast (ovtto) yap rjv fizfiXruxivos)
(which corrects a misapprehension likely to arise in

1
iv. 8 "for his disciples [I should
readers of the Synoptic Gospels )
have said before] had gone away": ix. 22 "These things said his
:

For [/ should have

parents because they were afraid of the Jews.
said that] some time ago (17877) the Jews had agreed together..."
;

19
17

xi.

"Jesus

therefore,

having come

[thither],

him

found

Now (8e) Bethany was

[Lazarus] already four days in the grave.
near Jerusalem... Now (8e) many of the Jews had come to Martha,"
"
"
where the writer goes back from having come and found
"
"
"
"
circumstances that preceded the coming and the
finding

to the

xi.

30

not yet come into the village": xi. 57 "Now

and the Pharisees had given commandments...
(8e) the chief priests
that they might take him."

"Now

(8)

[2481]
after

Jesus

had

This tense takes the reader, as it were, behind the scenes

or words
to tell him what really had

some mention of deeds

been the cause of the result, or what

the words.
"
viii.

20,

had

been the motive or

meaning of

Thus the non-arrest of Jesus is twice explained, vii. 30,

because his hour had not yet come." The disciples say

about Lazarus "Lord,

explanation comes,

if

xi.

13

he

is

asleep, he

will

"But Jesus had said

recover," but the

[it]

(elp-rJKec, i.e.

had

In i. 19
said "is asleep ") concerning his death."
24, terminating
with the words k. aTreo-TaXfxei'ot rjaav k twv Qaptxraiiav, the reader
"
"
may naturally ask why these Pharisees had not been mentioned
in

i.

The explanation is. that

described from one point of view, as having

19 along with "priests and Levites."

the deputation

is

first

ecclesiastical status

and

as baffled in the attempt to extract from the

Then the Pharisees,

Baptist an answer satisfactory to themselves.
who have the status of teachers of the Law, are on the point of
stepping in to ask by what right he baptizes, and at this point the
evangelist breaks the course of events to

been" (2214) included

in the

tell

us that Pharisees

"had

deputation

[2480 a] Luke (iii. 19

20) narrates the imprisonment of John the Baptist,
and then proceeds (iii. 21) " Now it came to pass when all the people were (or,
had been) baptized and when Jesus was (or, had been) baptized...." This, if
connected with what precedes, might easily give the impression that the imprisonment of the Baptist immediately followed the baptism of Jesus.
[2481(7] The pluperf. pass, also occurs in xix. 11 el /atj t}v 5e5ofxivov, and xix.

41 iv

ip

ovdeTTW ovSels

tjv Ttdeifj.ivos.

349

TENSE

[2482]

Present

(vi)

Historic Present

(i)

The

[2482]

Mark than

historic

which

present,

in the other Synoptists

is

much more

is

frequent in

also a striking characteristic

But Mark and John differ in their use of it. For example,
of John.
before the historic present of ZpxzaOai, Mark makes a rule of prefixing
2
kcu
and uses it rather monotonously. John frequently uses it in
.

asyndeton, often at the beginning of a sentence, and in such a way

as to give life and vividness to the narrative, sometimes perhaps also
"

"

coming
(when applied to the
"
Messiah is "he that cometh
alone of the evangelists, uses
tion

the

first

evpia-Ket as historic

/3Ae7rei
4

presents

with one Synoptic excep.

and

When

the risen Saviour

"

time to the Disciples it is said that He

after Thomas had refused to believe,

when,

of our Lord) suggesting that the

3
deliver (1632
6)
John also,

to

Comp. Horae

[2482 ]

Sy7iopticae, pp. 114

it is

came

for

"

but

(rjXdev)

He comes

where

7,

came

shewn

to

help

that, of 151

In some passages of LXX,

historic presents in Mk, Mt. has only 21, Lk. only r.
the historic present represents the Hebrew "converted future," e.g. 1 S. xxxi. 1
3
Tvirrovaiv
TriwTovcTiv
avvdirTovffiv
eiro\tfjLoui>
evpiaKOvenv, with
(iapi'verai

parall.

Chr.

evpov, also

x.

foil,

S. xxxi. 8

tirokeixrjffav ...'iweaov

"and

it

came

to. pass

...Kareoiu^av ...ewdra^av ...epapi/vdr]...

when

(lit.

and) they came... then

(lit.

and) they found," Kai iyevridr) ry iwaiipiov, ZpxovTat oi d\\...Kal evplaxovGLV.

Contrast this with parall. I Chr. x. 8 km. iyevero rrj ix^ v V Ka ' y^Oov d\\.../cat
tvpov
2

[2482(5]

Mk

i.

40,

ii.

3, 18,

iii.

20, 31, v. 15, 22, 38, vi.

35 '4ti avTov \a\ovvros fyxovrai, which

Lk. has historic present.

is v.

is

etc.

An

exception

the only instance where the parall.

3
[2482 c] It is applied to Philip and Andrew (twice) in xii. 22 coming to
introduce the Greeks, and thrice to Mary Magdalene on the morning of the
Resurrection, xx. 1,2, 18 concluding with tpxercu M. t\ M. ayyiWovaa roh p. Stl
'

Ewpa/ca

tqv

KtipLov,

reported speech.

where

Somewhat

ed>pcu<a,

of direct

speech,

is

followed by dwev, of
on 'Itjo-ovs ouk Zgtiv

similarly in vi. 24 ddev 6 6'x^os

blending of (1) "The multitude perceived and said 'Jesus is not

"The multitude perceived that Jesus 7t>as no longer there.'' The
historic present of other verbs is also frequent in (xiii. 4
6) the Washing of Feet
When John says that the
and (xx.
18) the description of the Resurrection.
Samaritan woman (iv. 7) "cometh" to draw water almost immediately after

ckc?, there is a

here,'" and (2)

should go through Samaria

saying that (iv. 45) "it was necessary" that Jesus
and that lie " cometh therefore" to a city of Samaria near Jacob's well, he may
have in view the coincidence of the two acts of "coming" appointed by a divine
" in.
essity."
4

[2482</| B\<?tt

i.

29, xx.

1,

5,

\\i. 9. 20; evplaKei

i.

41. 43, 45, v.

14.

The

KaOevdovras (where
Synoptic exception is Mk xiv. 37, Mt. xxvi. 40 evpiasei aiiTovs
has
xxii.
Lk.
evpev).
45
parall.

350

PRESENT INDICATIVE

[2483]

Thomas and other doubters, it is said that He " cometh (epxeTcu) ."
The former, like the coming into the world at the incarnation (2457),
1

is

described as a matter of past history

e'p^o'/aei'os.

There

[2483]

[Come]

hither,

is

difficulty in xxi. 12

break your

the latter as the action of

13

None

fast.

"Jesus

saith

unto them,

of the disciples would be so

bold as (eToXfxa (2466)) to question him, Who art thou? knowing

of them] that it was the Lord.
Jesus cometh (epx Tat '!) and
[all
If the
taketh the bread and giveth to them, and the fish likewise."
disciples are
it

that

He

explanation

commanded
is

is

to

described as

come "hither" by their Master, how is

"coming" to them? One suggested

2
"hang back ."

that they

But Peter had previously

leaped into the water, uninvited, to hasten towards the Lord.

he now "hang back"?

disciple

mere

Even

"hang back"?

if

he had done
the

Again,

so,

evangelist

Would

would the beloved

comments on

the

("none of them durst question him").

If there had also been a "hanging back," would not the writer have
silence of the disciples

commented on this also (e.g. " But when they were afraid and did not
draw near, He Himself came unto them")? It is more in accordance with the tone of

this

Gospel

suppose that the writer assumed

to

The Apostles come,

obedience.

as

commanded, and

recline, as for

then " cometh Jesus," i.e. to

3
the disciples assembled round the food
In the Washing of Feet it
had been said " He cometh therefore to Simon Peter." Now He
a meal, around the bread and the fish

"cometh"

to

them

all,

for

it.

Both are the

Then He washed their feet for the

now He gives them food to prepare them

severally.

journey of an evangelist

acts of

"Him

that cometh*."

xx. 19, 26.

Westc. ad loc. "As the disciples hang back, 'Jesus cometh' and gives to
them of 'the bread' and 'the fish' which He had Himself provided."
[2483 a] This somewhat resembles Luke's account of Christ's appearing to
the disciples and partaking of fish in their presence (Lk. xxiv. 36
42): and it
suggests that there may have been various traditions combining a literal and a
symbolical meaning (1) about the catching of fish, (2) about a Eucharistic meal
In that case, ^p%erai might
(after the Resurrection) in which fish formed a part.
be variously interpreted as "cometh to help," "cometh suddenly," or "cometh
:i

into the assembly of the disciples."

4
It is worth noting
[2483
by Mk xiv. 17 epx ercu /xera twv
and Lk. xxii. 14 aveireaev.
l>~\

that, in
5u>5e/ca,

describing the Eucharist, px ercu i s usecl

parall. Mt. xxvi. 20 has dveKeiro,

where the

351

TENSE

[2484]

Law

Present of Prophecy and Present of

(2)

"Whoever

stirs dies" contains a

prophetic present but
convicted of murder dies" and "If a stone is dropped
it falls," contain
ordinary presents, describing what is the law (either
conventional or natural).
The latter might be called the Present of
Law. " The present of law " and " the present of prophecy " are not

[2484]

"Whoever

always

easily
in

contemplate
invisibly at

and

is

distinguished, especially in an
the present a future
a future

author

work

be

will

in his

visibly fulfilled.

John

when
is

prone

to

Law now

such an author,

best to take the present (wherever the sense

Gospel
as
the
permits)
present of law, or as the literal present, and not as
the present of prophecy.
The present in x. 15 "I lay down
life
for the

is

it

my

"

certainly intended to include a reference to the

is

sheep

Crucifixion.
But it might refer also to the
"
being a laying down of life," in so far as

Good Shepherd,
this,
life

of

whom

but that he does

it

In

for the sheep."

judged" the meaning

11

18

iii.

is,

"

"does

he

will, if

The good shepherd

"He
not,

that

Christ's

work as

realises the ideal of the

said, not that

is

it

x.

whole of
it

believeth in

be,

do

down

his

need

layeth

him

is

not

come under the

not prophetic is made

noiv or ever,

operation of judgment." That the present is

almost certain by the context, " He that believeth not hath been

judged already (17817 KUpiraC)" which indicates that "judgment" has

been in operation in time past, tip to the present moment. If a law in
present operation

is

contemplated

in the latter clause,

it

must be

contemplated also in the former.

This notion of a law

[2485]

"he

in xii. 25

and he

that loveth his

that hateth his

life

life

in

present operation occurs also

loseth (A.V. shall lose) (airoWvei)

in this

world shall keep

(<t>v\d$ei)

it

it,

to life

"is destroying," rather than " loseth" or

shall lose," and the writer desires to suggest the present operation
of the corrupting influence of self-love when it takes the form
eternal."
"

seems

It

to

mean

"
shall lose" \n strict antithesis
might have said
with "shall keep," but he is glad to break the antithesis in order to

of selfishness.

emphasize the

[2485

He

fact that

The thought
may perhaps be

<?J

manifested,

cometh? and
together.
to !"

"he

is

already losing

of a law already acting invisibly and soon to be

" 'The hour
by some uses of the phrases (</)

illustrated

" The hour

comelh ami now is" especially where the two occur
refers to the tune when
(iv. :i) Jerusalem and Gerizim will
special homes of worship; the latter to the earlier and immediate

{/>)

The former
ili'-

."

352

PRESENT INDICATIVE
The

[2486] (i)

present in

met" and

ye stoning

in

x.

interrogative or exclamatory,

is

32 "For which of those works are

"Thou (em ph.) washest my

xiii.

[2487]

and

refers to actions of

feet!"

which the

beginnings have been described as it does also in xiii. 27 "What

In xxi. 3 "/ am going
thou art doing (77-oiets), do more quickly."
(wrayw) fishing," the phrase "V am going" is so suggestive of the
future that
it

certainly

it

is

almost called a form of the future in Greek, as

This also applies to "/ am coming" which

may be

in English.

"

soon

"

or other temporal adverbs so as to

"
xiv. 3
If I go... I come back (irdXiv
denote a speedy
" I
receive
unto
come " or
you
myself,"
Zpxopai) (2649 (ii)) and will
"am coming" may combine the notion of speed with that of pro-

may be combined

with

Hence

future.

The

phetic certainty.
"

(ovk aTTodvijaKet)

and

present in
"

xxi.

he said not,

'

23 "that disciple is not to die

"
is not to die,'
may perhaps

He

be explained by the Greek usage of that particular word (2530),

as in 1 S. xx. 32 "wherefore should he be put to death? (Heb. why
shall

he die?),"

LXX, "Why

[2487] (2) In

26

xii.

he?" ha ri diroOv^o-Ka ;
him follow me, and where I am

dieth

"...let

(oirov

minister also be," a suggestion is probably

intended that the Son, even while on earth, is in heaven, or with the
there shall

dfxl eyoj)

my

Father and the writer wishes to turn the reader's mind to something
more than a local heaven. EI/jI lyw is repeated in xiv. 3, xvii. 24,
and always precedes the antecedent clause (" that where I am ye
;

may be," "that where I am they also may be with me").

distinguished by the order of the words from ETQ EIMI (2226

also

is

So, too,
yet
"
I

the simple

is

in xvi. 32

"ye

shall leave

me

alone,

8).

and

I am not alone because the Father is with me." Yet even there,
am " is not prophetic present, but expresses the real, and existing,

though invisible

time

eifit

It

fact

1
.

when worship

predict

(v.

is to be (iv. 23) "in

The former is used to
spirit and truth.*'
28) the resurrection of those "in the tombs"; the latter to predict

In
25) the proclamation of the Gospel to those who are "dead [in sins]."
2, 25, the shorter form is used to predict the persecutions and revelations
that await the disciples after Christ's death
in xvi. 32, a version of the
longer
(v.

xvi.

form, "the hour

coming and hath come," predicts the "scattering" of the

disciples on that same night, and, perhaps literally, in that same "hour."
1
[2487 a] What is the precise difference between vii. 34 oirov elfil iyu vfxeh ov
dvuaade e\0eiv and viii. 21 oirov iy<l> virdycj v/xe'is ov duvaade eXdeiv? The former
is

preceded by

which

is

'in \p6vov fiLKpbv /xed' vp.Q>v

says, in effect,

cannot be."

A- VI.

There

el/xl

ko.1

vwayu)

irpos top irefj-xpavra. /xe,

"jam
is

on earth where ye are...I go to the Father where ye

an apparently intentional inconsistency in saying to the

353

TENSE

[2488]

[2488] The following passage is noteworthy because it represents

Jesus as varying His own words by converting a future into a present
xvi. 14
15 "He [the Holy Spirit] will glorify me: because he zvill
:

take

(X.7]fjiij/Tat)

All things as

(on)

He

mine and

is

announce [it] to you.

For this cause said
from what is mine and will
will

as the Father hath are mine.

many
'

that

from what
taketh

(Aa/x/3aVet)

The change is perhaps best explained, not

Lord meant " [Yea, already] he taketh " for in that
"
"
I
said
but as a transition
case He would have hardly added
of thought from what the Spirit will do to what the Spirit does
announce

to you.'

[it]

'

as though our

accordance with eternal Law.

in

what

the

do

will

Spirit

After a mention, in the future, of

("will

glorify

me...7vill

take. ..will

announce") the Law is stated in the present ("All things that the
Father hath are mine") which leads to a re-statement of the Lord's
"
the
words about the action of the Spirit as though He had said
Spirit

"

"

But the future

taketh.''''

will announce

is

immediately resumed

in the

phrase

to you."

[it]

[2489] The present is apparently used as a future in

Touch me not, for I have not yet ascended to the Father

xx.

17

but go
ascend 1 (dvafiaivw) unto my
4 Jesus says to the Jews
:

my brethren and say to them, /

Father and your Father...." In vii. $?>
"
" a little time / am with
Where
you" and, in the same sentence,
"
I am ye cannot come." Here He says I have ?wt yet ascended" and,

unto

same sentence, " / ascend." In some authors this present

might mean simply "I am on the point of ascending." But this
at least as the sole meaning of the present.
is unusual in John
in the

More probably

the words are intended to suggest the thought of

"
I have not yet ascended...! am
a spiritual ascending, already begun,
The mysterious words " Touch me not for I have
ascending."
"

not yet ascended

Jews

seem

to

mean

that

when

" Where I am
ye cannot come" immediately

the object being to indicate that

"/ am"

in

the Lord had ascended

after saying

"/ am

with you"

the Saviour's mouth, often has a

meaning, especially when it follows such a phrase as "I go to the Father."

two sayings, then, represent the same fact from two points of view, heaven
being regarded first as a state in which one is and then as a place to which one
"Where I am [i.e. with the Father] ye cannot come. [Do ye not understand
goes
spiritual
Tli'-

1I1

ben] where

2489./
(Hurt
l;
(and so does C'hrys. ad
<

ofxai

> 1

come."

go, there ye cannot

caused some authorities (2190 a) to take

ii.

tifu as d/xi

144. :(>-.

loc.) for

.;

freq.

The difficulty of "am" has

"I go." So Nonnus, 65eiVw.
(though not always) has

dvajialvw. Nonnus, dni...avris ixdvu.

354

5T0/>eiJ-

PRESENT INDICATIVE
His

disciples

Bread of

would be able

to

"

touch

"

Him

[2491]

(perhaps as being the

The Ascension may be regarded

Life).

in

two ways,

i st, as an uplifting from the material earth up to and beyond the

material clouds and out of sight, 2nd, as an uplifting of the Messiah

in

invisible

the

world,

and simultaneously in the hearts of the

God. Luke describes the former in the

disciples, to the throne of

John may be thinking of the

latter here, and, if so, dvafiaivw

"
"
"
but
/ am ascending" i.e. the
I
shall
ascend
not
may mean,
Father is preparing the moment when the Son shall be exalted to
heaven in the sight of angels above and in the hearts of believers

Acts.

below 1

In

[2490]
I go... ye

seems

to

a traveller
a

14 "I
not whence

viii.

know

know whence / catne (r/\8ov) and where

I come (ep^o/nai) or where I go," a contrast

be implied between the particular place from which

"
have come," and the quarter or direction from which

may

man met

in the street

may

" be
coming."

IIo#ev rjXOes

would be the

and important question. U6$ev Zpx*t- (almost

"
What have
equivalent to "What have you been recently doing?"
you been about ? ") might be asked out of mere curiosity. The
distinction seems intended to express that the Jews have not even an

more

definite, serious,

indefinite notion of the origin

[2491]

In xiv.

et

and mission of the Son 2

iyvu>KLTe

yu.6,

Kai rbv irarepa fxov av ^SeiTe"

oltt

olotl yivu><TKT avrbv Kal iwpdi<a.T (marg. + airov), the reading is un3
If yivwo-Kf-re is correct, it seems to mean "ye are
certain (2760
6)

[2489 b] Of course the spiritual Ascension may be manifested to believers by

a vision of a local Ascension, such as Luke describes in the Acts, and Isaiah in his
1

vision of the

Lord

in the

Temple, "high and

lifted

up."

Origen (Huet

ii.

418

9)

points out that Christ's presence with the disciples is dependent on them, as well as
on Him. Where two or three are gathered together in His name, He is "in the
"

even after His death. When He says to the disciples (xiii. 33)
am I with you," He does not mean " I shall be dragged away
"
"
by the guard of the chief priests but I shall be parted from you by your want
of faith, because ye will be 'scattered from me."
Similarly the moment for His
full and final ascension will not have arrived till He can be so "lifted up" as to

midst of them
" Yet a

little

while

'

all men" unto Himself: and until the moment arrives when the disciples
be ready to be "drawn" to Him, the Ascension, for them, is non-existent.
For that moment the Lord prepares by calling the disciples "brethren" ("Go
unto my brethren and say I am ascending unto my Father and your Father").
2
[2490 a] Chrys. says nothing about this distinction.
Origen (Huet ii. 262 c)
omits from irov vwdyw to ttov uirdyw (homoeotel., 2549 a). On Nonnus see 2759.

"draw
will

and X have el eyvwKare e/ni Kai top irarepa /xov yvucreadai (d scietis)
[2491 a]
Kal dwdpri. yewuxTKere (d cognoscite) (N yvuicreadai) avrbv Kai eupaKare aiirov : Iren.
3

355

3 2

TENSE

[2491]

recognising" or "ye begin to recognise."

of the addition "and ye have seen"?
"

"

If so,

How

what

is

the meaning

can a person begin to

"has seen" previously? The passage must

in the Epistle " Every one that sinneth hath
the Son], nor even known htm ." In both, according

unless he

recognise

be compared with that

not seen

him

[i.e.

"

"

must be regarded as
Johannine usage,
"
"
material
but
not
and
is
spiritual vision,
indicating
seeing
higher
than mere "recognition" or "coming to know." In ordinary Greek,
to the general

and indeed

in ordinary

would be taken as a

hath seen

language of any nation, "knowing" a person

and higher stage than " seeing" him and

later

comment " those whom we see we may simultaneously see and yet not know ") appears to have been misled by
"
ye shall know (yvwo-ecr^e),"
ordinary usage into adopting the corrupt
Chrysostom

(in

that

as though

were the goal

nor even recognised" and,

recognise, [yea]
in. 13. 1

in

cognovistis

meum

eum

eum," and

et vidistis

amodo

cognovissetis et

"hath not

the Epistle,

in the Gospel,

"Ye

are beginning to

and [what is more] ye have seen"." One may

"amodo

Patrem

et

be reached after "having seen

to

But John seems to mean,

(ewpa.Ko.Te;)."

seen

me

his

iv.

cognovistis

7.

"

recognise"

" Si
3
cognovissetis

eum

et vidistis

eum";

cognovistis et Patrem meum cognovistis: jam ex hoc nostis ilium et

et amodo
vidistis ilium," b andj^" Si cognovistis me et Patrem meum cognovistis

a "Si

me

nostis

eum

eum,"/" "Si cognosceretis me utique et Patrem meum

amodo cognoscetis eum et videtis eum "; e, alone of the latt. vss.

vidistis

et

cognosceretis et
has the present tense of ywuxTKu, but in the

me

Patrem

et

meum

[2491 ] Chrys.

vvdyu

cognoscitis et

is

amodo

"

Si cognovistis

eum."
commenting thus: ITws be elirtl:v,"OTrov

o'ibare, Kal rr\v 68bi> o'ibare, eirrjyayev

iyvwKeire av, Kal drrdpri yvdoaeade avrbv,

as follows,

nostis ilium et videtis

as

Migne

printed by

wrong place

Ei

/cat

e/j.e

iyvuKeire, Kal rbv Ylaripa nov

ewpd/care avrbv; 0^%' evavrioXoywv

yap avrbv, 011% ovrw be cl>s exPV"- Qebv fxev yap rjbeaav, llarepa be
ovbiirw' varepov yap rb Tivevfj.a eTre\0bv, iraaav ev avrois Kareo~Kevao~e rr]v yvwaiv.
be \iyei, roiovrbv effnv Et rjbeire rrjv e/xr/v ovaiav Kal rrjv d^iav, Kal rr)v tov
Harpbs ybetre. Kal dirapTL yvuaecrde avrbv, Kal ewpd/care avrbv (rb fxtv /xiWovros,
rb be rrapbvros) rovrtariv 81' e/xov. "QiJ/iv be \e'-yei rr\v Kara bidvoiav yvQoiv. Toes

ijoeaav

fiev

/j.ev

yap bpwpAvovs bvvdfxeda

Kal

dyyiXon

here

in

(1

Tim.

iii.

16).

comment.
yivwvKere, so that he

|n

iii.

[2491^1

Demosthenes

f)

is

But

/.urn'/.

597a

no acquaintance and

(updKaixev nwirore) ?"

it

may

be taken as certain that he read

able to say, in effect, "the 'knowing'

Nonnus, see 2760.

is

ov\ ewpaKev avrbv ovbe tyvuKev avrbv.

7ras 6 a/xaprdvuiv

Winer-Moulton

is

On

present."

illustrates this passage by one from

937a) "Do the terms of the bond bid the
and this, moreover, to a man with whom we have

(p.

34a)

(error for

defendants to lend our money,

o\S0'

/cat

4>t)(ji-

the text or in the

yvuxreaOe for
future, the 'seeing'
-

dyvoelv rovs be yivwo~KOfxivovs ov bwd/jLeffa

Kat ewpaKare avrbv w<xirep <pr)tjlv, "ti<pdri
Perhaps eyvuKeire and fibetre have been confused

Kal bpqiv

Atd rovrb

yivwaKeiv Kal dyvoeiv.

have never seen (dvOpwiru 6V

but the negative

356

makes

ijfieh

oihe yivtbaKo/xev

a great difference in

all

phrases

PRESENT INDICATIVE
about "knowing."
sense, the usage of
meaning. In John,

i.

And, if yivwaKw and opdw are used by John in a spiritual

Demosthenes may be misleading as a guide to Johannine
when a person is described as "being known," the present,

always implies sympathetic or moral knowledge, insight, understanding,

" Whence knowest thou me?" that is " that I am an Israelite indeed

yifuicrKw,

as in

[2491]

48

knowing (yivwcrKeiv) all men" (comp.

"he knew (eyivuaicev) what was in man "), x. 14 " I know my own and my
own know me," x. 15 "Even as the Father knoweth me," x. 15 "I knoiv the
Father," x. 27 "I know the sheep," xiv. 17 "doth not know it but ye know it
{i.e. the Spirit)."
Comp. xvii. 3 "that they may know {yivwaKwaiv, Tisch. yivuxr" in order that
(iva) we may
Kovcnv) thee the only true God," and 1 Jn v. 20
know [yivwaKOfxev) the true [one]." In almost all these cases sympathy and in
without guile";
ii.

24 "Because of his

ii.

25

many

of

them mutual sympathy

understanding,

or insight,

is

implied.

[2491 d] In ii. 24 above, the knowledge or understanding had for its object the
weakness or imperfection of human nature and, still more distinctly the Epistle
uses the present, ywwaKw, concerning moral understanding or knowledge of evil,
as well as of good, repelling disciples of Christ antipathetically from the evil, and
8 "Herein ye understand
attracting them sympathetically to the good, 1 Jn iv. 2
(yivuxTKere) the Spirit of God. ..he that understandeth God hearkeneth to us...
:

From

we understand the

this

spirit of truth

and

the spirit that deceives

and

leads

Beloved, let us love one another, because the love [of

astray (to tt. tt)s TrXdvqs).
the brethren] is from God, and everyone that loveth [his brother] is born of God
and understandeth God."
[2491

Whence

did John derive his use of the present, yivuxTnw, to

mean

personal knowledge and sympathetic insight into character? Probably not from
the LXX.
The very first use of yii>u<ncu in
(Gen. ii. 17, iii. 5 22) refers
indeed to the "understanding" of good and evil, but this is expressly distinguished

LXX

from "life," and

it

brings upon itself the curse of death.

Tlvwctkw

is

occasionally

21) to God's knowledge of the human heart, in

Gen. xxix. 5, and Tobit (passim) to " knowing" a person in one's town or village
so as to be able to direct a stranger to him.
But the style of Genesis and Tobit is

applied (2 Chr.

vi.

30, Ps. xliv.

not like the style or styles of most of the books of

in which, as a whole, the
Nor does it appear
pres. yivwaKw, signifying knowledge of a person, is very rare.
to be common in the Greek translators of the first century.
For example, in

LXX,

Jer. xii. 3

crv,

[2491/]

Aq. and Sym. have

Kvpie, yivwcrKeLs /xe,

More probably John derived

'iyvws.

his use of the present, yivuxTKU},

from

the tragedians it is often used of " distinguishing,"

or "recognising" persons, and friends, and also of recognising one's own nature
and the nature or purpose of others, e.g. in Aesch. Prom. 309 ylvuatce aavTov,

Greek

literature.

In

Homer and

" Thou wilt

"recognise thy weakness," Soph. Phil. 1388
destroy me, I see through
with
these
words
of
thine,"
<re)
comp. Eurip. Her. 639, Hel. 567,

thee (yivuaKuj

El. 768.
The Eudemian Ethics of Aristotle (vii. 4) speaks of mothers of children
out at nurse as preferring " to recognise rather than be recognised (yivwtTKeiv 77

In the Sibylline Oracles (i. 74 yvwurovs 5' ovk iylvuGxov) the

The use of
imperfect means "recognise [as having the claims of kindred]."
"know" in the sense of "recognising," or "acknowledging," or "appreciating"

yivicaKeadai)."

persons (Gesen. 394 a) is fairly

Paul (1 Thess. v. 12 dteuai,

(Smym.

9 nahths %x l ^ eop K

the pres.

ywuGnw.

common

in

Hebrew, and

is

not absent from St

18 iwiyLvuxxKere) and from Ignatius

iiriffKoirop eidevat).
But these passages do not contain
1

Cor. xvi.

Perhaps John's principal debt

357

is

to Plato (2763 a

b).

TENSE

[2492]

some

to

God's being and attributes long before one has

extent,

"seen" Him,

Johannine sense, as revealed in the Son.

one has satisfactorily explained the extraordinary

in the

No

[2492]

statement attributed to the Pharisees in

no prophet

ariseth

T7S T.

(e/c

vii.

ovk

-n-pocprJT-qs

"Out

52

of Galilee

On

eyeipercu)."

this,

Westcott remarks, "Jonah, Hoshea, Nahum, and perhaps Elijah,

How then could the Pharisees
Elisha, and Amos were of Galilee."
say to Nicodemus, "Search and see," that

first

the Scriptures [for you

in effect,

is,

know nothing about them]

"

"Look

at

and then make

such an astounding statement, inviting from Nicodemus an obvious

"
Search _y<? the Scriptures and ye will learn that prophets

refutation.

do

'

arise

that the present

being forced
"

'

from Galilee
"

Would you

"

"

means

only approach to an explanation is

arises as a rule." But this
besides

expose the Pharisees to the charge of impiety,

down

lay

The

arises

would

"

'

a rule

do anything but what you say

'

for

He

God and

does

'

assert that

as a rule

'

"

He

As

it

cannot
stands,

the text seems inexplicable.

And there is no variation of the text
1
sufficient to afford a solid ground for emendation
Otherwise the
"
would
be
obvious
final
in
after
the
c
o has
that,
Galilee,"
conjecture
"
dropped out. The result of this would be to convert the prophet"
"
the
(mentioned just before in vii. 40) to "prophet." Concerning
prophet\" the Pharisees might have' traditions identifying His birth.

"
the prophet
place with that of the Messiah so that they might say
In that case the present would be proariseth not from Galilee."
"
is not to arise."
phetic

[2493]

In

tl Troiijawfxev

(L

[2492 a]

eyriyeprai).

xi.

In

vii.

The

otl

irpo<p. e/c

eyeiperai,

SS "see

t5e

47 ri

7roiov/xev,

as though the

52,

order

Wetstein simply refers to Acts

meaning were

B and L have
is

i5e

on

"

e/c

What ought wc
ttjs

y.

wpo<p.

to

iv.

do

16
?

"

ovk eyeiperai

given differently ("a prophet from Galilee") in

i8e ras ypcupas on irpocp. e/c tijs y. ovk

y. ovk eyeiperat,
that a prophet from Galilee hath not arisen," and in a (o is

tt/s

Origen has (Huet ii. 278 b) the order of B, but ovk e^px eTC" 0(^e
There happens to be no other instance in the Gospels of f5e 6'ri
(Lk. xxiv. 39 i'5ere 6Vt not being to the point). T5e is used absolutely in i. 46,
If the Greek ran originally L k. i'de, 'O Trpo(pr]TTjs e/c r. I\
xi. 34 "come and see."
ovk (yeipercu, "Search and see, The prophet ariseth not out of Galilee," scribes
and editors mit;ht be inclined to alter i5e TrpocprjTTjs because according to Johannine
"
Behold, [here is] the prophet."
usage (i. 29, 36, xix. 14, 26, 27) it would mean
This might explain why I) inserts " the scriptures " after "behold." Among other
missing)

and/

eytiptTai.

The o before irpo<pr)Tr)s is omitted in

changes, on might be substituted for 0.
i.
21 by X and in i. 25 by C.
Moreover SS, although it has "the prophet"
in i. 21
has " a
in vii.

correctly

5,

prophet" incorrectly

35*

40.

PRESENT INDICATIVE
But

there, as in Lk.

indicates that
"

What

is to

be

5.

10, 12, 14,

the

Acts
in

vi.

Nub. 723,

15, Aristoph.

li

Vesp. 1443)

"

we acting in doing nothing

person are existent in ri 4>rjfx(, ; and

first

not given in the Thesaurus under 7rou3.

[2494] Philo i. 205 says that ti iiroi-qcras
or ov&lv

rjvvo-as,

suitable here,

iroiw/xev)
if

(2512)

he had meant

our course of action ?" If ri iroiov^ev ; could be used

folly art thou committing?" (Epict. ii. 15. 7,

foolishly are

the

37, the aorist subjunctive

ii.

"what

like ti 71-outs;
iii.

iii.

28 (ti
Jn
subjunctive
that
mood
have
used
here
would
John

Also

used.

is

[2494]

and

this

meaning,

i.e.

"

might mean here How

Such exclamations in
ti irda-^a;

is Icrov

but they are

ra ovhzv

non-accomplishment

eVo/r/o-as

is

very

we accomplishing?" i.e. "We are accomThis also brings out more clearly the play upon

"What

are

plishing nothing."
Christ's "doing" mentioned in the context, saying in effect,

"We

are

doing nothing while this man is doing miracle after miracle." Moreover it prepares the way for the utterance of Caiaphas, who tells

them what to " do " (" it is expedient that one man should die "). It is
on the same line of thought as xii. 19 "Ye behold that ye are doing
no good (tu^eAeu-e ov8iv). See, the world is going after him " Up to
"
the time when they exclaim,
what are we doing? " they had been
"doing" nothing: it was (xi. 53) "from that day," that they "took
counsel to put him to death." The note of interrogation should
follow Troiovfxev, and cm, as frequently in John (2178), should be
taken as an initial "for," thus, "What are we doing [apart from
For this man is doing signs daily. If we let him continue,
talking] ?
!

he

will

be our ruin 1 ."

ix.

Blass says (p. a 10) "The pres. indie, is used very rarely in a
sense in place of the fut. ind. (56, 8): Jo. xi. 47 (Herm. Sim.
But he
iroiodfiev; for which there are parallels in colloquial Latin."

[2494a]

deliberative
9. 1) rt

alleges

no

parallel

from

Gk and

he adds " Plato Symp. 214 A

ttCos iroiovfiev

is

not
"

quite a similar case ; it is not deliberative like ri iroi.Q/xev ibid. B, but the present
i.e. the
"contains a gentle rebuke." This appears to me to
present indicative

apply to
ri

t'l

irotov/xev in

iroiConev;

2766

For

ri

John, which also "contains a rebuke" and

in Epictetus, distinct from rl
;

iroioxifxev

(i).

359

is

distinct

iroirjcw/j.a'

from
;

see

TENSE

[2495]

the Infinitive Mood

In

III.

compared with

Infinitive

(i)

[2495]
affirmations

The

and Subjunctive

iVa

accusative and infinitive as the object of 6e\w in

rare in the Gospels
In xxi. 223 {bis) lav avrbv
1

is

context

/xeveiv,

6\<n

Zva

the

Oi\(M

ottov

KaKelvot

yw

elfA

somewhat

is

to

parallel

<haiv

[At

that

in

xvii.

24

The comparison

1/j.ov.

suggests that Iva conveys some notion of spiritual effort and purpose
(2093
2104), which is not implied in the accusative and infinitive

("if

desire his abiding").

Aorist and Present

(ii)

The

[2496]

difference between the aorist

and the present

in-

John, may be illustrated by his use of both after Swa/xai.

Where, for example, the infinitive represents what one can habitually
"
" not
do," or
do," in accordance with the law of one's nature, ttolzZv

finitive, in

is

used

as

And,

he never uses
Jesus],

principally with this aspect of "doing,"

except in

xi.

"Was

37,

man

not this

[i.e.

who opened

the eyes of the blind man, able (lit.) [so] to do

that this man also [i.e. Lazarus] should not have died (iva

(TroLrjcrat)

kcu ovtos
is

John deals

77-0070-ai,

"
/at)

d.Tro8dvr)) ?

where the

aorist

used because the reference

is

Hence

not to a course of action, but to a particular act.

owapi

regularly follows ov

i\8eiv

or ouoYis Svvarai, denoting the definite act

of entering into the Kingdom of God, or of going with Christ on

3
the path of the Cross
Hence, too, a distinction is to be drawn
.

between
"
as,

v.

How

44
is

71-ws
it

SvvacrOe u/xeis 7TL<TTevaai,

possible for

you

which

(emph.) so

may be paraphrased
much as to reach the

"

threshold of belief? and the ordinary course of action contemplated

"
in xii. 39
For this cause they were not able to believe (ovk yfivvavro

[2495 a]

With

yvQvat (contrast
negative in Lk.
freq.,
-

Rom.

i.

ix.

62 to

i.

Mk

vii.

30 ovk rfdeXev iva

tis

negative,

Mk

it

occurs in

tI ai> 8t\oi

13, xi. 25, xvi. 19,

[2496 a] For

iroie'ii'

with

KaXeladcu

Cor.

dvva/j.ai.

24 ovS^va rjde\ev (Tisch.

71*01),

clvt6.

Lk.

xix.

14,

27

In the Epistles

rjdfXrjo-ev)
;

it

without
is

more

vii. 7 etc.

see v. 19, 30,

ix. 16,

33

etc.

There is great difficulty in x. 29 oi>8ds Svfarai apirafriv

The Greek
mss. present no variation.
But SS, Origen, and perh. Chrys., seem to have read
oudels apirdfct, and this is prob. right (2767).
[2496 r] So, too, Ide'tv and ei(reX0dv, yevvridrivai etc., see hi. 3, 4, 5, vi. 44, 65,
12496/']

:i

34, 36 etc.
Comp. Mk
fyxurOat (about the pith of
vii.

adding "daily"

to

viii.

"take up

tin-

(lie

34,
<

Mt.

i".,,|

xvi.

24 i\$t1v with parall. Lk.

ix.

23

where Lk. indicates continuousness by

cross."

360

AORIST AND PRESENT INFINITIVE

1

In

TriaTeveiv) ."

enunciating a

iii.

*[2498]

27 ov Svrarai dv6pwrro<; Xafi/3dvuv, the Baptist is

law, that no man can from time to time

general

given him

but xiv. 17, 6 koV/aos ov SiWrcu

"
He will
preceding definite promise
"
cannot receive when you
give you the Spirit of truth," and means
It may however mean "the world cannot even reach
receive it."

"receive" except what

XafSetv,

is

refers to the

perhaps

the state of reception."

[2497] In xiii. 36

(W.H.)

ov hvvacrai

6\a tl ov Swa/xcu crot clkoXovOciv apri

"

the

first

"

vvv aKoXovdyjaat...

p.01

clause speaks of the

as the continuance of

following as a new act, the second treats it

an old one: ''Why can I not continue following thee
[both at all
times and] at this moment?"
Or else the present may mean "be at

t/iis

very

moment follozving"

as in xvi. 12

"But

(lit.)

ye are not able

to

[be] bear\ing\ them (fSao-rd^etv) at this moment (apri)," contrasted with

Rev. ii. 2 ov hvvy fiao-rao-ai ko.kov<;, " thou art not able so much as to

tolerate evil [men]," or

[2498] With

on doing," as
T(V)

(2342

doing

6iXu>

in

vii.

-/)

(jroietj/)

"

ever to tolerate."

and
"

in Judasa,"

his will"

vii.

(comp.

17

viii.

to

continue teaching

between

vi.

21 rjOeXov ovv Xafidv

contrasted with

(-rrepnra-

"If any one be willing to continue

44), ix. 27 "Why do ye desire to

be hearing [it] (dxoveiv) [all over] again (7raA.1v)

"
If I desire him to remain permanently (p.eveiv)."

esting difference

means "go

ov 6iXw the present infinitive

he did not wish

"

xxi.

22

is

an

There

and

vii.

44

(bis)

inter-

Ttves 8k

All
three refer to particular actions but perhaps Ipturdv, " to be asking,"
means "to ask all about" the mysterious saying, and not merely to
Or possibly, as in the Acts, the present
put a definite question.
rj0eXov...Tna.o~ai,

xvi.

19

rjOeXov olvtov

epwrav.

may

denote an action almost begun but stopped because Jesus anticipated

2
"they wished [and zuere almost beginning] to ask ."

the question,

[2496^] The latter may mean "form a habit of belief." Comp. Arrian's
introductory remarks about the fascination of the uttered words of Epictetus, so
that, "whenever he himself was uttering anything, it was inevitable that his
hearer should feel on every occasion (irdaxei-v) what Epictetus desired him to feel on
1

that special occasion

{tiirep

eKelvos avrbv iraOetv rifio^eTo)."

[2498 a] Comp. ijdeXe foil, by Acts xiv. 13 dveiv, xix. 33 airoXoydadai, where
the actions are stopped severally, by the Apostles and by the multitude, and
see 2472 and 2716
7.
'Hpuirr^ca suggests "cross-examine" in i. 2 i (comp. 19),

25, xviii. 19; but not in ix. 1 TjpdbTTjaav avrbv oi txaB-qral avrou Xeyovres, 'Pa/3/3, ris
Hence it does not seem likely that John would avoid the aorist infin.
TJ/jLaprev... ;

from a feeling that

it

suggested disrespect.

361

TENSE

[2499]

In Participles

IV.

Aorist

(i)

[2499]
rare in

The

that sent

me

time, where

But

phrase

with the article

" he that sent me

is

"

comparatively
or "the Father

."
In some instances it occurs in reference
we might have expected the future participle.

is

"those that

be saved 2 ."

when

participle

in the

to future

But the

have," as in the Synoptic Tradition,

he that shall have endured (d Se uVo/Aetvas) to the end, he shall

meaning
"

aorist

John except

So

i.e.

John

v.

25

"The

hour cometh, and now is,

have heard (01 S.kov-

shall hear... and they that shall

the dead

o-avTe?,

in

[shall]

really heard, or hearkened, or obeyed) shall live... they that

shall have done (o\ Trotrjo-avTv;)

good

they that shall have practised

"Now

he spake concerning the Spirit,

39
were destined to receive that should [hereafter] have

(ot 7rpaavTes) evil... ";

vii.

which they (lit.)

believed on him (ov e/xeWov Xa/i-fSdveiv ol TTLO-Tevo-avTes (al. ttlcttVovts)
"
the hour cometh that every one that shall have
eh avrov)" xvi. 2
"
xx. 29 "Blessed
killed you (iras 6 a7roKTtvas vftas) shall think
;

shall not have seen

[are] they that [hereafter (1554)]

have believed
[2500]

(/jl.

In

ol

xvii.

fxrj

iSoWes
"

20,

and

shall [yet]

ko.1 7n.o"ri;o-avTes) ."

Neither for these only do

pray, but for

(A.V'. shall believe) (Tno~Tev6vTwv) on me

4
the
R.V.
word
their
,"
might give the impression that "them
through
that believe" denoted the converts already made by the Twelve

them

also that (R.V.) believe

In the sing., without irar, it probably

[2499 a] See Bruder (1888) pp. 588-9.
On
as in v. 11, 13, 15, xi. 2, xviii. 14.
refers, in John, to a definite person,
2501 2.
33 probably referring to the Baptist, see
1

ahvays
iii.

Mk

xiii.

13,

Mt.

x. 22, xxiv.

13.

where ov might be
[2499 U\ In view of the freq. use of ixr\ with participles
ol p.7] i. iced jr. may refer to those -who, in
logically expected, some may urge that
the course of the last seven days, had believed in the Resurrection of the Saviour,
3

not having seen it themselves, but having accepted the testimony of the disciples
that had seen it.
But, if so, would not the Evangelist have stated, however briefly,
And does it seem likely that he would
that certain persons did thus believe?
Moreover, if that had
the Saviour to have thus limited His benediction?

suppose
l'et. ii.
been the writer's meaning, he could have made it clear by using ov as in
In Mt. v. 11 (sim. Lk. vi. 22) (R.V.)
10 and Rom. ix. 25 (from the LXX).
"blessed are ye (/xaKapiot eo-re) when [men] shall reproach you (Srav oveMauxnv
is to future time, although the blessing is indicated (by the
bfi&s)," the reference
Much more might the reference include future
insertion of "are") as present.
time when "are" is not inserted (see 15546).
4
Some authorities read irio-revo-bvTWv.
W.II. wioTevbvTwv.
1

362

AORIST PARTICIPLE

[2502]

when previously sent out by Jesus to preach the Gospel. On the

other hand, A.V. ("shall believe") has probably followed the inaccurate authorities that have altered the difficult present into an
But

may be

regarded as a noun,
without
and,
;
regarding the present
as
that
the prayer "for the
we
participle
may say
"prophetic,"
converts through their word" includes future converts (as well as
future.

easy
"

believers

"

ol

7tl<7Tvoi'T<;

" converts "

or

made through

present)

preaching of the apostles

the

successors.

The

[2501]

one receiveth

aorist participle presents difficulty in

his testimony.

He that

iii.

their

"No

3,

received (6 \a/3oiv) his testimony

set his seal [to the statement] (ia-cfypdyLcrev) that

God

is

true."

The

comment

of an

words are (Preface,

32

and

imevangelistic
p. ix) part
"
the
last
He
must
increase
words,
Baptist's
following
mediately
"
"
is that of Christ, and the
but I must decrease." The
testimony

What person or persons does 6 Xafiwv indicate? It

"
"
that
receive
probably John the Baptist, who was the first to
"testimony" to the Messianic character of Jesus of Nazareth which
question arises,

is

was conveyed

to the

This view

power.

meant " he

is

prophet by Christ's inherent grace, truth, and

If the writer had
confirmed by other passages.

any time received," we should expect, in

accordance with Johannine style, either (i. 12) "as many as received
that hath at

45, 7rSs 6 a.Kova-a^...p.a6wv

and comp.

xvi. 2) "every one that hath received," or the plural

"those that [shall] have received" (comp. v. 25, 29 01

d/coixravTes,

(00-01 Se eAa/3oi'),"

01 tu.

or (as in

vi.

participle,

dya0a

TToirjcravT^'i)

The usage

of the Gospel, then, suggests a definite person.

[2502]
And the usage of the Epistle tends in the same direction. For there,
the aorist participle with d (nom.) in one of the two instances in

which

it

does so

2
.

occurs probably refers to Christ, and in the other certainly

On the whole, both context and idiomatic usage indicate

that the words

are a part, so to speak, of the Baptist's

[2501 a\ Besides 6 Karafias and 6

6 iroirjcras, v. 13 6 5e iadels, v.

15 6

n^fji\pas,

epitaph,

the sing. aor. part, occurs in v.

iroiricrai, xi.

17

1 1

aXeixf/aaa, xi. 37 6 dvoi^as,

All these refer to single persons and definite acts.

14 6 <jv/j.^ov\evcTas.
3 gives, in the Epistle, about 47 instances of the
[2502a] Bruder p. 592
article with participle; of these about 40 have d (nom.) with pres. particip., but
(nom.) with aorist particip., i.e. 1 Jn v. 6 6 e\6wv and v. 18 6
only 2 have
xviii.

yevvr^deh

e/c

tK t. deov,

t. deov.

The

from which

it

latter

occurs in the same sentence with 7ras

appears to be deliberately differentiated.

363

yeyevvr)^evo%

TENSE

[2503]

declaring that he sealed an attestation to the truth of God.

accords with the Johannine account of the Baptist.

This

The Fourth

Gospel is the only one that represents the Baptist as declaring that
"
God had said to him,
On whomsoever thou shalt see the
33
i.

descending and abiding on him, he

Spirit

Holy

it is that baptizeth in the

the next words describe the Prophet as attesting
from God " And I have seen and have

And

Spirit."

the truth of this message

borne witness that this is the Elect (815 6) of God 1 ."
[2503] The aorist and the present participle are used in two
:

different contexts to describe the "

or of the Bread of Life.

The

"

of the Son of man,

"
No one hath

descending

first

is

as follows

ascended into heaven but he that descended out of heaven 3 the Son
In the next passage, addressed by Christ to the multitude 3
of man."
,

"
the
Feeding of the Five Thousand, 6 may mean either
[bread] that," or "the [man] that": "The bread of God is the [one]
that (o) descendeth from heaven and giveth life to the world 4."
The
after the

"
multitude obviously take " the [one] that to mean " the bread that";
"
Give us evermore this
for, without shewing any surprise, they reply

bread."
Then Jesus answers "I am the bread of life," and "I have
descended (KaTafiefirjKa) from heaven."
[2504] At this point, "the Jews" are introduced. We are not to

suppose that the scene is shifted to Judaea, for we are subsequently

"these things he said, teaching, in synagogue, in Capernaum 5 ."

told,

"

"
mean the Pharisees, and more
Jews
Pharisees of eminence in Capernaum, who had ap-

Here, as elsewhere,
particularly

parently

heard

of

the

Christ's

doctrine

to

the

"multitude."

The

1
[2502 />] When Samuel anointed David to be king of Israel on the strength
of the word of the Lord 1 Sam. xvi. 12 "Arise, anoint him, for this is he" this

may be

called

and

sense
witness from God but it might
David himself, from the personality of the future
the heart of the Prophet and saying "/ am he."
truly, in the spiritual

also be called a witness from

king, appealing to

[2502

cj

.Matthew,

in a tradition

peculiar to his Gospel, indicates the effect that

might naturally be e\po ted to be produced upon the Baptist by the personality of
Jesus of Nazareth, (606 9) (Mt. iii. 14) "I have need to be baptized by thee"
even before the culminating revelation.
2
iii.
This is either an utterance of Christ to
13 6 k rod ovpavov /cara/3ds.

Nicodemus, or an evangelistic comment on

(which, in that case, terminates with the words

Christ's

"how

utterance

shall

to

ye believe

Nicodemus
if I tell

you

of heavenly things?").
3

Comp.

vi.

24

6,

which shews that

are the interlocutors, at

4

vi.

all

events up to

in
vi.

the following dialogue "the multitude"

41, where "the Jews" are introduced.

33.

364

vi.

59.

PERFECT PARTICIPLE

[2506]

which seems to imply an interval after the address to

"the multitude," but does not say how long it was proceeds thus:
"
The Jews therefore began to murmur concerning him because he

narrative

am

said I

the bread that descended (d apros d Kara/^ds)

from heaven

."

not recorded to have said this as yet, but it appears to be

Jesus
"
"
their inference from Christ's words
I am the bread
and " I have
is

In replying to

descended."
life.

Your

them Jesus

manna

fathers ate the

the bread that descendeth (d

is

anyone (ns) may eat of

it

says,

"I am the bread of

and died. This

in the wilderness

a.

Kara^SaiVwr) from heaven

and not die 2 ."

the phrase in the first person, the aorist is used, " I

3
bread that descended (d a. 6 Kara/^as) from heaven ."
also repeated in the last sentence of the discourse,

Father sent

me

me and

he also shall

descended

(d

d.

I live

live

that

He repeats
am the living

But when

The aorist is
"As the living

on account of the Father, so he that eateth

This is the bread that

on account of me.

6 Kara/Ja's) out of heaven...

."

the passages about "the descending bread"

[2505] Reviewing
are led to the conclusion that besides the contrast between the
all

we

bread from heaven and the bread from earth, some distinction is
intended between (i) the Bread that is, and has been from the
beginning, descending to man from God through the ordinary
5
and (2) the definite
influences of animate and inanimate Nature
,

and supreme gift of that Bread in the Incarnation.

expressed by the present, the latter by the aorist.

The former

is

Perfect

(ii)

[2506] In viii. 31 "Jesus therefore said to those Jews (R.V.)

which had believed him (A.V. which believed on him), If ye abide in
my word...," the words tovs TreTrto-TevKoras cu/raJ mean (as R.V.)
"

had believed," without conveying any such suggestion of

completeness as often attaches itself to the Johannine perfect indicative.
For here the context excludes the notion of completeness.
simply

vi. 41.

vi-

57

8,

vi.

on xayib see 2123

48

50.

4.

[2505 a~] Comp. the saying of Deut. viii. 3 quoted in Mt. iv. 4 that man lives
every word that proceedeth out of the mouth of God," and Heb. i. i, which
indicates that these "words" had been "proceeding" long before the Incarnation.

"by

See also below

between Kara^aivoiv and

"the bread," by the discrimination between epxofxevov and
"the light" (2508).

for the illustration of the discrimination

Karafids, applied to
ri\dev applied

to

365

TENSE

[2507]

As

there

no pluperfect

is

active participle, John, like other authors,

employs the perfect participle as an equivalent. The preceding

verse says, "As he spake these things many believed on him (ets avrov)."
The perfect participle seems to refer to this recent "believing," and
to

mean "those

there

had just

that

no intention

is

entered on belief

But

."

On

to imply perfect belief.

from "

in

any case

the contrary, the

"

"
subtle change in passing
believed on him
to
believed him"
indicates an inferior belief in the latter case (1522
The context,
3).
too, indicates that these believers soon fall away and pass into the

For such an issue the order of the words is perhaps

intended to prepare us: "Jesus therefore said to those that had [just]
a term that in this Gospel almost
believed him [being] Jews"
that
of
the
means
nation which identified itself with
part
always
bitterest enmity.

the Pharisees and was systematically hostile to Jesus.

Present

(iii)

[2507]

by John
mother 2

The

(as in
")

present participle, with the

"
he that curseth

the

LXX

in stating a general

present, and sometimes

article, is regularly
(o

used

/caKoAoywi') father or

law so as to include future as well as

referring mainly to the future

whomsoever

20

xiii.

"He

send (av nva iri/xif/w)

(o Xaix(3dvwv)
receiveth me," vi. 35 "he that cometh unto me shall not hunger,"
that receiveth

vi.

37

"him

me

that cotneth unto

I will

in

no wise cast out."

In the

above quoted instances a class, not an individual, is denoted. But

the context shews that an individual, not a class, is denoted in
15
(W.H. marg.) "John testifieth concerning him, and crieth aloud,
i.

saying,
before

'(lit.)

me'

This was he that

"

Here

I said,

He

me

that cometh after

6 0V10-00 fxov ZpxofJLevos,

according

to

is

become

Johannine

"
"
but the
whosoever cometh after me
usage, would naturally mean
" This ivas he that I said" shew that a
words,
special
preceding
W.H.'s text
person is intended, and make the meaning clear.
"
or
This was he that said" would not make the
:

meaning

clear,

The perfect participle often refers to quite recent events in John,

9 "the water just wade {yeytv-qfxlvov) wine... those that had just drawn
(i]VT\T]K6Tes) the water," v. 10, vi. 13 etc.
1

[2506 a]

ii.

e.g.

It has been shewn (1703 a) that John uses the perf. of opav much more
But it may be added that he is also far more prone
than the Synoptists do.
than the Synoptists to the general use of perf. participles.

[2506/^]

freq.
2

Ex.

xxi. 17

quoted

in

Mk

vii.

10,

Mt. XV.

366

4.

PRESENT PARTICIPLE
rather

For

[2508]

would make the meaning different from what is intended.

and other reasons the marginal reading is preferable 1

this

The

[2508]

present participle without the

article

is

variously

"

The true light, which lighteth every human

2
being (iravra avOpunrov)' coming (ipx6p,evov) into the [whole] world."
"
"
A.V.
every man that cometh is not in accordance with the usage
in

interpreted

i.

who would probably have

of John,

had been

that

written

WiTa

tov kpypi^vov

if

R.V. marg. "as he cometh" is liable

introduces an inappropriate metaphysical

his

meaning.

the objection that it

suggestion as to the precise
to

moment when the Light shines on the

not supported by the Hebrew phrase "all that come
soul; and
into the world" (which favours A.V. rather than R.V.) 3
The
is

it

context,

of

and the tone of the Fourth Gospel, favour

"corning"

with

the distinction above (2505)

there
Kara/fo's,
appears a distinction here

"light."

between

KaTafiatvoiv

between

epxpjxevov

and

and

tfkdev,

Like

and the passage

Incarnation 4

and

saints)

says,

that the

first,

mankind (more especially to

and then that it definitely "came" in the

Light was "continually coming" to

the prophets

the connexion

all

1
The Syr. and Lat. vss have
[2507 a] W.H. marg. bv elirov, txt 6 elirwv.
" This was he that I
But B has, at end of line,
said," or "about whom I said."
06ITTW with a corrector's n above the o and o above the 60 C has Xeytj ovtos i)v o
eurwv with o eiirwv corrected into ov ekeyov X omits \eywv and has Kexpayev ovtos
>

t]v

o o7ncrw,

lost)

a corrector has ins. \eyuv...o eiiruv (altered into ov

has Ketcpayev ovtos

The

eiwov.

r/v

ov eiirov o oiriaw with

facts point to early confusion

spring from the interchange of O and

(X>

ymTh

(sir)

et7roi')

above the

(Latin

line

after

between eiTT^ and eino> which might

frequent in MSS. (2691).

X^w 'O

Origen has

omitting ovtos rjv 6v elwov,

(ib. 177) 6v elirov, (ib. 184) 8v elirov (Huet 6 flir&v, but the context, protesting
"
against the view that the Baptist's words are "broken
by the evangelist's, favours

(Lomra.

i.

154) Ss ftapTvpuv

tce'icpaye,

diriffu...,

Nonnus has elirov, Chrys. has it thrice.

[2508a] See Lightf. on Col. i. 28 where he says that "every man" is "three
times repeated for the sake of emphasizing the universality of the Gospel."
elirov).
-

[2508/;]

that

come

Hor. Heb. ad

loc.

into the world," but

quotes four instances of this freq. Heb. phrase, "all

none have ";<!" in the Hebrew.

11 epxofJ-evov els tov K6ap.ov...els tol iota r/Xdev, "coming

[2508r] Comp. i. 9
Alford
continually into the world... into his own house he rame [once for all]."
says that Origen, Chrysostom and most of the Greek commentators take epxofJ-evov

with dvdpwirov. It is true that the Latin translations of Chrys. and Origen have
"venientem," but the argument of Chrys. suggests (though it does not prove) that
he followed Origen in regarding the metaphor as that of the sun "coming to," and
shedding its light on, "the world." Moreover Cramer's version of Chrysostom has
irdvTas r/Xde

(puirlo-ai.,

and Theodorus says (Cramer)

367

elirwv tov epxop-evov els t6v

TENSE

[2509]

[2509] Exact instances of the prophetic present participle in

John are very rare. Strictly speaking, if the Holy Spirit must be
described as "not yet" being (vii. 39) till Jesus was "glorified,"
"
then i. 33 " This is he that baptizeth in the Holy Spirit is prophetic
present, and the same must hold good about i. 29 6 a/Avo5...d alpwv
" the

Lamb. ..that

God may be

of

taketh

away the

sin of the world," unless the

regarded as already beginning to do

its

work.

Lamb
Both

these instances are in words of the Baptist, and perhaps the evangelist deliberately assigns to the last of the prophets the prophetic

Elsewhere

present.

xxi.

20

"Who

is

it

that delivereth thee

up?"

is

a repetition of the question xiii. 25 ''Who is it?" which follows

xiii. 21
"One of you shall deliver me up" so that it meant "Who
the man that shall deliver thee up?"
Possibly, then, xxi. 20 is a
But it must be remembered that xiii. 2
case of prophetic present.
"
"
as having
has previously described the intention of
delivering up

is

been put into the heart of Judas, and the Synoptists

treacherous compact had already been made.

tell

us that the

At an earlier point in the Gospel the future participle is

connexion with the treachery of Judas, vi. 64 "He knew...
and who it was that should deliver him up (o n-apah'wo-wv avrov)"
the only instance given by Bruder of a Johannine future participle
[2510]

used

in

with the article 1

that

Comparing

this

with

xiii.

11

knew him
we can hardly

"for he

was delivering him up {rov 7rapa8i86vra avrov)

"

k6<t/j.oi> Trepl tov 8e<nroTov Xpiarov.

Origen Cels. vi. 5 quotes Is. Ix. 1 "Thy light
hath come" to illustrate the " corning-" of the light "into the world," which he

describes as tov aWydivbv xal vot)tov apparently

So

Coram, on Jn (Huet

meaning "the hearts and minds of

25) Origen says that, as the material sun

is the light of the material world, so the Saviour shines on the reason (rols \0yiK0Ts
11
Kal i)ye/jLoviKois).
10, Horn. ix.
Comp. Orig. (on Jer. xi.
quoting Jn i. 9

men."

in his

ii.

In the
with the preface t) iiridrj/xia [i.e. tov X/).]...e7ri\d ixi/'acra 6\u> ry Kocr/Mf}.
Latin Horn, on Ex. xxxv. 5, when Origen quotes Lk. xii. 49 " I have come to send
"'
iste ignis (irvp) quern venit mittere Jesus illuminat quidem
fire" with Jn i. 9,
omnem hominem venientem (?veniens, epxbfxtvov)" it is probable that Orig. meant
/

be taken together. See also his ("0111m. on Judg. ii. 7 (Lomm.

218) "Si enim intelligamus 'lumen verum quod illuminat omnem hominem
venientem (Perror for "venii ;/.v")in hunc mundum' et praebeamus ei ad illuminandum
irvp ipx^ixevov to
xi.

aninias nostras, ant

si

oriatui nobis sol justitiae, et

are apparently said

habemus bospitium," where men

mundum animae
"have

nostrae

were the
world of their soul as the abiding-place of the Light." Similarly later on
"
(Lomm. \i- 222) the argument would be improved by substituting veniens" for
"

venientem."
1

Bui

Nonnus has

to

avbpQ>v 'Vipxop-ivuv iwl yalav.

Bruder (1888) pp. 5889.

368

as

it

AORIST AND PRESENT SUBJUNCTIVE

think

it

in the

an improbable hypothesis that

work of delivering up

"

and

In the Subjunctive

V.

is

[2512]

means "engaged

6 TrapaStSov<;

not a prophetic present.

Mood

Aorist and Present

(i)

utilises the
[2511] That John, more than many Greek authors,
shades of difference between the aorist and the present subjunctive,
"
may be inferred from a single passage x. 38 in order that ye may

recognise (yrwTc)

me

in

and go on recognising (yivwa-K-qre) that the Father is

will be conveniently considered for the most

His usage

."

e) idv
part under the headings of (a) Deliberative Subjunctive, (/?
the
or
with
which
subjunctive
conjunctions
(or av), (
17) tva, (6)

most often occurs.

In Deliberative Subjunctive

(a)
[2512]

The

deliberative subjunctive in

must we habitually dot" (with

from

tl Troit](ru>fxv in

Luke 2

vi.

agrees

In

crisis.

vi.

John

5,

37 dyopuo-Mfxtv "are we to buy [in this

where Matthew and Luke differ from Mark, and

Mark

emergency]?"

"what

ttoiS>\),s.v,

former indicates a course of

in that the

action, the latter a special action at a certain

with

28 ri

v.r. Troi-qo-w/xev, -770-0/xev, -ov/xev) differs

vi.

3
John, though agreeing in the deliberative, differs as to the speaker
John's use (though rare) of the deliberative subjunctive bears on
.

xi.

47

ti TTOLov/jav

shewing that

it

must not be rendered "what must

him in the usual

since this would have been expressed by

4
the
subjunctive
way, by

we do?"

[2511 a] Comp. i Cor. xiii. 12 "For the moment (apri) I am [merely]

,,
recognising (yivwiTKU)) in part, but then I shall further recognise (^^.yvu)oonai).
"I
=
=
"I
at
to
recognise," yvwv
recognised
spiritual truth, 7icun7kw
Applied
a certain point of time," yvuiKa = "I have recognised and possess the recognition,"
1

iiriyLvwiTKU

="I

have a further recognition,"

i.e.

an advanced spiritual knowledge.

The Johannine and

is
it

In 1 Cor. xiii. 12 "recognition"

the Pauline aspects differ.
In Jn x. 38
regarded as present and partial when contrasted with the future.
is present and progressive, as contrasted with the past when the believer first

recognised (yvwre).
2

[2512 a] Lk.

Mk

vi.

iii.

10, 12,

14 asked

by candidates

37 Xiyovcrtv avrqi 'AireXdSvres

for baptism.

ayopa<Tu>/uLev... ;

Jn

vi.

5 6 'I...\eyeL wpbs

^LXlttttov TLodev dyopdato/xev...;

4

is

[2512^] See 2493

In

4.

If

deliberative subjunctive.

should

say?"

A. VI.

i.e

"Surely

xii.
it

27, rl eiVw; if

meant (933

ought not to say,"

369

it

foil.,
it

means "what should

a view

now

retracted)

would not be what

is

say?"

"Why

commonly

24

TENSE

[2513]

With can

()

" if"

In the Synoptists, eaV,

[2513]

occurs

(or an),

"
if,"

apart from

/at/,

very rarely

we except clauses with e^w or 6e\w without the aorist

There are only two passages of
subjunctive or some equivalent.
In the two instances
Mark that contain exceptions to this rule
if

I cannot, however,
called deliberative subjunctive, but a negative interrogative.
"
an instance of rl elVw; "why should I say?" Ps. lxxix. io
Wherefore should

find

the heathen say?"

''how could

we

sing?"

is

in

LXX pvqiroTe

etirutriv

(al. eis

t'i

Xyei, or ipei;).

say?" might be illustrated by Ps. cxxxvii. 4 wGis

But rl eiwu (like rl cpw; comp. Aristoph. Nub. 137S
I

aau>p.ev

IIws etirv;

"how

rl a' eiirco;)

could

seems to

It is quite true that (939) "what

require the rendering "what ought I to say?"
ought I to say?" savours rather of Greek tragedy than of Hebrew literature, and
But it
does not at first seem appropriate to the Johannine conception of Christ.
may be explained by xii. 49 evroXrjv 5e8wKev ti eiVw, "the Father hath given me

commandment what I should say." The Son, listening for the Father's voice,
[Should I say] Save me?" and then recognises at
says, "what should 1 say?

should not be said and utters the prayer that should be said.
[2512c] Irenaeus i. 8. 1 says that the Valentinians, along with "My soul
exceeding sorrowful," and "If it be possible let this cup pass from me," quoted

once that
is

this

the words

/ecu

tL

e'lirw

ovk oloa,

a manifestation of airopia.
rl was rendered "whatV

I to say? I know not"

as
events proves that in very early times

"and what ought

This

at

all

Chrys. paraphrases thus, 'AM' ovk ^xv t ' etirw, <pT)aiv,

" I do not know
what
ravr-qv,

dnaWayriv alrovp.evos, dia yap tovto y\0ov eis rr\v wpav

I should say petitioning for release." For contextual

Mk

variations, see 2768

70.

xiv. 31 eav 5^7, "if it be necessary [i.e. the

[2513 a] One of these is
The other is
ix. 43
7 "And if thy hand offend
present decree of God]."
thee. ..(45) and if thy foot offend thee. ..(47) and if thine eye offend thee," in which
1

Mk

the following variations deserve note:

IX.

AORIST AND PRESENT SUBJUNCTIVE

where

[2514]

occurs with the present subjunctive in Matthew, the clause

"
If so-and-so be going
just happening," or,

it

means "If so-and-so be

1
In Luke there are
on, [what will be the immediate consequence] ?"
two instances of idv with present subjunctive, and there the force of

the present

not so clear-.

is

is much more
[2514] In John, idv with the present subjunctive
frequent than in the Synoptists, and it is not always easy to perceive
For example, the aorist is used in
the difference of meaning.

"

If ye abide in

viii.

31

my

word," xv.

my

word,"

"If ye abide

commandments."

In

viii.

in

51

me,"

" If
any one keep

2 (bis)

10 "If ye

xv.

keep

my

"ye are
seem to shew that "if ye abide" means
7 the apodosis is an imperative "ask":

31

does not this

disciples"
In xv.
are
"if ye
abiding' '?

my

viii.

the

is

apodosis

present,

seems to imply the condition of a. present "abiding" on

"
"
of
which the disciples are encouraged to ask at once 3
the strength
The fact is that, owing to the disuse of some of the old classical

and

this, too,

Greek conditional forms, a great burden

is

thrown on

this particular

form, lav with aorist, just as, in English, a great burden is thrown on
such a form as "if he comes," which, in spoken English, often does
occasions:

at another,

at

one time, "If thy right hand should offend

"If thy

hand

Mk

striking in
part attributable
explained by the fact that the author of

that
in

it

the

be

Lord Jesus Christ]." I

mss. are more numerous and
misspellings

thee {aKavhaXiar))"

\now\ offending thee, cut it off [and come fo the

believe it would be found that the misspellings of uncial

right

though

was largely based on oral

Double Tradition, to Mt.

than in Mt. and Lk., and that these

other causes may be partially

Mk

tradition.

as

to

in

was comparatively illiterate, and

The same statement would apply,

compared with the

better

version

spelt

of Lk.
[2513c] Mt. v. 23 "if therefore thou be in the act of offering (wpoacpepris) thy
and there [on the spot] shouldst [suddenly] recollect (/cd/cei ^J.v^^a^f|s), xv. 14
"But if a blind man be leading (odriyfi) a blind man" the parall. Lk. vi. 39 has
1

gift

'

"Can

a blind

man

lead..?." "shall they not both

fall

into the ditch?"

33 Kal Pyap] eav ayadowoiriTe does not greatly differ (as

regards hypothetical force) from Lk. vi. 34 Kal eav oavia-qre, and from the aorists
2

[2513^] Lk.

vi.

Lk. xix. 31 eav tis v/ut,as

in parall. Mt. v. 46
7, ayaTr^arjre and dcnrdariade.
epwra is parall. to Mk-Mt. eiirr).
Perhaps Lk. vi. 33 d-yatioTroirjTe implies
continuous action as compared with daviarjTe, and Lk. xix. 31 may mean "If
any one venture to ask," or "begin to ask."
X has alrqaeade,
[2514 a] In xv. 7, 6 eav 8e\r)Te alriiaacrde Kal ytvqaeTai.,
"
a and / have taken ah^ffaade as inf. and omit kcu whatsoever ye desire to ask,
The imperative is spelt with -at in A and U. But d transl.
[this] shall be done."
:i

currio-aadai correctly as "petite."

He

also has'TVuV

dv

evl

(?

Nonnus must have read

corruption of final

syll.

deXrjTe Kal alrr\a-r]aQe.

of vpuv and the following eV)

iravra reXetercu.

37I

242

[2514

TENSE

(i)]

"
if he come
duty for
"
"
if he should come,'"

"

(which may now be regarded as pedantical),

he is coming," and " if he is about to come*."

if

John accepts, with the

Synoptists, the loose aorist with idv, which,

mostly referring to the future,

though
he differs from the Synoptists

much more
be

in that

include the present but

he uses the present with idv,

may

frequently than they do, to express something that may

time going on, and to introduce the consequence

at the present

must be (conditionally) going on at the same time,

in the day, he is not stumbling."

that

9 "If

e.g. xi.

any one be walking

[2514

John's free use of Idv with present subjunctive allows

(i)]

him to make distinctions not so clearly recognisable in the Synoptists

between such phrases as (1) el ravra ttouZtz'-, " if, as ye say, or if, as
I assume, ye are doing this 3," ( 2 ) ^" tout iroirjre, "on the supposition
that ye are doing this
"

Tain-a

7roirj(Tr)Te,

[2514

As

0]

"

or

"put

the case that ye are doing this," (3) iav

should ye do this 4 ."

for

In

xiii.

ei

17

ravra

olSare,

such English phrases as "If he shall come" and "If he shall

really English at all, but may perhaps be tolerated

have come," they are not

occasionally in a treatise like this, which sometimes aims at expressing for readers

unacquainted with Greek the different shades of meaning in Greek conditional

il
sentences.
If then we shall shake off our slavish yoke" Rich. II. ii. 1. 291

means "if we are

to,

or ought

shake off"; and even that

to,

is

quite excep-

tional.
2

In N.T. it is
[2514 (i)rt] El conditional with the fut. is non-existent in Jn.
very rare except in Hebraic interrog., e.g. Mk viii. 12 el 8odr)o-eTai; and indirect
The fut. occurs (1) after el kcli in Mk xiv. 29 (D nal edv and subjunct.,
interrog.

where

and par. Mt. xxvi. 33 om. Kai) and Lk xi. 8 (D om. el kclL):
"I grant that." Elsewhere el and fut. are perh. restricted

is

appointed time of harvest,

iii.

trial,

etc. (1 Cor. ix. n /ue^a

twos to Hpyov /cara/ca^creTai).

judgment

14 ei' tlvos to 'ipyov txevei, iii. 15

12 el dpvqo-6/j.eda, 1 Pet. ii. 20 {fit's)

ei'

the

to phrases
el

meaning
about an

6epiaop.ev,

In

Tim.

the futures are prepared for by

present verbs, and the fut. means "if [in the hour of trial]."
[2514 (i)l>] Ei with the optative (exc. in the phrase el tv\ol and a few passages
in the Acts) does not occur in N.T. except in 1 Pet. iii. 14
17 in connexion with
ii.

el vTro/xevetTe

"

persecution,

suffering
wdaxei-i'

...

viii.

46, x. 35,

4
1

38

for 6'0-m,

Jn and

irdo-x oiT

EZ, with

indie,

means
occurs more or
etc.

to be laid

suffer. ..if the will of

[2514 (i)r]

Ei' ris,

in

koI

Emphasis seems

should indeed
:i

el

God

means

K P lTTO "-

eL

0Aot to

6e\rj/xa

tov OeoP,

on the hypothesis of a mystery "If ye

should [so mysteriously] will."
as is the fact" in iii. 12.

"if,

vii.

23,

you say" in vii. 4, viii. 39, x. 24, xi. 12 etc.

freq. in almost every hook of N.T., but not

"if, as

It

less

Jn.

2514 (\)d]

In

Jn

i.

6, 8,

10 eav etiru/xev

"if we should

saj'" introduces

three statements of false doctrine, while i. 7 (b.>> 5i ...irepnraTQp.eu and i. 9 tdi>

6/xo\oywp.tv introduce the hypothesis of presenl and continuous Christian life,
"o>i the supposition that we are walking or confessing"] and this is the general

(though not invariable) use

in

the Epistle.

372

AORIST AND PRESENT SUBJUNCTIVE

the
ixanapioi co-re iav irovfJT* aura,

meaning

"
is,

perhaps,

[2515]

If ye know

though one of you, Judas, knoweth it not]

ye
blessed are ye on the supposition that ye are giving effect to your

this [as ye suppose

do,

In

''

knoivledge by action.'

v.

iav

31
"

iamv

fiaprvpia p.ov qvk

eyw p.aprvp(Z
case that

put the

d\y]8y]<;,

ifiavrov

irepl

I (emph.) am

rj

bearing

witness about myself; [then] my witness is not true," the meaning

seems to be that the Son is not really bearing witness about Himself
because, though His lips may utter the words of testimony, the

Father
viii.

14

is

This must be compared with

speaking through the Son.

I (emph.)

"Even though

about myself,

my

witness

is

true

be bearing witness (kqv

iyw piapTvp<2)

."

with present subjunctive

[2515] Where the protasis contains idv
2
the apodosis generally contains an indicative present, or imperative
.

Ion 532 fxaprvpus aavru. Chrys. ad loc. maintains

(i) e] Comp. Eurip.
meaning is, "If I bear witness about myself, my witness according to
what you say, yon Jews is not true." The Jews have said nothing of the kind as
But they say it afterwards (viii. 13) and Chrys. maintains that Jesus was here
yet.
"
"
But the
the charge that the Jews are going to make.
anticipating {-n po\a/3u>j>)
context (v. 30 "I am not able to do anything from myself") indicates that Jn has
in view the unity of the Son with the Father (as suggested in Is. xi. 3) and that
1

[2514

that the

"I" means "I

and

apart from the Father."

superficially contradicted in

witness about myself,

through the Son.

my

witness

is

Subsequently the statement

is

verbally

14 "Even though I [the Son] be bearing

because the Father is bearing witness
true"

viii.

In viii. 16 iav
[2515 a\ See v. 31, vii. 37, xi. 9, 10, xii. 26 a, xiii. 17, xv. 14.
Kpivu 5e iyib, the verb is prob. present the apodosis being "is." Qi^v (owing to
the rarity of the aorist subjunctive of 0e\u) peril, represents the aorist subjunctive
in vii. 17 "If any man's will shall be [de\ri) to do... he shall know" (to be con-

trasted with xxi. 22

Epistle,

Jn

i.

(bis)

7, 9, ii. 3,

"If I will (0e\w)...what

15, iv.

12, v.

[is] that to thee?"). So in the

14 the verb in the apodosis is present and

" If we be
both protasis and apodosis refer to the present
walking,
follows."
commandments
etc...
so-and-so
his
keeping
:

[2515/']

one

The

future

is

exceptionally found in the apodosis in

me, him will my Father honour,''''

be ministering (diaKovrj) to

shall

men know

that ye are

my

disciples, if

& confessing, be

xii.

26b "If any

35 "Hereby
"
ye have {xV Te ) l ve one to another
xiii.

much stress can be laid on the pres. 'ix rlTe as the aorist
and does not occur in the Gospel, though found in the Epistle).
As to xii. 26 b comp. Lk. xii. 37 on the honour that will be paid by the Master to
those servants whom "he shall find watching": perhaps the meaning is "If any
one be [found in the day of visitation] mi7iisteringio me." This suggests a similar
" If
rendering in xiii. 35
ye be [found] having love." But, as to this and xiv. 15
iav ayaware fj.e...TT]prjffeTe, xiv. 23 iav tls dyairg. fie., .rriprjaei..., it must be noted
(where, however, not

subjunctive

is

rare

of ci7a7rdw sometimes means (1744 (iv) foil.) "manifest love by

action," and might be unsuitable where the writer desires to say "if ye be really
loving me in your heart ye will keep my commandments."
that the aorist

373

[2515

In

TENSE

(i)]

vi.

62 iav ovv 8ewpr}re... Chrysostom reads the aorist iS^re while

Nonnus paraphrases

as d6prja-r)T

and an

aorist in the protasis

1

of course affect the character of the implied apodosis

10 iav
2 iav tis rqprjcrr} (comp. xv
between viii. 51
.

The

would

difference

TrjprfarjTe)

and

that the Gospel declares a future coni Jn ii. 3 iav...T7]pwixev,

a
future
act
or
of
state while the Epistle declares the
sequence
" And herein we
of
a
present consequence
present act or state
is

we \_have
commandments 2 ." In

and\ know him

if we be keeping his
intended by the
difference
the
26,
In the
variation of order, iav epi ns $iaKovf}...idv T19 ip.ol SiaKovfj?
"
If a
in
the
latter
seems
more
than
former, ip.ol
(2553)
emphatic

recognise that

recognised

what

xii.

is

him follow me on the path of the cross

if a man be
in
the
act of] serving me, him will my Father
[found
honour." The context shews that 8iaKoifj in the first clause means

man

be servant of mine

"be

servant in

let

name and in profession," which may be compared

Mark and Matthew " If any one (lit.) willeth (et

with the tradition in

come after me... let him take up his cross and follow me,"

rt? OtXei) to

where Luke has

him take up

let

" If

any one willeth to be \daily\ coming (epx^o-dai)

3
his cross daily (ko.8' rjp\ipav) and follow me ."

'EdV with indicative does not occur in John

but
the Epistle (1 Jn v. 15) koi iav o"8ap.ei>, and it

[2515 (i)]
occurs once

in

supported by Blass
(-rjTe

idv instead of

by

Thess.

3 iav av rjo-Ba

xxii.

"

The

el."

is

is

ot'Sa/xei'

it

is

eav vpaU rrrTfjceTe

he says " the only

occasionally preceded

facts alleged hardly justify the

For

preceded."

occasionally

iii.

and

that this present indicative

is

irregularity

214) from

(p.

X*DE) also Job

not

exactly a

phrase
present,

1
In
[2515 r] The Latin versions, including </, have "videritis" (D dewprJTe).
order to give the usual Johannine force to the [ires, subjunct., it would be necessary
to suppose that the preceding verbal enunciation of the doctrine of sacrifice by
Christ was accompanied by a spiritual act on I lis part, of the nature of an Ascension

Jews were unconsciously present, "hearing but not understandand that this "seeing yet not seeing'' was denoted by
For Nonnus' version and further details see 2739
dewpelv (2210 2).
[2515 d\
Jn ii. 3 Kai if tovt^ yivuxiKOfxev on iyvuiKa/xeu avrdv. See 2491
" we
and 2760 6 on yivuaKio and ZyvuKa. Here yivuiKO^ev appears to mean, not,
12489) at which the

ing, seeing yet not seeing,"

/>.

fnise for the first

that

we have

:i

[2515<
in the
]

tradition about
in

to recognise," but

complete spiritual recognition."

Ml< viii. .'4, Mt. \vi. 24, Lk. i\.

reads,

is

time" or "begin

"we

spiritually recognise

first

clause,

i/xoi

"taking up the

the second clause,

"

//

dtaKovLov,

cross.''

any

:.'.

and

Cramer has

on,- be \/t'it>i,i\

Father honour."

374

In

Jn

illustrates

Ov

xii.
it

16,

Chrys. twice

by the Synoptic

rts i/iol diaxovel, but this

ministering to me, him will

my

AORIST AND PRESENT SUBJUNCTIVE

so that the inference

over in the

is

drawn from a

single instance in

so far as concerns several books at

LXX,

all

[2515]

More-

N.T.

events, there

be no instances of idv with pres. indie, except as various

'Ear with r/aOa may be explained by peculiarities
connected with fjcrOa, not with idv 2
So, too, in all probability, may

appear

to
1

readings

idv with <tt7]KT s

In i
are several variations

Jn

in

through homoeotel.);

15

NA

Jn

and

in the preceding words, there

omit the words in question (prob.

v.

ii.

29, iav d8rJT

is

corrupted by several

[2515 (\) a] The Oxf. Cone, gives hardly any instances of idv indie, without
t indicating v. r. In Gen., Ex., Lev., Numb., Josh., Job, Psalms and Isaiah,
I have not found idv with
pres. indie, anywhere except as v.r. and then very rarely,
1

Lev. xxvi.

e.g.

21

Is.

-eueade),

i.

(A) ko1 idv. ..it opeuecrde (comp.

ko.1

19

idv

(A

OiX-qre

diXire)

foil,

xxvi. 23 -rjade,
-eijcrrjide,
by idv oe /xr) diXr/re which

In N.T., kcli idv is occasionally foil, by indie, v. r. in such a way as to

keeps.
suggest that a scribe regarded kclI idv as meaning "even if," "grant that," and

might be foil, by indie, as representing an assumed fact.

"
rjcrda."
Phrynichus says, "'Hs iv dyopp," ct6Xoikov. Xiye ovv
This apparent "uncertainty
XP<? T0 (?) av ~Xiyuv, idv 77s iv dyopa.

thought that
2

[2515

it

(i) b~\

Opdorepov 8e
about 77s and ^ada'

by Dr Rutherford (p. 240 1) "surprising."

In
i.e. "use the iota subscript" (2772
5).
LXX, 17s occurs (Oxf. Cone.) 5 times (only 2 without v.r.). Comparing Job xxxviii.
4 77? (A r)<Tda) with Job xxii. 3 idv <ru r}<r9a (A 77s) we may infer that LXX here
confused 77s and -qada together not a difficult matter in view of the general conis

justly called

But prob. Phrynichus wrote xpw|rw|t

fusion of the forms of the imperfect of

77, Lev. xxi. 17 idv 77 (A r)v).
pers.)

AF

Kal vlbs

(AF

/XT] r)v

77)

Comp. Ex.

eifil.

In

ai/ru the distance of

Numb,
77?

xxi. 23 idv

r)v

(3rd

xxvii. 8 dvdp. idv diroddvy]...

from idv may have caused the

rjv

clause to be taken parenthetically.

As regards 77^ and 77 or 77, the insertion or
omission of v may be explained in the usual way (360 a).
The Editor of certain
Berlin Papyri (27 B.C.
250 A.D.) would read idv 77 for idv r)v in some cases where

Deissmann

(p.

201) would retain the latter; and

the subjunctive
indicative.

[2515

Mk

xi.

25

is

Deissmann states that "idv with

found three times in the same papyrus " that contains the

See 2771.
(i)

r]

W.H.

As regards

Thess.

otclv (TT-qKere (but

iii.

B and

iav

vp.eis

aTrjKere

Orig. aTr]Ki]Te,

(-777-e

X*DE), comp.

al. crrr/KeLTe, ecrTrjKrjTat.,

tcxT-qnere, a, d, f stabitis, k steteritis), and Josh. x.

19 /xtj ecrT^/care,
Aq. Theod. llt] arrjKeTe, Symm. /j.77 d7ro<777}re, and note Ex. xiv. 13 <ttt)t
(A ffTf)KeTe), 1 K. viii. 11 aTTjKeiv (A <TTr)vai). To these add the var. in Jn viii. 44
and Rev. xii. 4, ea-rr/Kev v.r. iar-qKev). The facts indicate that forms of (tttjko}
were liable to be confused with forms of earr/Ka. The perfect subjunctive is rare
in Gk.
The Iliad i. 524 has 6<ppa TreTroLdgs but Odyss. x. 335 oippa wewoidoixev
(which Eustath., says Steph. 664 B, derived from ireiroidu, like irewXr)yu) and
Isaiah has ireTroidibs with tJs and waiv in Is. viii. 13, x. 20, xvii. 8.
weq^vKU}).
[2515 (i) </] The conclusion is that particular phrases with dl8a, el/xi. and
(TTfJKW, do not form a solid basis for inferences about the general usage of idv and
CTT-qre,

orav.

"We

Very often tvord-usage might override grammatical usage. In London,

have drank" was (at all events between 1865 and 1889) frequently used for

375

TENSE

[2516]
authorities to euv iS^tc 1

and if i Jn v. 15 originally had eiSofxcv, a

the
former might easily be taken as an error for
eiSw/xcv,
On the whole, however, olSa/xev is probably correct. But,
,

spelling of
oi8a/xev.

it seems used, not to

emphasize the indicative, but because
the writer avoids the subjunctive eiow, familiar indeed (2729
a) in the
Iv
but
on
that
phrase
eio^s, -rjre,
(perhaps
very account) almost

if so,

as "hanged," in English, has come to be

almost restricted to judicial executions.
restricted to that phrase

With an and Relative

(y)

av
[2516] Whereas the Gospel has (xiv. 13, xv. 16. xvi. 23) o
(or av tl) alrrja-qTe referring to the future, the Epistle has (1 Jn iii. 22)
2
o av alrdifxev (and i Jn ii. 5) os 8' av r-qpfj referring to the

present

In Jn

v.

19

"The Son

can do nothing of himself but (R.V.) what he

Father doing (av firj tl (iXiiry tov iraTtpa ttolovvto)" a closer

" The Son can
do nothing of himself [nothing]
rendering would be
unless he be [at the moment] seeing the Father doing something," and
seeth the

the reference

and

is

to the preceding words, "

[always] shewing him

is

The Father
that he

all

loveth the

himself

Son

is

things
doing."
exact rendering is of little importance provided that the reader
understands that the whole passage (including the statement that
"
the Son quickeneth whom he will ") is not in a prophetic present

The

referring to the future.

"

regards the incarnate Son as continually

It

"

on earth what the Father is doing

Himself doing the same thing (1607) 3
seeing

in

heaven, and

as

"we have drunk" for seemliness. So (1) the familiar imperative o-r^ere might
replace the rare eoTij/op-e or CTrjKTjTe, (2) ei5u>/j.ei>, being ambiguous as well as rare,
might be replaced by oida/xev, and (3) the two indicative forms y\<jQa. and r\% might
be confused with the subjunctive
1

77s.

Similar confusions are very frequent in LXX, see Oxf. Cone.

Also in Epictet. Index Schweig. has a long note on the confusion between

[2515 (i)e]

eiodv.

'iva ti5G>ixev

and

i'ca i'Saj/iev

referring to

6. 23, 29. 24,

i.

29. 42

(comp.

iii.

y.

14, 21.

6).

ov T k6<t/j.ov k. dewpfj...K. KKeicrrj, may

[2516</]
Jn iii. 17 S? 5' av #xy T
be compared with Mt. v. 23 quoted above (2513c); the man "is staring" stolidly at
his distressed brother and then, by a definite act, suddenly shuts
up his heart
1

Bruder (1888) prints xv.

against him.
of idv used for dv with relative and

(Moulton) prints also wi.

:*

[2516/']
woirjiTaTe,

as the only instance in the Fourth Gospel

on which see 2660 b.
Bruder

subjunct.,

perh. by misprint, see 24146.

at> with
pres. subjunct. is ii. 5 o

Another instance of

not

important, but

dirwfxfv in the Gospel

A<?7U>,

25,

in either,

interesting

in

view of the

freq.

ti

av V72?

iifxiv

use of drrw and

and Epistle, and of the non-occurrence of the subjunctive

elsewhere.

(1)

A.4yu

is

not so formal as elirw.

376

(2)

Mary probably

AORIST AND PRESENT SUBJUNCTIVE

'An tinoon KpATHTe

(8)

In

[2517]

XX.

(marg.

a'^e'coi'Tat

(xx. 23)

tivwv

av

23

(marg.

tus

u<r/re

(marg.

d/xa/ma?

rti'o?)

(a^re) may imply a

Kpa-njarjTe) KeKparrji'Tai, the aorist

(D

tivos)

tivwv

ai'

auTots,

d<pL0VTai)

[2517]

KparrjTf.

definite act

"

if ye let go," the present (KparrJTe) a keeping of things as they are,

But the use of Kpareu) creates difficulty.
"if ye go on retaining."
"take
But does it
"I
It may mean
hold,"
[hold of]," or, "retain."

ever

mean "I

retain a

burden

in its position

on someone

There

else "}

anticipated some immediate action or utterance from her Son ; and hence the
" Whatever he
may be shortly saying to you, obey it [at
meaning seems to be
once]," suggesting that the attendants are to catch up any word that may fall in the

next few moments from Jesus. In

av seems to differentiate it from idv

v.

19 av

tls,

i.e.

/xrj

the separation of tl from

ri,

oaris av.

[2517 a] In the Gospels elsewhere, Kpariio (active) (apart from x el pf> s ) is

always used with the accusative. When applied to living things, it means "take,
il
hold fast,"
hold of," " seize," " attest." When applied otherwise, it means
"
"
"
In
Lk.
tradition
etc.
the active is
ix.
10
Mk
vii.
see
8,
holdfast
3, 4,
keep"
^ n trie Acts, when the active is
never used apart (viii. 54) from x l P 0S
applied to
persons, it means (iii. n) "hold fast (in a friendly manner)," (xxiv. 6) "seize" or
1

In Rev., it means "hold fast" applied to teaching, but "take"

"arrest."
or " lay hold of" applied to (Rev. xx. 2) "the dragon." In Col. ii. 19, 2 Thess.
with accus.
but in
ii.
15, it means "holding fast the head," "traditions,"
;

Heb.

iv.

vi.

14,

comp. Acts

18,

xxvii.

13 do^avres

the confession,"

fast

"holding

tt}s

tt

"the hope," with

genit.

podia ews KeKparrjKevai.

which (without xP 6s ) s verv rare m N.T., is

where Kparico sometimes means "conquer" and
"control" as well as "hold." In Sir. xxviii. 22 oil fxrj Kparrjcrri evo-e(3Qv means
[2517

Kpareu with

l>]

much more
"

freq.

'

genit.,

LXX,

in

[Death, or the tongue] shall not rule over the pious

vii.

Judg.

8 (A)

hundred men."

(comp. Prov.

xvii. 2).

In

means "retained the three

more freq. than the accus., and

i]5ovicv

etc.

are

is

frequently

used

for

"controlling

oneself,

etc.

pleasures

[2517c]

"but

"

5e rpiaKoaicov avdpiov iKparrjcrev

In classical Gk, the genit.

eavrov,
"

xparelv

twv

Kpariofiai (passive), in N.T., occurs elsewhere only in Lk. xxiv. 16

were holden (iKparovvro)," i.e. supernaturally bandaged or bound,

their eyes

and Acts ii. 24 ovk 7}v dvvarbv KpareiaSai avrbv inr' avrov, which, coming after the
expression "loosed (Xi/cras) the pangs of death," indicates that Kparuadai. means
"to be held fast," "to remain in bonds," or "to remain shut up in Hades."
[2517(f)

against

(Burk.) has, in Jn xx. 23, "and

shut," as in Ps. lxix. 15 (quoted by

SS

it is

whom ye shall shut [your door]

Mr Burkitt ad loc.) "Let not the

shut its mouth upon (or, against) me," which suggests that the translator took
"
whomsoever ye
rivwv as governed by KparrjTe, and understood the meaning to be
Mark and Matthew never use xpareiv tivos thus. But they
shut up in prison."
use Kpareiv riva as follows
pit

Mk
eKparr/crev
iOTjcrev

vi.

Mt.

17

tov

'I.

k.

avrov iv (pvXaKrj.

k.

xiv. 3

Kparrjaas tov'I. 'ibr\(jtv

iv <pv\aKrj airidero.

377

Lk.

iii.

20

KariKXeicrev tov
<pv\aKr}.

'I.

iv

TENSE

[2518]

some reason for believing that John is restating, in a new form,

a tradition like those peculiar to Matthew (xvi. 19, xviii. 18) about
"
binding and loosing." Matthew's traditions have in both clauses an
aorist subjunctive in the protasis followed by a perfect participle of

is

permanence
be once for

in

all

the apodosis,

bound

"Whatsoever ye bind

(eo-Tcu ScSe/Ae'iw)

(Srjo-rjTe)... shall

whatsoever ye loose (Xva-qre)

1

...shall be once for all loosed (ecrrai XeXv/xevov) ."

[2518]

If

John was writing with allusion

to

Matthew's tradition,

he might naturally wish to differentiate the Christian "loosing" and

"binding" from the Jewish "binding and loosing" of which, savs
Horae Hebraicae (on Mt. xvi. 19), "one might produce thousands of
"
or unclean"
examples," and in which "bind" meant pronounce sinful,
in allusion
the
actions
on
of
sabbath)
hence
"forbid,"
e.g.
(and
to which our Lord said that the Pharisees bound heavy burdens on
their

brethren.

Hence, whereas the usual Jewish order (and the

order in Matthew) is "bind and loose," John might give prominence

to the "loosing" by putting it first, and he describes the "loosing"
as a forgiveness of sins.

probable that John is writing with

"
some allusion to Matthew's tradition about "binding" and loosing."
exact
The
meaning is
Beyond this, it is difficult to advance.
[2519]

doubtful.

The

inference

The

antithesis favours the supposition that (as in R.V.)

supplied as the object of KparfJTz and as the subject
" hold
most

"sins" must be
of KzxpdTrjvTai.

appropriate to

is

fairly

Yet Kpardv,

"holding

in the sense of

fast hope,

fast,"

tradition, teaching"

though
etc., seems

" sins."
The interpretation suggested by SS of
cannot be paralleled from N.T., nor from Greek

quite inappropriate to

"keeping

in prison,"

Here Luke

substitutes

" shut

up

"

for the

Synoptic

" arrested and bound."

And

it

any of the numerous passages

where Mark uses Kpardv to mean "take," "arrest." Also, in a metaphorical
Mark describes the "strong [man]"
passage, dealing with remission of sins, where
"
" bound "
as being
(Mk iii. 27, Mt. xii. 29 unless he first bind (fyey) the strong
should be noted that Luke never follows

Mark

in

[man]') Luke (xi. 22) has "congtier (i'iktjcttj)."

[2517, ] There are two passages about "binding" and "loosing" (both in the
One is addressed to Peter, one to the disciples,
aorist) peculiar to Matthew.
Mt. xvi. jy 6 iav 0770-775 iirl ttJs 777s tarai 5e5e/j.ivov iv tois ovpavois, K. 6 iav Xt'cr^y
iwl t^s 7^! (arai \t\v(ivov iv tois ovpavoh, Mt. xviii. 1S sim. with ocra iav SijtrTjre
In the latter, the context is connected with forgiveness of sins.
and iv oi'pavy.

|2517/| In Jn xx. 23, where there is notffrai, the perf. implies also "atonee."
lor xpariw in connexion with "binding" or "casting into prison," comp. M k vi.
(2517 d). Mt. xviii. 18- -30, Rev. xx. 2.
17, Ml. \iv.
1

.5

5/78

AORIST AND PRESENT SUBJUNCTIVE

literature generally

except so

in control."

"keep

far as /cpa-reiV

Moreover,

it

[2521]

with the genitive means

interferes with the antithesis.

[2520] But it is worth noting that the author of Horae Hebraicae

sees in the passage some allusion to the phrase "delivering over to
Satan" and that this sort of "delivering over''' in Deuteronomy
"
(xxxii. 30) is rendered by Aquila
shutting up [in prison]" o-W/cAeio-ee.
Moreover the Double Tradition has a passage describing how

a persistence in injuring one's brethren, followed by a refusal to

be reconciled, brings with it a "delivering over" and a " casting into
prison" where the offender is to remain till the last farthing is paid
1

comment on the Johannine passage,

illustrates it by a mention of "a king, who sends rulers with power
to cast into prison and to let loose from prison 2 ."
Thus, a number of
Chrysostom

early

also,

in his

brief

and Jewish traditions point to the conclusion,

cannot be proved, that John may here be referring to

Christian
it

although

"binding" or "imprisoning," and that the tradition meant something

whomsoever the disciples from time
to time "arrested"
these were "at once and permanently arrested."
to the effect, metaphorically, that

With 6AN MH

(e)

[2521] 'Ecu/ fxij with present subjunctive is very rare in N.T.

occurs however thrice in xv. 4
6 " As the branch cannot bear

It

fruit

of itself except it be abiding in the vine, so neither can ye except ye be

abiding in me... Except a man be abiding in me he is [straightway]
cast (IfiXi'jdrj) (2445) out."
The only other instance in the Gospels
"
is Lk. xiii. 3
except ye be repenting {ekv 1x11 /xerai/o^Te) ye shall all
likewise perish," where there is a threat of retribution, as also in the
1

Mt.

v.

[2520

256, Lk. xii. 589.

Chrys. ad lac. Kaddwep yap

a~]

i^ovalav eh heafj.WT-qpi.ou
of a disciple of Christ

nai
(Is.

ep.(ia\elv
lviii.

6)

nal

tis

fiao-iXevs

a<piei>ai

Xuaai iravra

dpxovras biroariWuv

8i8u>aiv
o-vi>5ecrp.ov

It

was the part

adiKias,

but Peter

Simon Magus (Acts viii. 23) els avvbecrp.ov d5t/das 6pu> ere
b'vra.
The Apostle did not cast Simon Magus into the prison of sin, but was
forced to leave him there and to tell him he was there, at the same time warning
him to repent. The word seems to have been used by the disciples of Simon
is

forced

to

say to

Magus (as quoted by Hippol. vi. 19 ov yap p.rj Kpareiadai avrovs ewi tlvl i>op.i<;op.e'vu
KaKw, \e\vrpuivTai yap) to mean that "they were not under bondage for any
supposed evil [deed]," and it is opposed to being "ransomed.'" In Fayum Pap.
109 (1st cent.) "whenever you. ..want to borrow anything from me, (edd.) / at once
"
ere ov Kparwi, might not the
meaning be, I do not restrict

five in to you," evdvs

you"?

Comp. Arrian

Ind. xvi. 12 of the

bit,

horse up."

379

which Kpareei tov

'lwttov

"pulls the

TENSE

[2522]

It would make good sense,

clause of the Johannine passage.
"
with a reference to the Day of Retribuin both, to supply "found

last

tion "except

man

In Luke

repenting."
"
except ye repent (iav

be

abiding" "except ye be [found]

[found]

there follows the usual aorist,

fjLCTavo-rjarjTe)

fxr]

xiii.

(W.H.

txt)

ye shall all likewise perish,"

1

W.H.

marg., following B, repeats the present subjunctive

[2522] In Luke xiii. 3 it would have made good sense to render
"
Except ye be beginning to repent" but that would not have suited

but

Nor would it suit what is the only real

the Johannine passage well.
"
And
instance of iav fj.tj with present in the Epistles, Rom. xi. 23
they also, except they be persisting (iav jxyj iiriixivoicrC) in their unbelief,
2
This agrees with the two passages from the
shall be grafted in ."

Gospels

in

expressing or implying a warning.

The Gospels

express

a warning of the evil that will follow unless a certain state of things
The Pauline
shall be found existing in the Day of Judgment.

Epistle implies a warning that there will be no change for the better
The only
("grafting in") if a present state of things is persisted in.

point peculiar to the Johannine passage is that on the repetition of

the warning, the writer throws the consequence of the neglect of
that warning into the form of an aorist to express instantaneous
3
consequence "he was [then and there] cast out ."
[2523] Comparing the Johannine iav /jltj fxivrjre with the Johannine
"
If ye
iav /xecvrjTe above discussed, we infer that the former means

be not [found] abiding when the crisis comes there follows instan"
If ye abide,
taneous judgment," while the latter means, simply,
1

[2521 a]

In Lk.

xiii.

5,

a,

e,

"

make no

distinction

between the two

poenitentiam egeritis ") but b has "nisi

poenitentiam habeatis...si non credideritis oranes homines peribitis." In Mk xi.
23 5s dv e'iwri...Kai p.r) diaKpi0fi...d\\a iricTTevr), the present, following two parallel
"
be [steadfastly] believing" whereas p.y\ StaKpitirj means "not
aorists, perhaps means
subjunctives

entertain a

(having,

momentary

'-'

[2522 a]

in

both,

i\isi

don/>t."

also passages in which iav p.7] is followed by ?x w

x w J as " '4 '<*" tt'mttiv Xi-yr] rts ^x eLU tp~f a ^e

Comp.

iav XaXu)...d. 5e

p.rj

'

Cor.

xiii.

?XV' J as

'

In
These three passages are all of the nature of warnings.
fj.T) ixV ZpyaJn iii. 21 iav 77 Kapoia /ut) KarayivucrKT], the verb is repeated from what precedes
and p.i) = alpha privative. For Jn v. 19 av /u.7) tl fiXi-try, see 2516.
|2522/'| This is certainly more probable than that it is ethical aorist, i.e. the
The context and the style
aorist that implies a present custom from past actions.
It implies instantaneousness, but, as has been
of the author are against this.
with a different shade of meaning from that of the classical
shewn (2445, 2443.
17 eav

:;

|,

Greek aorist of instantaneousness; nor is it very similai to Jn xiii. 31 vvv

where the meaning is helped by vdv "now at last." See also 27545.
5

So

i5o^d<xdr),

AORIST AND PRESENT SUBJUNCTIVE

[2525]

there will be blessing," without any reference to impending

retri-

bution

With

{)

In a

Most Greek writers observe the distinction between the

and present subjunctive, as Englishmen observe that between
"
"
shall
and " will," unconsciously and without any appearance of
But we have seen above
deliberately emphasizing the difference.
[2524]

aorist

John employs the two forms with an unusual deliberatesame sentence, to distinguish between the beginning
"
of
knowing and the development of it. A similarly deliberate
discrimination is apparent in his references to the beginning and the
(2511) that

ness,
"

even

in the

"
believing
permanent developments of
should be noted that in every case

aorist 2

(n-ia-Tevu)),"

alters

as

to

which

it

the presctit into the

i.
7 (The evangelist, con[2525] "Iva with aorist of 7n.crrevw
"
cerning the Baptist)
[John]... came for witness... that all might [or,
may] believe...," vi. 30 (The multitude, after the Feeding of the Five
"
Thousand) What, then, doest thou for a sign, that we may see and
:

believe thee?"

36 (The blind man, after being healed)

ix.

believe on

him?"

"And who

Lord,
may
15 (Jesus to the
"
I
am
of
the
before
raising
glad for your sakes
disciples,
Lazarus)
that I was not there, to the intent ye may believe," xi. 42 (Jesus to
"
the Father, before the raising of Lazarus)
Because of the multitude
is

that

he,

I said

it.

..that they

[2523 a]

may

(Jesus, to the disciples,

xi.

believe that thou didst send me," xiv. 27

9
"
their heart is troubled)
Let not your

when

The hypothesis that eav fxr/ with pres. subjunct. means "if one be not
state when the hour of trial arrives'''' is favoured by the

found in a certain

frequency of this notion of "finding" in N.T., in connexion with a crisis or day

"
of trial, even when not expressed with these conjunctions.
Comp. 1 Cor. v. 3 if
at least. ..we shall be found not
ei'puffiv

V/J.8.S

evpTjKa aou

dwapaaKevdffTovs

naked (
etc.,

Rev.

ye...oi yvp.vol evpedTjao/xeda)," ix. 4 eaw...

ii. 1
eCpes clutovs \pev5els, iii. 2 ov yap

This last passage suggests that Jas ii. 14 eai> iriariv

&XV lr>i)\ in the mind of a Jewish writer, suggest the
thought of one who, in the midst of his talking about faith, "is found," when
the Judgment arrives
"having no works to shew." And perhaps this may be
also latent in 1 Jn iii. 21 eav ij Kapdia p.ri KarayivtbaKri, " if our heart be not found
tpya

TreTrXripufMeva.

\eyri tis 2x eLV ^P"t a 5e

p.rj

condemning its" (although there a special preceding context may influence the
meaning of the words).
2
Except in xix. 35 where D is missing.

381

TENSE

[2526]

heart be troubled... I have told you before

come to pass, ye may believe."

it

come

to pass, that,

when

it is

vi. 29 (Jesus to the mul[2526] "Ira with present of Tna-Tevw

Feeding of the Five Thousand) "This is the work
:

titude, after the

of God, that ye believe on him whom he hath sent,"

to the disciples, on the night before the Passion) "I
it

come

xiii.

tell

19 (Jesus

you before

when it is come to pass, ye may believe that

21 (Jesus to the Father, in the Last Prayer) "That they
in us, that the world may believe that thou didst send

to pass, that,

AM," xvii.
also may be
I

xix. 35 (The evangelist) "And he knoweth that he saith true,

that ye also may believe," xx. 31 (The evangelist) "These [things]
are written that ye may believe that Jesus is the Christ the Son

me,"

of God."

[2527] From a comparison of these passages it appears that on

first occasion when our Lord uses the phrase, the present (vi.
29)
"
employed it is the work of God that ye believe on him whom

the
is

But the multitude,

he hath sent."
kind of

"
belief,

"that we

believing" not

see

may

"

and believe

in their reply,

believing on

thee."

"

and

speak of an inferior
in the aorist

(y\.

30),

Again Jesus, when speaking

of what takes place for the sake of the disciples or for the sake of
the multitude that their faith may be strengthened (xi. 15, 42, xiv. 29)
uses the aorist, but when He speaks similarly to His disciples with

addition

the

words "that

of the

AM"

(xiii.

19),

apparently

He

uses the present, which is also used in

the only instance (xvii. 21) where the phrase occurs in Christ's Last
Moreover the evangelist himself, though he uses the aorist
Prayer.
in mentioning belief as the object of the labours of John the Baptist,
indicating a higher faith,

resorts to the present

and water from

have been the
tion that

the

it

is

when he

Christ's side,

attests (xix. 35) the mysterious

blood

and when he closes what appears

to

2) with the declaradraught of his Gospel (2431

written "that ye may believe that Jesus is the Christ

first

Son of God."
[2528]

The

subjunctive of
lot
which the

conclusion

7r<.o-Tu'w

to

is

that

the author prefers the present

faith
that kind of faith

denote a continuous

Son of God prays and His evangelists labour.

The

of course represent a genuine belief, but it is belief in its

entrance or first formation, as when the man born blind says, '"And

aorist

who

may

is

he, Lord, that

I may

[at once] believe

on him?"

This con-

clusion may throw light en the disputed reading in the Lpistle,

Ami this is his commandment that we should believe (fvo TriaTevo-uifxev)

382

AORIST AND PRESENT SUBJUNCTIVE

name

the

of his Son Jesus Christ and love (aya7rw/uev) one another

If the aorist
initial

[2529]

is

genuine, as

the

faith,

that

faith

entrance into the Church

believe the

2
,

is, it

probably
connected
is

seems intended

and the meaning

to

."

denote

with baptism and with

" that we should
[first]

is,

name 8 ... and [then habitually] love one another."

The meaning attached by John to the present subjunctive

[2529]
(not only of

"
"
but of other verbs such as
know,"
love,"
and the emphasis that he lays on this grammatical

Trio-reu'w

"remember")
distinction,

it

are illustrated by the fact that

occurs (in connexion

it

with iVa) in the Discourse and Prayer on the night before the Passion
more often than in all the words of Christ up to that time. That is

because the Saviour is represented as so frequently expressing His

"
that they
care for the permanent future of the Church
may be doing"

He

has done, that they

"

be

"

may be growing
may be beholding" the glory of the Son with the
knowledge"
"
Father, and, above all,
may be loving one another*."

as

may

remembering"

"

in

Here XAC read Tn.aTevuip.zv. But the authority of B

[2528 a] i Jn iii. 23.
Moreover the naturalness
deservedly great on the use of this particular word.
of a tendency to conform the mood of iriffrevu to that of the following dyarrui/xev
1

is

lessens the weight of the evidence of XAC.

[2528 b~\ Similarly, in the Epistle, the aorist subjunctive is connected with
purification, taking away sins, and being called the children of God (1 Jn i. 9,
iii.

1,

5),

but the present with the duty of loving, keeping

walking therein

(1

Jn

iii.

r,

iv. 21, v. 3,

edv <pavepudrj cx^ee irapprjaiav

avTov, there is reference to a definite

'iva

k.

also

/X17

ai<Tx

Jn

and 6

commandments and

action) "that
3

[2528

c]

&

moment and

we may
As TTwrevw

name " would seem

Jn

ii.

28

o.vtov ev rrj wapovcria

to a definite action

T V S Kplcrews implies a state of

be found possessing boldness."

TV

'

& 7r

Q>p.':V

forward boldly" as distinct from "shrinking back ashamed":

Trapprjaiav ^x w /" ,/

In

[bis)).

mind

"coming

Jn

iv.

17 iva

(not a definite

tlv'l is

weaker (1480

to be intended to

foil.) than tt. eis nvd, so "believe the

denote something more rudimentary than

"believe on the name."

4
[2529a] It may be urged that in xv. 12, 17, the words "that ye may be
But they recur, in
loving one another" occur as a precept, not as a prayer.
effect,
aiiTuis.

as a prayer in xvii. 26 iva y\ dydirr] -r\v riydwrjcrds ,ue ev avrocs 7) Kayib iv

The greater part of the requests of Jesus for the disciples are expressed

with the phrase iva

uxrtv

which occurs

in xvii.

11,

19,

20,

21, 22, 23, 24, seven

meaning that the Church, becoming one with the I AM, may BE,
may be essentially and eternally existent. Other requests, for them or for the

times, perhaps
i.e.

world, are expressed by xvii. 3 yivwaKcoai, 13 x w<JI v 2l Turretr), 23 yivwcxKrj,

24 dtwpuoiv. On the other hand the action requested from the Father is expressed
by iva with the aorist subjunct. xvii. 15 rr}py]<rrjs.
-

3*3

>

TENSE

[2530]

(77)

"Ina

In

mh

atto6nh'ckh

(vi.

50, in

"This

50 (W.H. txt)
[2530]
down from heaven that a man may
diroOdvi)),'' W.H. marg. has dTrodvrjo-Kr].
vi.

has this reading.

But

d-jroOavrj is

under no such suspicion.

Codex B)
is

the bread that

eat thereof

Codex B

is

is

coming

and not

die

(/*>?

the only ms. that

suspiciously easy, dtroOvrja- /07 labours

is
nothing on the surface of the

There

and nothing in Greek usage generally, that would cause

a scribe to correct the aorist to the present.
Moreover, B is almost
context,

the

sole

some

authority for

of the present subjunctives that are

1
If B is right, the
undoubtedly a genuine characteristic of John
"
meaning is
may eat thereof and may not be [any longer] under
sentence of death."
Later on, Christ quotes a Psalm that contains
.

a similar expression, "I said, Ye are gods and all sons of the Highest:
but ye are tinder sentence of death as [mortal] men (v/xeis 8k Srj ws
"

dv6p<DTroi d7ro0v7]a-KTe)-

where the meaning might be "destined to

death," but the notion of a "sentence" is favoured by Deuteronomy

" He that is under sentence
xvii. 6
of death (o diroOvrfo-Kwv) shall be
on
of two or three witnesses."
to
death
the
evidence
(diroQavelTai)
put
A " sentence " seems also implied by Ben Sira, " From a woman is
the beginning of sin, and on account of her we are all under sentence
"

"

As in Adam all
of death (dirodvri(TKoix.ev) and perhaps by St Paul,
are under sentence of death (airodrnjo-Kovo-i) so in Christ shall all be

made

alive ."

These

facts indicate that

W.H. were justified

in giving

and but little

d-rroOvrja-Kr) a place (at least) in their margin
4
evidence would be needed to entitle it to a place in the text

to

more

1
[2530/7] Great importance must be attached to this fact, and to the untrustworthiness of D, for example, which regularly (2524) corrects the pres. subjunct.
of Triffrevio with 'iva, in Jn, to the aorist.

2
a

Comp.

x.

34 >w

quoting Ps. lxxxii. 7.

Cor. xv. 22. kirodvqvKw, in Gk, would often mean, not
" I am
" I am on the
point of dying," but
English by

ei7ra deoi iffre

''

[2530/'] Sir. xxv. 24,

what we should express in

on the point of being put to death" or "on the point of being executed" as in
S. xx. 32 "wherefore should he be put to death ('iva tI airodv-qcrKei)}" and
Susann. (Theod.) 43 airot/vrjcrKW fxr) iroirjcracra fxridti> wv ovtol iwovripevaavTo k<xt
1

[2530f] It is true that li cannot always be trusted as regards aorist and

or e, but this is not
present subjunctives where the c of the aorist comes next to c
the case here, and the difference between -Ov-qoKri and -davy could not be the result
4

of scribal error.
is
[2530r/] In accordance with the use of awo6vr)VKu above-mentioned, "he
under sentence of death," the phrase might be applied to an apostle on the point
of martyrdom (comp. 2 Cor. i. 9 "we have had the answer (marg. sentence)

3*4

AORIST AND PRESENT SUBJUNCTIVE

(6)

[2531]

With otan
It

[2531]

somewhat misleading

is

to say that in

which very rare as

present subjunctive
" usually indicates an action of frequent
is

any particular time

No

."

N.T. orav with

compared with

the aorist

recurrence not limited to

doubt, this construction

is

used sometimes

with actions of frequent recurrence, such as "eating," "praying" etc.

but orav with the present does not lay stress on, or imply, frequency.

It refers to coincidence

going on," or

"

at the

of time ("during the time when this or that is

This is seen
this is beginning").

moment when

where the action

clearly in cases

is

not of frequent recurrence, as in

weep and mourn... when they are watching

"they
of her burning, standing afar off,"
the
smoke
(otolv /SAeVwcriv)
1 Thess. v. 2
the Lord so cometh as a thief in the
"The
of
day
3
Rev.

shall

xviii. 9,

momeni\ when they are saying (otcu' keywaiv)

sudden destruction cometh upon them,"
then
safety,'
1 Cor. xv. 24 "Then
[cometh] the end [the hour 0/ consummation]
when he [Christ] is delivering up (Irav irapaBiSuj) the kingdom 2 ."
night.
'

For

[in

the

Peace and

This applies to one of the three 3 Johannine instances of otuv with

present subjunctive,

of coming (orav

understanding

{airoKpi.ua) of

appointed

vii.

27

"The

(lit.)

no
epx^rai)

one

Christ

when he

is

in the act

be found, in that
whence he is coming 4 ."

(ovSeis yivoj'o-Kei)

is

[to

crisis]

death in ourselves," and i Cor. iv. 9 "the apostles last, as men

On the other hand oik d-rrodurjo-Kei. might be said of a

to death").

martyr "not appointed to death" or of one whose sentence was remitted. Thus the
saying about the beloved disciple of whom it was reported among the brethren
" he is not to die
to Peter,
(ovk airodv7)<TKei)" (in apparent antithesis
(Jn xxi. 23)
who was to be crucified) might be connected in some way with various traditions
to punishment that would have
relating how the disciple was actually subjected
been naturally fatal, and how he was miraculously delivered from it.
1

[2531 a] Winer,

p.

387.

He

adds "or

else represents

where
simply as an event (1 C. xv. 24
See next note.
aorist conjunctive)."
itself is future

[2531/']

it

something which

in

stands by the side of the

Cor. xv. 24 orav Trapa5idy...bTai> KaTapyrjo-rj

"when

he

is

delivering

when he has brought to naughty "Orav fxeWri is connected with the Day of
Consummation in Mk xiii. 4, Lk. xxi. 7, and with the sounding of the seventh
trumpet in Rev. x. 7 but not much stress can be laid on these instances of the
up.,

aorist
pres. subjunct. as the

e/j.e\\-r]ira is

not used in N.T.

orav iv t<2 koo-/jlu> cS, because w may be

[2531
In any case the meaning there is
regarded as either pres. or aorist subjunctive.
not " Whenever I am in the world," but "during the time when."
4
all refer to what will take place in
</] The four instances above quoted
:;

c~]

"Three," excluding

[2531
a future day of retribution.

a. vi.

The

ix.

last three refer to

385

what

is

commonly

called the

25

TENSE

[2532]
[2532] "Orav ayuio-iv

7rapaSiSdi'Ts in

vfj.as

to orav 8c flacf>ep(D(Tiv v/xas in Lk.

n-apaSwcru'

has the aorist) and

when men

is

Mk

xiii.

1 1

is

parallel

(where the parallel Mt. x. 19

better interpreted "7>z the hour of
ii

xii.

are

leading you," than "whenever, as may often

Elsewhere orav, in connexion with other verbs, may
happen."
mean " in the moment when " ye are beginning to " pray," " fast "
etc., and so in Mt. xv. 2 "They do not wash their hands just when
trial

1
they are beginning to eat (orav aprov iaOiwcriv) ."

Day of the Lord, as to which the prophetic present indicative might naturally be
used in the principal verb, and this would favour the sympathetic use of the
present subjunctive in subordinate verbs.
" At the time
[2532a] See Lk. xiv. 12, 13

a dinner or feast" etc.,

Mk

comp. Mt.

vi.

2, 5,

6,

when you
16.

are

This

is

making

(orav iroiys)

perh. the

meaning of

25 (pres. indie.) orav or-qucre wpoaeuxofievoi. "at the moment

in the act of prayer" and of Lk. xi. 2 orav Trpocevx^aOe "at the
xi.

when ye stand
moment when

up
ye are praying, say as follows." This runs into the meaning of "whenever ye
"
pray": but at the moment when" is better in some respects, because it suggests
a precept to remember to do this or that at the moment 'when one is beginning to
do something else. In Mt. x. 23 orav 5e SiuKuaiv, better sense is made by "as
soon as they begin to persecute" than "as often as they persecute," or "whenever

they persecute" though the latter is of course a possible rendering.

[2532/'] In Mk xiv. 25 (Mt. xxvi. 29) "until that day when I am drinking (orav
It seems to be of the
ttLvw) it new with you," D reads wiw in Mt. but not in Mk.
nature of a prophetic present after orav, used in connexion with the Day of the
Lord, as in 1 Cor. xv. 24 quoted above. The only possible instance of orav with
indicative in Lk. is Lk. xiii. 28 marg. orav otparde, in connexion with the Day of

Judgment.
'

1
r
[2532 c] Lk. xi. 36 el ovv to awfxa crov o\ov cpwrivov, p.rj x ov M^pos tl gkotlvov,
&ttcu (puiTivbv o\ov dos orav 6 \^%vos (marg. +v) rrj aaTpcurrj (purify <re is so difficult

" the best western mss.

ii.
p. 295)
(Dade ff ir) simply substitute
Lk. xi. 35 6," and SS has "Thy body also, therefore, what time
no lamp that shineth, becometh darkened; so what time thy lamp
'

that (Burk. vol.

Mt.

vi.

there

23

is

15

in

for
it

becometh

bright, it shineth for thee."

recognising (1) that <purifa almost always

"dawn on" (not "shine

especially applied to the light that

on"

light"

passage warns those

who have

against quenching their light.

a lamp"

in

\ap.irpaiot.v

any alleged
acrTpairatai.

Gk

or

The

may be removed by
up" "bring to

to light

"steadily enlighten") and that

dawned on

been

difficulty

means "begin

Christians in baptism.

leb. vi. 4)

"once illuminated

The

it

is

present

(4>wTi<TdivTa.s)"

does not mean "the steady light of

passage, and certainly not in Aesch. fragm. 372
(2) Wo-Tpair-q

\ap.wdSui>

crd4i>ei

where

is

it

applied

to

the

blazing or

In Lk. it is applied to a lamp newly

flashing torches in the Eleusinian mysteries.
(3) In Lk. the content speaks of 'kindling (o^oj),"
brought into a dark room.

Mk

and darpairi) refers to the first

(px Ta 0" mto a room
who are in the dark room. (4) "Ora* with pres.
Then the sense will be that, if
subjunct. may mean "just at the moment when."
the believer, after receiving the light, keeps it unquenched, he will be entirely
in

of a

lamp "coming

"flash" of the

light

on those

386

AORIST AND PRESENT SUBJUNCTIVE

[2533] "Orai/ dik-qre ill
as often as you like.

i.e.

[2534]

"
may mean whenever
But it would also make good
meaning, in effect, "The poor

Mk

xiv. 7

"

ye will
sense to

understand the passage as

ye have
always with you and ye need not wait long to do them kindnesses,
the
ye are able to do them good in the very moment in which ye form

wish

to

do

it:

but

me

In Lk.

ye have not always."

"

Whenever the strong

xi.

21 orav...

man

the meaning is not,

guards,"
but ''During the time when the strong man is guarding his court his
possessions are in peace," and this is contrasted with the aorist ("but
(f>v\da-ay,

when

(e-frar 8e)

the stronger

man comes and conquers

(vlkiJo-tj)

him

")

which describes a single act 1

[2534] In the Pauline Epistles,
.

it
makes very good sense to
meant to say to the Corinthians " \_In the
very hour] when 1 am weak (oVav yap do-0eva>) then am I strong," and
"we rejoice [in the very hour] when we are weak 2 ." So, too,
1 Cor. iii. 4 orav
yap Xiyrj tis does not mean "As often as a man
the
but
"In
very moment of saying" and the meaning is that
says,"
a man stamps himself as "carnal" in the very moment when he says

suppose that the Apostle

"I am of Paul"

or

"I am of Apollos 3 ."

In

Rom.

ii.

14,

the

even as at the moment when the lamp enlightens him with the flash [of its
W.H. marg. eV, the reading of B, is probably correct, being a
literal rendering of the Semitic original, as in Job xxxiii. 30 "to be enlightened
with the light of the living," A and Theod. rod (pwriaai avrcij iv (puiri favrwv
(LXX diff. but ip (purl).
[2532 </] Comp. Epict. iii. 17. I orav ti rrj Wpovoiq. eyKaXys, iwiUTpacpyjdi....,
"
" Whenever
When, at any moment, you are in the act
i.e., not,
you accuse," but
of accusiiig Providence, turn and reflect and you will recognise that things have
happened according to Reason."
[2533 n] In Dan. iii. 5 "at what time," LXX has orav where Theod. has 17
" At the instant when
av
because the
but
light,
first

coming]."

dipq.,

meaning

aKoicr-qre follows,

ye

is,

have heard the trumpet you must obediently pay worship."

[2533/;] In Ex. xxi. 7, Lev. v. 15, where the Heb. has "when," LXX has edv
There is sometimes little difference, in a
(with aorist subjunct.), but Aq. orav.
legal enactment, between
shall have sinned."
-

that

[2534 a}
is

insisted

Cor.

on

xii.

(lit.)

"When

a soul shall have sinned" and "if a soul

It is the simultaneousness, not the frequency,

of "strength," or the "rejoicing," along with
perfect in weakness," i.e. in the midst of physical

10, xiii. 9.

the perfection

(2 Cor. xii. 9 "made

weakness, not by driving it away).
3
So 1 Cor.
[2534/'] Comp. 1 Thess. v. 3 orav \4ywmv quoted above (2531).
ll
xiv. 26
[fnst] when ye are assembling [for sacred worship] (orav ffvvepxwde)

weakness

and ought to be thinking of Christ and of Christ's Body, the congregation each
one is perhaps thinking of himself 'I have a Psalm,' 'I have a Doctrine,' 'I have
a Revelation.' [Have done with this !] Let all be done to edification." This
appears to be the meaning of the passage.

387

252

TENSE

[2535]

is "At the moment when

(orav) Gentiles... are doing {ttolwctlv)
force
of
nature
the
works
of
the Law, these though nominally
by

meaning

without

Law

include

all

are really

Law

The

to themselves."

foregoing remarks

the non-Johannine instances of orav with present subin

N.T.
and they indicate that (having quite a different
junctive
;

meaning from

60-a.Kis

"as often

idv,

"whenever

as," or

")

it

em-

phasizes, not frequency, but simultaneousness.

[2535] Of the Johannine instances, vii.

Ipxqrai has been explained above (2531) as

of Deliverance] when the Christ

orav

yvvrj

rj

tikttj

orav 81

27

<5e

meaning

XP'O"? orav
"
[in

the

Day

of coming." In xvi. 21
the contrast between the two

in the act

is

yei'vrjo~i],

"

[in the critical hour] when

giving birth to a child she hath sorrow -but when she hath
The
given birth to the child she remembereth no more the sorrow."
only other instance in the Fourth Gospel is viii. 44 orav Xa\y to

tenses indicates that the

she

is

meaning

is

Ik

if/cvBos

Twr iS/wv XaAei.

This

is

exactly parallel to the Pauline

quoted above (2534) "In the very act of

saying so and so, do ye not prove yourselves to be carnal?" So
"
in the very act of speaking that which is false
here, the meaning is
he speaketh out of his own (2728)," proving himself a liar.
There is
one instance in the Epistle, 1 Jn v. 2 "Herein do we understand
warning

we

that

when

to the Corinthians

(oTav)

we

mandments,"

are loving

where

the

God [/ mean,
God and [when we] are

are loving the children of

writer

is

insisting

simultaneousness of the fulfilment of the First

of the Second

on

in the

moment]

doing his comthe

necessary

Commandment and

2
.

[2534c] '0<t&kis idv occurs in 1 Cor. xi. 25, 26, Rev. xi. 6. 'Edi> with pres.
"
whenever" in
ix. 457 "whenever
subjunct. might almost be translated
thy
foot causes thee to stumble... whenever thine eye causes thee to stumble...,"

Mk

Mt.

v.

23 "whenever thou art offering thy gift," Mt. xv. [4 "whenever the blind
But in orav time is expressly included, and the emphasis on

lead the blind" etc.

time differentiates orav from idv where both are used with the present.
2
[2535a] 15ruder gives 17 as the total number of instances of orav

in |n.

Of

an- followed by the aorist subjunctive, 3 (as above) by the present.

One
There is only one in the Epistle (as above). The
is (ix. 5) orav iv rqi k6<t/xijj ui.
suggestion of a Day of Judgment or hour of crisis, apparently conveyed by orav
these,

1/,

pus. subjunct., accords with the similar association of the pres. subjunct., with
In Philo i. 96 A16 Kai 'Aapi)v orav reXfurqi (rovriffTiv tirav
(2521
3).
rtXeiw Orj) eh "Up, 6 iart. 0tDs, dvip^erai, if the bracketed words are not a gl"^.
" when he is /';/ the act
the meaning may be
of attaining the end through death
ith

idv

fj.rj

{that

is,

has been perfected)!''

388

MIDDLE

[2536]

Voice
Middle

(i)

Aitoymai

(a)

[2536] AtroC/Ltat in N.T. generally means "ask for myself," "ask

a favour," and can almost always be thus rendered in the Synoptists 1
In LXX, the usage varies in different books 2 and also in different
.

On the whole, the active is used colloquially and for ordinary

4
but the middle in petitions for
asking of "food," "money" etc.
5
blessings from God, or for favours from a king, or in elevated style
mss.

Variations can generally be explained as in Isaiah, when the prophet

says "Ask as a favotir for thyself {alr-qaai creauTw) a sign," and Ahaz
"
I will surely not ask (ov /xyj
The prophet emreplies
air^'aw)."

phasizes "as a favour for thyself" the king emphasizes the negative,
"I will not ask," i.e. not ask in any way 6
From meaning "ask
.

a favour," the middle

"

as in Ps. xxvii. 4

came

One

to

mean "ask

thing have

"ask earnestly,"
from
{f\Tf]<ra.^.y}v)

specially,"

earnestly asked

the Lord," and Prov. xxx. 7 "Two things do I earnestly ask {alrov\xa.i)
from thee."
The Epistle of St James implies that Christians

[2536a]

xxvii. 20,
parall.

58,

Mt.

Acts

Mk

vi.

Lk.

xxiii. 23, 25,

24,

x.

25,

38,

(which somewhat

xxi. 22

often in a bad sense

xv.

In

52.

S,

Mk

differs)

Mt.

43,
xi.

xiv.

7,

xviii.

24 Trpocreuxeade

has air-qa^re ev

/cat

19,

xx. 22,

alrelvde, the

tt\ -rrpocrevxy.

Alrovixai

"

asking a favour" that ought not to be granted as

also in Mk vi. 25 (the asking for the head of John the Baptist).
Airou/j-ai does not
occur in the Pauline Epistles, exc. Eph. iii. 13, 20, Col. i. 9 (and caY^w only in
in

Cor.

is

i.

22).

[2536

vi. 7,

1 K. iii. 11 rjTrj<TU}...ovK yrrjcro}

(3 times). ..d\\'
ovk rjT-qau (twice). ..nal iJTTjaas aeavrtZ.

Comp.

[2536$]
parall. 2 Chr.

i.

LXX has active,

A middle.

In Judg. viii. 26,

has active, but

c]

12, 13, txt.

but

yrrja-co

with the

In Dan. (Theod.)

middle.

[2536 </] Ex. iii. 22, xi. 2, xii. 35, xxii. 14, Judg. i. 14 aypbv (but contrast
So Ps. lxxviii. 18,
Josh. xv. 18), v. 25 vfiwp, viii. 26 ivwria, 2 K. iv. 3 aKevtj etc.
cv. 40 of asking food, 2 S. xii. 20, Lam. iv. 4 aprov (but, in the elevated style,

Wisd.
5

22

xix. ir yrrjcraPTO eSea/naTa TpiKpr/s).

[2536

is
always used in
and always (4 times)

Airoufxai (not aired))

6']

(bis), iii. 5,

10,

(freq.) etc.

Mk

K.

e.g.

K.

ii.

15,

20

(bis),

in Joshua.

12.
In
vi. 22
4, dramatically, Herod Antipasdoes
[2536/] Is. vii. 11
not dwell upon the fact that he is giving Herodias a gift for herself, but simply
with royal munificence aiTqabv p.e 8 eav ^Atjs and otl edv /j.e alrricrrjs.
But
says
Herodias, with her mind full of the favour she may ask for, says to her mother

" What
favour

expresses

it

am

"

ask (H aiT-^crw^at) ?
Mt. xiv. 7 dovvai S eav airriarjTai
historically, "to give her ivhatever favour she might ask (8 eav
to

airrj(T7)Tai)."

389

[2536

VOICE

(i)]

formally the Lord's command "Ask (aiYeiTc) and ye shall

"
ask
receive," but that they did not obtain because they did not
T
or
rather
T

ahelcrOat
"asked
^"*
f"7
they
v/jlcis)
earnestly" (ovk X
fulfilled

"

but

earnestly

wickedly

aWdcrde)

(kolkws

was natural that

It

between the middle and the active should be made

by Christians in the first century. For, whereas Mark and Matthew
"
contain a precept about
asking earnestly,'''' airovficu, the result being
distinctions

2
conditional on "believing ," Luke omits this precept altogether and
merely agrees with Matthew in the unconditional precept "Ask
3

and

it shall
be given to you ."
[2536 (i)] In the Last Discourse and in the Epistle, John, as will
4
adheres (thrice) to Matthew's and Luke's active,
appear below

(an-en-e),

1
3 "Ye have not because ye ask not earnestly (did to ^77
[2536^] Jas iv. 2
aheladai vp.as) ye ask (atretre) and ye receive not, because ye ask earnestly in an
evil spirit (5i6n /ca/cois aire'iade) that ye may spend [money] on your pleasures."
:

See Mayor ad toe. and his collection of passages from Justin and Hennas
8 H av...
containing airiu) and afrovixai in juxtaposition, e.g. Herm. Vis. III. x. 7
carets aTroKaXvxf/eis... ; (3\4we pd] wore ttoWol aiTovfXvos...Kvpie, touto /xbvov airovfxai.

Herm. Aland, ix. 1 8 insists on the need of "praying earnestly without distraction" (airov .dbiaraKrw;) and uses the middle about nine times, only twice
Mayor suggests alrr/ar} in ix. 4 eai> dSto-Td/crws alr-qaris.
falling into the active.
But if that is to be altered, must not we also alter ix. 7 to. airrjLiaTd aov a airels
.

"ask

natural that in a string of exhortations using the middle airovp.ai,

atrew simply "ask"
should be sometimes used

I s it lnot

\rf^V

earnestly,'" the active,

in clauses describing the spirit in which

to petitions "asked" in that spirit?
2

/cat

one

is

to

"ask," or promising a reward

Mk

xi. 24 irdvra baa wpoaeijxecrde tcai aire'iade, Tnarevere on e\d/3ere,

Mt. xxi. 22 iravTa baa av alr-qa-qre iv 7-77 wpoaevxv iriareiiovTes
after the withering of the fig-tree.
Lk. omits both the miracle and this

[2536//]
'iarai

v/xiv,

\r)p.\peade,

comment.
3

Sermon on the Mount), Lk. xi. 9 alrelre /cat doOriaerai vp.iv.

Apart from xi. 22 baa dV aiTrjarj rbv debv addressed by Martha to
10 Trap' i/xov ireiv airels... av av
Jesus, and from the Samaritan dialogue (iv. 9
7?r7?o-as avrbv) the two voices occur as follows in Jn and 1 Jn
4

Mt.

vii.

[2536

(i)

7 (in the

a]

Active

xiv.

Middle

12
14 6 Triarevojv ...Troir/aei...
av alrrjarjre (niai'g. alrfjre) iv rip
dvb/xari fiov rovro woir/ov Iva. bo^aadrj
k.

Sn

6 waTrip iv

tu

idv

vltfi.

iv tu> ovbuarl fxov

xv. 7 (av /xelvr)re iv e/xol

fxov iv vp.lv fxelvrj, 5

ri alr-qaytri [/xe]

rovro

(marg. iyw)

woirjao).

xv. 16

k.

vllwv pivy,
alrrjre) rbv

HdrjKa
'iva

i'/xas 'lva...K.

on av

waripa

iv

6 Kapirbs

alrria-qre
rip

(marg.

6vbp.arl fxov

8(p Vp.1v.

390

yevrjaerat

vfx.iv.

K.

ra pr)fxard

idv OiX-qre alr-qaaade

MIDDLE
"ask" when
the

using

"asking" with

connects

he

But whenever

"having."

"

active,

(five

or

"receiving"

with

represented as
added in the context, thus
Christ

times)

"
my name

in

[2537]

is

is

When John for the first

excluding selfish or arbitrary asking.
time uses the middle, he seems, for the moment, to countenance

"
ask for yourselves whatsoever
the most reckless asking of favours
"
if ye abide
but
is preceded by
this
ye will (a lav diXrjTt aiT^]oao6e)
in me and my words abide in you."
And how can the words of the
,,

own "words" abide

disciples ask recklessly or selfishly "if" Christ's

and on

in their hearts

their lips?

" If
John's way of saying
not subjective ("believe") but

This

is

Only it is
ye steadfastly believe."
"
stand
in me and
If
fast
objective
ye

I stand fast in you."

As
"
what
he
does
of
or
favours
ye will,"
"asking
"asking
not say "ye shall receive" but u it shall be done for you" resembling
Mark's tradition (2536 h) as distinct from Matthew's. In the Epistle,
:

regards this

"asking of favours"

this

and the

"

result

is,

it

not,

to be

is

to the will of

"according
"

shall be done" but

He

God,"

heareth us."

'AnOKpiNACBAI

(/3)

[2537] 'A-n-oKpLvofxat is twice used by John in the first

middle (instead of the much more frequent aorist passive)

passage that describes the

xvi.

dwati

23

4 dv n

v/juv

ev

ry

Jn

0]

ecos

6vbfj.arl

fiov

<x7r'

Jn

on

i'/uiv

ev

llov

ovb/uari

iii.

21

vfi&v

22

edv

77

ixelvg

rrj

airrjaeade,

"

persecute
ev

rjp.e'pa

ov

Kal

ru>

\eyoo

eyu) epiorriaw rbv irarepa irepl

avrbsyap
v. 14

Jn

the

"

k.

6 irarrip <pi\ei vfia.% on...

avrrj early

V v exofiev irpbs avrov, on edv

Kara rb deXrjfia avrov aKovei

Kapdia fxrj KaraytVibaKr] ira.pp-qalav ^x o /JLV

npbs rbv 8e6v, k. 8 dv airQ/xev \ap.[3dvofiev

26

xvi.

dpn

'

alTeire Kal \rjfitpeade.

(i)

attempt of the Jews to

alrr\ar\re rbv iraripa

ovo/mari fiov

ovk yrrjaare ovSev ev rui

[2536

first

aorist
in

77

Trappr/ala

ainifieda

rffiGiv.

avrov.
v. 15

{{>)

r& alrrjixara a

[after oiba/xev

7]rr)Ka/j.ev air

on]

exo/J-ev

avrov.

v.

Jn

aKOvei

r]ini2>v

15(a)
6

edv

K.

edv

on

oioafiev

airwfieda,

otda/xev

on...
I

Jn

v.

16 edv

ris

l5t]... alrr;aei, k.

duiaei avru) farjv.

[2536

(i) c]

In

xi.

22 oaa

dv

alrrjari

rbv debv

8<i>aei

aoi

0e6s,

Martha

is

probably described as applying to Christ, from her own point of view, a word
never applied to Him by the evangelist; and the middle "ask for thyself," or "ask
earnestly" or "ask as a favour" emphasizes her error. Similarly (1728/) she uses
the word (pi\ew to describe Christ's love of Lazarus, whereas John uses ayairdw.
Whenever Jn connects "ask" and "give" elsewhere in his own language or in
that of Christ, he uses the active, iv. 10, xv. 16, xvi. 23, 1 Jn v. 16,
accords with the Matthew-Luke Tradition (Mt. vii. 7, Lk. xi. 9).

391

and

this

VOICE

[2537]

(v.

tovto iSiwKov) Jesus.

It was for an act of healing on the
"
made
It
a.7iswer
Jesus (v. 17)
(a7re/<pu aro) to them...."
then said, " On this account therefore did the Jews seek rather
6

Slo.

Sabbath.
is

to kill him,"
KpiVa-ro)."

only here.
"

Greek,

and again

19) "Jesus therefore

(v.

made answer

(a.Tre-

occurs in John more than 50 times, but aVeKpiVon-o

must be rendered according to its frequent use in

'A-H-expiOr)

It

made answer

to the

as a legal term, regularly

charge"

means

"

made

'O Blwkwv,

his defence."

"

the pursuer," in the Scotch sense,

and the verb often means " prosecute."
No

the prosecutor ;
doubt, John means "persecute" here; yet he means persecuting
with charges of blasphemy implying threats of " prosecution," so that
"
made his defence " is particularly appropriate to the context, where
i.e.

a charge

being brought against Jesus for the first time in this

is used
only once in the Acts (iii. 12), and

is

'AireKpaaTo

Gospel.

"
it introduces a
to all the people," not directly
speech of Peter
of the nature of a defence, but rather an attack upon the Jews for
Yet indirectly it is of the nature of a defence or
killing Christ.

there

In Mark and Matthew it is used only negatively, describing

the refusal of Christ to " make a formal defence " on the day of His
apologia.

Luke has a parallel use of

But Luke also uses the

trial.

stances 1

it

in

somewhat

aorist

similar circum-

middle once more con-

cerning the public answer given by John the Baptist "to

Mk

[2537 a]

drin) (Mt.-Lk.

all

[men]

xiv. 61

diff.)

ouk aweKpivaro ovoiv (of the silence before the SanheMt. xxvii. 12 ovdev aweKpivaro (of the silence before Pilate)

Lk. xxiii. 9 (of the silence before Herod). These

(Mk-Lk. different)
must be contrasted with the frequency of the aorist passive form awoKpideis
;

the Synoptists.
[2537/'] In

"

LXX,

is

awoKplvacrf>ai

extremely rare.
1
K.

Muses spake and God answeredhim by a voice,"

Solomon
avrw

his son," aweKpivaro,

6 wpo<prjrrjs (not in

1".

."

etc.

Aq.

Heb.,

inquired of a soothsayer), Ezek.

iverelXaro,

occurs in Ex. xix. 19

It
ii.

"

Chr.

He [David]

x.

" Samuel made answer to Saul

"

reported the mattery

to her own question,

11

ix.

facts
in all

13
"

k.

charged

aweKpivaro

when

the latter

In Judy.

v.

29, of

LXX

mother "making answer"

has dwio-rpe\f/ev
Mic. iii. 11 "the priests teach for hire," has
X670LU, but A aweKpivaro ev p-fi/jLacriv.
the imperf. middle dweKplvovro, Aq. Theod. {(pwrifrv, where
perh. took it
Chr. x. 13) to mean oracular response.
In none of these instances does
(as in
Sisera's

LXX

the middle

notion

11I

different
-

mean " make answer

to a

charge"

publicity, or oracular response,

from lh.it of awoKpidyvai.

[2537

c]

Lk.

iii.

10 aweKpivaro

but in each of

them there

is

some

or solemnity, so that the meaning

\eywv waciv.

is

In the account of the trial, Jn

but he represents JeSUS as freely conversing (iirt K r iih]

etc.)
with Pilate up to the moment wlu-n 'date asked Him " Whence art thou?" Then
nol use aweKpivaro.

392

MIDDLE
[2537
or

Under

(i)]

this

IleiAaTos. .^yaycv ew tov

.

which

head

(i)]

convenient to consider the middle

it is

of the active form

sense

intransitive

[2537

in

KaOi(to

'lrjfrovv, /cat ii<a6io-v

xix.

inl (irjjxaTO ?,
1

13 o ovv

concerning

has been suggested in modern times that the verb may be

transitive, as in 1 Cor. vi. 4 toutovs KaOl^n, Eph. i. 20 (W.H.)
Add Hernias Vis.
cyei'/jas avrov K va<pwv /cat KaOicra<; iv St^ia (ivtov.
it

"
makes me sit on the bench to the
4 eyetptt fxe kolI Kadifci,
followed by "and she herself, too, sat (inade&To) on the right."
2.

iii.

in all these the transitive

of the verb

meaning

left,"

But

made clear by the

make it clearer by

is

context (although in Eph. i. 20 some scribes

adding avrov). In xix. 13, avrov might certainly be supplied after
iicddurev if the sense demanded it; but the transitive use of Kadt^u)
1

would be unique in John 2 and the phrase nadta-as em tov /3^aro5,

which occurs thrice in the Acts about a judge "taking his seat on the
;

tribunal 3 ,"

would here be employed

on the tribunal

the accused to sit

judge as causing
needless to dwell on the

to describe the

It

is

antecedent improbability that a Roman Governor even such a one

as Pilate
would place an alleged criminal upon the Governor's own

caused
ancient authority is alleged for the interpretation
The Acta Pilati (A and B) takes the word intransitively;

to sit."

do the Latin

so

it

"

No

seat.

said (xix.

is

an answer

were

translators,

"Jesus gave him no answer

9)

Nonnus

the Syriac, and

word meaning

It is

clear that there

"
(aTrhnpicnv)

to a definite question or questions (as in

i.

22).

about Christ's "not making answer

different traditions

and Chry-

"

at the trial.

avoiding the traditional phrase ovk aireKpivaro, Jn avoids committing himself

against, any one of the three Synoptic accounts.
[2537

or

Some

</]

aTroKpLverai. avro7s

Son of man

the

By
to,

MSS. and versions read direKpivaro in xii. 23 (W.H.) 6 de'lrjaovs

*'
The hour hath come that
\eywv, preceding the solemn words,
should be glorified." It is the occasion of the arrival of the

Greeks and an oracular solemnity is appropriate to the verb of speech. This

might be suggested by the unusual present middle, though not so clearly as by the
'

The

aorist middle.

present

is

AwoKpiverai (pies.) is
probably the correct reading.
(xiii. 26) of Judas Iscariot as the traitor,

also used to introduce Christ's indication

and

(xiii.
1

vi.

tov

[5

38)

[2537

His prediction of Peter's denial.

47 awrjXdev rrpos avrov teal ripuira [v.r. + avrov^...,

1
woi-qawaiv [v.r. + avrov] (BaaiXea, xviii. 12
3 avviXafiov
Kal edijcrav avrov Kai ijyayov [v.r. airrjyayov avrov]....
Conversely

(i)

a]

'lrjcrovv

iv.

Comp.

avrov

apTrd^'eiv

'iva.

in xi. 44 Xvaare avrov k. a<p(re avrov vwayeiv,

-

[2537

(i) /']

which see 2537

3
Acts xii.

Apart from the spurious

He

(ii).

21,

also has (4) Kadrjadai

xxv. 6,

result [of being a consul]?

on a bona (eni

j3rjp.a

viii.

17.

Comp.

some
2

and

om. 2nd.
Jn has xii.

auth.

Kadiaas,

avrov.
[4 eKadiaev,

on

(3) Ka6i'Ceo-9ai.

Epict. iv. 10. 21 "And what is the net

of rods, and three or four times sitting'

Twelve bundles

Ka6iaai)l

393

[2537

VOICE

(ii)]

" KaOLaai makes it dear" that Pilate

prosostom expressly says that
fessed an intention to "investigate the matter" as a judge'.
of a transitive meaning in xix. 13 would
The

suggestion
[2537 (ii)]
not have been worth discussing except for its possible bearing on Mk
xi. 7 eKaOiaev (D Ka(9aei, ^sedebat), Mt. xxi. 7 eVcicaflicrev (D Ka6rjTo),

Here Lk. has a transitive meaning, but

35 Zircf3[{3a(rav.
8e d 'I. ovdpiov
John not only supports Mt.-Mk in xii. 14 evpwv
ix. 9 "riding
Zech.
of
tKaQurev ew avro, but also alters the prophecy
Lk.

xix.

on an

ass,"

LXX

eVi^T^'s,

to

(xii.

15) "seated

"
(ftaflj/'/ievos)

which

There was nothing arbitrary in

accords more exactly with eKaiOicrev.
"
"
word
Hebrew
the
meaning ride in Zechariah is
John's action, for
"
"
three or four times in LXX, and indeed the
sit
also rendered

in which the Hebrew word exists and is used in the Syriac

Syriac
is rendered by Mr Burkitt "ride" in
version of Mk-Mt. here

Mk

doubt that John, in the Entry

7,
into Jerusalem, is writing with allusion to two traditions, possibly
Ka$Laav (trans.) and e/<a0icrev (intr.): and,
arising from variations of
Mt.

xi.

There can be

xxi. 7.

little

made to sit" John supported Mk and

while Lk. adopted the former,
Mt. in adopting the latter, "sat."
Perhaps some tradition followed
"

LXX made in 2 K. xi. 19

by Lk. made the same mistake as the
"
and he sat," LXX koL UdBKrav avrov, A (.KaOtaiv. The spurious
have wild traditions telling how
Gospel of Peter and Justin Martyr
the Jews place Christ on a tribunal or place of judgment
1

[2537

(i) c\

Acta P. (A) 9 tots

ic4\ev<rep 6

U. rbv

(3r)\ov

2
.

Perhaps

eXKvadfjpaiTov

(3r)p.a.Tos

tov dpbvov avrov 'iva iroir)ari drrb(pa<nv

The Lat. vss have
Pilalus velum solvi").
(Evang. Nicod. merely "tunc jussit
all versions (including Syriac) as having
Walton
but
is
SS
gives
missing,
"sedit,"
ov

eKadifcro,

(15)

rbre eKadiaev 6

"sedit" or"insedit."
Chrys.

e&PX Ta

<-

^v

II.

Nonnus has
^ s t&r&fav

eis

apribbpip 5' eKa6r)To XidocrTpuiTip wapa x^PV,

to irpdypa (to 7<xp koMool tovto ibfjXov)

avrov vofxiiyov bvawvnaeiv avrovs.

ovbep.iai> 5e iroir)cra.p.evos i^iraffiv irapablbuxTtv
"
2
2 (LXX)
They ask
Martyr, after ([noting from Is. lviii.
]
[2537

(ii)

Justin

"

me now for judgment," adds (Apol. 35) For indeed, as the prophet
Him along they made Him sit upon a seat of judgment (diaffvpovTes
iirl

us
sit

said,

dragging

avrov eKaOiaav

and said Judge for us." The Gospel of Peter has (3) "Let
the Son of God. ..and they made Him
drag (evpwp.cv corrected into o-vpu/xev)
on a chair of judgment (eK&dicrav avrov iirl xaOibpav KpLosws), saying Judge
mp-aros)

(?)

justly,

king of Israel."

At the same time Jn may also he correcting (1745) a misunderbe eirl rov p-qnaros.
According to
standing arising from Mt. xwii. 19 KaQr)p.4vov
sel
"a
but
"the
tribunal"
tribunal,"
not
up
specially in
was
the
|n,
If the sentence
Gabbatha (comp. Joseph. Bell. ii. 14. 8) outside the Praetorium.
it
could not be done from "the tribunal" inside
was to be
[2537

(i\)l>]

Pwa

pronounced publicly,

the Praetorium, a^ the Jews (xviii. 2S) would not enter

394

it.

PASSIVE

[2540]

some of

these were already in the air at the time of the publication

of the Fourth Gospel, and the author may have desired, while tacitly
thus
refuting them, to use the very phrase that originated them

destroying the error by explaining

it.

Passive

(ii)

(a)

'EnpyBH

[2538] In viii. 59 "They therefore took up stones to cast at him,

but Jesus was hidden and went out of the temple," xii. 36 " As ye
have the light believe in the light that ye may become sons of light.

These things spake Jesus and went away and was hidden from them,"
the second aorist passive kKpvfii] is twice rendered as a middle in
txt and A.V., but as a passive in R.V. marg.
In favour of

R.V.

"hid himself" may be alleged the usage of LXX. But in

means "hide oneself in fear," "crouch," "cower," like

ii<pv(3r)

and Eve

in Paradise 1

LXX
Adam

Such usage appears inapplicable here.

In N.T. the 2nd aorist passive of Kpvirra) is applied to

[2539]

"
Moses was hidden three months," and to
persons in Heb. xi. 23
things in Mt. v. 14 "a city on a hill cannot be hid (Kpvf3i}vai)" Lk.
xix. 42 "but now are they hid
(tupy/St)) from thine eyes," 1 Tim. v. 25
"

cannot

hid

be

(Kpvfiyjvai.)."

Almost

all

the instances

meaning alleged by L. S. may be explained

do not affect the usage of the 2nd aorist 2

of middle

passively, or else they

[2540]

On

the side of the middle interpretation, however,

we

must place Chrysostom, who, though he does not quote e.Kpvj3r] in the
first passage, says "Then He flees back again after the manner of

Comp. Gen. iii. 8, 10, Judg. ix. 5, 1 S. xiii. 6, xiv. 11, Job xxiv. 4,
"
Aq. uses it in Gen. xxxi. 27 why didst thou flee secretly (eKpv^rji tov
"
LXX
is
om.
When
airoSpavai)
Kptiirrw
applied to God hiding His face, Aq. has
Kpinrruj sometimes where LXX has airoaTptyu (? for seemliness) e.g. Ps. xiii. r,
"
Is. lxiv. 7.
In Is. lvii. 17, " face is omitted by Heb. but ins. by LXX airearpexpa
[2538a]

xxix. 8 etc.

to irpbcrumbv

p.ov.

[2539a] KiKpiKparai. Hes. Op. 384 of stars, means "they remain hidden," as
"
absconditae sunt, Ionice pro KeKpvp.p.vat. elcri."
Stepli.
Eurip. Hel. 606 ovpavw
5e KpvTTTeraL

is

much more probably

acpavTos, ovpavip 8e KpinrTerai

"

passive as

lifted out

is

shewn by the context, apOela

of sight and hid in heaven [by the will of

Zeus]": Cycl. 615 Kpinrrerai is awodiav Spvos &cnreTOi> Zpvos, however punctuated,
almost certainly means that the stake is " being hidden " in the embers.
The only
remaining instance is an imperfect middle Babr. 5. 4 expinrTer o'ckov yuiuiiju,
"
rendered by L.S.
ran to hide himself in a corner."

395

VOICE

[2541]

man and

(?)

makes

probable that he uses KpvVreTai as a middle.

it

hides

Himself (KpyVreTai)

,"

where the

parallel "flees"

Theodoras

"

How eKpvfirj ? Not by coiling

explains iKpvfirj thus,
himself up in a corner of the Temple in a cupboard... nor yet by
twisting round behind a wall or pillar, but making Himself invisible
expressly

by divine authority (i^ovaia Oe'iKrj) to those that were plotting against

Him 2 ." In the second passage, Chrysostom twice quotes iKpvfSrj and
twice explains
well as that of
less

it

Possibly vernacular Greek usage, as

as KpvTrrerat.

LXX, may have

caused Chrysostom to prefer a form

associated with "slinking away 3 ": but in any case both these

interpreters take iKpv(3r) as middle.

Some

[2541]
in

which Jesus

himself

away

nD

(i&evo-ev,

explains
substituted by

LXX

for

LXX

v.

ava^wpTycra?.
in

e*ccA.u'w

has been shewn to use

"For

substitutes

quoting,

and

13

multitude

evcwev),

in

as tKpv{f/ev eavrov

it

these two passages by another

described as retiring:

Here Chrysostom,

place."

the

may be shed on

light

is

Judges

d-n-oo-Tptcpu)

Jesus conveyed
being in the
ieK\ivev,

Now

invevai

18.

And

iv.

for Kpv-n-Tw

is

and

thrice

(2538

c?)

concerning

the "hiding" of God's "face."

Thus it appears that "hiding" and
"
"
turning aside are expressions that might be interchanged in this
"
sense.
And, practically, this passage (v. 13) describes a hiding," or
"retiring," as

the midst of
just as

viii.

it.

59 several mss. add that Jesus "passed through

them (SuX6ojv

he was

calls

Chrysostom

In

[2542]

$ia p.eaov ottwi-)"

The

(Trapyjyev oijtojs)."

with one in Lk.

first

and

that

He

"passed away

of these clauses

"

is

identical

"

30 describing Christ's passing through the multitude of Nazareth, when they were attempting to cast Him down a
iv.

That escape is generally regarded as miraculous, and the

addition of such a clause in Jn viii. 59 indicates that the scribes

precipice.

[2540

(?]

wapa.6ip.tvos....

"
iKpvj3r]

Eira (pevyei wa\iv avBpwTrlvws nai KpvTTTeraL iKavyjv 8i8affKa\iav ai'rotj

Cramer prints T6 5
Chrys. does not quote the text with eKpvj3rj.

Kal e^rjXdeu K tov

irapaOip.euos....

Nonnus has

"

iepoD

audpcoTrivus

the middle twice,

36 Ktvder 'loidaltov x o P ov --^ <7as

xii.

tt&\ii>
viii.

59

woiel,
virb

iKai>i)v

di5a<TKa\lat>

irrvxa Kevdero

vrfov,

Cramer ad loc. Origen (on Lk. Horn. 19, Lomm. v. 156) "...sed
Joannis evangelio scriptum est quoniam insidiabantur ei [udaei et
elapsus esl de medio eorum et non apparuit," where the context indicates that he
regarded the event as supernatural.
[2540/']

quomodo

in

[2540*

Phrynichus warns people against spelling Kpvperai with a p, and

Hesychius gives

hpvji6p.tfos

and

vttottItttwv

"clinging," as paraphrases of

"cowering down."

396

irTrjo-o-uv,

PASSIVE
adding
so,

it

[2543]

If
regarded Christ's escape from stoning as miraculous.
"
as
concealed
himself"
Kpv/3rj
miraculously

they must have taken

"was miraculously concealed." In any case, this scribal addition

meaning of iKpvfirj.
the
evidence, we find the usage of LXX and
[2543] Summing up
three Greek commentators favouring the middle "hid himself" but
the usage of N.T. favouring the passive, "was hidden."
The latter
And the passive is also
ought to count for more than the former
or

indicates a desire to explain the

favoured by the context

in the last of the three

Johannine passages

says that the Jews "did not believe" because God had (xii. 40)
"
But some explanation is needed of the motives
blinded their eyes."

for

it

that induced

John

We know

ambiguous a phrase.

to use so

from

charges of cowardice were

brought by unbelievers against our Lord's character and if some of
these were based on variously expressed traditions that He on certain
Origen's

treatise

against

Celsus

that

occasions " hid himself" one way of meeting these charges would be
to report the tradition in such a way as to shew how it might be
Luke had described Christ as " passing through "
misunderstood.
the Nazarenes, but had not explained

how

this

and miraculous, but

suggests that it was literal

"
was hidden
of a spiritual blinding whereby Christ
rejected

Him

was effected

John
it was
typical
from those who
.

also that
"

3
.

1
[2543 a] Of special importance is Heb. xi. 23, because that Epistle is written
by someone familiar with Alexandrian thought, and, to that extent, similar to the
The Greek commentators are all late.
author of the Fourth Gospel.
" Fie on
2
30) says of the Nazarenes
[2543 b~\ Cyril (Cramer, on Lk. iv. 29
He passed
their folly \...they have eyes and do not .sw...and then goes on to say,
He does not state that they were literally " blinded,"
through the midst of them.''
But the
was
thus
or that Jesus
miraculously "hidden" from the Nazarenes.
juxtaposition of the two traditions shews how the former might originate the

'

'

latter.
3
[2543 c] If Chrysostom is right in calling Christ's "conveying himself away"
(from the pool of Bethzatha) an act of "hiding," then there are three such acts in
John, each followed by an expression of unbelief or hostility on the part of the
Jews, or by some evangelistic statement about unbelief (1) "He conveyed himself
" He ith-nt
" He was hidden and went out of the

away"
final

Temple,"

(2)

and was hidden from them."

The

departure of the Light so that

it

(3)

away

seems intended as a climax, implying the

was " hidden from " the Jews.

last

397

BOOK

II

ARRANGEMENT, VARIATION, AND

REPETITION OF WORDS

399

CHAPTER

ARRANGEMENT AND VARIATION

Variation in repetition or quotation

i.

[2544] It has been shewn in Johannine Vocabulary that John uses

words with extraordinary discrimination and with subtle shades of

The

meaning.
the

Book

First

characteristics

may be

his use of

traced in his arrangement and variation of

words and expressions.

repetition

has shewn that

grammatical forms
have now to consider whether the same

We

and constructions.

Grammar

of Johannine

same subtle discrimination pervades

Finally

we must consider

a subject that would find no place

in a

his

habit of

Shakespearian or

will claim a good deal of comment

As regards arrangement, John will sometimes
be found to combine with parallelism what is commonly called
Chiasmus, i.e. an order in which the extremes and means of a

Euripidean Grammar, but one that

in the following pages.

sentence are alike

separate section.
variation

that

is,

and

so frequent that it will receive a

place must be given to Johannine
the habit of repeating the same thing (or repre:

this

But the

is

first

senting his various characters as repeating the

dissimilar

[2544 a]

same

thing) in slightly

slight dissimilarities of order.

"
Seek ye
E.g. Ps. xxvii. 8

my

face

thy face, Lord, will

seek,"

"And

16 "Touch not mine anointed and my prophets harm not,"

15
called for a famine on the land ; every support of bread he brake."
In these

Ps. cv.

he

words and with

three sentences, the verbs

come

and the nouns in the middle. In

would be reproduced in the second, e.g.
(Ps. cv. 29
33) "He turned their waters into blood, and slew their fish. ..he
smote their vines also and their fig-trees, and brake the trees of their borders."
In the first of the three instances of chiasmus given above, the two means and the
two extremes are identical (" face " " face," " seek " "seek ") in the others, they

parallelism, the sequence in the

at the extremes,
first

clause

differ.

A. VI.

4OI

26

ARRANGEMENT AND VARIATION

[2545]

[2545] In the list of variations given below, the reader's particular

attention is called to the passages, marked t, where an utterance of
our Lord is repeated after " I said," " He said " etc. but not with

exact

It

accuracy.

is

impossible

to

believe

that

the

evangelist

misquoted Jesus or represented Him as misquoting Himself. Our

conclusion must therefore be that he wished to compel his readers to
perceive that they have not before them Christ's exact words, and
must think of their spirit rather than of the letter. On at

that they

one occasion Christ is represented as* appealing to words that

had been previously uttered by Him, but have not been recorded in
this Gospel, xi. 40 "Said I not unto thee that, if thou believedst,
least

thou shouldst see the glory of God?" This cannot be identified with
On other occasions (e.g.
any previous utterance of Christ's to Martha
1

26

36, and 44 65), the reference

Even where Christ

His
own
words
are
never
certainly repeating
they
repeated exactly
In that single instance, Jesus says to His
except once (2190 ^7).
vi.

is

doubtful.

is

disciples

xiii.

33

come] so to you

"Even

as I said to the Jews,

also I say it for the present."

exact words

(viii. 21) to the Jews.

uttered to the disciples in a

now

different

But

is

it

'

Where.

He

I go ye

cannot

had uttered these

not clear that they are

meaning made widely different by

Probably it is something more than a

circumstances?

coincidence that

this is the only saying of Jesus quoted

by Jesus
Himself ("I said"), with exact accuracy 2
It seems as though the
"
writer wished to bring home to us the truth of Christ's warning, The
.

it

spirit

that

that giveth life; the flesh profiteth nothing.

is

have spoken

to

you are

[truly]

spirit

and are

The words
3

[truly]

life ."

1
[2545/7] Here, Alford describes Jesus as "referring her [i.e. Martha] to the
plain duty of simple faith insisted on by Him before (vv. 25, 26? or in some other
teaching?)." Westcott says, "The Lord directs Martha to the deeper meaning of

His words. ...The general description of the victory of faith (v. 26) contained
The fulfilment of that promise was a revelation of
necessarily a special promise.
the glory of God (v. 4) for which Christ had from the first encouraged the sisters to
"
this sickness
look." The meaning of this is not clear to me. The words in xi. 4
is not unto death but for the glory of God," were not uttered to Martha and
Mary,
but

distance from them.

at a

reported

to

the

sisters

Perhaps, however, Westcott assumes that they were

messenger, who had informed Jesus of their

by

their

the

more extraordinary because tin- Jews on at least two

words of Jesus at some length and with exact

brother's sickness.
-

[2545/']

occasions

This

(vii.

36,

is all

viii.

accuracy (2190 a).

2545 <J vi. 63.
:l

\t]<tovs

Tn>evfj.&

iiTTL

22) quote the

Comp.

Orig.

Kal ov ypd/x/xu,

net ii. 405 D e(wep 5e d (\d\11

where as elsewhere he indicates

402

pijfxaTa 6

that

it

is

ARRANGEMENT AND VARIATION

"

The

"

letter

as their " flesh,"

may be described

of words

[2546]

and the

spirit of the words of Christ passes away from us unless we are one
with the Person that uttered them, placing ourselves, as far as we

can, in His circumstances

and receiving from Him His thoughts.

Instances of Variation 1
20

i.

[2546]
fjLOl

Eyqj ovk

/J.apTvpa.T( otl elirov

26

I.

/3a77-TluJl'

Ovk

elpl eya> 6 XpiO"T09,

iii.

xptp-Tog, COllip.

v8art... (31)

81a.

28 avTol vpceh

dAA' on. .(2553 tfj).

tovto t)\0ov eyw iv v8nri
.

(3?,) O 7T/Xl//US fX fJaTTTl^iU' Iv vScLTl.

50 OVTd

48

i.

elfii

ficLTrTL^io iv

Eyw

7,2)

[eyw

VTTO TrjV (TVK7JV eT86v (TC...

eLTTOV (TOL OTL iS6v

(50)

<J VTTOKOLTU) Trjs 0~VK7]<;

49 av

i.

7]/ULepa<;,
ii.

14

ii.

8e

17817

77/xepas,

Kai epievev (marg. ep^eLvev) iKel.

avefSi] eh 'Iep. 6 'I., but V. I Kal aveBr]

Kct<

13

14

vii.

and

tov 'Io-pa^'A (1966).

but iv. 40 Kal e/xeLvev kl

o~v /3ao-iAei>s el

12 Kal ckci jxeuav ov 7roAAd?

ii.

Svo

(2545).
tov Oeov,

el 6 vlos

16

X.

Trj'i

40

e.

fieo-uvo-qs, aveBr]

'I.

eh to lepov Kal

eh

'I.

and

'Iep.,

e8i'8acrKi/.

rots ttwXovvtok; /jnas Kai irpoBaTa Kai 7repio-Tepd<;.

(16)

tois ras 7rep(.crTepa9 ttoAovctU"'.

18

ii.

iroLeh o~v
iii.

tl ar/pelov SciKiveis yjp.lv, otl

o~rjp,elov,

e vSaro? Kai
iii.

lav

ravYa

7roieis

p.r]

tis

7ri'evp.aTo<;

yevvrjBrj

avwOev...

(5)

vi.

30

tl

ovv

ov SuvaTui loetv

31 6 araj^ev

eai'

/xt;

tis

yevvrjOrj

(2573).
/3acr(Aetav tov #eov... (5) ov 8vVaTai

7-77V

elaeXOelv eh tyjv /3acnAeiW tov #eov (2573).

iii. 12 el to.
7uyeia i7roi' vp.lv... lav ei'rrw v/xu'
iii.

but

Lva lbu>p.ev

ep^op-ei'os.

.0

av

ck

ttJs

to.

lirovpavLa.

y^s.-.o

tov ovpavov

lp>(op.evo<;
iv.

IO

iv.

crv

av

Tjrrjo-a?

17 aireKp.

rj

avTov Kal

6Vt"Av8pa ovk ^w (2552

ct-n-e?

e'8ojKi'

av

ywr). .Ovk e^w aropa.

.

o~ol

vbwp

tfiv.

Aeyei avTij

I^crovs KaAcos

and 2553 a^.

through being in the position of the beloved disciple that a believer understands
the thoughts of the Son (1744 (x)).
Origen elsewhere connects the Feeding of the
Five Thousand with the epithet "fleshly" or "carnal" as referring to the literal
and he quotes in connexion with the
interpretation of Scripture (Huet i. 236 n)
;

Gal. iii. 3 "Having

error of disciples taking "leaven" and "loaves" literally
begun in the spirit," and warns us against "running back to fleshly things"

(Huet
1

i.

269 d).

Instances

marked

f are sayings of Christ varied as indicated in 2545.

403

26

ARRANGEMENT AND VARIATION

[2547]

37 iv yap tovtco 6

iv.

Aoyos
(2553) yap to 8avp.ao~Tov

ev tovtco

[2547]
viw eSwKev
V.

13

14

V.

dXr]6rj<; Icttiv

43

ovv avrto oi

eiTrov

p.apTvpia crov ovk ecrTLv

ipavrov,

e\eL

ovtws Kal

iv eavTto,

0)771'

viii.

comp.
77

6 TraTrjp

yap

30

IX.

eav iyco p.apTvpu~> irepl ip.avTov 77 papTupia /ulov ovk eo~TLv

(32) otSa otl a\r)6rj<i eo-riv 77 papTvpia rjv p.apTvpel Trepl ipov,

..

a\r)8r]<;'.

wcrrrep

but

otl...,

icrTLV oti

e\eLV iv eavTco.

,io7]v

31

26

V.

oAti^ivos

ecrrlv

77

2v

<!>.

direKp.

6Xrjdrj<i'

puprupia pov (marg.

eycu iXrjXvOa...Kal

aeavTOv p.apTvpels'

7rept

Kav eyw

'Iijo-

p.apTvpiZ Trepl

p.ov aXrjOrjs icrriv).

p..

77'

ov \apf3dvere pe- iav aXXos eXdrj. ..c/ceivov

Xripxi/ecrue.

146

vi.
o'

26

f vi.

7rio-Tvr)Te,

ets

vi.

comp.

36 aAA'

2161

yeypappe'vov.
kol airedavov,

but

..,

and

^pio-TO?

to epyov tov Oeov Iva

ccttu'

vplv otl

et7rov

270

XI.

ecopaKare [pe] xal ov

/cat

rt).

01 7raTe'pe? rjpcov

31

(29) to{5to

-9 ci'ScTe crrjpeia...

TTio-TeveTe (2545,
vi.

6 ipxopevos ei? tov Koo-p.ov, but

tov Kocrpov ep^opevos.

7rpocprJTr]<;

iito? tot) 0eoij

vi.

vi.

49

to pdvva ecpayov iv
oi

vpxov

tt.

iprjpco,

T77

ecpayov iv

58 ov Kadcos ecpayov

oi

T77

Kadcos io~TLv

eprjp.u>

to pdvva

Kal

dn-eOavov

iraTepes

(194950, 2553^/).
[2548] f

vi.

58

33

ydp apTos tou Oeov iaTlv

o KaTafSaivcov Ik tov

ovpavov... (41) otl eiirev Eyw eipi o apTos o KaTa/3d<; ck tov ovpavov
...
(50) ovtos iaTLV o apTO? o K toC ovpavov Karafiaivuiv... (51) eyw eip.i
o apTos 6

vi.

ex

ojv o

o e ovpavoiJ

38

tou ovpavov KaT<i/3as... (58) outo's

d apTos

ccttiv

/<aTa/3as

42

KaTaftef3r)Ka

aV6 tou oupavop... (42) 7rws

'Ek tou oupavoS KaTafiefiypca ;

vi. 39 aAA.a dvao~Tr)crw aino

vijv

Xc'yet oti

(40) Kai avaaryjcroy

avTov
iv (2715 ^
T77 io-^aTTj r/pepa... (44) Kayw avao-Tryo-w
d)
avTov
ttj io-^aTtj rjp.epa.
io-^d.T7j rjfiepa... (54) Kayo) avaaTrjcrut
Trj

icr^aTrj r)p.epa...

auTov eyw
Trj

vi.

44

ov8el<;

d TraTrjp 6 7rpi^as

pc e\KVO-y avTov,

8ivaTat iXdelv 7rpd?

vi.

46 ov^

OUT05 IwpaKev

SuraTai ikOelv

pe edv

p?^

77

7rpos

pe

com p.

8eSopevov auTw

oti tov TraTepa etopaKev tis

toi'

(marg.

vi.

et

7rpo5

p )

* a,/

/"'V

65 elprjKa vp.lv otl ouSets

t/<

p.77

tov 7raTpds (2545)

o'

(iv

napd

[toD]

^coij

7raT/>a.

vi. 45 7ras 6 aKoiVas napa tov Trarpds Kal fxaOtcv ip\erai

65 seems Id combine the positive and the negative statements
"
"
" learn " in the
in vi. 44
draw,"
hear," and
single
5 into a negative, including
term "give." Sec 2470 and 2636.
1

[2548(/]

irpds

ipt

Cornp. also

vi.

404

ARRANGEMENT AND VARIATION

Vll.

oo^av tov

8 o a< iavrov XaXwv ttjv 8oav tyjv iSiav

Trifj-xpavros avrov ovtos dXrtdyjs 1(ttlv.
Kot

22

vii.

Aappavet

34 ottov elfxl iyw upeis ov SvvacrOe eXOetv, but

vVayto vpeis ov Svi'acrOe IXOnlv (rep. xiii. $3).

vii.

el

Tr/v

TvepiTOfxy/v

a vOpwTro<; iv cra/3/3aVoj

[o]

vil.

eyoj

^twv

r)Ti- o 8e

dvOpwirov.

TrepLTe/xveTe

o-aj3/3a.TO)

ft']

[2549]

41 Mr; yap K

"
...ep^erat o XP to ro ?

rrj%

Y. o ypio-TOs ep^eTat

ou^

17

viii.

oVou

ypcMpy) eurev oti ck

[2549] Vlii. 14 010a iroBiv rjXOov Kai 7roi) vTrayw vpeis Se ovk
otoaTe TroOty ep^opat 77 7roi) VTrayw 1
vpets Kara t^v rrap/ca KpiVere.
1" viii. 21 Kai ev
ttj dpaprta upwv d.Tro$aveicr0e, comp. viii. 24 i7rov
.

ovv
.

Vjxiv oti a.7rouava.crue ev Tais

.aTrouaveirrae ev Tat?

apapnats

apapTiai? v/xwv eav yap

p>; TriOTeixr^Te

vuaov.

Vlll. 23 Yp.t? K tuSv kcltuj

icrre, eyco eK twv avu eipi
vpeis ck tovtov
TOD KO(TfXOV <TTe, yW OVK eipi CK TOl! KOCTpOV TOi'tOU (2553^).
VIII. 47 O U)V CK TOU 0eOV...OTL K TO? #Ol) OVK CTT, bllt X. 26 OTI
-

ovk eVre K Twi' 7rpo/3aT(op rtuv

ifxuiv.

epov Ao'yov Trjpr/o-r], Odvmov ov p.7] Oewprjcrr)

eis Tor ataiva
2
*
a
t
o~v
(5 )
Aeyeis 'Eav Tts tov Aoyov fxov TTjprjay,
ov p.7) yevar)Tai Oavdrov ei? tov atcova
(2576).
IX. 28 2v p.a6r]Trj<; el eKeivov,
M. errp.ev p.a6r)Ta.L.
77'peis Se tov

Iyw

Vlii.

X.

15

51

17

Kai T77V

tiOtj/jll rrjv

[2549 ]

2 eav tis tov

i//v\ijv

pov

TL0q/xi vtrep t<Uv 7rpo/3aTO)V.

(17) OTt

\pv\rjv p.ov.

The

txt is doubtful.

Origen omits

vfiete

5e...virdyo}.

So do

(Alf.)

a hypothesis
explains the om. by homoeotel.
well illustrated by S where y, in the first and in the second yM6lC, twice ends
a line so that the eye might glance from the first y to the second M6IC. This

and several mss.

Cyr., Aug.,

Alf.

-rrodev e. 77
i/fiels de ovk oidare, which omits only
not neither from whence. ..nor whither...," which would
On the whole, W.H. is
e have "et,"/has "aut."

however would not explain Chrys.

tt.

v.

SS has "ye know

be excellent

Gk

a,

b,

probably correct, and the omission and variations have proceeded from two causes,
1st, very early omission through homoeotel., 2nd, a tendency to regard ij as corrupt
" et
If the text is correct, why
").
(the H in D is of an unusual shape and d has
does Jn use

ov...r)

xiv. 17, xvi. 3)?

instead of his usual ov...ov5e

"H

is

(i.

13, 25, vi. 24, xi. 50, xiii. 16,

intelligible after negation in iv. 27

"No

one however said

where oi>8e would

speakest thou with her?'"
have differentiated the two clauses too strongly. Is ij used here for the same
reason? That Jn could have used oi>...Kai in a quotation is shewn by Gal. iii. 28

'What

seekest thou?' or

'Why

ovk ivt 'loubcuos ovdi "EWrjv, ovk eVt SoOXos ovde eXevdepos, ovk (vi dpcrev Kai OrfKv

(where

a.

"ye know

6t}\v is a phrase from Gen.

not whence I come or {which

k.

i.

27).

Perhaps

v[xeh...inrayi }
l

means

the same thing] whither I go," sug"the bosom of

gesting that Christ is really speaking of one and the same region
the Father (2759 a/)." "H, " or," is veiy much rarer in Jn than in any Synoptist.

405

is

ARRANGEMENT AND VARIATION

[2550]

xi.

[2550]

M.

29

31

Ta\v kol rjp^eTO

rjyep6r)

7rpos avrov. .iSorres rrjv

.

otl Tayeois drecrTr) koL i$rj\B(v.

xi.

otl rjKovo-d<;

croL

V)^apL(TT<j}

Se

iyw

fiov,

otl -rravTOTe

j]8ew

aKoveis.

fxov

26

xii.

TOVTO

e/xoi tis oia/covij .

'ai'

II

IO

xiii.

OTl

l7rJ/

t xiv.

eav tis

. .

etiol SiaKOvfj.

KaOapoi iare, dAA' ou^t 7ravTS... (il) 81a

vfJ.el<;

TTaVTC? KdOapOL (TT (2545).

Ov^l

8 07rou eya> vVdya) oiScrrc rip oSoi'... (18) ep\op.aL Trpbs

28 rjKOvaare otl iyio earov vp.lv Ywayut ko.1 ip\op.aL

XIV.

Comp.

vfids.

Kai

7Tpo? d/aSs

xiv.

190

xiv.

26

eV

p.evrj

iv ip-OL,

l*-*wa.T

evirov

i/xol

Kayo)

iv vp.lv.

Kayw

outwj ouoe

uyueis eav

iv

(6)

crura)..

fxeu-qre iv i/xol Kai to. prj/xaTa

XV.

Oewpeire

irdvra

ijttas

.virofivvjaet

d/x7reA.w,

T?y

iv

fievtov

. .

/<..

2 8)

Ka8d>s to K\r)p.a. .iav

p.r)

iyw

vp.lv

otl iya> i7rov vp.lv 'Yirdyuy

rjK0vcraT.

XV.

Kocr/xo? p.e ovkcti Oeiopel, Uriels Se

15

ovk4tl Ae'yoo vpas

19

et

cv

lit)

cai' /xti

tis

p.ivrjTC...

c/fO(

(5) 6

er ip.ol... (7) eai>

/iacvti

iv vp.lv fieivy.

/jlov

SoijAous

2
,

ort

SouAos.

8c

.i/xas

elprjKa

Cpl'AoUS.

XV.

ck ToO xoo-pov

Touro

eya)

vpus iK tov Koapov,

ie\etdp.r]v

xvi. 9

[2551]
(11)

f xvi. 14

ToB

t xvi. 16

II

<5e

7repi

i7rov ort K

djaapnas

7repi

Kpicreu)?,

on

fxiv, otl...

(10) irepl

tov e/xoS X-rfpupeTUL Kai dvayyeXd

ep.oij

MiKpoc Kai ovkctl

OeaypeiTe

lie

K a\ o>cr#

(2583 and 2613).

a>Tii/

p.

/JL,

iVa 6 utos oo^do-f]

5 B6ao~6v crou tot vioV,

aiwftov

aijTTi

8e coriv

77

uiwnos

^wri

cyai

ere

xvi.

and 2583).

Kai 7raA.1v p.Lpbv

I9 OTL LTTOV MlKpOl' Kttt OV $ewpLT

SifcaiocriVris oV,

v/xlv, COllip.

Xauftdvei kou avayyeXel i/uv (2488

fl, COllip. Xvi.

XVli.

Sia.

vp.ds o Koo~p.os.

pLLcrel

otl...,

6 Kocrp.os dv to lolov icpiket- otl $e

rjT,

tK tov Kocrpov ovk io~Te, dAA'

ko.1 bif/zcrOe

Kai 7rdAtV flLKpOV

fre,

-Swcret avrot?

iboao~a. .Kai
.

vvv

Soijaaov fK cm.
t xvii.

#7toi'

[2550 n]
t/7rd>to,

12

iTqpovv avrov ; iv tw
1

ovofiart,

aov

<1>

Sc^cokcis

p.0L...Kal

Jesus has also previously said xiii. 33 #7roi' tyw iVdyw and xiii. 36
but never irrrdyu) without Sirov in the Last Discourse hitherto.

Jews vii. 33 tVi xP^ V0V IMKpbv....Kal v-rrayio

vwayw Kai ^TTjirere pe. But xiv. 28 appears

Earlier in the Gospel, Jesus says to the

Trpbi tov Tr^p\f/avTd pe

and

viii.

21 e'yo;

summary of xiv. 4 18.

[2550 /'J ? Referring to xiii. 16 ovk
dwoffToXos pelfwv tov irip\l/avToi avrbv.

to be a free
-

Zo-tiv

406

SoOXos pelfav tov Kvplov avrov ou5e

ARRANGEMENT AND VARIATION

oi>8ets

fxoi

xvii.

Koa/xov
io"ir

14

/cactus

TOV

COinp.

Ik tou

eitriv

ovk

koo-/jlov

Kayw aVeVrTetAa

aVe'o-TetAa? el? Toi/ Koafiov

xvii.

3 tVa 6

ovk

6) (K tov

K tov Koa/xov.

etp,t

ep.e

on

olvtovs,

ifxia-rjcrev

ck tov koo-jxov

elfju

23

o~v

aijTOus

/cat 7)yaTrr)0-a<;

ko.i

aweo-reiXas,

p.e

OLVTOVS

KaOws V* ^y^r^o-a?.
(23) tW
airovs Ku^to?

ort 0"u p.e aVeVTetAas.

7ricrTevrj

/C00-/AOS

o Kocrpos otl

yLvajo-Ki)

fpe

2 1

KOO-/AOS

ovk

ovk

18 Ka^ws

koct/xov,

xvii.

koI o

e'yto

iyto

on Ous

ctTrei'

16

KaO<x><;

Xvii.
et?

aVw'AeTO, COinp. xviii. g 6 Aoyos 6V

ovk aVaiAecra e avrwv ouSei/u (2740
4).

avT(uv

ci;

oe'ScoK-a?

[2552]

i]yaTrr]aa<;

r)ya.7rr)cra<;.

29 irj\uev ovv 6

xvili.

tov'To

7raAti/ ir}\6ev 7rp6s

i7roji'

ir}\0ev

II.

irdXiv e<o

II.

o'

airov ; Kai

?tio 7rpo9

tov?

4 Kai

7raA.1i'

(marg. i$r}X8ev

o'

IT.

/cat

(38)

(prjcrtv...

Iouo. ai Aeyet auTOts. .xix.

e&o)

/cat

II

feat

Ae'yet

avTols
xviii.

aura).

33

ovv iraXiv

elo-rjXOev

to

eis

TrpaiTwpiov o

.Xix. 9 Kat elrrf/XOev eis to -KpaiTwpiov irdXiv Kai Aeyet

Win. 38 Aeyet

ai/rots

Eyto

yvaiTe oti ovbe/juav arriuv evpicrKO) iv auT<3... (6)

ev avruj atrial'.
XX. 19

ovo~rj<s

ko-rrj eis

Tior

Ovpwv

el-rrev

I^croi)

evpio~Kio kv aiiTcu aiTtaf. ..XIX.

0voe.fx.1av

ti'a

Kai

tw

eyw yap ou^

ovv oi//tas...Kai tojv Ovpwv KeKAetcrpei'wv. .rjXdev o

Ir/o~.

to peVov Kai Aeyet auVots

Kai

/ce/<Aei(rpe'i'Oji',

eo-T77 eis

19 AkoAoi'#1 pot... (22)

aKoAm'rVet

XXI.

YJlprjvr] up.ii'...

to /xerrov

eai'

vdlo~k<x>

(26) ep\erai. o

I770-.

/cat et7rei' Etprp'r^ i5p,tV.

auTov OeXw peVeiv...Ti 7rpos

0"e; o"v

p.01

[2552]
place the

repeated:

Several of the foregoing instances indicate a tendency to

word or clause of a saying first, when the saying is

/#.$/

"I

baptize in water... in ivater baptizing"'' (followed

"

"under

baptize in water")*
under the fig tree 3 ";

'

husband

I have

"I

not

4,

'

thee...

by

saiv thee

have not a husband.. Well saidst thou

"

"

I saw

the fig tree

'Our fathers

the

fathers they

manna

they ate in the

wilderness'... 'your
ate in the wilderness the manna''
5
"
ate in the wilderness" was last and is now first)
(where the clause
1

"

have come down from the heaven... how now saith he, 'From the
heaven I have come do7vn 6 '?" "not that the Father some one hath seen

Only a few of these passages are commented on below, but the textual Index
many of them are explained elsewhere in comments that include
order and emphasis as well as mere grammatical syntax.
1

will indicate that

i.

26

S3-

vi.

s
i.

48, 50.

iv.

17.

But perhaps we ought

[2552 rt]
38, 42.
saying of the Jews, together,

"The

vi.

to take vi. 41

31,

2,

49.

the

I
Jews... murmured because he said,

4O7

whole

am

the

ARRANGEMENT AND VARIATION

[2553]

"
1
and
;
except he that is from God, this [man] hath seen the Father
on the sabbath ye circumcise a man if circumcision is received by (Xajx2 "
"
a man on the sabbath
it be that from Galilee the Christ
"

fidvei)

cometh
11

in

sins

?..

.Did not the Scripture say that from... co7ncth the Christ*}"
sin

your
4

"
"

"
;

is

life

die... I said

down

lay

me thou

the eternal

world they are not 8

hearest
1

life

"
;

therefore [that] Ye shall die in

your

down ?ny
heardest me, but I (emph.) knew that
"he will give him life eternal, and

for the sheep... because

thank thee that thou

at all times
this

ye shall

"my

life

Can

"
;

lay

"

"they are not from the world...from the

9
"folloiv me... do thou me follow ."
;

very natural that what has been last said should

sometimes be uppermost in our minds and foremost on our lips
[2553]

It

is

when we

In Greek this alteration

repeat the substance of a saying.
is far more often possible than in idiomatic
English, as the
last paragraph shews ; but where the Greek order can be followed in
of order

English, something

more

is

gained in the appreciation of emphasis.

gained by realising that

is

Johannine

variations,

Still

where they are

not deliberately introduced to serve some mystical purpose, spring

from the instinct of a dramatist in sympathy with life and living

Wherever a word is placed out of its usual order, or out of

speech.
unless a change
the order in which it has previously occurred, then

bread that came down from the heaven, and they kept saying.... How now saitli he
From the heaven I have come down" so that the Jews repeat the phrase at first in
Christ's order " come down
the heaven" and then reverse the
order,

from

"from

Subsequently Christ takes up the words as the Jews have

left them, placing "from the heaven" first, and emphasizing it as indicating the
source of the living bread (vi. 50, 51, 58).
the heaven

come down."

vi.

:l

[2552/;] vii. 41

46.

2.

In

viii.

51

behold for ever," and the Jews repeat

2,
it

vii.

22

3.

Christ says "Death shall he surely not

as "He shall surely not taste death for

ever" (2576).
4

viii.

,;

21, 24.
xi.

In

xii.

26 "If

me

[2552 rj
41.
follow me. ..if a man (eav tis)
position of "me" in "if me"

me

following clause (eav tls

"me"

x. 15,

man

be serving,

(eav

my

17.
e/j.ol

xts)

be serving,

let

him

Father will honour him," the

makes the pronoun extremely emphatic, and the

unusual separation of tls from eav (eav and tls being usually in juxtaposition
vi. 51, vii. 17, 37 etc.) suggests "a certain one" (whereas eav tls would be in
"
"
effect,
whoever") so that the meaning may be paraphrased as If an individual
In the
here and there is singular enough to wish to serve me, let him follow me."
at

e/xol)

is

still

emphatic, but

not

so

first.
8

xvii.

14,

10.

40.S

xxi.

19, 22.

emphatic as

ARRANGEMENT AND VARIATION

is

made

for clearness

some

difference

of emphasis

may

[2553]
be expected'.

[2553 (cj If (i. 20) eyu ovk elfil had been repeated in iii. 28 after elirov, readers
might have taken elirov eydi together. In iv. 1 7, KaXCos elves otl ovk e"xw o-vdpa
would have been liable to a momentary misunderstanding; but emphasis, there,
seems to me the main cause of the change.
2
[2553a] To take one of the most insignificant instances, relating to "the
1

doves"

sellers of

16

tols tcls
tovs ttioKovvtcls (3bas k. irpbfi. k. vepLar
first speaks of those selling oxen and sheep and
doves," laying a slight emphasis on the "selling" as being a defilement of the
temple, and then, owing to our Lord's special mention of the "doves," he lays

in

ii.

14

irepio-repas TrwXovaiv, the

author

a slight emphasis on "the doves" by varying the order.

In

iv.

10

<rv b\v rjTiqaas,

the unusual position of &v calls strong attention to the hypothesis.

"Thou, in
that case [hadst thou but known] wouldst have asked him [instead of waiting for

him

In ii. 18
to ask thee] and he would have given thee (k. ZowKev av trot)."
" What
sign shewest-thou?" the order is usual, but vi. 30 "What then doest thou
(emph.) [as a] sign (ri ovv iroiets av crrjpi.e'iov)?" the intention is to imply an
antithesis between "thou" and "Moses" (previously implied) and also between
"sign" and the sign of the "manna" previously mentioned. On the difference
between viii. 23 6k tovtov tov Kbap-ov and etc tov Koo-fxov totjtov, see 2553 c.
tov Oeov ovk eure", both the beginning and the end (but
[2553/'] In viii. 47
e'/c

especially the end) are emphatic ("Front God ye are essentially not") as compared
with the ordinary and unemphatic order in x. 26 "ye are not from my sheep." In
ii.

13

/cat

dve(3i] eis'lep. o'lrjaovs

the order

is

to be contrasted with that in v.

/cat

14 17077 8e...aveflT] T. els to iepbv k. edldaaKev.

In ii. 13, the position of 'lr)aovs at the end of the sentence, as well as its separation
from avepr], and a previous mention of (ii. 12) "his mother and brethren," seem
avifirj '\-qaovs

els

and

\ep.

in

vii.

intended to emphasize "Jesus," as going up to Jerusalem, apart from His family,

as a common pilgrim, but by Himself, for the first time, in His character
of Saviour (Jesus).
This emphasis would be out of place in v. 1, vii. 14.

no longer
[2553

<]

TavTa

to.

means "these words

is
is
is

prifiara etc., at the

beginning of a sentence,

in viii. 20, x. 21,

mentioned" (comp. x. 6, 18, xi. 4, xix. 20). If it

desired to emphasize "these" "this" etc. in contrast with something else, it
usual to write to. p^/xara raOra.
Consequently, in N.T., "this [present] age"
always 6 aluiv ovtos except where Mt. xii. 32 inserts the antithetical clause otire
just

fxeWovri (but several authorities correct the unusual

[present] world" in N.T. is always d Koa/j-os ovtos except in
Jn viii. 23 vfiets e/c tovtov tov KocrpLov eari, eyco ovk elp.1 e/c tov Kha/aov tovtov.
Here again so many authorities have substituted the usual e/c r. Koa/j.. tovt. that
iv TOVT03 roj aluivi otVe ev to}

So "this

phrase).

Tisch. has adopted it

but the evangelist may use the unemphatic form in the
In the
first clause in order to
prepare for the emphatic form in the second.
;

Samaritan Dialogue, the influence of such phrases as 6 aithv ovtos and b Kbap.os
ovtos is apparent in iv. 13 7ras d irivwv e/c r. vScltos tovtov, which means literally
The
the water of this well, but suggests spiritually "the water of this world."

woman replies, without any sense of emphasis, 86s p.01 tovto to vSwp "give me this
water [you speak of]." The emphatic form comes naturally from the Jews at the
end of the sentence in vi. 34 wavTOTe b~bs ripuv t. dpTov tovtov. Christ uses the
unemphatic form in the middle of sentences in vi. 51, 58, but there antithesis is
implied

in

[2553 d]

the context so that the emphatic form

What is the difference between the

4O9

is

not necessary.

participial

clause

in

vi.

14

ARRANGEMENT AND VARIATION

[2553]

7r/)o0^Tijs 6 epxop.evos els rbv k6<tv.ov

and in xi. 27 d xp- l '<s r 0''

's tA*'
In the former, the multitude
emphasize the popular phrase about
the Deliverer (1632 foil.) "He that is to
come," and subordinate "the world";
but Martha,
used the
non"Christ" and "Son of
-

Kocfj-ov epx6/j.evos?

having already

subordinates the
to deliver.

In xviii. 38

ev avrui,

eup.

"coming"

xix.

by emphasizing

eyili

to

God,"
phrases
the thought of "the world," which the Son

is

ov5e/niav evpiaKos iv avrcp alriav, xix. 4 ovde/j-iav air.

6 iytb yap ovx

his

tvp. iv avri2 alriav, Pilate begins and ends

personal opinion instead of merging it in the official
"Ifor my part find nothing 'whatever in him of guilt [but

own

decision of a judge
(1
still instead of
acquitting
as a favour to
:

him I ask you whether you would like me to release him

"I bring him forth to you outside the palace that ye
may recognise that I find nothing whatever of guilt in him" followed by an appeal
to pity or
contempt, "Behold, the man!" (3) "Take him yourselves and crucify
him. for I for my part do not find in him
On the third occasion, the
guilt."
"
phrase "not. .. guilt is a little weaker than "no guilt whatever" (ovStpLiav alriav)
you]";

(2)

on the

first and second, the

emphasis being reserved for the earlier part of
the sentence, which is, in effect, "Kill him,
for I, the judge, pronounce him

guiltless."

[2553

In discussing (1949)
of the fact that SS, D,

c-]

was made
to fxdwa.
iifiuv

58, ou Kadibs <payov oi iraWpes no mention

and other authorities, add i/jwv, and some add
These additions would be naturally suggested (1) by vi. 49, oi iraripes

e<payov...ro fxavva, (2)

the

vi.

by the fact that oi rraripes in N.T. almost always means

by Abraham, as being receivers of the promises

Patriarchs, represented
on the basis of which
they

became

Chosen People. Fritzsche,

Theodoret for supposing that oi
Heb. i. 1,
iraripes includes those who received promises "through the prophets."
however, appears exceptionally to use it thus, when contrasting rots Trarpdaiv
and rifuv. But Jn vi. 58 where there is no such contrast " the fathers ate. ..and
on Rom.

ix. 5 ai

fathers of the

iirayye\iaL...oi iraripes, censures

applied to the rebellious fathers of Israel in the wilderness, is unique in

its
It has been
application.
suggested above (1949) that what Christ taught to
Jews in the second person John is summarising for Creeks in the third person.
" Your
In the former
shape, it was:
fa/hers ate in the wilderness the manna and
died." In the latter it is. " The
fathers ate and died." By omitting "the manna."
died,''' if

and "in the wilderness," John

perhaps sugge-ts an application that extends beyond
the period of forty years: "From the time of Abraham onwards the fathers
of Israel ate [of 'every word that
proceedeth out of the mouth of Cod'] and
yet died."

[2553/] Origen, discussing God's revelations to man before the Incarnation,

repeatedly protests against the view that the Apostles were superior in knowledge
to "the Fathers and the
In "the Fathers" he appears to give the
Prophets."
most prominent place to Abraham, then (Huet ii.
96 n) he mentions Moses and
before passing ti> [saiah and Ezekiel.
Afterwards he says [ib. 98c)
"Consequently, not even the Apostles are to be deemed wiser than ///,- Fathers,

Joshua,

r Moses,

and

the Prophets."
He complains that "many" vainly imagine that
are wiser than the Fathers and the Prophets" and says that "they
incel the gift bestowed Oil the Fathers and the
Prophets by Cod through Christ

"the Apo
1

(through

whom

M.

whom
have

Prophets"-

all

things were made-)."

These expressions suggest

been able to find quoting Heb. i.

"spake
would have preferred to say that "Cod spake
11..!

Pal hers and the Prophets."

4IO

to the
in

that Origen
Fathers in the

times past in the

ARRANGEMENT AND VARIATION

S

Many

[2554]

2.

Chiasmus

of the instances in 2546

chiasmus (2544 a).

wishes to combine

51 are

of the nature of

a natural arrangement when the writer

parallelism with climax, or with the argument

This

is

For the change of order

a fortiori.

[2554]

in the

second clause (sometimes

taking the reader by surprise) emphasizes both the terms in that

clause " If the things of earth I said unto you and ye believe not, how
:

it

[is

/ say unto you the things of heaven, ye will

"Thou
not receive me. ..him ye will receive""

if

possible that]

believe ?";

"Ye do

In viii. 13
art disciple to him, but we to Moses are disciples ."
14,
the two halves of an accusation correspond to the two halves of the
reply, in chiasmus, thus, (1)

"Thou

about thyself lestifiest" to

"Even

true" to
testify about myself" and (2) "Thy testimony is not
"
True is my testimony." In " Thou lovedst them, even as me thou

if

lovedst" emphasis

is

laid

upon the

infinity of the Father's love

v. 43.

4
.

So,

ix. 28.

Here the verb is

[2554a] xvii. 23 KaX rjydTnjcFas avrovs naffm e/jce rjydTrricras.
at the extremes.
Compare xvii. 18 Kadws e/xe air^o-reiXas els rbv K.bap.ov, Kayu
eis rbv k6(tij,ov, where there is neither exact parallelism (k<x0ws ctu
avrovs) nor yet chiasmus.
[2554/'] In xi. 29
31 r\yipQr\ raxv ko.1 Tjpxero irpbs clvtov ...ISovres tt)v Mapta/x
rax^us av^arr) ko.1 e'^rjXdev, the adverb raxeus by the repetition of "quickly"

dwecTTfiXa avroiis
e/j.e...Kayio

on

a different

form

seems intended to
("[thus] quickly [as I have said"])
draw attention to the manner and haste of Mary's "arising." But raxv, by
its position between
rjyepQr) and TJpxero (so that the reader has no time to dwell
in

on the adverb) is subordinated to its verb 177^^77, which is something more than
"rising up" and suggests "roused from torpor," "awakened from the lethargy of
sorrow." There is no emphasis on ra\6, for the emphasis is on the "starting up
...and going to him [i.e. Jesus]."
Similarly, in LXX, emphasis is laid, not on
the "quickness" but on the "falling away" of Israel in Ex. xxxii. 8, Dent. ix. 12,
16 (A), Judg. ii. 1 7, with raxv after various verbs.
But the rapidity of the falling
away of the fickle Galatians is emphasized by rax^s before the verb in Gal. i. 6
Oav/j,aw

on

ovtojs

raxeus p-eTarideade.

The Tews know nothing

of the

coming of

the Teacher, or of the consequent "rousing" of Mary.

All they perceive is the
haste with which she "arose and went out."
In N.T., as in LXX, some writers
use raxv not rax^ws, others ra^eajj not raxv.
It is characteristic of Jn that he
uses both with slightly different shades of meaning.
For these and other reasons,
the conclusion of Blass about raxews in xi. 31 (p. 308 "certainly an interpolation")

appears to

me

erroneous.

[2554 c] The Egyptian Papyri have Oxyr. 743 (B.C. 2) KaXQs Be yiyovev to raxv
avrbv eXdeiv (no great emphasis), 531 (2nd cent.) edv yap deoi diXwai. tolx^ov irpbs
ere t/w p.era top
Mex e 'P M-V va iirei ev x e P aLV ^X w ewe^ipLa k'pya, i.e. ["I cannot come
at once but] I will come sooner [than might be expected under the circumstances]

411

ARRANGEMENT AND VARIATION

[2555]

at the conclusion of Christ's last prayer (xvii. 21

from

for a while

3)

when He

turns

praying for the disciples to pray for the world, the

"in order that the world may grow in

words may be paraphrased,

belief

6 koV/aos irurrevg)...in order that

(Tlv a.

"

world (<W ytvwo-Ky 6 Koafxos) so as

moment, "the world" stands prominent

the

knowledge
indicate

to

the

in

may dawn on
that,

for the

thoughts of the

Saviour.

The

[2555]

which there is
following are instances of chiasmus in
the
from
only
Prologue,
Apart
saying.

no repetition of a previous
one or two of them are from

The emphasis gained

apparent in such instances as "No one
hath ascended into the heaven save he that from the heaven
"
He that is [essentially] from the earth
descended 2 ," and still more in
by

for the final

it

word

strict

narrative

is

Mecheir is over," Fayum 126 ave\de ovv raxeus on eirlyi (sic), where the
words "for it is pressing" indicate that rax^s is emphatic.
Westcott says, "The com[2554 if] On Ileb. xiii. 23 ede rdx^ov ?pxVTat,
which the apostle could not
suggests the occurrence of hindrances

after

parative

Compare v. 19" apparently rendering rdxeiof in both verses

is
[than
might be expected in view of the obstacles]." Tdx"
quickly
read by X as well as other inferior MSS. in 1 Tim. iii. 14 (W.H.) iXirlfwv e\deii>
There Chrys. reads rax&rc but he also
8t (ipaSvvu.
<re] iv tclx^l, iav

distinctly foresee.

"more

[trpbs

as ware pie raxew e\dtiv irpbs vp-ds (though he

paraphrases thus Heb. xiii. 19
avoid rdxiof owing to the
quotes that text with rdxiov) and some scribes might
Moreover, if the text
Lucian
condemnation of it
573) and by Phrynichus.

(iii.
by
was npocceT&xe'oe&N, an erroneous interpretation of eT&xeioe as being T&X e,e
'Ei/ rdxei in
in some MSS.
might explain the dropping of ce and hence of irpoz txe

command except
always connected with divine retribution or angelic
Tim. as well as Heb.
If iv rdxei is a corruption of rdxet-ov,
in the meaning "sooner
might accord with the Papyrus as above quoted (2554 c)
than might be expected under the circumstances." Comp. Plut. Vit. Fab. 12
ai'rds &rirev8e... which shews how rdx^ov
p-ev rj eyio irpoaefoKUv, fipdSiov 5' 77
N.T.

is

in Acts xxv. 4.

rdxi-ov

might be used of relative speed.

like the imperious

once"
[2554tJ Against rendering rdxwv in xiii. 27 "at
Bdrrov in Aristoph. it may be fairly urged (1) that Steph. gives abundant
thus
instance., of ddrrov thus used but none of r&xiov, (2) that Ta%i is repeatedly

Lk. xv. 22), in LXX (2 S. xvii. 16, Ps. lxix. 17,

and (Deissmann pp. 2747) in magic adjurations, one of
If this had been
which (3rd century) concludes with the words ijdrj ij8r] ra X v rafti.
the meaning we should have expected in xiii. 27 o -rroteis iroirjtrov rax*'" And
he poured out the copper coins and the
ii.
of the

used in N.T. (Ml.

lxxix. S,

cii.

2,

v. 25, xxviii. 7,

cxliii. 7)

money changers

15

tables

lie

overturned,"

he was not willing

For

vi.
-

46,

iii.

vii.

in

223,

vii.

Judaea

"And
to

after these things

The latter

walk."

see 2552.

13.

412

walked Jesus
is

in Galilee, for

not a very exact instance.

ARRANGEMENT AND VARIATION

1

from the earth

is ," i.e.

[essentially]

Only one of the following

such a one cannot

[2556]

rise

above

his

certainly a precept, "Judge not

1 "
according to appearance, but the judgment that is just judge ye'
but it has been maintained above (2236
that
a
and
not
40)
precept
"
a statement is probably conveyed in
Believe (Trio-revere) in God, in

nature.

is

me

also believe

of time, "

."

Thou

In

xiii.

7,

emphasis is laid upon the adverbs

be my follower, but follower

an emphasis repeated in

"

thou shalt be later on

am

36

art not able at present to

"

Peter's reply

Why

not able to be thy follower at this moment}" In the opening sentences of the Gospel there is true chiasmus in i. 3 "All things through
I

into being, and without him came into being not even one
But
the preceding words 6 Adyos qv 7r/3os tov 6e6v, kolL Oeos rjv
thing."
b Adyos do not contain true chiasmus or, at all events, not such strict

him came

chiasmus as appears
from Oeos (in

at

first

For

sight.

with

7rpd? rbv 6e6v)

distinct

9e6s without the article

is

This passage must be

it.

discussed later on (2594).

Instances of Chiasmus
i.

[2556]
#eds

4 'Ev

6 Adyos.

rjv

o-PXV

Otjtos

W Adyos kcu o Aoyos

ev dpxf?

r)v

r)v

7rpos rov Oeov, ko.1

730S rov veov.

7ravra

77

x w P^ avTOV eyevero ovoe ev.

eyevero
Kai
twv KoWvfiicrrwv e^e^eev
ii.
15

avrov

81

/cat

to.

koli

Kepfxara

ras rpa.Trea<;
>

averpe^ev.
iil.

ouSeis avaf3el37)Kev

13

eis

rov

ovpavov

el

//.?/

K tov ovpavov

Kara^Sas.

31 6 wv k T7;s y;s ex rrjs y7?s ecrriv.

o rov Xoyov liov o-kovuiv Kai TTLorevwv

iii.

V.

Kpicriv

24

ovk epxerai dAA.a /xeraj3e/3yjKev

vii.

TrepieTrdreL [d]

'I.

ev rfj

tc3

Trefxij/avTL

rov Qa.va.rov eh

e/c

uc.ets

rrjv uyqv.

TaXiXaia, ov yap rjOeXev ev

rrj

'IouSaia

7repL7rareTv.

ov Svvarat 6

vii.

vii.

24
28

Vii.

/XT]

Kpivere

koo-/u.os fxicrelv u/xas, ep,e

/cut' oif/tv

ttjv

KaiCe o'lSare /cat olSare rvoQev

[2555 a]

iii.

31

uiv

frequently used for God,

with e/c tt)s 777s. '0 e/c

unemphatically,

"he

its

e/c

ttjs

"He

777s

e/c

Se [Xiaei.

SiKaiav Kpicnv Kpivere.

ei/xt.

rrjs

777s

ecrriv.

that essentially is"

is

Here

wv

paradoxically

which

is

connected

777s would have been quite sufficient to express,

from the earth." At the end of the sentence, etrrlv
position and from its relation to the preceding &v.

tt)s

that

receives emphasis from

2

dAAd

is

vii. 24.

413

xiv.

1.

ARRANGEMENT AND VARIATION

[2557].
vii.

35

('5

urj

SiSdcTKeiv tovs "EAAr/i'as

viii.

12557]
ep.011

Biacnropav twv 'EAA^vwv

-rrjv

fj.eX.XeL

iropeveauai Kai

eixavTOV Kai fxapTvpei irepi

eipi 6 /xapTupwv irepl

18 eyw

irepif/a<; p.e -rraTifp.

on

ovk olBa, ev olda,

25 Ei djuaproj/Vo? ecrTiv

ix.

mv apri

TV<pXbs

ftXeirot.

3I VVV KpUTUi

N'ii.

tovtov

TOV KOO-fXOV TOVTOV, VVV 6 dp\^V TOV

eCTTLV

20 6

xiii.

av Tiva

Xap.f3a.viov

Xapftdvei tov Trepuj/avTa p.e.

xiii. 36, 37 ov hvvaaai.
...8td Ti ov SvvufiaL o~oi
xiv.

p.01

irefxxj/u) ep.e

ei

dxoXovOelv aprt

eyvwKeire

Kai

p.e,

Xapftdvei, 6

eh

ep.e

8
27

tov ivarepa p.ov av rjSeLTeei

ep.e

7raA.1v dcpiyfpt

ySeire,

Kai

apTi

tov

e^ijXdov Ik tov

7rapa rov naTpbs e$yjX6ov.

7raTpos Kai eXrfXvOa ek tov KOO-p.ov

air

yupW*-

6 8e Ko'oyios
Oprfvijo-ere v/xeU,

...gti e'yw

Xa/xftavtov

TnaTeveTe.

airbv Kai eupaKare, comp.

19
yLvtoo-Kere
there is parallelism.
irarepa p.ov av flfoWc, where

20 KXavo-ere Kai

ifie

viii.

XV'i.

Se.

vvv aKoXovOrjcrai, aKoXov6r'jO-ei<; Se varepov

irwneveTf. els tov deov, Kai

xiv.

xv j

KUO~(J.OV

Zi<(3\r]dr}(reTai ew.

tov Kocrp.ov

ko.1

KOpevop.ai

7rp6s t6v TzaTepa.

Kai ovKeTL elp.1 ev tw Koapno Kai avTOL ev tw koctluo elcnv.

16 Ik tov Koo-p.ov ovk elalv ko,6<d<s eyd> ovk elp.i eK tov Koaftov.
tou'tov
36 'H ftao-iXela 1} ep.rf ovk ecrTiv Ik tov Kocrp.ov

xvii.

1 1

XV'ii.

xviii.

eK tov

tovtov

k.

rjv

rj

rj

ft.

ep.y),

vvv 8e

rj

ft.

r>

ep.r)

ei

ovk eariv

evTevOev.

The Possessive Genitive

3.

[2558]

Among

Johannine variations of order one of the most

for the
frequent is that of the pronominal possessive genitive, which,
use
of the
the
illustrated
be
sake of brevity, may
by
conveniently
"
stretched
out
He
his
used
of
avTo's
possessively.
genitive singular

[own] hand" would be expressed (i) in Hebrew, briefly, by the

"
inflexional form
his-hand," (2) in LXX, lengthily, by ryv X"P a avrou,
in
classical
(Ik,
briefly (as in French) by the article without the
(3)

pronoun,

tt)v

x l P a

if

at

'

east tne context

made

the meaning clear.

John included, freely use (2). But in describing

Peter wounded the High Priest's servant and "cut off his ear"

All the evangelists,

how
all

but

Aike

make

avrov precede the article

414

and noun

(" he cut off

ARRANGEMENT AND VARIATION

[2558]

of him the ear") expressed by John thus, drvkKo\\iev avrov to wrdpiov to

1
This avrov, /receding the article and the noun, must be
Sc^iov
.

carefully distinguished from avrov intervening between the article

and the noun, as in to avrov aJrapiov. The intervening avrov would
be emphatic and the meaning would be " his and nobody e/se's ear,"

but the precedent avrov is unemphatic and throws the emphasis on

"ear," so that it is almost equivalent to "cut off, not his hand, or
To avrov, emphasizing avrov, seldom or never
foot, but his ear."
occurs

the

in

Gospels

avrov

but

unemphatically

Mk

[2558 a] Jn xviii. 10, comp.

xv. 19 'irvwrov avrov rr\v K(pa\r)v,

preceding

the

Mk

xiv. 47, Mt. xxvi. 51, Lk. xxii. 50.

In
the parall. Mt. xxvii. 30 has grvirrov els rrp>

"

and Dreads, in Mk, trvwrov avrov... els ttjv k.,

they smote him on
the head," which substantially represents the meaning.
Such a genitive in John,
But this
Rev., and Epictetus, for the most part immediately precedes the article.

Kt<paKr)v avrov,

Mk

not always the case in N.T., e.g. in

vii. 19 ovk
eiawopeverai avrov eis rr\v
d\\' eh rrjv tcotXlav.
But there, too, the unemphatic precedent avrov
throws the emphasis on what follows. Its precedent position also enables avrov

is

tcapdiav

to define both xapdiav

2

and

See 2559 a and 2783.

KoiXiav.

Outside the Gospels, Bruder (1888) indicates Rom. iii. 24 rrj avrov
But he omits
Xaptrt, iii. 25 toj avrov a'ifiart, I Thess. ii. 19 iv ttj avrov wapovaia.
Tit. iii. 5 Kara to avrov ^Xeos, Heb. ii. 4 Kara rr\v avrov diX-qcriv and 1
Jn ii 27 to
avrov xp^p-a (2569 a).
W.H. mark the txt as doubtful in
i. 18 ei's to eivai
rip-as

[2558^]

dTrapxv" Tiva

pronoun

is

man's."
i.

20

17

tCjv

emphatic as when

In

2 Pet.

iii.

Jas
In all these cases the
(marg. eavrov) Kn.o-p.arwv.
we say "His will be done," meaning "God's, not

''avrov 1

W.H.

re didios avrov Svvapus,

i.

have avrcp (not avrov).

21

r)

avrov 0ws, part of the emphasis of the pronoun

adjective.

Comp. Rom.

viii.

In such phrases as Rom.

1
Pet. ii. 9 to 9avp.ao-rbv

acrvveros avrCiv Kapdia,

is

intercepted by the preceding

ii.

[2558 c] No satisfactory instances have been alleged where possessive avros

comes between the article and the noun without emphasis. Blass 48. 8 (n. 1)
alleges Heb. vii. 18, Herm. Mand. vi. 2, and compares Clem. Horn. xiv. 7, 10.
But in Heb. vii. 18 the context has contrasted the Levitical priesthood and that of
Melchizedek and now the writer says "there is a disannulling of the preparatory
command because of the weakness of that {81a to avrrjs dadeves) [as compared with
the strength of this]."
In Herm. Maud., the context has described Hennas
as desiring to know the (v. 1
2) evep-ymav of Wrath, and has spoken (vi. 1. 1) of
the 5vvap.Lv and ivepyaav belonging to Faith, Fear and Self-control.
Now (vi. 2.
" There are two
1) the Teacher says,
angels with man, one of Righteousness and
one of Wickedness," and Hernias replies, ttQs ovv, Kvpie, yvdaopai rds avrQv
" How shall I
evepyelas
recognise the energies of those [as 0/ the rest] because both
the angels dwell with me?" The pronoun is therefore
emphasized. Clem. Horn.
;

Schwegler's text, has vrvep irdvras avrov /xe tovs <pi\ovs d7a7rdj*' (not tovs
avrov cpiXovs) so that it is not to the point.
In Clem. Horn. xiv. 10 cv el <$>av<Tros,
xiv. 7,

tQv avrrjs waidcov irarrip, a husband and father, supposed dead, is

" Thou
being identified in the presence of his wife
[it seems] art Faustus,
the husband of this woman and the father of her children ? " i.e. those whom she

6 ravTrjs dvi)p Kal

415

ARRANGEMENT AND VARIATION

[2559]
article

occurs occasionally in

indeed

in

It

John.

may be

the

and very frequently

Synoptists

called the

unemphatic precedent pos-

sessive avrov, or "the vernacular possessive" (277684)'.

times

but

It

occurs

the Synoptists, taken

all
John about eighteen
half
number.
than
that
more
not
much
together,
not to the same extent, is
[2559] The same difference, though
and
the
in
the
Synoptic use of pov, <tov, and
Johannine
perceptible

in

Here, too, Luke appears to avoid the precedent unemphatic

vfjuav

in

children as mother you call children as father.

Afa-ijs appears nearly
because the repetition would be
equivalent to Tavrrjs, which is perhaps not repeated
monotonous. But the text of this book is so full of errors that rwfavrrjs may very

calls

well be an error, to>tay th C being read as

1

Rev.

[2558 a ]

appears

in

i.

with the parall. Mk

cliff. ).
Contrast also
toi)s ir65as

toon&YTHC.

which is freq. in Epictetus and

possessive
27 tva \vcroj avrov rbv ipLavra rov viroOrHiaros as contrasted
top ifxavra ruv vwob-qp.arwv avrov (Mt.
i.
7, Lk. iii. 16 \vaai

The "vernacular"

xi. 32 tireaev avrov irpbs roiis irbbas with Mk v. 22

avrov (and sim. Mk vii. 25, Lk. viii. 41 TrjcoO, xvii. 16).

Mk

iriirrei 71750s

12 have rets rpawefas rwv KoWv^iaruv,

Ta ncpixara /ecu rds rpawi'^as dverpexf/ev. But
the precedent possessive noun stands on a different footing from the precedent
the two
first to define
possessive pronoun, and is probably emphatic, placed
The meaning is, " And as for the money-changers he
following nouns (2559 a).

[2558

Jn

ii.

Where

1]

xi.

15,

Mt.

xxi.

ev
15 has tGiv KoXkvpiarQv e^ex

poured out their coins and overturned their tables."

Similarly in

viii.

17

Svo

eanv the genitive is manifestly emphatic "the

men"
two
by law to establish truth. So it is in the
being
required
testimony of
avrov). .Ahey know not
second clause of x. 45 "they know his voice (r.
where dWorpiwv, though
of strangers the voice (rQv aWorpiwv rr\v (pojvrjv),"
than avrov. 'AWorpiwv is virtually a noun, and it is
precedent, is more emphatic
8 avrov and Mwwre'cjs are perhaps to be
In ix. 27
emphasized by antithesis.
regarded as objective genitives "disciples following him and Moses" and the
avdpuirwv

r)

p.aprvpla

dAr/c^s

<f>.

The separation of the genitive from the

antithesis.
genitives are emphasized by
noun in xx. 23 &v rtvuv acpijre rds afMaprlas makes the intervening a<prjre emphatic,

"Of whomsoever
antithesis with
-

ye forgive sins," and "forgive" is also emphasized by

"retain" (mentioned in the context).
have not found the precedent unemphatic possessive with rj/xwu in

[2559 a] I
the Gospels unless

xi. 48 apovo-iv tj/xujv itetf rbv rbirov nai rb tdvos

it occurs in Jn
almost equivalent to "they will lake away from us both Temple and
Phil. iii. 20 yixCiv yap to TroXirev/xa is differentiated by the
national existence."
" For us
in effect,
it means,
of y/J-uv, and by the intervening yip
initial

which

is

position

[whatever

it

may be

for others],

our country

is

in

heaven."

Rom.

xiii.

dyyvrepov

In
Thess. iii. 10 and
of objective genitive.
prob. (see Steph.) an instance
ibtlv vfxwf rb irp6<ri>nrov, and GTr)pl!-ai iifiCiv rds Kapbias, the unemphatic v/j.wv
5
on what follows, "see yon face to face," "strengthen [yon not
throws the
1

i)^.Civ is
1

emphasis
The unemphatic precedent genitives,
outwardly but inwardly in~\ your hearts."
Otbs rrjs tipyPTjs
Thess. v. 23 Avrbs 8i
vp-uv and aiiTWV occur severally in
rb irv(vp.a /ecu f) ypvxh Ka ' T0 o-Q/xa...
ayido-ai Ofxas bXortXeis, nal oXbuXypov ip&v
1

416

ARRANGEMENT AND VARIATION

[2560]

genitive as in his account of the healing of the paralytic compared

1
And in the healing of the
with that in Mark and Matthew
.

where Matthew, using the unemphatic //.ou,

the
condescension of coming all the way to the
upon

centurion's

servant,

lays stress

"house," instead of healing

centurion's

at

distance

("come

to

2
neglects or avoids this distinction
John, since
/wuse"),
he is continually representing the Saviour as using the words " I "

Luke

my

"my," is bound to use "my" more frequently than the

Synoptists: and accordingly he uses p.ov and ip.ov more frequently
"
But if he wishes to emphasize " my
than any one of them.
he

and

and, to increase the emphasis, he repeats the

used by John about forty times as against ten times
Thus he can rise to a climax of proof the Gospels.

mostly uses 6
article.

e/xo?,

'E/xo? is

in the rest

nominal emphasis

prjiLara, (4)

to. p/]p.a.Ta,

fmv

(i)

to. prjp.ara to, ip,d

(2) ra prj/xaTa. /xov, (3)

See 2776

to. ifxa

84.

Instances of the Possessive Genitive

i.

[2560]
1

ii.

27 Iva

kcu Twi'

\vtju>

avrov tov l/xavTa tov

KoWvfiuTTwv i$e^ev

To.

vTroSr/fxaTOi;.

Ke'p/taTa

Kal Tas T/3a7reas

averpeij/ev.

23 Oeiopovvres avrov ra

ii.

trrjfjicia

Ittolcl.

5 iyfrero 8 avvaxdrfvai. avT&v tovs apxovras K. tovs irpecrfi.

both cases before a group of governing nouns, as in Jn xi. 48
See 2783.
before tov totvov k. to tdvos.
1
[2559 />] Mk ii. 5, Mt. ix. 2 aov at afiapriai, Lk. v. 20 trot at dtt. aov
rep.
Mk ii. 9, Mt. ix. 5, Lk. v. 23 (D has Mt. ix. 2 aot. at d/x., but Lk. v. 20 aov at d,u.
D also has Mk ii. 9 crot at d/n.,
(correcting Mt. to Lk. and Lk. to Mt. as freq.).

Acts

TTjprjdeiri,

k.

tovs

ypap.fJL.

iv.

in

Lk.

23 aov ai

v.
2

[2559

Mt.

ap.-).

8 iva /xov virb tt]v ariyqv daeXdys, Lk. vii. 6 'iva viro ttjv
Mt., by using the unemphatic fiov, emphasizes aTiyyv.
Blass (p. 317) says that 6 e/i6s "often has so little emphasis that it

<r]

viii.

<sriyt\v /xov eiaeXdys.

3

[2559 d]

cannot easily be distinguished from fiov R. x. 1 17 evSoida rrjs e/irjs Kapdias = tt)s k.
But there is a fiiv in Rom. x. 1 77 p,ev evdoKia r. e. k.
fiov G. i. 13, Ph. i. 26."
This, and the context, indicate an antithesis between that which would be
:

well pleasing to the writer's ozun heart and that which may be the will of God for
In Gal. i. 12
the present.
15, there is a contrast between tt\v ip.r]v avaar po<pr\v

Trore

ev

ti2 'lovoai'afiw

i.e.

"my own

had
previously mentioned change that
Christ"; moreover the sense implies
(15)

6're

he

and

5td

ttjs

that

ev5oK7]aev.

you may

Kaddirep

k.

In Phil.

i.

25

\iuiconverted\ manner of life" and the

"
(12)
through the revelation of Jesus

come
tt\v

fiev

6 there

ifiijv

may

avaarpo(pr)v to correspond to

be antithesis between vfiQv

as freq. in the Pauline Epistles ("/ shall continue to live

boast in me," Lightf. compares 2 Cor. i. 14 Kavxy/xa vfiwv iafiiv

ifiTJs

vp.eis ijfiQv).

A. VI.

417

^_
OF THE

UN!VER5i

27

ARRANGEMENT AND VARIATION

[2561]

21

IQ

iii.

iVa

tjv

yap avT<Lv

rd epya. ..ovk ep\eraL

irovr/pd

ra epya airov. .ep^erai

eXey\6rj
.

p.77

avrov

ra.

iii.

on

epya

3
32

iv

to <w?,

iv.

16

cpcovrjo-ov crov

34

iva...Kai

IV.

47 iva...Kai

vi.

53, 55 car

<poj?,

6 Xaf3u>v avrov

rov dv8pa, (18) ovk earn' crov

avrov to epyov.

avrjp.

TA.e<.ajo"oj

IdcrrjTaL

p.i]

avrov rov

viov.

rov v. rov a.
(pdyrjre rrjv rrdpKa

Kai

avrov ro

-irajre

aipa...6 rpwywv p.ov tt)v rrdpKa Kai ttlvwv pov rb alp.a e^et
iari /Spwou?, Kai to aipa ftov
...rj yap crdp p.ov dXyjBijs

idt]v alioviov

iart

dXr]&r)<;

pov to aipa iv epoi fievei.

[aov] rd epya (marg. to. epya Q-ov)

6 Tpojywv p.ov tijv o~dpxa kol ttiv<dv

7roo-i?.

vii.

[2561]
(i

to

cpavepayOrj

iariv cipyao-pera.

6e<i>

iv.

77-pos

iva

Kai ttjv paprvpiav avrov ovSeis Xap-fSdvei.

p-aprvptav i(T<f>pdyL(Tev

TTp'

7rpo?

3 lva...6f.u)pr)0-ovo-iv

7T0ltS.

ix.

I
7 OTi Svo av6pwTru)v 17 /xapTvpia dXrjOyjs io~nv.
6 eTreOr/Kev airov rov ttvXov eVi tov? 6<i>#aA.povs.

IX.

IO

viii.

tov?

inl tovs

tovs

7TWS

foil.

[ow]

r}vew^6rjo-av

aov

01 6<f>6aXfjLOi ;

(rep. 30) (14) dvew$ev airov tovs

o.

(17) r]veu>ev o-ov tovs

6.,

6.

6.,

(15)

pov

(i i) eVeXptQ-ev

irrjXov eTreOrjKtv p.ov

(rep. 26), (21)

ti's

rjvoi^ev

airov

o.
ix.

27, 28 pr; Kai vpei? OeXere airov fiaBrjral yeveo-Qai;

M.

^peis 8e tov

el eKeivov,

2i> p.aOrjrrj'i

io-p.lv p.aOiqra[.

tojf aAAoTpicov
5 OTi oi8ao~iv tt/v cpwir/v airov. .otl ovk oi'8ao~i

X. 4,

T7J1' (fiCDVrjV.

xi.

7reo"V

32

avTov 7rpos tovs 7ro8as Aeyovo~a avTw Kvpie, ei ?)s

a8., contrast ib. 21, K., ei t)s wSe ovk av

uioe

ovk av pov diteBavev 6

a7T.

ao. pov.
xi.

48 dpovaiv rjpwv

kol tov tottov Kai to e#vos.

xii.

16 TavTa ovk kyvwaav airov 01 p.at)rjrai to irpu>Tov.

27 8oao-6V aov to ovopa, SO xvii. I 8dacroV cov rov

xii.

40

xii.

naphiav, freely quoted from Is. vi. 10 where there

but there is a non-precedent genitive toTs
genitive,
Jn omits.
xii.

8 idv

47

Xafxftdvwv rd
xiii.

viii.

20,
xiii.

(9)

H-V

r)

topa.

avTov,

pov

""o8as

xvi.

77

copa,
17

contrast

ii.

cpvXa$7]. .0.
.

/j.tj

./irj

/xovov,

i]

<*>pa

p-ov

vii.

30,

tupa avrrjs.

i/tts tov? 7rd6us; (8) ov

pov

no precedent
airtov which

is

tocrlv

rjX$ev avrov

foil, crv

TOV<>

p.ov aKovo-77 tcov prj/xdrtDV koL

pr/p-ard fxov

oti

ti's

viov.

avrtov tov? d<#aAuovs Kai eVojpojaei' aiTwi' tj;v

TTv<pA.o)Kei'

/xr] vi'i/a/?

pov

rov<; 7rooas,

(T2) otc ovv evuf/ev tov? 7ro6a? avTwv,

41S

ARRANGEMENT AND VARIATION

(14)

ovv iyo)

xiii.

v/xwv tous

evi\j/a

Kai

7rooas,

vpt9 oc/>eiAcT aXXrjXwv

See 2564.

rovs 7ro8a?.

vltttciv

[2563]

8 6 Tpwywi/ /xov tov aprov, quoted freely from Ps.

xli.

9 6

4a6uoi' aprov; /xov.

xiv.

[2562]

27 Mr) rapaaaeaOd) vpwv

I,

XV. 9, IO petVaTe ev

ttJ d-ydTrri rrj

fievelre iv rfj aydrnj pou,

pevco auroG ev
xv.

Xvi. 6

xvi.

22

/j.od rrjprjcrrjre,

tod 7raTpos Tas evToAas TerrjprjKa kui

oiSev ti 7roiet auToij o Kvpios.

/cat

^aprjaeraL v/xwv

Kapoia upuiv

77

xvii.

jifj.

xvi. 6, 22.

Au7TT7 TTTr\l']p<DKeV VpLWV T7]V KCLphiaV .

7/

yaprjaeTai

eyu>

comp.

KapSta,

ttJ dya7TTi.

om

Kadws

7;

eav tcxs ivroXas

'Ec/jarepojcra

quoted from

KapSia,

77

lxvi.

Is.

contrast

t6 ovopa,

crou

xvii.

12

II,

crov.

ovofiari

10 ihraurev tov

xviii.

dp^iepw<; SoSAov Kai a-rrKoif/v avrov to

toij

loVapiov to Sefidv.
xviii.

37

7ras 6 cuv K T77S a'AT/^eias aKoi'et

XIX. 2 tTTccpai'ov. ..iTredrjKav

xix.
xix.

29

t'va

o-KeXrj,

xix.

to.

(34) Aoy^r/ avToS

35 Kai

aXy]$LV7]

XX. 23 av tivcov
XX.

25,

27 eav

auTtuv

KaTcaytucTiv
o-KeXrj koI

avrov

pou

to.

crKeXrj...

tov dXXov...

tt/v

T77S tptov^s.

KetpaXfj.

rfj

avrov to aropari.

CT7royyov. .irpoo-yjvcyKav

31

7rpwTov Karia^av

rd

avrov

nXevpav

io-rlv

77

(33)

(32) Kai tojj pev

ov Karea^av avrov

eyvgev.

papTupia.

a(f>r/re to.? dp.apTias.

pr).../ia'Aco

>(eipa eis tijv 7rA.upav auVou...

Tas xeipas pou Kai cpepe

ttjv

tov Sa'/cTiAov /xou... Kai (3aXo) pou

(27) ^e'pe tov oaKTuAov crou

\ipa o~ou

/cat

/3aXe

eis tt?v

rrjv

cooc Kai ioc

7rAeupav pou.

on aXr/Bys avrov 77 paprupia Icrriv.

[2563] In some of the instances given above,

xxi.

24

otSafxev

the pronoun
ad
(somewhat
pedes") occurs
of
the
a
some
where
in
"his," "my"
phrase mentioning
part
body
etc. do not exactly mean, or at least do not emphasize, possession.
like the Latin

"

ei

"

in

"

projecit se ei

Thus Luke (W.H.) "thou gavest me no water

for

my

feet"

is

and
by pot, but in margin by preceding /xov
expressed
Luke's following words twice use the unemphatic preceding pou to
throw emphasis on the homage paid to Jesus by moistening or
in

text

[2562 a] Note that in three instances, xii. 40, xiii. 18, xvi. 22, when quoting
deviates from it by using a precedent genitive (sim. Rev., see 2781 b).

LXX, Jn

419

27

ARRANGEMENT AND VARIATION

[2563]

1
kissing His "feet

"perhaps taking the emphasis off the pronoun

throwing it on the noun "feet," because another tradition
described an anointing of the "head."
In John, the "vernacular"
and

2 "
possessive occurs repeatedly with "eyes
(in the narrative of the
of
the
blind
also
with
healing
"heart 3 ," "head 4 ," "mouth 5 ,"
man),
"
6
" side 7 "
hand 8 ." Once it occurs with " right ear "a note,"
legs ,"

worthy instance because

it
occurs in a portion of "the four-fold
Gospel," the smiting of the High Priest's servant by Peter and here,
though John agrees with Luke in adding that it was the " right ear "
:

omitted by

point

(a

Matthew
1

[2563

Luke

against

Lk.

<?]

vii.

fiov iirl tovs TroSas

Mark and Matthew) he

446

VSwp

iirl

p.01

In his version of the Anointing,

7r65as (without the article) but

marg. v.
Tr65as... K ara(pi\ovad p.ov rovs rrodas.

Mk

has Kare X eei> avrov

xiv. 3
is

the

all

See
xix

ix. 7,

11, 14, 15 etc.

10,

2 9-

[2563 o]

documents written

xviii.

xix. 31.

It

it.

in several styles
3
xvi. 6, 22.
'

view of his

in

one of many proofs

and variously revised.

is

xix. 2.

xix. 34.

10 dweKoxj/ev avrov to wrdpiov rb

Lk.'s

rijs Ke<pa\r)s.

more remarkable

Synoptic use of

that Lk. contains several

2

and then, Uppe&v pov rovs

use of the precedent possessive here

general deviation (2559) from the

Mark and

follows

use of the "vernacular" possessive 9

in the

xx 25
.

Comp.

Cor.

viii. 12
"
rvirrovres avrQv tj)v aweibrjo-iu dadevovcrau, which is
equivalent to
smiting them
[in the cruellest way, not in the body but] in the conscience [and that too when it
is]
in a state of weakness."
So
xii. 15 dSCos avr&v
tijp viroKpiaiv and parall. Lk.
xx. 23 Karavorjaas 8e avrwv rrjv
mean, in

8et.6v.

Mk

effect,

ira.vovpyla.v-

their hypocritical craft"

(parall.
tis p.ov

30

t)\(/o,to

Mt.

tuov "ifiaTtuv is

xxii. 18 yvoiis 5e ttjv

in

Lk.

"detecting them in

wovnpiav avrwv).

Mk

v.

and is
31 without tup ipariuv, the meaning being almost the same as
given

46 as

viii.

r)\j/ar6 /xou

ris

repeated in Mk v.
'
who touched me on, or, took hold of me by, the cloak ? "
[2563 c] In Acts xvi. 22 Trepiprj^avres avrCov to, l/xdna, one or two inferior
authorities read eavrCiv, perhaps because the scribes took the "
rending" to be like
'

that of the
dtpr)<;v

High Priest in Mk xiv. 63 diaprjfas tovs x i>as avrov (sim. Mt. xxvi. 65
ipdna avrov). Rending one's own garments would properly be
i

ra.

"

Gk

by the middle Trepipri^ao-dai tcl ipdna.

Rending off
garments" (without possess, genit.) regularly describes
the action of public or private scourgers in Demosth.
403. 3, Polyb. xv. 3. 4, l'lut.
expressed in classical

(ireptprj^as) (act.) the {rd)

Vil. Poplic. C).

But Diod. Sic. xvii. 35 and others (see Steph.) use the active for
the middle, and perhaps Lk. here used the
unemphatic avrwv as an additional
indication that the meaning was not " their own."

The

reader must distinguish between (1) to. pripara avrov "the

(2) ra avrov p-qpara "the intervening emphatic possessive,"
intervening between the article and the noun and emphasizing avrov, (3) avrov
1

2563./]

ordinary possessive,"
rd

(rf/xara

noun and

"the precedent unemphatic possessive," preceding the article and

unemphatic as to throw emphasis from itself unless antithesis

so

ceptionally (2564)

compels

it

iu

receive

emphasis

being characteristic of colloquial

" vernacular."
last,

420

on

style, will

the
ex-

to the contiguous words.

be often called, for brevity,

ARRANGEMENT AND VARIATION

In

viVtcis tovs 7roSas, the genitive pronoun

after another pronoun (2784 c) so that
next
emphasized by coming
"
the meaning is, " Thou ! for me ! washest the feet'
This then

[2564]

xiii.

[2565]

o-v fiov

is

owing

to special circumstances in the context

is

not an instance of

the vernacular unemphatic possessive. But it is followed by the true

vernacular possessive, xiii. 8 ov /xrj viif/rjs fxov tovs 77-oSas, "thou shalt
assuredly never wash

my feet" where there is no emphasis on "thou"

nor on "my," but on "assuredly" and "feet" Then comes the
ordinary construction in xiii. 9 fxr] t. it. jxov fiovov, where firj...fx6i'ov
throws some emphasis on "feet," and
avT<Zv,

xiii.

12 ore ovv Zvuf/ev tous 7rd8as

no emphasis on any particular word. Lastly comes

14, where v/xwv tous 71-oSa.s is not an instance of the

where there

is

the precept xiii.

"
true vernacular possessive, because " your
is
exceptionally empha"
sized by the previous insertion of an emphatic " I
to which "your"
is
obviously antithetical. "If therefore f (iyw) washed for you (v/xwv)

bound

the feet .. .ye also (kcu u/xeis) are

(aWr/Xwv

viTVTt.lv t.

for one

another to wash the feet

7rd8as) ."

We

are not, of course, to

[2565]
deliberately arranged these variations

that

suppose
which indeed

the evangelist

might be to

some

extent illustrated by an Englishman's unconscious variations of

"shall" and "will."
But we certainly must suppose that the author

of this Gospel had an unusually keen sense of rhythm and dramatic

fitness.
It may also well be that in the course
perhaps a very long
course of oral teaching, his Gospel assumed a shape in which no

phrase or word has been set

well as spiritual evolution.

down

except as the result of

artistic as

example, the

utterances

Take,

for

of Martha and Mary, when they severally

the raising of Lazarus
:

(1)

xi.

[2564a]

20

Comp.

-q

come

ovv M.dpOa ws i)Kovo-ev otl

xxi. 22 cv

/jloi

to

'I.

aKoXoudei (equiv. to "it

first

meet Jesus before

cp^crai

is

v7rr)VTi]o~sv

for thee to follow

me") where the two pronouns are emphasized by juxtaposition, and txoi is more
emphatic than in xxi. 19 axoXovdei fiot, "follow me," where there is no
antithetical ov. The meaning is, "That disciple may follow me in his way, which
is not the
way to the Cross; but you must not follow in his way, but in my way."
2
[2564 <] So avrQv in xix. 314 i-va Kartaywaiv avrQiv to. gk\ti is vernacular
possessive and unemphatic, "that they might have their legs broken," but rod
l*h Trpwrov, though preceding Karea^av ra aKiXi], is not vernacular because fii>
introduces antithesis ; and, in ov Karea^av avrov ra GKe\-q, the effect of antithesis
emphasizes avrov, so that the meaning is "they brake not his legs."

421

ARRANGEMENT AND VARIATION

[2566]
avrijj-

Se

Mapta/x

TKvpic^

'Iijaovv,

xi.

(2)
4>wvei
oirov

29

ere] r/yepdy]

rjv 'Irjcrous

Kvpie,

t r)s

iv
ei

32
,

to>

17$

oikw (KaOi^eTO.

tT-rrev

ovv

rj

woe, ovk av d-rreOavev o aoeXcpos

ws ^KoixTev

eKeivrj 8e

[/>.

Mdpda

7rpo?

fJ.ov.

that Jesus "called" her

Ta^ii kcu rjp-^eTo 7rpos avTov...rj ovv

Mapia/z

0)5

rjXuev

iSourra aurov eireo-ev ai/rov 7rpos toijs 7rooas Aeyovcra avrw,

wSc, ovk av p.ou d7T#avev 6 a^eX^os.

the deliberation implied in "going to

[2566] Everything in (1)
meet," the weighty word elirev (2456), the ordinary sequence of ovk

av dirWavev, and of 6 dSeAc^d? uov

In

(2),

"
sitting

points

to deliberate utterance.

Mary's "rising up quickly" (contrasted with the previous

"
"
of the Saviour
in the house ") and her
falling at the feet

when she

catches sight of Him, prepare us for an utterance of

And, as a fact, the ordinary sequence of ovk dv
passionate emotion.
2
is
broken by the intervention of fxov, and the connexion
and verb
1

first

[2565 a] Kvpie

is

now known

W.H.

37 where

xiii.

have

to

be omitted by SS.
1

It is also

omitted by

SS

both cases, scribes have

probably added it to assimilate the text to passages in the context inserting Kvpie.
Peter's omission of "Lord" in xiii. 6 might spring from Peter's haste to expostulate

in

Kvpie,~

as here.

In

Here, Martha

is perhaps represented as omitting it because her

thought of what might have been ("If only it could have
been otherwise!") and an "if" is the first word that escapes from her lips. Mary,
" Lord."
though in greater haste than Martha, does not omit

with his Master.

mind

is

absorbed

in the

2
[2566 a] Comp. 1 Cor. ii. 8 "Never the
crucified (ovk hv r. Kvpiov ttjs 56t?s earavpwo'av),"

Lord of glory would they have

Heb. iv. 8 "Not about another

day would he have spoken," ovk dv wepl dWr/s eXdXft /merd ravra -tj/xepas, ib. viii. 7
"not_/r a second [covenant] would place be sought," ovk dv devrtpas efardTo
rdvos.
[2566(5] In view of these instances, and of the reasonableness of emphasizing
most pronouns in such a position, it is possible that o~oi must be emphasized in
Jn xviii. 30 where the evangelist with bitter irony describes the Jews (1885 (ii)) as
avoiding external defilement, yet as defiling themselves internally by that which

"cometh out of the mouth" in

"If this man had not been an

slander, accusing Christ of being an "evil-doer."

evil-doer we should not have delivered him up to

croi irape5u)K<xp.ev clvt6v.

Blass (p. 320) on ovk dv
And ovSt
"better ovd' according to the Lewis Syriac."
would certainly be preferable unless an emphasis on aoi could be justified. The
variations in the best MSS. as to the position of dv in viii. 19 and xiv. 7 proceed in

[a just judge like] t/iee," ovk dv

001 TraptSuiKa/xev, says

similar sayings, and in

part from scribal doubts as to the relation between the two
a
failure to recognise that dv, in John, always follows an emphatic word,
from
part

and that

in

these two sentences

"my

Father"

is

more emphatic than "know."

dv (where P marg. has rightly inserted dv, casually omitted

by B at the end of a line before iVa) comes emphatically before a short pause; and
this (though not much more striking than xiv. 28 e'xdpTjre dv) has caused variations
In nunc of these three passages does there seem good reason for
(2739 c).
The variations in the Johannine order
that dv was originally omitted.
In xviii.

\fi,

rryuivlfrvTO

supposing

422

ARRANGEMENT AND VARIATION

[2567]

between

/xov and 6 dSeXc^o? is broken by the intervention of the verb.

This obliges us to lay stress on dv i.e. "how different it would have
been!"
But it is not clear whether the emphasis on aV does, or does
If crv had been
not, take away the emphasis from the following /xov.

we might have

inserted,

certain that

felt

writer draws a contrast

Perhaps the

"me" and Mary, ending

sentence with

(2564)

/jlov

is

emphatic.

between Martha, ending her

hers with "brother."

If so,

the vernacular possessive. As it is, the conclusion is doubtful 1

5, where the Eucharistic doctrine is introduced,
[2567] In vi. 51

[toy is

the ordinary possessive,

bread that

shall give

crdp$

77

")

first

predicatively ("the
except ye eat the flesh
when mention is made of

occurs,

/jlov,

my flesh

is

and then

"

the Son of man."

After this,
o-.)
drinking the blood and eating the flesh, the unemphatic "his" and
"
"
"
"
"
my are used in order to emphasize "flesh and blood"
[yea,]

of (rip

and drink

his blood {clvtov

aapKa) and drinketh

my

t.

aT/xa)...he that eateth

blood (fxov

to definition, the ordinary possessive

of dv

181.0V

is

resumed

my flesh
a return
"

my

(/xov t.

is

flesh

made
(rf

o\

19 rbv Trare'pa. llov av ?"5eire, viii. 42 7]~yonra,T b\v ifxe, xv. 19 6 KocfAOS
are mostly explicable by emphasis on special words, but they

(e.g. viii.

hv to

When

t. at/xa)."

i(pi\ei)

are irregular enough to perplex scribes (comp. Gal. iii. 21 (W.H.) tv vo/xtp b\v rjv
In xviii. 36 the final dv suits well with the imperfect
(marg. e'/c i>6/jlov r\v [oV])).

meaning being "would be in that case striving at this very moment" [comp.
Mt. xxvi. 53 "at this moment... twelve legions of angels"] "that I might not be
delivered to the Jews."
Blass (p. 207) says "to?s 'lovd. is contrary to sense and is
the

omitted by Chrys." But Chrys. inserts toTs 'lovd. in quoting the passage. Afterwards, it is true, he omits it. But then he omits not only rots 'lovd. but also the
The
rest of Christ's sentence (rois'Iovd. vvv 8e 7) /3a<r. 17 ifiri ovk 'Iotlv evrevdev).
reason appears to be that he stops short because he sees no ground for special
the omitted words.
Subsequently he casually repeats the words ovk
ivrevOev, shewing that he had the clause before him, though he did not think

comment on
it

worth while

to quote

in full or to

it

comment on

rois 'Ioi5.

Yet

in fact there is

great force in "thefetvs" as denoting the real agents, Pilate being a mere puppet.
In Lk. xix. 23, Blass (p. 206) takes e\6wi> as = (temporal) protasis, where I should
didst thou not put my money
prefer to supply the protasis from the context,
into the bank. ..and [then, if thou hadst done this,] I on my side (K&yw), when
I came home (e\du>i>), should have exacted the sum with interest?"

"Why

used

[2566
ept,ov,

<r]

preposition
6 oLKOvwv

re

/cat

Some might

not

Mt.

fxov.

v.

v/j.u)v /jlov

e/Aov,

xvi.

urge that,

But

is

ifiov

11, vii. 23, x.

tiKovei
2

if Jn had intended emphasis, he would have

never used in N. T. without ( 1 a preceding
18 etc.; or without (2) antithesis, Lk. x. 16
)

or parallelism

iroWQv

k.

to

(fxov clvtov,

a preceding genitive, Rom. i. 12 vfiCiv

xvi. 13 avTov k. e/uoO.
(3) In one

Mt. xvi. 23
exceptional passage the text varies so as to cause suspicion of error

(BN*)

<tk&i>5o.\ov el e/xov,

v.r.

have been the original ("I

fj.ov

am

ei,

ei

e/xot,

ixoi

a stumbling-block

423

et,

[it

et

fj.ov,

where

eifxi

001

seems] to thee!").

may

ARRANGEMENT AND VARIATION

[2568]
is

fxov)

when

and

true food,

my

blood (to

d. /xov) is

true drink."

Then,

has to be insisted that " abiding " in Christ is the result of

on the " flesh " and the " blood," the nouns are again

it

feeding

"
He that eateth my flesh (/a. rrjv o-dp/<a) and drinketh
to
(/x.
alfxa) abideth in me ."
Where
there is no antithesis we are generally safe in
[2568]

emphasized

my

blood

taking the precedent possessive as unemphatic, e.g. "I manifested thy

2
name," compared with "in thy name ." But antithesis and chiasmus
it

probably give
kv t. ay. fxov)
3

dy.)

."

In

iii.

emphasis in xv. 10 "ye will abide in my love (/aevei/rc

even as I... and abide in his love (/xeVw auToG iv rrj
19

20,

genitives (one of which

the context
is

is

too long to discuss, but the

its governing noun by a

separated from

predicative adjective, irov^pa) are perhaps intended to throw the

4
It is however a passage
emphasis on what follows in each case
.

where there

room

is

for difference of opinion.

1
[2567a] In xx. 25
7, there is perhaps a contrast between the vehement and
varied utterance of Thomas and the calm regularity of the Saviour's reproach.

Jesus repeats four times the ordinary possessive genitive ("thy finger," "thy hand"
Thomas says "put my finger (/3. tov 5. p.ov) into the print of the nails, yea,
etc.).

and put my hand

(k.

j3.

p.ov ttjv

x e ^P a mto
)

h> s side."

The

difference cannot well

But there appears to be intended a climax in the

thrusting of the whole of the "hand" (as compared with "the finger") into the
be expressed

open wound

in

English.

in the side.

[2567/;] In iv. 47 "that he might heal his son (a. tov vi6v)" there may be an
intention to emphasize "son," partly because it illustrated the urgency of the

request, partly because some traditions may have differed as to whether

"boy" was a "son" or a "servant."

(1862a c)

the sick
2

[2568 a] xvii. 6 <pavipwoa gov

avTous iv T(f5 6v6fiari gov.

irrjpovv)
3

[2568/;]

In

is

32

ovofxa,

comp.

xvii.

11,

3 ttjv fiapTvpiav clvtov ovdels \a/j.(3avei.

12

6 \a/3<W

tt\v

iVa (pavipw0ri avrov

is

that

to.

men

rj

to

(puis, r\v

yap

<pav\a irpaGGtov /xiGel to (puis Kai ovk fpxtTai irpbs

to. ("pya avrov
6 5i iroiuiv ttjv aXyjOeiav px eTCU Tpos t6 (puis,
If this view is correct the
pya on iv deal iGTiv eipyaG/xiva.

avruiv irovrjpa to. t'pya.

to (puis, 'iva fxi) i\tyxQy

bail

avrov

is

receive" (after the assertion "none receiveth").

4
20 K. T]yaivr\Gav oi tivdpunroL /j.a\\ov to gk6tos
[2568 r] iii. 19

meaning

TqprjGov (and

no antithesis between avrov and another pronoun. The second

probably unemphatic, the emphasis being thrown on \af3uiv, "he that did

fxaprvpiav there

avrov

iii.

t.

-nds

yap

'

as a rule loved

darkness "for their works were essentially

comes to the light "that his works may

\irovr)pa)" but that the truth-worker

be manifested as being worked in God." In both cases the emphasis is taken from
But as regards 6 <pav\a irpdaGwv,
"their" and "his," to be thrown on "works."
emphasis is thrown on his personal shrinking from the light lest "Air works be
In iii. [Q the position of irovrjpa before Zpya makes both words
convicted."
emphatic: "For there was from the first an essential badness in their works."

424

ARRANGEMENT AND VARIATION

"

In

[2569]

23

ii.

beholding his signs (avrov ra

"
was [continually] doing," and also in vii. 3
ra.
aov
read
works
we
epya)" emphasis
thy
(if

o-r/^eta),

that they
is

[2569]

which he

may behold

on " signs " and

laid

" tvorks" and the context

implies, perhaps, that the speakers attached
more importance to these than to Christ Himself. The same

emphasis on the noun

is to be laid in the only two instances where

"
in
the Johannine Epistles: 1 Jn ii. 4
avrov
He
occurs
5
precedent
that sayeth...and keepeth not his commandments (ras evr. avrov /at)

rrjptZv) is

liar...

X6yov)\ truly in

but whoso keepeth his word (os S' av rrjpy avrov rbv
10 "He that loveth
is the love of God," 3 Jn 9

him

supremacy over them, Diotrephes, doth not

cause,
his

if I

works

come,

I will call

(yTrojxvtfO'iJi

avrov

to
ra.

remembrance

fitly

receive us

for this

[twt his prete?isions but\

f'pya) ."

1
[2569 a] On this Westcott says "The position of the pronoun here (avrov rov
\6yov), as contrasted with that which it has in v. 3 (ras ivroXas avrov), emphasizes
The main thought is that the word is His word, the word of
the personal idea.
av rrjprj contrasted with
God. There is emphasis also on the 'keeping' 8s

In view of Jn's frequent use of the "vernacular" avrov

Jn has not here rov avrov \6yov as in
In avrov rbv \6yov, the emphasis is taken from avrov
1
Jn ii. 27 to avrov xp'""M a
to be thrown on \6yov, which here means "t/ie {spiritual] word" or "the spirit,
6...t<xs

ivr.

pLtj

TT)pQv."

this interpretation

seems untenable.
-

"

not the letter," and is stronger than vro\ds, "commandments.

Comp. xiv. 23 4
The pi. \6yoi in the Gospel
rbv \6yov fiov rr)pr\aei and rovs \6yovs fiov ov rtjpel.
corresponds to the pi. evroXai in the Epistle and both occur in a negative clause

The position of the pronoun,

while the sing, \6yos is in the positive clause.
then, does not "emphasize the personal idea," but throws the emphasis on the
spirituality of the "Word" that is to be "kept."
2
1

[2569 p]

Cor.

iv. 19,

Somewhat similar is the mention of "those who are puffed up" in

"But I will come quickly unto you. ..and will acquaint myself not

with the speech but with the power of them that are puffed up,
rbv \6yov ruiv Trecpvcriwin^voov dXXa rrjv ovva/xiv.'"
[2569 1] In ix. 6, the reading is very doubtful.

W. H.

txt

/cat yvJiffOfiai.

ov

has ravra eiwwv

Zirrvaev x<xM a ' K erroirjaev iryfKbv em rov wrvcrfiaTos nai r we9y]Kv'' (marg. ivexpi-O'c)
avrov rbv mjXbv iirl rovs 6 rp 6 aX/xovs.
R. V. marg. has "the clay thereof" taking
-

avrov to refer to wrvirfxaTos, and supplying "his." AC ins. "of the blind man"
after "eyes."
SS has "and took [it i.e. the clay] up [and] smeared [it] upon the
"and smeared upon him (irrexp'-o'ev avr^i) the clay
eyes of that blind man,"

his eyes," d "et linuit ei lutum super oculos eius," a "et linuit oculos
ejus," b "et superlinuit lutum super oculos illius caeci," e "et superunxit oculos
"
caeci,"/"et superlinivit super oculos caeci, ff^et superunxit illud super oculos

upon

(i) Mark's (viii. 23) tradition about healing blindness with saliva, (2) Jewish
traditions about such healing, and (3) the possibilities of mystical suggestion in
the present passage, combine with (4) the textual variations to make its adequate

ejus."

interpretation at present impossible.

425

ARRANGEMENT AND VARIATION

[2570]

4.

Miscellaneous variations

The

[2570]
following miscellaneous variations, taken in their
order as they occur in the Gospel, may be of use for
reference, and
for the purpose of
giving the reader a general view of John's style.
Many of them have been explained incidentally above others will
:

A few of them deal with synonyms not

briefly discussed here.
discussed in Johannine Vocabulary.
For example, the use of Karabe

Aa/z/JaVw in the Prologue

relation

between

was merely touched on

given below.
In l. II
12

distinction

former

is

(i.

5)

TrapaXap./3dvoj

there,

01 18101 avroit

certainly

was discussed

in

1735

and

in

the

and

Xa/xfiuvti)

will

come

ov TrapeXafiov

drawn between

first

probably used with special reference to

and

//,

but the

in the instances

tXa/3oy avrov, a

00-01 8e

TrapiXa(3ov

same context

ZXaftov,

and the

The meaning
probably is that, when the Son of God came to His own family, none
"received Him fitly as coming from the Father
{irapiXa^ov)" but some
"

is

received

Him

[though imperfectly'] (eAa/W)

<n 18101.

."

[2570 a] Ot idiot avrov ov wapeXafiov and the preceding et's to. idta fj\0e
are quoted by Clem. Alex. (882
3 ets r. i'dta, (p-qaiv, fiXdev 6 vlos t. deov k.
ol idtoi avrbv ovk ede^avro) as
In that case we
referring to "the world (ko^os)."'

might reconcile ou

TrapeXafiov with oaoi iXafiov

a friendly "receiving" (Nonnus, iyipatpov),

by saying that irapiXafiov means

while ZXafiov means a less active

"receiving" (Nonnus, di^avro). Or we might say that John according to his

custom (2628) states a fact first roughly and inaccurately, and then more
[2570/;]

But Chrysostom and

Ammonius

both take

idiot in

exactly.
a twofold sense, as

meaning (1) the world, (2) Israel; and in view of the language of the prophets
about the rejection of Jehovah by His own children, and the language of Jesus
Himself about "a prophet in his own country," there can hardly be a doubt that
both meanings are intended.
(1) Applied to the world at large, Tra.ptXa.fiov may
be illustrated by its use in Epictetus to describe our " receiving from [God]."
In
one passage he uses TrapaXap.jia.vu3 (i. 6. 25 tt)v diav wapeiXricpaTe) to describe our
reception of the gift of beholding the sights of God's universe. Then he drops the
compound preposition (id. 28) "And come now, have you not received (dXr)<paTe)

Have you not received manliness? Have you not received magnanimity ?
Have you not received patience?" The Logos itself is described as (i. 20. 5)
" received
"
and
from [God] (TrapelXrjWTai) by [human] nature (i>7ro ttjs (/wews)

faculties?...

concerning the power of the Logos (r) XoyiKT) 56vap.it) it is said that (i. 1. 4) "it is
received from [God]" and, in the same sentence, "it has come (iX^Xvde)."
Elsewhere TrapaXap0dvw is used (Ench. xxiv. 1, xxv. 1, xxxii. 2) of calling a friend to
share one's meal or one's secret plans.
From the Jewish point of view,
(2)
irapaXapfidvoj is the regular word for "receiving words, or traditions," banded
a teacher.
It is thus used
The very first words
frequently in N.T.
of the Sayings of the Jewish Fathers arc "Moses received the Law from Sinai,"

down from

426

ARRANGEMENT AND VARIATION

i.

[2571]

15,

30

o otticto) fxov cp^opevos i/JLTrpo<r0ev /aov yeyovtv, on...

Hereby
ep^eraL dinjp os epurpocrBev p.ov yiyovti'.
us that when he represents a speaker as

eiirov, 'Ottictu) [xov

(30)
the evangelist

[2572]

warns

previous utterance, we are not to expect

The introduction of dvijp may (2371) allude
"
"
husband and may prepare the way for (iii. 29)
to the meaning
"bridegroom." But in any case this is one of many passages in

apparently repeating a
identity of expression.

which the writer seems

to

say,

"The

Baptist

same things again and again

said the

and there may be various

in

and the Lord Jesus

slightly

traditions, all differing

different

and yet

all

ways,
accurate."

[2572] The verb of seeing is thrice varied in i. 324 Ti.6iap.ai

to Trvevp.a KarafioZvov. ./cd-yds ovk r)8iv avrov aAA' o 7re'p.u/as pe. ..ei7rei/
This may be paraE<f> oV dv l8r]<i...Kayit> wpua Kai p.ep.apTvpr]Ka.
.

phrased thus, "/ have beheld the manifestation of the Spirit... and
I for my part did not know him [the Messiah] but he that sent me

and the following sentences describe a long succession of teachers as each

"
receiving" from a predecessor.

i.
12 the context makes it probable that Trape\a(3oi> refers to the
4
appears to describe three stages of failure, in three negations, with
(1) "The life was the light of men...
KaTa\a/jL[3duw, yivwcrKU), and wapa.Xa/j.p&i'u.

[2570

Jews:

In

(]

for

it

and the darkness apprehended it not (clvto ov /carAa/Sef)." (2) "[The light] was
in the world; and the world, through him [or, it], came into being; and the
world recognised him not (avrov ovk tyvo})." (3) "To his own [house] he came,
and his own [household] did not receive him [as coming] from [the Father of the
house] (avrov ov TrapeXa/Hov)."
[2570 it] In the Synoptists, TrapaXa/xpavu is used, with 'Ir/aovv as object, in
Mk iv. 36 of the disciples "taking Jesus with them in the boat," and in Mt. xxvii.
27 of the soldiers of the governor "taking Jesus ivith them into the praetorium,"
The use of v. to
xv. 16 has dirriyayov and Lk. altogether differs.

where

Mk

describe "taking prisoners along with one" (or "accepting the surrender of
a city" as in 1 Mac. xv. 30 (X) wapeXajSere,
KareXafteo-de) is very rare in Gk,

LXX

and occurs
ck6tos.

It

is

LXX

perh. only in Lam. iii. 2 irap4Xa^v /xe k. dirriyayev et's

therefore worthy of note that Jn, like Mt., has napaXafx^dfoj in his

canon.

in

account of the Passion.

But, in Jn, it is not "the soldiers of the governor" but

the "chief priests," who thus "take with them' or "receive" Jesus; xix. 16
17
"then therefore he [i.e. Pilate] delivered him to them [i.e. the chief priests] to be
1

''

They therefore received (trapeXa^ov) Jesus." The supposition that the

word was applied in diverse traditions to a "reception" of Jesus as a prisoner is
confirmed, if the txt is correctly supplied (as it probably is) by Evang. Petr. (ed.
crucified.

Robinson)

koX r6re KeXevu 'Hpwdrjs 6 ^acriXevs irap[aX7]p.](pd7]i'ai t6v

Kvpiov.

Jn deliberately and allusively adapted a version of this ancient tradition, so as

to represent the Logos as being, after this fashion, "received" by His own ''priests"
who might be called pre-eminently "His own people" it is one of the most
ironical instances of Johannine irony.
If

427

ARRANGEMENT AND VARIATION

[2573]

...said, On whomsoever thou shall .^...and I [taught by God's word]

have seen [and received the vision] and have testified" (1597 foil.).
eao-0au here means spiritual "seeing" but refers rather to the form

(" descent as a dove ") of the vision while iwpaKa refers to the inner
meaning of it.

As

[2573]

to

iii.

and

5, yevvqOfi

avwOev compared with

y. cf

vSaTOs

compared with
ela-eXOelv ts ryv (3. t. 0., it was noted in 1903 a that Chrysostom
It should be added
apparently took <lYw#ev to mean "from above."
that Origen certainly does this in a passage in which he comments
On Vlll. 23 VfAtLS (K TWV KO.TO) <TT, iyw CK TOJV UVW el/XL, 111. 3I O WV K

/cat

irvev/xaTos,

rrys yrj<;...o Ik

tSeu'

rqv

fiaaiXtiav

tov

Beov

tov ovpavov ep^o/xevo?, where he says

to. fjikv

yap

7repryeia

ovpdvia drw, and then, afier quoting Matthew's

"
"
doctrine about the
heart
and the " treasure " being together, he
adds " If a man be treasuring up (diqaavpt'Cij) on earth, [then] as
koltu)

eo-Ti,

8k

to.

the result of his treasuring up on earth he becomes ''from below'' {Ik tw

kcitw yiVe-riu), but if a man is treasuring up (Orjo-avpiC,^) in the heavens
he is born from above (yevvarai avwOzv) and assumes (i Cor. xv. 49)
'

the image of the heavenly 1 J

Huet

"

282

Comp. Origen's Homily on Gen. i. 6 7,

"living water" as being that which is "above the
"
firmament" and as opposed to the "water below," which is the water of death:
" Studeat
ergo unusquisque nostrum divisor aquae effici ejus q jae est supra, et quae
est subtus
quo scilicet spiritualis aquae intellectual, et participium capiens ejus
quae est supra firmamentum, flumina de ventre suo educat aquae vivae salientis in
vitam aeternam, segregatus sine dubio, et separatus ab ea aqua quae subtus est, id
est, aqua abyssi, in qua tenebrae esse dicuntur, in qua princeps hujus mundi, et
1

[2573 a]

where he

to

refers

ii.

280 E

c.

the

adversarius draco, et angeli ejus habitant, sicut superius indicatum est. Illius ergo
aquae supernae participio, quae supra coelos esse dicitur, unusquisque fidelium
id est, cum sensum suum habet in arduis et excelsis, nihil
totum de coelestibus cogitans, quae sursum sunt quaerens, ubi
Christus est in dextra Dei patris."
[2573/'] Toward the end of the first century Christian teachers would find
" born
it necessary to
again" for
emphasize the possibility that a man might be
evil as well as for good.
This is recognised in some of the Gospels by the Parable
of the "seven devils" entering into the man delivered from one devil, and by
and
Christ's description of a proselyte as "twofold a child of Gehenna"
hristians might apply this doctrine to Simon
Magus and others. Hennas
implies this double possibility of proselytism in a passage that contains an attempt

coelestis

de

eflicitur,

terra,

sed

to

draw

a distinction (heir

made by John) between "seeing" and "entering ,"

1

as

regards the "kingdom of God."

According to him (Sim. ix. 13 15) there are
twelve holy Virgins (who arc "holj spirits") and twelve unholy, Vexation \.\inrr)),
Wickedness etc. "The servant of God that bears these names, though he shall
:

428

ARRANGEMENT AND VARIATION

[2575]

Here 7rSs 6
14 7ra? o 7nW>i/...os 8' dv -rrty.
[2574] iv. 13
introduces the multitude of those that go wrong, b\ 8" uV the individual that goes right.
Comp. iii. 20 7nxs yap 6 epavXa -n-pdo-o-wv
.

with

ill.

51

eyw eipi o apros

not variation but development
vi.

48

o Se ttouov ttjv dXrjOeiav.

T775

0)775.

.ey

eipt o

(J

dpros 6

a good example of the way

in

<ov,

is

which

John leads the reader on from suggestion to statement. "The bread

of life" like "the tree of life," is a comparatively simple phrase;
but

after

of " the water of

the

running) water

"

"living" and that

This was a new doctrine
itself

it

for

world of a physical law

30 etfjrovv ovv avrov

to the spiritual

In

and " living (i.e.

life
on
to
passes
say that the bread is
is indeed the
"flesh" of a living Man.
the Jews, though it is only an application
"

analogy

the Teacher

vii.

that

7riu'crai

life

feeds on

life.

kou ouSeis eTrifiaXev

err
[2575]
avrov T7]v x 'P a OTL ovttw iXrjXvOeL tj ojpa avrov, is there any explanation
of the sing. x e W a nere ar>d the pi. x W a,>
vn 44 Ttv 8e rjdeXov ef
avrwv TTLacrat avrov, aXX ouoei? k/3aXev Itt avrov ras ^eipa? ? It has

been pointed out above (2135 foil.) that dXXd as compared with kcu
So does rj9eXov
represents Greek idiom as compared with Hebrew.

compared with itjjrow which, though meaning in Attic Gk

"desire to" (Steph.) before such verbs as rrvdeaOai, eKfxadetv, euSeVai,
XaOe.lv, or other verbs expressing what one desires for oneself does

as

not seem to be used as in

LXX

(Ex.

ii.

15,

iv.

24,

Ps. xxxvii. 32 etc.) in such phrases as "desire to kill."

Esth.

ii.

21,

Possibly, in

same way, x V a mav De explained as Hebraic and x V as as

At all events, in Esth. vi. 2, where the Heb. has " lay
hand" the LXX has t<xs x e 'P a ? (comp. 1 K. xx. 6) and Eustathius
the

Hellenic.

(Steph.

see

the

i-n-ifiaXXio

kingdom

deov 8ov\os

of

1524 d) speaks of the phrase

God

in the pi., to

x"P a ?

yet shall not enter therein," ravra to. 6u6/u.aTa 6 (popCiv tov
oiperai tov deov els avrrjv Se ovk eareXeiVexcu, where

T7}v fiaGihelav p.ev

Irenaeus (i. 13. 6 and i. 21. 1

the Latin has "spiritus" for ovoixara.
5) shews
that parodies of baptism were common among certain heretics promising a
"redemption" or "restitution" that was to be compatible with the grossest

For these reasons it became needful to insist that the

immorality.
was not only "new" but also "from above."
[2573

c]

"new

birth"

In addition to the facts adduced in 1903 as to Chrysostom's interpretait should be added that Cramer has to de avwdev e/c tov ovpavov ov

tion of avudev
drjXoL in

a context that indicates either (1) that ov 5??Aoi

means "does not make

clear," or (2) that final -ov in ovpavov has been repeated as ov.

429

^
if

OF THE

ARRANGEMENT AND VARIATION

[2576]
1

hrefiake

As

to

compared with c/faXcv, the latter is

and John indicates, in vii. 44, that those

iirefiaXev

perhaps the less aggressive,

dared not now

previously mentioned as longing to capture Jesus

play the part of aggressors even in a minor degree.

In reply to Christ's words

[2576]

viii.

n?

idv

51

tov i/xbv \6yov

as tov alwva, the Jews

Trjfrqaij, 6a.va.T0v ov

say, Vlll. 52 crv

fxrj Oewpujo-r]
oavarov eis tov
ov
tov
'Eav
Tts
fir/
yevcrrjTai,
Aeyeis
Aoyov fxov' TTqprjo-r),
"
"
to
our Lord by
is an
Taste of death
al(Zva.
assigned
expression

Synoptists just before the Transfiguration, and it means

But "behold death" appears to refer to spiritual
death
death, and perhaps contains an assumption that whatever one
"beholds" whether it be the true glory of Goodness or the false
the

all

:i

literal

one is, as St Paul says, "conformed to

glory of Satan
"
He saw it [i.e.
what follows, Christ says about Abraham,

and

rejoiced,"

Messiah and
5

it

."

my

In

day]

"saw"

the joy of the day of the

was conformed to that joy so that he himself "re-

he

i.e.

spiritually

Our Lord elsewhere uses the word Ihdv of "seeing the

God 6 ." Here John uses Onapfiv a word that sometimes
means
perhaps,
blank, unintelligent, or superstitious vision
(1598)
as being more appropriate to the view of the dark powers of spiritual

joiced

."

kingdom of

death 7

But

Aramaic phrase "see death"

the

from

distinct

as

Aristophanes, however, has sing, in Nub. 933 t\)v x"p' V"

Polybius has i. x e 'P a s with sing,
Lys. 440 Tavrr/ ttjv x 'P e""'/3a\eis.
it means "lay
sacrilegious
34. 8, and with pi. subj. in iii. 2. 8, iii. 5. 5

[2575 a]

67ri/3dX\77s,

subj. xviii.

Lucian [Tim. 4, Vol. i. p. 107). 'E. x^P a ^ occurs in Mk \iv. 46, Mt.
xxvi. 50 (where Lk. xxii. 54 (nearly but not quite parall.) has (rvWajSovres), also in
Lk. xx. 19 ('cr}TT}Gav...eTri^a\filv ew olvtov ras x e ~P as anc Lk. xxi. 12 eTrilSaXovaiv
clutwv.
'ETrt.(3d\\w occurs only 4 times in Acts and alw. with r&s
ecf> i/fxas t. xe<pas

hands on"

in

>

20 eir^iaXov ras X e 'P as (Ezr. x. 19 ZSukclv x e 'P a olvtQv)

hands as a pledge," but Steph. does not quote this or other
is difficult to find
any reason why Jn should use /3a\e2V X"P as
here (a very rare constr. if one may judge from Steph. (/3a\\u> 90 B) who quotes
Possibly he meant
nothing except Zenob. 5. 93 k&tw paXuv ras x e ~P as eUrr^Ka).
"
him."
dared not so much as move the hand
In

Xeipas.

Esdr.

means " they gave

and it
instances

ix.

their

They

against
[2576 a] Top Xbyov fiov is not quite so emphatic as tov i)xbv X6yoi>, which again
In Jn, 6 e/x6s occurs thrice,
nol so emphatic as 6 X. 6 >6s would have been.
"

is

v. 47, vii.
8
'

16, viii. 51,

[2576/$]

Mk

ix.

[2576

See

c]

whereas 6. ..6 e'/uos is much more frequent.

Mt. xvi. 28, Lk. ix. 27, comp. Ileb. ii.

1,

Cor.

iii.

fiTaiJLOf>(poi'<r0e.
7

to

"

18 KaToirTpi^fjLtvoi,

viii.

56.

Rom.
iii.

xii.

9.

2 <rvvcrxVfJ aT
-

(ff ^ f

--

3.

[2576 o^" This view is favoured by the fact that, when the "seeing" refers
"
and to " life," Jn has iii. 3 ov dvvarai idilv, iii. 36 ovk
the kingdom of God

oyf/frat

fwqv (not Oewpetv).

430

ARRANGEMENT AND VARIATION

[2577]

"taste death," and without any discrimination between different

verbs of seeing
may have referred to Biblical usage, which some"
"
"
"
see for oneself,"
have
the meaning of
see
times attaches to

The

of," "realise ."

personal experience

both Peter and

fact that

Paul are represented in the Acts as quoting Ps. xvi. 10, to shew that
" not
the Messiah was distinguished from David by
seeing the pit"
"
"
makes it probable that the phrase see death was variously applied,
not without controversy, toward the end of the first century.
John
"
was a spiritual gift, exhere teaches that " not to behold death
tending, not only to Enoch, Elijah, and the Lord Jesus Christ, but
At the same time, he points out that
to all Christ's true disciples.
"
the Jews co?ifused this with a phrase not used in O.T.,
tasting death,"

which they interpreted as referring

2

ix.

[2577]

7rdj?

physical death.
ovk olSa/xei', rj T19

to

8e vvv /3Ae7rei

ijvot^ev

avrov

ovk otbapev avrov ipuyrrjaare, rj\iKiay e^ei...8ia. rovro..

liirav on HAi/aav X et a ^ TOV ivepwr-qo-aTe (marg.
The
ipwryjaare).
"
difference between
we know not " and " 7ve (y/J-els) know not " is

tow;

o<$>6. rj/xels

>

that

the

speakers,

now

sees

implies a more emphatic disavowal because the

"
the latter case, are more frightened
But how he

latter

in

we know

one opened

not.

his eyes]

who opened his

we know nothing about
Or,

eyes,

[if

indeed some

In what follows,
words of the parents first in
it."

the fact that the evangelist puts the last

repeating their utterance is in conformity with the rule mentioned

above (2552 3). But the change of ipivrrjaare to eVcpwr^craTe is

"
a remarkable concession to dramatic effect or impressionism.
In
effect,"

John seems

age, ask him, [not

"See

"what
and ask him\

to say,

us,

[2576 r] See (Buhl

life with the wife

7523)

whom

"

16

Is. xliv.

thou

meant was,
much as you like"1 ."

the parents

as

lovest,"

"

He

is

of

have seen the fire;" Eccles.

Ps. lxxxix. 49

ix.
9
"...and shall not

death," Targ. "see the angel of death

(comp. Heb. xi. 5 "translated that he
should not see death "), Ps. xvi. 10 " Neither wilt thou suffer thine holy one to see

see

"

corruption (or, the pit)

(quoted in Acts ii. 27 foil, and xiii. 34 foil, as applying not
to David but to Christ).
In Esth. ix. 26 "that which they had seen."
has

LXX

"

suffered,"

OV

fJ.7]

Lk.

Tveirbvda.<ri.v.

ii.

26 has

fxi]

Ldeiv

ddvarov and Rev.

xviii. 7 irevdos

l5<j}.

There

much

O.T. and N.T. use of ewepiorav

(17), Jn (2), namely, here and
xviii. 7 ttoKiv iwripLOTr)crev, "
repeated his question again." The two instances
"
indicate that in both J n takes im- to mean
"further,"
again." SS has here
"
Lo, he also is of age ; from him ye can know.
These things said... Therefore
[2577 a]

(456(h)

a).

It

is

occurs in

Mk

variety in

(25),

Mt.

the

(8),

431

Lk.

ARRANGEMENT AND VARIATION

[2578]

[2578] In xiii. 33 (rep. from viii. 21) ottou eyw wayw fyms ov
Swao-de iXOeu', which had been uttered to the
Jews, the pronouns
emphasize the opposition between "/" and "ye" ("Where

/go

cannot come")

as also

to Peter,

Xlli.

36

pronouns

are omitted so as to lay

ottov

virdyo)

but only on present time,

present.''''

36 hut when

in vii. 34,

hwaaai

ov

no

"Where

fioi

stress

vvv

aKoXovdrjaai, the

upon personal

antithesis

go thou canst not follow

ye

Christ repeats this

me

at

1 1 ov 7rio"Tei;e(.s on
[2579] In XIV. IO
eyw iv tuj 7t. kou 6 rr. iv ipot
the position of eWiv at the end of the sentence marks it as
;
emphatic and all the more emphatic because the
would

eo-Tti'

have been clear without

Father truly
koi 6

ir.

iv

is

?"

it,

ye not believe... that in

In the repetition,

the stress on " is

" me "

ifioi,

on

-n-io-TeveTe [xoi

me

iyd> eV

the

to

it.

"

dropped by the omission of

("Believe me"), and the sentence

order to emphasize

io-TLv in

meaning

"Do

"

is

But if [ye can] not [do this], believe /or the mere works'
concludes,
"
sake
thus omitting the whole of the object of " believe " in order
to emphasize the cause of belief.

In xiv. 23
24 idv ns dycnra. /xe tov Xoyov fxov Trjprjcrei,
With
o
Compared
/J.rj
ayaTrwv yue tous Xoyov; fxov ov Trjpel, idv tis is
more selective than o ixrj (2552 c), and tov Xoyov represents " the
word " taken as a whole, the spirit of Christ's teaching, whereas
[2580]

tov? Xoyov;

means the separate

my

[the letter of]

"
does not [even] keep
the only occasion where Christ

doctrines,

This

words."

is

Fourth Gospel uses the plural

II fiet'raTe iv
[2581] In XV. 9

in the

A.o'yot

rrj

dydirr] rfj i/xrj...fjiVLTe

iv rrj

Iva rj \u-pd rj i/mrf

eyw...Kal fxivm avrov iv rrj d.ydrrrj
iv v/xlv y Kal 77 x a P* wV^
the
TrXrjpwOrj,
phrase rj i/xrj emphasizes the
"
"
"
love
and the " joy
so that they are distinguished from the
llov. ..kolOws
aya-ir-fl

l/

said his parents,

1

turn,'

''

i.e.

"ask

Ask him."

but Steph. gives no instance where

1

Iotiv
8

[2579 a]

Gk

In classical

Mk

after answering," as in

See

1'hilo

i.

it

clearly

267 in 2588

r,

iwepwrav sometimes means "ask in

29 (where Mt.-Lk. have epwrav)

xi.

means "ask

oVrws yap

further."

6 a\T]9ii>ds ovtos lariv,

where

is

similarly emphatic.
[2580^| In the Synoptists,

(Chri.) occurs in

Mk

xiii.

also in

Mt.

vii.

away";

heareth these words of

shall be

ashamed

ol

besides

other

less

31, Ml. xxiv. 35, Lk. xxi. 33,

24

mine";

(bis)

also in

(pat

Mk

me and my words"

the sing. X670S in a positive clause with

a negative clause (fir) rrjpujv) (2569a).

all.

viii.

vi. 47) "whosoever therefore

38 (parall. Lk. be. 26) "whosoever

Lk.

(Mt. <>m.).
TTjpioj

432

important passages, \6yoi

"my words shall not pass

is

Comp.
Jn ii. 4 5 where
contr. with the pi. li>to\clI in
1

ARRANGEMENT AND VARIATION

"the love that

indicating that
peculiarly mine

ordinary feelings so called

"

joy that

is

been brought into the world by the

In XV.

[2582]

tomto.

[2583]

peculiarly mine... the

is

new kind of

love has

Son of God.

Travra.

Trotr/crovcriv

.otl

ovk olbauiv tov

on

ovk eyvaycrav tov iraripa

iroLrjcrovo-iv
7re/xi//cnTU yu.e,
ov8e {jl4, the exact meaning is hard to give without paraphrase, and
"
know not," " have not known." The first
is not given by R.V.

and

xvi. 3

Tavra

"

sentence says
They will persecute you, my followers, because they
Then Jesus shews that
knoio not the nature of him that sent me."
this want of knowledge arose, not from intellectual but from moral
fault,

and

lastly

not having

the

spirit

recognise

in

He

"

repeats

of sonship

me,

his

xvi.

[2583]

They

themselves the

14

they failed

Son \jvhen

will

persecute you, I say, because

the spirit of fatherhood,

spirit of love,

the

to recognise the

Father and failed

Father sent the Son

to

r
'

to theni\.

15 k to> /xou XrjpxpzTai. ..8iu tovto etrrov

on

Ik

remarkable instance of verbally inaccurate

SS, and the Latin versions except a, read Xrjjx\pe.Tai for

tov ipoi)

\ajx(Sdi'L is

quotation.
Xa/jifSdvet so as to

make

will take from what

is

the quotation accurate 1

After saying "

mine," Jesus explains, that

He

"mine" means

"the Father's" because "all things as many as the Father hath are
Then, having passed into the present, while describing the
ever present relations between the Father and the Son, He continues
in the present tense when repeating what He had previously uttered
mine."

about the relations between the Holy Spirit and the Son.
Another
case of variation in repeating occurs in xvi. 16
19 where Jesus says
"ye behold me no longer (ovkztl)," but the disciples repeat it as "ye

me
On

not (ov)," and our Lord Himself, accepting their variation,

this matter are ye questioning with one another because
says,
"
I said, A little while and ye behold me not
(ou)
Perhaps "no
"
"
was
intended
to
no
in
the
old
familiar way,
longer
suggest
longer
after the flesh."
But the disciples, panic-stricken, fasten on the bare

behold
"

"

not," and their Master adapts His reply to their fears, and
2
accepts their version of His utterance

negative

it

[2583 a]

(on K

"
accipiet
-

[2583

[2583
ix.

omits the whole of verse 15 (homoeotel.

t. e. X. k.

"

<]

avayyeXei) reading
has Aa/i/Meet.
though

Z>]

7 viraye vi\pai ets ttjv KoXvfi^rjdpav

elirev

/j.ol

OTi'Tiraye eh tov 2.

A. VI.

), e omits the last part of

propter hoc dixi vobis pusillum...," (/has

"

"

non throughout.
19 a, d, e, /and SS have
other variations of Christ's sayings see 2545 foil., 2190.

In xvi. 16

On

"

ko.1

tov 2., repeated by the blind

man

And add

thus, ix.

vtyai.

433

28

1 1

ARRANGEMENT AND VARIATION

[2584]

uirrous ev tw
/act' avrdv eyw enjpovv
is intended by the difference of
a
difference
6v6fxaTi...Ka\ i<pvkaa,
"
I was always watching, or keeping
verb and tense.
'Enjpow,
the
continually watchful care of the Lord during
my eye on," implies

In

12584]

His incarnate

xvii.

12 6Ve ry^m-

life,

on which

He

is

supposed

to be,

by anticipation,

"I have protected")

looking back; i<f>v\aa "I protected" (not
There is emphasis
as
action
past.
regarded simply
implies
" / could do it
"
once, now I
as distinct from the Father,
on " I
beseech thee to do it." Mct o.vtC>v (2349) implies friendly com"
As long as I was side by side with them" i.e. in the
panionship

world a phrase
o-v/x(t>pii...ha ts

that

is

supplied by

avOpuT-os d-n-oOmr),

12585]

otolv ye'i'T/Tai,

19

on

aV

eyw

authorities.

compared with

xviii.

On

xi.

50

14 avjLcptpti

2104 '.

iva dvOpwTTOV dTroOarelv, see

xiii.

many

Iva TridTevrjTe,
apri Ae'yw vplv irpo totj yeveo-fjai
is to be compared with
eyo] eifii)
ei/xi

(marg.

Another instance of synonymous juxtaposition is in iii. 20, 21, 6

and v. 29 01 to. dyadd iroL-r)<yavTt^...o[ to.
X.T. a distinction is recognised between
which means " do habitually," "do as a business"
and

[2584a]

(pav\a vpdaauiv...b ttoiuv tt> d\rideuxv

In other passages of
<j>ad\a tt padres.

these two verbs,

irpdacw
v.
10 irpos
is rather frequently connected with notions of evil: but 2 Cor.
that irpdoou)
a iirpa^f etVe dyadbv eiVe (pav\ov, and many other passages, indicate

be applied to habitual action good or bad. We shall not find elsewhere

the thought implied here, that the word "making,'" or "creating" Troiew,
a- distinct from irpaaaw which does not imply creation.
appropriate to good,
iv.
synonyms that may bear on disputed tradition

may
in
is

N.T.

[2584

4653

/']

presents

concerning the boy healed by our Lord

at a distance.

In Mt.

viii.

6 he

is

called

phrase "thy boy") "son" or "servant."

In Jn, the evangelist
In l.k. vii. 2, he is called SoOXos, "slave" or "servant."
was sick." The father then says, "Come
begins by saying "whose son (uios)
"
down before my little child (iraioiov) dies." Jesus then says, Thy son liveth."
"
Thus, in
Then servants of the father met him saying, Thy boy (ttuls) liveth.'
to the child, all of them compatible with fact, and
Jn, three names are given
indicative of the manner in which a mistake might have arisen from mistaking
See 1862 a c.
7rai0ioi', or ttcus, for 5o0\os.
of dya.-rrdw and $>C\iu in xxi. 15
17,
[2584 r] On the synonymous juxtaposition
To the facts there alleged add Origen (on
foil.
see 1436 foil. 1716 df, 1728
TraFs i.e.

"boy" which may mean

(in the

'

'

1.

i.

wavres

2
01

I,

XX

oi'X i'Trdpxa b

irapaKa\>v avTrjv dirb irdvTUv tCiv dyairwvTWV avTrjf

iv avr{j) ol6p.(8a yap rb /xiv dyanav deibrepov

<f>i\odvres avrr/v i\dkrt)<jav

ovtws enrw, TrvevtxariKuv rb 5t <f>i\elv awp.a.TiKOV Kal dvOpwirLK&repnv.

doubt the prophet writes according to the canon of Hebrew parallelism and
Hut the second of the
draws little distinction between the two Hebrew verbs.
elvai xal, Iv

No

two

is

more

correctly rendered by
titled

so to speak, the

by

more

I.

XX

usage

Aq. and
in

Sym

spiritual, but <jn\nv

is

434

eraipoi

"

" her

companions" and

dyanq.v i- the more divine and,

bodily and savours more of men."

saying that

ARRANGEMENT AND VARIATION

29 Kal vvv

xiv.

elpr/Ka vjjIv Trpiv

yeva6ai

and both may be compared with the

"I have told you beforehand ." The
1

by Judas, but

is

brav yevrjrai, irMTTtvarjre,

tradition in
first

Mark and Matthew,

saying refers to the betrayal

regarded in the Last Discourse

this is

part of a general persecution, which

all

iva,

is

[2586]

(xiii.

Church

to befal the

xiv.) as

hereafter,

The first saying

of which Christ predicts "before it come to pass."
longer than the second and emphasizes the date ("from this

moment") and the object of the prediction, "that ye may grow in

2 "
The second
the belief (25258) that I am [He]
(2221 foil.).
will
when
the
coincidence
be observed
to
come
time
emphasizes the
"
what
to
and
was
said before
will
have
come
what
between
pass,"
a
on this
belief
based
so
as
to
cause
to
"came
it
special
pass"

evidence.
1

2586]

may

i(f}of3'i']0i]

ore

xix.

ovv

ijKovcrev

be compared with

xix.

II.

130

tovtov t6v Xoyov fxuXXov

ovv

II.,

aKovcras twv Ao'ywi'

In the former, the "hearing" does not

result
beyond emotion and the clause, being
produce (1614 /;) any
subordinate in thought, is introduced with a subordinate conjunction.

rovTwv yjyayev ?w rbv

'I.

In the

latter,

tovtwv

by

Caesar's friend."

Now

emphasized by position (2553 c) and

referring to the words "thou
(1614/;)

tovtuv

case

is

This

therefore he

is

is

a charge that Pilate cannot hear

goaded

to action,

r.

\6ytov

art

not

unmoved.

and the sentence introduces

the action as the consequence, 6 ovv II...?;yayev 3

Mk

xiii. 23 irpoeiprjKa
Mt. xxiv. 25 Idov wpoeipy)Ka
<z]
Vfilp wdvTa,
" if
" false
Christs," who would lead astray
following a mention of
possible,
xiii. 6, Alt. xxiv. 5,
even the elect." All this Lk. omits.
little above,
1

[2585

vfj.lv,

Lk.

xxi. 8, predict the

coming

of those

who

Mk

will say

Christ": and Mk-Mt. (but not Lk.) add "they

"

will lead

am [He] " or "

many astray."

am

the

phrase "I am [He]" appears to connect this Johannine

with Mk xiii. 6 and parall. mentioned above, and hence
indirectly with Mk xiii. 23 "I have told you beforehand."
3
[2586 a\ On the following minor points there is perh. not evidence enough to
-

[2585/?]

tradition

The

directly

regularly followed by in but the Gk MSS.

e,f"\inus ex") and W.H. (following BL)
omit it in xii. 4. The great likeness of eic to gk in some mss. {e.g. D) increases
as compared with XaXeiu dird
the uncertainty. But in xii. 49 ei; e/jLavrov .iXaXr/aa
ifiavTou (or, eavrov) in vii. 17, 18, xiv. 10, xvi. 13
perhaps indicates a more
emphatic statement, made at the end of Christ's public teaching, that He did not
" out
of" His own treasure but from that which the Father gave Him.
speak

establish any conclusion.

omit

e/c

in xix.

34

i. r.

Ets, in Jn,

is

crrpartajrcDv, (a,

According to W.H., Mary Magdalene is called Mapt'a in xix. 25,

but Mapidfi in xx. 16, 18.
According to Tischendorf, it should be
If W.H. are correct, the explanation suggests itself that
~Mapidfj. throughout.
[2586/;]

xx.

1,

11,

435

282

ARRANGEMENT AND VARIATION

[2586]

was used

Mapta.
xx.

8,

In

(J

12

II

xi.

Mary

to the point where Jesus called her by

and that here, and in the subsequent

up

(Mapid/u.),"

retained.

ei
SS has " is lying
k^kojjxtjtcll acoOrjcreTai,
dormit" b, e, f" dormit...dormit" (agreeing with
d has " dorm'n'it ...dor/nit"). Nonnus has evdei...

KeKoitxrfTai

a " obdormit..

do-<i<n...sleepeth,"

"

xx. 16

Aramaic form was

the

[2586

in evangelistic narrative

name

her Aramaic

but

KOLfj.arai...Koifi.S.Tai,

Perhaps the desire to explain the alleged misunderstanding of the

a different word
disciples caused some translators to represent the disciples as using
On the other hand an ancient
from Christ's when repeating what lie had said.
Ki>w<r<ret.

"
xi. 7) boldly asserts
They did not really think it was sleep,
but supposed Him to be talking in a dark saying (aiviyfiaTt).'" The writer declares,
not without force, that it would be senseless for the disciples to suppose that their

comment (Cramer on

Master would go "fifteen furlongs (sic)" to wake the sleeping man.

an explanation suggesting that
ii.
3 r6) prints, as from Origen,

(Vol.

Cramer

Thomas

He was "going down to the place of the

"
w
to wake Lazarus, and that
[departed] souls (KaTafidvTos els rd rtbv xf/vx&v x P i0V
hence the disciple desired to die with his Master.
bvvarat apwd^'eiv, is any difference
[2586 d\ In x. 28
9 oi'X apirdaei tis. ..ovdeis
and
intended by the variation of ov...tis and ovdeis ? The former, in (r)
ovk avBpwiros, or avdp. ov,=
In
man."
"not
a
means
LXX,
(1)
N.T.,
single
(2)
" not a
" not
man," or "man not," in Josh. i. 5, Ezek. vii. 13 etc.
any one," Heb.
"
if a man," but never (Oxf. Cone.)
Tis, "any," often= Heb. "man" in the phrase

supposed the Lord to mean that

LXX

man."

''not a

in

dv-qp,

and

one."

in

In

seems

OH...TI

"shall [any]

2 S. xix. 22

to

man

die...?," ov davaTiodriaerai

'icriv

corresponding Heb.) in Job xxxv. 15 oik tyvu irapdiTTUfxa

dwrj

Ka.Lpi.6v ti,

ov Trapaprjo-ri

emphatic

in

Wisd.

'iv

Mk

ti).
iv.

xi.

(2)

24 ovbe yap av puauiv

In N.T.

22 marg., Mt.

ovdels eovvaTO...ov8e eTo\p.-r)o-ev tis,

the parall. Lk.

1

Cor.

ii.

2, iv.

viii.

5,

ns

avrQv tis, the Gk seems to mean "not a single

mean "not a single thing" in LXX (where there is no

24 ovk

Sir. x.

51 has

Thess.

wt
ii.

tis,

viii.

Lk.

ti

etc.,

after

ov

(comp. Judith

or

ju?7.

28, xi. 27 ovoeis... ovde ... tis,

xi.

36

In

etc.

Mk

d<prjKev...Tiva (al. ovde'va).

9, 2

Prov. xv. 23 ovbe

ti,

ti KareaKeijaa-as

Thess.

iii.

8,

Pet.

iv.

v.

ii.

p.r)

13

appear to be
xii. 19, xxii. 46

37 ovk d^rJKev ovoeva

It is

15 etc.

very emphatic in
In 2 Pet. iii. 9

ffai shews an exceptional use of

fiov\bnevbs rivas dwo\i<x6ai d\\d TrdvTas...x^PV
that some should perish [while
the pi.
Perhaps the writer means "not desiring

p.T)

others are saved] but that all should come to repentance."

In Mt. xi. 27, xxii. 46 oiSe...ns is stronger than the preceding ovdeis.
[2586,
The question is at first
it is stronger than the following ovdeis.
Here fx. 28
]

9)
" not
about "snatching*' from the Son, and it is said, emphatically, that
any" can
is
the
Father
from
when
the
Son.
snatch from
Afterwards,
spoken
"snatching"
not on "anyone," but on the notion of "snatching":
is laid,
of, stress
" there is no such
where it is better (2767) to read
thing as snatching from Him,"
but in any case, the verb, not the />w/<v,<//. is emphatic.
ovdeis apwd<;ei with Origen
If John had wished to emphasize the pronoun he might have used (2257) ov...

ovoeis.

436

CHAPTER

II

REPETITION
i.

[2587]

The

fiature

of Johannine repetition

Johannine repetition may be roughly classified as (i) wordIn (1), the repetition follows closely

repetition, (2) phrase-repetition.

in the context, e.g.
it is

"
confessed

and denied not and

sometimes of the nature of a

refrain, as in

"

In

confessed?'
little

(2),

while and ye

Feed my sheep," " All that thou hast given me " etc.
Repetition may, or may not, be accompanied with variation of order,
such as we find in one of the prayers before sleep in the Jewish
shall see

me,"

"

"
Behold, He that guardeth Israel will neither slumber
Prayer Book
nor sleep." This is "to be said three times" apparently without
"
But the next sentence is varied thrice, as follows
variation.
For
:

thy salvation

Lord.

for thy salvation.

Lord,
hope,
hope,
1
Few or
Lord, for thy salvation I hope (to be said three times) ."
none of the Johannine variations will be found to present any
ambiguity ; but they are of importance as illustrating the deliberate

and poetic arrangement of large parts of the Fourth Gospel and the
weight and mystical meaning attached by the author to certain
utterances, and indicated by him in twofold, threefold, and sevenfold
repetition.
1
[2587 ] Jewish Frayer Book, transl. by Rev. S.
Confession on a Death-bed (p. 317) " The Lord reigneth

"

Singer p. 296. In the

the Lord hath reigned ;

the Lord shall reign for ever and ever

is to be said three times, and so is
" Blessed be His
name, whose glorious kingdom is for ever and ever." But "the
"
Lord He is God is to be said seven times. Presumably, and appropriately, there
"
is to be only one utterance of the final confession of the
Hear,
unity of God
:

Lord our God, the Lord is one." But even here the bald truth
might have been expressed by "The Lord our God is one," and the addition of
"the Lord" suggests a "threefold effect" like that in the first sentence of the
Israel

the

Fourth Gospel.

437

REPETITION

[2588]

Jewish canons of

2.

[2588]

your own

repetition

"
Yea even in
Jesus is represented as saying to the Jews
law it is written that the witness of two men is true." The

"
At the mouth of two witnesses or at the
passage referred to says,
mouth of three witnesses shall a matter be established ." This would
1

naturally lead to a discussion as to the matters for which, severally,

Philo says (i. 243)
the witnesses should be "two" or "three."
"
A holy matter (uyiov Tvpayp.a) is approved (SoKt^a^erat) through
three witnesses (Sia rpiuiv fxapTvpwv)."
Commenting on the words of

the Psalmist

he

"The Lord spake

connects

once, twice

"hearing" with

terrestrial

have also heard

"

the

imperfect

this,"

ditad 2 ."

Elsewhere he explains the idiomatic Hebrew reduplications of nouns

and verbs

body and

as indicating a twofold application to

to spirit

Scripture, he asserts, never sets down a superfluous word, and never

4
commits "tautology the worst kind of verbosity ."
literature we find much allusion to twofold
Rabbinical
In
[2589]

but not

We

much

Philo

to threefold witness.

is

fuller

on the

latter

casual witness, but must believe

says, delight
" For there is no
that the [Supreme] God is very near us
need,
xxx.
to
nor
to
writer
sacred
the
12),
heaven,
go away
yet
(Deut.
says
for it is near and close
to travel across sea, in search of the Good

must

not, he

in

And

to each.

he divides

it

[i.e.

the

Good] threefold most

naturally.

in Jn viii. 17.
Westc. says, " The exact
found in St John of the old Scriptures only in this place
St John
It is the common form of citation in other books.
(compare xx. 31).
elsewhere uses the resolved form {yeypap.p.ivov iariv), which is read here by Cod.
1

[2588<7]

Deut. xix. 15, referred to

form used here

Sin."

is

Apparently yiypa-rrrai on

is

here used

to

introduce

the substance

of

It would be absurd to take "is true'''' ("the

a quotation not given exactly.
" is to be
witness of two men is true ") as meaning anything more than
regarded as

truer

Ts. lxii. 11 is quoted

on Ps. lxii. 11 and lxxv. 8.
[2588/'] Philo i. 284
5,
by Nedarini iii. 2 (Schwab viii. 179) to explain the apparent contradictions of the
Law; and the Targ. has "God spake one law... we heard it twice from Moses."
"
3
eating thou mayest eat") and i. 129
[2588c] See Philo i. 63 (on Gen. ii. 16
and
I
will
xxii.
bless")
554 (Kx. xxi. 12 "let him die the
17 "Blessing
((Jen.
death"). On Lev. xviii. 6 (lit. and LXX) "man man shall not approach" Philo
says (i. 267) "I lis saying 'man, man' not once but twice, is a sign that the
iin. niing is not the [man] of [mere] body and soul but the [man] of virtue.
For
'-'

i.

this

is

[man] (/xtj rbv K crto/xaros

"Ovtw; yap 6 aX-qthvos ovt6s tOTiv).

really the true

OyfKovddai.

[2588r/]

Philo

i.

520.

ot''

p.<xKpo\oyias

iwiT(Tii5tvKe.

438

k. V'i'X') 5

to

o.\\a rbv aperr}

(f>av\6raroi'

d5os

KexpV^" 0U

ravroXoylav

REPETITION
'

[2590]

mouth and

in thy heart and in thy hands,'

."
act
and
Then, after quoting, from
is,
speech, purpose,
"
and
he
shall
Ask
declare unto thee," he
Deuteronomy,
thy father,
'

it

For,' says he,

that

in thy

is

in

no human "father" can describe the immemorial past,

mean "the Right Logos 3 ." Afterwards comes

protests that

but the "father" must

"Now

a holy matter is approved through three

to be an underlying assumption that,
,"
since the nature of the highest Good is threefold, the nature of the

the conclusion,
witnesses

where there seems

testimony to the highest truth, and to that which

4
also be threefold

is

"

must

holy,"

As regards twofold

[2590]
"

repetition

two divine Words (Verba), one, the

Philo says that there are

and support of the world

pillar

of reason, the other of the world of sense... two Reasons (Rationes)

of the twofold Universe, shewing forth foreordained and fixed event,
that

harmonious connexion of

to say, the

is

all

things

,"

and

this

harmonizes with a mystical view found in Jewish Midrash that " two
zvords," when found together in Scripture, denote a twofold fulfil-

ment

"in

Philo

i.

Philo

i.

Philo

i.

Comp.

xviii.

241.
242, quoting Deut. xxxii.
243.

Philo

and

foil.)

6
kingdom above" and "in the kingdom below ."

the

20 on "the three strangers" seen by Abraham (Gen.

19
657) on Jacob's pillar as representing a threefold recognition

ii.

(i.

7.

of God.
5
6

Philo (P. A. 510) (tansl.) on Ex. xxv. 11

[2590 a]

connecting

implying

Is.

(1) a

Thus Schottg.
Ixii.

lvii.

10,

"clearing

"
14

sternite,

of the

away"

14.

Bammidbar r. xv. f.
stemite, viam" with Ezek.

quotes

67)

(ii.

"stones" by men, and

(2)

230.
xi.

19,

as

as

an "eradica-

"

ting" of the "stony heart by the Messiah. lb. ii. 71 quotes Vajikra r. x. f. 153.
" Dixit Deus S. B. ad Iesaiam
Omnes prophetae proferunt vaticinia simplicia,
3
'

tu

"

autem consolationes

support of which are alleged Is. xl. 1

"
awa/ce," li. 12
/, /, am he that
"
17 "Arouse thyself, arouse thyself" lxi. 10
Rejoicing 1 will

Comfort ye, comfort

comforteth you,"

li.

"

duplices,'

ye"

li.

in

" Awake

rejoice."

[2590/;]

It is

how Onkelos (followed by Jer.) deals with the

really nothing but poetic repetition for emphasis :

interesting to note

repetition in Ex. xv. 16,

which

is

" Until
thy people, O Lord, pass over [Arnon], until thy people whom thou hast
redeemed pass over [Jordan]" All Jewish commentators of the first and second
"
But
century would agree with Philo that no word of Scripture is
tautological."
would
defend
it
the
of
in
different
ways. Nonthey
against
tautology
charge
mystical writers would try to supply references to two distinct historical events
mystical writers would explain by reference to "the kingdom above" and "the
;

kingdom below."
[2590c]

Hot. Heb.

(i.

84) quotes (from

439

Menachoth

ch. x.

and Tosapht.

ibid.)

REPETITION

[2591]

St Paul assumes that the Corinthians are familiar with the Deutero-

nomic saying above quoted when he says, "This is the third time
that I am coming to you.
At the mouth of two witnesses or three
"
shall every word be established
and his Scriptural illustrations of

"

the doctrine about

who

the second man,"

"

is

of heaven 2 ," indicate

Jewish canons of sacred writing would very soon influence

and especially mystical writers, of Gospels intended largely for

that

writers,

Greeks

3.

Repetition through negation

[2591] The Fourth Gospel shews traces of another Jewish canon,

of which little or no mention seems to have been made by Philo,

that a full statement includes the negative as well as the

namely,

positive aspect of a fact.

Expressions on which it might he based

I shall not die but
live," "The dead

"
are frequent in O.T., such as

praise not the Lord... but

we

Lord

bless the

will

that

live,"

"Not

Lord, but unto thy name," "Not their own arm but thy
3
all of which are in the Psalms
It does not
right hand"
appear to
have been formulated in early Jewish literature; and the principal

unto

us,

authority for

the

is

it

work Sohar, known

to be of late origin as

a whole but generally acknowledged to contain elements of great

"twice" and the "thrice," apparently because the

" thrice "
" twice" denoted
certainty and the
certainty about a holy matter (i. 84):
"The sheaf of first-fruits was reaped from the Ashes-valley of the brook Kedron.

quaint tradition combining the

The

first day of the feast of the Passover, certain persons, deputed from the
Sanhedrim, went forth into that valley. ..And the reason of the pomp was...
because the Baithuseans, or Sadducees, did not think well of doing that action on

that day
therefore, that they might cross that crossing opinion, they performed
When it was now even, he on
the business with as much show as could be.
:

'

whom

"The

is set"; and
they answered,
" Well."" The sun is set
and they answered, " Well."" With this reapinghook"; and they answered, "Well." "With this reaping-hook"; and they
" Well." " In this
" Well." " In this
basket"; and they answered,
answered,
"
" Well." If it were the
" On this
and
basket
he

the office of reaping lay, saith,

"
;

they answered,

sun

sabbath,

said,

and they answered, "Well." "On this sabbath"; and they

"I will reap"; and they answered, "Reap." "I will
answered, "Well."
This he said tkrice\ and they answered
reap"; and they answered "Reap."
sabbath";

"Well."'"

thrice,
1

soul,

Cor.

xiii.

Cor. xv. 45
7
the l.i.i Adam

heaven."

1's.

"So

The amount

also

it is

[became] a

written,

The

life-giving

first

of quotation in this passage

cxviii. 17, cxv. 17
18, cxv. i, xliv. _;.

44O

man Adam became a

The second man

spirit....
is

DOl

char.

living
is

of

REPETITION
Expressed

antiquity.

in the

[2592]

words of Gratz

1
,

who does

not err on

the side of exaggerating the importance of Sohar, the canon is as

follows: "All laws of the Torah are to be considered as parts and
constituents of a higher world
they resolve themselves into the
masculine
and
of
the
feminine principle (positive and
mysteries
;

Only when both

negative).

parts

meet together does the higher

unity arise."

Repetition in the Synoptists

4.

The Synoptic Gospels

contain but few repetitions.

These
[2592]
are mostly in traditions peculiar to one or two writers, and of a
very
different character from those of the Fourth Gospel.
For example,
"
If thy hand cause thee to stumble," repeated thrice
by Mark with
"
the substitution of " foot
and " eye " for " hand " a tradition

condensed by Matthew and omitted by Luke is manifestly of a

concrete and non-mystical character 2
Non-mystical also, and
.

"
manifestly rhetorical, are the repetitions of
greater than Solomon
"
"
"
is here
as
A
than
is
here
Woe unto you,
(varied
greater
Jonah
"),
"
scribes and Pharisees, hypocrites,"
Ye have heard that it hath been
"
said to them of old time,"
Thy Father, who seeth in secret, shall

reward thee

"

that of Isaiah

etc.

Emotional repetition of a single word, such as

a), is found in Christ's lamentation

quoted above (2590

over the Holy City ("Jerusalem, Jerusalem") 4

1

2
3

History of the Jews, Eng. Transl.

Mk ix. 437, Mt. xviii. 89.

Mt.

xii.

41

2,

Lk.

xi.

31

2,

iv.

Mt.

but

the

Fourth

16.

xxiii. 14

29,

Mt.

v. 21,

n, Mt.

vi. 4, 6,

18.

On the other hand, a mystical meaning

[2592 a] Mt. xxiii. 37, Lk. xiii. 34.
perhaps assumed by the editors or scribes of some early MSS. and versions of
4

is

N.T. which represent Jesus as saying, " Young man, young man," "Maiden,
maiden" " Lazarus, Lazarus" Aphraates says {Horn. viii. 6) "By two words He
"
raised up each of them
and " the former is this resurrection, the latter is the future
resurrection."
Comp. Beresh. R. (Wunschep. 268) on Gen. xxii. n "Abraham,
Abraham," where the reduplication is explained by one Rabbi as indicative
"
" love and
" God desired
of
encouragement but by another thus
thereby to say
to him that it should extend to him and to his posterity for merit (es werde ihm und
der Nachwelt zum Verdienste (Ruhme) gereichen).
There is no generation in
which there is not one like Abraham or Jacob (Gen. xlvi. 2 'Jacob, Jacob') or
Moses (Ex. iii. 4 'Moses, Afoses') or Samuel (1 S. iii. 10 'Samuel, Samuel')." In
Ps. xc. 17 (lit.) "and the work of our hands establish thou upon us and (R.V.
yea,) the work of our hands establish thou," the reduplication is omitted by Targ.
and by LXX (and the whole is mistransl. by Syr.), but it follows xc. 16 "let thy
work appear unto thy servants and thy glory upon their children," so that the
;

second clause might well be taken as referring to posterity.

441

REPETITION

[2593]

Gospel contains nothing of

this kind.
Perhaps the nearest Synoptic
approximation to Johannine repetition is in Mark's version of the
Rich Ruler, where the words "How hardly shall they that have riches

kingdom of God" are followed by "Children, how

"
a repetition that
kingdom of God
is omitted
the
Luke.
Matthew
and
Others
by
parallel
might be
but
few
or
none
like
in
those
Fourth
the
mentioned,
Gospel as will
enter into the

hard

to enter into the

is

it

later on.

appear

Repetition by negation in the Synoptists is more frequent

comparatively in Mark than in Matthew, and in Matthew than in
[2593]

Mark alone

Luke.

me but him

me

that sent

"

with God'2

and the

"

and

"

With men
"

positive clauses in

Is

hath an end" and " Hath not forgiveness...^/

tion

Receiveth not

impossible but not

not able to stand but

it is

condemna-

is liable to

Mark and Matthew write "Have no root... but

season" Luke changes the construction so as to avoid

Also, where

."

believe

'

inserts the negative clauses in

for a
4

and many passages containing this construction are

"
The Son of
altogether omitted by him or given differently, e.g.
man came not to be ministered unto but to minister 5 ." Where Mark
and Matthew say that those who shall be raised from the dead " do
ovK...aX.kd

not marry... but are as angels," Luke has "do not marry... for neither
can they die any longer, for they are angel-like"," and this and other

passages indicate that he, or the documents that he followed, sometimes eschewed the construction that abounds in Mark's and

Matthew's versions of Christ's words, " not

But the

this but that ."

three Synoptists agree in retaining ovK...dA.A.u in the sayings "Not

they that are whole. ..but they that are sick," "Not the righteous
"

but sinners,"

Mk
Mk

Lk.

x.

23

is

not dead but sleepeth," "

Not

so with you,

4.

37 as

ix.

She

comp. with Mt.

x. 40,

Lk.

48, also

ix.

Mk

x.

Mt. xix. 26,

27,

xviii. 27.

Mk
Mk
Mk

3
*

lit.

26,

iv.

17,

Mt.
Mt.

xii.

26,

xiii.

21

Lk. xi. 18, also Mk iii. 29, Mt.

Lk. viii. 130" instead of d\\d.

45, Mt. xx. 28; Lk. xxii. 27

x.

"But

am

in

xii.

32,

Lk.

xii.

10.

the midst of you as he

that serveth."
'

Mk

Mt. xxii. 30, Lk. xx. 3,^6.

In Christ's words, besides the passages above quoted or referred to,
alone has oilK (<>r /X77). ..a\\d in vi. u, vii. [9, \i. :;, xiii. 1 a, xiii. 20 Mk Mt.
xii.

Mk

.done
20.

25,

2593,/

in

In

Mk
Mk

x.

vii.

and Mt. xi\. 6, Mk \. 40 and Mt. xx.

15, Mt. xv. 11 and Mk viii. 33, Mt. xvi.

442

23,

Mk

xiii.

13,

Lk.

is

/',

Mt.

wanting.

x.

REPETITION
"God

but..."

is

thine

will. ..frut

[2594J

God of the dead but of the living," " Not my

The evidence tends to shew that our Lord

not

."

frequently used this form of speech in His doctrine, and that His
usage, in this respect, is better represented by Mark than by Luke.

The Johannine Prologue

5.

Before giving a

[2594]

and sevenfold,

threefold,

it

of Johannine repetitions,

list

will

twofold,

be convenient to touch on the

first

"
canon of
Gospel from the point of view of the
"
above mentioned
repetition," including also the "canon of negation
(2591), and adding a few remarks on the context. The first sentence,
six verses of the

example, contains three statements about "the Word." Schottgen

us that " when one word in the sacred text is twice or thrice

for

tells

repeated, then the Cabbalists multiply that event and make many
2
Doubtless it would be an anapersons or events out of one ."

chronism
as well

judgment) to impute to John such

probable that he followed Jewish tradition

(as well as a fault of

fancies as these.

Yet

it is

"
the
prophetic inspiration in his three repetitions of

as

a threefold aspect, first, the Word in itself, and

Word in two other aspects " In the beginning was the
3
Word, and the Word was with the Divine Being and Divine Being
was the Word." The three relations of the Logos are then summed
"
This [i.e. the Word conceived as above] was in the
up thus

Word," implying
then the

[2593/']

Mk

See the

parall.

to

Mk

ii.

17,

v.

39, x.

43,

xii.

27,

xiv.

36.

In

44 (Mt. sim.) Lk. v. 14 changes firidevl pLr/Bev eiirrjs to irap-qyyeCKev ...fj.r)8evl

fiireiv so as to exclude the
negative portion of /x7j...d\\a. from Oratio Recta.
[2593 1] In the Sermon on the Mount, ovK...d\\d occurs in Mt. v. 17, 39, vi. 13
i.

(" Lead us not. ..but deliver us from evil"), vi. 18, vii. 21 but Lk. omits either the
phrase, or the phrase and its context. In Mt. xviii. 22, Lk. omits the phrase.
curious exception to Synoptic usage occurs in
iv. 21 pvr\TL...y\...
[2593 ']
:

'iva...

ovx

Mk

ii.

22,

ii.

Mk

where Mt.

v. 15

W. H. bracket

and Lk.

viii.

16, xi. ^^

the dXXd-clause, giving

it

have d\Ad after a negative. In

unbracketed in parall. Mt. Lk.

361.

[2594a]

"With

the Divine Being," irpbs rbv debv.

The author might have

written 7rpos debv here as in i. 6 he has irapa. deou, and in xiii. 3 d7ro deov.
But he
apparently wishes (as does Philo i. 6$$) to call attention to the distinction between
debs
is

and

6 debs.

subject,

Divine Being."

means

In the

"the Word" though it comes last (as in Gk)

more naturally in English by "the Word was
It
stronger than saying "the Word was divine {detos)."
last clause,

and we should express

that the

This

is

Word must

relationship described as

it

be regarded as " God,'" but never apart from the

the [one] God."

"being with, or towards,

443

REPETITION

[2595]

beginning with the Divine Being," a summary that is not tautofor it teaches us that the three propositions about the Logos
logical
were all true "in the beginning."
;

[2595]

a negation

him came

There follows a sentence in chiasmus, which also contains

"All things through him came into being and without
1

into being not even

one

[thing]."

of view the second clause

From

the logical point

suggestive of the

is superfluous
but it is
"
without him" i.e. apart from the
might be
"
Word, apart from law, order, and harmony. Grant that all things
came into being " through the Word, does it follow that they may
;

possibility that a thing

not

fall

away so

way

for the

the

light

").

as to be

"without him"?

"
one," suggests (though
ending with

out

it

does not

"

state) that

with-

"

the Logos or Word, there is no oneness or unity.

[2596] The writer began by three propositions about the

Word,
what the Word was "in" ("in the beginning"). Now he
"
our attention to that which is " in the Word first defining it
"
That which
life," and then stating two facts about it
4

telling us
calls

"

as

This phrase prepares the

subsequent mention of "darkness" (which is "without

"
and
Moreover the sentence, beginning with " all

first

hath come into being 1 in

men

and the

prehended

it

Him

was

life,

and the

i.

life

was the

light of

the darkness shineth and the darkness apBut in these three propositions the same subject

light in

not."

not repeated (as it was above, " the Word ").

The construction
goes forward step by step, the predicate in one clause being repeated
is

as the subject of the next, so as to suggest cause

over, whereas the

first

verse contained one tense

and
(rjv)

effect

3
.

More-

thrice repeated,

<aiW, and xaTekafiev)

(yjv
we have passed from the Eternal "was" into the
conditions of change and time.
We have also been brought down
from " God " to "men." Immediately after the mention of "men"
"
there has come a mention of " darkness
as that in which " the light
this

contains three predicative tenses

suggesting that

It is most unfortunate
[2595 </] Al avrov, "through him" or "through it."
English does not allow us to retain the deliberate ambiguity of the Gk,
which gradually prepares the way fur the revelation of the Logos or Word, as
1

that

a Son.

On ytyoviv see 2478. It seems to imply that although "all things

[2596 a
cam,- into being" (aorist) through the Word, yet not "all things" retain the state.
SO i" -.peak, of "having come into being" thus.
Only that which retains the state
2

is

"life."

[2596^] Comp. Rom. v. 4 -5 "tribulation worketh patience, and patience

experience, and experience hope, and hope maketh not ashamed."
1

444

REPETITION

[2598]

comes a negation, discussed elsewhere

not" the light. This
(1735
g), "the darkness apprehended
whether it means "did not overcome" or "did not apprehend" or

men]

[of

<?

both

shineth."

Last

apparently implies

[2597]

something suggestive of failure or conflict.

mention of "a man," i. 6 "There

"men" comes

After

man (eyeVero avdpwTros) sent from God, his name

writer could have said simply, "A man named
The
[was] John."
"
"
or
God
God sent a man named John." But he
was
sent
by
John
wishes
to
draw
a
distinction between "was" above ("In
apparently
the beginning was the Word") and "came into being" here ("there
came into being a man ").
Perhaps, too, he wishes to suggest a
distinction between "the Word was with God" and "a man sent
from God." Next follows a statement that this man "came to be
came

into being a

a witness," which might have been briefly and naturally expressed

by saying simply that he "came to be a witness about the light."
But this Gospel, in accordance with the canon of twofold repetition,
throws the statement into what may be called two "witness-clauses":
"

This [man] came

about the light, that
in

for a witness, that he might bear witness

might believe through it (23024)." Then,
accordance with the canon of negation, the fact is restated after

a negative

"
:

(2063, 2105

He

[to be]
all

but [he came, or, it was ordained

order that he might bear witness concerning the

was not the

in
foil.)]

light,

light."

[2598]
Christ.

In

6.

Johannine

repetition

through negation

is very frequent both in narrative and in words of

20 "and confessed and denied not and (A.V. but) confessed"

This
i.

followed by "and" (instead of "but (dAAa)," which is

"
Very frequently the negation means not of
man," or "not of this or that lower kind," or "not evil"; and the
affirmation means "but of God," or "but of a higher kind" or "but
" not... nor
yet from the will of man, but from God"
good," e.g. i. 13
iii. 16
"should not perish but should have life eternal," iii. 17 "for
the negative (ov)

is

almost invariably used).

God sent not his Son... that he should judge the world but that the
world through him should be saved," v. 24 "Cometh not into
"
I seek
judgment, but hath passed from death into life," v. 30
not mine
1

It is

not see

own

will,

but the will of him that sent

me

."

comparatively seldom that ovk ..d\\d introduces evil as in iii. 36 "shall

but the wrath of God abideth on him."
But the negation of the good

life

"

follows the good, without ovK...d\\d, in xiv. 23

If any one loveth
4
keep my word... he that loveth me not keepeth not my words"

445

me

he will

REPETITION

[2599]

The
[2599] Instances of repetition with //.17 are less frequent.
clause comes second in iii. 18 "He that believeth in him is not [to

fit]

be]
v.

hath been judged already "

all may honour the Son even as
they honour the Father.
that honoureth not the Son honoureth not the Father, who sent

judged.
23 "that

He

"

him

lozeth

me

x.

that believeth not (6

/xt) it.)

4 "If any one love me he will keep my word... he that

23
not keepeth not my words."
The p.r) clause comes first in

xiv.

He

"He

that entereth not through the door. ..is

and a

thief

but he that entereth through the door is shepherd of the

sheep," xv. 2 "Every branch in me that beareth not (jitj <f>pov) fruit
he taketh it away, and every [branch] that beareth fruit he cleanseth it."
robber,

[2600] There is no special ambiguity arising out of these constructions or out of John's general use of the negative.
But it is

worth noting that ov occurs

and Luke taken

in his

Gospel almost as ofien as

And we may

together.

often perceive

in Mark
how the

negation leads the reader towards an affirmation in a very suggestive

and stimulating way, as when our Lord says, " I have not come from
"

myself,"

am

"

not alone,"
"
I will

mine own glory," and

way for some positive

"
speak not from myself,"

seek not

not leave you orphans 1 ," preparing the

doctrine.
The negative, however, is not often

thus used in communicating the highest kind of truth.

After stating
that the Baptist came to bear witness about the light, the evangelist
"
He was not the light " ; and his description of the
proceeds,

"witness"

is

as follows:

fessed and denied not

"And

this

and confessed,

the witness. ..And he con-

is
'

am

not the Christ

two subsequent answers being also negative ("I

Then, and not

am

'

the

"Aro") 2
The writer

not,"

then, follows the positive testimony.

"
"
perhaps feels that divine teaching is often a dark saying misundertill

stood for a time, and that the interpreter must explain by negatives,
"
not this but that."
At all events the last saying of Jesus recorded
in

this

Gospel affords an instance of a "not. ..but" correcting a

"
But Jesus said not unto him that he was not

misunderstanding

to die, but...\"

[2601]

7.

The

Twofold

repetition in the Baptist's teaching

teaching of the Baptist, being rudimentary, contains,

as might be expected, several instances of twofold repetition.

vii.
i.

2.S, viii.

20

21.

16, xii. 49, viii. 50, xiv.

'

44C

18.

\\i. 23.

First

REPETITION

[2602]

8 "John. ..came for witness that he might

the evangelist speaks, i. 7
witness concerning the tight... he was not the light, but [came] that he
might witness concerning the light." Then the Baptist (probably, 1927)
"
This was he (lit.) that (6V) / said" respeaks, i. 15 (W. H. marg.)

peated with variation

said

The

."

me
in

because he

water"

is

30

i.

"

This

participial clause

So

twice'-.

repeated

in

was

is

is

he in behalf of whom

"he that cometh

the difficult sentence,

me 3 ."

first in respect of

"He

is

{v-n-lp

me"

after

is

become before

The mission

to "baptize
4

also twice stated as a preparation for

[2602] The
twice repeated

"Behold, [here

is]

words,
first,

the

ov)

also

something higher
lamb of God" are
.

"Behold, [here is] the

without mention of any particular hearers,

lamb of God

that taketh

away the

sin of the

world," then, in the presence of two of John's disciples, "Behold,

The descent of the Spirit is twice
[here is] the lamb of God\"
attested,

"I have

beheld,"

"J have seen"; but

God Himself (" Upon whomsoever

thou shalt

it

is

also predicted

by

the Spirit descending "), so that it gives the impression of being twice attested on earth
"
and once from heaven, being one of those " holy things described
"
witnesses."
three
Strictly speaking, the
approved by
by Philo as
see

1
The repetitions in the context i. 14 "
beheld
[2601 a] See 236971.
" full of
"
followed
his glory, glory as of [the] only begotten," and
grace and truth
" the
grace and the truth" probably spring unconsciously from a writer
by i. 17

We

on the way in which the "glory" of heaven is seen in the "glory" on

earth, and in which "the grace and the truth" that were latent in the law of
Moses were revealed in the person of the Messiah. See also 2718 22.
"
In i. 26, W.H. have oiriaw fiov
[2601/'] i. 15 6 dwicxoi /xov ipxbfievos.
reflecting

fpXOM-evos (with

BX

without the article;

The testimony

varies.

of

as to

SS has "he

o following e

is

that cometh," Origen

sometimes untrustworthy. In

vb is indicative.
18961900 and 26657.
"/
" For this cause came I
4
[2601 c\ i. 26
baptize in water..." i. 31
baptizing
in water..." The mention of "baptizing in the spirit" is assigned, not to the
"
Upon whomsoever thou shalt
Baptist (as in the Synoptists) but to God, i. 33
i.

ottLctu jj.ov

30
3

i.

ipxeTau, the

15, 30, see

see the spirit descending... this

5

19

is

he that

is

to baptize in the

Holy Spirit."

The account of the first day (i.

[2602 a] This happens on the third day.
" one
28) contains the Baptist's negative testimony, ending with
whomye&now

not...,

the latchet of

whose shoe /

am

not worthy to loose."

The second day

29 "the morrow") contains the first testimony to "the lamb of God," which
The third day
testimony, however, is not recorded to have produced any effect.

(i.

(i.

35

and

" the lamb "

" on the morrow
again ") brings a repetition of the testimony to
second testimony being uttered in the presence of two witnesses, who
:

this

immediately become converts, results indirectly

Christ upon earth.

447

in the

beginning of the Church of

REPETITION

[2603]

may be

Baptist's testimony

to

on

later

it

after

end

said to

But there

here.

is

an appeal

in the section describing the close of his mission,

and

negation

antithesis

"

am

not

the

Christ,

where,

am

his

messenger"; "he, the bridegroom, must increase but I, the bride"

there follows a remarkable instance
groom's friend, must decrease

of twofold repetition, "He that cometh from above is above all.

He
that is from the earth, from the earth he is, and from the earth he

speaketh

he that cometh

In

[2603]

most

part

to

Twofold

The

to

earliest

"earth."

It

the heaven is above all

repetition in

."

words

Christ's

twofold repetitions are for

words, the

Christ's

confined

doctrine.
refer

8.

from

the

negative or comparatively rudimentary

of any importance is expressly said to
the necessity of something

describes

more

than mere baptism by water, iii. 3 "Except a man be born from

above, he cannot see the kingdom of God" iii. 5 "Except a man be
born from water and the Spirit (2573, 2612) he cannot enter into the

kingdom of God" concerning which statements and their context

"
If I told you earthly things and ye believe not, how
Jesus says,
"

Another twofold
ye believe if I tell you heavenly things ?
4, "the true worshippers
protest in behalf of "the spirit" is in iv. 23
will

shall worship the Father in spirit and truth... they that worship him
must worship in spirit and truth."
The following refers to the
8 "the hour cometh and now is, when the dead
resurrection, v. 25

shall hear the voice of the Son of God and they that shall have heard
shall live... the hour cometh when all that are in the tombs shall hear
his voice

and

[2604]
this

Gospel

repetition,

shall go forth."

The

belief in Christ for

v.

His works' sake, being regarded

in

made

the subject of twofold

naturally
for the works that the Father hath given me that

as rudimentary",
"

36

is

the very works that I do, bear witness conwith

x. 25 "the works that J do in the name
cerning me," compared
As regards the
witness
these
bear
concerning me."
of my Father,
ask
shall
in my name
in
"Whatsoever
xiv.
14
13
ye
reduplication
I

may accomplish them,

ask [me] anything in my name this will I

as
intended
a preparation for a further doctrine in
be
may
"
16
that whatsoever ye may ask the Father in my name he may

this will I do... if ye shall

do"
xv.

it

iii.

28

31.

"
ii.

448

.\;,

xiv.

1.

REPETITION
to you/'

it

give

will give

it

to

and
in

you

xvi.

my

Ask and ye

my name.

23

"

[2605]

If ye ask the Father anything he

Hitherto ye have asked nothing in

name.

shall receive

."

in Christ's
[2605] Further instances of twofold negative repetition,
from
"The
Son
can
v.
as
follows:
occur
himself,
do,
19, 30
words,
2
nothing" "I can do, from myself, nothing "; v. 30, vi. 38 "I seek
"
not that I may
not mine own will but the will of him that sent me,"
"
"
v. 34, 41
But
do mine own will but the will of him that sent me
;

receive not
"
S

vii.

The

fulfilled."

34

time (xaipos) is
My
effect of a twofold repetition is produced both in
2 because Christ first says, and the Jews
6 and in viii. 21

My

6,

vii.

my

"

receive not glory from man,"

"
not yet present,"
time is not yet

witness from man,"

then repeat, "Where I (y^) am ( or 8) ye (^M 6^) cannot come."

Later on, Christ repeats the second of these sayings to the disciples,
'

xiii.

"Ye

2>Z

shall seek

go, ye (vfxeL?)

/(cyw)
Then, to Peter,

me 3 and

even as

cannot come

'

said to the Jews,

to you also

say

it

now

'Where
(apn)."

He

drops the emphatic pronouns, saying xiii. 36

"Where I go, thou canst not follow me for the present." All this
implies that what had been said to the Jews in one sense is repeated
in another, which is explained to Peter.
The
6 " I told
an utterance of mere condemnation, x. 25
But ye believe not because ye are not of my
you and ye believe not

the

to

disciples

sheep

is

following

."

be urged that the twofold use (xii. 23, xvii. 1) of

It might
wpa announcing that the time has come for the sacrifice and for
the "glorifying," is to be contrasted with the sevenfold use (2625) of epxerai
the time when the sacrifice shall have been consummated
r\ wpa referring to
in victory.
But a closer examination shews that Zpxerai and i\r]\vdev are
combined with wpa in the description of the bitterest trial of all, which is to
1

[2604 ]

iXrjXvdev

t)

leave Christ deserted and "alone," yet "not alone," xvi. 32 Idov px TCU &pa kclI
e\r}\vdev, closely followed by xvii. 1 Harep, e\r)\vdev 17 wpa, 86^aa6v crov rov vlbv.

Hence

the

(2589)

"a

more probable view

holy matter."

that eXrfkvdw

is

i]

wpa

is

used thrice as referring to

2
[2605 a] Note the emphasis laid on ovdiv by its position at the end of the
The saying is
clause or sentence, iroulv d</>' eavrov ovdtv, woieTv cltt' epiavTov oi/dev.
repeated, without duva/^ai, in viii. 28 cLtt' epLavrou woiw ovdtv, "from myself I do

nothing."
:!

[2605/']
sin

To

ye shall die."

a different
4

[2605

way
c]

"
(xviii. 4, 7)

It

the Jews Christ had said,

The

disciples

were

viii.

21

"Ye

"seek" Jesus,

me and in your
His departure, but in

shall seek
after

(2545).

may be added

Whom

seek

ye?"

that Christ twice says to the soldiers arresting Him

On this, and on its possible relations with other

sayings about "seeking," see 2649

A. VI.

to

e.

449

29

REPETITION

[2606]

[2606] In Christ's words, the pleonastic repetition of a noun or

verb may sometimes be sufficiently explained by the desire of
"
emphasis as in x. 32 Many deeds have I shewn unto you [and those]
The verb is
good... For which deed of [all] those do ye stone me?"
"
The words that I have spoken unto you
clearly emphatic in vi. 63

and

spirit they are

life

they are

(irvf.vix.tx

io-riv

ko.1

0)77

10

Icttlv)," x.

and abundantly may have [it] 1." It is

and probably we are intended to compare Christ's
interesting
words, x. 18 "Authority have I to lay it [i.e. my life] down and
"that they

may have

life

authority have

I again to
I to acquit

take it," with Pilate's words, xix. 10

thee and authority have I to crucify"
in view of (1593
4) the two different views of "authority" here
contrasted. There is no pleonasm in the following, but the repetition

have

''authority

of the noun (instead of using a pronoun) adds weight: iii. 20 " hateth
the light and cometh not to the light," iv. 14 "whosoever shall drink
of the water that I shall give him... but the water that 1 shall give him
shall

become...,"

world but
" For

that I

God

world but

47 "for I came not that I might judge the

might save the world" with which compare iii. 17
xii.

sent not the

Son

into the

world that he might judge the

that the ivorld might be saved through him."

In the

last

two or three instances mystical meaning may be intended.

Twofold

9.

[2607]

Twofold

repetition in narrative

repetition in narrative

may

occasionally be in-

tended to emphasize a disputed or doubtful fact, as in the Anointing,

where some said that Christ's head was anointed 2 but John says xii. 3

"She anointed
Emphasis

is

and wiped with her hair his feet."

on the piercing of Christ's side by a "soldier"

the feet of Jesus

also laid

"There came

therefore the soldiers... but, having come

one of the soldiers with a spear
be
used
for
clearness after a parenthesis
may

thus, xix. 32

to Jesus... they brake not his legs but

pierced his side." Or it

"
ii.
But when the master of the feast had tasted... the master
9

as in

to

[2606 a] In

lie,

"what

49 ivTo\r)v blbuiKev t'l fiVw

should say [particularly, on

xii.

speak [generally, in proclaiming the Gospel]"

as by tin-
verbs.
repetition of rl, as well
I

rotj tv

t>6fJU{)

\a\ft.

"whatsoever the Law

invariably proclaims t" those

Mk xiv. 3, Mt. xxvi. 7.

who

are

in

45O

koli tL

rue//

Weight

Comp.
sayi

meaning seems
ami what I should

XaXr/crw. the

occasion]
is

Ruin.
t<n

the pale of

added by the pleonastic

iii.

19 6aa 6 vdfios Xdyei

any particular
the Law."

occasion

it

REPETITION
of the feast calleth" or
scattered

of

people

scorn as in

in

the

Greeks and

[2609]
"

vii.

Will he go to the

35

teach

Greeks?"

the

It

is

"he needed not that any should testify

for
he knew of himself what was in the
about the [nature of] man,
/nan"
in
the
words
of Thomas xx. 25 "and [unless]
and
[nature of]
manifestly emphatic in

20 "

i.

25

put my hand." There is a twofold repetition

confessed and denied not and confessed" and probably a

finger... and

my

put

in

ii.

He

pair of twofold repetitions with slight variations, in xix. 35

and

that hath seen hath borne witness (/AepapTiip^Kev)

(a\i]6tvrj) is his

witness (/xaprvpta), and he

knoweth

"And

he

real-and-true

that he saith true

But on the whole the evangelist's tendency to twofold

(aXrjdr})."
repetition appears not so much in words as in the insistence on
parallelism in events, which is discussed later on (2646
9).

Twofold or threefold

10.

repetition

[2608] In Christ's words, there occurs the twice repeated statement (x. n, 14) "I am the good shepherd." This describes a

condition of conflict intended to prepare the way for victory the

shepherd contending against the wolf and may be read as a twofold

But the addition

or attestation.

repetition

down

for the

of

"
(x.

11)

the

good

"

suggests a threefold
"
the good shepherd" as a separate phrase, implying a
repetition of
reference to the sacrifice of Christ, which would be regarded as

shepherd layeth

(2588

9)

"a holy

his

life

matter," to be triply attested.

So, too, the triple
in xv. 1
5 "/ am the true vine... if any man

mention of the vine

these being the only instances

the Fourth Gospel

And,
suggests a

abide not in the

of

"

vine

if this

about

is

x.

"

in

vine...

I am

the vine"

triple attestation.

so with
2

sheep

"good shepherd" and "vine"

"But he

it

is

probably true

that entereth through the door... I

am

the

door of the sheep.../ am the door" and we are to regard the onlyother mention of "door" (in Christ's words) in this Gospel ("he
that entereth not through the door. ..is a thief and a robber") as a
:

With these
negation, serving as a foil to a threefold attestation.
must be compared the duality of viii. 12 eyw elfxi to <ws t. k6o-[jlov,
ix. 5

<ws

iXrjXvOa,

by

vi.

el/xi t. Koo-fjiov

and
"

51

that of

am

vi.

supplemented by xii. 46 eyw ^>ws ets t. koct/xov

"
I am the bread of life," supplemented
35, 48

the bread that liveth."

The same

xii.

[2609]
possibility of various interpretation occurs in
"
he
that
beholdeth
me beholdeth him that sent me." This, if
45

451

292

REPETITION

[2610]

taken with

xiii.

20 " he that receiveth me receiveth him that sent

me"

would suggest a twofold statement that the vision, and the reception,
of the Messenger on earth, are to prepare the way for a vision, and a
reception, of the Sender in heaven

"He

with xiv. 9

me

that hath seen

but

the two are

if

hath, seen the

Father"

combined

the three

So, too, the command

passages suggest a threefold attestation.
"
Love one another " would be a twofold repetition if taken merely
in xiii. 34 "A new command I give you that ye love one another even
'

loved you that ye also love one another" but it is probably to

be taken as repeated a third time in xv. 12 "This is the command-

as

ment

that

xiv. 15,

love

me

twice 1

is

"

[peculiarly] my
(see also 2612).

own

that ye love one another even as I

On

the other hand the statements

"
"
23
Ifye love me ye will keep my commandments" If a man
he will keep my word" are rudimentary and repeated only

loved you

[2610] In the Epistle, duality

deal with earthly testimony.
"
"
not "
but

characterizes

We may

give the
"

the passages

name "dual"

that

or

to the attestation with

certainly
triple
quadruple
"
1
That which we have heard, that which
which the Epistle opens,
we have seen (kwpa.Kaix.ev) with our eyes," followed by (//;.) "That
i.

which we gazed on (Weaa-d/xeOa) and our hands handled." Similarly

ii.
12
13, containing a solemn testimony to all classes in the

occurs four times in Jn thus, vi. 39 avaaT7]aw avrb

avrb refers to the Church ("all that thou hast given me"),
40 avacTTTjcnj) avrbv eyw t. e. 77., 44 Kayw avacxT-qau avrbv ev r. e. t/., 54 K&yui
Here some may say that the language is a varied refrain
dvaaTTjaw avrov t. e. t/.
t.

[2609 a]

iax&Ty

'Avl(TT7)piL (trans.)

V^P a where

four times repeated, others that it is first a promise of resurrection to the whole
Church, and then a thrice repeated promise to individual believers. The emphasis
on "I" in the last three sentences, and the sing, "him," differentiate these three

from the

sentence.

first

[2609/'] In the following three clauses, describing Christ's legacy of "peace"

(xiv. 27), the word "peace" is twice actually repeated, and a third repetition is

In the first clause it is simply "peace" in the second "my peace."

suggested.
In the first clause the action is described as "leaving" in the second, as "giving"
in the third, as "giving not as the world giveth" \ and it is no longer oiduiMi
;

bul

"I-give,"
tine
tin-

iyic

and good

518oj/jli

taste

"I

and,

would

It

give."

we may almost

be

contrary

say, of morality

to

all

rules

to suppose

of

that

writer deliberately wrote the sentence according to numerical canons.

But the
ue of the most beautiful instances of inspiration working under rule

like the rule of poetic

mony
mine

to

/-,.'".-

expression:
(diowfju)

metre

true poet-

for a

"Peace /

unto you;

rule that .^ives life

leave (a<pir)iu)

not

as

tin-

unto you."

452

world

unto you:
giveth

and force and

the peace that is

give I (e'-,u> 818w/j.i)

REPETITION

2611 ]

Church, repeats twice, to each, "I write," "I have written."

true that in this Epistle the witness

is

notably threefold in

v.

It

is

"This is he that came by water and blood, Jesus Christ, not in the
water alone but in the water and in the blood and the Spirit it is
;

that witnesseth, because the Spirit

Because three are

the truth.

is

and the water and the blood, and the

But even in this passage, the writer seems

they that witness, the Spirit

three

make up

to indicate

by

" the blood

"

the one."
his

"
arrangement of the three

come

"

that

" the water "

and

as representing the testimony of the life of

"
"
the spirit comes afterwards as witnessing
that
first

Jesus on earth, and

from heaven. The dual form of expression is naturally adopted
while the writer is describing the witness of apostles and the manifestation that led to

it,

and while

his

mind

rests, at

the outset,

on

the dual aspect of the Christian message when the Son was drawing
men to the Father and when " the Holy Spirit was not yet " (i. 2
:

"And

the light (a) ivas manifested and (b) we have seen; and
we (a) witness and (b) declare to you the life eternal, which (a) was
with the Father and (b) was manifested to us: (3) what we have

foil.)

(a)

heard and

we declare

(b) seen, that

have fellowship with

Father and with (b)

us,

his

also to you, that ye too

may

and indeed our fellowship is with {a) the

Son Jesus Christ.... (5) And this is the

have heard from him and (b) declare to you, that

(a) God is light and (b) darkness is not in him at all."
[2611] Returning to the Cospel we may say in conclusion that
the general impression left on us by the form of its ordinary doctrine
tidings that

is

we

(a)

that of twofold attestation

made by our Lord

In statements

1
[2611 tf] It is an interesting question whether Jn has any symbolic allusion to
twofold attestation in his remarkable use of d.yvi\v afx-qv (instead of the Synoptic
single afiTjv) and awei<pL9r) k. elwei> (instead of the Synoptic airoicpiOels elirev) as

In both of these, his deviation from

introductions to utterances of Christ.

Synoptic usage must have seemed very strange to readers of the earlier Gospels.
It may be illustrated by the surprise that would have been felt by readers of
BoswelPs biography coming upon a new life of Dr Johnson in which "Sir, Sir"

was regularly substituted

[2611 b\

'Ajj.7]v

predictions

(i.

51,

dfji-riv

xiii.

prediction of betrayal.

(iii.

3,

5,

(viii.

n)

34)

in the

twenty-five

21, xiii.
It

38, xxi.

times

18) of

(a/j.r}v

never) and

good and of

(vi.

"Everyone

used in

"I am [he]" and "I am the

(viii. 58, x. 7)
26) "Ye seek me... because ye have eaten of the
that doeth sin is a slave," and it is thrice used

Dialogue with Nicodemus.

doctrine for which the phrase

is

The

facts suggest

A.irKpL07) ('Iijo-oOs) k.

no

special

reserved.

'

[2611c]

is

evil including the

introduces

door," and on the other hand

loaves," and

"Sir."

for

occurs

elirev,

in

453

its

last three instances, is

used where

REPETITION

[2611]

about Himself, the duality of "

"
I am the
good shepherd," I am the
of the world," " I am the door," " I am the bread of
life,"
am the vine," is supplemented in such a way as to suggest a

light
"
I

but

for the most

part the doctrine is distinctly dual,
the teaching of the Baptist.
That there should be
passages in which the distinction is not clearly drawn is fit and
natural in a work that expresses
spiritual truth with dramatic yet
natural vividness.
book made up of manifest twofold, threefold,

trinity;

especially in

and sevenfold

repetitions,

would be intolerably

broken by regular and systematic variations,

But the work we have before us

artificial.

at least in a
betrays nothing that could fairly be called artificiality
Jew, trained to the study of the Bible in the literary school of Philo
(though raised up above the narrower formalities of that school

by

the Spirit of Christ), and committing to

paper
traditions of the Christian Church, with his

some among many

paraphrases and ex-

planations of them, according to the

manner and pattern of the

Hebrew Scriptures and Jewish Targums. One reason for duality of

form may have been that he was profoundly impressed
by the Lord's
statement that His doctrines, without the Spirit, were "dark
sayings."

Hence

perhaps, in a point of detail, the contrast between the Gospel

"
to the
blood and water " from the Cross.
The

and the Epistle as

The

"He

that hath seen hath borne witness and true is his

"
"
water and " blood " and "spirit."
latter suggests trinity ; the former
because " the Holy
duality

Gospel

witness

Spirit

says,

The

."

was not

Epistle speaks of

yet."

is some
misunderstanding in the context, as where the Voice from heaven
taken by some to be "thunder," and Christ (xii. 30) explains that it came for the
sake of the multitude.
It also introduces the saying to Peter (xiii.
7) "What

there

is

do, thou knowest not now," and the answer to "Judas not Iscariot" (xiv. : t,)
a manifestation can be made to the disciples and not
to the world.
At the outset of the Gospel it is used twice (i. 48, 50) in the
I

who cannot understand how

Dialogue with Nathanael, once before the words (misunderstood) (ii. 19) "Destroy
temple," and thrice (iii. 3, =;, 10) in the Dialogue with Nicodemus, who
is
supposed not to understand even elementary truths. Subsequently it i> used
this

(iv.

of

10,

13) in the

Water

literally,

Dialogue with the Samaritan woman, who takes the Doctrine

and (from vi. 26 to viii. 14) several limes in discussions with

hostile controversialists.
The facts suggest that the phrase intro[iteralising
duces elementary doctrine or explanation of misunderstanding.
xix. 35 followed by sal tudvos oUtv on &\r)t)i) X^yei, on which see 2383
4

or

an.

2731.

454

REPETITION
Threefold repetition

11.
It

[2612]
saying, with

obvious

is

little

or

no

[2613]

that

variation,

and

the

in

same

same
would

of the

threefold repetition

context,

be monotonous and unimpressive, except in special circumstances

where a

refrain

intended, as in the threefold question to Peter,

is

me?"

followed by the threefold precept "Feed my

even
there, the three utterances are not quite identical.
and,
sheep
if
the
writer
introduces this form of doctrine in Christ's words,
Hence,
For example, the commandment
it is diversified in various ways.

"Lovest thou
"

"

love one another

"

might be regarded as repeated twice as a com-

mandment and once more

ment give

as a sign

34 5)
you that ye love one another; even as
(xiii.

"A new commandI

loved you

thatjy<?

(emph.) also love one another herein shall all know that ye are my
but it is also repeated
disciples if ye have love among one another"
:

once again (2609) as a commandment.

has

It

been pointed

out

"

I am the good
(2608) that this variation so affects such sayings as
"
that we may regard them as either twofold or threefold
shepherd

repetitions

new

and the same statement applies

to the doctrine

about

though called an "earthly" doctrine from one point

"
"
may be regarded as heavenly since it concerns the

birth, which,

of view

Holy

(iii.

Spirit

12),
(iii.

7) "Verily, verily, I say

unto thee, except a

man

Except a man be born from water and the spirit...

"
In
said unto thee, Ye must be born from above

be born from above...

Marvel not that

the prediction of the suffering of the Good

a repetition of " I lay down my life for the sheep

Shepherd, the

dropping

"

for the

"

sheep

in the

"

"
second clause, and

is

monotony of
avoided by

my

life

for the

"

in the third, and by substituting for them phrases suggesting

the resurrection and the spontaneousness of the sacrifice (x. 15
18)
u
I lay down my life for the sheep... For this cause doth my Father
love me because / lay dozvn my life that I may receive it again... No

sheep

man

hath taken

it

from me, but

I lay

it

down

a threefold repetition of nothing but

meaning is clear and the threefold effect
is

"
is

The

of myself."
I

lay

down

"
:

result

yet the

retained.

of Christ in
[2613] A triple effect is imparted to a long saying
the following passage by the questioning of the disciples and the

That "baptism" in water implied something more than mere

might be called an earthly doctrine. But what that "something
more" was, and whence it came, might be called a heavenly doctrine.
1

[2612a]

washing

in water,

455

REPETITION

[2614]

explanation of their Master: xvi. 16

19 "A little, and ye no longer
behold me, and again a little, and ye shall see we?... What is this that he

saith to us,

little,

and ye

behold

me

and again a

not,

little,

and ye

shall see me}... Jesus... said to them, Question ye with one another
concerning this that I said unto you,
little, and ye behold me

and again a

not,

little,

states the absolute

and ye

shall see

knowledge

Son, a third clause

is

me}"

In the following, which

of the Father possessed by the

(ot<5u)

introduced negatively

But

understanding of {lyvwKaji) him.

I say / know (oTSa) him not,
/ know (ol8a) him ." As in

shall

viii.

/ know

be a

liar

"

55

Ye have no

And, if
(oT8a) him.
But
like unto you.

the Dialogue with Nicodemus a triple

the
"to
be
of
verb
born'"
was accompanied with a double
repetition
of
other
so
there is a triple repetition of
circumstances,
repetition
1

"

he that feedeth," with variations, in the following:

that feedeth on my flesh and drinketh my blood hath

"

He

vi.

54

life

eternal... he

that feedeth on my flesh and drinketh my blood abideth in me. ..he

that feedeth on me, he (emph.) shall live on account of me."

Concerning the Wind or Breath or

[2614]
8)

(iii.

that

man

(1) hears

comes, and (3) whither

it

its

voice, but

This

goes.

Spirit

knows not

Christ

(2)

says

whence

it

refer to (1) the work,

may

(2) the origin, and (3) the object of the Holy Spirit, and may suggest
a threefold aspect of it. Certainly the Spirit's "convicting" influence
"
is
righteoustriply described later on as referring to (xvi. 8) "sin,"
ness,"

and "judgment."

xvi. 13) as

It

also thrice

is

And

"the spirit of truth 2 ."

mentioned

(xiv. 17, xv. 26,

in the following

passage

along with an implied threefold statement that what the Spirit will
" declare " comes from Him who is
speaking, indicated by the thrice
"
"
"
"
"
He shall declare unto you "
me
mine
the
words
or
repeated
occur as a triple refrain (xvi. 13
16) "For he shall not speak from

himself, but what he heareth that shall he speak and things to come
He shall glorify me, for he shall take
(1) he shall declare unto you.

from mine and

mine and
1

[2613

total
2

For

this

cause said

(3) he shall declare unto you."

</]

Sec 1621

one other passage

number

<>f

All things that the

(2) he shall declare unto you.

Father hath are mine.

(vii.

9
29)

for the difference

positive repetition

and negatively once

come unto you."

The thought

between

dues Jesus use the words

[2614a] The Paraclete

(xvi. 7)

is

that he taketh from

olha.

olha.

and

avrbu

of the Spirit

-yiv&o-Kw.
<>i

is

In only

rod, so that the

three.

mentioned positively thrice (xiv. r.6, 26, xv. 26)

"For ii
go not away lie Paraclete will surely not
is

456

REPETITION
connected with the thought of unity

and

[2616]

-unity both

in the being of

Church and the prayer for this, which is

the Church as a whole, and then for the Apostles
in the

thrown

both cases) into a threefold form

(in

even as

(xvii.

uttered,

God

first

for

in particular,

"That

21)

all

is

may

me, and (2) I in thee, that

"that
(xvii. 23)
(3) they, also, may
they may be one as we
are one
I in them, and
thou
in
me, that (3) they may be
(1)
(2)
1
."
into
one
doctrine
would
perfected
Negative
naturally be seldom
be one:

(1) thou, Father, art in

be in us,"

expressed with threefold repetition but when it points to the divine

"
I am not alone"
unity an exception may be expected, as in viii. 16
;

viii.

29

I am

"

He

[i.e.

the Father] hath not

not alone because the Father

left

me alone"

xvi.

32

"And

with me."

is

[2615] As regards the use by the evangelist (in his own person)
of threefold repetition, it is most prominent in the Prologue, which
"
"
the Word
in the same sentence,
begins with a triple mention of

commented on above

(2594).

The

last

words of the Prologue (i. 18)

as has been maintained

are not quite certain, but they are probably

above (1964)

"God no one hath seen

He that

God

at

any time.

Only begotten,

bosom of the Father, he hath

(R.V. Son),
declared him." If so, instead of one name (R.V. txt) " the only begotten
Son," we may suppose the writer to mean two names, making a total
in

the

"

"

"

God" (3) He that is in the bosom

Only begotten" (2)
Father."
These will correspond to the three clauses in the

of three

of the

is

(1)

first

verse:

This

is

far

with three

"In

(1)

the beginning," (2)

"with God"

(3)

"God"

more symmetrical than the view that the Prologue begins

clauses describing the Word, and ends with two.

The act of " lifting up the eyes " is thrice attributed to

Once also He uses the phrase as a precept, iv. 35 " Lift up
Jesus.
your eyes (iTrdpare t. 6.) and behold the lands how that they are
[2616]

[2614/']

To

these might have been added Christ's triple repetition of the

doctrine that "the Son of man (or, /) must be lifted up" in iii. 14, viii. 28, xii. 32,
the last being "if I be lifted up from the earth I will draw all men unto me."
[2614 c] There remain threefold repetitions of words partly by Christ partly
by the evangelist. Of these, et'/xa/KO-reo (vi. n, 23, xi. 41) is probably accidental.
But Jn's statement that Christ (xi. 33) " troubled {eTapa^ev) himself" and (xiii. 21)
" was troubled in
" Nozv
spirit" may be intended to be read along with (xii. 27)
is my soul troubled,'" as a threefold
of
His
doctrine
There
is
also
(920).
repetition
"the way," introduced with the words (xiv. 4) "Ye know the -way," to which
Thomas answers, How can we know the way?" whereon Jesus replies " I am the
ivay, and the truth, and the life," which has decidedly the effect of a threefold
'

'

repetition.

457

REPETITION

[2617]

white for harvest."

This

Gen.

it

2) treats

xviii.

is

obviously a

as such

when he

Philo

act.

spiritual

describes

(on

how Abraham,

seated at the door of his tent, " lifted up his eyes " and beheld the
three divine Persons to whom he ministered and gave bread (1608).
It is a

commonplace

in service to

in

God, God

Jewish tradition that whatever Abraham does

Abraham's seed.

will do, in return, to

Most

appropriately, therefore, before the Feeding of the Five Thousand,

u
John says that the Logos (vi. 3 5) sat" with His disciples on the
mountain and "lifted tip [/lis] eyes (e7rapa5 ovv r. 0.) and beheld that

a great multitude was coming unto him," i.e. He sees the spiritual
harvest, the seed of Abraham after the spirit, the future Church.

Then,
bread

Abraham gave bread

as
to

On

[2617]
eyes

to the three

Persons,

so

He

gives

Abraham's children.

upward

the second occasion

(r/ptv r. o.

avw) and

it is

said

"

P'ather, I

said,

41)

(xi.

'

He lifted

\his\

thank thee that thou

didst hearken to me...,'" before the raising of Lazarus ; and, on the

third (xvii. 1) "These things spake Jesus, and, having lifted up his eyes
to the heaven (eVapa? r. o<#aA.pot" avrov ei's t. oupavoV), he said,
Father,
'

the hour hath come..."

In Isaiah

(li.

6)

"Lift up your

eyes to the

heavens and look upon the earth beneath " introduces a contrast between the eternal righteousness of God and the perishableness of men,
"

and Ibn Ezra says (though dissenting) Philosophers derive from this
verse the doctrine of the immortality of the soul of man."
Having
regard to the Scriptural use of the phrase, to the comments of Philo,
and to the metaphorical use of it as a precept by Christ, we are justified
in concluding that John attaches a spiritual meaning to the thrice

repeated act of our

climax of the three.
the third utterance
the cross 2
1

Lord, and that the

No
but

outward action,
it

last
it

is
is

regarded as

the

accompanies
the sacrifice on

true,

prepares the way for

[2616,/]

As regards

the "mountain," Philo appears twice to use forms of the

-

word

But his use of the word is based on

dpixds of thoughts, "high,' "uplifted."'
a mistransl. of Numb. xx. 19 "by the highway,"' 7rapd to 6'pos, which he
explains
on
by (i. 207 i'^rjXais nal /itTewpois 5vi>dp.eai...Kai opiKus &auTa (TKoirdv,
>

dpiKuis
i.

290,

playing

and opiaws, of which the latter means "proceeding by definition." So

ddvvaTov yap rov /jlt) reus v\f/r)\ats Kai opinais Xpc6,aevov 65ois dnoyvCjvai fitv

in
to.

OvrjTa p.(Ta.K\ii>ai 5t kclI neTavacrTevaat wpbs to. drpDapra.

Steph. recognises 6pti<6s
as applied to a mountainous district in Polybius, but not 6piK6s as above.
It may be noted that Otdo-Oat is twice
[2617 f/
applied to Jesus, once (i. 38)
1

when He

sees the lw<> disciples "following," once (vi. 5) when He sees "that
Nu- two disciples are the lirstlruits of the
a great multitude is coming to him."

45 8

REPETITION

[2619]

[2618] The word K^aw, "cry aloud," applied to our Lord by

Matthew alone (or possibly by Matthew and Mark) is applied to
1

Him thrice by John on three solemn occasions. It has been pointed

out (1752 a -/) that there may have been various traditions as to the
Messiah's not "crying aloud," based on Isaiah xhi. 2, which may

from assigning this act to Him at

the "victory" consummated in the
Johannine mention of it applied to Christ is

have induced evangelists

any

time, or at

The

crucifixion.
in vii. 28,

Ye know

all

to refrain

events

first

till

"Jesus then cried aloud in the temple teaching and saying,

both me and ye know whence I am ; and I am not come

is true that sent me, whom

ye (emph.) know not."
This clearly "witnesses" to the Father. The second is in vii. 37,
"
In the last day, the great one, of the Feast, stood Jesus, and cried

of myself, but he

aloud saying,

If

any man

me

that believeth in

flow

shall

forth,

as

said the Scripture

of

[yea,]

him come

thirst, let

water."

living

evangelist himself tells us in the next verse

the Spirit."

The

utterance

public

countrymen, and

He

third

and

last

to

This

"he

44 50)

(xii.

me and

rivers

He

drink.

from

his

"witness"

belly

the

spake concerning

introduces the final

of Jesus on finding Himself rejected by His

a series of statements concerning Himself:

it is

He

come as the Light of the

World that His word will judge those who reject Him and that
His utterances are the words of the Father. Of these three utterances we may say, roughly, that they severally witness to the Father,
the Holy Spirit, and the Son.
Thus the peculiar nature of the
subject-matter supplies, in itself, some kind of probability that the
that

represents the Father; that

has

author deliberately chose

this special and unusual word (Kpdw) to

"
emphasize the public threefold witness of Jesus to a holy matter."
"
"
[2619] Corresponding to the threefold
crying aloud of Christ
in His preaching of the
Gospel we might naturally expect to find

a threefold manifestation of Himself after the Resurrection

is

stated as a fact (xxi. 14)

Church

"This

is

now

and

this

the third time that Jesus

Thousand are a type, though an elementary one, of the Church

There is, therefore, an inward similarity between the two scenes,

the Five

as a whole.

however much they outwardly differ. BXerno is only applied once to Christ, and
then describes the Son (v. 19) " noting" the acts of the Father in heaven.
Philo,
too (1607), uses the same word to describe the Eldest Son "noting" the acts of the
Father "as patterns for His own action."
1
Some authorities add it in Mk xv. 39, including
[2618 a] Mt. xxvii. 50.
ACD ff, k and SS. These passages describe Christ's death.

459

REPETITION

[2620]

was manifested

to the disciples (having

been raised from the dead)/'

Having previously mentioned one manifestation to Mary and two to

the disciples, John might have said, "This is now the fourth time."
Bat presumably he lays stress on "to the disciples'''' here, meaning
that

it

was "the

single persons.

third''' to

them

The

Epistle to the Corinthians

first

collectively,

excluding manifestations to

enumerates three

"
He appeared to
manifestations to collective witnesses thus, (xv. 6
8)
the
then
to
Twelve
then
he
to
;
Cephas,
(i)
appeared
(2) Jive hundred
brethren at once ;.. .then he appeared to James; then to (3) the
apostles all

[together]

But

(tois a-n-oo-njAois iramv).

of

last

he

all

appeared as unto one born out of due time, yea, even to me." If
both writers were to be supposed to have known all the manifestations,
and to be here enumerating all the manifestations they knew, it would

mentioned by John in which

companions to "feed the sheep" is
identical with the one described by Paul as being "to the apostles
all
But John mentions only seven disciples as being
[together]."
follow that the manifestation here
Christ sends forth Peter

and

his

present.

[2620] More probably there were a vast number of manifestations

during the period described by Luke in the Acts (i. 3) as one of
"
this is now the third time"
"forty" days and John uses the phrase
:

in order to describe that particular

which he intends

to place third

one (out of a very large number)

and last, as being the crowning
1

manifestation (apart from the one to Mary Magdalene)

fining himself to "three" manifestations, he would be

In con-

following
precedent, as to phrases about Jehovah making His face to
shine on Israel. This refrain is thrice repeated in one of the Psalms"',

Hebrew

and the phrase occurs in the Blessing of

name of Jehovah in threefold repetition
:t

Israel,

which contains the

In view of these circum-

"

tovto rjoi)
[2620(7] Cramer has the following (on Jn xxi. 14) Aid tI dire,
"
rpirov (pavepu;0rj 6 lycrovs rots fj.aOrjrais clvtov eyepdds ck veKpCov
Sd^ai OeXwv (k
toutov oti ov avvexws (Trexupiaitif avrois ov8e 6/j.olw ko.1 ivravda fih ov Xtyei on
6 5e Aovk&s aWaxov avro (pr]cnv, 8ti crvvaXiidfievos avrois y\v to
i(payt ixtT avTuiv
,

ot 7twj, oi>x r^fxirepov eiwelv.

ovvtx&s iirexuplafrv ovde

See 2715.
vtKpGiv.
'-'

l's.

Chrysostom

6//.ota>s,

\t~yei oti

(Migne) has,
Tpirov tovto

more

briefly, "On

5 ovb~e

((pdv-q ai'Toh OTt rjyepdri (k

lxxx. 3, 7, in.

Numb.

6 "Jehovah bless thee and keep thee!

24
Jehovah
upon thee and be gracious unto thee. Jehovah lilt up his
Here the dual clauses in the three
countenance upon thee and give thee peace."
::

(2620/']

make

vi.

his face to shine

460

REPETITION
stances

probably not accidental that the evangelist, besides

4> ave P ( M thrice, in connexion

is

it

[2622]

inserting "third" mentions the verb

>

with Christ's resurrection, xxi. i

14 "Jesus manifested himself again
to the disciples on the sea of Tiberias.
Now he manifested himself

This

thus

is

How

disciples."

the third time that Jesus manifested himself to the

simple, in the first verse, to have written merely,

"Jesus manifested himself again thus... Tiberias," using the verb once
How can we possibly acquit the writer of that "tautology" which
Philo so gravely rebukes
unless he wrote with a sense of the
!

spiritual

meaning and weight conveyed by

this threefold repetition ?

The

following passage contains a curious instance of the

[2621]
threefold repetition of a mere pronoun, which, in an ordinary writer,
would naturally be set down to mere slovenliness of style: xii. 16

"

These things (Tairra) his disciples recognised not at the first.

But,
when Jesus was glorified, then they remembered that these things
had been written concerning him, and [that] they did these things to

What are "these things"? The previous narrative describes

and it might be
Jesus entering into Jerusalem riding on an ass
supposed by one familiar with the Synoptists who say that the
disciples found the ass and (according to Luke) placed Jesus
him."

upon

it

that

John

But John

refers to this action of the disciples.

says expressly, "Jesus, havingfound an ass, sat on it."

Consequently
"these things" must refer to the fact that the multitude welcomed

Jesus as king in the words of the Psalms (cxviii. 25

6) crying
"
Hosanna, blessed is he that cometh in the name of the Lord."

Now

in the

LXX

of this Psalm " these things," or its equivalent,

The whole of the Psalm may be

occurs in a very peculiar form.

regarded as Messianic, and part of it is quoted by all the Synoptists

as being uttered by Jesus soon after the Entry, " The stone that the

Then follow
Mark
and
Matthew
as
quoted by
builders

rejected...."

Lord

the

evangelists

"

meaning
(following

words, omitted
follows

"
;

This

by Luke, but
(avrrj) is from

"this thing" or "these things," where the

the LXX) curiously reproduce a Hebrew

feminine use of the demonstrative pronoun.

[2622] Westcott, at this point, reminds his readers that (1) the
cry of Hosanna is from Ps. cxviii. 25, and adds, on "these things,"

suggest a blessing in heaven fulfilled upon earth and the threefold

repetition suggests that the words contain "a holy matter" (2588
9).
sentences
1

Mk

xii. 11,

Mt.

xxi. 42.

461

REPETITION

[2623]

the remark, "(2) The triple repetition of the words is to be noticed."

But he does not connect the two statements. Schottgen, however,

Hebrew feminine pronoun occurring

calls attention to the fact that the

here

interpreted by the Cabbalists in a symbolical sense as referring

to the Messiah, and he quotes a very large number of passages in
is

which

the

feminine

1
But in Greek the
symbolized
so unintelligible that even Origen misunderstands it and

pronoun

is

is

similarly

it to the
preceding Kec^aA.?/-, and perhaps the difficulty of it
was the reason, or one of the reasons, that induced Luke to omit it,
and to substitute something about a "stone" of a very different

refers

The facts, taken as a whole, point to the conclusion that

"
there was early difficulty as to the meaning of the words
This
"
the
Lord
from
was
from
the
Psalm
that
was
conquoted
(avrrj)

kind.

nected on the one hand (through the cry of the multitude) with the
"
Hosanna" in the Entry into Jerusalem, and, on the other (through
our Lord's quotation about "the stone that the builders rejected"),
with Christ's doctrine about the rejection of the Messiah or about
Luke at all events omits both the cry
the Stone of Israel.

"Hosanna" (1816 b) and the difficult "this" or "these things."

John (besides following Mark and Matthew in retaining "Hosanna")
"
"
these things
that
paraphrases and amplifies an explanation of
See 2757.
contains a latent symbolism.
Another
instance
of threefold repetition, as to a
parallel
[2623]
fulfilment of prophecy, only touched on by Mark and Matthew and
differently

given quite

by Luke,

refers

to

the

John
vinegar given to Christ at the crucifixion.
"
"
accomplishment (2115) of the
part of the total
by the Son "in order that the Scripture might be
"
I
prefaced by a special utterance of our Lord,

30

"

"

sponge

full

of

introduces this as
will of the

Father

perfected" and as
thirst."
Then he

"A vessel lay [near] full of vinegar.

sponge
of the vinegar...they brought near to his mouth. When
3
therefore he received the vinegar Jesus said, It is finished... ."

says xix.

29

therefore

full

Schottg.

[2622</]

ii.

" de Cabbala
Exegetica," places Ps. cxviii. 23 first
lb. p.
40 places Dan. ii. 35 (on "the stone")

45,

in the list of these interpretations.

first,

and then

Ezek.

(after

i.

28)

I's.

cxviii.

23.

instead of the quotation about avrt], has

stone," which W'.Il. aKo bracket in Mt. xxi. 44.

Lk.

xx.

[8,

It

will

be remembered that

"everyone

that falleth on this

Field {ad loc.) refers only to

12622 A] Origen (on Ml. xxi. 42) Huet i. 46S a.
aol to Origen, but calls the explanation "objectionable."

modern commentatoi
:i

|2623</|

Comp. Mk

xv.

30.

Mt.

xxvii.

462

48,

Lk. (of the soldiers of Herod

REPETITION

[2624]

[2625]

12.

The number

Sevenfold repetition
" seven " occurs in Revelation

more

often

In the Fourth Gospel,

which was probably written by some one connected with the author
of Revelation, "seven" never occurs at all (though fairly frequent

than

in all

the rest of N.T. taken together.

But the Gospel is permeated structurally ivith the

in the Synoptists).
idea of"" seven" as might be expected from one accepting the tradition
about (Rev. iii. i) " the seven spirits of God." John records only
seven "signs," a small number as compared with the greater number
of the "mighty works" recorded by the Synoptists.

"Jesus,

six

came

days before the passover,

to

in xii.

Again

Bethany," Westcott

"St John appears to mark the period as the new Hexaemeron,

a solemn period of six days,' the time of the new Creation.
His
Gospel begins and closes with a sacred week." But an ordinary
says,

'

"

reader might easily overlook the

easily that at the

sacred week

For there

outset.

is

it

"

still

more

may almost

say)

and

here,

(we

who

are not on the alert for mysteries

the morrow," (i. 35) "on the morrow,"

carefully disguised from those

(i.
29) "on
43) "on the morrow "; (ii. 1) "on the third day" and the reader
has to go through an addition of 1 + 1 + 1 + 3, before he realises that
" those who see " are intended to " see " here a solemn
period of six

by the phrases

(i.

days of

spiritual creation.

needed before one

Again, a searching analysis of the work is

is, as Westcott

realises that the witness to Christ

1

shews again, of a sevenfold character

[2625] As soon as this symbolism
.

is

we

recognised,

are led to

enquire whether it may not be also latent elsewhere.

Thus, the
words I AM, though in their full sense occurring only once (viii. 58)
are repeated elsewhere in Christ's words five times (directly or
indirectly) before the arrest of Jesus
xiii.

19), so as to

make up

six;

(iv.

single threefold testimony as follows

Antipas) xxiii. 36.

with this incident.

26,

and then
:

vi.

20,

viii.

at the arrest

xviii.

"

He

viii.

24,

28,

we have
saith

unto

Jn, alone of the Gospels, mentions "Scripture" in connexion

"
"
"
"
Very early writers connect gall with the vinegar in such

a way as to shew that they regarded the action as predicted in Ps. Ixix. 21.
Jn
does not mention "'gall," and leaves it open to suppose that he may have included
in "Scripture" the words Ps. xlii. 2 " My soul is athirst."
1
[2624 a] According to Westcott (xlv vii) it is (1) the witness of the

Father;

(2)

the witness of Christ Himself;

(3)

witness of Scripture ; (5) the witness of the

disciples ; (7) the witness of the Spirit.

463

the

witness of works

Forerunner

(6)

the

(4)

witness

the

of

REPETITION

[2626]

them 'I am

When

[he] '...(6)

therefore he said unto

them '/

am

The
Jesus answered, I said unto you '/ am [he].'"
supposition of a sevenfold intention is somewhat confirmed by the
" I am "
fact that
certainly occurs seven times in the sevenfold
[he] '...(8)

representation of His relationship to mankind: (i) vi. 35 etc. "/

am the Bread of Life"; (2) viii. 12 etc. "/ am the Light of the
(3) x. 7 etc. "/ am the door"; (4) x. n etc. "/ am the
Good Shepherd"; (5) xi. 25 "/am the Resurrection and the Life";
(6) xiv. 6 "I am the Way, the Truth, and the Life"; (7) xv. 1 etc. "/

World";

am

the True Vine."

Again,

the last words of Jesus,

in

reviewing the whole of His teaching,

when He

is

He

uses seven times (xiv. 25,

"
xv. 11, xvi. 1, 4, 6, 25, 33) the expression
These things have I spoken
"
occurs
nowhere else in the
to you (ravra XeXdXrjKa v/xlv)
(which
1

Gospel

and

),

also, in

connexion with promises

(xiv. 13, 14, 26, xv. 16,

the phrase "in my name." There is also fair evidence

for a sevenfold repetition of h> in the expression of the divine unity
"
in the words of Jesus, first (x. 30)
I and the Father are one" ; and
then in prayer that men may be one in that unity (xvii. 11, 21
xvi. 23, 24, 26),

(twice)

Again, whereas the noun "love"

22 (twice), 23).

mentioned

is

not

by Mark and only once by Matthew and Luke,

seven times, and always in the words of Jesus 3
The

at all

John uses

it

promise "thou

occurs also seven times, almost

4
and so does the
always in reference to "glory" or resurrection
5
"the
hour is coming ."
prediction
[2626] In concluding the instances of repetition, we may add
shalt, or,

shaft, see"

ye

"Law"

that the
x.

is

mentioned

25) in the

34, xv.

propriate to the imperfect law as

water-pots which were

On

[2625 a]

times

six

(vii.

19 (twice), 23,

viii.

17,

words of Jesus, an imperfect number as ap6) for

(ii.

the mystical

meaning

the

number

"

"

applied to the
the purification of the Jews."

is

"

six

We

that

may

attach to " these things," see

26212.
2

[2625

fact that

The evidence

/']

omits

it

:t

it

of

The

4
<

[2625</|

Ihrist's

bul

[2625
iv. 2.?,

v.

omission of

is

here discredited by the

17

a.

fjv r/yaTrrjirds fie.

i.
In xvi. 17 the words are
51, xi. 40, xvi. 16, 17, 19.
39, 50
repeated by the disciple
"K/>x fTa wpa is in iv. 21, v. 38, xvi. 2, 25 also (with nai vvv iarlv) in
,

'iv

all

<

25

for the

the MSS.) missing the meaning.

(v.
42 "the love of God ") is negative.
13 aydTnjv xv. 9 (v rrj a. rrj e/xrj, xv. 10 <V rrj a. fiov,

Bul
[2625
others are \iii. 35, XV.
xv. 10 avTov iv ry a., xvii. 26
.

previously (against
the first <>f these

also (with ^ai

i\i)\\it)<i>)

iii

\vi.

464

_',2.

REPETITION

[2627]

might have expected perhaps that the Paraclete would have been
"
mentioned "three" or "seven times. But the mentions are four.

Of these, the fourth is negative, xvi. 7 "If I go not away, the

Paraclete zvi/l not come unto you," and possibly this may be intended
Westcott (p. xiv) reckons as five the
to be excluded from the total.
quotations from Scripture in Christ's words
"

It

but

if

we add

viii.

17

law, The witness of two men is true" the

we also add xix. 28 " In order that the Scripture

written in your

is

number

If

is six.

"

1
might be perfected he saith I thirst,'' the number is seven
[2627] What was said as to threefold must be repeated as to
Several instances of the latter are certain, but
sevenfold repetition.
'

some

"

"

which perhaps,
instead of being taken as one group of seven, might be grouped
The
as two pairs of three positive statements with one negation.
are

doubtful,

e.g.

same word may be

circumstances.

of

repetition

differently regarded

love

by the author

in

different

applied to the Son in the Gospel is repeated

applied to the Father and to the Son in the

<J>ai/epoa>

But when

thrice.

the

is repeated seven
times.
Making every allowance for
doubtful cases and different aspects, we find enough to assure us
that the author of this Gospel was largely influenced by a habit of
it

Epistle

sevenfold grouping
particular words

[2626 a]

els tt)v

affected

that

and phrases

In xix. 28,

W. H.

di\pav /j.ov eTrbriaa.v

/j.e

in

"
print

oi;os.

his

whole narrative as well as

it.

thirst" as a quotation from Fs. lxix. 21

may contemplate also Ps. xlii. 2

But Jn

The five quotations mentioned by Westcott are vi. 45

("Even as the Scripture said, River of water... ,'" on which
Westcott remarks " there is no exact parallel. The reference is probably
idiypTjuev

77

if/vxy

/J-ov.

'

(Is. liv.

13), vii.

general"),

x.

38

34 (Ps. lxxxii. 6), xiii. 18 (Ps. xli.

Westcott is justified in excluding

9),

xv.

25 (Ps. xxxv.

19 and

("the angels of God

ascending...") on the ground that "Scripture," "law," "written," etc. do not
occur in the context. But I do not understand why he includes vii. 38 and
Ps.

lxix.

excludes

4).

viii.

A. VI.

i.

51

17.

465

30

CHAPTER

III

CONNEXION OF SENTENCES
i.

Self-correctiotis

One

occasional Johannine characteristic, which

[2628]
might be
as
alleged
being incompatible with the view that the author paid
much attention to words or aimed at strict accuracy, is that he

down what he

occasionally sets

himself, by subsequently repeating it

e.g. iii. 32
3 "No one receiveth

accurately, admits to be inaccurate,

He

his testimony.

seal [to this] that

the flesh,

and

that

God

judge no

[/iat/i]

is

true,"

viii.

1516 "Ye judge according to

I judge, my judgment is real
"
1
2
When therefore the Lord

Yea, and if

one.

Somewhat

true."

received his testimony

[hath] set his

different

is iv.

recognised that the Pharisees [had] heard [the saying] that 'Jesus is
1
and yet
making more disciples and baptizing [more] than John
'

This last
Jesus himself did not baptize, but his disciples [did]."
statement may be defended as strictly accurate.
The writer tells
us, not what Jesus did, but what the Pharisees heard that He was

doing a very different

way of putting before

But

thing.

this

readers the

his

illustrates the evangelist's

popular view, or roughly

accurate view, and then correcting it.

And this may explain iii. 1^.
In comparison with the world-wide acceptance that
might have been
expected, it might be said that "no one" accepted the testimony of
the Logos.
the

world

rejected

behold

it

So, as to
:

yet

Him,
and

[2628,7]

W.I

16, Christ

viii.

indirectly
in

so

reject

I.

far

came not

to

judge but to save

He

as

would necessarily judge those that

any moral ideal "judges" those that

it.

have jSanrffei

[if]

'luivift, but the

by the similarity of ihi coming together.

466

omission of h

may be

expl.

CONNEXION OF SENTENCES
In this

[2629]

subordinate the

last

literal

[2630]

passage there may have been a desire to

view of Christ as the future Judge, seated

in order to give more prominence to

the
5, 1714, 1859)
righteousness and present power of divine
that John's other so-called "inindicates
this
And
judgment.
The Pauline Epistles in various
deliberate.
are
accuracies"
really

on the clouds of heaven,

(1581

phrases describe "all" mankind as "concluded in unbelief" and

John, in effect, may desire to say the same thing when he speaks of
1
Possibly, too, the
receiving the testimony of the Logos
that
Himself
the
fact
Christ
moved
was
frequently
by
evangelist

"no one"

"
narrowed it
expressed a truth briefly and broadly at first and then
down" afterwards. This manner of speaking is at all events manifest
"
"
when He says " I go not up to this feast," and yet went (only not
after

"Ye
is

the

manner of

me

will leave

"

"

2
expected by His brethren)' and

going up

alone

and

yet

am

not alone 3 ,"

and "My teaching

"
He
concerning the Paraclete,
take of mine" and then explains that He has said "mine"

not mine*" and

will

when He

first

says,

because " All that the Father hath

with the
[2630] As compared
utterances about "requesting
rov irarepa

kclI

ipwTw) there

"

is

first

mine

some

the Father

difficulty in a

."

and the

aAAoi/ Trapd.K\i]rov Swcret Vfxlv

is

(xiv.

and

third

(xvi.

kcu ov At'yco vp.lv

rfp-epa ev t<5 oVopari p.ov alr-rjcreuOe,
t6i'

cztjtos

Tvaripa Trepl vp.wv

"J will

request the Father

and he

will give

26

iv eKtivjj rfj

on cyw

6 TraTrjp (ptXu vpas).

yap

Christ's

9 e'yw irepi avrwv

xvil.

second one

of

16 /cayw epamfcraj

1 he

ipuiTTjaoi
first

says

you another Paraclete,"

the third, addressed to the Father, says "7" request concerning them,"
"
I say not to you that I will request the
i.e. the disciples, the second,

Father concerning you, for the Father of himself loveth you."

2
5

[2629 a] On
10.
vii. 8

xvi.

i.

11 ov

15.
14

Perhaps

come," on which see 1639

about myself

my

vapeXa^ov

witness

if

Scot de Z\aj3oi> see 2570.

xvi. 32.

to these

But

vii.

16.

we might add "the hour cometh and hath

" If I am
2485a, 2604a. On v. 31
bearing witness
" Even
not true," contrasted with viii. 14
though I be

a, b,
is

my witness is true," see 2514 (i).

[2630a] "Request," though in some respects not a very good rendering of
" ask for
" ask " and
alroufiai
epwrati), is used here to distinguish it from alreu
On the rendering "question," see 2630 c.
a gift" (or "ask earnestly").

bearing witness about myself

6

7
SS has "I say not
[2630/;] Chrys. reads ovk epwrqo-u} and so does Cramer.
unto you that I will beseech my Father but my Father himself hath loved you,"
a has " et ego rogabo propter vos."

467

302

CONNEXION OF SENTENCES

[2630]

the context be examined,

will

it

appear that our Lord

is

distinguish-

ing between two stages of spiritual development for the disciples.

He first says that, if the disciples love Him, they will keep His
commandments even though they may have momentarily deserted

Him, and

He

Paraclete.

Then He

will

"request" the Father to give them another

"
leads them to a higher stage, xvi. 23
6
In

These things have I

day
nothing from me
"
in
to
which
we
spoken
you
proverbs
might perhaps call metaphors,
"
the hour cometh when I shall no longer speak to you
or parables
that

ye shall request

in proverbs but shall announce to you plainly about the Father.

In
that day ye shall ask-for-gifts (aiT-qcreo-de) in my name, and / say not

you that I will

\twu<\ to

request the Father about

you

for the Father

of himself loveth you...."

Here He speaks of what He will not do
after the Resurrection and after the outpouring of the Holy Spirit.

And

compatible with the fact that just before His arrest

the disciples are still in the stage of " dark sayings " and
without the Spirit
He pours forth one last "request" for them 1
this is quite

while

" I will
'Epojrri<TO} rbv irar^pa can hardly mean
question the Father,"
from other objections ipurdw, meaning "question," in Jn, is always
followed by a direct or indirect interrogative, i. 19, 21, 25, v. 12, ix. 2, 15, 19, xvi.
1

for

[2630

r]

apart

21, or has

5, xviii.

something

the context that implies questioning (ix. 19, 21,

is doubtful and
perhaps includes both "ask

in

xvi. 19, 30, xviii.

19,

21) (xvi. 23

a question" and

"ask

a boon").

'Epwrdw, in Alexandrian Greek of the 1st and later centuries, very

" I ask whether
freq. means
you are pleased to do so and so," and is used in
invitations to dinner and polite requests generally (Oxyr. Pap. i. no. no and in
Hence epwrrjOeLs (Oxyr. Pap. ii. no. 269) (perh. literally " being asked what
etc.).
your pleasure is") means "please" (a.d. 57). Comp. ib. i. no. 1 1 3 epurijOeis e5
" I
7roi7?<reis ayopaceis
beg you to be good enough to... buy," ipUT-qdtis dydpaaov,
"
beg you to buy" (2nd century), iv. no. 744 tpwru) oe k. irapaKaXCs ae
[2630

c/J

'

(B.C. 1) etc.

[2630 1] From classical Gk no instances of epurdw, "ask a boon," are given by

Steph., but the- germ of it may perh. be traced in Eurip. Phcenissa 15. where the
childless Laius eXOCov iponq. Qoifiov i^atrel 6' ap.a i.e. he not only asks

Apollo

whether
boon.
will.'"

the divine will that he should have children, but also asks for the
There is a close connexion between "Is it thy will?" and " Let it be thy
Jn uses airtu concerning the disciples "asking" (not concerning Christ,
is

it

except in the words of the Samaritan Woman iv. 9 (act.) and Martha \i. 22 (mid.))
but ipwrdu) concerning the Son when He describes Himself as " requesting" that
the Father's good will
{it's),

15.

may be

fulfilled

for

the

Church

(xiv. 16, xvi.

26, xvii.

20).

lie distinction
|2630/
apparently drawn in xvi. :6 between alr-qa-fade and
iporfyrw invites comparison with Jn n- 10 >dv ru iSyrbv &5e\<pbi> aurov a/J-apTdpovTa
'I

UfMaprlav

/urj

7rpos 06.vo.tov, airrjoet,

Kal Suiaei

468

aiVy

jun;i>,

roh

ap-aprdvovo-iv

fxr)

irpos

CONNEXION OF SENTENCES

[2630]

ov wepi eKelvijs X^ui 'iva ipo}Ty](Tr).

This is
66.va.TOv.
2<ttiv afxapria irpbs ddvarov.
" If we ask a
gift (airw/xeOa) according to his will he
preceded by the statement
heareth us.
And if we know that he heareth us [as to] whatsoever we ask as a gift
(aiTuufda), we know that we have our (lit.) askings [the things] that we have asked
from him (^x ^ 6 " T<* atr-fifia/ra a ^Tr)Ka/j.ev aw avrov)." It would be pedantry to

express in a translation intended for general readers the precise differences between
but it would be an insult to the writer to suppose
alr^io, airov/xai, and ipwrau
:

between them. The impression left on the reader is

" it be
if
epwrdu means asking with a question as to what God's will may be,
"
be
it
thy will"
possible.'"
if
[2630 g~\ If that is the distinction in Jn, the meaning of i Jn v. 16 (b) may be,
"There is a sin [that tends] toward death. I am not [now] speaking about that,
that he did not discriminate
that

it be possible, that it may be forgiven, or stopped

In other words, the writer distinguishes between two
About one class of sins he says, in effect, Xeyw 'iva airrjarj^. About

in onler that he should ask [if

before it be too
classes of sins.

the other

late]."

which would require

epcorricris

not aiTrjais

he does not say Xtyoj

'iva yurj

simply says ov \iyw 'iva epcorrjarjs, "I am not at this moment

enjoining such an epu)T7]cns, I am not now talking about that."
[2630//] Comp. Hernias Vis. iii. 10. I -6 -qpwTuv 'iva /xoi diroKaXv\pri...(Tepov 5e'

He

epwT7)ar)s.

<re

eTrepwTTJcrai 'iva aoi

inrb

tV

x ^P a

aTTOKaXv(pdrj...Trao'a ipJor-qcns TaTruvo4>poo-vv7)s

aireis aTroKaXv\J/et.s ev derjcrei

fiXine

woXXa

/xrjTTOTe

xPVi eL --- T ^

atToiifxevos (3Xa\pris

~i>

aov

where

ipu>rq.v 'iva expresses "request" for a revelation, and this

afterwards called an "asking" or an "urgent asking."
If we had
before us the whole Christian literature of 50
150 A.D. we should probably find

aapKa,

"request"

many

is

For example, Seofiai

"

such distinctions between verbs of praying.

is

never

HapaKaXew, to mean beseeching the

Jn, Heb., Pet., Jas, and Rev.
Lord " (as in 2 Cor. xii. 8), is very rare in N.T. (apart from " beseeching" Christ to
heal etc. in the Gospels).
Jn consistently represents the Son, when praying to the
used by

Mk,

Father, as epwrwv, not TrpoaevxofJ-evos, nor Seb/ievos, nor airuv, nor airovpievos, nor
It is true that the Epistle says (1 Jn ii. 1) "If any man sin, we have
irapaKaXQv.
a Paraclete" ("one called in to aid," "advocate," 1720 /)" with the Father,
Jesus Christ the righteous"; but this does not mean that the Paraclete "beseeches
"
the Father.
The Johannine doctrine is that the Son, when on earth,
(irapaKaXd)
"
"
offered
requests" to the Father, but that, in heaven,
request" became unmean-

ing in the unity between the Father and the Son.

is

[2630 i] Westcott (on 1 Jn v. 16) says, "It is interesting to notice that epiorav
used in this sense of Christian prayer for Christians in a very early inscription in

the

Roman Catacombs zhchc 6N kco

Roma Sotteranea, ii. 159)."
:

hmoon (Northcole and

be regretted that Westcott
inscription is "very early," nor gives

kai epcoTA YTrep

Brownlow,

It is

much

to

neither adds the evidence shewing that this

any indication as to the rarity or frequency of epurdu} in this sense in other "very
"
I have not been able to find in Boeckh more than the
early
inscriptions.
following, which may be the one he has in view, "9673 Romae lapis nuper
Edidit Renier apud Perretum Les catacombes de
repertus in coemeterio Callisti.

Rome

VI. p. 28 et 178, qui habet a Bonnettyo Annales

IV. serie, torn. IX. p. in, quem librum inspicere mihi

extremos

citat

etiam

Wiseman Fabiola

p.

147."

AiryeeSe fvcrcus ev

kw

The

de philosophic chretienne
non licuit. Versus duos

inscription

sai

epwra inrep
makes no further remarks. Karddeais, here abbreviated as nar,
"
interment" which
Steph., L. S., or Sophocles, in the sense of

irpo ty Ka\[av5u)v~\ iovv[iuv]

469

is

KaT[aOe<ris] ti\

tj/uluv.

is
it

Boeckh

not given by

seems

to

have

CONNEXION OF SENTENCES

[2631]

2.

ParentJieses

"

therefore (ow)" follows a parenthesis,

[2631] When a clause with
"
"
the
therefore ought to look back beyond the parenthesis to some

"

preceding statement, e.g. iv. 7

9
Jesus saith to her, Give me to
drink' (for his disciples had gone away into the city to buy food).
The Samaritan woman therefore saith unto him...." Here ovv means
"

'

But, if we remove the marks

seem
that
the
woman
uttered this because the
might
had
it
is
and
disciples
gone azvay,
perhaps partly because of this
of
a
and
because
ambiguity,
partly
feeling that the chronological
order should be kept, that SS rearranges the whole text as follows

consequence of

in

of parenthesis,

Christ's request."

it

iv.

"

Now

(8i)

(Gk)
was

iv.

"

there

there

Now

69

(SS)

there was there Jacob's

Jacob's spring. Jesus therefore...

sat. ..over the spring.
Itwas about

spring of water, and Jesus

[and] sat over the spring

There cometh a
woman from Samaria to draw
water.
Jesus saith to her, Give

his disciples had entered that town

that they might buy themselves

the sixth hour.

me

to

drink.

For

his

had gone away itito the city to buy

The woman of Samaria
thou

How

And

food and when Jesus sat down

it was about the sixth
hour, and
a certain woman had come from
Samaria to draw water.
Jesus

disciples

food....

therefore saith to him,

came

dost

to

saith

being a few ask drink from

drink.

me...?"

saith to

how

her,

Give

me

water to

That Samaritan woman

him Lo, thou art a few

askest thou

me

for water to

drink...?"

Here

"

and once renders it by

connects with the context the detached or parentheBut
"it was about the sixth hour" by means of a "when."

"and."
tical

"

the Syriac once omits

therefore

It also

the most important change is that SS places the parenthesis about

the departure of the disciples earlier, in its chronological order.

here,

and

KaTertB-q).

in
It

9598, 9610, 9649, 9651, 9660, 9063, 9675, 98^1 (comp. 9661
occurs also in Oxyr. Pap. 475. 31 "burial."
There are some

hundreds of Christian sepulchral inscriptions given by Boeckh in the adjacent

It should
I have heen unable to
find any other that lias tpwra.
be added that KaraOecns generally occurs at or near the end of an epitaph (except
where the epitaph states nothing but the fact of Karddecris and the date) and not, as
If genuine, ('pdira would seem to be quite exceptional
here, at the beginning.
pages, and

like \xip.vi\ao [tov aov wartpoi]

ib.

0865.

470

CONNEXION OF SENTENCES
The arrangement

[2632]

SS

of

[2632]

chronological, but

is

not

is

it

Johannine.
John does not accumulate his descriptions of scenery
and circumstance at the beginning of a scene as in a stage direction,
but prefers to give them in parentheses, each in its turn as it is
"
wanted. Thus, after the words of Christ's mother, Do whatsoever he
"
Now there were there stone watersay unto you," John inserts
but not till the insertion is
pots... holding two measures or three"

may

made
words,

absolutely necessary as a preparation for Christ's following

1
"
Fill the waterpots with water ."
Again, it is not till after

Christ's exclamation

vinegar.

sponge,

"

we read
vessel lay near full of
of the vinegar... they brought near
therefore he received the vinegar, Jesus said,

I thirst,"

that

therefore, full

When

mouth.

to his

"

"

In these passages, "the waterpots and "the vinegar"

would be unintelligible without what we may call the immediately

//

is finished'

.''''

3
preceding and parenthetical stage direction

ii.

xix.

7.

SS

28

30.

two passages.

for these

But, so far as the faithful

wanting
as it does very
representation of Johannine connexion of sentences depends
largely
upon the faithful representation of the Johannine ovv, we must pronounce
SS worthless, as may be seen from its renderings of odv in ii. 18 om., ii. 20 om.,
[2632 a]

is

ii.

22 "but,"

2631),

iv.

iii.

25

"now,"

28 "and,"

iv.

iv.

"now,''

33 om.

iv.

Compare

"and,"

also the

Gk

"Now

Gk

6 "and,"
and Syr. of

iv.

iv.

xxi.

SS
Simon, when he heard

9 (see
7:

"Simon Peter therefore, having

heard [that] It is the Lord,' girt himself with (lit.) the coaXfor tie was

our Lord, took his coat [and] put [it] on

his loins ^ and fell into the lake and was

naked and cast himself into the sea.

But the other disciples came in the

swimming and coming,

not far from the dry

little boat,for they -were not far from

the land, but about two hundred cubits

boat drawing that net ^ ."

'

rest of the disciples

were coming

parenthesis "for. ..land" earlier in the narrative, just as

the Samaritan Dialogue (2631).

[2632/'] In vi. 10 "Jesus said

was

because they were

land.
And the

off dragging the net of the pish."

Here SS omits "for he was naked" and the curious addition "of the
It also places the

it

it

in the

fish."

did in

Make the men sit down. Now (b~) there was

much grass in the place The men therefore (ovv) sat down," Syr. (Burk.) has "Go
make the folk sit down [to meat] companies by companies. Now the green grass
was plentiful in that same spot, and the folk sat down [to meat]," but SS "He

saith to
plentiful

them

in that

Make
same

the folk
place.

sit

He

Mk

down

[to

saith to

meat].

them

Now

the green grass was

Go, make the folk

sit

down

39 has eirira^v avrocs avaKKidrivai (marg.

dvaKXivai) iravras, cv/j.w6cna crvfiirdaia, ewi rqi x^^PV X^P T V' which seems to have

[to

meat] on the herbage."

vi.

influenced the Syriac.

[2632c] There are two parenthetic clauses, followed by "then therefore" in

471

CONNEXION OF SENTENCES

[2633]

[2633] A parenthesis is frequently followed by a resumptive ovv,

"
"
which, in some cases, may mean
consequently but in others little
18 "Make
"to
more than "well, then" (or
return, then"): ii. 16

not

my

Father's house a house of merchandise.

membered that

it is

'

written,

The

There

fying";

iv.

disciples

him...."

28

For John

"The

re-

had not yet been

arose therefore a questioning... about purisaith to her,

Give

buy food. The

had gone away... to

So probably we should regard

me to
woman

as

drink.

For

his

therefore saith to

parenthetical

all

that

26 "Jesus saith to her / am [the Messiah]" and

woman therefore left her waterpot... 1 ." In the following,

comes between
iv.

"Jesus

disciples

zeal of thine house shall eat me ttp.'

"
And they used
said..."; in. 23
5

The Jews therefore answered and

to come to [John] and to be baptized.
cast into prison.

His

iv.

however, the italicised words are probably not parenthetical, vi. 3

5
" Now
(Se) Jesus went up to the mountain and there he sat with his
disciples.

Now

there

was

(rjv

Be)

near at hand the passover, the feast

of
Jews. Jesus therefore having raised his eyes and having
beheld that a great multitude was coming to him..." The mention of
the passover may have a mystical meaning connected with what
the

follows.

Jesus

is

described as " raising his eyes

"

to the

contempla-

xi. 12
14, "The disciples therefore said to him, 'Lord, if he is asleep he will be
But (5e) Jesus had spoken about his death. But (5e) they
saved [from death].'
Then therefore
supposed that about the falling asleep of slumber he was speaking.
SS renders 5^ first by
(t6t ovv) Jesus said to them plainly, 'Lazarus is dead.'"

"now" and then by "and"; and, for "then therefore," it

"They say to him: 'Our Lord, if he sleepeth, he will live.'

has "again," thus:

Now Jesus on {the

grountl] that Lazar was dead had said [it] to them, and they were supposing that
of sleep he said it. Again Jesus said to them plainly, 'Lazar is dead.'"
[2632 f/] In xix. 23 "The soldiers therefore... took his upper garments (and
made four parts, for each soldier a part) and the tunic. Now the tunic was

without seam...," John passes rapidly over the "garments," for which there was
no need to draw lots, to the "tunic," for which there was the need; and he twice
mentions the "tunic," partly perhaps because the Synoptists had wholly omitted

SS and D are wanting here. But this twofold mention of the tunic
avoided by most of the Latin and other versions by dropping "and the tunic."
Thus they also avoid the parenthesis: e has "simili modo et tunicam. Erat
this detail.

is

autem

ei tunica...," thus avoiding

lie parenthesis in a different way.
[2633a] The intervening words describe the arrival of the disciples: "And
No one however said,
they were marvelling that he was speaking with a woman.
What seekest thou? or why speakesl thou with her?" This does not seem to
t

contain a reason for the woman's departure.

Hut the astounding utterance "1 am
may he intended to explain her sudden departure and her leaving
her waterpot behind her either in amazement or in reverence for the "prophet."
[the Messiah]"

472

CONNEXION OF SENTENCES

[2634]

tion of the New Passover, of which a type was to be presented in

"
In xi. 4
the Feeding of the Five Thousand.
6
This sickness is
not unto death....' Now (Sc) Jesus loved... Lazarus.
When there-

'

fore he heard that he was sick, he abode at that time two days in the
place where he was...," ovv may mean "well, then," or it may mean

He knew

because

that,

"

the sickness was

that

not unto

death,"

Jesus "consequently" abode where He was

[2634] In some instances a 8e clause is followed by an ovv clause
that might express the consequence of the former, as in xviii. 1
3
1

"...Jesus went

knew

the

was a garden. ..But

forth. ..where

(8e)

In

therefore. ..cometh."

place... Judas

Judas

this

But

reasonable to take the Se clause as not parenthetic.

follows, xviii. 5

6 " He

them

saith to

am

'I

[he].'

also...

case

Now

it

is

what

in

(8e) there

When

therefore he said to them, 'I am

went
backward
and
fell on the ground," the 8e
they
[he]
away
clause seems parenthetic, and the "falling" is described as the effect

stood Judas. ..with them....

'

of the majestic and mysterious utterance "I am

In the
[he]."
ovv
the
clause
be
as
the
following,
may
regarded possibly
sequel of
the immediately preceding sentence but more probably as looking

back past a parenthesis,

if

Lord,

he

he

fallen asleep

is

12

xi.

14

"His

will recover.

But

[the words] concerning his death.

(Se)

saying [them] about falling really asleep.

them

to

'

plainly,

Lazarus

is

dead

therefore said,

disciples
But

(Se) Jesus had said

they thought that he was

Then

therefore Jesus said

.'"

is

[2633 />] In the following, 8i (or ovSe") introduces a parenthetical clause, which
followed by an ovv clause vi. 10 lloLrjcrare .dvairecruv (riv 8e xP T0S '"'oXvs iv t<
:

dve'ireaav

aeavrbv
vii.

oOv

38
. .

vii.

rip nbapiip (ovSe

yap

Map.

dirov ovv irpbs avrov

d8.

avrov... <paipwaov
\iyei ovv avroh 6 'I.,
40 6 TriffTevwv...vdaTos fcDcros (rovro Se eIirev...edo^do-07]). k rod oxXov
odv,

rbirui).

JXeyov

xi.

dXeitpaaa..
(oviru 5e iXrjXvdei
7)

.)

ol dS.

r\v

ris dcrdevQiv

...Map.

dire'crreiXav ovv al d5eX<pai, xi.

ol

01

ol

avrov iirlarevov ds avrov).

k.

29

Map#.

31

rijs

d<5e\</>?7S

ovv 'Iov3aLoi...TjKoXovdr)crav...,

xi.

50

ovv

elirev

Irjaovs,

o-rjpaivwv...).

2. ovv
elirev

II

4
32

xii.

xii.

Aid

ri...ovi;...e5b6Tj irrwxois;

irdvras

direKpidr] ovv avrip....

In

eXuvaw

xviii. 10

In

Coming

a parenthesis,

at

irpbs

e/xavrov

(r)v

8t

avrov

eKeivrjs ovv

rijs

(elwev St rovro...).

(rovro

11, Christ's reply

dwe'KOipev avrov rb urdpiov rb de^ibv

ovv 6 T.

8$

ZXeyev

to

an action

be bvop.a Tip bovXtp

MaX^ 05 )-

is

these cases odv follows a parenth. with 5^ or ovSL

something extremely impressive in the reticence of the clause

all

[2634 a] There is
that defines the personality of
25).

(r)v

3 crv/juptpei vp.iv

Iva els avdpunros diroddvrj... (rovro 82 d<p' eavrov ovk elirev...) 'Air
ij/xepas ejiovXevaavro...,

avrrjs

eKeivrj 5e...ijpxeTo irpbs

Barabbas

(in

contrast with the details of Lk. xxiii. 19,

is rather an appendix than

the end of a section, the clause

xviii.

40 xix.

"They

therefore cried aloud again, saying 'Not

473

CONNEXION OF SENTENCES

[2635]

Now
[2635] After xi. 57 "He will surely not come to the feast.
the
chief
had
commandment...
so
that
(Se)
priests...
given
they might
take him," a new section begins, xii. 1 " Therefore Jesus... came to
The Se clause cannot here be called parenthetical but
takes the reader behind the scenes to the previous plotting of the
chief priests, after having exhibited on the stage the gossipping
Bethany."

it

As

multitude.

but

describes

to the ovv clause

Jesus
meet it.

as

it is

perhaps not merely resumptive

the

knowing

danger and

"

"
conseqne?itly

This

view is supported by the sentence

"
Jesus,
Judas with the soldiers, xviii. 4
therefore, knowing all things that were coming on him, went forth, and
saith to them, 'Whom seek ye?"
In many cases opinion may be

advancing
following

to

the

arrival of

divided as to whether a Se clause

or

is,

is

not, parenthetical: but

is

it

more frequently than Se) introduces the more

weighty words and deeds of Christ and that an ovv clause is often

certain that ovv (far

preceded by a parenthetical, explanatory, or subordinate statement.

a great parenthetic
parenthesis on a very large scale
in the conversion of Samaria
may possibly be
indicated by the extraordinary construction in iv. 1
3 ws ovv cyrw 6

[2635

(i)]

work of Christ

Kvpio%. .a(f>rJKv
.

which Blass

TTjv 'lovoatav kcu dTrrjXdtv tviiXlv

(p. 192) truly says that

it

eis ttjv

YaXikalav,

on

"is at least remarkable, since

the aorist denotes the journey as completed, whereas in verses 4 ff.

we have an account of what happened on the way, and the arrival in
Galilee is not reached till verse 45."
The Diatessaron places iv. a
7,

[man] but Barabbas.

this

A cnu I should explain that

B. was a robber. Then

(5e)

and scourged [him]."

[2635a] The difference is particularly noticeable in the last nine chapters
where 5^ is not applied thus except in xiii. i, xix. 9, xxi. 1, 4, 19. Contrast the
frequency of ovv, xiii. 6. 12, 26, 27, 31, xviii. 4, 7, 11, xix. 5, 26, 30, xx. 19, 21,

therefore [without

more delay]

(rore odv) Pilate took Jesus

xxi. 5,
(xxi. 19

15.

Of

the live instances of 8e, one (xix. 9) introduces a negation, and one
elire o-rjuaivuv) is a subordinate or parenthetic statement of the

tovto Oe

meaning of what Christ has previously

earlier instances of 5e, e.g.

ii.

said,

and

this characterizes

:i (Ketvos oi g\ty..., vi.

some

of the

tovto 8e ZXeye -KfipaCuv,

71 ZXtye 5e rbv lov5av,

vii.
lrjaovs.
39 tovto 5e elwe, xi. 13 elpfjKei 5e
[2635 /'| AL when introducing a word or deed of Jesus, often follows an
adv. phrase or participle, i. 38 <TTpa<peh Be, iv. 43 /xer& Be rds Svo Tjfie'pas,
vi. 12 cJs dt (vew\r]adr)crav, vi. 61 flows Be d 'I., vii.
9 raDra 5^ eiwihv, vii. 10 u>s Be
Such as the following are comparatively rare, ii. 24
aveprjo-av, vii. 14 171)7; 5^, etc.

vi.

atrrds Be 'I. ovk eirlcrTevev aiirdv, v.

17 6 Be diriKpivaTO, vi. 3 dvrjXOe Be eis to opos,

xi. 41, xii. 23, 44 are

20 6 5^ X^ei avToh, 'Y)yd) el/u, viii. 59 'I. 5^ iicptfiri etc.
exceptional and introduce acts Or words of importance, but the rule remains
vi.

as above.

474

CONNEXION OF SENTENCES

[2635(H)]
"

And
imprisonment
Herod. ..shut up John in

early (sect. 6) immediately before the Baptist's

[so]

he

left

Judaea (Lk.

(Mt.

prison.

iv.

12)

iii.

19

And when

20) And

Jesus heard that John was delivered

up he went away (cu'c^cop^o-cr, lit.

wards (sect. 21), omitting iv. 3/;,

retired) to Galilee."

Long

after-

has (after Mk vii. 31

7) iv. 4
"And while he was passing through the land of Samaria he came to
one of the cities of the Samaritans," omitting the very important

phrase in

iv.

"

it

was

through Samaria")

"

necessary

Origen ad

1
.

it

toe.

"
that he should pass
(before
has a long discussion on iv. 35

"

four months," shewing that various inferences were drawn, from this
IIaA.iv in iv. 3
expression, as to the date of the Samaritan dialogue.
is

omitted by A, and is only added in the margin by B. Its omission

motives based on chronology.
naA.iv makes it almost

suggests

necessary to suppose that Christ, having come up from Galilee to

Jerusalem for the first Passover recorded in this Gospel, was now

"going away
interval,

"a

and

to

Galilee

again"

i.e.

without any very long

back,

certainly without any intervening

return journey."

It

visit to Galilee.

was

the Diatessaron leaves

By omitting "again"

Dialogue as a much later event

than the delivering up ofJohn the Baptist.
[2635 (ii)] Chrysostom, quoting the passage at some length, has
itself free

ovv

fis

to regard the Samaritan

eyviti

\rj<rov<;.

.ave^oprjerev

ct7ro rrjs

'IouSaias xat rjXBtv eis t?/v

"
TaAiAaiav, and he repeats ara^wpew twice later on
Why, pray, did
He retire (aVex^pei) ?" using the same word as that in Mt. iv. 12

quoted above. The context shews why he favoured this reading.

He points out that the Gospel was in the first instance offered to the
Jews, and that it was Jewish rejection that caused Jesus to preach
the Gospel to the Samaritans, as it caused the Apostles to preach to
the Gentiles.
The visit to Samaria, he says, "was a parergon of His
2

This seems to give us a clue to the Johannine expression

."
and arrangement. John might have written continuously that Jesus,
finding that His success was being magnified at the cost of the

journey

Baptist,

(iv.

3) "left

[2635 (i)a]

Judaea and went away back to

Nonnus has Kai

confused with the following

-

[2635

(ii)

Se,

puv 'in XP^ 0S

or read as e5e,

'^ e

i.e.

Galilee,

&' ewdpov 2.:

e5et

(iv.

44)

might be

iv 8i (with foil. inf.).

a] AeiKvvs 68ov wapepyov avrbv tovto Troiovfievov, printed in

winrep 'ipyov avrbv Troi.ovp.evov tj)v rrjs

Sa/xapetTi5os 686v.

Cramer

In what precedes, Chrys.

tGsv avrCov e'ixeTO uv Kai irpbrepov.
Ov yap aw\u)S eirl

has dcaxwp^cra? 7o0j< ttclKlv

TaXCkaiav a-n-qpxero. This combines aeaxwp^w and d-nipxofiat.

tt\v

475

CONNEXION OF SENTENCES

[2636]

prophet in his own country hath no

But he desires to insert a parcrgoii, or at least what some

for Jesus himself testified that a

honour."

This parergon
might call by that name the conversion of Samaria.
he expresses by a long parenthesis.
According to his custom he
gives the reader an impression at first erroneous and then corrected.
"

He

Judaea and went away back

left

"

correction

But

was

to

Then

Galilee."

follows the

he

should pass through

necessary
"
Samaria
and every sympathetic reader of the Fourth Gospel
would at once understand that " necessary " implied " the will of the
it

that

Father

"

and that

sequence.

"

this

"

necessity

If this view

is

would

issue in

some

divine con-

correct, John's use of the aorist d-n-rjXOev

is

remarkable but not erroneous.

Instances of doubtful connexion

3.

43

And Jesus saith to

5 "...and he findeth Philip.
[2636] In i.
Now (Sc) Philip was from Bethsaida, sprung from
him, Follow me.
the city of Andrew and Peter.
Philip findeth Nathanael...," Se
1

probably introduces a reference to

Andrew and

Peter, as

was connected
mentioned him

The

if

locally with

the

Now I

to say,

discipleship of
explain that Philip

previous

ought

to

Andrew and Peter, and they may have

who accordingly came to "find" him 2

to the Lord,

Latin and Syriac versions vary as to the italicised words in

"
vi. 64
But there are some of you that believe not.' For Jesus
5
knew from the beginning... who was to betray him. And he proceeded
to

say (*cu

me

'

eAeyei')

For

this cause

SS has "

have

He

I told you

that

no one can come

I have said
except...,"
"
"
a
dixi
et dicebat
et
dicebat:
Nemo...,"
vobis,
you
propterea
that
omits
"you
on)."
propterea quia," Chrysostom
(v^lv
Perhaps
some rendered koX lAeycv SiA touto, " and it was for this cause that
unto

saith to

them Therefore

to

,"

"
he said [previously]
but, if that had been the meaning, the text
would probably have been Sia tovto tlirev or Sia tovto dprJKti. " For
:

this

cause" appears to mean "Because of the fundamental difference

SS has "Now Philip, his kin

[2636<z] On dir6 and in lure, see 2289 -93.
was From Bethsaida, from the city <>f Andrew and of Simon."
On vii. 22 oi>x on rov M. tarlv d\\' in tu>v irartpuv, see 2218 -19, and on
1

oi yap cvyxpuvrai I. ^a^iapciraii, sec 2066.

(2636/'] vi. 65 Kai ZXeyev Aia tovto tip-qua bfj.lv ore ot'5eis bvvarai
12
ix. 23 8ta tovto oi yovth ai'iTov (lirav..., and especially xiii. 11
t'ov Trapa5i86vTa avTov <5z tovto elirev 6tl Ovxi ir&vTfs Kadapol eare.
iv.

()

'

476

Conip.
rjdei

yap

CONNEXION OF SENTENCES
between the unbelieving or

and

or unselfish theory";
that believe not

your own

"

worldly interests

In

[2637]

is

and

1
nothing else

in

Peter therefore having a sword drew

"Simon

10

xviii.

theory of things, and the believing

implied in "there are some of you

selfish

this

ye believe not in a Father but believe in

i.e.

[2638]

ovv cannot be resumptive of anything said about Peter, as he is

Nor does ovv introduce a
not mentioned in the preceding context.
"
are
...If therefore ye
which
the
of
words,
preceding
consequence

it...,"

'

me

seek

these

let

that
depart'

'Whom

that he spake

thou

there might be fulfilled the word

given me of them I have lost

hast

none.'"
Perhaps we may assume that the words "let these
depart" implied that Christ Himself would not "depart" but surrendered Himself, and that Peter "therefore''' intervened to prevent
2
the surrender

[2638]

io

In xx.

"The

disciples

therefore

went away

to

But Mary was standing at the tomb. As therefore

" now " for the
she was weeping, she glanced into the tomb," SS has
first "therefore" and "and" for the second, and makes one sentence

their

own homes.

But W.H. regard the words "But Mary" as beginning

of the whole.
a

new

Probably the

section.

first

ovv

means

"

as the result of all

that preceded," namely, the entering into the sepulchre. Ovv is here
nearly equivalent to fxev ovv, and as fxiv ends a book of Thucydides

[2636

t]

In

iii.

15 iva t5s 6 truiTeviov iv aury 'ixv fayv alcoviov, R.V. txt has
"
may in him have eternal life," but marg. believe!'h in

"that whosoever believeth

Aim." (1) The former

nowhere in N.T. exc.
variations here,

supported by the following facts. llnxTevu

i.
15 "believe in the gospel" (1480 a).

is

iv occurs

Mk

ets clvtov, iir'

aurdv,

eV

avTqi, indicate that iv

was

(2)

The

in the original

assuming its connexion with irio-revw. (3) It

have an adverbial phrase with iv before its verb when the
phrase is emphatic or metaphorical as i. 1 iv dpxv V v etc. and comp. especially
v. 39 iv avrah faijv at. ix l v ^nd
(4) It is also characteristic of Jn
J n passim.
to introduce a new doctrine, first in broad and general terms, and then to "narrow
down" (2290). So here the first two mentions of "believing" use the verb

and caused

text
is

in Jn's

difficulty to scribes

manner

to

15

absolutely, iii. 12
iii.
16 "everyone

previously mentioned
2

[2637a]

It is

"ye

that

>

believe not... everyone

believeth

"Son

of

in

{els)

that

believeth.'''

him," where "him"

Then comes
refers

to

the

man."

surprising that the Latin versions here retain "therefore"; but

It should be added that, in the context, almost
Tore.

SS has "now," and

every sentence of narrative is introduced with ovv as though indicating that the
delivering up of Christ took place in the regular sequence of divinely decreed
cause and effect and the evangelist may regard Peter's impulsive action as a part
:

of the whole foreordained series.

477

CONNEXION OF SENTENCES

[2639]

and

begins the next so here ovv ends the account of what the two
disciples saw, and Se introduces the weeping of Mary as a preparaSe

what

tion for

she, in her turn,

was destined

to see.

The

effect of

"
the particles is something of this kind
So the upshot of it all was
that the two disciples went back to their several homes. One indeed
But neither he nor Peter had any message of glad tidings
believed.
to convey to the Eleven.
So they went away, and that was all as
:

far as they were concerned. But Mary on the other hand abode by
the tomb in tears.
While therefore she wept she received a vision of
And so
angels and then a manifestation of the Saviour Himself.
she

returned, not to her

home

but to the disciples, the

first

to

proclaim the Gospel of the Resurrection."

[2639] There is a parenthesis with asyndeton (according to W.H.)
in the following, ii. 16
18 "'Take these things hence
make not

my

bered 2 that
up.'

is

it

The Jews

His disciples remem'The jealousy for thy house shall eat me

answered and said to him. ..." The variations

Father's house a house of merchandise.'

written,

therefore

of the authorities that insert conjunctions to destroy the asyndeton

indicate that W.H. are right.
But the question arises, When did the

remember

disciples

"at

At once, or

this?

In favour of the former

it

after Christ's resurrection?

may be urged

several authorities

that

and that, if John

"
had meant " after the resurrection
he would have inserted the
words as he does in ii. 22 " When therefore he was raised from the
dead his disciples remembered...." But on the other side it may be
insert

the time," or

to that effect,

something

John may have assumed that the clause "when he

was raised from the dead," which he is purposing to introduce
replied that (1)

modify "remembered" in both cases; {2) the

the
disciples spontaneously called to mind a prehypothesis
diction (virtually) of their Master's death at the very outset of His

immediately,

will

that

career

perhaps never entered the mind of the evangelist and

is

certainly very improbable; (3) John habitually represents the disciples

as misunderstanding much, and as foreseeing nothing, that relates to
Christ's sacrifice; (4) the meaning "remembered [in after times]'
1

Time.

iii.

tTriyiyi'Ofx^vov
-

[2639

<z]

116 ravra

/jlZv

Kara

Ocpovs....

SS

ness by inserting

as elsewhere (2631

"When

he

diil

t'ov

2)

x eL

va tovtov

iytvero... iv.

rod

5'

avoids or softens the parenthetic abruptis

things" before "his disciples."

these

Chrys. and <i ins. r6re, A and b

also strangely has "discipulus ejus").

wanting.
(/j

478

ins.

5^, c

lias

"et continuo,"

D
f "et'

CONNEXION OF SENTENCES

[2640]

accords best with the two other passages that describe the disciples
as applying Scripture to our Lord, so as to make a threefold mention
of this " remembering ."
1

[2640]

be quite

The

discussion of the Johannine ovv in narrative cannot

because it is not at present capable of illustration

from contemporary or earlier writers.
In LXX, from the beginning
of Numbers to the end of Chronicles, the Oxford concordance does
satisfactory

not give thirty instances of ovv, and, of these, none are in narrative 2
In the Gospels, narrative ovv is almost 3 and in Revelation 4 it is
.

quite

non-existent.

In

and

classical

Greek

non-classical

Thesaurus gives no examples that can be

the

fairly said to establish

precedents or parallels for the Johannine usage.

But some quota-

tions from a Byzantine writer in the

use narrative ovv abundantly

and
a

much

these, although

critic

writer

5
.

Thesaurus shew a tendency to

"
the sense " I say," " to resume

in

later than the

Johannine period, preclude

from deciding that John's usage is a mere idiosyncrasy of the
Whatever may be the causes of the usage, there can be no

[2639^] Perhaps we might add, as a fifth reason, that if John had meant
modify ifivfio-drjcrav by rare he could have inserted tots (as Chrysostom does) or
something of the same kind, e.g. "in that very hour."
From Genesis to
[2640 a] Ovv is frequent in Genesis, but not in narrative.
the end of Chronicles, narrative odv is non-existent except in a few instances in
In Ex. iv. 4 it occurs, like Johannine 5e, in parenthesis,
Exodus, as follows.
" stretch forth
thy hand and grasp the tail.'
Having therefore (Heb. and) stretched
out his hand he grasped the tail and it became a rod in his hand
'in order that
In Ex. viii. 10, r(),
they may believe.'" (LXX e/rretVas oZv, F ko.1 iKrdvas.)
elirev ovv, and e?7rai' ovv (Heb. "and") occur in rapid dialogue, and ib. 17 "And
1

to

'

the Lord said., .stretch...

And they did so and Aaron

stretched,"

LXX

omits

"and

"
It occurs also in Ex. xiv.
they did so and" and substitutes ovv i.e.
accordingly."
6 evj;ev ovv, xxxii. 26 crvvrfkdov ovv, and is a remarkable feature in this book.
3

[2640/']

xxvii.

03^ narr.

is

17 0-vvriy/j.evujv ovv,

in

Mt.

Lk.

i.

17 waaai ovv al y., xviii. 26, 29 (parab.)

18 ?\eyev ovv, xix. 12 elvev ovv.

7, xiii.

iii.

and
(In

Lk. xx. 29 the Sadducees say ewra ovv a. Tjcrav, where Mk xii. 20 has no conIn Acts, narrative fiev ovv is freq. but this is
junction and Mt. xxii. 25 has de. )
quite distinct from narrative ovv which is very rare (perh. only in x. 23, xvi. 11,
xxii. 29, xxv. 1, 17 (? speech), 23).
On ovv in Christ's words in the Synoptists
see 2191a.
4

[2640
it is

Acts,
ovv in
5

c]

The absence of ovv narr. in Revelation is important because, like the

made up of narrative, so that we might have expected narrative

largely

abundance

[2640

</]

if it

e tKtivov tov xpb" ov

Avtlox^s
ovv

>

Steph.

e eicclvov tov

tt\v

had been written by the hand that wrote the Fourth Gospel.

In the following, ovv

fxvri/jirjv

xp^ vov

v.

is
repeated resumptively after clauses such as
2391 "Mire Jo. Malalas p. 29, 19: Oi ovv 'Supoi

<*</>'

'

Apyetoi e\06vrs efr/Triaav

neque enim delendum videtur alterutrum.

479

ttjv

Simplex

Tw

iroiovaiv

sic est p. 59,

CONNEXION OF SENTENCES

[2640]

doubt that the differences

the Greek

in

Gospel between

John's

so often
frequently repeated "and" and "but" and "therefore"
covered up by the Syriac and Latin translators do help in a very

remarkable manner to suggest relative importance and unimportance

"

"

therefore
often helps
Gospel ; and the use of
the reader to receive the impression that what Christ said or did

in the events of the

was not an accident but a consequence, an effect proceeding from a

cause, and that cause from a cause still higher, reaching to the First

Cause of

all.

Xeyw 5e awb rod Napax^ xal kcltm,

Kat ov Trapex^pijaev, <*\\' evdeus airb
Kat daeXdovra wpbs avrijv ap.a tols...

6: To. 5 perayeviarepa ^aaikeia AlyvTrriwv,

avveypd\j/aTo ovv ravra QeorpiXos'

tov KOTTov...(rviJ.pa\ii)v ovv /mxercu
irpeoftevTous yvcopiaaaa ovv avrbv

101, 13:
'

195, 4:

'

238, 4: 'Aktjkovio. 5 ToC.XpicrroO ra idpara, 6s

et similiter 362, 12; 380, I.

Ceterum
...depaireijei, wpbs avrbv ovv k ay th.. J 8 papov
imprimis part. odv frequentari ab scholiastis notavit Dobr. ad Aristoph. PI. 973,
p. 120, qui exx. illic citatis facile plurima ex schol. Aristoph. et aliis adjicere
'

potuisset."

[2640 e]
uses of odv

The
:

foil,

are not in

nam,

but they are useful as illustrating the various

/ca#' auT-tjv

Fayfun Pap. 133 (4th century)

ll

o?<v

rr\v

6\f/t.v t

p.yj

wio-deis

say at sight of this not listening,

the vintage."
Note also the strange use of ovv

oSv toIs Kapwibvais, rrjv Tpiy-qv iroitfae,

I say, to the fruit-buyers make

beginning of the following

at the

greeting.

so

letter, id.

To repeat what I said (ovv)

on

114 (a.d. 100) "L.B.G. to his son S.

receipt

of my

letter

you will

oblige ?ne by

sending Pindarits ...to me at the city (eO odv wv-qcras Kop.LO-ap.evos p.ov ttjv iwiaroXriv
Trypans pv IMvoapov ds t\\v tt6\iv)P This may perhaps be explained as a repetition
of the phrase in a letter from L.B.G. to S. a few days before (ib. 113).
"Be sure
to send P'mdarus...you will oblige me therefore immediately by sending him immeThe later of these two
diately (sic) (eC ovv irv7)o-as i^avrrjs wipo-is avrbv e'ai'T?7s)."
on the
letters (no. 114) indicates that G. was vexed with his son for delaying

to send some fish: "Send the fish on the 24th

pretext that he was busy threshing
or 25th for Gemella's birthday feast,
finally (o{v)v) don't talk nonsense about

Two previous letters from Gemellus (111 and 112) after a long
your threshing."
list of minute instructions, end thus p.T) oOv tLXXws wvrio-ris, "So, (or, finally) don't
neglect these instructions," and the same formula occurs in 115, 118, and 119,
besides being conjecturally supplied in 116.
as TTvetv.

48O

Note the curious spelling of

iroieiv

APPENDIX

TWOFOLD MEANINGS AND EVENTS

Our

i.

[2641]

It

belongs

to

Lord's Sayings

Commentary, not

to a

Grammar,

to

double and mystical meanings that underlie

Fourth Gospel. But they may be briefly
of
the
large portions
touched on here, as the recognition of them sometimes influences
detail the

illustrate in

the grammatical interpretation or the textual reading,

"

as, for

example,

W.H. "Bethany," R.V.

28

appear (2648) in relation to i.

"
"
"
Bethany but marg. Bethabarah

will

"

or

txt

Betharabah."

[2642] To begin with our Lord's sayings, John himself tells us^
"
"
that the words
were misunderstood by alP
Destroy this temple...
'

till

after Christ's resurrection,

and that the

friend Lazarus has fallen asleep

"

disciples understood

"our

Before

to refer to literal sleep.

the Feeding of the Five Thousand, Jesus says to Philip, "Whence

3
shall we buy bread that these may eat ?" and though John does not
"
But this he said,
say that this had a double meaning, he adds
"
him
that
the
words
did
not mean what anyone,
tempting
implying

would have supposed them to mean. As

and ye behold me no more and
me 4 ," he says that the disciples
were perplexed about it, and implies that they misunderstood it even
after Christ's further comment.
The utterance to the Lord's mother,
taking them

literally,

"
little while
regards the prophecy
a
while
and
little
again
ye shall see

hour

"My
1

ii-

is

not yet

19-

[2642 a]

about

ii.

4.

come 5 ," and

xi

In 2230

"

vi. 5.

"Thou

xvi. 16.

was

said that this verse could

present no doubt
"contemporary" Greeks. This limitation contemplated
it

its meaning to
Nonnus' interpretation of Christ's words

A. VI.

the prediction to Peter

481

to

Mary

tL

dfioi

nai

<toI;

which he

31

TWOFOLD MEANINGS AND EVENTS

[2642]

me

follow

shalt

left

pression

hereafter

,"

on the reader

are not
is

commented

on, but

that neither of these

the im-

utterances

is

supposed by the evangelist to have been understood at the time.

The second of these, in a slightly varied form (" Follow me "), occurs
"
When
again in a mysterious connexion later on, after the prediction
thou shalt grow old, thou shalt stretch out thy hands, and another

and carry thee whither thou wouldest not 2 ," to which

"This
added
he said signifying by what manner of death he

shall gird thee

is

should glorify God." But it seems doubtful whether the prediction

was understood at the time. Almost the last words of Christ uttered
to the multitude are

draw

"And

be

up from the earth, will

expressly "This he said
"
what
manner
of
death
was
he
destined to die
by
"
on the cross. No doubt, the evangelist included
lifted up
I,

if

lifted

men unto me 3 ," and John adds

all

signifying
"

namely,

(here and elsewhere) the notion

paraphrases as

ri fioi,

yvvai,

and he desciibes Mary

at

r)t

Cana

of

uoi avrr/;

thus:

"exaltation," or "ascension."

Nonnus wrote

'Es eVKairlv-qv 5k

in the

ko.1

fifth

century,

avrr)

TrapdeviKT) Xpiffroio Be-qroKOS lkcto fxr\Tr\p,

axp&VTii) iraXd/jiri ya/xi-qs ipavovcra rpaire^s,

iraiooTOKOS <pvy6dep.vo$, del fiedeTrovaa Kopeit]".

probable that his translation of

It is

ri e/xol k. aoi

theological feeling.
1

xiii.

36.

[26423]

xii.

"executing."

Is

xxi. 18

was influenced by poetic and

19.

''Lift tip" implies (1) Gen. xl. 13 "exalting," (2) ib. 19

not possible that there may be some connexion between the

324.
it

would be "lifted up" and the prediction that He

prediction that Christ
xl. 17
19 where the
"give" His "flesh" for the world? Comp. Gen.

would

baker
"the birds" eat bread from the baskets on his head and Joseph
head from off thee and shall hang thee on
explains it, "Pharaoh shall lift up thy
Thus, such a saying as
a. tree and the birds shall eat thy flesh from off thee."
" the
to be known to Jews from Jewish
seem
would
likely
many"
feeds
crucified
sources apart from the Greek sayings quoted above (2211c), to which add
Artemid. iv. 49 "To fancy oneself crucified signifies glory and wealth: glory,

dreams

that

because the crucified

is

lifted

higher [than others], wealth because he feeds

many

writer applies the phrase "he feeds

many" to one condemned to fight with wild beasts in the arena, (ii. 54) "To
beasts is [a] good [sign] for a poor man, for he will be able to feed
fight with wild
For indeed the man condemned to fight thus
(iroWovs yap ?et Tpt<petv).

birds (iroWovs Tpi<puv olwvovs)."

The same

many

beasts from his own flesh (k. 7010 6 drjpioixaxCiv dwb tCiv ISiusv aapKwv
feeds the wild
to. Orjpia rptipa)."
Tptipw is used for feeding slaves in Pap. O.xyr. iii. 489,
"board and clothing" for apprentices, ib. iv. 725,
11. 9,
17, and in the phrase
II.

15,

45.

of crows by
corvos,'"

n-l

"Pasco"
th<-

is

applied to the

feeding

slaves on the cross (Hor.

eejuv.

iii.

141,

A/,
annot. Mayor).

482

i.

of slaves by their masters and

16. 4* "non pasces in cruce

TWOFOLD MEANINGS AND EVENTS

[2644]

But the multitude apparently recognise neither of these meanings.

"
They reply How sayest thou that the Son of man must be lifted

up?

Who

is

The Gospel

Son of man?"

this

leaves us under the

"
"

impression that all Christ's sayings were of the nature of

proverbs

The

very last saying of all is recorded to

have given rise to a false impression about the disciple whom Jesus
1
loved
namely, that "he would not die ."
till

the

Holy

Spirit

came.

The Sayings of

2.

[2643]

Here there

is

the Disciples

and of

the Evangelist

perhaps only one saying of which it can be

meant one thing and unconsciously

distinctly said that the speaker

"
Lord, 1 will lay
predicted another, namely, the utterance of Peter,
2
down my life for thy sake ." Luke's version is, "I am ready to go
3
The latter was not true. The
with thee to prison and to death ."

former proved true, though not in the way anticipated by the speaker.
"
There is no double meaning in "Now speakest thou clearly 4

uttered by

Master

the disciples to their

at the

very moment when

to come when He

they had been warned that the time was yet

"
"
but there
would cease to speak in
proverbs

"

regards the saying of Philip

5 "
Joseph, [Jesus] of Nazareth

is

an

irony.

As

We

-if

have found Jesus the son of

we were certain that John accepted

the tradition of the birth at Bethlehem there would be, here too,

a touch of gentle irony in representing Philip as thus deluded and as

But John's meaning may be that Philip's
nevertheless believing.
view of facts on earth was not incompatible with belief that Jesus

was the incarnate Son of God from heaven. Another saying of

Philip is that "Two hundred pennyworth of bread" would not suffice
to give even

"a

little" to the

Five Thousand

6
.

This, in view of the

prevalence of inner mystical interpretations in this Gospel, may have

but in any case it will be found that double
a double meaning
:

meaning

in the sayings of the disciples is

not so frequent as in those

of non-believers (2645).
[2644]

There

is little

of double meaning or irony in the

comments

He prefers for the most

person.
part to exhibit the Jews or Pilate as the mouthpieces of Providence
uttering condemnations on themselves or testifying to the Messiah ;

of the evangelist

made

in his

xxi. 23.

xvi. 29.

own

xiii.
i.

37.
6

45.

483

Lk.

xxii. 33.

vi. 7.

31 2

[2644

TWOFOLD MEANINGS AND EVENTS

(i)]

or else to relate events in such a

after the flesh struts

on the stage

way

as to suggest that while

in front

man

and says "I have authority,"

the hand of the real " authority," behind the curtain, directs all the
But under the head of evangelistic irony we
puppet's movements.

perhaps put down the statement that although many of the

Jews in Jerusalem, beholding Christ's signs, "trusted in his name,"
Christ "did not trust himself to them 1 ."
Later on, when he sums

may

up the cause of Christ's being rejected by the rulers, there is no

"
They loved the
irony but merely grave condemnation in the words,
glory of men rather than the glory of God"."
[2644
KcaA>/V
is

As regards the double meaning in \ix. 30 icXim? rrjv

has been maintained elsewhere that the natural meaning

(i)]

it

"rested the head," and that John intends, as the primary meaning
"
laying His head to rest on the bosom of the Father." Since

(1456),

passage was written

that

have found the following

in

Origen's

Latin commentary on Matthew (xxvii. 50 d<fir}Kcv to Trvtvfx.a) " If we

have understood the meaning of bending the head' (inclinare caput)
'

us be urgent so to keep our own lives that in our departure we

too may be able... to deliver up our spirit even as Jesus, who bent the
...let

head and took His departure in the act of resting it as it were on the
lap of the Father ivho could cherish it and strengthen it in His bosom
caput et quasi supra Patris gremium illud
qui
poterat illud in sinu suo favere et confortare)."
repausans
And he proceeds to repeat " inclinasse caput super gremium Patris,"
and " inclinare caput super gremium Dei."
(sicut Jesus, qui inclinavit
exiit,

The Savings of Others

3.

Caiaphas

[2645]

pedient for

you

that

is

expressly asserted to have said, "It is exfor the people," under the

one man should die

3

influence of the spirit of prophecy

because Jesus "was destined to
die for the nation, and not for the nation only but also that he might
,

gather together into one the children of God that were scattered
abroad." Similarly unconscious utterance of divine truth by un-

worthy and

is
implied, though not stated, about other
the
sayings indicating
sovereignty of Jesus and the destruction of
Thus Pilate writes the title " King of the Jews." The
the Jews.

chief priests

'

ii.

23

sinful

agents

who are uniquely called on

-

4.

\ii.

45.

4S4

this

occasion "chief priests

xi.

50

1.

TWOFOLD MEANINGS AND EVENTS

1

of the Jews
"
replies,

"

say,

What

"Write not

'

have written,

King of

the

Jews'"

have written."

[2646]

But Pilate

Elsewhere the

Pharisees predict, in effect, the conversion of the world to Christ,

2
"
Behold, the world hath gone after him ." And, to one writing
thirty years after the fall of Jerusalem, the following, in spite of the
conditional clause, would read like an unconscious prophecy, " If we
him alone thus, all will believe in him, and the Romans will come

let

In the days of the

take azvay both our place and our nation ."
descendants of Gideon, the trees of the field chose the bramble to
be their king, and fire was to come out from the bramble upon

and

"
the Fourth Gospel, the Jews cried,
We have no king
but Caesar ," and fire came out from Caesar to destroy their city.
Other ironies may probably be found in Pilate's exhibition of " the

them 4

so, in
5

with the saying, "Behold the man !" and in the

"
sayings of the multitude,
Surely he will not come up to the feast,"
"
Who is this Son of man ? " " Will he go to the dispersion of the
[ideal]

man"

Greeks and teach the Greeks 7 ?"

As

to Pilate,

the whole of the

Dialogue between him and Christ inside the Praetorium, and between
Pilate and the Jews outside it, reads like an ironical drama on the
"
False Authority, or the Ruler that is a Slave."
But on
subject of
this subject enough has been said elsewhere (1562
94) to illustrate
the Johannine irony latent in Pilate's words, " I have authority to

release thee

and

have authority

4.

[2646]
In both, a
is

On

8
to crucify thee ."

Events

two occasions Christ "was hidden" from the Jews.

literal

meaning

is

almost certainly included.

9

intended, but a spiritual meaning also

In both cases apparently the " hiding"

and in the context of both there are

takes place in the Temple

mentions of "light" and "blindness" which imply that the Shechinah
is being described as withdrawn first for a time, then finally.
The
,

1
"Chief priests" occurs in Jn nine times elsewhere, but
[2645] xix. 21.
never with this addition.

2
5
7

xii. 19.

xi. 48.

xix. 15.

Judg.

ix.

14

15.

xix. 5.

xix. 10.
35.
The Temple is not actually mentioned in xii. 36, but it
59, xii. 36.
follows the entrance into Jerusalem which is connected by the Synoptists with the
9

xi. 50, xii. 34, vii.

viii.

entrance into the Temple.

485

TWOFOLD MEANINGS AND EVENTS

[2647]
is

it

Jews,

came up

said,

"

the

to

passover

"

the

passover of the

same time they discuss

the question of Christ's venturing to come up to the Feast, and decide
that He will "surely not come."
They speak as spectators, neither
crucifixion

to

purify themselves*

at

the

mention of " purifying'" prepares

the way for the hypocrisy of their rulers, who, soon afterwards,
2
"defile themselves" (as Matthew's Gospel implies ) by letting slander

But

nor against, Christ.

for,

"go

forth out of their

this

mouth"

("if this

man were

not an evil-doer we

should not have delivered him up unto thee ") and yet "entered
not into the palace that they might not be defiled^."
[2647] Of a different kind are certain arrangements and connexions
of events that indicate a recognition of the mysterious ways in which

the circle of things comes round, and history repeats itself, yet with
5
Thus it is implied (2624) that the public
the strangest vicissitudes
life of Christ opens with a six days' work preparing the way for the
.

Cana when

Feast at

the wine was changed to water,

and

that

it

closes

with a six days' work preparing the way for the Passover, the sacrifice
The
of the Paschal Lamb, whence issued the water and the blood.
"
is indicated by the words
at
of
the
Feast
Cana
my
meaning
typical

come"

in the former narrative, compared with the

come" which precede the latter 6
Again, in
"
"
summing up Christ's work before the seventh and greatest sign
"
He went away again beyond
(the raising of Lazarus) it is said,

hour

is

not yet

words "the hour

is

Jordan into the place where John was at the first baptizing... and they
said, 'John indeed did no sign, but all things whatsoever John spake
"
7
of this man were true
'

after being rejected

[2648] This last passage represents Jesus
Him
as
who
to
stone
the
try
retreating, so to speak, before
Jews,
by
" into the
His
and
He
place
achieving
crowning victory
goes back
where John was at the first baptizing," i.e. where the Gospel began.

described by

'

''

xi.

this

mentioning

alone of the Gospels has previously

and now, after
name, "Bethany beyond Jordan*"

This place the Fourth Gospel

retirement,

it

proceeds to describe a

I'hilo

i.

w.

Mi.

xviii. 28.

55.

xviii. 30.

298 xopei/ yap &v kvkXuj X670S

ovon&i'ovai tOxv"fi

ii.

i.

4, xvii.

1.

x.

28.

4<S(,

40

r,

to

18.

deios, 6v oi

42,

summons

ttoWol tuiv avOpunroiv

see 2649

(i).

TWOFOLD MEANINGS AND EVENTS

another " Bethany

"

[2649]

man was

sick, Lazarus of Bethany ").

"
be
called
Bethany on this side
might
raises
Lazarus
from the dead. The
and
now
journeys
Jordan* Jesus
third and last mention of this "Bethany this side Jordan" is the

To

(" a certain

Bethany, which

this

"

following

Jesus therefore, six days before the Passover,

came

to

Bethany ." At the first Bethany He was baptized for the work of
His life on earth at the second Bethany He is described as being
anointed for His death and sacrifice.
1

Among minor

[2649]
e/A^8Aei//as,

interesting repetitions is the twofold use of

is said to have "looked intently

where John the Baptist

"

on Jesus before pronouncing Him to be the Lamb of God, and, a

few verses afterwards, Jesus "looked intently" on "Simon son of
"

before saying, "Thou shalt be Cephas," i.e. Peter or Stone-.

Perhaps the evangelist regarded both the Baptist and the Messiah as

John

perceiving by divine intuition what was in those whom they severally

"
looked on." Another interesting repetition (with variation) occurs
in the first words of Jesus as Preacher of the Gospel and in His first

He

To Andrew and Andrew's

has risen from the dead.
"
" What seek
After the life
ye* ?
says,
of the incarnate Son is closed on earth, and when the disciples have

words

after

nameless companion the Lord

gained through sorrow and tears new insight into what that life has
been, the voice of the risen Saviour utters, as its first words, to Mary,
"
in

Whom seekest thou ?" There are passages

weepest thou?
O.T. and Philo that indicate how this question might be tra4

Why

ditionally regarded as

Xll.

one of mystical meaning 5

I.

[2649 a]

(Gideon),"

i.

36,

LXX

42.

Comp. Judg.

vi.

14

"and

the Lord

looked on

him

"turned," al. exempl. eTrejSXeipev, "looked on"

endowed with strength ("Go, in this thy strength"). So in

eirearpe^ev,

whereby Gideon is
Lk. xxii. 61 "the Lord turned and looked on Peter (arpcMpeis 6 Kvpios evfi\e\pev t<$
Lk. and Jn are the only two evangelists that describe Jesus as "looking
llerpy)."
Mk x. 27, Mt. xix. 26, use i/xpX. of Christ "looking intently"
intently on Peter."
on the discouraged disciples; in the same context, however, Mk x. 21 uses it of
Christ looking on the rich young man, who "went away sorrowing" (1744
xi).
i

i.

Gen.

38.

[2649/;]
xix.

LXX

use of f^rew in
(the only earlier one being
is
the question of the unnamed man
" What seekest thou?"
certain man") to the wandering Joseph

Almost the

11

xx. 15.

"seeking

first

the

door")

(Gen. xxx vii. 15 "a

Philo (i. 196) regards Joseph as the type of the wandering soul to whom the ideal
Man (6 7rpos a\r\dzi<xv avdpwiros) who dwells in our hearts speaks as a Con-

victer (\eyx o,i ) asking us

'"man"

whom

what we regard

the Tar<rum calls the

Man

487

as the

of

God

object of our life. By this

Philo means the
or Gabriel

[2649

TWOFOLD MEANINGS AND EVENTS

(i)]

[2649

Concerning the retirement beyond Jordan,

(i)]

x.

40

kou

Tripav rov 'lop&dvov, Alford refers to i. 28, but Westcott

is
"the
reference
says
probably to some recent and unrecorded visit.
The events of i. 28 are too remote." Both seem to assume that
a.Trr}\6ei> ird\tv

7raA.11/means "again."

irdXiv means (1) "back" locally, as well as

and John frequently has (1) with verbs of

But
2

(2) "again'" temporally

So here the incarnate Logos puts to the two companions the question,
The probability of a mystical meaning is increased by the
ye?"
occurrence, in the context (i. 38), of the phrase "Come and ye shall see" (1598).
[2649 r] In Genesis, the answer of Joseph to the "man" is "I seek my
So, concerning
brothers," and the "man" guides him so that he may find them.
the two companions, it is said that "Andrew first findeth his own brother" and it is
implied that Andrew's companion does the same.
Logos.

" What

seek

[2649 a'] It is worth noting (1) that Elenchos, the Convicter, is supposed by
Thilo to put this question to every wandering soul, who may answer it turongly
cr rightly, and (2) that the question (xviii. 4, 7) " Whom seek ye?" is put in

a very different sense and in very different circumstances to Judas and his
companions when arresting Jesus. These men are quite ready with an answer.
They are the "darkness," in one sense apprehending the light, but in another
sense "not apprehending it."
They want "Jesus of Nazareth." The answer
to this

is

AM,

Him and

to "fall to the ground."

Then, when they
allowed to "apprehend" the Logos by binding

which causes them

persist in their hostility, they are

leading

Him away

as a prisoner.

Origen (Huet ii. 83 c d) points out that the question addressed to

Where abidest thou?" implies that they " long to behold the habitation of
the Son of God" and that their "seeking" implies that they will ''find."
To the
two companions Christ does not say at once where He "abides," but only, "Come,
[2649
"
Christ

e]

see."
Elsewhere Christ says (2263 ef), "The slave abideth not in
the house for ever, the Son abideth [in the house~\for c;er" meaning in the home, or
bosom of the Father. In Luke, Jesus (in the days of His youth) says (Lk. ii. 49)
"Wist ye not that I must needs be in my Father s [abiding-place^" If it be

and ye shall

admitted that ''Come and ye shall see!" means, in its inner sense, "Come unto
me and ye shall experience the peace of those at home with God," then there is
a parallelism between this promise and the fuller revelation to Mary Magdalene
about that home: xx. 17 "Go unto my brethren and say to them, I ascend unto my
Father and your Father and my God and your God."
1
So does Chrys., in quoting; but he
[2649 (i) a] SS and e omit 7rd\tj'.
as avaxupti and discusses it as being a retreat.
Nonnus, exd^ero,
Perhaps SS and e were influenced by the notion that ird\iv must
mean "a second time" and must imply a reference to a recent visit.
[2649 (i) b\ See Steph. (87 b) quoting Aristarchus as to Homer's use, To t&\iv
ovk (cttlv (K 5ei>Ttpov cos 17/uets, d\X' avri rod Zixirakiv tpu, evavriuis, ami giving

paraphrases

om.

it

tt&Xiv.

"
copious instances of both uses, and of TraXiv A0e<V= redire."
a schol. on //. ii. 276 rd 5e 7rd\ti', eis roviriaw rd 8Z aims xP 01

Comp.

Jn

ii.

8 iraXtv ivroXrjv Kaiv-qv ypa<pw,

488

i.e.

"on

'

He

also quotes

iK b''>

f varepov.

the other

hand."

TWOFOLD MEANINGS AND EVENTS

Luke

motion.

scarcely

uses

ever

7raA.1v

[2649(h)]

Matthew

1
.

uses

it

comparison with Mark, John more frequently than either-.

Matthew and Luke frequently deviate from Mark's phrases with
7raAiv
One reason may have been that, when used with verbs of
rarely in

:i

motion, irdkiv

is

ambiguous, since

one's home, or to a place recently

a strange

may mean

it

"
left," (2)

"
(1)

word sometimes represented

to

coming a second time to

Another reason may have been

city."

coming back
that

the

Greek

original that might have

33 elarjXOev ovv irdXiv does

Semitic

4
At all events in xviii.
various meanings
not mean "entered a second time'" (for no previous entry has been
mentioned): but, "went back" into the palace, comp. xx. 10 "went
.

back

(a.Trr}\0ov 7raA.1v)

homes " and in the present passage

he means "back" by adding "to the

to their

John seems to shew that

if to say that the
place where John was at the first baptizing," as
Saviour, before working His greatest sign, went back to the place
These passages make it probable
e.g. iv. 3 "went away back
came back therefore (r/kdev ovv
(aTrijXOev Tra'Aiv) to Galilee," iv. 46 "he
"
the eve of working a new "sign
7raA.1v) to Cana of Galilee" (i.e. on
He came back to the place where He had worked His old and first

He

where

had begun the Gospel.

that others should be similarly translated,

"sign"), vi. 15 "he retreated (lit.) back (av6xupv~ ev Ta'Aiv) to the

mountain." He had not "retreated" before; He had "sat" there;

now He

retires

"back"

to the

mountain.

[2649 (ii)] UdXiv coming at the beginning of a sentence, without

any mention of motion in the preceding sentence, naturally means
"
"
" a second time."
But -koXiv with a verb of
again in the sense of

motion may mean either "a second time"

1

[2649

Only

(i)<r]

"
ffa-rrpov,

was

this

thrice,

Lk.

20, xxiii. 20,

xiii.

"he came

(as in

and

vi.

not a

nor, on the other hand, does a bad tree..."

derived from a Grreco- Hebraic document,

we

London

to

43 ovde ira\iv devdpov

freq. use of irdXiv.

If

should suspect that the

tree."
See the parall. Mt. vii. 17
19.
about 27 times, Mt. about 16, Jn about 40.
ix. 1, Lk. v. 17; Mk ii. 13, Mt. ix. 9, Lk. v. 27;
ii. 1, Mt.
[2649 [i)e]
Mk iii. 1, Mt. xii. 9, Lk. vi. 6; Mk iii. 20, Mt. xii. 22, Lk. xi. 14. All these
Lk. -parallels are greatly modified by D, which inserts ird\iv in Lk. v. 27, vi. 6.

was

original
2

ttclv,

[2649 (i)d]

:i

"not any

Mk
Mk

4
[2649 (i)/] In the canonical books of
as an experimental way of rendering the

again,"

Num.

a rendering rare in later books.

(1),

of

Deut.

That

Chron.
occurs

LXX,
Heb.

(5) in

many

(1),

it is

Josh.

(1),

Judg.

It

(4),

characteristic of a free

ird\iv

"/

common

to

occurs Gen. (10), Ex.

Gk.

transl. is

The

Genesis and Mark.

439

roughly regarded
do," i.e. 'V do

and

(4),

Lev.

(1),

never in S. or K. and only once

Esdr., (o) in Ezra, and (10) in Job.

characteristics

may be

\re\turn

shewn by the

fact that

freq. use of irdXiv

is

in
it

one

[2649

TWOFOLD MEANINGS AND EVENTS

(in)]

again") or "back" (as

general rule

"turn again, Whittington ").

In John, the
motion means "back," hut

in

that 7raAtv after a verb of

is

motion may mean either "back" or "again"

and the meaning depends on the preceding context. In xiv. 3, where
Christ has previously said, " If I go [away]," 7raA.1v ep^ofxat, coming in
"
I come back."
the middle of a sentence, is best rendered
So, too,

irakiv hefore a verb of

in xvi. 28 i$r}X8ov (K

t.

k.

Trarpo;

iXr/XvOa

comes

ts r. koct/ulov

7rdA<.v

dei?7//.i

beginning of a clause, the

"
"
meaning is not a second time I leave the world," but rererse/v, or
In
returning back, I leave the world," referring to what precedes.
t.

XI.

the

uyuifj-iv

first

TraX.iv

second

7raA.1i'

though

Kooyxoj/...,

19 TTjv

seems

7raAir...7ra'Aiv

I.

VTrdyeis eKei

be "back-again";

to

may have

rrdXiv

at the

and

the

in

meaning of

the reply, the

a temporal meaning, the local adverb being

"A

second time dost thou go there (1527)?"

In the
emphatic
of
to
and
fro
in
Pilate's
between
the
description
going
Jesus
palace
and the Jews outside, it has been shewn above that 71-dAiv at least
Ki

once means "back," but once

foil. do-rjXOev

4) (i^rjXdw irdXiv

out)...(xix.

may mean "a second

it

2ci>)

went out again outside

out back to the Jews outside]... (9) tlar}X$ev

the palace back again, or again)."

[2649
avrov Kal

(iii)]

in

In

xiii.

12

(W.H.)

di/7rco-ei',

marg.

irdXiv

eiirev

avTOL<;,

down

"lay

loc.

Kai

kcll

to

KaTexXlOr]),

"),

evi<//ei/...Kai eAa/3ei' r.

in his place
is

again"

far

and/

490

txt

But

more

"resuming the
ifxaria

(7raAu'oporos Ous evSvve ^irwras

.

(e

is

l/xdna

probably supported by

7raAa/u7ys dyKtuva TraAiroYi'-^TOV epciaas. .i7rei'.

and b

went

W.H.

by Chrysostom (dveXafie rd

and by Nonnus

also supported by a

[or,

33
went

(went into

ttuXlv

tt.

to o-xvt' a T0V Senrvovvros dvaXaftwv,

appearance of one at a meal

avrov

xviii.

"said to them a second time."

irdXiv with elvrev,

ave-rrerrev TrdXiv

eis

the punctuation of

accordance with Johannine usage and

Origen (ad

is

ore ovv

would connect

W.H.

time,"

ovv irdXiv {back)... (38) 7raAiv i^rjXOev (a seco?id time

.).

This punctuation

leave the connexion doubtful).

APPENDIX

II

READINGS OF CODEX VATICANUS

NOT ADOPTED BY WESTCOTT AND HORT

Where W.H.

[2650]
B's text 1

to

deviate from B, the following

each reading of

Adjacent
round brackets together with W.H.'s signs
.

is
r
(

list reproduces
W.H.'s
text in
placed
n
and [ ]) of doubtful

Where readings agreeing with B are placed by W.H. at

readings.
"
the foot of their page, the fact is indicated by
marg. as B." The
context

is

manifest

given in some cases rather

evidence as to the reasons

example, the reader

will

fully,

for

because

it

often supplies

For

W.H.'s deviation.

soon discover that the

scribe's

error of

repeating c twice, or of inserting o after c, or after e, occurs so often

as to make him in some cases an unsafe guide as to the article. The
list was
compiled from Tischendorf's edition of B (Leipsic, 1867).

Since the compilation, I have compared Tischendorf's

The
with Danesi's photograph of B.
results indicate some apparent errors in the text (or omissions in the
[2651]

edition, in a few instances,

It must be premised that the

notes) of the former, given below.
original writing of B has been coarsely inked over by a subsequent

scribe,

who

has sometimes altered the

text.

For example,

in

i.

18, the

photograph shews eoo at the end of a line as part of eoopAKeN, but the
oo shews signs of having been originally 0, and Tischendorf prints
eopAKeN and calls attention to the 00 as a correction. This he also
does elsewhere, not only

in ix.

37 where

cases where (occasionally) the correction,

[2650 a]

rejected by
for short
I

The

if

it

above

exists, is

o,

but in

not visible to

does not give all the peculiarities of B's spelling

much more rarely (2654/')
the frequent use of ei for long
But it gives B's
nor insertions or omissions of -n ephelkustikon.

W.H.,

00 is written

list

'

e.g.

abbreviations, Tc (forT^cous),

(for 8e6s), i<c (for /cvpios),

491

\c

(for X/kotos).

READINGS OF CODEX VATICANUS

[2652]

This being the case, readers of Tischendorf and of

the photograph naturally assume that the former will either reproduce
in his pages the exact text of the latter with all its errors or else, in

a non-expert.

his

will

notes,

attention to the

call

reading shewn by the photo-

We

are all the

text.
graphic text as a correction of the original
a
as
because
this
rule, agrees
Tischendorf,
more entitled to expect
text contains a palpable
exactly with the photograph even where the

as in Jn

error,

v.

npoc

for

npo and

Mk

48 nepiTTANTooN

vi.

for

rrepinATooN.

have thought it worth while to

[2652] In these circumstances I
call attention to the following discrepancies between the photograph

and Tischendorf, as to which Tischendorf is silent. I have included

cases where the photograph shews a correction above the line, e.g.
ei without
BACiAeyei with c above, printed by Tischendorf fiacnXevoProbably Tischendorf has commented on these and other
the possessor of the
it is important to
edition of Tischendorf above described that he should be aware of
note.

differences elsewhere, but

deficiencies.

its

common

The

omission of

or repeat, such letters as

0,

e,

as in BACiAeycei,

is

tendency of the scribe to drop,

and

G,

c,

before

error of B, illustrating the

e,

as

in

Mk

vi.

22 where

Tischendorf rightly gives B's error in his text eieAGoycHC, adding, in

a note, that the corrector has changed it to eiceAGoycHC This bears
upon the evidence of B in readings where the question turns on the
insertion or omission of the article, o, in juxtaposition with similar

There may be other deviations

letters.

merely what came under

the Fourth Gospel.
45 o

Tischendorf.

These are

Photograph

Tischendorf

[2653]
i.

my

in

notice in examining a few passages in

OinpO(pHTAI

irpo<f>r]Tat

c
i.

49

iii.

<jv fiacriXeva- ei

cyBAClAeyei

AamBainpin

27 Xa/x/3ai'iv

v.

15 avOpwTroa

ANGptonoo

v.

35 ayaWuMrOyrou

ArAAAlAGHNAI

v 'viii.

5' ef>x e(T 8' u

39

1
[

2653,/]

epxecGe
6

e-rrouiTe

Tisch. corrects this

testatur epx^ffOe pro epxeaOai,

id

error

quod

in

110s

492

noi6IT6 (2078

note,

fugit."

9)

[ntrod.

p.

xli.

"Alfordus

NOT ADOPTED BY WESTCOTT AND HORT

Photograph

TlSCHENDORF
ot

ix.

ix.

7 epfxrjvtveTai

f]

[2654]

HOIOIfONeiC

yoveto"

Al

X.

6 1 Ttra

epMHNeyeTe
TINAHN

7/

xii.

27

xii.

43

vTTt.p

TTOLTep

TTdTCp

TTATep...TTATHp

unep
N

xviii.

xix.

ow

oyToa

eiret 7rapao-Keu7?

31

20 TOV

xx.

tod

enmApACKeyH
TONKN

IV

Zw/ of Readings
1

3.
2

Chap.

[2654]

i.

4 to ^ws Kai

9
(f.

aA.?/#eu'Ov

aAriflivdv),

(f.

aipaTtov),

ouSe ek

12

6e\r]p.a.TO<;

Ti

ouv; [o"u] 'HXeias'

(Tisch.)
(f.

(f.

lo-TT^Ket),

(17),

el;,

(f.

ekaftov),

13

ouSe

0.

(f.

(f.

iyevinjOrjaav),

(f.

eojpa/<ev),

marg. Ti ovv

27 ovk eipi cyw aftos

41 evpeaKei

twv dv^pw7rwc Kat) T

<pa>s

(f.
4

aAA

trap/cos

PeA^paTOS dvSpds dAA ), cyei'rjOrjcrav

/cat
18 copaKev (Tisch.)
(f. ^.
d.),
(f.

to

(f.

eAa/3av

evpio-Kti),

(f.

48

d. .

7rpo

otj;

e*c

Chap,
6 Tpi?

male
2

has

(f.

'HAeias

rpets),

it)

Tpnrj

-q/jcepa

(f.

T77

17 ecrnv ytypappevov

(rat

7r.

(f.

yjfxipa rfj
(f.

el;),

['yw] dfios),

tou

yeyp.

ou8e

e/c

14 ^aptros aAry^eias
cru ouv ti HAcias ei

r
ii.

av6po)Tra)v
-

rpirg

co-rtv),

[2653$] Tisch. has no footnote, but says in Introd. p.

1
rtca jjv."
The photograph has clearly TINAHN.

xii.

t.

35

23

e<pei

eioTT/Kei

ere).

marg. as B),
19 Kat

"rtw

77

Tpicrtv

ut

2
;

Om. = "omits"; = "for," *.-. "e\a.pav (f. AapV)" means that B

W. H. e\a/3oe. This Appendix does not, as a rule, include the
of B mentioned by Tisch. as made by subsequent scribes.
In some

[2654a]

f.

e\a(3ai> for

corrections

where Tisch. has been found to differ from the photograph and may be
presumed to have differed because he thought he detected the original lettering
under the coarse "inking over" of a secondary scribe, "Tisch." is inserted to
cases

indicate the fact.

3

[2654$] 'A\r)dt.i>6s is spelt without e always later on (iv. 23, 37, vi. 32 etc.).
Conversely, Xik65t?,uos occurs in iii. 1, but Nei/coSr/jUos in iii. 4, 9, vii. 50, xix. 39.
4
" homoeotel." But if the
[2654 c] Alford explains this omission by
eye of the
copyist had passed from the end of the first deX-rj/j-aros to the end of the second,

overlooking the intervening words, he would have written oi5e ck 6e\r])j.aTos

Homoeoteleuton, therefore, does not explain the omission. And
avdpos a\\.
the change (in the same sentence) of at/jLaruv to avdpwiruv indicates that other

than mere transcriptional causes have been at work.

493

READINGS OF CODEX VATICANUS

[2655]

rypepais

kcu

(f.

23 cv

rp. rjp.),

[<=V]

toj

7ra<r^a

eopTT/

ttj

ev

(f.

7racr^a eV

t.

tt? I.).

Chap.
o

/cat
(f.
p..

iii.

a.

is (f.

[6]

Iw.),

[6]
ei7roi'

4 Acyci 7rpos auroj/ Ncik. (f. A. Trp. a. [6] N.), 5 aireKpLOr]

T770-.), 8 aAAa ovk (f. dAA' ovk), 23 ?ii/ S Kat o Ia>. (f. 97V Se
27 ouSc 1/ av (f. oiioec eaV), 28 enrov cyw ovk etfju eyto o vs

Ovk

[eyw]

34 ov 7 a P

6 \P-)>

i.

i.

/<

(J-tTpov SiSwaiv'

(f.

ou y. k

to Trvevfxa).

8.

iv.

Chap.

[2655]

TrAeiovas

is

IwaiTis

/3a nei

p.a#?iTas...Kai
1

p.a#

/3a?rTiei

'Iioai'Tis" ),

[?/]

6 oirrw

I.),

(f.

c.

ovtws

(f.

ovv rjXOov 7rpos

(f. (Js

5 p-riSe Sicp^opai

(f.

o IS,

'I.

:!

[tw]

2.

01

airj-ov

Siep^wpai), 17 cittcv

p,.

(f.

5
40 avvr]X0ov (Tisch.) ovv

[aiircp]),

Iwarjcf)

I\

4
9 ou yap o-w^pwi'Tat IouSaiois 2apaperrais

7rt),

'IouSaioi 2.]),

cr.

yap

[01)

aurw

7rt

ttiv

eis

a-n~i)\6ei'

tw

d7r7/A#ei' 7raAti/ is r. I\), 5 o e8(UKei' Ia/cco/3

(f.

(f.

7tA.

T770-.

(f.

7rpos

42 cAeyov

aurov

2. rjpoiTwv

01

cAeyov [on]), -njv

1
r
AaAiav don (f. tt]v uyjv AaAiav marg. as B), 46 rjXOev ovv 7raXiv ev
Kava t??s r. (f. i^Af?. ow 7r. cis ttjv K. tt/s I\), 51 Aeyovrais 6 (f. -res),
77.),

(f.

52

tapav

T7/i'

tKtLViqv

(f.
7

f38op.r]v acf>r}Kev avTfjv

touto [Sej 77-.).

Chap. v. 2 Bvi&raiSa

7raAu/

t.

wpav

o 7rupros

avTwv), enrov

7rap'
(f.

ojpai'

wpav
54 tovto Se

ei7rai/),

(f.

BTi#a#d

(f.

marg. as B),

(f.

(f.

a. atToi' 6 7r.),

Tp.

[*ai] oktoj),

epou

7rpos

(f.

?rpo

rpiaKoi'Ta oktw

9
14 aurov

ip,ov),

is

a.

[6]

19 aireKpaaTO ovv

kw

(f.

15

'Ir/o-.),

[2654

aj/r?yyeiAev

</]

Comp.

vi.

(f.

elTrev~^,

4 (B) to wacrxo- V eoprr] twv Iov5at.wi>

"the passover,

[that

If that

meaning of the

the

is

is

marg. as B),

which might mean

to say, not the Paschal offering but] the feast so called."

scribe in

ii.

23,

tt?

eoprrj

is

appositional, not

But see 2715 c.

temporal, dative.
In iii. 34, after diowaiv, a space is left sufficient for more than one
the margin adds roirva.
The next words are owarr^p.
:i

B marg. ins. TraAie (see 2635

B has repeated the first c

letter,

and

(i)).

of

c&M&peiTAic

as the last c of

toyA&ioiC

(sec 26521.
'

cyN

The

phot, shews

after

Introd. p.
8

it),

oynhA6on

which might

easily

(with small superlinear 00c before

be confused

witli

cynhAGon.

oyN and

See Tisch.

xl.

i.
4.S aat. for <re (where, however, <rai comes just above another <rai and
might have been copied from the latter) and vi. 24.
7
Did the scribe take avrrjv as agreeing witli upav "the seventh hour
(

omp.

precisely"?
H

and

npoc
e.

arises

In iv. 6

1:

from the corrupt addition of c between the two similar

was omitted through the juxtaposition of e.

8
\vt6v coming
been omitted after

at
it

the

owing

end

of a

line

is

written

to the identity of the

494

two

AyTO, and
letters.

letters

may have

NOT ADOPTED BY WESTCOTT AND HORT

[2656]

ovv [6 'I^crows] k. eXeyev), 35 a.ya\kiaa6r}vai (Tisch.)

2
tou fjiovov ov (f. T. /xovou [#eoS] ov), 45 wtu' o
ayaXXiadrjvai), 44

eXeyev
(f.

oareKp.

(f.

47

7rt(TTeueTe

(f.

a.

rt)

7rio-Tdo-T

d. 'Ivycr.^

12 7repio-fxeuovTa

vi.

ou7ra> iX. Tt/o\

marg.

a.

(f.

e.

Kai pvy

25

#.

t.

7T.

43 pera

[p]),

23

Trepav tt/s),

(f.

^to?vts),

cupdi'Tes

5
1
9 w

TiySepiaSos

10

(f.

t'ra

77.

[rot)]

eopa/cei'

6(.ov),

a.Tro6vr)<TK7)

52

ets),
(f.
(f.

a.

[d]

<.

(f.

TT/f

aTroOdvr]

p.

aapKa avrov

'I770-.),

aAAa

(Tisch.)

r
*c.

<payr]Tai

cpayeiv
(f.

marg. as B), 5
t.

cr.

60

cpayijre),

[auTOi>]

i7rov

(f.

p;(o-#e
r

24

7r.

tos ctt.),

(f.

171-0

wtcus

11

cai

(f.

36 ewpaKare pt
n

ep

ew'pa/cct/),

(f.

ewpa/cev),

(f.

(f.

15

ou7rw eA.

8aXacr(rr)<;

dAA^Xwi/), 44 7rpos

aAA.77A.wi' (f. per'

hi

tyjs

<.'btop,ev),

pV, marg. as B), 46 topaKe (Tisch.) (2651)

(f.

ex T.),

(f.

evpovres clvtov ircpav

Is (f.

M.),

v/xdJv

o-TaSious

TT7S

k.

TrepuxcrfiKravTa),

(t.

avTov's),

tva ei8wp.ev

30

),

7r.

ecr-riv

(f.

epxeadat), 17 ou7rw 7rpos aurous eXrjXvdei o

(f.

2 2 7rcpa' rr/s
(f.

Mwucn/s
marg. as B).

irarepa
n

12656] Chap.

(2653

toi/

KaTr/yopwv upcov Trpos

50

7rpds

(f.

V2
7rapa 0v

cpayr]

Kai

p.r\

770-6701 ets (f. ,7]<rei

53 aurots
aAA
t7rai/), 64

is

</>.),

14

crtv

etcrtv).

The phot, clearly shews &r&AAlc\0HN7M. Codex L has dya\which may have arisen from a supposed analogy in dyaWidadwaav
But dyaWiaadTJpai. belongs of right to dyctXXidfw, which means
(freq. in LXX).
Clem. Alex. 815 quotes Ps. cxviii. 24 (LXX
(Steph.) "I reproach or revile."
I

[2655 a]

Xiatrdrjvai.,

dya\\Laad)/j.e0a) dyaWiaduJuev.
-

Qeov being written 6y might be inserted by some mss. and omitted by others,
(See also 1895 and 2664.)

between -oy and oy:)

vfiQiv
4
5

[2655 1$] Perh. rep. by B from what precedes (firj 8oKe?T iin e'yw Karyiyoprjau}
7T. tov warepa).
SS omits tt. t. it. in both clauses.
The variation might arise from c inserted or omitted before e.

is

dropped before

II

[2656 a]
as

nep&T

in

nepAT
a ms.

C.

in a

MS. that used abbreviations might be easily copied

that did not use them.

has rrepiTT&NTOoN for nepin^TooN.

7
This is the first mention of Tiberias.
8
9

See above,
[2656/5]

i.

48,

iv.

On

Conversely (2651)

in

Mk

vi.

the article with names, see 1967

48

foil.

51.

Perhaps the scribe meant "and because they had not found him on
him how he had come from the east to the

the east side of the sea, they now ask

west."
In xv. 7, yJ] is ins. where

it

is

very

difficult

to

make

sense

of

it

(see 2660.4).
10

Comp.

11

12

An

13

On

14

iii.

dXXd

ovk.

has c and e together.

error might arise from the similarity of
this, see 2530.

[2656

6]

TOY an^

Y-

has &Y"TOic7c, where o might easily have been dropped,

inserted.

495

or

READINGS OF CODEX VATICANUS

[2657]

is (f. it. [d] 'Ir^o-.), 3 aov ra epya a 7roici9

cv/
a
to. epya?
7roicis, marg. to. epya aov a ttoicis), 4 >7Ti at,ro
(f.
[crov]
n
r
2
6
e'v
avrds
irappiqaia civai),
irapecrTLV
(marg. atiro)
7rapT]ata aval (f. C^tci
odk
oti
22
aAAoi
12
aAAoi
8c
cittiv
(f. ov'X
(f.
[8c]),
croiyaos),
croipos (f.

vii.

Chap.

7re/3i7raTi

'

on), kcu crafiflaToy

av6pw7To<;
8.

is (f.

t]

ovx

(f.

ovv [at>Tois]

(f.

ecrriv

25
'I.,

Kara

(f.

avrois

77.

au

marg.

y.
(f-

a X^(r rla )y 47 UTCKp. ovv

7ri'ci)/xa),

oi>7rw

o),

otl

40 cAcyov

is

is

(f.

e.

[d]

'I.),

(f.

01

4>.

p..

77

(f. c.

a.

ct

yap

iqv

c.

[ort]),

(f.

a-rreKp.

marg. as B),

7T(.p\pa% /xc TraTrjp

28

[d] 'I.),

d TraTrjp),

(f.

(f.

ovv o

ei7rcv

34 avTOis

k.

e.

on

is

is

p.aprvpia p.ov

77

11

(f.

oTav
a-

tt?v

pc

7r.

aapKa

[7raT?7p])>

10

(f.

8ovAos

[d] 'I.),

eo-nv [T77S dpapn'as]), 39 avrois is

marg. as B),
(2653) (f. VoieiYc

8.

(f.

ovv o

c.

13

12

a/xaprias

p-ov

14

Karam 8

e.

"Orav), o iraT-qp pcov

co-tiv T77S

t.

(f.

38

pe),

-rrpos

(f.

i?v

12 cXaX?;o-cv

viil.

aA.

16 cyw Kai o

t. o\),

ei7rci'

(f.

cpc

01 4>.).

[2657] Chap.
a\r)6r)<;

d.

^X^"

43

v)'

^oAStc), 28 8i8ao-Kwv o

(f.

iott/kci), 7rpos

(f.

\ap.f3ai>ei

TTf.ptrop.-qv

7rvcv/xaTos o

ayiov 8copcvov

7ri'(vp.a

42 ovk

ciottikci

39 tov

cis c/xe),

cp.e (f.

^oXarai

[d] av#pu>7ros),

37

[d] 'Itjo-.),

23

aafifiaTU)),

[cv]

ci 7r. A.

(f.

k.

(f.

avrois

(f.

[d]
(f.

cTToiciTc

'I.),

ci7rav),

#cos

7T.

v.

(Tisch.)

42 annus
52

rjv),

K 14

i7rov

(f.
(f.

a.

o 0s o

ci

[d] 'I.),

#avarov ou

ci7rav),

15

7raT?7p

p.rj

Oeiap-qcrr] cis

771'

(f.

[2656

flf]

See 1961.

See above

Comp. above,

c dropped from eic before e in e/v\6.

2657 rz] .Meaningless rep. of syll., comp. below,

i.

48,
i.

iv.

51, vi. 24, 53.

35,

and see 2661

(xi.

Mk

10

This

II

'-'

"
"'

written

written

aytoicTc
A^ above

&YTOIC
is

OT twice

at the

ix.

25 tyu eyio

(f.

IC at the

beginning of the

eyw eviraacrw).

TO)).

end of a

line

inserted here, as in

(2657 a),

ravravra and the

11)

eiriracrcru

OTOT&N,

and

vii.

But here the archetype

40.

corrected by

to

otiotan.

as usual.

rbv irartpa from a preceding clause,

(v. 45), B repeated 7r/>6s
perh. repeats rrjs ditaprtas from the preceding Tras 6 ttoiQiv tt)v anapriav.
The facts are as in viii. 25 above.

so here
i:j

is

See 2656 c.
"On "recitativum"

may have

that

c.

instances quoted by W.H. ii. 234,

Acts XViii. 17 T0VTWVTU3V TU) (for TotiTUV

next.

It is

ci

tov aiwva ls

and Syr (Burk.) also read aiir6 (but SS clvt6s), Alford says
a case where &YTOC if genuine would precede e.
Perh. repeated from (vii. 6) oinrui irapeoTiv.
"&v, temporal, is omitted by B in ii. 19, 23 and xviii. 39 (2715 c).

has avrdv.

Jews

upwv

cittov

41

it

1B

aytoicTc.
[2657/']

In

in

=:

viii.

viii.

51

Jesus had said Oavarov ov

repeat what

He

had sail.

496

eco.
ti?j

dcwprjcri] 4.

According

to

t.

W.H.

a.,

and the

they repeal

NOT ADOPTED BY WESTCOTT AND HORT

ov

(f.

fxi]

tov aidh'a),
ytvo-rjTai da.va.rov ts
eopaKes (Tisch.)

ei7rar),

(f.

Kpv/3rj

ix.

etS?7 (f.

tVa

57

1877),

ewpctKas

(f.

efzrov

marg. iiopaxev

ere)

59

is

Se ixpvfir]).

'I.

(f.

Chap.

tva

56

[2658]

r]

01 ol

yovets (2653)

(f.

ot yo^ets),

/}

Set epyaeo-#e

7/jLias

4
77

(f.

8.

epyaeo-#at),

a.TTYJ\8ev

(f.

ep/JLijvevcTe

opoto?), 10 7rws r}vewx&W av (f- 7

2 2 i7rov (f. ei7rav), 26 t7rov (f.
ti

(f.

WAiv

0. a.,

a\Aa cav

31

(f.

aAA' lav),

37 (2651) copaKas

(f.

[/cat

[ow]

t7rov

Kat

et7rev]

cwpaKas), 40

vpuv Aeyw

(f.

i7rF

ow

7T.

o/xotos

aAAot

(f.

aAAa
[Se]),

(f.

Mwuo-e'w?),
7

Kvpt (spelt

(f>rj,

rts

'I.,

fiXeiriov
(f.

7raAtv ^eAere a/couetv

Mutrtais

eariv,

ct7rov

[o]

ow

et7rav),

(f.

Tts

/cat

36

ti

ecrTtv

a.

41

(f.

7
a.

auTots

ow

is

7raAti'

Aeyoj vplv),

(f.

a.

6 (Tisch.)

a. a. A. vplv),

ei^ey

kc)

marg. as B),

KiJpte,

et7rav),

(f.

[2658] Chap. X. I a/J.rjv a/xrjv vp.LV Acyto

TLVa r] v a eAaAet avTois (f. rtva 77V a. e. a.),
ap.rjv

aAA

16 aAAot 8e

77.),

27

t7rav),

marg. as B), 28

cKetvos

a.TTKpt6ri

(f.

aTrr]X6ev

kpp.rjveveTat),

(f.

ovv Kol ivtyaro koX rjXOev /3A7rwv), 9

ts

ap.rjv

8 Tavrr)v M

2 "...death he shall
it inexactly, but,
according to B, exactly. SS has viii. 51
not taste for ever... dost thou say, 'He that keepeth my word shall not taste
death?'" Apparently these two high authorities both err by conforming inconsistent passages, but B conforms the second to the first, SS the first to the second.

On

misquotations in this Gospel, see 2544 foil.

Comp. xvii. 7 (B) eSwKes: SS has "Fifty years old thou art not and A. hath
seen thee?" S has euipaKeu ae.
1

This

In

is

written as parts of two lines, thus: ICG KpyBlH.

23 xoXarcu was for x^& T an d here -e is generally taken as

a late inaccuracy for -at, but see 2428 b foil.
4
Tisch. prints ep/MTji/everai, but the photogr. clearly has -T6 with superlinear
See 2653 and note on ix. 4 above.
Al.
5

vii.

[2657

r]

SS has " 'Go, wash thy

face with a baptism of Shiloah';

and when

he washed

his face his eyes were opened."

In the words of Christ, a and b omit
"wash," e om. "wash" after "go," but has "...Siloam quod interpretatur missus
et lava oculos tuos."
It
Apparently B's omission is caused by homoeoteleuton.
is

not corrected in the margin.

6
But correctly spelt Mwvtret afterwards in the
7

[2657

d~\

Nonnus has

avrjp

8'

TjpevyeTO

same

cf>wvr]v,

verse.

Koipave,

tLs

7re'\ep

ovtos,

indicating that he had before him Ke (for icai) Hi eariv; and that he read K
as K6 i.e. Kvpie
H actually has eiirev Ke tls ecrri with k added above the line
:

Possibly the misunderstanding of kclL, as requiring an additional verb, caused the

addition of elirev ("answered and [said]").
8

aytoicTc.
u

[2658 a]

Inserted above, because,

if

true,

the reading might be of great

But the photograph has clearly hn

10
[2658 3] B om. tt\v next to rt\v, comp. below
xiv. 10 Xeyco om. after eyu.
importance.

A. VI.

497

(2653).
xiii.

pe for pera before ra,

32

READINGS OF CODEX VATICANUS

[2659]
cvtoAtiv

ravrrjv tt>

(f.

'"cKwAwo-av

(f.

is"

oV.

(f.

c.), 23
marg. as B),

1
,

ai.'T.

[6]

'I.),

24 CKUKAeurxav

r/pnv

ei7rd/

(f.

25 aireKpiOr/ avroi<s

77/t.),

Et7rov upty ai ovk 7riCTTuo-aTC

'I.),

aireKpiOrj aurois is

34

ttio-tci'ctc),

19 (f. it.
[o]

TrcpieTra-rci
cirrc

ov

k.

v.

e.

(f.

aV. adr. [d] *L), 39 ei7Touv

(f.

7raA.11/

aurov TTiaaai

l [ouv] auV. ird\iv -rndaai, marg.

(f.

[ouV] [7raA.1v] auV.

e.

7riac7-ai).

r
(f.

Map

ow
(

(f.

ow),

eyw

Trio-reuw

Ei

on

e.

(f.

ci</3pcipwpcvos

Chap.

[2659]

'I.

[6]
(f.

d.

(f.

wSe,

r;s

Se

marg.

dvaaTacrei

r.

e.

ei7rov

37

on),

8c Iov8as

Aeyci [Se]

(f.

ap^. tva xai

aura)

vtttivtt](Tv
1

Mt.

[2658

(f.

et7rai/),

request)
(Tisch.

Mk
i]/j.?v.

etTrav),

(f.

(f.

9 v/A^ov

r;.

8.

(f.

d.

(f.

>;.

t.

52 aAAa

aura)

[tov]
d.),

'I.),

4 Aeyci

rjkOav), 10 e/3ouAci;o-ai'TO 8c *ai

13 (Tisch.) CKpauyao-av

virrjvTrjo-ev

tt.

e/c t.

iirXrjpwOrj

on ep^rai

Kai

TTpoo~qkdov

o
(f.

Ocrai/va

o^Aos

(f.

8ld TOVTO

irpoo-rj\dav),

is

c/cpadyaov

(f.

KCLL

28 7raTep 7

On aor. imp. in -ov see 2437 9. Comp.

24 ei7re\
Lk. iv. 3 ei'Tre" but Mt. viii. 8, Lk. vii. 7 (a humble
xiii. 4 eiirov i]p.iv wore ravra Harai is par. to Mt. xxiv.
3 7rdj/
Lk. xxii. 67 el uv el 6 XP- eiirbv rj/xiv is exactly parall. to
xiii.

(Tisch.

eiire".

eiiri)

TCTapraios),

(f.

Trapprjcria).

d^Aos), 21

Comp.

r]

iv. 3 elirbv

'I.),

'Ir;o-.),

18 Sia rouro

'i2a\),

46 ewrov

air.),

ti

oti epxerai

d.

(f.

Tcrapreos

Se 01 dp^. Iva ko\), 12 aKouo-avTes

e.

(f.

39

3 rj\cu[/ev tows 7ro8as Iv

xii.

8c 01/aa eirXrjcrOr] k tyjs 007x775

01

eiirev),

Mapia

ei

Kdpie,

(f.

7re7rio-Ti>/<a

ep/^pipwpcios),

(f.

44 Aeyci is aurois (f. Ac'yei

iva (f. aAA iva), 54 irapiq<Tia.

77

(f.

ev j-q

avaaTr/aet

T7/

dAAu. ay.), 20
r

wSc

r?s

ravra

iv avrw.

(f.

38

eiire),

the present passage, and prob.

as

aAA ayujxev

marg. as B),

avao-Trjaerat cv

27

t.),

ei7rav

Sc,

dp~'

as B), 24
e.

11 ...ev o.vtu> Tavravra eurev

xi.

Chap.
12 cmtov

the original

had euro

(for eiirbv)

copied by

eiire.
2

From

the reader will not be reminded that B's omission of

and TtjuoDs may be connected with the abbrev. spelling of the
In x. 7, 23 the omission
giving &YTOIC IC, as here and ix. 41, x. 34 etc.

between
latter,

this

point

aiirois

'ItjctoDs cannot be thus explained.

Mechanical repetition of avao-Trj- for avaara-.

of 6 before
:i

[2658(/J The phot, has niCTeyKA, but there are traces of 10 under ka.
Tisch. prints iriarevu} and adds note "pro wiVTevw ipse *substituit iremo-TevKa.."
4

[2658 e]

ix. 4, xiv.
''

On

13, xv.

[2659 ^

the interchange of e and <M see

1

The

photograph

erasure under z, and Tisch.

7

[2659/']

The

i.

48,

iv.

51,

vi.

24,

>$,

vii.

23,

6.

phot,

has

says

KpAYr*ZON, with slight indications of

"ex eKpavyaaav Bs fecit eKpavyai'ov."

clearly has

TTATHp here with the accent on H though

with the accent on &.

On the possible
two when used as vocativeSj see 2052 -3. There is no trace
of correction or erasure in the photograph; and Tisch.'s silence indicates that
it

has TT&Tep

in

the

previous

verse

difference between the

he

lias

printed

rr<\THp as irarep by error.

498

NOT ADOPTED BY WESTCOTT AND HORT

1

So^aaov

to ovofxa

fxov

43

e.),

xiii.

Chap.
avrw Ilei-pos
vnf/aoSai
y<D

(f.

[2659

Si/x-wv'

ovk

e.

(f.

^-

2.

A. a.
i

j"-^

(f.

29 o o^Ao? o ccttws

Tavra

II.),

(f.

IO

ou/c

8.

y.

t.

8.,

vtKf/aa-dat.),

-]

The photograph

r]

letters),

for

11

end of the

has, at the
(as

freq.),

(small)

making the usual abbreviation of

last letters
first

line

above

/xov,

9 Aeyei
tovs 7roSas

fiera Tavra),
ei

e^ci ^petav

7r

6 [owl
(f.
marg. as B)

^7rcp

//..

7r.).

be made by mechanical copyists,

this as

x.

Se /xe

yvwo-r;

was Aol&cocoy with the

original
easily

Iva 7ra? 6

(f.

of a y,

tail

8o$av

Ti)v

/u.77

repeats twice

ow

v/xwv tous TroSas o ks kcu o SiSao-KaAos, 18

ej'ii/'a

abbreviated
the

v. 8. crov to o.),

yu.aXA.ov virep

ira o 7rto-TCU(oi'

46

(f.

o.

[2659]

eTrrjpev

e/u.6

rr;v

(which terminates with

11,

and, below the H,

thus: AoS&CON-iJi.

If the

written small, the mistake might

writing

Ao^ACONOy

an & then reading

AoI&coMoy.

ta dropped next
om. next

18 ttjv

to ta.

and supplied by corrector above the

line,

comp. above,

to ttjv.

noticeable variation of the usual order.

The corrector has not
[2659 a']
the error.
In xiii. 21 there is also an unusual order in &/jlt)i> dpLTjv

rectified
v iJ.lv

\.

e] X omits (as R.V. marg.) the words bracketed by W.H. "save the
But the omission may be thus explained. The context is:

[2659

feet."

oyKexixpei&NNi
y<5kC6M.

Now

ei

"if" in this MS. (X)

p.m., Lk. xii.

of X thus:

28).

Suppose

is

sometimes written (Mt. vi. 30, 2 Cor. ii. 2 corr.

have been written so here in the archetype
1

to

it

oyKexixpe'^Ni

mhtoycttoa&cni
YacGai.

The

ordinary error of homoeoteleuton would explain how the scribe mistook

the final n in the second line for the final N in the first, and omitted the second
i

Then

would be natural

words as XP eiA Niy<\C0<M taking

the former as XP ei &> *' XP Lav
The spelling of eiMH as imh would facilitate
the corruptions H and HMH which some MSS. present.
If "save the feet" is
inserted, there is perhaps an allusion to the Levitical "washing (vItttoi)" of
line.

it

to divide the

the hands and feet of the priests (Ex. xxx. 19, 20, 21) following the "bathing"
(Ex. xxix. 4) by which they had been consecrated.
And, in the context, the

expression "ye are clean, but not all" suggests a parallelism between Jn and
Ezr. vi. 20 " all oj them were clean as one [wan]." Jn is describing a preparation
for the New Passover, and Ezra a preparation for the old one.
It must be
admitted, however, that Origen not only twice omits et /xrj rovs 7r65as but argues
on the omission (ad loc, Lomm. ii. 406 7). He inserts the clause in his (Latin

transl.

coram, on Lev.

insertions,

comp. 2079

(Lomm.

ix.

181) but nothing in the context

is

based on the

c.

8
[2659/] The omission of err following, at a little distance, a previous err,
seems to be a fault of the same kind as the omission of t& next to T& (xiii. 7)

499

322

READINGS OF CODEX VATICANUS

[2660]

irrepvav

eyva>

XIV.

ev t. o.
[jae]

t.

d"

XV. 5

ou8ev.

X P i^
<x)

eav...), 7

ov8e

ayairrjv

ev to)

ov XaXoj

atr^o-^T

19

on

7rio-reucrei9

ov 7no-Teuei9

(f.

t.

(f.

p.

eya> Ae'ya>
r

/x.ot (f. 8. t. I.

ovopari fxov

14 eav

to> o. ju.ov

ei/

p.e

tov aiaiva

(f.

rj

(f.

iva

aurd

n
tt.,

dv ^myo-Trre 1

on

(f.

idv tl

//,$' ifj,.

ei?

ov 8uvacr#e 7roieiv ou8e ev 5 eav...

e H- ov

Eav

yu.?;

e^ei

(f.

t.

/a.

on av

),

yueiv^Te ev e//.oi... o

eav ^eA. air.), 9

i[JLOi...o

e^eAefao^e dAA

eis

ot>8e(9

a'.

(f.

^.

p..

ov

av 6eXr]Te anrjaacrOe
7

13 /xeiova Taur>79
16 eeAeao-#ai 9 aAA

ev)

(f.

e^et),

aiT^Te tov 7rarepa

(f.

on

dv

alTrjo-qTeP

marg. as B).

7r.,

and

av aiT^rai

16 iva pceO v/xwv

/x. ),

edv /xeiv^re iv

tov

d. d.

(f.

marg. as B).

.,

Chap.

(f.

00

10 ov

'1-qa.),

alrfJTe) iv t<3 6. /aou),

d.

(f.

'I.),

/3.

u/xiv a7r ep.avrov

eya)

on

marg. as B), 13

7r.

[6]

'1

Aeyw on

26 airoKpLveraL ovv 7s...

[to] y>.), 28 roirro ovSets

ov A.), II Sia ra epya aurou 7rio-rUT6

u/xiv U7r. e.

8.

[o]
3

on), ra prjp.ara a

aprjv vp.iv

37 Aeyei auTu> o IleT/jos (f. A. a. [o] II.).

6 Aeyei avrw o 1 19 (f. Ae'yei aura) 'Itjct. ), 9 Aeyei

aurw

19 (f. Ae'yei

(marg.

ap.r\v
rj.

[8e] ouS. e.),

Chap.

[2660]
aurco o

21
6V

ovv [6]

{poijxiov (f. airoKp.

toDto

(f.

7r.),

19 (f.

t.

ip.e

on), 23 ov 7;ya7ra

ovv

(3aij/a<;

eV

lirrjpev

(f.

Ae'yaj i'/xtv

be one of a group of errors (xiii. 7 21) shewing the scribe in an unusually

mood. But carelessness would not explain the insertion of et p.t\ tovs

to

careless
ttoocls
1

bracket
2

in

10, as to

in xiii.

it)

probably correct.

is

9,

xviii.

37,

o (where

ins.

has o 7c where

W.H.

have

W.H. om.
[6

or

'1t)<t.~\.

Perhaps C was inserted as redupl. of e (2650).

Aerco om.

-Ai for -, see 2658

Ovde

i.

which B

Here, and in xiv.

before ic.
In xx. 21

[2660 a]

3,

after

erco (2658$).
e.

end of the sentence would resemble

have ovdiv. Comp. oi>8e eh in xv. 13

at the

'iv

XD

where

oiide ev

adopted by

W.H.

(B).

[2660$] Comp. vi. 25 where )xi\ is ins.

Here, if the archetype spelt ei as 1,
confusion might be caused by eanminhte with mi repeated by clerical error
e&NMi/VWNHTe. In the same verse (xv. 7) B, alone of the uncials, reads an
,!

CAN.

for

is

"quod

in

is

perh. xxi. 25) would be an instance,

the Synoptists, of idv, for dv, with
5 iav 6i\ere,
doubtful, for X reads oaa. idv,
read by XC as 6Va idv in xi. 22, and 6'cra itself

this

right,

(and

John though frequent

But the reading

relative.
e

CAN

If

exceptional

"Ocra dv

vultis."

is
is

elsewhere confused with a or

in

o.

Perhaps here the original was OCAN or OCAAN,

corrected by B to oan, by X to ocaAN, and by others to ogan.

The tendency
to read oaa idv would be increased by its frequency in Mt. (vii. 12, xviii. 18 {6is),
xxiii. 3 etc.).
7

line
8

This

is

[In

Jn

iii.

24,

W.H.

Dot a mistake of

print 8 dv atru/nev (with B) without alternative.]

and N added by a corrector above the

Comp.

On

ovde ev in xv. 5

end of a

for e at the

line.

(15).

the interchange of -Al and

-e,

see 2658

500

f.

line:

is in

the middle of the

NOT ADOPTED BY WESTCOTT AND HORT

Chap.
a.KOV(TeL
(f.

xvi. 2 7ras o a.TroKTLva<;

XaX-qaet

(f.

ocra

d/<oi>a

ovk oiSajuef [ti AaAti]) 3

xvii.

Chap.

[2661]

eSw/ces

itoc

6'cra

7r.

(f.

8or)

ir. 6 a.
ocra
[i>;u,ds] So^), 13
marg. as B), 18 ovk oiSa/xev

(f.

AaA/r/crei,

25 waprjo-ia

TravTa

7r

(f.

apprjcrxa).

ocra

cSwk-es

p-qpara a

p.oi...ra

eScoKas

(marg.

[2661]

jxoL...ra p.

SeStu/vds)

e'SojKCi?

5
(marg. SeSco/oxs) ^ot), II IIaT?7p ayie (f. ndrep ayie), iva cocriv F Ka9o>s
6
ai 7j/xets (f. 11/a wcrtv ev Kates Tracts), 1 2 ot r)p,ev p,er auTtoe (f. ore

/xct' a.),

77x071'

15 ovk epcoro) iva

airrou? K tov

apr]<;

irovrjpov

iVa dp. aiV. K tou Kocrpou dAA' ira rrjpijar]^ avrovs K t.

at>TOX>5 ev aXrjOeia. (f. dy. aiV.

by
of

rfj dA.),

Aoyos o

cros

1
Y MAC could be supplied from what precedes; but it
B owing to the similarity of N&C, which begins a line,

ovk

ep.

17 ayiacrov
8
aXrjOcLa eariy

7r.),
7;

has prob. been omitted

to the last three letters

YMAC
-

[2660

c] 'Afco&ret is

= D oiKovcrei).
by

ev

(f.

The

f "audierit"

confirmed by SS, a, and

act. fut. (instead of

mid.)

is

(d has "audierit"

and has been corrupted

read by B in Jn v. 25, 28,

non-classical

scribes in 2 S. xiv. 16, Is. vi. 9, Mt. xii. 19; but it is

(where W.H. adopt it, in spite of variations) and is prob. correct here.
[2660 d] Winer-Moulton (p. 99) recognises aKoucrw in Mt. xii. 19, xiii.

x. 16

Rom.

14,

14 {Ret.), Jn xvi. 13, but adds, "'AkoiVo/xcu, however, is the more

common future in the N.T. especially in Luke, see Acts iii. 22 (vii. 37), xvii. 32.
xxv. 22, xxviii. 28 (Jn v. 28)."
But Acts iii. 22 is a quotation from Deut. xviii. 15,
x.

and Acts vii. 37 is an interpolation from Acts iii. 22. Acts xvii. 32 and xxv. 22
contain the words of Athenian philosophers and a Roman Governor whom Luke

could hardly represent as using the active future.

It is antecedently probable that
Luke would generally prefer the middle future, when writing in his own person or
in that of St Paul (Acts xxviii. 28)

but Acts xxviii. 26 reproduces aKovaere from

19 has aKouaei ris, where Is. xlii. 2 (LXX) has aKovadrjcreraL,

If we follow B as
indicating a preference for the active fut., even against LXX.
to the text of Jn it will not be true to say that " aKov<rop.ai. is the more common

Mt.

Is. vi. 9.

future in the

truth seems to be that

my

Father," simply

Comp.

Matthew and John

"What

is

then

this

'A

some om.

5 \4yei,

SS

little'

that he saith?"

ira.T-r)p

with

a.yu, (D) irarep ayie,

xvii. 5 (B)

and see 2052

uv irarep,
<sv
3, also 2659 b.

xvii.

In

Error of homoeoteleuton, caused by repetition of k tov.

[2661 b] B's (probable) errors both come at the end of lines

has, after

edpaices in viii. 57.

[2661a] Contrast
xi.

prefer the

Luke

prefers the middle.

[2660,?] In xvi. 18, some auth. om. ZXeyov ovv,

"unto
4

The

N.T."

active whereas
3

xii.

15,

has

fi^y\v

(B) trarqp

correctly.

where the
might have been originally small and obscure in the archetype. 'Ev
'H dX. as a predicate,
d\7)8eia, "in truth," might mean little more than "truly."
"thy name is the truth,'''' would be contrary to the usage of Ps. cxix. 142 6 \6yos
letters

B's txt would contain a kind of

151 iraoai ai 6S0I <rov d\r}det.a.
play on "truth": "Sanctify them not in mere name and not with mere external
purifications but in truth.
Thy word is the truth [of which I speak]."

<rov dXrjdeia, ib.

50I

READINGS OF CODEX VATICANUS

[2662]

(f.

d A. d o"ds aA.

18

e'o-riv),

tov koct/xov, 19 Kai

repeats twice Kayw a7rc<TTtXa avTOVS

avruv eyw ayiaw

V7T6/3

/i.avrov

(f.

Kat

a.

7/y

ts

[fyw] ay.
r

/x. ),

/xot,

So^av tt^
marg. as B).

24

r7v

Chap,
Ki /xera

twv

ap)(.

xviii. 2

twv

is

crvvrj^Or)

jutTa

twv
2

Kal [k] tujv

<.),

ttjv 8. tt)v

(f.

5 eyui ei/xi ts

tw^

10-rqKet. Se (f.

eyw

<J>.

et/xi

I.

cr.

(f.

twv

ap^. ai

8e'8wKas

avrov ckei

ixaOrjTdiv

marg. as B), 3

avroxP,

p..

tSw/<as /xot

r]v

fjL7]v

e/c

(f.

(marg.
r

Irjcrov^

io-t^kci

Se'...),

et7rov

3
yrwords^, marg. as B), 17 ov tw

(f.

t7rav),

(f.

ovv to), 20 irap-qcna.

av iva), 37 aweKpiOri o
(f. ^y.
6
a7ToAu(TW
TCO
39
vp.IV
7TaO"^a (f. a7T. Vfl. [cv] TOJ 7T.).
iva

36 Tyywit^ovro

Chap.

[2662]
(f.

xix. 5 erj\6tv ovv ts

(f.

toou o avdp.), 12
Acyovrcs av toutov

On

[2661c] Hitherto

the position of

e'/cet

e.

(f.

A.

tjv

yj/cocrTOS

ovv [d]

ts

'I.),

Trappr](ria),

(f.

(f.

^v

(f.

oltt.

[d]

'I.),

i8ou 7 avOpwrros

'Ear toutov),

7 o Aeyere*

see 1527.

has had eiCTHKGI

vii. 37) not iCTHKei (as also in

(i. 35,
xx. 11), but here (xviii. 5) and in xviii. 16, 18, xix. 25 the text has had ICTHK6I
and a corrector has prefixed e. In consequence of the initial ic here, the original

by an error of

probably added

ic, and it has been taken to

makes its testimony for'lT/crous
(against almost every authority, but a has "Jesus autem") of very little value.
Moreover there is some antecedent probability that iyw eip.1 might be intended to
convey a double meaning (22208) which would be destroyed by inserting

scribe,

mean

ic

repetition, has

B's habit of repeating syllables

i.e. TtjctoOs.

'Itjctovs.
8

[2661 d]

N above the

has, at the beginning of a line,

Tisch.

line.

is silent.

If the

oyTto with part of a very small

n was added by the original scribe, it

might be explained by his copying from a MS. that had oy. See 2656 a.
4
[2661c] The
(faintly written) of ina comes at the end of a line and the
1

NA

beginning of the next AN may have dropped before in A. Above the faint
at the end of the line there is written a small an, and the
is rewritten before

at the

the beginning of the next line, in the margin.

Alford places av earlier after
In B, yTTHpeTAI comes at the
viryptrai (oi vinjpiTcu av ol f/xol 7)ywvi$ovTO '(.va).
end of the line with some indistinctness in the Ai, suggesting that it might be easily
reduplicated as an.
5
[2661/"] Contrast awtHpldri'l. in
23, xix.

There

11.

after aireKpiOrj.
6
vii.

36 and air. at'/ry T.

(enough for a letter or a

an obscure oy was

in

xviii. 8, 34,

B's archetype.
the omission of iv before the dative of lime, see above,
Perh.

For
and 2715

22,
7

[2662 a
unless indeed
I

in

a blank space here

is

in xviii. 20,
little

ii.

19,

23,

c.

The omission
the scribe

of o between y and a cannot easily be explained

that the article implied contempt (1960).
Read

felt

the light of prophecy, the phrase "Behold a man" might suggest Zech.
dvrjp, referring to the future Builder of the Temple.

t'5oi>

more)

-6 for -Al, see

2658

c.

502

vi.

12

NOT ADOPTED BY WESTCOTT AND HORT

ottov

ToXyod'

efSpaiart
o7rov),

23 reacrapa

28

is

eiSws

ore

d. .

(f.

Yo\yo$d (marg. Tokyod)

apa</>os), 24 enrov (f. i7rav),

reaaepa), appa<os (f.

'I.
marg. as B), 30 ore ovv eXafiev to oos Is
to otos [d] 'I.), 31 rj rjfxepa cKetvr) tov aaj3(3arov (f. ij dp..
r

(f.

(f.

-1

i8ws o

ecivou tov o\, marg. as B), 38

Chap.

o Aeycrai 'E/3p.

(f.

[2663]

XX.

Mapia

1 1

a>v

Se eio-TT]Kei

pa^vjTr/s iv

(f.

M.

Se

(f.

a>v

io-T^'/cet),

p..

13

[tov]

'I.).

ti KAaieis xai
Aeyei
r

Atyei avTois), 1 7 p?7 a7rrov p.ov (f. p-d pov d.Trrov y

tov iv (Tisch.) (f. iSo'vtcs tov Kvpwv), 21 ewrev
20
as
iSovres
marg.
B),
ovv avTOis o is 2 7raAiv (f. eiTrev ovv avTO?s [d 'It/o-ovs] 7rdAiv), 23 av Tiros

avTOis

K^ateis

tl

(f.

Tas ap.apTias a<eiovTai avTOis av tivos Kparrjre KiKparrjVTai

a<pr]Te
r

Ttvwv (marg.

a(.

tii^os)

Tas dp.

av

(f.

d(f>e<i)VTai

(marg. dtfatovTai) avTOis' dv

Tivajv (marg. tivos) KpaTr/Te KtKpaTvp'Tai), 25 eopaKapev (f.

kmpd.Kap.tv),
29 Aeyei auTw is (f. A., a. [d] 'I.).
Chap. xxi. 3 $r]X6ov (f. ir}\$av), IO and 12 Aeyei avTOis is (f. X. a.

12 ovSeis evToAp,a (Tisch.) 3

[d] 'I.),

av

(spelt Kt) 7ravTa

co-tiv o p.a.6. o Kat

oiSas

fxaprvpwv

(f.

[2663]

before
li.

Pauses

W.H.

20

i.

ovtos

e.

p-aprvpei,

ovv

3 dvrjXOtv 81

vi.

47 dp?}v

24 ovtos

are often represented

i.

by spaces of varying
e.g. they make no pause

18 6ebv ovSeis 6wpaKv, ii. 19 direKpiOr] 'I.,

28 d<f>rji<ev ovv ttjv vSpiav, iv. 45 6Ve ovV

eis

rjv

to dpos,

Se tis dv#pco7ros, V.
vi. 7 direKpLdrj

dp.7;v Ae'yco vpiv, vi.

ovv avrots o

6.),

01 'IovS., iv.

rj\6ev eis tt;v TaA., v. 5

vi.

av

d p. d (marg. ins. Kai) papTvpcov).

frequently disagree from these,

15

ei7rav

in

ovSeis eToApa), 17 *ai 7Tv Kvpie

Pause-spaces in

4.

size.

(f.

ewrcv avr<S Kvpie Trdvra

Kai.

(f.

I.,

vii.

^^

i7rev

7 d Se

aVe/<pivaTO avTOis,

avYai <&iA., vi.

'I.

ovv yvovs,

51 eyw eipi d dpros 6 w, vii. 6 Aeyei

ovv d I., vii. 43 cr^io-p,a ovv evevero,

13 et7rov ovv avVa) 01 <ap., viii. 17 Kat iv tw vdp.a> Se t<3 vp-erepco,

viii. 18 yw eipi d
In all
p.apTvpd)v, viii. 51 a'p-T^v dp/v Xcyco vp.iv.
these (except ii. 20, vi. 47, vii. 43, viii. 17, 18, 51, where space is
Vlii.

left

for

only one

letter)

space

is

left

for

one and a half or more

If Tisch. regarded the

[2662/'] The phot, clearly shews kn, i.e. KvpLov.
bent part of the K as a later addition, he would (no doubt) have stated his view
in a footnote.
He seems to have overlooked the matter, or else it is a misprint
3

(like o irpo(p7)T<u in
2
3

i.
45 (2653)).
almost certainly an erroneous reduplication of 01c in
The photograph shews eToA at the end of a line and

In B, 01c
[2662

c]

is

beginning of the next.

sign of N before t.

The

is

curtailed at the beginning:

503

aytoic

ma

but there

at
is

the

no

READINGS OF CODEX VATICANUS

[2663]

The

letters.

scribe

seems

to

have used pause-spaces

purposes, (i) to call special attention to

some of

for

two

Christ's weightier

is
passing to a new aspect
often after some parenthesis or digression.
of an old subject
In
is fond of
the
scribe
an
ovv
before
clause,
particular
making pauses
and he does this (where W.H. have none) not only in the cases

sayings, (2) to indicate that the evangelist

indicated above
ix.
VfJLiv,
xiii.

ovv.

24

28,

45 etc.) but also before viii. 24 ei7rov ovv

19 01 ovv &ap., xii. 28 r)\6e.v ovv (j>wv7],

6 epx^Tai ovv, xix. 5 ir}\8ev ovv, xix. 6 ot ovv el8ov, xx. 6 ep^crai
Perhaps the scribe regarded ovv in some of these cases as

similar in
etc.,

(iv.

i<fm)vrjaav ovv, xii.

meaning to fxkv ovv, "Well, then," "And now, to proceed"

it came well at the
beginning of a new section.

so that

504

NOTES
ON PRECEDING PARAGRAPHS

505

SUMMARY
[2664]

On

pW

(1895)

[26657]

tt

[2668]

the emphasis of adverbs (1902)

[2669]

fBaaiXeis

P S>t6s

(18961901)

fiov

and

6 paaiXevs (1966)

[2670]

[26714]

the article with 'iepocroXi^a (1970)

the article with KeApooN (1970)

[2675-7]

o'XXor

the accusative of time (2013)

the article used vocatively (2051)

and

?re P o S (1972)

[2678]

[2679-82]

[2683]

ix.

[2684]

6 84,

[2685]

rjnep (2092)

iv

30

8e'

-?

rourw yap (2068)

(2071)

[26867]

ha

[26889]

viii.

[2690]

Iva with indicative (2114)

[2691]

St Paul's autograph (2114)

[2692]

iv.

[2693]

Sttos &v (2173)

[2694]

8ti=<Sot (2186)

[2695]

on rf

[2696]

,5>

[2697]

iii.

[2698]

liv

(2093)

56 ^yaWiaaaro

"iva

(2097)

45 <ai atToi yap (2167)

(2187)

(2201)
16 ovr as ...<S<rre (2203)

with indicative (2213)

700]

Lk. xxiv. 39 iy> dpi avros (2224)

3]

xxi.

[2704]

x.

[2705]

fS

[2699
[2701

naidia

12 6...ovk

prj

ti

&v

noipr'pj

-rrpoa^xiyiov (X (T( (2235)

(22534)

dta at (2297)

13]

various meanings of ds (23058)

[2714]

iii.

[2706

34

ptrpov (2324)

506

SUMMARY
[2715]

[27167]
[271822]

On

8td with genitive applied to

i.

7J6 f \ov

21

vi.

oZv

time (2331)

Xapdv (2346)

virep avrov (2369)

avros nepl eavrov (2374)

[2723]

ix.

21

[2724-6]

vi.

15 avros fiovos (2375)

avros (marg. avr6)...tvai (2375 a)

[2727]

777-61

[2728]

viii.

[2729]

eKelvos

44 en

XaXd

ra>v I8ia>v

(2378)

(23815)

32 dXXos...6 paprvpoiv (2384)

[2730]

v.

[2731]

xix.

[2732]

vii.

[27337]

xix.

9 TTodev

[2738]

xix.

17 Kpavlov Tottov o...(2412)

[2739]

av

35 kol

and

[27404]

xvii.

[2745-6]

vi.

[274753]

eK.el.vos

tcov io~Tiv

oi8ev (2384)

enelvos (2385)

et (TV

(2403)

edv interchanged (2414)

2 Trav o 8e8acas (2422)

rroQev dyopdo-copev (2428)

some

the non-use of

active perfects (2441 a)

[2754-5]

the

"gnomic"

[2756]

xii.

14 evpa>v ovdpiov (2461)

[2757]

xii.

[2758]

vi.

[2759]

viii.

14 Koi nod

[27606]

xiv.

7 ott' apri ywd>aKT avrdv (2491)

[2766

(i)]

[2767]

[2768-70]
[2771]

[27725]

16 kol ravra

25 irore

xi.

x.

aorist (2445 a)

47

d>8e

eTroirjo-av

(2469)

yeyovas (2478)
inrdya>...r)

tL TTOiovpev

nov

virdyai (2490)

(2493)

29 ov8els 8vvarai apnd^eiv (2496

xii.

28 irdrep 86^aadv

o~ov

idv with indicative (2515

iota subscript (2515

(i)

b)

to ovopa (2512 c)
(i))

b)

69)

[277684]

the possessive genitive (2558

[2785-90]

the "epistolary" aorist (2691c/)

[2791-7]

dXXos in Epictetus and John (2730)

[27989]

"authority" in Epictetus (27404)

SO/

NOTES
ON PRECEDING PARAGRAPHS
On

monoc (1895)

On

[2664]

V.

44

tt/v

Soav

irapa tov p.6vov [#o0], Origen's

tt/v

Greek comment (correctly given by Huet's

text and Lom(i. 392)

matzsch's footnote) omits Oeov, though the Latin translator inserts it.
Origen De Orat. 19 (Lomm. vol. xvii. 162) quotes the text fully 71-0)5
SvvacrOe
irapd tov jjlovov Oeov ov T/TiTe, With Oeov, but proceeds

to

comment on

[reading

oltto

it

without Oeov, as

may have been added

Oeov

and the preceding word.

Aoyos

<pyjo-L-

Adav

tt/v

[2664
deu>,

with the

rt]

As regards

Jude 25

Gk

o"o'av

kou a\r)0r) tt/v

d-iro

Codex D,
quotation by the scribe.
has a little interval between it

line,

Euseb. P. E. 653 b has, kcu

6 o-wTr/pios 8e

7rapa dvOpombiv ^t/tcitc kcu tt/v 86av rrp' trapd

p.ovov tov evo? ov ^r/TttTe'.

oo<t><4>

in the

has 0y at the end of a

it

Kvpiav

above mentioned] tov

SoaovTos, which rather suggests that

p.ovov tov tt/s Sot/s aiov

though

tt/v

for wapd, as also in the quotation

See also 2724

6 on

xvii. 3 rbv jxbvov dXr/Oivov Oeov

p.bvu> 0e<2 aurripi.,

Rev. xv. 4

(ivtos uo'vos.

(comp. Rom. xvi. 27 ptbvip

it seems in accordance

p.bvos oaios)

usage in Herod,

i.
25 /xovvos di)...ei;edpev, Judith xi. 8 p.bvos dyaObs
paraphr. by Nonnus, "0<ppa ere yivwo-Kwcri Oeov pbvov eXviba k6o-/j.ov,
i.e. 6ti /jl6vos et "that thou alone art the hope of the world."
The Heb. "only,"
applied to God, is a declinable phrase, adverbial in meaning, but adjectival in

(sc. el),

and

it is

form, meaning "by himself, herself, themselves" etc. When applied to God, it is
Mbvov in 1 Chr. xviii. 30 ciXX' 77 t6v pacr. 'lap.
rendered by adj., /mbvos, in LXX.
p.bvov, Esth. i. 16 ov rbv (3a<r. p.bvov, may theoretically be adv., but it may be
adjectival, "the king
this Heb. word

where
<

ren.

xlvii.

alone" as when applied to God.

can be safely said to be rendered in

26 x w P^ T V S yv* T ^> v

ieptijiv

p-bvov

There

and even here

In l.XX,
corresponding to the Heb. "<>f the priests by themselves."
applied to God in prayer, mostly comes at the end ..I its clause : K.
b Oebs p.6vos, ib. 19

av Kvpios 6 Oebs

p.bvos,

comp.

508

I's.

no instance

is

LXX adverbially

lxxxvi. 10,

Is.

exc.

has /xbvwv

p.bvos,
\ix.

when

i^crdel

xxxvii. 20 etc.,

NOTES ON PRECEDING PARAGRAPHS

On

np(OToc moy (18961901)

On

[2665]

15 TrpwTos /mov (1900)

i.

yap

TToXeios /3acriAeus,

kcu

vocrovvrutv

larpos,

also

iTTLfiaTiKov...,
1

TrpwTos

tovto
/cat

Inscr.

MeXiraiwv Ka!

/cat

comp. Philo

/cwp^s 6 7rpwTOS,

pev

CTTpaTOTre8ov

Gr.

7raVpojv.

..,

vijcrov.

onep

ot/aas 6 Secr7rdT7/s,

(rrpaTryyo?,

5754 A(ou'/aos)
and Acts xxviii.

inscription, to Malta) t<5 7rpwTa> t^s

/cat

366

ii.

[2665]

vauap^os

I7r7rei>s

'PcopaiW,
the

7 (referring, like

These

facts

shew

that, in

"

"

the headman," or
patron," of a village or district
known as the " First." And the extract from
"
"
Philo indicates that, as a soldier or sailor might say
my general or
"
"
"
my captain," so a provincial villager might say my First meaning
"
"
my Patron," or Patronus." All these terms might be used meta-

the

first

century,

might be

officially

The

phorically.
(like the
chief, or

context in Philo deals with true and false sovereignty

Johannine Parable of the Shepherd) and likens the

"
First,"

but note Dan.

iii.

village

not only to a King but also to a Physician.

45 Theod. cu

el Kipios Otbs p.bvos /cat eVSoijos,

LXX

This

aii el p.bvos

probably combined the notions of (1) unity, (2) unNonnus, in v. 44, has MoiVou ivayyeveTao deov.
approachableness or uniqueness.
[2664/5] xi. 52 oi'x virep rod edvovs p.bvov is paraphr. by Nonnus ov irepl p.ovvov
This late position of adverbial fibvov (though Steph. gives
Zdveos, adjectivally.
Kvpios 6 debs

/cat

It

eV5oos.

only Lycurg. p. 151, 7 as an instance)

i.

(?

19. 17 etc.,

ov fxdvop dt).

is freq. in Epictetus, comp. i. 6. 17, i. 9. 4,

13 &iro\u)\ei r\ 'IXtds ov fxbvov dXXd kolI t) 'Odvaaeia
vi. 8 el /mt) pafidov p,bvov (not p.bvy]v), Mt. v. 47
It occurs also in

and even

i.

28.

Mk

Mk

tovs adeXcpovs vp.>v p.bvov, xxi. 19 el /jltj <pv\\a p.bvov (where

nowhere uses the adv. \xbvov exc. in viii. 50 fibvov irLoTevaov

om.

p.bvov).

Lk.

but a bracketed

11
passage in Lk. xxiv. 12 has ret bObvia fxbva, where (1804) the parall. Jn xx. 3
"
speaks of "linen cloths," with "apart in the context. Schweig. Index to Epict.
"
Saepe adverbium hoc ponitur ubi adjectivum expectasses
says about p.bvov
verbi causa, p.bvov ravra, non jxbva. i. 9. 511.: ecp' r]p.Qv p.bvov dant MSS. i. 6. 12

ubi vulgo pbvwv."

[2665 a] The omission of the article meets the very natural objection that we
should expect the article before TrpQros meaning "the first man," or "Mt" chief."
Comp. Ox. Pap. 299. 4 (late 1st cent.) Aiovvo-'up irpoo-(T)&Tr) 'Nep.epwv, and edd. n.
1

"

cf.

239. 11, 290. 21.

and chief of the

The

irpoo-Td.TT]s

Kwp.ri's

was probably the

-n-pea^vrepoi or council of elders."

village 'sheikh'

Comp. Tebtun. Pap.

120,

In the 6th cent., we find Ox. Pap. 155. 11 "to my

master, John, the all-magnificent comes and my patron (vpoaTdTy) from
Theophilus, citizen." In all these instances the article is omitted before Trpocrrdri??.
122, 129 (B.C. 97 or 64).

Mk

xii. 2S Trpwrr] tt&vtwv, the text varies greatly, and the genitive
[2665 />] In
In Aristoph. Av. 468, ip.ov irpwrov means "[kings
generally taken as partitive.
"
The way for irptDros Kdip.r]s would be prepared by
over] me in the first place.
is

such expressions as Aristoph. Eq. 6 Trpuiros Ha<p\aybvuv (with a play on the phrase),
ib. 130 8s irpQros eet rijs wb\ews r<x irpdyp-ara, ib. 325 wp&Tos wv.
Polyb. has the
pi.

i.

31. 5 e^iirep.\pav aiiruv robs Trpwrovs avdpas.

509

NOTES ON PRECEDING PARAGRAPHS

[2666]

increases the probability that the Fourth Gospel might use the phrase
to represent in vernacular Greek the Baptist's recognition of Jesus as
his Rabbi, or Superior, or Head.

The words

[2666]

Trpwros or 7rpajTio-Tos

were Hebraized.

Levy

quotes a saying that an earthly ruler, differing from God, puts his
name first and then his title " N. N. the Augustulus, N. N. the
:

Protata" which Levy renders " der Prior." Also, in connexion with
Mordecai and Haman, a proclamation uses the phrase " Prote of the
Jews," "der

Vornehmste der Juden ." Origen, Josh. Horn. i. 5

"
odit vos hie mundus quia me priorem
(Lomm.
16) quotes xv. 18
vestrum odio habuit," which may mean " your prior, primate, or chief\"
xi.

and, at

events, does not

all

paraphrases
it

in

i.

7rpcoTos fj.ov rjv

above you,

e'/xe

or,

mean

"before
15 as /xev

i.

Nonnus has

In xv. 18,

30.

iXcyXwv TipwTov

me

in

vTvyeecrKe,

'Y/xe<W

rjv

on

(2)

"Hated

but omits

irpwTia-To<;,

p.aX\ov

l-n-e.(rj3o\l.y(Ttv

which seems to combine

more than you"

Nonnus

hated you."

it

"
(1)

Hated

me. first."

[2667] In favour of the rendering 7rpwros tivos "before anyone"

there has been urged the occurrence of aov 7rpwTo? ciiu in an ancient
2

It
is
not used independently there.
papyrus containing the name lao and
lao is mentioned by
describing a contest between two /Eons,
3
Irenaeus and Origen in connexion with very early heresies, and it

papyrus
occurs

But the phrase

"

in

"

magical

described by the former as a magic word the pronouncing of which

but, more
plays a prominent part in the Valentinian system
"
"
is connected in the Pistis Sophia with
little lao
the
particularly,
is

the birth of John the Baptist which was (according to the Pistis
4
In the contest described by the
Sophia) brought about by Christ
.

is
Papyrus, the Gospel comparison between the Baptist and Christ
transmuted into a conflict between a lesser and a greater yEon, with

"

of superior
is also used {ib.) to mean
many other passages.
quality."
2
See the Classical Review xv. 437, a paper by Dr J. H. Moulton who adds (in
" The
the Expositor x. 133)
phrase <rou 7rpu)r6s eifit (second or third century) shews
that in this word [viz. 7rp<2>Tos] it was the superlative which ousted the comparative
1

Levy

iv. 112a.
The
Krauss refers to

latter

word

and not vice-versa as elsewhere."

h<

11.

i.

4.

1,

Orig. Cels.

vi.

31.

"
Soph. ch. 12
implanted in her |ihe mother of John the Baptist] the
received from the little Too" comp. ib. ch. 371 "the great lao."
power that
The Papyrus {Leyden Pap. ed. Leemans, Lugduni, 1885, Pap. W. pag. 12a)
mentions "a great god" appearing after the pronunciation of lao.
'

Pist.

510

NOTES ON PRECEDING PARAGRAPHS

[2668]

a curious confusion of the Synoptic lcrx vP T *Ps P an d the Johannine

"
7T/3WT09 fj.ov, only with (tov for /xov
Having seen that he was
1

/ am

mightier than himself he withstood him saying,

[porn~\ (?) before

Another reminiscence (apparent in the

Papyrus) of John the Baptist seems to point to the Johannine
"
a Voice."
distinction between Christ as the Word and the Baptist as
The Papyrus describes the begetting of these two .'Eons by God

thee (o-ov TTpwros

."

(/xt)

through various sounds, and then God decides the superiority of the
rivals not according to the date of birth but according to the sound
"
Thou art from sound (^xoSs) but he
from which they were born
s
So utterance is better than sound."
is from utterance (<j>86yyov)
:

The
"

writer

take

may

mean

o-ov irpwros to

"

/ was

born before thee"

/ am

But whatever
thy eider brother [a/id therefore thy better]*"
his meaning might be, he could but help us as an interpreter, and
or

not a very intelligent one, writing about a century and a half after
the evangelists. Similarly, but much more intelligently, Theobald or
us to interpret Shakespeare

Pope might help

but they would not be

independent witnesses testifying to Elizabethan usage. The indices

of the Egyptian Papyri (1898
1904) indicate no instance of irpwros

with genitive.

On the emphasis
The

[2668]
avrov 01 /xaO-qrai

because of

its

adverbs (1902)
adverbial phrase in iv. 31 iv
/xera^v rjpwTwv
emphatic, not only because of its position but also
of

initial
is

extreme

Syr. (Burk.) and

"
inter haec,"
d, e,
(conj.

i$ai<pvr)<;

wards

"

in

Acts

is

almost non-existent

c^s),

42

xiii.

follow the words

eis

to

/x.

iii.

16,

Jn

a) says

adfifiaTov,

i.

"

(4).

Hesychius explains

SXtyov, dva f^eaov,

/u.t'

LXX.

in

Here
postmodum antetn"

occurs only as a preposition

f " inter haec autem."

Mk i. 7, Mt. iii. 1, Lk.

Another version (pag. 5
Then

it

SS have "now" or "and,"

Mera^v

rarity.

In the Gospels elsewhere

and

fx.

/xera^v as

means

"after-

Clem. Rom. 44

(bis),

15.

Tjpicrev

airtfi 6

irporepos \eywv,

eyio

tovtov

<rov varepov
i] bvvap.is,
says 6 Qebs <t<$>r\ t Urxypq, vb fJ.lv dirb
Troinrva p.ov rvyxdveis, ovtos Se e i7Xo0s- iaeade dp.<poTepoi eiri irdarjs dvdyaip
Ss ttixvtwv earlp
(having previously said iyevpTjOr) debs eK rod i}9ovs (for tjxovs)

<pwvovp.kvov.

The

'lore {i.e. larai) 5e i% dfuporepiov

other version (p.

5 a)

Kvpios).
4

Comp. As You Like

of nations allows you

7?iy

It\.

"I know you

better in that

are

my

eldest brother... the courtesy

you are the firstborn."

511

NOTES ON PRECEDING PARAGRAPHS

[2669]

Barn. 13 etc.

"in

But Jn appears

to use the phrase in its classical sense

the intervening
[time]," namely,

Samaritan

woman

(iv.

between the departure of the

28 dirrj\6ev) and the anticipated arrival of the

Samaritan men, who "were coming"

(iv. 30 Z&}\6ov <?k rr}<s Tro'Aetos

of
the phrase will not be underappropriateness
"
stood till we perceive that the context deals with the
thought of intervening time:' Jesus has just sown the seed of the Gospel in Samaria.

The

Kal rjpxovTo).

The
their

who are speedily to bring forth the harvest conare on

42) "This is of a truth the Saviour of the world"
to the Saviour.
"During the interval" Jesus utters His

Samaritans,

fessing

(iv.

way

doctrine about the interval between the sowing and the harvest
"
Say ye not, it is four months ? Nay, the harvest is ready."
On BaciAcyc and o BACiAeyc (1966)
[2669]
xii.

On

13 "the

'

'

the difference between

King of

Israel" see

i.

49

"King

22334, where

it

of Israel" and

is

shewn

that all

the Gospels agree that Pilate asked Christ whether He was "the
king of the Jews," but the fourth Gospel alone implies that Christ
refused this title, while accepting that of "king."
The
has

LXX

predicatively in

/3ao-tAei;s 'Io-pco/A

33 ovk

co-tlv

(3.

the article
xxii.

31

outos (and 2 Chr.

'I.

xxii.

xviii.

32 <patWcu /3. 'I. outos, ib.

31
2), but the absence of

not distinctive there, for the context contains

is

kol

K.

/SacriAevs Suptas cveTciAaTo.

K.

Jn does not shrink from

using the article with a predicate concer?zing Christ: but in all such

Mk

cases the article implies uniqueness in the universe

vi. 3
(not like
"
the light of men," " the light of the
ovx ovtos io-TLv 6 TtKTwv ,-), as

world," "the good shepherd," "the way," "the truth" etc.

In x. 2"
He that entereth through the door is shepherd (-n-oLfjajv cVtij/) of the
sheep," R.V. has txt "the shepherd," marg. "a shepherd"
But "the

good shepherd
prepare

the

[2668 a]

"

comes
for

way

Xen.

later,
it

Conviv.

and the intention here seems

by something

i.

14

iv

ti2

intermediate

/xera^v

to be to

between

"a

TravadLi.evos...(rvyKCL\v\paiJ.evos

<o.t{kito looks, at first sight, like another instance of "afterwards" : but I think
the writer has in his mind i. 16 dveKaXv^aro, so that iv t. fi. means "for the time."

The

events shews how the meaning "afterwards"

might naturally
Origen explains twice {ad loc.) iv t. fi., as meaning that the disciples did
not like to ask their Master to eat in the
presence of the woman or before
not a very satisfactory
the Samaritans
explanation, but one that at all events

passage at

all

arise.

recognises that the insertion of so unusual a phrase needs to be explained.

Nonnus has'Ej'^a xpt> vov peaariyv, wpiv dareos turodi fiaiveiv ZTeivo/xivuv ve<pe\i]5bv
iirrjTpifia

Kv^xara \aCiv.

512

NOTES ON PRECEDING PARAGRAPHS

[2671]

"

(which might suggest "one of many shepherds") and "the

"
good shepherd presently to be mentioned.

shepherd
[ideal']

On the

with

article

'lepocoAyMA (1970)
the only writer in N.T. that uses the article with
[2670] John
the declinable name 'lepoaoXv/xa, ii. 23, v. 2 (where it may be
"
to Jerusalem mentioned in
intended to " carry the reader back
1
v. 1, and may be explained as "anaphoric" ), x. 22 iyevero tote to.
is

Ivnaivia. iv rots

'I.

cyyus twv

In the

'I.

(v.r. eyeVe-ro

last

Se to.

.,

and

iv

I.), xi.

18

rjv

8k T5r)8avia

of these passages the article perhaps

phasizes the local meaning:

"near

the city

walls" "near

em-

the [city

Similarly, in the first two books of Maccabees,

"Jerusalem," though used without the article more than 20 times,
" hard
is used with it in 2 Mace. xi. 8 7rpos tchs 'I.
by the [avails of]
"
that
of
the light were visible
so
the flashes
Jerusalem," and xii. 9

of] Jerusalem."

[walls of] Jerusalem (eis to. 'I.), two hundred and forty
In John, the context is local in v. 2 ("near the sheep
furlongs."
in x. 22 (which mentions "Solomon's porch").
and
In
pool")

up

ii.

to the

name cannot

23 the

seems rather too

"

very well be "anaphoric" to

far off for that

hypothesis.

ii.

13 which

Perhaps the

meaning

When he was

[with the multitude of the pilgrims assembled]

inside the [walls of] Jerusalem at the Passover, many believed on

is

him 3 ."

On the

article

The

[2671]
over the brook

with KeAptoN

(1970)

article (z/) in xviii.

(R.V. txt)

Kidron" (marg. "ravine of

"He

went

forth...

the (rwv) cedars")

on

'

1
[2670 a] Aua<popiK6v is used (Steph.) by the Greek Grammarians to denote
the ''relative" pronoun, but it is applied by Blass p. 153 to the definite article in
and " anaphoric " is a very convenient term to denote 6 when meaning " the
v. 2
above-mentioned.'"
;

Along with Jn's peculiar use of ra 'lepoaSXvfia may be mentioned

iii.
22 (comp. iv. 3 (D and latt.)) et's tt)v 'lovSalav yr\v,
where it would be unreasonable to suppose that he meant the same thing as
The context indicates that Jesus came
the ordinary T7)v'Iov8aiav (vii. 3, xi. 7).
[2670 b]

his use of rr]v y9jp in

from Jerusalem

so that

He

could not be said to come "into Judcea"

but

He

comes from the Judsean

capital "into the Judaean land," i.e. into the country

round about Jerusalem, comp.
i.
5 17 'lovdala x^P a ( 334 ) distinguished from
"the men of Jerusalem." Mt. ii. 6 yrj ToucJa seems to be an error for Mic. v. 2

Mk

"

Ephrathah," and the meaning of

In 2 S. xv. 23 ko.1 iracra. 17 yrj

it is doubtful.
Xabs wapeTroptvovro, the Heb. "land" is rendered by the Targ.
" habitatores
terrae," but the Targum word mostly means "sojourners"
(Walton)
It might suggest "countryfolk," peasants, called in Hebrew
(Levy Ch. i. 173 a).

%K\at.ep...Kal

"

ttoLs

people of the land."

A. vi.

513

33

NOTES ON PRECEDING PARAGRAPHS

[2672]

which Blass (p. 315) says that the text is "in xBCD etc.
stupidly
1 "
corrupted
may certainly be explained, and possibly justified, by
the following considerations.
The exact meaning of the Hebrew

name "Kidron" is unknown; but it

Kedar "dark" an epithet that might

easily

causes, to a ravine or to the torrent in

85 (and

i.

ib.

on Jn

xviii.

1)

generally connected with

is

be given, from natural

According to Hor. Heb.

the ravine had come to be used as an
it.

Talmud, Kedar

These two
signifies "dung."
might suggest for the name an unsavoury origin against which
some might be glad to protest by deriving it from the Greek KeSpos,
in the

open sewer, and,

facts

which was adopted as a late Hebrew word 2 Accordingly a Talmudic

two "cedars" of portentous size on the neigh.

tradition describes

This hill ran down to the Kidron, and

bouring mount of Olives.
cedars on the slope might be supposed to give the name to the
ravine 3
.

[2672]

In the mss. of the

and (being of

little

LXX
will

authority)

the accent of the word varies,

be omitted in the following

but
quotations (as also all distinctions between k and K)
important to note that the
always spells the name with e.
;

LXX

place where

first

it

the people passing

and

all

KO.L

and the

S.

xv.

23

(lit.

Heb.) "and
Kidron

king, passing in the torrent

the people passing on the face of the way of the wilderness,"

o Aaos 7raptTropevovTo iv rw
xipappa) rwv xeSpoiv kou o

7Ttt?

ySarrtXevs hiefir) rov ^ei fiappovv KeSpojV.

o /SaaiXevs 7rapep^o/xcvos iv

/cat

is

The

occurs describes the passage of David across

Kidron, and the mss. vary as follows,

all

it

X. huTropzvero cu 6

/3.

tw

4
..
,

^ei/nappio

Sit7ropeveTO iv

k.

tt.

o A. TraptTroptvovTO

twv KeSpwv.

tw ^et/xappw

..,

Luc.
5

KeSpojv...

k. it.

There

tuv Kedpwv, XD have rov Kebpou with a and /'.

ii. 347 a has
nedpos, and Levy iv. 249 a has niSpivov.
Under one of these
[2671/;] J. Taanith. iv. 6 (Schwab vol. vi. p. 191).
cedars were "four shops" selling things needed for purification, and under the
"
other were sold
pigeons sufficing for the sacrifices of all Israel." Cedars of such
1

W.II. follow

[2671 a]

BC

Levy Ch.

:i

immense size could almost certainly not have grown on Mount Olivet. If they
had grown there, they would almost certainly have found some other mention
in Jewish tradition.
4
[2672^] Swete prints the first Kedpwv as a paroxyton plural noun, t&v KiSpwv,
the second as an oxyton sing, name, Ktbpwv, i.e. (1) "the ravine of tlic cedars"
He prints tCjv Kibpwv " of the cedars"
(2) "the ravine Kedron, or Cedar-grove.'
1

in

K. xv.

13.

(Jmip. Euseb. Onotnast.

''

p.

273 x e 'M- % (papayij Kebpwv, but

p.

303

Xfi/U. K^Spu>i>.
''

[2672/']

Luc,

at

the end, has

2674,/) Kara tt)v 65di>

ifrfiny.

5'4

tt)s

Aoias

rijs

et>

rrj

NOTES ON PRECEDING PARAGRAPHS

is

no

v. r.

Elsewhere

in

xv. 13 eVrw \ eilx T<^ v K Spwi' (but Luc. om. tiCv).

omitted before KeSpwv (1 K. ii. 37, 2 K. xxiii. 6

K.

Tt3r

is

[2673]

"

"

Kishon etc. when they are

It looks
"ravine" (xei^appous) 1
preceded by the word "torrent" or
"
"
"
"
cedars
Kidron
with
has
some tradition connecting
as
etc.) as

it

is

also before

"Arnon,"

though

left

on one or two passages where that ravine is

especially the one in which David is described as

influence

its

mentioned, and

so that
passing over it in sorrow*,
ravine of the cedars."

it

is

described by some as "the

In Josephus, KcSpwv (which occurs nine times) is never

noun and is sometimes clearly declinable 3
indeclinable
an
clearly
This proves nothing as to the sense he attached to the name, for
[2673]

accordance with his custom of making "Arnon" and "Sihon,"

"Simon," declinable. But it is significant that he

it is

in

etc.

as well as

Now it is the custom of

often attaches to Kt&pwv the word "called."
"
"
the
the mountain called of Olives,"
this historian to speak of
"
tomb called the Potter's," the camp called of the Assyrians," in such
to suggest that the Greek word connected with "called" is to
This leads to
he translated, as explaining the origin of the place-name.
the conclusion that according to analogy he intends his readers to
" cedars " and not to transliterate it as " Kedron."
translate KeSpwv by
It may mean KeSpwv "of cedars" or KeSpwV "cedar-grove": but in

a way as

either

case,

it

must

translated 4

be

It

may be noted

also

that

" Bosor "

between "the torrent" and
("the
T
torrent the Bosor") by LXX
(r. xBo<r6/3, or Beavd) and
by Luc. in 1 S. xxx. 9; but that is because the Heb. has "the Bosor" quite
The Heb. has not "the Kidron."
exceptionally.
"
2
Cedron, tristis maeror siue
[2672 </]
Jerome (Onomasl. p. 53) has
1

[2672^]

The

article

is

ins.

in

S. xxx. 10, 21

dolor."
3

Atit.

[2673 a]
viii.

In the following, eXaiuiv as well as Kedpuv will be left unaccented :

tov xeip-dppow Ktopwva (v.r. nedpwvos, and so Hudson),
(papayya tt)v Kedpwvos, Bell. v. 2. 3 Kara to eXaiwv KaXovp.evov opos...

1. 5. SiafSaiv etc

ix. 7. 3 eis tt)v

(pdpayyi padeia 5uipy6pevov

-q

xedpwv

ihvbpaaTaL,

v.

4.

Kara to tov Vva(pews

Kedpuva KaXovpev-qv (papayya, v.

KaXovpitvyv (papayya, v. 7. 3 Kara

Trpoaayopevd/J-evov p.vr}p.a...eis tt\v

Kedpojvos...Kal

ttjv

Kedpuva

6.

tt\v

&xpi tov
'Aacrvpiuv

L T v
feSpweos, v. \i. 2 dwb
irapeppoXyv KaXovpJvqv iwio-xuv tcLv to /xeTafii p.ixP
vi. 3. 2
Ao-avpiuv irapeppoXr)s..Jvdev 5:d tov Kedpuvos eirl to eXaiuv opos,

Trjs

'

xedpwvos
4

KaXov/j.ev7]s

[2673 ]

t?)s

(pdpayyos.

Contrast Ant.

iv.

5.

ewi tov iroTap.bv (Niese) 'ApvQv' Ss

etc

t&v...

dpvQvos, dpvwva, dpvuv, dpvwv) iv. 5. 2 TpiQv woTapuv .tov p.ev 'Apvuvos...
"lambs" and is
(without KaXovpevov etc.) where the name has nothing to do with
Scribes might well be perplexed by the various ways
not to be translated.
.

(v.r.

515

S3 2

NOTES ON PRECEDING PARAGRAPHS

[2674]

Josephus when describing the flight of David from Jerusalem

though he does not mention xe&pwv, uses iXacwv as a declinable
"
noun (Ant. vii. 9, 2) Sia tov 'EAaiwyos opous through the mountain
Blass (pp. 32, 64, 85) would emend
[called the] place of olives^-."
But there is good reason to
'EAatwvos both here and in Acts i. 12.

think that 'EAutwv, the Latin Olivetum, or Olive-grove, might be a

form that recommended

when

in

writing

popular name
If

[2674]

an

itself

elevated

both

to

Josephus and to

style,

in

preference

the

to

Luke,

more

"

mount of olives.'''
John had written tov x i x
l

KeSpwv,
"

meaning

Kidron" without explaining it as he explains Siloam."

"Golgotha" etc., (1) he would have gone contrary to

"

"

the brook

Gabbatha,"

his usage by
introducing a place-name with the definite article without explaining
to
it
(2) he would have adopted a Hebraic construction contrary
;

his usage

(3)

he would have gone the way to mislead Greek readers

"
it to mean
cedars "). But by writing

(who would naturally suppose

twv KcSpwv without explanation (1) he writes intelligibly for Greeks,

describing the exile of
(2) he adopts the exact language of the

LXX

David from Jerusalem,

(3) he

with a seemly tradition (possibly

as
that
as
the
name meant " the torrent, or
well
Greek)
Jewish
falls in

of representing the names of places with the meanings of their names e.g. Gen.
xxvi. 33 indXcaev to ovo/xa ai/Tov "OpKos, Josh. v. 3 iirl tov KaXov/nfrov t6wov

Bowbs twu
1

[2673

dxpofivGTiwv.
c]

See 2680 c.

In Ant., the only other mention

is

xx. 8. 6 7rpos opos to wpoaayopevb-

iXaMv tpxeo-Oat where Niese om. fpxeo-dai but adds that two Mss. insert it.
Hudson inserts it without comment, and it is needed to complete the sense.
Hence we may read eXaiQv tpxeadai as Niese reads in iv. 5.
\pvGiv 8s

ixivov

'

(2673 />). But Joseph. Bell. ii. 13. 5 and v. 2. 3 has t6 eXaiwu KaXovfitvov opos, v. 3. 5
iirl tov iXaiwv 8povs (v.r. Ka\ovp.euov 8povs), v.
12. 2, vi. 2. 8 to e\cuwv 8pos
and of Mk-Mt., who all say "mount of Olives."
agreeing with the use of the
It may be taken as certain that Josephus never regards i\aiwv as an indeclinable

LXX

noun, for he dislikes and avoids such nouns as

far as possible

as may be seen from

his use of ~Zivolov opos (never Stvci), Ya\d5r]s or ra\a8rjvri (never FaXadd exc. as
a personal name), and from his avoidance (or mention as declinable nouns) of

names "Canaan," " Hor," " Horeb," and " Seir." Note also the way in
which he introduces Gerizim (Ant. iv. 8. 44) Svotv opdlv, Vpifalov (with v.r.) /j.tv
These facts
tov..., only by degrees falling into the use of the indeclinable form.
illustrate the divergence between Acts i. 12 dirb opovs r. Ka.Xovfj.frov eXaiuvos
(a declinable noun) and Lk. xix. 29, xxi. 37 irpbs (or els) t6 opos to KaXovixevov
(Xaiwv, where a declinable noun is out of the question, as il would have to be accus.
the

(Xatuva.

The

formei

is

Luke's

own

use, the latter

516

is

that of Synoptic Tradition.

NOTES ON PRECEDING PARAGRAPHS

of the

ravine,

This reading

cedars."

also

is

[2676]

supported by the

best mss. 1

On

aAAoc and eVepoc (1972)

On

[2675]

v.

32 dAAos eVriv 6 fxapTvpuJv (1972) Blass

most appropriately quotes Aesch. Suppl. 230 f. kciku

6
dAAos.
See Lightf. (Gal.
7) "uAAos adds, while

i.

and "eVepov implies

guishes,"

erepos distin-

of kind, which

difference

180)

(p.

8tKa'^et...Zt's

is

not

another as 'one besides,' erepos another

involved in dAAo," "dAAos
"
as
one of two " ; and from this notion of
two," often implying
is

'

'

sometimes comes
another of the same kind

means

relation
is

some

mean

to

contrast, erepos
"

"

here,

between the Speaker and God, who

it

is

"

different."

If dAAos

has a bearing on the

the "other." But there

John observes the distinction, as

37 "another (trepa) scripture saith."

proving that

difficulty in

he uses erepos only once, xix.

He has previously quoted one scripture from the Law (Ex. xii. 46
" a
" not a bone shall be broken
second and
") and he may mean that
"

independent scripture
v.

6 KaOuv;

k.

iv irepoi

from Prophecy predicted the " piercing." Heb.

Aeyei is not a certain parallel (R.V. "as he saith

ad toe.

also in another [place] ") for Westc.

Rom.

alleges

no instance of toVw

Irip^ toVq) (" in another [or, second]

passage ") suggests that toVcu would have been inserted had that been
the meaning ; moreover Chrys. ad loc. (tis c'o-ti Kara tt)v rd^iv MeA^. ;

omitted, and Clem.

viii.

iv

oiSets Tpo5...ow8eVa av e^ 01 Tts ^Tcpov Sei^ai) rather suggests that he

took tripos to mean " other [than Christ].'''' The use of erepos and

aAAos

is

different in different authors

e.g.

in

Dan.,

LXX

freq.

has

In
whereas Theod. has eVepos freq., dAAos never.
LXX
has
and
Is. lxv. 15 "another name," i.e. different,
/catvdv, Aq.
Sym. htpov. In N.T., the Petrine and Johannine Epistles never use

d'AAos

4'Tpos,

and

erepos

once (verse 7) in the phrase "strange

use of the word in "strange gods" etc.
Pauline Epistles observe the distinction pointed out

and Jude only uses

flesh," according to the

[2676]

The

it

LXX

1
[2674] In the description of David's flight (2 S. xv. 23 foil.), the Bible
"
mentions both " Kidron and " Olivet." Josephus mentions only Olivet. Luc.
" of the
in 2 S. xv. 23 adds (2672 b)
olive," beside mentioning "the ascent of the
Olives" in ib. 30. In the Gospels, where Mk-Mt. mention "Mount of Olives"
and "Gethsemane," Lk. has " Mount of Olives" alone, Jn KeSpwv alone, but SS

in

Jn has "the torrent of Cedron, a

hill where..."

and so Diatess.

It is

almost

certain that at a very early time a parallel must have been perceived between the
going forth of David and that of Christ and the parallel may have influenced
;

the latest of the Gospels most.

517

NOTES ON PRECEDING PARAGRAPHS

[2677]

by

Lightf.

on Gal.

i.

6 eh erepov evayyekiov, 6 ovk eo-riv aAAo, " to

is not another
So
[of the same kind]...."

a different Gospel, which

Rom. ii. i "thou judgest thy neighbour (tov erepov)," ii. 21 "thou
that teachest some otie else (erepov without toV)," vii. 3 " if she become
"
[wedded] to a new husband (dv8pl I.)," 4 that you should become
[wedded] to a new [husband] (eh to yeveaOai v/jloLs erepw)" vii. 23
" But I
note a new-and-strange (erepov) law in my members,"
viii. 38
9 "nor [evil] angels, nor principalities, nor powers, ...nor

any other \however new and strange] created thing (ktlo-l<; erepa)."
There is perhaps a play on erepos in xiii. 8 9 " he that loveth his
neighbour (rov erepov) hath fulfilled Torah for the [command], Thou

commit

shalt not

distinct] (erepa)

there

is

also

adultery... and every other {however separate

commandment

is

summed up

an allusion to the

fact

and

where perhaps
that the second half of the
in this,"

Decalogue (which deals with man's duty to man) was recognised as

(Philo ii. 189, 201 etc.) rj erepa 7TiTas, "the second and distinct
Pentad."

And

perhaps Chrysostom

is

right here in saying that the

It
Apostle means that the love of man includes the love of God.
would be possible similarly to go through the other Pauline Epistles
(excluding the pastoral ones) and to shew that erepos always

has a shade of difference from aAAos,

e.g.

in

Cor.

4 SXKov

xi.

" another
'lr)o-ovv...Trvev/xa erepov
Jesus., .a different
evayyeXiov erepov
in
1
10
a
Even
Cor. xii. 8
different Gospel."
[Holy] Spirit...
where irepia twice intervenes between uAAw, the writer means " one
...

..

.another. ..some one

after erepu> to gain

[2677]

These

who

else...

another... someone else"

and he omits 8i

emphasis by abruptness.

details support Lightfoot's view of Gal.

"no

i.

6 against

shew
must be judged by himself. Perhaps in Lk. and
Acts the use varies according to the documents compiled by the

that of Blass,

sees (p. 318)

distinction."

They

also

that each author

In Lk.

author.

"marrying a
aXk-qv.

nav

18 yajxwv erepav
wife," but the parall.

xvi.

means

Mk

x.

(as in

Rom.

n, Mt.

xix.

viii.

3)

have

John, being a peculiarly discriminative writer, probably means

"a

and independent prophecy" or a "second

of the same kind").
In Jn v. 43 eav
"another
prophecy" (not
dAA.09 e\6rj, we might have expected erepos as in Mt. xi. 3, Lk. vii. 19
(xix.

37)

different

"Are we to expect a different [deliverer]?"

come {professing to be of the same hind as

but Jn

means

"

If

niysc/f]^ like the

another
Pauline

)n I,k. vii. 19 erepov Trpoan'oKiop.ev peril.

(2 Cor. xi. 4) rlAA.oi' 'Ir/irofr.
softened to Lk. vii. 20 aXkov TrporrHoKw/xev see 1856.
(

518

NOTES ON PRECEDING PARAGRAPHS

On the accusative
[2678]
it

tfxuvias,

In
is

But

accus.

of

xiii.

time

35

it

would be

(2013)

oi/'e

ad

usual (Swete

accus. to genit.

who

Mk

/x(Toi'vktlov

rj

and Blass

loc.

r.

(v.

-lov)

is

/x.

69, xxiv.

xiii.

iii.

\x..

as

abrupt change from

adverbial.
See Wetst. ad loc.

use distinguishes Mk from

uses /m. as a noun, Lk. xi.

n,

in

is

"

poetic,"

both of which passages the

the latter, being illustrated by

This adverbial
fieaowKTiOLs ttoO' wpaLs).
in

(/xeaovvKTim>,

Kiessling from Anacr.

dXeKTopo-

difficult to explain the

More probably

and then Theocr.

word is adverbial

rj

311) to take

p.

quotes Phrynichus as saying that /xecrovvKTiov

first

[2679]

Lk.,
5,

who

Acts

(like

xvi.

25,

Lucian and Plutarch)

xx.

On the

article used vocatively (2051)

[2679] As regards xx. 28 'O /a'pios fiov (in the confession of
Thomas) it must be noted that the vocative with 6 in idiomatic Greek
tone and usage from the vocative with the Hebrew article.
solemn and addressed to God the former is

differs in

The

latter is frequently

often vernacular and imperious as being addressed to a slave, or to

a policeman, or to a nameless person in a crowd, or to some one

whose name the speaker humorously

affects

to

have forgotten 2

[2678 a] For a curious phrase, prob. indicating point of time, see Berl. Pap.
no. 69 (a.D. 120) d/iaxfJ-ds...as Kai airoSwo-w aoi tG> tvyioTa b~ody)cro^vip oxpwv'nc.
This is rendered in Class. Rev. (1901) vol. xv. p. 438 "with your next wages,"
but the document is an I. O. U. given by Valerius
as meaning accompaniment
1

i.

Longus
iX LV

Julius Agrippianus iinrevs, of the same Tvp/xr), as follows opioXoyQ

gov xpr\o-LV Ivtokov dpyvpiov ae^ao-Tov vo/xlf/jLaros dpax/nas eKarov rejcrepa-

LTTirevs to

TrcLpd

We cannot suppose that

kovtcl, as Kai dwodccad} <xoi ru> 'ivyiaTa dodTjcroue'vw oipuviui.
one soldier would say to another in the same squadron " I will pay you so-and-so
with your next wages." Perhaps as in English we say "at the next prizedistribution," "at the next feast" (where ''at" means "at the time of" or
"when it comes round") so these military men were in the habit of saying
among themselves "at next pay" meaning "at next pay [day]."
2
[2679(7] Aristoph. Ach. 54 "the police [there, off with him]," oi ro^SraL,

and 521, 6 7ra7s, &Ko\ovdei lit. "the boy [in attendance]," Xen.
16 (in a hasty and unceremonious speech dispensing with the usual
&v5pes) KXeapxe Kai Ilpo^eve Kai oi d'XXot oi irapovres "EW^es, ovk 'Care o,ti irote'iTe.
Perh. too we should follow Steph. in reading 6 (not with Stalb. w) in Plato Symp.

Ran. 40
Anab. i.

6 7ra(s,

5.

"Mr

Pha'lcrian

'"

said he,

Athen.
you there (euros), Apollodorus
(p-qai, addressed to a young butcher with a play on
580
the word koK6s (sometimes written up in the streets as a sign of affection).
Blass
p. 86 quotes Aristoph. Acharn. 1^1 irpb'Cd' et's to -KpbaQiv okiyov y\ Kavr\<pbpos which
172

xiii.

T>

(6

<i>.),

~M.eipa.Kioi>, 6 KaXos,

sounds better than the regular and formal (Dind.) wpoiru 's to irpbaOev...
but
something would depend on the degree of respect attached to the young lady.
This idiom is of a piece with the appellative ovtos, the French " chose," and
:

English slang equivalents.

519

NOTES ON PRECEDING PARAGRAPHS

[2680]

When Mark
prefix the

not
"
is

insert

Hebrew

uses this vocative in the

Aramaic

Aramaic 2

the

When

original

In

he uses

expressing

sense, he

it

the

is

careful to

imperiously, he does
solemn vocative of

Father," divergences would naturally arise in Greek. The Aramaic

Abba, the article, or vocative case, being in the suffix. This might

be expressed by (i) TraVep, (2) 6 iraryp, or (3) -n-aTT/p (setting aside

Hebraic w as meaning in LXX something different from the Greek
The first of these (supplemented by 77'pwv in Mt.) has been
<S).

second (supplemented by 'A/?/3J)

3), uses both (1) and (3) and

in the Lord's Prayer, the

adopted

Mk;

in

we have seen (2052

John, as

These

[2680]

between them.

appears to distinguish

should keep the reader's mind open to the

facts

possibility of exceptional Johannine usage as to the vocative of Kx'pios.

The vocative Kvpu occurs repeatedly in the Egyptian papyri, and

Talmudic Hebrew and Aramaic, meaning

also used in

is

it

lord" or

besides being applied (2049

'-sir,"

and elsewhere.

Mark

puts

It

pafifii,

Luke have

[2679/;]
lyeipe,

"my

LXX

The Matthew-Luke tradition reprecondemning those who say to Him Kupie, Kv'pte, without

(pwyetri pe 'O SiSao-KaAos

in the

In the healing of the leper, where Matthew and

5
doing His commandments

\eyio,

God

Mark omits

/ojpie,

sents Christ as

to

might, therefore, imply no special reverence and

but never Kvpu, into the mouths of the disciples

addressing Jesus

foil.)

Mk

v.

Mt.

41

it

Origen, in a comment on Jn xiii. 13 -upas

'O KvpLos, remarks on the uselessness of

ko.1

TaXeidd

Kovfj.

25 om., Lk.

ix.

viii.

iariv pLedep/j.r]vev6p.evov

54

t/

wals Zyeipe, and

To Kopdatov,

Mk

xiv.

36

<roi

'A/3/3d,

Mt. xxvi. 39 irdrep /jlov, Lk. xxii. 42 wdrep.

ix. 25 to &\a\ov kolI tcuxpov wvevp.a (Mt.-Lk. om.), Delitzsch does
[2679 r]
not ins. the Heb. article.
Lk. has the vocative article in xii. 32 fxri <poj3ov rb
fuxpbv -Kolp.vi.ov, and a quasi-vocative article in vi. 25 oval Vfiiv, oi ep.Trew\r](r/j.(voi,
6 irarrip,

Mk

but

xi.
39 vvv v/xels
MaKapioL oi tttuix ol

<P....Ka8apiii~eTe

oi
'

followed

vuerdpa, as though vocative

contexts.
'

[2680 a]

The

28).
4

Mk

i.

Ki'ipu, in

Mk,

is

in

Mt.

seems rather appositional than vocative.

V. 3 by avrQv but in Lk. vi.
20 by

and a corresponding difference continues

uttered only by the Syrophcenician

disciples, including Judas, use pappi thrice,

40, Mt.

viii.

Lk.

2,

v.

Mk

in

the

woman (Mk

vii.

ix. 5; xi.

zi, xiv. 45.

12.

[2680 /'| Ml. vii. 21 oil irds 6 \tywv p.01 KOpie, Krpie, Lk. vi. 46 ri 84 p.e
KaXeire Kvpu, Kvpic;
On the latter of these A
makes no remark, but Sieph.
1

gives nothing like the constr.

and Iren.

my
The

(dicitis)

Lord."
parall.

Mt.

Lk.

has Xtyerai,

SS and

vii.

xiii.

i.e.

1 .

Xtyere, and so have Clem. Alex

Diatess. have "Not all that say unto me,

Lord,
describes the rejection of some, who cry Ktfptc, Kvpie.
25 describes the rejection of some, who cry Kvpu.
22

'

520

My

NOTES ON PRECEDING PARAGRAPHS

[2682]

some

utterances of Kvpie, Kvpte, and he adduces i Cor. xii. 3 eiirelv

Kupios lrj(TOv<;, and speaks of to KaAws eiTreiv tw HoiTrjpi to 'O 8iSa(TKttAos.
,

He
as a

leaves on us the impression that he does not regard 6 SiSao-/caAos

Hebraic vocative, but as a title used in the nominative " Ye
:

address

me

that this

seems

[using] the
to

[title]

Teacher and the

Lord

[title]

and

,"

him more weighty than the ordinary vocative

Kvpie,

which might mean merely "Sir." He is, of course, writing not about
the difference of cases but about the difference of spirit yet he seems
to assume that the Johannine 6 Kvpios, though not predicatively used,
:

implies a confession of lordship.

[2681] In the Apocalypse, Kvpie, 6 deos

In Rev.

an

iv.

11 afios , 6

thrice used 2 vocatively.

where A.V. follows

the rendering view of the non-

Kvpws koi 6 6e6s

inferior text with simply Kvpie

is

rjpajyv

(in

existence of 6 Kvpios as a vocative anywhere and the threefold Kvpie

6 #eo's in this very book) seems to be " Thou,
[being] our Lord and

our God,

art

"

worthy

but

it

differs

very

little

from a vocative.

Returning to the confession of Thomas, most readers will

that the ordinary vocative Kvpie p:ov would have been com-

[2682]
feel

and that it would also have almost required

some appeal for help, or some ascription of praise.
is far more effective.
We have also to consider

paratively common-place,
to be followed by

Thomas's silence
that

the

Saviour has

Sioao-KaAos km. 6 Kvpto%

approved of the appellation 6

and there is an appropriateness in His

previously
:

leading them on from that to the still higher o' Kupios kcu o' Oeos.
It has been noted above (2680
b) that, where Matthew has o' Xiywv
has
Luke
the
rare
or
pot, Kvpie,
unique /xe KaXeire, Kvpie, apparently

John might use elirev aira in

These facts favour the view of
"
R. V. (against the one suggested in 2051) that xai means " and (not
" also
"
Thomas said to him [the words]
") and that the meaning is
My lord and my God 3 .'"

meaning

KaXelre Xeyovres.
Similarly,
e'/caAeo-e or et^e (pwvtZv.

the sense of

1
[2680 c] Lobeck p. 517 quotes Dio Cass. lvii. 14. 860, Pausan.
and ix. 25. 76, Aesch. De fals. I. p. 275, Plutarch, De Garrulitate
shew that the nominative may follow the phrases ivwvviulav

= Ka\e~iadai).

More remarkable are (iV>.) Phot. Bibl. lxxx. p. 192 a;

Dio Cass, xliii. 13. 349 (3if3\Lov ypa\pas 8 Avtiko.twi'
Nonnus has accus. Koipavov and di8d(TKa\oi>.

viii.

ch.

41.

479

xxii.

\aj3eiv

to

etc.

KKijaiv 'iQtvTO

'

4>a\evTiviav6s,
xiii.
2

13

Rev.

xi.

eK&\ecre.

In

17, xv. 3, xvi. 7.

[2682 a] Origen (on xiii. 13) has eiirdv ry Scur^pt to '0 diddoKaXos.
and w in the first century, it
regard to the frequent interchange of

521

Having
is

quite

NOTES ON PRECEDING PARAGRAPHS

[2683]

On

30

ix.

In TOYTcp

[2683] In

(2068)

r^'p

a, b, and SS omit
D, e and Walton's Syriac have ovv. A and others have iv yap
tovtw.
Also e must have read tovto for iv tovtw (and Scrivener's
Adversaria mentions tovto as a Gk reading). To before 6avp.ao-Tov
ix.

ev

30

tovtw yap to OavpaaTov...

ydp.

Diatess. has " From this is the wonder."

"
(p. 275) remarks that the words are
equivalent to an interrogative ov yap iv tovtw."
This suggests that oi interrogative may have
is

omitted by

AD and others.

Blass

been dropped by most mss. but may have been read by

and

as

ovv supplanting yap.

But ov yap interrogative, though good classical
Greek, does not occur in John, who frequently uses it in statement
17, 34, iv. 9, xii.

(iii.

47

etc.).

Nonnus has Tovto ydp

io-Ti

to 6avp.a

'

Ouros

ttoXv TrXeov otti irep vpuv

1

yap

Did he

Comp.

"unique," "preeminent"?
to

/Ae'ya

i.r}v

also read tovto with

at to 6avp.acn6v

"Is

. .

ayvwaTos, shewing that he read

e,

and,

Epict.

this,

i.

as ev

if so, iv

17. 13

S.p'

meaning
eon

ovv tovto

then, the great [object], the

wonderful [idea/] ...?"

On

6 Ae, h

[2684]

Ae' (2071)
In John, o'

6V,

Se etc.

r;

Gospel and almost always occurs

possible that in xx. 28 the original

TO has been omitted.

interrogations,

is

xix. 48, Gal. iv.

[2682

/>]

T6,

when

is

0co^as

rarer than in

was eirreN&YTOTOOKYpioc and

5'

v<TTepbp.7)TLs

Mk

ix.

any other

"and, or but, he said."

thus or similarly used, and also

very liable to corruption, as in

25, 1 Thess. iv. 1 etc.

Nonnus has

far

in the phrase

23,

Mt.

that the second

when

prefixed to

xix. 18,

Lk.

d/j.oi(3&5a p-q^aTO (puji>r)v,

i.

62,

KoLpavos

where the change of pron. {"oin-...my") is rather startling.

But perhaps he felt that "my Lord" was liable to be confused with "my lord,"
which means little more than " Sir." "My God" could not be thus misunderstood:
and the sing, "my" was preferable here as it expressed Thomas's personal conviction that his "lord" was also "God."
I do not however think that Nonnus
means "our Lord [is] also my God" as suggested in 2051.
Jlfxtrepos Kai tubs 8 e6s,

[2683 a] Comp. J-'ayfini Pap. 123 (Edd.) "Having been molested I was
unable to come down... let us get from him the rest of the oil if you agree,
[/say,
molested?] for Teuphilus the Jew has come (e\r)\vdev yap T. 'lovdaios) saying 'I
have been pressed in as a cultivator, and I want to go to Sabinus.' [This is
'

for he did not ask me to be released at the time that he was impressed
yap eip^x e V^)" dydfievos 'iva air oXvdrj), but has suddenly told me to-day
at present] for
(a\\a al<puioi[. ]ws ilprjxiv i}puv ar)fxepov). [You need take no
J will find out whether he is
speaking the truth [yvuaonai ->dp ei dXijdQs Xeyi)."
[2683A] The translation given above is that of the editor,, except that they
omitted a rendering of yap in each case, and
have inserted it together with

strange"]
(uC/Te

a conjectural
direv once at

additii
least,

the ellipsis implied.

Note also (i) ttprjxev
nol twice, (a) the use of oflre...dXAd.
1

if

22

{sic)

used for

NOTES ON PRECEDING PARAGRAPHS

In iv. 32, v. 17,
" But some

vi.

20,

[2687]

R.V. has "But he [Jesus] said," in vii. 41

"But he [Thomas] said " because in all

said," in xx. 25

these cases there

is

Besides

adversativeness.

iv.

32,

v.

17, vi. 20,

it

"and he said ") of Jesus, in His reply

is used once more
(xxi. 6 R.V.
to the saying of the disciples that they have taken no fish.
Perhaps
it

"

would be best to render it "but," so as to suggest adversativeness

They said, We have taken nothing [and were on the point of desisting
:

but he said, 'Cast the net. ..and ye shall find fish."

the four passages where John uses o 8e concerning Jesus
will represent Him as correcting or comforting the disciples or
opposing the Jews.

from

fishing],

Then

all

On

Hnep (2092)
[2685] "H-n-ep occurs emphatically with //.SAA01/ in Xen. Conv. i. 15
ovre yap eycoye airovSarrai av &vi>ai/xrjv p.aXXov rjirep a6dvaTO<; yevecrOai,
"I could no more be serious than become immortal," implying

"I could not possibly become immortal."

Joann. Lorara.
aiKias. .rjirep
.

ii.

252

i.

Comp. Orig. Comm.

Ocov ptaXXov rjpas avahe^acrBat...

toi)

airaXXayrjiaL twv tchtovtwi'

vo/ju^o/xevuiv

kclkwv,

and

lb.

crvvapir a'Qeiv p.a\\.ov kcu crofpL^eaOaL SvvaraL... 'qirep irel0e.Lv (v.r.

For Eustathius on Iliad

eiirep ireidei).

On

262 cvSokovvtos

117 see Steph.

i.

rjirep.

ina (2093)

[2686] John's predilection for Iva does not appear to be sufficiently

recognised in Blass's remarks

employ

it

very

(p.

223) (a) "John, Matthew, and

Luke much more

freely.

"Probably even

Acts," (p. 321) (b)

"
often the work of scholiasts

"

in

rarely

Mark

especially in

the Gospels

its

the

insertion

is

(c)
36 read reXetQaai with
xi.
KXavaat
"in
Tert.," (d)
31
(without eKct) with Syr. Lew. and
xi.
55 [read] ctyi/to-cu with Chrys.," (/) "[in] xii. 20
Chrys.," (e) "[in]
with
Syr. Lew. and Chrys."
[read] irpoo-Kwrjo-ai

[2687]
as often as
in him,

To

begin with

(a).

Mk, Mt. and Lk.

many

uses of

it

all

that

in Jo. v.

Since John employs Iva about (1726)

1
together it is reasonable to expect,
,

would seem suspicious

in the other

evangelists but (b) are not to be suspected, in his Gospel, of being

" the work of scholiasts."
(c) As regards Tertullian's rendering of
"
v. 36 ha TtXenxxTto (Prax.
consummare," it should be noted
31)
1

[2687 a] Jn

abt 150,

Mk

65, Mt. 40,

Lk.

50.

These

figures are hardly

compatible with the inference suggested above that Luke uses 'iva "much more
It would be less
rarely" than the other evangelists, including Matthew.
misleading to say that Lk. uses iva more freq. than Mt. in his Gospel, but
freely in the Acts (12 times).

523

less

NOTES ON PRECEDING PARAGRAPHS

[2687J

whereas the Latin versions agree with the Greek order, Terand it is quite possible that he wrote " dedit ut

that

tullian disagrees;

consummare," and

that the

" ut
dropping of

"

after

"

"

has led to

-it

the reading "consummare ."

Chrysostom twice quotes the verse
with <W 2 Nonnus paraphrases it as ocppa TeAe'o-o-w.
The ancient
1

Latin translations have "ut."

John himself repeats this very phrase

these witnesses weigh less than a possibly
corrupt text in Tertullian?
(d) In xi. 31, it is true that SS renders
to weep: and
cis to (jLvrj/xeiov iva KXava-r/ kutl.
1} ovv M. "to the grave...
with

Iva.

she

Mary"; but

Why

should

all

besides being slight evidence, may be the

In any case Chrys. does not quote this

this,

result of textual corruption 3 .

passage without

"

all
but merely refers to it in a paraphrase,
to
she were going away
began
weep (ws
KXavaai aTrep^op-evrj)." Nonnus has 6'<pa.
In xi. 55 dveftrjaav...
(<?)
Iva ayvio-iDo-Lv eavrovs it is true that Mrs Lewis renders SS freely by
ira,

follow her as though

to

and Mr Burkitt has "that"

"to," but SS has "[in order] that"

Chrysostom condenses and paraphrases three verses thus

7toAAoi ok ck rrjs ^copas diJ3rjO'av ayvicrai eavrovs.
o'l

yeAi'as

In

apx.epeis"

kol 01 $. Iva Tnacrwatv avrov.

(xi.

55

7)

kol kbwKai' irapay-

Nonnus

has ocppa.

20 rjaav

8e "EAAi/vc's tivcs Ik tmv aiaj3aivovT<i>v iva irpocr(_/")

"
Kwrjaixxriv iv rfj eopT-fj, SS has
to," and Chrysostom has 770-0.1/ 8e tivcs
Xli.

This is the
avaf3ai'T<5 TrpocrKvvrjcrai; ei? rqv koprrjv.
But it is quite
nearest approach to evidence of an original infinitive.
It simply shews that Chrysostom would himself prefer
unconvincing.

twv 'EWrjviov

the

inf.

into

it

to Iva after verbs of

when he quotes

Both here and

[2687/']

motion and that he sometimes lapses

freely or paraphrases.

4 oe5w\-ds

in xvii.

/xoi 'iva

As regards

iroL-qaw, I)

SS, or any

reads the aorist

Translators with this reading would naturally use the imperf.

" ut
"
consummarem," and indeed in xvii. 4 the Latin versions have
subjunct.
facerem." To go further into the question would require an examination of
(iduKev or e"5wKas).

Tertullian's general rendering of iVa clauses and of the instances in which he allows
Even in the absence of such evidence, it
himself to use the infin. after "dedit."
is safe to say that error is more likely to be in Tertullian's present text than in

the general consent of

all

the

Greek

texts

and commentators.

[2687 r] Chrys. also thrice quote- the passage with Z8u)Kev for 5e5aM-ee,
favours the view that Tertullian may have written 'dedit" as an aorist.
print- a quotation oi the
:

"

It

is

pretty certain that

This explains

rectly,

kAaycai

to

as iva iroiGi (for

SS has

'iva

Cramer

TfXauxrw).

exem

as though it were eKCIH

Reading the context thus
the translator may have dropped INA after ION and taken kAaych as

[2687//]
i.e.

words

which

make

its

omission

<>f

sense.

524

read

"there"

NOTES ON PRECEDING PARAGRAPHS

[2689]

its evidence, on this point, may be very slight.

Comp.
27 aios tva kvau) (2104 a) where there is no suspicion of any
The Latin versions mostly have " dignus solvere"
various reading.

translation,
i.

Vulg.

"ut solvere"

John wrote

(sic)

but

although the

Iva,

it

would be absurd

parallel

to

Synoptists have

with infinitive.

iavo's

On

mm

ut solvam,"

that

deny

56

viii.

i'na

htaAAia'cato

On

[2688]

viii.

56

(2097)

7jya.XX1do-a.To

iVa

i8yj,

'

meaning can only be to long with ecstasy

see'": and he compares Herm. Vis. iii.
TrepL^aprji; iyevo/X7]v tov t'Setv, and iii. IO. 6

'

'

Blass (p. 225) says "the

to rejoice that he should

8.

7repi

(misprinted iii.
tovtwv 7reptAu7ros

8. 7)
rjprjv

Xlav tov yixZvau, also (p. 321) Libanius (a.d. 350) Apol. Socr. 68
But, according to this
Tepwoiro ISe'iv in the prospect of seeing.'
'

Herm.

view,

that

Vis.

should

was very sorrowful

knowing" which is the
I

TrepLxaprjs

x apai' (or Xvttyjv) <lx wv

the
a
implied noun.
by
Comp.
genitive governed by

7rpi'Av7ros

followed
(if

"

In both passages of Hennas,

meant.

is

mean

6 ought to

or " in the prospect of

know"

opposite of what

and

10.

iii.

the text

appear

to be used like 7roXXr)v

correct) Joseph. Ant. xix.

is

2.

3 7rpi^apr)<;

k.

cAttc'So?

In any case, these instances afford little guidance

<ppoi'TJp.a.To<;.
as to the way in which John would use dyaXXiao-6at <W.
Nonnus
has ISelv yjydXXero
which Steph. (162 c) quotes, in about seven
k.

columns of instances, as the

verb.

also

Steph.

and

gives

(id.)

sole

instance

of an

inf.

with this

one instance of the accus., but

in

every other case the verb refers to past or present

causes of joy and never means "look forward with joy to the future."
In John, some reference to the future is needed, because of the
We can hardly suppose that John
following words, "and he saw."

that

meant

"

in

Rejoiced because he saw, and he

[2689]

The probable

explanation

sa?e>."
is

that ijyaXXidaaTo

which

'

AydWofiai mostly means "I am proud of," but Irenaeus i. 2. 1 says

according to them [the Valentinians] Nous alone took pleasure (iripweTo)
[in] contemplating the Father, and exulted (-qyaWero) [in] considering His immeasurable greatness." Nonnus could not use ^aXXidcraro in a hexameter and
1

[2688a]

"And

the aorist
e

videret"

They

(Lomm.
ix.

have been rare:

b has

"laetabatur,"

(as also in v.

vi.

afford a useful

from an

to

The Latin renderings of Origen vary as

35).
216 "desideravit tit videret," vi. 279 " exsultavit ut
"
145
concupivit viderc" xiv. 425 "quia desideraverit videre").

"exultatus est"

follows

appears (Steph.)

17777X11x0

infin.

in a

38,

viii.

warning against the danger of inferring a Johannine

Latin translation.

525

infin.

NOTES ON PRECEDING PARAGRAPHS

[2689]

here conveniently rendered "exulted" to distinguish

may be
i\o-PV

"rejoiced" expresses the

Jewish tradition that

it

from

Abraham was

"

1
and "joy in believing 2 ," in order
with a divine "strength
that, in accordance with the divine decree, he might receive the
3
reward of the vision of the Day of the Lord
Origen expressly

filled

[2689a] Comp.

/j.u>d7))

Rom.

"he

20

iv.

in, or by, faith (tt? jrfcrrei),"

Heb.

(i.e.
xi.

Abraham) was strengthened (eveowa"

By faith also Sarah herself received

strength (otW/ue)."
2

Comp. Rom.

[2689/;]

xv. 13

"Now may

the

God

of hope

fill

you with

all

joy and peace in

believing."
Comp. I Pet.

i.
69 "In whom ye exult (ayaWiacrde), though now
have been put to grief.. .that the proof of your faith. ..might be
found unto praise and glory... at the revelation of Jesus Christ whom, not having
seen, ye love
[looking] to whom, though now ye see not, yet believing, ye exult
(ayaWiare ? -aade) with joy unspeakable..., receiving the aid of your faith the

[2689

e]

for a little while ye

The context here implies that the "exultant'' faith

salvation of your souls."
is ordained to lead the believers to
as well as the "proof" of their faith
itself

the

"end," namely "salvation."

thought runs through the whole of the Bible that "exultant joy"
from God, or a virtue to be practised but the word (which
or Christian writings) does not
Steph. does not quote from any source but
till 2 S. i. 20 R.V. "lest the daughters of the
occur (in any form) in the
[2689 d]

in

God

is

The

a gift

LXX

LXX

uncircumcised triumph"

(LXX

dyaWidawfTai, but Aq. and the

rest,

yavpiaawai).

When

dyaWidopLai occurs as rendering Hebrew, it is restricted (with six excepIn 3 Mace. ii. 17, as in 2 S. i. 20,
tions) to the Psalms (about 50) and Isaiah (10).
it is used in a bad sense, being peril, used like dyd\\op.at "plume myself," "boast."
It represents 7 (not 8, as Oxf. Cone.) Hebrew words including "sing," "boast,"
"exultation" in a good sense. In
etc., but Aq. appears to have restricted it to

N.T. the verb (with the exc. of Mt.

is

restricted to Lk., Jn, Acts,

Pet.

v.
2 dyaWidade, parall. Lk. vi. 23 (TKipT-qvaTe)
and Rev. Consequently, although the Pauline
1

of "rejoicing" we might easily

Epistles emphatically inculcate the virtue or duty
miss the connexion between this and the "exultation" of Abraham: but the
a gift like "faith" and
Apostle certainly regards "joy" or "rejoicing" as
to the ultimate seeing of the truth "face to
view
a
be
used
with
to
"hope"
that we may
face."
Paul, like John, would maintain that we are to "exult"

"see"

Christ's

"day."

The non-use of dya.Widop.ai. in the Pentateuch perhaps prevented

[2689
Philo from using the word largely (if at all); but he (i. 602 3) dwells on the
"laughter" of Abraham (Gen. xvii. 17) "Then Abraham fell upon his face and
"
reminding us that "Isaac" means "laughter," that the soul, so to
^

laughed

the coming good and

speak, "rejoices before joy," and that '-hope anticipates
Philo's Quaest.
indicates il to the soul that is to be its permanent possessor."
in Gen. (on Gen. xvii. 17) says that the "falling on the face" implied "an
act of adoration and an excess of divine ecstasy"

and adds "jure autem

(

ompare Rom.

iv.

18

and also an

act of confession,

de promissione magna spe adimpletus."

21 iv iXwlSt iirlffTevaw th rbytvicdai avrbv waripa iroWtLv
risk exsultans

i0vCiv...8ovs 56^ai> rip 0((p nai TrXiipotpoprjOds.

526

NOTES ON PRECEDING PARAGRAPHS

[2689]

says that Abraham was not one of those who "desired to see" the
Day of the Lord and he adds that Abraham "rejoiced" in offering

Isaac a

son

sacrifice universally recognised as a type of the

Irenaeus also couples the ayaAAiWis of Abraham with
2
and probably it is implied that in
that of Mary the Lord's mother
his

up

crucifixion 1

[2689/] See Origen

/cat

Xetiop.e'voi

"desired

Mt.

to

(referring

Lomm.

xiii.

17)

17S quoting Jn

overshadowed

in his

mind by

commentary on Rom.

viii.

36 and saying ol rereol dw6aTo\oi

ovk eTreOv/uLTjaav i5ew a etdov

yap avrd (taking (Tredv ixyaav to mean

ii.
300 dcp' ov iolou ttjv 'Irjaov r\p.epa.v
the impression that he took tva. idy to mean

TedewpyKacrL

His words

in vain'').

fiyaWidcraTo ko.1 exapy< give at

but a comparison of
eldev

on

i.

Sia(pipovT(.s (sc. 7rpo$>7?rai)

Lomm.

in
first

all his

quotations indicates that the 'tva i'dy is so

he scarcely touches on the former. In

eldev that

"

"

exultation
of
24 (Lomm. vi. 279) he mentions the
the patriarch "offered up his only son rejoicing
saying
(gaudens)," and on Gen. xxi. 8 (Lomm. viii. 215) he treats the "joy" of Abraham
"
as equivalent to "Isaac" so that "Isaac crescebat = il gaudium crescebat
his

Abraham

iv.

that

after

Abrahamo."

Before his first quotation of the passage, Origen (Lomm. i. 152

3)
maintains at great length that, as Christian apostles and martyrs were "adorned"
or "prepared" (Koafj.ov/j.evoi, eKoo-/xi)d7]o-av tlc /adpTvpes elvai) so patriarchs and

prophets "have received as a

Christ, having perceived

Him

gift

[given]

[in the

mind]

by God the [task

of]

preannouncing

(to irpoKarayyelXai XpiffTbv, vorjcravTes

As now 'he that hath not

avror, 8&pov into ffeov ei'X??</>acn), teaching
Son hath not the Father (1 Jn ii. 23),' so also we must perceive that it
Wherefore

(SioTrep)

Abraham

that he might see the

'

known
was of

the
old.

exulted [with exultation given from God] in order

gloss quoted in the notes to Hesychius

day of Christ'...."

on

dYaXXtctuct quotes ay&Wu as meaning kolt/jlQ, and possibly Origen may have in
his mind some allusion to this meaning of the kindred word.
In fine, we cannot

be certain that Origen took iW as meaning "in order that," but it is certain that
he regarded the c^yaMiWts as something more than a subjective " longing."
2
" ...' exultavii ut
[2689^] Irenaeus iv. 5. 3 4 has
videret..., et gavisus est.'

Quid enim? 'Credidit Abraham Deo. ..(Rom. iv. 3, Gen. xv. 6),'" and "Propheta
ergo cum esset A. et videret in Spiritu diem adventus Domini et passionis dis.exultavit vehementer.
Non incognitus igitur erat Dominus Abrahae
\>os\i\ox\z\\\
cuius diem cojicupivit videre."
Either this is inconsistently translated or Irenaeus
"
halted between two meanings, "exultare," and "concupiscere.
The translator
also renders exo-pr] first "gavisus est" and then "exultavit vehementer"
or else
Irenaeus interchanged exdp-rj and yy a\\i da aro. The context speaks of Abraham as
.

"following the Logos... in order that (h>a) he might find his abiding city (woXiTevdrj)
"
with the Logos and as " willingly (Trpodv/xcos) " giving up his son as a sacrifice to
" in order that
God,
(i'ca) God also might be pleased to give His son as a sacrifice

There is a suggestion (though no more) that Irenaeus took Iva. lorj to mean
" in order that
[Abraham] might see [the Incarnation and the Sacrifice of Christ

for us."

typified in the sacrifice of Isaac]."

" Abraham...
[2689/?] Elsewhere Irenaeus paraphrases thus, iv. 7. 1
concupivit
earn diem videre, uti et ipse complecteretur Christum
et per Spiritual prophetiae
earn videns exultavit" where the last word seems to confuse TryaWido-aro and
:

exdp-q.

He

passes at once to Simeon's utterance (" viderunt oculi mei salutare

527

NOTES ON PRECEDING PARAGRAPHS

[2689]

both cases
a view

this exultant

and

Romans

Abraham "believed

gift

from

The

purpose.

same thing

18) says the

(iv.

declares that

was a

ecstatic belief

to (Iva) the fulfilment of divine

God

with

Epistle to the

in different words,

when

it

the intent that

[in accorda?ice
to yeviaOat avroV) the father

to

with God's wilf\ he might become (/!s

of many nations ." John elsewhere uses the
very exceptional passive
form (dyaXXtadyvat) concerning the Pharisees, who were
1

willing (?)

"to be gladdened,"

for

a season,

in

the light of

John the Baptist 2

tuum *") and that of Mary, " Magnificat. ..et exultavit," and concludes "Bene
igitur
Dominus noster...dicens, Abraham pater vester exultavit ut videret diem meum
gavisus est" (quoted similarly in ii. 22. 6).
[2689?] This mention of the Magnificat (Lk. i. 47) -qyaWLaffev to irvevp.d fiov
raises the question whether riyaWiaa-ev (or -ere), read
by all mss. there, means someet vidit, et

thing different from riyaWtdaaTo.

N.T. elsewhere exc. in 1 Pet.

The

active

is

not found in

LXX

anywhere, nor

8 (where B has preserved it), and Rev. xix.

7
Xaipup-ev Kal dya\\iQp.ev (where several authorities have dya\\iwp.e6a). 1 Pet. and
Rev. may have used the active in a special sense as will be seen below
(2689/).
in

i.

But that Lk. should use it thus is improbable, as he has the middle thrice
(in Lk.
and Acts together) and applies it once to Christ Himself. A Greek tradition
printed as Origen's in connexion with his Latin comment on Lk. i.
to
47, says

di irvev/J.a avTijs r)ya\\iaaa.To ...dTa rjya\\td<ra.To to

prints a

comment,

If rjyaWiao-a

next,

it

5(6 /ecu

came

at the

irvevp-a

avTrjs,

and Cramer

rjyaWidaaTo to irvevfj-d p.ov. This may be the true reading.

end of a line and toto irvevixa at the beginning of the

would be very natural

that the

first

to should be dropped, and a

changed

to e for sense.
1
[2689 j] Ets to in the Pauline Epistles almost always expresses, not result
the aim of God, underlying and controlling the motions of men.
alone, but aim
This is especially the case in the Epistle to the Romans (i. 11, iii. 26, iv. 11

els

to di>ai...eis to Xoyiffd^vai,

iv.

16,

vii.

4 etc.).

Of

course where

els

t6

is

connected with a special phrase like e-mdv/xiav i?x w " (Phil, i- 23) it
may mean
But the whole
"pointing towards"' without this notion of divine control.

atmosphere of the Epistle to the Romans is full of the thought of God's preordinance; and iv. iS els to yivtodai, both from a literary and from a grammatical
point of view, must be regarded as implying that thought.
-

[2689/t]

On

v.

35 rjdeXTjaaTe

dyaWiadrjvai

irpbs

wpav iv

rep

(purl avrov,

Chrysostom says "they merely admired (iOavp.aaav) for a season," Cramer has
direo^avTo irpbs uipav, SS "ye wished to make your boast for the hour in
his light," Nonnus (<f>ai5pvvaffd...dya\\6fj.evoi.
Clem. Alex. (815) substitutes
for

In many Christian
dyaWiaau/neda. in quoting Ps. cxviii. 24.
on Gal. vi. 17 dydWerai. Tpa.up.aTa. irepupipiov, but
Vulg.
dyaWidfeTai) there is much confusion between dyd\\op.ai "boast [of what is my

dyaWiaOwfiev
writers

(e.g.

Chrys.

"
own)," and dya\\idop.ai
(on Ps. xxxiii.

Field
rejoice, or, sing praises [to the glory of God]."
has iravraxou Tb,dya\\ida0e, 6 p.iv 'AicvXas, aiveiTt, 6 5<?
Zvp.p.axos,

(i)<pT)p.riTe, ijpurivtvcTev

d-yaXX.

shews

when

the word

that, in the

and

it

is

true that

Aq. substitutes "praise"

means "jubilare," Al

second century at

all

Ps.

v.

ii,

for the

xx. 5, xxxiii.

1.

LXX
This

events, students of the Bible gave thought

528

NOTES ON PRECEDING PARAGRAPHS

[2689]

the middle, probably with some general allusion (as

1
to the "day" of the Lord's sacrifice, and, if so,
"
with a special allusion to the Psalmist's words,
This is the day that
the Lord hath made, Let us exult and be glad in it"."
But the

Here he uses

Chrysostom

says)

Abraham

principal allusion seems to be to the "laughing" of

the birth of

before

when he

Isaac,
lay prostrate, adoring
"Laughter"
the goodness of God, abased (as Philo says) in the flesh, but lifted
up in the spirit, rapt into the seventh heaven, in order that he might
i.e.

to this particular word, and prepares us to believe that some, without going with
Aquila so far as to change the word, might change its form, representing the mere

passive feeling of joy

outburst of ecstatic joy

by dyaWiadrjvai

expressing

or other passive forms, but the active

responsive praise and magnifying of

His mercies by active or middle forms.
Pet. i. 6
[2689 /] This may explain
9, which should perhaps be punctuated
r
1
thus, ev tp dyaWidcrde
6\lyov apri, el dtov, \vTrr)de'vTes...iva. to 8oKip.iov ...ev

God

for

itself in

a.TTOKa.\v^/L

ovres 5e

to

lrjffov

ayaWiare

re\os

rijs

\piarou

8v ovk

B and

(so

awrrjpiav

irlaTeus,

Idovres ayairdre, els 8v apri

Orig.)

x aP9-

p.7]

bpwvres

irto'Tev-

dveK\a\r)T(p Kal deoo^aa/nevrj, KOfxi^opievoi

Here sense

if/vx&v.

requires

(1)

marked

between ev cp dyaWidcrde and els dv irio-TevovTes ayaWiare, (2) a climax

" Some Latin fathers and inferior
in the latter.
Vulg. MSS.," says Hort, take the
former (dyaWidade) as fut. "exultabitis." But a better meaning may be expressed
difference

"In whom

ye are wade

to rejoice
in spite of your
your good in 'the day of the final
whom, I say, not having seen, ye love, to whom even
revealing of Jesus Christ
now, though not seeing, yet believing, your hearts go out in ecstasy with a joy
The Apostle speaks of the " rejoicing" of the
ineffable ami divinely g/orijied."
Christian first from a passive, then from an active, point of view.
The active joy

in

the

foil,

momentary

is

paraphrase,

which

sufferings,

called "glorified" because

in God
like

shall

it is

result

purified

to

from

Abraham (Rom.

all

thought of

"

self,

as the rejoicer

giving glory to God."

1
He seems to me to speak here of the day of the Cross,
[2689 w] Chrys.
which day he typically predicted (TrpodieTvwwae) in the sacrifice of the ram and of

merges himself

iv.

20)

' '

Cramer diff. and adds " He praises Abraham as having been filled with
of the cross (cos evcppavdevra 81a. tov aravpbv) wishing to shew that he
because
joy
does not unwillingly come to the suffering (5i;cu 6i\uiv 6tl ovk 6.kwv iwl to irddos
Isaac,"

"

ipxerai)

which

last

words might apply

to

Abraham

or to the Saviour.

[2689 n] Clem. Alex. (815) quotes "This is the day etc." with a general
reference to rrjv di vlov ive"pyeia.v in the creation of the world, not in its redemption.
2

But Origen (Ps. cxviii. 24) ad loc. " For what could possibly equal this day in
which the reconciliation of God came to men. ..and paradise was opened and we
received again our ancient country and the curse was blotted out and sin destroyed
...wherefore let us too exult (dya\\iaaLb/j.e6a) and be glad in it."
[2689 0] Clem. Alex. 973 gives a Valentinian quotation of viii. 56 stopping at
odev dvacrras 6
ttjv rip.e'pa.v tt]v efi-qv, and continuing thus, ttjc iv o-apKi irapovo-lav.
KVpLos evrjyyeXLcraTO rovs SiKaiovs tovs

apparently referring
Saviour.

A. vi.

it

to

Abraham

ev

in

rrj

avcnra.vo'ei

Hades waiting

529

Kal
to

fMere'eTrjaev

avrovs...

be liberated by the

34

NOTES ON PRECEDING PARAGRAPHS

[2690]

and help

see

Himself in

On

mankind

all

to see

Son

the sacrifice of the

the

vision of the Father sacrificing

1
.

with indicative (2114)

[2690] The instances of ha with
i'ima

safe inference

fut. in

John

are so few that

no

In vii. 3
possible as to any difference of meaning.
lva....6tu>pr}crovcriv (v.r. -rjawo-iv) there may be an intention to blend
is

purpose with assured

8r]ao>,

is

it

In

result.

compared with Lk.

etc.)

the

that

possible

<W...Swo-ei (v.

xvii. 2

10 iva

xx.

Swaovaw and

use of the

r.

came

before these forms

future.

Gk

aorist

-era,

which

into use, there might be a tendency to avoid

-/u,

Ox. Pap.

as in

because of their perplexing irregularity

eclxix.

col.

ii.

12

(a.d.

57)

(for 8u)) to dpyvpiov 8us (for 80s) oi'tw airo^v, na\ lav evlphjs
Si's (for
Sos) avrw to dpyvptuv IvivKat fxoi, and Favitni

(Tol 8i>

da(pa\r)v

2nd

would be an anachronism to
2
and W-qaa: but, long

It

and erroneous use

cix.

18 Iva

aorists eowcra

the 2nd aorists of verbs in

lav

ix.

may have been

future

by the tendency to substitute for forms of the

active (see Blass, p. 43) forms of the 1st aorist active in
facilitated

resembled forms of the

suppose in N.T. the late

Swaui

800-77,

Cor.

(sic)

Tpets (JTUTrjpes (stc) ous elp-qxe aoL SeAeuKOs Swvcu (for oovvai)

4 tovs

It is probable that Iva with particular futures

86? KXcWi.
aorist
an
had
that
subjunctive sound would co?ne into use long before
But the future
Iva became customary with the future in general.
7/8ri

[xol

after Iva

would also displace,

at a

comparatively early date, irregular

and rare forms of the subjunctive.

On St Paul's autograph (2114)
[2691] As regards the interchange
written

or

Fayum

Papyri

[2689/]

written

partly

Lk.

no
x. 2i

precedes an

diroKpiOels,

Father.

The

relation

discussed

Ikic.

Bui

it

foil.,

of o and

in

co

a passage

by St Paul's own hand, compare the

which gives several letters from one

-fiyaWidaaTO, applied to Christ, and parall. to Mt. xi. 25

utterance of "confession"' (i^o/xoXoyovfjiai 001.) to the

between Lk. and Mt.

may be

is

a question to

too difficult

noted that elsewhere

in

N.T.

both the verb and the noun almost always describe ecstatic joy

in

v.

be

(exc.

Jn

man

tending hi

35)

the glorifying of God.

-

[2690

</]

In

Mk

vi.

37 Swete reads Owaw/mv (with

XB1) 33

etc., v.r. 5w<rop.ei>

and Supev), but YY.II. has owffofj.cv.

Possibly, the original was dwaw/xtv, with w
for 0, intended as a fut., ami the scribes of KB and D retained w because of the
as delib. subjunct., whereas the meaning
preceding ayopaauifiev, taking both words

was "Are we
rrpoouoas,

and

to buy. ..and

Lobeck's

shall

we give?"

Phrynichus

(p.

Hesychius explains wpotp-evos as

71920)

a preference of debased
corruptions arising from

530

first

gives

many

aorist forms.

instances

of

NOTES ON PRECEDING PARAGRAPHS

Gemellus

The

1
.

of these

first

is

dated a.d. 94.

In

[2691]

this the spelling

1
[2691 a] How much was written by the Apostle himself cannot be decided
r
apart from the meaning of the aorist in Gal. vi. 1 1 idere Trr)\iKots~ (marg. tjXIkois)
" See with how
v/mv ypafifxafftv gypa\pa rfi e'/x^ x el Ph R.V.
large letters I have
[

written unto you with mine own hand," marg. " write."
Lightf. renders this
" '/
write,' the epistolary aorist conveniently translated by a present"; and he

quotes Mart. Polyc.

epistle, to

shew

addressed

(id.

eypa.tpa.ixiv vpuv, ade\<poi

at

the very beginning of the

that the "epistolary aorist" may refer to words that follow.

But
that epistle, having been written in compliance with a request from the brethren

you

written

first

naturally begin thus,

20),

if (as

is

N.T.
As regards N.T., in Philem. 18 19 " If hc.oweth thee aught, put
mine account I Paul have written (R.V. write) it (fypaij/a.) with mine own

instance outside

[2691/']

thai

to

hand,

"
"
will repay it," the aorist probably refers to
(repeated, in
put... account
" I will
it
all
that
and
ib.
21
<tol
refers
to
'iypa.^6.
precedes. In
repay
")

effect, in

Rom.
1

xv.

Cor.

15,

v.

however

Zypaipa refers
11

typaipa. vp.lv

may be

eir.

7-77

written; and this

refers to

made

ib.

all

the

when he
comes at
Jn

ii.

In
(Fritzsche) to previous portions of the letter.
iv t-q TnaTo\fj...vvv de eypaipa vpuv, both aorists

explained

appear

certainly true of

is

14), 2

Cor.

ii.

3, 4,

really

refer

Cor.

i.

13,

xiii.

Gal.

10,

means the present "

14

(bis),

21, 26, v.

13,

i.

am

something previously

uses yp&tpu or ypa<pop.ev

20, 2 Thess.

writing."

means

eypa^a.

to

ix.

12.

9, vii.

the close of the epistle and

13,

to

15 (ovk fypaxpo, 8e ravra, which

The past meaning of the aorist is

Cor.

more probable because St Paul frequently

(1 Cor. xiv. 37, 2

"

We have written, brethren [as

very likely) the facts of the martyrdom were
and the introduction added afterwards. Lightfoot quotes no other

might
desired]" especially

is

(as

to

In

iii.
1

17,

Pet. v.

Tim.

iii.

14)

ypa\pa
have written.'''' In
12,

R.V.) "/
be distinguished from

ib.

i.

and Westcott who rightly regards

iypaipo. as a true aorist
supposes, between the two tenses in ii. 13, "a pause in
thought if not a break in the composition of the letter." Even without that
" I write
(pres.) unto you, children,
hypothesis, the aorist causes no difficulty,
ypd<poLiev

and

ii.

1,

7, 8,

12,

13 (bis), yi^acpw,

why] I wrote (aor.) unto you, children, [was] because...."

In any case, 'iypaipa in these Johannine passages means (R.V. txt) "have written"
or (R.V. marg.) "wrote." 'E7re<rrei\a (R.V. "I have written") occurs at the close
of the Epistle to the Hebrews (xiii. 22).
because... [Another reason

[2691c]

Lightf.

refers to

the "epistolary" use of

Zirepwpa..

This

aorist, in

occurs at the end of a letter in which Claudius Lysias says, in

It occurs
effect, to Felix, "Along with this letter / have sent you a prisoner."
also in 2 Cor. viii. 18, 22, ix. 3, Eph. vi. 22, Col. iv. 8 about sending "brethren"

Acts

xxiii.

30,

Similarly, in an
"
" I have
enclosed, or, enclose, a cheque
prefer to say
"
"
I shall enclose") meaning
you will find that
(though strict logic would require
I have enclosed." If we were to say " I shall enclose, or, shall send, a cheque," it

or friends, who, in all cases, bring the Apostle's letter with them.

English

letter,

many would

suppose that a cheque would be sent later on. The

Greek letter. We cannot argue from
this obviously convenient use of iirep.\f/a that letter-writers would adopt an
obviously incomenient use of fypa\}/o. inconvenient, because it would merely

might often lead the reader

same objection would apply

to

to Trtp.ipw in a

53i

342

NOTES ON PRECEDING PARAGRAPHS

[2691]
is

In the second

excellent.

and

we have

<JSo>

for 68ov, [k^o/xyj for

Ae'yov for \4yo>v, in five consecutive lines,

tions occur in later letters.

The

and

ko>//??

similar substitu-

reason for the difference

is

ivas written for Gemellus by a scribe, but the second

tin first letter

that

and

following ones by Gemellus himself and he himself regularly confused

o and o).
In the LXX, comp. Gen. iv. 5 "his countenance fell,"
:

EXX

crure7r(7i'

LXX

xv.

eVl

t<3

euoSia etc.

In Gal.

mentioned

in

minute

it

Aq.

7rpoo"w7rw,

i'otov,
vi.

2114,

vwtov,

to TrpoaoiTTOV avrov,

7T0~

Sir.

xliii.

LXX

26

beside the interchanges of o and to

clearly shews rjXixois for 77-77 Allots, a very

-12,

being perhaps inserted above the

occurs at the beginning of the line for

tt

line,

[2691

tt]

and a "

Chrys. on Gal.
vir...eruditus

"

vi.

11

and

spire/Area 9ai.

represent the same thing as the epistolary ypd<f><i3, which

the epistolary wefiww nowhere occurs in N.T.

He

Josh.
evwSia for xC

is

7rpn-e/Aeo-#cu

The photo-

very frequent, whereas

takes typaipa to refer to "the whole letter.*

but Wetst. and Migne give

mentioned by Jerome

Jerome's evidence very differently (2785 foil.) regarded the "large letters" as
the uncouth handwriting of one unaccustomed to write Greek.
Theodorus, on
"
the other hand, thinks that the Apostle,
being on the point of sharply attacking
(niWwv KadawTecrdai) his adversaries, used larger letters [than usual] emphasizing
[the fact] that he himself neither blushes nor denies
on ovre auTos ipvdpiq. oitre apvdrai to. Xeyd/xeva)."

what was being said (i/j.<paivwv

The " vir...eruditus" about

whom Jerome

adds (Migne) "miror quomodo rem ridiculam locutus sit" was

not improbably Chrysostom himself, though Migne dissents from this conclusion.
In any case, Jerome's own explanation is quite unsatisfactory, as he translates
As to the view of Theodorus, favoured by
TnfXlicois as though it were iroiois.
Lightfoot, that "large letters" might correspond to our underlining, no evidence
for it is alleged by Lightfoot, nor has any been (so far as I know) adduced from
the

numerous papyri discovered since Lightfoot wrote. Lucian's two mentions of

refer only to placards and public inscriptions (i. 750 Ilcrm. it,

"great letters"
ii.

903

De Gymnas.
A man

22).

"
to his custom, in
large letters," could not
But St Paul
reproduce the peculiarities of his handwriting in a natural manner.
" See with what
large letters I have written with my own hand'" in such a
says

[2691^]

writing, contrary

as to suggest that they could recognise his handwriting, as in 2 Thess. iii. 17

salutation of me Paul with mine own hand, which is the token in every
thus I -write."
It is probable that this "token" was written in
large
epistle,

way

"the

letters, and that St Paul, on the very rare occasions when he wrote Greek at all,
But the special peculiarity about the autographic writing to
always wrote thus.
Some of this
the Galatinns was that it extended to a passage of some length.

almost certainly preceded the word iSfre.

to the whole of the epistle.
it extended

Perhaps
If so,

(as

Chrysostom maintained)

we need

not, of course, adopt

he may be
the view that the writer "gloried in his imperfecl knowledge" (2788)
referring to the laborious "large letters" as a proof that he loved the Galatians.
j

When forced to rebuke them mine bitterly than he had rebuked any oilier church,
he would not rebuke them through the hand of an amanuensis.
532

NOTES ON PRECEDING PARAGRAPHS

graph also shews something wrong

in the

[2693]

accentuation of xp* and

XEIPIO.

It may be urged that

o,
was
not
of
means,
highly educated, whereas
Gemellus, though a
Tarsus.
But Augustus is
at
studied
St Paul, as a youth, perhaps
And if a
a
bad
have
been
to
said by Suetonius
speller (2790).

the following

in

perhaps

of

man

Emperor, why not a Jew who probably had little practice

Greek writing during his training under Gamaliel in Jerusalem, and
who certainly wrote Greek, for the most part, through an amanuensis?

Roman

in

On

iv.

45

kai

aytoi

(2167)

r<*p

45 xal avrol yap rjXOov, why is special emphasis

Kai yap avW, "for they also," would
avroi?
laid
on
apparently
but Kal avrol yap seems to give a
have emphasized the pronoun
In

[2692]

iv.

mean "even

the despised Galilaeans"?

special emphasis.
this
in
his
view,
comments,
calling attention to the
suggests
Chrys.,

Does

it

But he omits

contempt with which they were regarded by the Jews.

avroi (though Migne's Latin translation supplies it). Origen (ad loc),
besides quoting with avroi, appears to attempt to explain it thus,
TaXiXalov ovra iopra^etv iv 'lepoaoXv/AOLS yiv6p.evov, ottov
IIA.t/1/ e^ecrri
6 vaos rov

yap

/)

eoi', Kal

Beoipelv irdvra ocra iiroUl kcl o

Irjcrovs...

Apy^)

iv 'lpoo~oXv/AOi<; koprrj Tots TaXiXaiots iarl tot) Kal Seacr#ai tov

eov iXOovra

vibv tov

the Galilaeans were

despised,

it

This seems to mean, " Though

a distance from Jerusalem and somewhat

irpbs avrovs.

at

was quite lawful

for

them [as

distinct from the

Samaritans

mentioned in the preceding chapter] to keep the Feast in Jerusalem

and [hence possible for them] to behold Christ's works there... [And
essential to the narrative] for the Feast in Jerusalem was, in
proceeds to argue
effect, the beginning of the Gospel for them."
this

is

He

that the Galilaeans would not have received Jesus

gone up

to the Feast in Jerusalem.

Nonnus

if

they had not

inserts avroi, calling

and adding Kai yap es lepou rjp.ap

d gives freq. instances of koX
Steph. 521 b
is broken by an intervening noun
the
where
none
but
phrase
yap
the Galilaeans

iafx6<;

Oeocrropywv

cTreo-TtxowvTo Kai avroi.

or pronoun.
On 6'ncoc an (2173)
is the regular equivalent of the
[2693] "Ottws av, in the Psalms,
the sake of" when used with verb,

Heb. "in order that" "for

Ps.

ix.

14,

xxx.

12,

xlviii.

13,

li.

4,

Ix.

5>

cviu

6 etc

The same

rendered by Aq. (fragm. ed. Taylor) in 2 K. xxiii. 24 oVws

where LXX has Iva (before (ava)o-r-qo-r,). In Proverbs, the same Heb.
and in Job
i
ya'p, twice 'iva,
(occurring thrice) is rendered once

Heb.

is

533

NOTES ON PRECEDING PARAGRAPHS

[2694]

In Egypt. Pap.
(occurring twice) once kcu tote, and once rj Iva.
Indices ottw? with subjunct. is mostly confined to
petitions but
occurs twice (Oxyr. 532. 13, Fayum 121.
in
letters.
10)

On

= (Lct

oti

[2694]
Tl

yeyovev

private

(2186)

"On is equivalent to wore, "so that" in xiv. 22

on i]plv yxe'AAti? Ip.cfravL&LV o-eavrbv kcu ou'x<. tw Koapw
it

Diatessaron,

true, renders

is

this

"

What

is

The

the purpose of thy

shew

But this indicates the reading

thyself...."
on, the reading of D, SS (Chrys. has 1st tl on, and 2nd
Nonnus has Kotpave, 7rws reov cTSos 6po<f>poviwv
on;).
intention to

Kv'pie,
;

ioriv

tl eo~nv

ara^aiVfis

Mowois

o-ots

irdpoiai

ou O-qr/ropi Koo-pao;
"

/cat

Theoretically, Tt

ye'yovei>

might be rendered,
/f% hath it come to pass that...?" But
on, "so that," is very common in O.T. in such phrases as "What is
oTt

man

that...}"

and

this

"

What have I done that... 1 }"

probably the meaning here: "Lord, what [new thing]
hath come to pass so that thou dost
purpose...?" It is one of the
(Heb.

ii.

6,

qu. Ps.

viii.

4),

is

"
2
very few certain instances of on so that," in N.T
The Thesaurus
no
instances of on meaning ware except from Scholiasts on
quotes
Theocritus 3
This Johannine instance of on in interrogation is
quite
.

distinct

from the Byzantine and post-Christian use of

it

after -roo-orros

etc. (2697).

On on mh
[2695]

(2187)

On

iii.

18 o

pr) irio-Teviav yjSrj KeKpircu

4
to ovopa tov
povoyevovs vlov tov 6eov

cts

[2694a]

on

py) Tre7rio~TevKv

Blass says (p. 255) that

See Gen. xx.

it

K. xviii. 9 etc.
In
9, 10, Judg. xiv. 3, 1 S. xx. r,
sawest thou that thou hast done?"
has ri ividwv
(Sym. I5wv) iiroir)<ras ; but Aq. rt etdes (Theod. ewparas) bri ewoirjaas; In Gen.
xl. 15 "I have done
nothing that they should have placed me in the dungeon,"
LXX has d\\d. In all these cases the Heb. conj. is '3, which
mean "but,'

Gen.

xx.

10

"What

LXX

may

''

"for indeed," "since," as well as "that."

[2694/'] In Mk iv. 41, Mt. viii. 27, Lk. viii. 25, on may have been used
by
the writers to mean "such that," or " for indeed."
In Lk. iv. 36 8rt (which has
caused v.r. in parall. Mk i. 27) prob. means "because" or "for indeed."
'

[2694r]

On

Theocr.

ix.

25 (idyas

.togovtov &n...b'i{K.oipa, on

id. x.

14 (s touov-

Greek might have used wan (itWeis here. But were with indie.
is almost non-existent in
LXX, and (except as meaning initial "wherefore")
occurs in N.T. perh. only in Gal. ii.
This tradition about
13 and Jn iii. 16.
"Judas not Iscariot" or "Judas Thomas" is perh. derived from some special
tov

8tl.

source.

Classical

The

indices of the Egyptian

Papyri give no instance of Srt "so that."

Syr. Curet. (Burk.) "But he that believeth not is guilty, in that he
believed not in the name of the only Son of Cod," SS "and he that believeth not
1

[2695r^|

him is judged on
Son [sic)."

in

[the ground] that he believed not in the

534

name

of the approved

NOTES ON PRECEDING PARAGRAPHS

2695 l

"unless indeed the late

the only exception to the rule of using ov
form otl fxrj should be taken as an indication of the spuriousness of
is

clause which

subordinate

the

But on

tautological."
otl

rats iepai? qfjuov

fir]

iaOty;,

Tt

a^A/

omitted by Chrys.

is

found

is

\xiq

in

Joseph. Ap.

and Epict.

eveTV^oi',

f3i[3\oL<;

i.

iv.

and

is

very

23 hi-qp-aprov
4. 8 orav yap

such as Justin

later writers
avaytvw(TKL<; (besides

Martyr and Lucian), so that the construction, relatively to John, can

Chrys., it is true, omits the words, but the
hardly be called "late."
he
context indicates that
merely omits them because they seemed to

him unnecessary for the purpose of his comment. Nonnus paraOrigen appears to have read them, if we restore
phrases them fully.
"
"
in
a
a missing firj
believing in him
passage distinguishing between

and "believing
it

seems to be

in his

name

this:

"Christ says

'

judged,' but not

He does not go

He

on

."

that

Origen's argument

condensed, but

my name

in

that

believeth

'he

in

me

is

not

not judged.'
not in me hath
is

that

believeth

not,'

perhaps 'he that believeth

any way']:
events {p-ev) believe wherefore he does not

From

Him."

for

already,'

though

inferior to

him that

appears probable that Origen

context the existence of a negative clause about

in

'believeth

is

that believeth

simply

says

meaning
His name,' does at all
deserve to 'have been judged

in

He

say

[He

believeth not in

'He

believeth
'

to

been judged already'

'

assumed in this
"not believing in

this

it

though he does not quote

the name,"

it.

He

commentary (Latin) on the Epistle to the

Romans 2 In his commentary on the Psalms he stops short, as
and there he
Chrys. does, at the word icc'/coitou, but it is for brevity

actually quotes

in his

it

[2695/']

Orig. (on Jn

mcTTevuv

els

Ovkcti

(pr](ni>

Hit

e/xe

ii.

23

5,

"0

"

iriiXTeijei fiiv,
to ovona. avrov
iaTL tov TTLGTevovTos eU aiiTov.

8ti

/jlt)

l-i-co

avTcp otl

and

yvfivd^erai.

p.rj ZirX-q^ev

li.6irep

iv. 5.

For
8

Lomm.

i.
Prjai yap 6 xvpios, "'0
371).
-KLOTebuv els to ovo/nd /j.ov ov KpiveTai."
"
rib-q ne'Kpt.To.iraxa yap "6 vLarevcov els

"O

ov Kpiverai," oi>xi 8e
[1U17] Tnarevcav els

i/xe

ovk H<ttlv aios

otl

fir]

"
17

5 17

KeKpLadai," i\a.TTuv 5

in Epictetus, see also iv. 4.

(thrice) e\oi56pricre ce 6 belva.

1 1

KkaliQ...

IIoXXt? x^P's

" Omnis
qui credit in me non judicahitur. Qui autem
99
non credit, jam judicatus est quia non credit in nomine unigeniti Filii Dei."
" He that believeth in me"
Both in Gk and Latin, Origen has
(for "believeth in
So has Irenaeus v. 27. 2. The reason is, that all three quotations are
Aim").
" The Lord said" or words to that effect, and "The Lord
said, 'He
preceded by
"
would be liable to misunderstanding as meaning "He that
that believeth in him'
But the quotations afford an instructive illustration of the
believeth in God."
manner in which a saying about "the Son of God" or "the Son of man" might
"

[2695

be altered

c]

Lomm.

vi.

to a saying in the

first

person.

535

NOTES ON PRECEDING PARAGRAPHS

[2696]

adds " But

'he that disbelieveth'.'

for

ceptional use of
" The disbeliever
disbelieved

also in

fj.1].

(o

It

"

he that believeth not

This

may be

//.7)-7tio-tvwv)

may

'

to stand

partly explain John's

ex-

taken as a sort of alpha privative.

"
" he has
is condemned because

But the precedent

(p.T/-7r7rrrei,'Kev)."

Jn (2187) where on

'

understand the words

p?) 7r<.o-TeiHov

occurs

does not

suffice

ov follows; so that

it

as a complete explanation.

On

<bc

(2201)

lis, "donee," is mentioned in Steph. (p. 2108 a) only as

an unsatisfactory rendering in Odyss. iii. 301 where cos "when," or cos
"
"
"
It certainly seems to mean
while (less
thus," is to be preferred.

[2696]

"

as ") in Ignat.

probably

Rom.

Smyrn. 9

cos

[ere]

Kaipbv eloper, 2 Clem.

But
e^opey Kaipbv.
three passages appear to be quotations of Gal. vi.
a misspelling (2114, 2691) of e^opev) R.V.
e^wfjLev (prob.
opportunity"; and, even if the quoters regarded cos as
8

eVi yjjs, 9
kcrpikv

cos

by no means follows that they were

it

ecos,

ovv

cus

two of these
10

cos

Kaipbv

"as we have

equivalent to
In the Indices of

right.

ecos is fairly frequent, but not cos except once in

"
as thou art going"
58 cos yap Payees (R-V.)
apparently no notion of "as long as" till Luke adds ev -rfj 6&w

the Egyptian Papyri

cos

In Lk.

av.

there

is

xii.

otov

.Av

"[being still] in the way."

said to be used for ecos in
In modern Greek (Blass p. 332),
such a phrase as co's en w, but in non-modern Greek, there appears
to be no evidence at present for such a usage of oU with indicative
v.

(Mt.

ecos

25

eT.

rfj

oSco)

i.e.

toY is

In Gal. vi. 10, there seems to be a

that given above.
"
Let us not faint, for in its own
reference to the preceding words
time
the
(*aipcp yap I8iw) we [workmen] shall
harvest's] appointed
[i.e.

except

Well then as we [workmen] have

reap the harvest if we faint not.
"
an appointed time (upa ovv cos Kaipbv e^opei/, not -cop,ev) let us work
In view of the exceptional misspellings in the context of Gal. vi. 10
is uncertain, but probably cos is not used for ecos, and

the conclusion

2
"
as we have an appointed time ," or
the passage means either
"
according as we have opportunity."

[2695</|

"6

toO
6

On

I's. lxxii.

a irioTr)cras

Kara

tt\v crwrripiov

2) 'A/cot'w 5e

xiii.

(Lomm.

rod

"6

fi-q

irtaTevwv'' dvrl

actually uses diriffreiv in quoting

Clem. Alex. 64I

diria-Tuiv."

(pwvr/v,

ijdT)

"

cl)s

Soph.

775

oUs

/'/'iii.

18,

in Soph. Ajax 1117

prob. (Steph.) for e'eos de "as Ions; a>
view "f Plato Phaedr. 243 E fwinrep av 77s 65 et, and comp.
S. 5 p.r]5' u>s dv
[330, (Ed. Col. 1361 ami ><>^sil>Iy (Steph.) Hippocr. 4

[2696. i\

av

iii.

Kfupirai.

'ite

&v

is

Trep el in

53 r

>

NOTES ON PRECEDING PARAGRAPHS

On

[2697]

ofTo3c...a)CT6 (2203)

Concerning iii. l6 outws yap rjya.Trr]o-ev...o}aT tov vlov tov

Blass (p. 224) says "the correct reading in place of
coWcv
fxovoyevrj
wrrre is on, which is doubly attested by Chrys. (in many passages)
[26971

and Nonnus

Hut Chrysostom, while quoting the w/wle text

w? uVep rail/ Sovkwv

78, 6."

comments

with on,

8ovvcll tov vlov.

thus, outws v/xas tfyaTrrjcrev

Subsequently, he says dVep iinjyaye. Aeytov on to]/

Here otl should prob. be printed
but its use suggests how easily on tov vlov might

vlov avrov tov fjiovoyevrj eoWev.

as " recitativum

"

quoted.

place of oio-re tov vlov when the words were

Moreover this use of cm after outws, toowtos etc. does not

appear to

exist

in the

creep into the text

quite
use of

LXX

We

late.

till

must

between

carefully distinguish

questions and
(2694)
"
use
of on,
so
or
the
post-Christian
Byzantine
negations, and (2)
To
to
the
idiom
oirrws...
etc.
too-oStos
John
that," after
impute
the

(1)

on "so

that"

after

may have been

otl

natural

Chrysostom or

for

for

of

scribe

John himself (so far as evidence is

Chrysostom's text,
Outws. ..ha
it would apparently have been an anachronism.
alleged)
"so greatly... that" he might have written, along with Epictetus"
but

for

But these are all with pres. subjunct., and must be carefully
Cos av with aorist subjunct. "whenever," or "when," which
occurs in Herodotus, Cebes (Steph.), Josh. ii. 14, iii. 8, 13 etc. Tcbl. Papyr. xxvi.
v.r.

/j.Tj

de

10s.

distinguished from

1.

2 (B.C.

Cos

114)

b.v iropevoo/xou is

&v ava-yvCoTe, and in

either quite exceptional

or ''provided that

means "prozu'ded
[2696/']
icTTiv Cos

xvi.

fls

journey."

Mk

in

13 "hitherto,"
Ezr. ix. 7

"
is

21 (B

B
Cos

and

ecos, al. e

since."

iii.

ews, but they

latter.

34, Phil.

am

taking

ii.

23.

Rom.

xv. 24

Cos

my

ou

and so Lat. and

Cos,

SS has

77

corrupted in
has been read as ews.

r)p.ipa avrrj is

suggesting that Cos

rendered ecos els, al. (Field)
Vis.

Syr.) -rrbaos xpbvos

" behold
since," which is like Judg.
Cos vvv, al. (Field)
^behold" idou (confusing the Heb.),

ix.

means "

tovto yiyovev

Herm.

xi.

when

proposed journey,"
In vernacular English, "as long as" sometimes

cr\p.epov 7)/j.epas

see

"

that.'"

ews vvv.

one

Cor.

v.r.

viii. 74 to p.ixp L r *7 s
Conversely Ezr. vi. 20 "as

Esdr.

These facts (and others in Steph., and

indicate frequent scribal confusion of Cos
that early Christian writers used the former for the

6's

do not shew

Cos efr.

and

euis)

6 wepLTvaTelre Cos to (pCos ^x eT --- ^ s T0 <P& ?X eT T<-crTf.ijeTe,

[2696 (] In xii. 35
the repetition, and the reversed order of the words accord (2554) with Johannine
Blass's suggestion (p. 332) to read (with X) 1st 2cos and 2nd Cos would not
usage.

accord with

it

so well.

[2697 a] For the latter, Jannaris (p. 416) quotes only Theod., Apophth.,
J Moschos, Leont. Neap., J Canan.
ii. 22.
[2697 b] Cc-mp. Epictet. ii. 2. 16 ovtu fioopos ??e 'iva /jltj idy...
9
;

craivovTa. .d\\rj\ois tv' eiVgs (so as to

.

make you

537

say) Ovdev (piXiKwrepov,

iii.

1.

12 tL

NOTES ON PRECEDING PARAGRAPHS

[2698]

but not cwTtos

As

otl.

to

Nonnus, Passow reads

outu>...<W, with

on

as a rejected reading.

On

with indicative

an

(2213)
av with indie, in hypothetical sentences Blass says
(205) "the insertion of dv is not obligatory," and he refers to viii. 39,
xv. 24, xix. 11 and Gal. iv. 15.
But in viii. 39 it is maintained

On

[2698]

B has preserved the right reading, and that av is not

In xv. 24 ovk d\ocrav, xix. 11 ovk ?y/s and, we may add,
xv. 22 ovk elx<rav
the phrase is always of one kind and negative,
(2079) that

omitted.

and does not

6(f>0aX/xov<;

a basis

afford

not obligatory.

In Gal.

vfiiov

iv.

for

statement

general

15 fiapTvpw yap vpuv

iopvai>Te<;

iSwKare

the

p.01,

otl, el

that

av

is

rjvvaTov, tovs-

Apostle

describes

hyperbolically the past affection of the Galatians by a reference to

stories like that told by Lucian (ii. 548, Tox. 40) of friends
cutting

out their eyes for friendship's sake.

Perhaps av is omitted (though
the writer may have been combining in his mind (1) "If it had bee?v
possible, you would have cut out your eyes," (2) "If I may say so, you

did cut out your eyes

ddev

iv

6 'E. 'iva.. irepudr)

e/uLoi

me?";

12.

iii.

be able to

"),

say"

10 ovtw
etc.

But

but in any case the sentence

" what did E. see

irpofS-qari tva...etw[is

in

i.

ii.

19. 13,

in

"you

3. 3,

and

me
will

so as to

is

exceptional.

make him

make such

neglect

progress as

to-

by Schenkl
probably not dependent on

iii.

22. 63, placed

under toiovtos iva with query, iva (see context) is

means "in order that." In the Pauline Epistles, 'iva may possibly
mean "so that" in 1 Thess. v. 4 "ye are not in the darkness that (iva),'' but it ismore in accordance with Pauline thought and usage to take it as meaning "it is not
ordained for you that." And in 1 Cor. ix. 24 oi'tws rpi\T iva almost certainly
toiovtos but

"

means Thus, as I have described, must ye run in order that ye may attain." The
notion of an overruling Providence, or of an ordained conflict, is also
probably
present in Gal. v. 1 7 ravra yap dXX^Xots avTiKetrai 'iva fj.rj a (av diXrjre ravra TroiyJTe,
where Chrys.'s paraphrase is iva /jlt) avyxupys rrj xj/vxrj iropeveadai iv rah iwtOpfxiats
"in order that." But
aiir/js rats irov-qpah, shewing that he took iva to mean
Cramer prints a comment of "another," who says rb yap iva ovk iiri airlas direv
dXX'

ojs

o.k6\ov6ov Kara rb otKeiov

idluifxa.

Egypt. I'ap. ware tlvi occurs about money received by,

or given to, someone " as for someone else," in Oxy. vol. iii.
529, 582, Favum
xvii. 2, and ware with the
innn., in wills and contracts, meaning "on condition
In

[2697;]

the

nl
doing" (as in classical Gk). Other notable uses are Oxy. vol. iv. 743 (B.C. 2)
war av toutu ae 6i\w yavwffKeiv, "wherefore I should like
you to understand,"

Tebtun.

(D.V.)

35 (B.C. tri) iiiar av avv roh deois Karaaroxiji-aa/xev avTov "wAere/brt

"
[This is quite distinct from war av in the
probably secure him
thai the damage
pighi be estimated at" (Tebt. xxxviii. 25, xxxix.

Iviii.

we

shall

phrase "so

etc.)], l-'ayuni xxiv.

15 (a.D.

[58) (Tn<TTo\rjs...wcTTe avrovs ave'pxurdai,

Ordering them to return."

53S

"a

notice...

NOTES ON PRECEDING PARAGRAPHS

[2699]

In Rom. vii. 7
ix. 33 ovk rjBvi'aro, but this is negative.
t
el
8ia
ovk
vo/jlov, tiju
tt/i/ afidpriav
fxrj
yap eTTiOvjxiav ovk y8ea'
lyvuiv
" I did
of
the
first
el jxrj b vojxo'i
the
clause is
not
meaning
eXeyev,

Winer quotes

sin

recognise

in effect,

says,

[stepped in

Law..." and then the* second clause

except through

"

and]

know covetousness except that the Law

Thou shalt not covet." Similarly Acts xxvi. 32

did not

said,

avOpwos ovtos el /xrj eTreKeKXyjTO Kaicrapa, is

was possible [up to the moment of his appeal] for

ajroXeXvo- ft at l8vvo.ro o

equivalent to "It

man

this

have been released

to

"

at

once

only

he had appealed to

changed into a protasis by using

"
"
if not instead of "only," "if he had not appealed (c7tcicc'kX^to)."
The facts indicate that in N.T. hypothetical aV is not omitted
Caesar

except

On
text

but the

clause

last

is

special circumstances

in

Lk. xxiv. 39

1
.

Ipco imi ayto'c (2224)

[2699] In our discussion of eyoi

of Lk. xxiv. 39 was "doubtful."

el/xi,

it

W.H.

was

the

that

said

eyw el/xt avr6<;

But (1) SS has here the
print

without alternative, following XBL/?,/

same Syriac as in Mk vi. 50, Mt. xiv. 27, Jn vi. 20, where there is eyw
has the
elfxt without curro's.
(2) The Palestinian Lectionary also

same Hebrew

in Lk.

T002 A and

xxiv.

39 as

in

Mt.

xiv.

27.

(3)

Epiphanius

quotes on

without auro? (once

95 d)
e'yco etpt
with auT09 (i. 1003 b) but with kol tov? twtous t<2v tjXwv inserted).
(4) The treatise on the Resurrection attributed to Justin 9 (5940)
twice

has

(i.

elyrev

uirrot?

ii.

Ov-rrw

e^ere

tt'lo-tiv;

<]yr)o~iv,

TSere otl

and

el/xi,

eyoj

continues KaTavorjo-avre<; on auro? eari koX iv tw crw/xaTt, implying that

the avTo? belonged to the inference of the disciples, not to the words
of Christ.

(5)

One

of Epiphanius' quotations without avros

(i.

1002 a)

[2698 a] "Av hypothetical is omitted in Ox. Pap. 526, and cent., a private
badly written and obscurely worded") el kclI /jlt] avtjieve iyCo top \6yoi> fiov

letter ("

"Even if he were not going I should not have broken my word"

"I was not going to break my word"), ib. 530, 2nd cent., a very well

ov Trap4j3evoi>,

(perh.

written letter

had more

would have forwarded a further

el irXe'tov

84 fiot irapeKei[To] Tr&Xiv aoi aTre<TTa\Ktiv (Edd.)

sum," where

"a

" If

further

had

sum"

This seems rather harsh, and, if wd\ai occurred in the Indices

represents Trd\ii>.
" If I had had more
of the Papyri, I should venture to suggest rrdXcu av
money at
2
Cor. xii. 19 7rd\cu has been
In
home / should have sent [this] long ago."
corrupted into

Trd\ii>

easily corrupted thus.

so that

A.V. has "again," and

The omission

ird\cu av might be

of &v in negative sentences

still

more

may sometimes be

" It was not so at

explained by the hypothesis that the speaker has in his mind (1)
" It was not
first, but something happened to bring it about," which passed into (2)
so and would not be so now, but that something happened to bring it about."

539

NOTES ON PRECEDING PARAGRAPHS

[2700]

'

has iyw

cl/xl

Damasc.

Fid. Orthod. p. 303.

kou

ot/c

and so has (Resch ad

rj kXoioifiai

This looks

like a negative

John

loc.)

paraphrase

Latin a has " quoniam ego sum

ipsi tractate," having apparently read iyw el/xi- avrol ij/r]Xa<f>ijaaTe.
(7) The Latin and Greek authorities are divided as to the position of
of o.vto% taken as d aurds.

avTos,

many having

but means

If

myself-."

(9)

xxiv.

it

it

but some between

and

that

not a

the

I am alone, or, by
passage closely resembling Lk.

Lord said {Sniyrn. 3) -'see that (or,

demon (Sai^di^tov)," and makes no

bodiless

mention of the words iyw et//.i airrds in any order.

[2700] The most probable conclusion from all these
Lk.

eyo>

would naturally mean "

Ignatius, quoting

because) I am

ci/xt

is

existed,

asserts

39,

frequent in Greek literature (Steph. p. 2558 c)

are by ourselves."
Of aurds et/xi Steph. gives no

"we

instance.

before iyw

it

(8) Avtol icr/xev

d/xi.

The

(6)

xxiv.

an

attempt not

facts is that

39 iyw el/XL
perhaps Luke's
attempt but incorporated by Luke in his Gospel to render the
Hebrew (2224) "/ [am] He" more fully than it is rendered by the

"/ am"

airrds

of

Mk-Mt.

is

But iyw

(2220).

avTo'sbeing

elfii

neither

caused great perplexity.

exactly Greek nor exactly Hebrew idiom
Some altered the order, to izvtos iyw d/xt meaning " I myself am
This would be Greek, if et/xt could stand for n-apet/u,
[present]."
but

Others took it as iyw cI/jll

(probably) not what Lk. meant.
"I am the same." This, being negatively paraphrased (as
in Epiphanius and John of Damascus), became " I am not made
is

6 airrds

"Another" is used in Isaiah (xlii. 8) as a parallel to

and
it is used, in New Hebrew,
"idols";
(Levy
57a) of things
evil and impure about which one would fain not speak.
The

another."

i.

Ignatian legend might be explained by

[2699 a] This

Kvpios

6 debs

v/jllov

is

somewhat

ko.1

similar to Mai.

iii.

some

"

as a

mere inference

the Lord change not," iyu

ovk ijXXotw/xai.

[2699/'] Ai'tos occurs thus with the particip. of elfii in Iliad viii. 99 clvtos
wep iwv, ir[iop.6.xoL<nv e/jLixdy, where the schol. says KaLnep p.6vos u>v. Of course,
one is free to theorize or conjecture that ai)r6s, in eyib ei/xt avrds, may mean the

same

as in Aurds

^</>a,

or the

until the discovery of at least

most reasonable explanation

to render literally in

same

some other

But,
special Greek idiom.
avr6s actually thus used, the
not idiomatic Greek at all, but an attempt

as in

one instance of
is

that

it

is

^yui

ei/j.t

Greek some non-Greek

tradition that does not bear a literal

The nearest approach to Lk.'s phrase that I have found is Epict. iv.
Diogenes \\;i^ free. ..not that he was free-born (for he was not) /</// that he

rendering.
1.

'

152

was himself
inrlueni

(dXX* 8ri avrbs yv),"

i.e.

his true self, or

540

unsubjugated by external

NOTES ON PRECEDING PARAGRAPHS

[2702]

"I am myself." But, in view of

and Christian writers, it
than
is not
that
more
mere
inference originated
something
improbable
"
bodiless demon."
the traditions about a
or paraphrase based on the words

these traditions about "another" in Jewish

On

xxi.

ttaiaia,

mh

ti

npoccpApoN

e'xeie

(2235)

[2701] In xxi. 5 7rcuSi'a, \xr\ ti irpoarfyayiov e\ere/ questions suggest

themselves as to (1) 7raioYa, (2) /xij ti, (3) -n-pocrcpdytov.
(1) If Christ
is to be
as
the
of
a
man
much older
presenting
appearance
regarded

than the disciples,

7rcuoYa

may be

taken as "children."

an address from an apparent stranger causes

printed by Migne, omits 7rai8ia, but a version

Otherwise such
Chrys., as

difficulty.

Cramer

in

inserts

it.

Both versions say that Christ asked whether the disciples had any
fish "as though He were intending to buy from them ."
Nonnus
1

paraphrases

7rcuSia as 7ratSe?

Chrysostom as
( 2)

Christ

is

dAos

and perhaps agrees with

8frrjo-Trjpe<;,

to the object of the question

said to have appeared to

In the Acts of John

little child, but to

as a

James

John, simultaneously, as a man with a long beard and head partly

bald.
This was " on the shore." The writer of the Acts appears
to have interpreted John here as meaning that Jesus
appeared as
one of venerable aspect addressing the disciples as " children."

[2702] (2) As regards the interrogative, is it neutral, or does it

expect a negative answer ? Mr/ ti, with a following noun with which
tl agrees, does not occur
anywhere in N.T. as far as I have found.
Mt/Vi occurs in all the Gospels,
3
always expecting a negative

%X T

and

thrice in John, as

In

LXX,

[2701 a] Chrys. (Migne) Ae^et ovv clvtoTs (Cramer

>'

Teixis

[Cramer

-rjaaadai] trap avT&v.

[2701
KOfxi^Te

CLvOpuirivthTepov diaKeyerai

/>]

'Yypofiiovs

5'

u>s

[Cramer om.

an interrogative,

repeatedly used by

is

pfrt

Haidia) M-q

t. d. 5.],

(lis

ti irpo<r<pa.yiov

fx^XXoov tl wvelcrdai

8e dvivevaav /Mrjdev ^X lv

epteLvev

eOrjfj.ovas

ix^v^oXfjas,

deiirva daXdaaijs, IlalSes AXos Spr/o-r^pes;

"Are

ye catching?" He proceeds,
which resembles Chrys. 's comment.

d.fjLeip6/j.evoi

3
[2702 a] Mtjti is in iv. 29 fj.rjTi ovtos
iavrdv ; xviii. 35 //.t/ti yw 'lovdaios el/ii;

where

di fiadr]Tal

<ttiv 6

Xpi<xr6s;

In xxi.

IlXwrd

KO/JLL^ere

TeXeacriyopoio

seems

to

mean

Ovdev ?x elv dvivevou

viii.

W.H.

22

(j.r)Ti

dwoKTeve?

give yd] ti without

But Greek mss. having mhti or, if a scribe has added accents, mhti
option.
afford no guidance as to the separation or union of
and ji ^ has
to which

mh

mh

corrector has added Tl, L has miti, SS " have ye not" and so gat. "pulmentarium non habetis," b,t ";/ttw$w?Vpulmentarium habetis," e " numquid habetis
"
pulmentarium," d numquid aliquid manducare habetis ''but the photograph of
D and d shews no difference between MHTI or numquid here (xxi. 5) and in Mk iv.
a has " habetis aliquid pulmentum vos" The
21, where everyone takes it as firjTi
a

541

NOTES ON PRECEDING PARAGRAPHS

[2702]

Aquila to represent "Num?" and, so far as Oxf. Cone, shews (under

In N.T. /aiJtl
fit] Tts, jx-q ti), Tt never agrees with a following noun'.
In
variations indicate an early difficult tradition, most probably firp-i (not fir) ti).
the following paragraphs, for convenience, /it)ti will be printed as one word.
[2702/;] Westcott says (ad loc.) "The form of the question in the original
See iv. 29," i.e. firjTi ovt6s eanv 6 xpi ffT si
(ut)tl) suggests a negative answer.

where A.V. has "Is not this the Christ?" R.V. " Can this be the Christ?"
and Westcott says, "The form of the sentence grammatically suggests a negative
answer (iv. 33) but hope bursts through it." M77 interrogative may perhaps always
be rendered by " can it be that?" and fir\Ti by "can it be in any way possible
that?" In Plato and Xenophon and other classical writers, fi-q interrogative
is sometimes used courteously or ironically to suggest that the possibility may be
" can it be that we are mistaken ? " but
realised
fir) is never used by them for dp ov.

In the Pauline Epistles,

iii.

&8ikos 6 Beds;

fii]

Cor.

i.

13

fir) is

ix.

14

used in passionate rejections of blasphemy as Rom.

20 fih ipei to w\do~p.a;
fir/ adi/cia rrapd rip dap; ix.

IlaOXos iaravpdjdrj

fir/

(comp. Rom.

and always expects a strong negative reply.

iii.

There

xi.

3.
is

11,

Cor.

x.

22 etc.)

same indignant fervour

will any one venture to say

the

Rom. x. 18 19 fir) ovk r)Kovaav...fir] 'lap. oiiK tyvw, "

"
that they did not hear... and that Israel did not know ?
1 Cor. ix.
4 5 (bis) fiy ovk
"will
we
have
Hxo/iei> i^ovaiav,
authority?" xi. 22 fiyydp otKtas
any one daiy that

in

ovk ?x tTe e ' s T0 (cdieiv Kal iriveiv ; Here, after saying that some of the Corinthians
drink too much at the Lord's Supper, he adds "[Shame on yon /] For can it be
that ye have not houses for ordinary eating and drinking?"
Mtjti interrogative
occurs thrice in the Epistles and always introducing a shameful or absurd
hypothesis, 2 Cor. i. 17 "Did I shew fickleness (fir)Ti &pa rrj e\a<pplg: expyo-d, '

id.

fJ.r|v)?

xii.

T.)?" Jas.

"Did

18
11

iii.

fiyri

Titus take advantage of you

k

TTr\yr\

r\

tt)s

ai>Trjs

eir\eoviKTrictv Ofids

/it)ti

y\vKV

k.

to

mKpdv;

are most prominent and there,

so far as I can judge from verifying about thirty of Schenkl's very numerous
instances, fir) always expects a negative answer as in i. 11. 18 "Is there in-

[2702

Put

b{\

it is

in Epictetus that

and

owrjs (3pvei to

fir)

/ir)ri

compatibility between natural affection and reason?" and fir)n is still stronger,
" Is it
often propounding an absurd proposition for a negative reply e.g. ii. 19. 15
a vice to be shipwrecked (firJTi Kada earl to vavayrjcrai) ?"
In one instance (i. 16.
10

firyn.

with

(or

it.

ti)

fir)

dxpr\dTOT(pov Tpt^wj';) ti or
Index says of fir) that

fir)ri

Schweigh.

terpreted interrogatively
certain that any pupil in

sentence with

where

it

might

it

is

has a predicative adj. agreeing

sometimes (nonnunquam) inand this at least is

be rendered negatively;

Epictetus's lecture-room hearing the philosopher begin a

that required a negative answer.

would anticipate some question

/irfTi

And the style of Epictetus is so similar to that of John that the Epictetian usage
Strongly increases the probability that the Tohannine fir)Ti irpoaQdyiov Zx eTe must
have been written with a similar meaning. In later Creek writers, e.g. Clem.
But
firjTL "is it possible that?" is found occasionally meaning "perhaps."
Clement as compared with Epictetus, for the put pose of illustrating John, is like
Dry.1' n compared with Bacon, for the purpose of illustrating Shakespeare.
[2702 r] Mi)Ti interrog. and requiring a negative answer [generally to an

Alex.,

indignant question)
14
x. 3

(LXX
fi.i)Ti

fir)).
(

I.

XX

Is.
ij)

is

vii.

very often used by Aquila (where

13, Ixvi. 9 etc.

dya06v

there

In

Is.

vii.

13

LXX

DO connexion between
'

54

r<

differs) in

XX

Exod.

ii.

oXlyov ; Job
and oKlyov or d-,adbv.

fir)Ti (I.

fir))

NOTES ON PRECEDING PARAGRAPHS

[2703]

"

Do men gather grapes from

But there is a difficulty
thorns?") and implies a very strong negative
"
"
Is it possible that ye have caught fish ?
here if the words mean,
The difficulty would not be much diminished by reading /jlij, separated

often introduces an impossibility

{e.g.

from

2
since py, too, expects a negative answer
Chrysostom
presumably interpreted /xrjrt as "perhaps," taking
.

ti,

Nonnus

and
the

language to be that of a peasant dealing with fishermen, "Might you

But this is a late usage not justified
be having some fish for sale?"

by LXX, N.T., Epictetus, or Aquila. The Johannine meaning

The Lord does not ask for informaappears to be widely different.

He knew that the disciples had caught no fish and that it

not possible for them to have caught fish; because they had been
"
"
of spiritual darkness and had
night
toiling without Him in the
"
"
not cast the net on the
side
of
This is mystically
the ship.
right
tion.

was

described by representing the Master of the fishermen as standing

on the shore, witnessing the unavailing efforts of His servants and
calling to them, in effect, "Children, ye have toiled long, but can ye

Ye cannot say it." This is the

say that ye have caught anything 1
only way in which the words of the Gospel could be understood by
a Christian at the beginning of the first century familiar with the
language of the Gospels, or by a convert or enquirer familiar with
the doctrine of Epictetus.
[2703] (3) As regards -n-poacpdyLov, why is not the word o^dpiov
attributed to Jesus here as it is later on (xxi. 10 euro tCjv 6\papLu>v, and
xxi.

comp.

n poacfiuyLov appears

9)?

vernacular, than

Mk

[2702c/]
tyd)

29

Mt.

16

vii.

21

iv.

/jltiti

fJL7}Ti

have been
it

later,

and more

might naturally be

Zpxerai 6 Xuxvos...; xiv. 19 (Mt. xxvi. 22, 25) fxr/TL

etc.
Lk. vi. 39 /xt/tl dvvarai rv<p\6s... ; Jn iv.

avWeyovcnv

ovtos eariv 6 Xp.

firjTL

to

In classical Greek,

oi//aptov

viii.

22

fx-qri.

aTronrevel eavrov

xviii.

35

llt\ti

iyw

*Iovdcu6s el/u;
2

vi.

[2702

67

r. 6 Xp.
r

7> 2 5

t']

(?px fra '.'

PV

iii. 4 lit] dvvarat ; iv. 12 lit) o~ii ixelfav el ; iv. ^^ /jltj tis rjueyKev ;
deXere virayew ; vii. 31 /jlt] wXtiova. .iroirjaei ; vii. 41 fir) yap Ik tt)s
v ii- 47 M-V * a ' i>fiets ireirXavrjade; etc.
This last illustrates xviii.

Conip.

m<7 k. v/j.els

KaL vv ^k

t.

and shews how " Is it possible that?" may be

surely not possible that" but sometimes, in special

ixad-qrOiv el;

used sometimes to mean "It

is

" It is
contexts, ironically, to mean
perhaps after all possible that."
means the former in xviii. 17, 25 the latter.
3
[2703] See Steph. 2024 B ''Eust. p. 867, [54] iirl rod airXuis

M77 in

vii.

47

Trpoo-oipri/j.a.TOS,

ravrov 5 etVetV koiv&s Trpoacpayiov, ToQipapiov Xtyerai..

Itidem Suidas,
'0\pov,

"Q\poi> ira.v to

irpocKpayiov.

[Et

it

poa 6 tpTj/xa

Etym. M.

p.

[Schol. Horn. //. 1, 489]

Similiter et Hesych.
tj
Trpoo-<payiov.
Hoc alioqui vocab. neuter
646, 14].

543

NOTES ON PRECEDING PARAGRAPHS

[2703]

taken as a form of

-n-pucrcpayfia

"a preliminary

The

victim."

context

clearly implies that the "fish,'' of which the disciples partake, is

a sacramental food, and a " breakfast " to strengthen the disciples for

the work of evangelists.

Origen (Lomm. i. 259
62), commenting
on "the Lamb of God that taketh away the sins of the world," and

on the

lamb

sacrifice of the

in the morning as "the

beginning of the
of
the lamb in the language of Revelation,
sacrifices,"
speak
as "standing, as having been slain as a victim (eo-TrjKos cos
io-<j>ayfxei>ov)."
Christ, "standing on the shore" of Tiberias at the moment of

goes on

to

sunrise,

might be a type of the

moment

of the enlightening of the soul (d/ia tw

inner meaning intelligible

allusion to the

IXOYC

or

"sent up

the

at

<f>wTit;<r6ai ttjv

ijjvxw

might have an
to none but the initiated
including an

Regarded

dva.TrefA7r6ixii>o<;)."

sacrifice that is

in this light,
-n-poo-fydyiov

ONE

FISH, which in this very narrative

"
Christ
Ye have not yet received

appears as a eucharistic type of

FISH. Ye have not yet partaken of that sacrificial victim
which was slain before the foundation of the world (Rev. xiii. 8),
:

THE

without which the eyes of your souls cannot be enlightened nor can
how to cast the net of the Church on the right side of the
'

ye see

'

."

ship

in

serie alphabetica in

numerum eorum quae exponuntur

retulit

unde conjicere

Graecis incognitum."
Hence Lk. xxiv. 41
might very well prefer (Spu/nfiou, and the next note will shew that a Christian

licet

plebeium

fuisse, aut vetustioribus

writer substitutes fipuoLixov for irpoatpdyioi' in paraphrasing Jn.

1
On "the earliest extant reference to the emblem of the
Lightf. Ignat. vol.

i.

IXOYC,"

see

p. 181.

That of Chrys., and others printed

[2703 />] The comment of Origen is lost.
by Cramer, seem to mix together the literal and the metaphorical, and perhaps the
accounts of Lk. and Jn and the story of the Walking on the Waters.
Chrys. says
that Christ "was not continuously present with the disciples, and the Spirit
had not yet been given to them," and they were "not yet commissioned (ycexet-

In the previous context he says Christ

pi<Tfj.{i>oi)."

disciples

flew away

and "/tew away

;

(a-Tr^TT)),"

"appeared (i(pavq)"

to the

"and

again

then appeared

then, after this, [appeared] on

(iiri,

i.e.

once again

by) (2340

6) the sea and again

with the accompaniment of their exceeding fear (juera ttoWov tov <p6fiov)." By
this "fear" he appears to mean their fear of the
Jews: for he says that Christ had
taken away most of their alarm so that they could now " peep forth [irpoKivrew)
from the house and go about everywhere."
Hut still he adds. " Having therefore
nothing to do they came to fish and even this they did in the night because they
were in great alarm (irepide?s)."
He adds, "This Luke, too, says, but this is not
the

same

touto

[as

fishing all

Luke's account
"

bill
|

where

different (tovto

/ecu 6

Aovicas

<pr]<nv,

dXX' OVK Zffri

he seems to refer to Luke's account of Peter

"
through the night and then saying to Jesus in alarm
Depart from me,

t'/ceceo,

dXX' trtpov)

544

NOTES ON PRECEDING PARAGRAPHS

On

have
e

4)
w

12 6...0YK d)N TTOIMHN (2253

[2704] In x. 12 o /xi(x8<dt6<; ko1 ovk
X.

it

before, /w^w-ros

"mercinarius

(sic)

itol[x.7\v,

[2704]

has 8e

ND

after,

a has "qui mercenarius est et non est pastor,"

autem

"

(om. "et qui non est pastor"), Syr.

Curet. (Burk.) "but the hireling, the false one" SS om. "the false
"
one
and substitutes nothing. Nonnus has 6 8k fx.iaOio'i ov 7r'A.

use of ovk, instead of fir/, may be due to one of two

(i) "Hireling and not Shepherd" may go together as
the
Greek were d /Aio-6Wos-Kai-ou-7roi/*T)v wv. (2) Ov may be
though
"
as
part of the name of the
hireling," who is the antithesis
regarded

The

ttol/x7]v.

causes,

of the Shepherd, just as the Heb. of "not"

is

part of the

names (Hos.

"

Lo-ruhamah," "Lo-ammi") "Not-beloved (or, pitied)" and

23
"Not-my people" which are rendered in LXX tt)v Ovk rjyaivrjfxivYiv
and t<Z Ov Aaw /xov (comp. Rom. ix. 25, 1 Pet. ii. 10). Some sense

ii.

may have induced the Curetonian translator to paraphrase the

clause as " the false one" perhaps meaning "the No-shepherd." "Civ
might have been omitted by John without destroying the sense ; but
of this

O
to

Lord
them

"

(not to Luke's account of the alarm of the disciples

when

Christ appears

after the Resurrection).

Another comment (Cramer) says, "Those that were before the

= "at the head of," more prob. read irpoTrpb tQv p-ad-qrCov, ?7rp6
toltwv TrpQroi tQv, " chief of the disciples") being in the dizziness and darkness
of error that was sent from evil spirits (i> aKOTodivia ovres rr}s dcu/xoj'tciooi's TrXdvris)
persuaded {nei<jav) no one, or very few which is as good as 'nothing'"' (comp.
"
xxi. 3
caught (iiriaaav) nothing") "...nay even the multitude of the Gentiles was
.not caught in the net [of the Gospel]... But when the Sun of Righteousness came.
[2703

disciples

c]

(01

He that hungereth for the salvation of men, He found nothing to cat" (the
writer uses fipuxnixov as in Lk. xxiv. 41, not wpoa<pdyiov as in Jn xxi. 5) "and
told them that the evangelic word must be cast forth, that is to say the right
(5etd)
teaching" (comp. xxi. 6 "on the right (Sefid) side of the ship") "com'

'

Law and

pared to which the

the

left

Nonnus

side."

the prophets
wid'geLV

spells

increase the likeness between

eneic&N and emec&N

upon the two words preserved

[2703 d]
1\)

Compare

AAA' ov8e

diriuT-q

aw

rod

avruiv,

Kai irdXip

suggesting an early play

in this tradition.

the three following traditions of Chrysostom

(1) (On vi.
touto woiQv, d.XXd d/j,a re ul(p0r) Kai
:

tols p.adr)Ta2s CofyQt) ejri ttoXv

wcnrep ZpLirpoadev
a7rai;,

being cast forth are conceived as

(fish)" with an e, which would

"take

(2)

xxi. 1) Opas otl ov crwex&s avrols eTrt^wptdfet, oi>5'

youv Ty icnrepa Kai aTfiirTrf elra ixerd 6ktu> 17/xepas irdXiv
elra fxerd ravra eiri rrjs 6aXdao-r]s, Kai wdXiv fierd iroXXov

(On

'E<pdvr)

air^TTTT)'

<p6(3ov...Ta\ai.Trii}povfxevois

ecpLo-Taro

(On Acts

'Itjaovs

(Cramer,

eirLGTas

avroh

(Cramer) i<pi(TTaTo yap Kai d<picrTaTo irdXiv.

The comparison suggests that there has been a confusion between direvTrj and

TaXanrwpovp.ei'ois), (3)

i.

3)

dwiarr).

A- vi.

545

35

NOTES ON PRECEDING PARAGRAPHS

[2705]

perhaps

it

emphasizes the non-reality, "is not really Shepherd."

John would have written 6 firj TroifjLrjv wv as

to this view,

According
he has written

i) 6

(x.

eio-pxV ei 0? > if
'

p.rj

ne

But he means something

declaring that the hireling is "no shepherd."
not a shepherd."

On

zcu Aja

'

ia d

meant "he

different

that

is

he

is

in effect,

ce (2297)

very important illustration of w 8id ere occurs in a

passage where Epictetus describes the philosopher as using similar
language in the moment of death, iii. 24. 95 foil. "For this cause the
[2705]

man that is really good bearing in mind both who he is and whence
he has come, and by whom he has been brought into being is
wholly absorbed in this one thought, how he can fill his appointed
place in orderly

and

exist yet [longer] ?

thou hast willed

zvilling obedience to
I will

[Then
for

do

so],

God: Dost thou will me

as a free man and noble,

me

thou hast made

unshackled

in

to

as

my own

But, on the other hand [perhaps] thou hast no further need

sphere.
I praise and bless thee
of me ('AAA.' ovkcti p-ov xpeiav exeis;) ?

Even up to this day I kept on abiding

and for no other (kou p-t\pi vvv 81a ae
Here the context indicates that <"u<x ae
Zfievov, 81 a\\ov ovBeva)."
means "for thy service," "in orderly and willing obedience (cvtoiktws
kou (vttl6<Z<;)'" to God.
Other instances are iv. 1. 163 ez\6e Sia to.
(KaXws aoL

yivocTo) [then]

[on earth] simply for thy sake,

"
7ratSta,
8.

iv.

escape for the sake of the children" i.e. to do them service,

17 oca KaA.o3s Ittolovv ... ov Slol tov<; ^earas iiroiovv, aAAa
"

not for the sake of the spectators but for my oivn sake"
where he proceeds to exemplify the statement by using a dative of
"
I used to eat decently for my own
advantage, qcrOiov ifiavT<5 kolXws,
81'

ifxavrov,

Com p. i. 17. 18 ov8e yap ~Kpv(riinrov xP e ^av txlxei &<' Q-vtov

yap tov dvrov 81 avrov, where he subsequently (i. 17. 29)
explains that he goes to the ^tt;s or "sacrificer," ovk avr6i> Oav/xdo-as
"
"
but out of reverence for his teaching.
not out of reverence for him

sake."

'

...ovSk

No

doubt Epictetus frequently uses

Ttva

81a.

to

mean "thanks

to

not the meaning in any of these passages.

the verb employed with 8td riva is passive or neutral, 8id may

so-and-so," but that

is

Where
mean "thanks to." But
service, it means "for the

On various meanings

often,

where

sake of"
of eic (2305

The

is

implies action

and active

8)

peculiarity, and the importance, of i. 18 6 wv eh tov

danger of being obscured by vague affirmations that
used for iv in Byzantine ami modern Greek," and that the

[2706]

koXttov are in
"
eis

it

546

NOTES ON PRECEDING PARAGRAPHS

same use
e.g.

ix.

be found

to

is

viif/at

ii7raye

This

'A7ro-TaA/i.eVos).

the use of Aouw,

no ground

last,

^oltttu),

N.T. generally and

in

is

rrjv

for thinking that

may be

however,

and

in

Ko\vp./3ij8pav tov

/3a7rriw in

John elsewhere,

2.

kpp.r)\>eveTai

(6

illustrated (2305 a)

other authors 1

John would use

[2708]

eis for iv

and

with

it

from

affords

elfxi

TOV 'Itjctovv kuI eKdOicrev

[2707] Again, as to xix. 13 rjyayev efa)
is shewn by the context not to be
the
eis
ets
to7toi',
/^/xaros

67rt

in the sense of "on" (which is represented

mean
but
to
by eVi)
"[going out] to," being influenced by rjyayev
eo), and the preposition helps to illustrate two points on which John

connected with eKdOurev

out to the Jews as

lays stress (1745 #) namely, that Pilate had to go
the Jews would not come into his palace, and that the sentence was

pronounced outside the palace in a place where a special tribunal

was erected. That John would not have used KaOi^w eh we may
perhaps infer from vi. 3 dvijXOev 8e eh to opos 'I. xal eKet exdO-qTo, as

compared with

Mk

tou "Opovs).

iiri

use

it

xiii.

Ka6i.t,ij}

3 Kad-qp-evov avrov eh to "Opos (Mt. xxiv. 3

eh

classical

is

Greek, but John does not

2
.

[2708]
"near" or

other N.T. meanings of

Among

eis

not found in John,

is

"at"

before place-names, e.g. "the things that happened

"
"
to
at
Philip was found [away] at Azotus,"
Capernaum,"
[away]
"
be at Jerusalem by the feast," that Paul was in custody [away] at

Caesarea 3 ."

This can hardly be paralleled from classical authors.

a view to," "in regard to," "in relation to"

The meaning "with

very

common

generally and of

in

"

Thucydides, when used with verbs of action

"
expending in particular, and also to denote

friendly or unfriendly relations

is

frequent in the Pauline Epistles,

1
[2706 c?] See Steph. on fiaitTw and fiawTifa with els and even (109 A) 7rpo$,
and comp. Mk i. 9 efia-irTiadii eis tov'I. (where Mt. and Lk. differ). Blass (p. 123)
"
But the omissions of
vi\pa.L however appears not to be genuine."
says, on ix. 7,
of its position in several authorities, may perhaps be explained
and
the
variations
it,
by (1) its unusual position, (2) a desire to conform the text to ix. 11 elire'v jj.ol otl
Twaye els rbv ^.iXwcl/jl Kal vl\pat. If vi\pai had been interpolated into ix. 7 from ix.
11, would it not have been interpolated in the same order, i.e. at the end of the
sentence? In any case the nature of the verb, and of the context, which implies
motion, make els in ix. 7 easily explicable, as also in Mt. ii. 23, iv. 13, Lk. xxi. 37.

vii. 1) says ore yap els to opos endd-qro, <pr/crlv, f}v ij

Quoting John loosely, he falls into language like that of Mark
describing Christ as seated on the Mount of Olives.
3
Lk. iv. 23, Acts viii. 40, xx. 16, xxv. 4.
4
[2708 a] Comp. ap.apTa.vw els in .Esch. Prom. 945, Mt. xviii. 21, Lk.

[2707

11]

Chrys. (on Jn

eopr-q tov Traax a

xvii.

4.

Jn, in the Gospel, uses ap.apT&vu) always (thrice) absolutely

54^==,
f
(

OF THL
'
f

"<TRS!TY

in

352

Jn,

NOTES ON PRECEDING PARAGRAPHS

[2709]

and may perhaps explain the curious idiom in Mark altered by

many scribes and by the parallel Matthew about breaking loaves
"to the five thousand ." But it is not found in John.

use of eis, dating from the best

Somewith verbs of speaking or proclaiming.

Another important

[2709]

classical writers,

is

distinguishes speaking publicly to an assembly from speaking

It is never used, in this sense, of addressing
privately to a council.

times

it

It is appropriate to the far-reaching and public

a single person.
nature of the message of the Gospel, and John lays stress on the
2
but he never uses this idiom
publicity of Christ's teaching
.

where

it

more

occurs (10)

freq.

with cognate accusative.

Mk

[2708/']

Kiax^iovs

viii.

19

than in any book of N.T.,

20

ore

tovs

irevre

apTovs

tQv

7rej'Ta/acrx'Aiwi/

The

text in

Mk

(D

tols

eind

ttvt.)...tovs

eV-Xacra

Mt.

ore tovs iirra eis rovSTerp., parall. to

always absolute or

it is

tovs

eis

irevTa-

10 tovs irivre aprovs

xvi. 9
aprovs tQsv rerp. (D tois rerp.).

As regards "the four thousand," the Syriac

greatly confused.
has the preposition "to" or "for." Delitzsch has it in both clauses. This preposition
might be interpreted as ''belonging to" or "of." Comp. Ezr. x. 13 "and the
work

is

not /or (?) one day," eis 7}pApav p.i<xv where 1 Esdr. ix. 1 has taken the
"
to be
belonging to one day," i.e. "o/one day," rj/nipas p.ias.
But
&c\a<ra eis, besides perhaps expressing the Semitic Original
[2708 c\
exactly, harmonizes with the classical Greek use of els with verbs of spending.
is

meaning

" to
eis in accounts of expenditure (Deissmann p. 118)
a
is a
"to
sick
there
so
much"
etc.
So
horse,
here,
lamps,
suggestion of items, "to five thousand men, five loaves," "to four thousand men,
seven loaves."
"To," in this sense, would not often be used with persons except

From

this

came

the use of

much"

so

or

as labourers; but Deissmann, who calls this, when used of persons,

" dativus
"
commodi," quotes [id.) t6i> els Tdyiju oIkov cpKoSo/xrj/j.ivoi' the house built
with a view to [the occupation of] Tages." If Tages was a labourer or bailiff the
house might be built "with a view to" Tages but /or the advantage of his
/iicrdovo-dai
Having regard to this usage, it is best to render Mt. xx.
employer.
els tov dfj.ire'KQva "hire with a view to the vineyard," not "hire [and bring] into the

when regarded

7-77

Kplffei

extending
first,

and tQ
to

yievvav coming as a climax after ivoxos

combines two meanings, 1st, a penalty
Gehenna, 2nd, the penalty of being cast into Gehenna. For the

In Mt.

vineyard."

comp. Numb,

v.

22 ivoxos

o-wedplip

els

ttjv

probably

xxxii. 15

"as much

as,

or even (?)

all this

people,"

els oXrjv ttjv

o~vvayuyr)v Tavr-qv.
2

[2709<7]

ffvvaywyqv

Comp.

Mk

(txt) r. crapp.

i.

21

(W.I

t)v

8ida<TKUi< avrovs iv tois (rapp.:

els

ras avvaywyds, Mt.

iv.
els

iv.

I.

marg.) Kal evOus

elae\0u)i' eis tt/v

Mk

i.

aw.

t. o-afifi. eSldaffKev

ehioaaKev*, Mt. um., Lk.

39 Kal TjXOev (SS,

latt..

AG

23 Trepiriyev ...SibaaKWv ev rats a. avruv

k.

fjv)

iv.

els tt)v

31 koX

Krjpi'cro-uv

Krjpvcrauv,

Lk.

Here Mk is doubtful. Lk. iv. 44 appears to use

44 Kal r\v K-qpvoaw els tols cr.
with a notion of extension or far-reaching publicity, sending forth the message

of the Gospel into the synagogues, as in Lk. vii.

e'ir\T)pw(Tei'...tls ras dicods tov
\aov (perhaps with a suggestion "i els t6 ^croc). As a proof that Luke considers
the phrase gnu.
Greek, note Acts xvii. 20 els to.s d/coas vp-uif, uttered by
1

548

NOTES ON PRECEDING PARAGRAPHS

As regards John's use of

[2710]

with Luke's arrjiai

compared
Lk.

8 eyeipe

vi.

to fxeaov,

e'ycipe t?

ko.1

which shew how

eis

(tttjOl

easily the

Comp. Xen.

latent.

to

eis

to

/xecrov,

ev to)

"

Mk

in

iii.

medium,"

" in
medio,"

/aco-co,

(2307)

/xtaov

we may adduce

eyetpe kcu crTrjdei (sic) ev /xto-w,

according as the notion of

or

o-t?/vcu

iv /xia-w,

[2711]

two constructions might be interchanged

coming into an assembly was prominent
iv.

Cyropaed.

Reasons have been given (2307)

for

1.

thinking

t6

eis

o-to.s

that

/xea-ov

John might

deliberately prefer eis because of its spiritual suggestiveness.

6 tSv eis are
[2711] More direct in its bearing on the Johannine

phrases in Mark where eis oTkov or eis tt)v oIkLclv

2
But the text of these is doubtful.
with Christ

is

used in connexion

Nor do

the Papyri,

Acts ii. 22
(iii.
585) Philcp. 1).
diroSeSeiynevov dwb tov deov eis vp.ds perh. means "approved from God in
the sight of [all of] you," or "approved fas being sent] from God to [all of] you."
Comp. Herm. Vis. ii. 4. 3 Trep.ypei ovv ~K.Xr)p.T)s eis ras k,u Tr6Xet.s...YpaTTTrj 5e
philosophers (see aKoal, "ears,'" in Lucian

vovderrjcrei ras xi7pas...<ri> 5e

ttjs eKKXrjaias,

dvayvwarj

eis

TauTr/v tt)v ttoXiv /xera

where the meaning seems to be "read

1

Mk

tQv

TrpeafivTepuv...

[publicly] to [the people of]

^afxa ret idvq vpuiTov

and 1 Pet. i. 25 to f>TJp.a to
euayyeXiadev eis v/J-ds (Hort) "which was preached [reaching even] to you," Lk.
xxiv. 47 Kot K7]pvx0rjvaL...ixeTavoiav r eis 1 acpeaiv dp.apTi.Gsv eis [reaching even to] wdvTa
city with the elders.'

this

Comp.

xiii.

10 kcu

eis

8el KT)pi>xdTJvai (Alt. xxiv. 14 K-qpvxdr)<reTai...Tois 'idveaiv)

Ta

and Rom. viii.

That Xiyeiv

'e'dv-q,

[2709/']

18 ttjv p-eXXovaav So^av dTroKaXvcpdrjvai eis

17/u.as.

public sense is good Greek, appears clearly from

he describes the fear of Alcibiades lest the Spartan

eis in this

Thucydides, especially when

ambassadors should convert the Athenians to peace " if they should say the same
" in the
Boule,"
things [publicly'] to the Demos" that they had said, less publicly
ev
v. 45 rjv es tov drjpLov ravTa Xiywcxtv
ttj
[3ovXrj, and
(following XeyovTes
es

preceding
to TrXrjdos
Xeyeiv
ti

eis

tov

8rjp.ov

avTwv

and comp.

i.

72 ^cpaaav ftovXeadai ko.1 avToi es

elirev.
In this sense,

58 es to kolvov t. drj Xbyovs

could not be used about addressing a single person.
es

p.dXXov

eoji'roe

Eis

reference to."]

27

irapeXdbvTes)

eis

to ovs

who

uses

i.e.

iv.

eiweiv,

Xeyuiv

rj

wra may be

"secretly,"

is

Herod

[In

i.

86

ovb'e'v

dvdpunrivov the meaning is, "with

used of one person or many ; but probably Mt. x.
deliberately altered into 7rp6s to ods by Luke (xii.
es

to

dirav

wtcl for publicity in Acts xi. 22 rjKouadri Se 6 Xbyos eis to. iSra
ttjs eKKX-rjaias (as well as in the sense of penetration in Lk. i. 44 cos eyeveT0...els to.
3)

wto. ixov).
illustrated

et's

Luke's liking

for

et's

in

connexion with the spread of the Gospel

by the Pauline doctrine, Rom.

x. 18

p.7)

ovk TjKovaav

may be

fievovvye, (Ps. xix.

4) Eis irdaav ttjv yijv e^rfKdev 6 <f>6byyos avTu>v.

1 Pet. v. 1 2 eis t\v aTrJTe

regard being had to ib. i. 8 eis ov and ib.
and to their several contexts we should probably take eis t)v as
" with a view to which"
combining two meanings (1) "looking to which''' or
and (2) "in which"
1

iii.

[2710 a] In

20

eis

r\v

"

[2711 a]
TjKovaOr] bri

Comp.

Mk

ii.

eV otip iariiP,

1
(om. by parall. Mt.-Lk.) eicreXdwv
where marg. has eis oIkov eaTLV, SS

549

irdXiv eis Ka</>

is

wanting, Latt.

NOTES ON PRECEDING PARAGRAPHS

[2712]
so far as

is

at present alleged, give a safe instance of

122

Blass

eh toVov eiwu.

Berlin

n.) quotes
(p.
Pap. (3rd cent.) Vol. ii. 385 eh
But the context somewhat favours the view that
'AXe^uv&peiav iari.
the person spoken of is not actually at Alexandria but is coming

there.
Moreover the text has ecro-i.
a misspelling for elai " will be going."

And

the editors regard this as

If this

is

be illustrated by Ox. Pap. (2nd cent.) 529 iyw

tov

r/y/Aoi/os

Tebtuti.

"I am

etfu,

Pap.,

Part

going to Coptus."

the

am

meaning

it

eh KoVtoj/

8e

may
fxera

informed that

in

(416) not yet published (1905), a rather

contains eyevdjx-qv ev
AXe^avSpeia followed by
11.

'

illiterate

letter

eyevdfxrjv

eh 'AA.

of which

cis,

But

(at

yiyveuOai eh is quite different from elrcu

no certain instance is adduced from

present)

papyri.

These passages in Mark about the house or home of

being omitted by Matthew and Luke, may be expected
to
be referred or alluded to by John. But the other details
(2396)
above mentioned appear in no way to help us to explain, indeed
they make it more difficult to explain
except upon mystical and
[2712]

Christ,

spiritual
<Sv

ets

grounds why John, who

rbv koXttov about the

Son

generally avoids eis for ev, writes

of God at the beginning of his

Gospel and ev t<5 k6\ttu) about the beloved disciple toward the end
of it.
That he had some peculiar meaning in eh is made all the

more probable because, so

far as

is

alleged,

eh koXttov without a verb

"in domo," but

e "domi."
Again, after the words "let not man put asunder,"
and Mt., Mk alone has x. 10 kcu eh rrjv oLkLclv ttoKw 01 /j.adr]Tal...
" when he entered the house
"
e-rr-qpwrwv (Lk. om. the whole) SS
domi,"
again," a
b "in domum,"
"in
of
wdXiv
Mk
ii.
x. 10
it
domo."
The
mention
in
1,
_/j

common

to

Mk

suggests that in both cases the meaning

"*
the house again

is

(as

SS

in the latter)

"when

he entered

Mk xiii. 16 has 6 ets rbv aypbv where parall. Mt. xxiv. 18, Lk. xvii. 31
tw (Lk. om. r<p) ayp$. In this last passage, the antithesis between the
previously mentioned "on the housetop" and "into the held" resembles that in
1 S. ix. 26 "-on the
housetop. .. went owl... abroad." LXX ws e"u> but "AXXos (Field)
has els aypbv. In
S. a verb of motion is
expressed. Mark peril, intends to imply
one, "the [man that is] on the housetop" being contrasted with "the [watt that
has gone out] to the held [to labour]."' The fact that both Mt. and Lk. substitute
iv for ets indicates that Mk's idiom was of the nature of a mannerism.
Neither
[2711

have

/'J

6 iv

oIkov nor e^s aypdv could very well have a Semitic origin, as the Semitic
preposition used in "at home" and "abroad" is almost always "in," not "/<?."
Lk. xi. 7 ets rr\v koIti}v elclv (I) and latt. iv tij koItij) has not been illustrated by
ets

othei examples, and n appears alien from

be "(recently come]

Hebrew and

to lied."

550

Latin.

The meaning may

NOTES ON PRECEDING PARAGRAPHS

[2714]

of motion

occurs nowhere in the Bible, nor in Greek literature,

whereas

koAto

eV

is

common, and

very

"

in Abraham's bosom
phrase
that eh has a spiritual meaning

It

'."

is

familiar to

the

in

all

therefore natural to infer

is

somewhat as

in the Pauline Epistles

are said to be baptized, or confirmed, or fulfilled, or made

"
into Christ," and where it is said concerning God, Rom.
to grow,
2
xi. 36 ts axTov ra -iravra, and I Cor. viii. 6 yjp.i<; eh avrov (1475)

where

men

One explanation may be

[2713]
said to

the

be

Him

asks

23) "lying in

(xiii.

of the Father

"

Son

to

is

Lord when he

of the

described as being "into

regarded as the revealing

is

He is
God and

because

man

Mediator passing from

bosom"

the

to reveal a secret, so the

bosom

that, as the beloved disciple

from God

to

man.

But,

not improbable that John is alluding to ancient

this,
traditions about Christ's '-home." It has been maintained elsewhere
beside

it

is

(14518, 1839 foil., 2644 (i)) that John's description of Christ as

"
"
on the Cross contains an allusion to the
laying his head to rest
" The
son of man hath not where to lay his
Matthew-Luke saying
If that is so, we may still more reasonably expect
to rest."
some Johannine allusion to Mark's repeated traditions about a
"house" or "home" into which Christ enters traditions almost
3
The discussion of these
always omitted by Matthew and Luke
must be reserved for a future treatise. On the single occasion on

head

which John associates the mention of a house with Christ's teaching

domum

"house" (2329)"omnem hujus mundi

domum." An attempt will be made in

calls the

or action Origen

ac totius ecclesiae

a future treatise to shew that

able and

John

desires to

conflicting traditions about Christ's

meet various

"house" by

unprofit-

saying, at

the outset of his Gospel, that He was to be regarded as being in

no earthly house, but as being in heaven even while on earth

leading

men "to

On

34 ck Merpoy (2324)

iii.

[2714]

On

the

iii.

bosom of God."

34 ov yap

c'k

fxirpov &i8a)<riv,

Apollinarius in taking k /xtrpov as p-trpw,

Hor. Heb. on Lk.

[2712 a]

xvi. 22

The Pauline

3,

and comp.

Epistles exemplify

all

Chrys. agrees with

have received the

all

(Heb.

the uses of

et's

Gk, and

Targ.).

above mentioned

"at" with places, which would naturally be rare in hortatory language.

also very rare, in any sense, in Revelation.
10.
ii. i, iii. 20, vii. 17, 24, ix. 28, 33 (but see Mt. xvii. 25), x.
[2713(7]

is
3

We

2 S. xii. 3

except
Ei's

"

See also Mt.

Mk

ix.

28 (which

is

in the style of

551

Mk).

NOTES ON PRECEDING PARAGRAPHS

[2715]

energy of the Spirit by measure (p.eTpu>)...but He has it without

measure (dpeVp^Tov)." Wetstein gives a great number of instances

from Greek, Latin, and Hebrew (including Vajikra R. 15 "Spiritus

non habitavit super Prophetas nisi mensura quadam ") of "-by

measure" or "-according to measure"; but none have "from measure."
Nonnus, however, takes the words to imply a spontaneous stream, as
"
"
distinct from
measures of water, otpavoBev yap Ovtos ov is \B6va

S.

tfeos

7re'/Ai//

^pauTjxrjTOpa

Ov yap

laWei-

8i8(D(riv dciXt/^e'o?

solution.

poov

John has

"Thou

Kocrp.ov

p.irpa Xoyoio
6p.(f>rj<;

Uarpwrjs

(/>epei

and

o~ocpir)<;

Adyos, dAAd

avroaavTOv

ol aiei

this suggests the

opi(3pov

Mou'vw irvvp.a

most

satisfactory

view the living water of the Spirit (Ps. xxxvi.

shalt make them drink of the river of thy pleasures, for
in

with thee
"

is the fountain of
life") as compared with draughts from the
measured vessel" (comp. ii. 6 perp-qTas) of the Law. MeVpw might
have meant linear (not liquid) measure as p-irpov means in Rev.

But K p.irpov could not mean this and might therefore

17.
seem preferable 1
On Aia with genitive applied to time (2331)
[2715] Aid, with genitive, applied to time, means "passing
If the time means the whole of a life, age, year, month,
through."
or day, Sid often means ''throughout" (dAos being often inserted);
xxi.

no such notion of wholeness, it means "passing through

a period that follows" i.e. "after an interval of."
This
always the meaning where a number is mentioned. Aid vuktos,

but,

if

there

one period
is

is

to

however (Steph.) is sometimes loosely used to mean "by night."

Plutarch Quaes t. Rom. 279 F ovk...[xto. <pioros...dAA.d Sid vkotovs
may throw light on Acts v. 19 (comp. xvi. 9, xvii. 10, xxiii. 31)
where an angel opens the door for Peter " by night," suggesting
"
perhaps that the deliverance took place, in part, by means of' or
" with the aid
no
instance
in
which <W is used
of" night.
Steph. gives
with a number of years, days, etc. to mean anything but "after the
interval of?

Most frequently "after

the interval

of the

third, fourth

[2714i/] A generic term for Heb. liquid measure occurs (Buhl 4S7 /) in Lev.
35 tf>os, Ezek. iv. 11, 16, p.irpov, 1 Chr. xxiii. 29 LXX om. (or includes that
and another word under [xtrpov) but al. (prob. Aquila) airoaipurbv (Field) " ut
1

xix.

praepositio

pares

quidem primam

Ps. exxxviii.

vocis

Hebraeae literam repraesentet," and

10 aw-twota.

This suggests

that,

in

connexion

lie

with

comthis

particular word for "measure," the "praepositio" iK might arise from "prima
vocis Hebraeae litera," and the same statement applies to another Ileb. word

meaning

" measure "

in Sir. xxxi. 27

{Jewish

55^

<;>.

1SX9, p. 6).

NOTES ON PRECEDING PARAGRAPHS

[2715]

But Herod, i. 62 Sia

year etc." means "every third or fourth year."
kvhi.Ka.Tov Itos, describing the
long interval during which Pisistratus
waited to effect his return to Athens, appears to mean "after an
interval extending to the eleventh year" (not, as L.S., "in the course

of the eleventh year") 1

that Sia in Acts

i.

would be used

81a,

The

confirm the view taken in 2331

facts

means "after an

interval of."

than

'Ev, rather

to express "in the course of'2 ."

[2715 a] In an extremely obscure passage, Lucian Hist. Conscr. 2t (ii. 30)

ridicules a fabulous account of a death by self-starvation
undergone by Severianus,

who

attacked Osroes and was taken prisoner and killed by him.

Lucian says that
suffering" was, in fact, a matter of three days only; whereas men
" unless
starved to death mostly last as many as seven days
one were to resort to

"the man's

the supposition that Osroes d<jTr]K<a. irepip.ivwv

tovto ouk etrriyaye (v.r. e7r?;7e) 5ia rijs i/356[x,i]s. "

<jt

dv 2. \i^

The meaning

is

dwoX^Tai Kal 5td

But it

disputed.

ground for supposing that 5ia TetraapaKovTa rip.epuiv can mean

Like the extract from Herodotus it describes an interval of
prolonged waiting, and the final words seem to ridicule the notion that Osroes
stood waiting " till the expiration of the seventh day."
It certainly does not mean
"
"
during the seventh day.
2
[2715 6] As regards iv, "in the course of," or "during," in vi. 39
54 (see
W.H.
2548) the mss. vary greatly, between rfj, and iv rrj, before io-x- T vpipa.
gives, in order, two instances without iv, a third with iv (vi. 44), and a fourth
affords very slight

"through

forty days."

TI

without
or

But

or ON.
i. r/.,

As 6N follows (or would

^ might be easily dropped

iv.

&Y T0N

iv rrj io-x& T V rjpipa occurs,

follow),

or

some of these

in

without

&yTO

cases,

after the similar letters

inserted,

v.r., in xi.

24 iv ry

dvaaracrei., iv t.

i. 77.
Both there, and in vii. 37 iv 8i rrj i.
the preposition seems to mean "in the course of"
and "the last
regarded, not as a date or a point of time, but as a period in the course of

xii.

48

iKeivos Kpivel avrbv iv t.

17...T7JS iopTrjs,

"

day is
which great events take place.

If this

view

is

correct, iv rrj

i. 17.

regarded as a climax, the weightiest of the three utterances in

54 as being a separate utterance.

vi.

in vi.

be

39

vi.

44 may
44,
and

[2715 (] As regards oafilidTip with or without iv, the preposition may be

regarded as emphasizing the sacred period of rest during which work may not be
done. But it is very doubtful whether John ever omits iv with this word. B and

some

latt.

versions omit

it

once, so that

W.H.

cajSjSdTip TrepiTfj.veT...(i irepi.Top.rjv ...Xaixfiavei

But the

latt. vss.

omit

it

if

inserted

bracket
crafSjS

it,

in vii. 22

i'Yit;

ii.

iTroirjaa

also in v. 16 raOra iwoiei iv aappdTii).

W.H.) omits iv temporal in

by B, would come at the end

other words, (against

23, iv,

iv

And

19, 23, xviii. 39.

/cat

iv

[iv]

ca/3/3.

B, before

In

ii.

19,

of a line and would be liable

In xviii. 39, cn might be dropped

yMlN, especially if the latter was written YAA6IN in B's archetype. In ii. 19,
22 6N follows kai, and the latter, if written K6 in B's archetype, might easily

to omission as being written in small letters.

after
vii.

cause the omission of a following e meaning N.

priori one might maintain
22
3, aafifidTip was used at first unemphatically to be followed

that, in vii.

by a more emphatic

iv (ja/3/3dra)

[2715 d] 'Ev, or /card,

is

but the evidence negatives this supposition.

always used by Mk, Mt., and Jn, with

553

iopT-q to

express

NOTES ON PRECEDING PARAGRAPHS

[2716]

On

21 HOeAoN oyn AaBgin (2346)

vi.

[2716] Nonnus paraphrases this Kai iuv e\eiv ixinviawov

O/Wada- Kai /xevos aA/xr/s 'Hi/ tote, kcll ireXev opfxos, eTrel Oeo&ivei

Ota

(sic)

7ra.Ap.a5

voo<; 77-Tcpdeis,

aWpan' Si'^a, v6(T<f>Li' epeTixwv, T^Ae7ropoi5 AtpeVeo-o-iv

1
where p^yeatvov implies earnest desire that
opxAeev avTo/xdrr] vrfis
was not fulfilled because the vessel was brought to shore by a heaven,

sent blast before the disciples could receive Jesus on board.

Chrys.
takes the same view, twice repeating that Christ "did not go on
board" and attempting to give a reason for it 2
Both take rjOeXov as
.

denoting unfulfilled desire.

[2717] In the LXX, forms of y/OeXov are very rare as compared
with those of tjdeXrjaa.
The 3rd pers., rjdeXov, rjdeXe, without ov,
hardly occurs outside apocryph. exc. in Judg. xiii. 23 el rjBeXev 6
Kvpios where Theod. (and sim. A) has e/3orAcro (and see other
instances from
in 1735 b).
Many Indices do not distinguish

LXX

between Oe\w and iOeXw, so that statements must be cautiously based

on them. In Egypt. Pap. Indices, iBeho is very rare but -qOikrjcra.
;

sometimes used about authoritative resolutions of those in power,

"
and ovk -qBk\y](T(.v means " he refused
r}6e\ev occurs (according to
is

and then apparently of

the Indices) only once,

or " in the course of."

"during"

41 tTroptuovTo...TTJ eoprrj,
feast," or

D ins.
f" in die

ei>,

"to the feast"

d " in die

"at the
(as

'.

Lk. alone has the dat. without prep, in Lk. ii.

Strictly, Lk. should have said "for the
8, 10, xi. =,6, xii. 12 eh ttjv eopr-qv) and hence
" ad dies solomni
e

feast."

Jn vii.
" in diem sollemni

festo," b

unfulfilled desire

(sic),"

(sic),"

solemni," a "die sollemni."

For

[2716(7]

vain desire see

Lxeveaivw signifying
iievealvwv and

xv. 617

//.

d\\" ovd

ws

comp. //. xv. 104. '\lv Tore is perh. an

imitation of Virgil's "sed/*7," "was a thing of the past :" HT0T6 might easily
does not appear
spring, as a corruption, from HCTOTe i.e. j\otq re, but (Steph.) rip-ai
"
from Chrys. (ad
to be used of
settling down." Qeooivei TraX/xco may he illustrated
dvvaro

prji-at

Joe.) ov

yap

fj.a\a irep

p-ovov dcrfpaXi] riXAa Kai

"

[2716
'iva

TLvos 5e eveKev ovk

/>}

to Oav/xa

and then, " as soon as He had appeared to

(dp.a re

the

land,

Xa(3eti>

avrbv

to

iirl

substituting
them.''''

Kai

uxpdri

ev6tw

tj)v

yr\v

T/v

Origen (on Prov. xxx.

i\v vTrrjyou,

Oeia

He

airwv)"

quotes

vi.

21

yjdeXov

Perhaps X means this in

"the land to which Jesus came to meet

rrjs yrjs

vtrnvrrio-ev

walked on the sea,

same ///owe/it, removed

first

the disciples, in the

Kai air^rij air'

rb irXolov eyyvs

eh

Chrys. supposes that Christ

epydo-qrai.

p-el'gov

ovpiwv avroh wapiaxe 7"t" irXovv.

eh to ttXoiov ; ovk evijir) 5e eh rb ir\olov,
/

e'|

aviji-r]

[9) has eiOibK

eyivero.

yap eyiverorb

ttXoiov iwl ttjv yrjv

eh

dvva.fj.ei.

See Oxy. Pap. ii. no. 237, col. vii. 10, 18, iy etc.
Here, and
[2717 ./
several othei passages of this long petition, the word seems to mean "willed,"
"decreed," "decided" (once redeX-^Kaat). In Faviim Pap. 131. 7 ovk i]di\t)aev
means "refused." In Oxy. iii. n<>. 47:. 14 "did not wish (ovk ijdeXev) her to
''

in

survive him

"

the context

indicates that the desire

554

was

frustrated.

NOTES ON PRECEDING PARAGRAPHS

According to the Indices of Lucian and
occur

them

Aristotle, rjOeXov

does not

those authors, although i6e\(o and #e'Aw are frequent in

The fact that rjOeXov occurs twice at no great interval in

in
1
.

Test.

[2718]

and

Patr.

xii.

that

used by Hernias

is

it

may have been

to express a

modest

used by some writers;

but its rarity in the writers above-mentioned and its non-existence in
Mt.-Lk., confirm the view taken elsewhere (1735/') that in the
wish-, indicates that

it

Walking on the Waters John's use of

use of rjOeXev 5

On

rj6e\ov

is

connected with Mark's

30 ynep

i.

ay'toy (2369)

On

[2718]

freely

passage Blass

this

(p.

135) says that the use of

v-n-ip

1
[2717/'] Lucian's Index has Dial. Marin, xiii. 2 (i. 321) ovk fdeXes, "you did
not wish," but nowhere ijdeXes or -qOiX-qaas.
Schenkl's Index to Epictetus gives
" / could have
" / should have liked'"
rjOeXov (without &i>) 1st pers. sing.
wished,"
"I
" I
vernacular
wish
in
i.
I could stand
10.
6
wish
(in
English,
only
")
only
by
him and remind him" (comp. iv. 1. 143 "I only wish I could stand over one of

"

and Gal.

iv. 20 rjdeXov de -rrapelvai), i. 29. 35

I should have liked
as a pupil," and sim. i. 29. 38, ii. 8. 16 etc., almost always of
So in 2nd pers. i. 1. 18 (and
impracticable (and often of unreasonable) desires.
" woztld
comp. iii. 23. 13) Ti' odv ; ijdeXes Trdfras TpaxriXoKOirriOrivai.:
you have

these people"

to

go on

still

liked to see all the world

dpai

fiT]

unequal
33

5wd/j.i/os,

to carrying ten
S"

-rjdeXov

beheaded?" and 3rd

rbv rod

pers. ii. 9. 22 olov ei' t 5eVa Xirpas

Xidov ^aard^eLV jjdeXev " as though a man
would like to lift the stone of Ajax " In ii. 17.

Aiavros

pounds

dacpaXuis exeiv the desire

is

scoffed at

by Epictetus (av debs

et,

o>

It occurs with a neg.

in iv. 11. 24, "God
avdpwTte) as absurdly ambitious.
forbid
I would not wish such a thing, even if it were to make me a wise man
Schenkl gives only one instance of rjdeXes
(ovd' el ao(pbs ZpuXXov eivai ijdeXov)."
!

ac

(iii.

17.

4)

"could you possibly have wished," referring

to a disgraceful

action.

[2717 c] Schenkl's very copious Index gives no instance of i^'^eXe in Epictetus.

"
Swete's note on Mk vi. 48 is
Vg. volehat praeterire eos...With the feigned
But r)6tXev (so far as
xxiv.
and
see Mc. v. 36, vii. 27."
Lc.
28
purpose comp.
I know) never means "he feigned," and the passages
do not contain ijdeXev.
-

[2717 d]

Test.

xii.

rjdeXe Kvpios aueXelv

In

8ia<rC><Tai

like our

"

think...,'"
3

Patr. Ku/>. %

/xe, ib.

Sym.

Herm. Mand.

I wanted

to

know

v.

referred to in

Mk

and Lk.

ei p.r\ Ta/cw/3...7rpo0'7?i'<i;aro irepl efxov...6ri (?)

yap avrbv

k.

iXduv

Poi'/3r)/x

eXinr-qd-q-

1.

7,

-rjtieXov

yvQvai,

" volebam
cognoscere,"

in case

you can spare

me

five

minutes

which does not imply that the "want" is given up.

Mt. xiv. 25 y)Xdev rrpbs avrovs has neither
1']

[2717

rjdeXe

is

whether you

yjdeXou

nor

rjdeXev.

Possibly there may have been some Gk confusion between hAGcn and HOeAoN
or H9eAeN.
In Jn vi. 21, the Cureton. Syr. (Burk. ) has " And they rvere willing
"
N has r/Xdov for
that they should receive him," but SS " and when they took him
an
B*
reads -ijdeXe for
like
2
where
that
in
xxiii.
S.
TJdeXov,
interchange
9,
;

555

NOTES ON PRECEDING PARAGRAPHS

[2719]

"to speak about," (i) "is common in Attic

and Hellenistic Greek," (2) "as also in the LXX," (3) that it "is
found more rarely [in N.T.] and is almost confined to Paul," and he
for TrepL as in Ae'yeiv vrrip

instances "Jo. i. 30 v-n-kp ov (ircpl ov X C A al.) eT-n-ov, 2 Cor. viii. 23

tT virep Titov ('as
concerning'), xii. 8 vTrep tovtov irapf.Ka.Xi.o- a ('on
this account,' 'on behalf of
this')...2 Thess. ii. 1, Koa^ao-flai wrep
often in Paul, also <pvo-iovo~Bai. xmip, <ppovetv v-rrep (in Phil. i. 7 'to
think upon in iv. 10 to care for')." (4) On Jn i. 30 he adds (p. 313)
"
better ov without prep. Nonn. Chrys."
'

[2719]
masc. and

'

(1)
v-n-ep

behalf of"

or

mentioned.

distinction

tivo? neuter.
at

some

events suggests

all

Comp.

be drawn between

should

II. vi.

v-rrkp

tivos

The former almost always means "in

virlp credev

524

the person

interest in
a-KOVoy

aur^e'

irp6<;

Tpwwv

implying that Hector blushes for his brother Paris, whom he would
gladly defend, when he hears the Trojans revile him, Soph. (Ed. Tyr.
1 444 outws
ap avSpos dBXiov trajcreo-6' virip (i.e. taking any interest in

De

the fallen king), Lucian

Salt. 9

(ii.

"

good news about

(TvvvBa.vop.zvo<i v-n-ep)

273) of Achilles "receiving

In Plat. Legg. 776 E,

his son.

"

may well be that Homer, making proclamation in

"
Zeus
or
(vwep tov Ai6s ayopeiW)," has "openly declared
behalf of
"
"
that
takes
half
a
man's
sentence
Zeus
when
given
away
being
he takes his freedom that is, he speaks for the god, though not in
the meaning

the

first

person, as

Plato

[2719 a]

though he were

776 e

may

in the

counsels of Zeus

be punctuated thus,

oe

1
.

ffo<pLbraTos

-rjuiv

rGiv

dyopevwv, "has actually given sentence in

the name of Zeus, making public proclamation thereof."
Comp. ib. 580 B Wi 5rj
/Mot, l(f>r)i> iyib, vvv ijorj uxrirep 6 5ia wdvrwv Kpirr;s airo<paiveTai, Kai av ovtw, "as the
ttoltjtQv Kai anecprivaTo virep tov Aids

judge gives his sentence [as to which chorus

followed by
sentence.

Zeus.

/j.icr6wo-Jj/j.da

Homer,

ovv

KrjpvKa

is

first,

"let us hire

which second] so do you,"

herald" to proclaim the

then, seems to be the "herald" giving sentence in behalf of

Epict. ii. 23. 7 t'i yap eari to dtroipaiv6fj.a>oi> inrcp

Conversely, comp.

iKacrTrjs tovtuiv

tepi iavrrjs;

ruji>

dvvdp.twv .with ib. p.i]TL ttJs opaTiKrjs ttot iJKovffas Xeyovcrrjs ti

is it that declares in behalf of each of these faculties?... Did
.

"What

you ever hear the faculty of sight uttering a word about itself?" i.e. there is a
higher power that speaks in behalf of or as the interpreter of, its servants, for they
cannot speak about themselves.
Apart from Xen. Cyrop. (discussed in 2370 a),
Steph. gives no oilur instances except from an affidavit in Demosth. 554, 11 77
tiaayytXla (560T}...inrip'Api<TTdpxov, and Aeschin. 22, 12 (eh. 154 Teubn. p. 15,7)
As I" the former, >ince a contest is said to
virip avrCiv \f/r)<pui<r6ai wv 7) dlui^n 17.
be "i behalf 0) (i>r4p) life or death," vwlp tivos (masc.) came to be used in an
action of a public character (tiaayycXla), perh.
and In 11 '/, or against," comp. Arrian .Ilex.
1

556

meaning
i.

at

25. 8 tI

fust

XPV

"

/'//

behalf

of

i>wtp 'A\(i;di>5pov

NOTES ON PRECEDING PARAGRAPHS

In Aeschin., the preceding words

yvCovai.

indicate that avrQv

De

lis

is

(tI

v/j.els

rebus pronuntiaturos

accusatione

in

quae

neuter.

all

instances of virip with gen. of person, but all

(ii. 197) dXXa
where the Latin gives

prior 10

and the context,

" Vos
quid jurastis?

6fj.uix6Ka.Te ;)

neut., as in the accepted Latin transl.

numerous instances from Polyb. are

[2719]

prrescripta.'

sunt."

Steph.'s

Lucian's Index gives abundant

mean "pro,''' exc. perhaps Phal.

p.ev virep ifiov 6.k7jkows, eirel 8' eireipdOrj dirrjXdev eiratvQ>v /xe

de we" and the meaning may be

in controversy for and
" other
[good things] in my favour," we
meaning had been
should have expected dXXa re... /ecu'.]
[2719 b] In Arrian's Exped. Alex, virep is freq. used with genit. of person and
verbs of writing, inquiring etc.
In his preface, distinguishing between ypd(pu) irepl
and ypa<f>(j) virip, he says, ocra p.ev (?) rai'rd d/x<f)(ii irepl AXei;dv5pov..Xvveypa\pav
TavTo, eyw ws iravTrj dXrjdrj dvaypd<f>u}..."AXXoi ixev di] dXXa virep 'AXe^dfSpov
'

'

'

'

[If the

against me.'

'

The dp.(pw
dveypaipav, ovd' 'tanv virep otov irXeloves 77 d^v/xtpcovoTepoi e's dXXrjXovs.
are Ptolemaeus and Aristobulus, and he proceeds to explain that these two wrote
without being influenced by love of gain or other pressure. These two write in a
detached and disinterested way " about" Alexander ; the others " in behalf of" or
" in
He
praise of" him (or perhaps "in a controversial spirit about him").
1

proceeds (ib.) to say that he has neglected mere idle oral tradition or talk
"in favour of" Alexander (iravrr) airiara. ws Xey6/xeva ix6vov vir&p 'A.). It is perh.
Of
significant that vi. 2. 6 virip AXeijdvdpov t,weypa\pe is followed by txpev'cTa.To.
'

course virip with genit. of person may mean "about" a man, or men,
impersonally, as an enemy, a nation etc., as in Arr. Alex.

AvTapiaruv,

6. 2

ii.

c]

Aapeiov, v. 5.

where

several instances

[2719

v.

'Tirep,

in

"in behalf of " or "in

ovk dire<py)vavTO

ol

it.

'Ivdwv.

The Index

when regarded
i.

5.

v.

tQu

to Arrian contains

twos masc. means " in behalf of," as in N.T.

has been shewn (2719 a) to mean
vire'p,

virep

an ocpaivecxd ai
the

name

5iKa<TTai;

Contrast Epict.

of."

i.e.

iii.

iS.

7repi

'EwKpdrovs

"gave sentence about Socrates."

5'

Epictetus

appears never to use virep for wepi. The former, when used with the genitive, he
mostly connects with verbs that imply anxious effort to gain some prize, retain
some possession, or defend some person. His view is (ii. 16. 41, and comp. iv.
to "strive even to desperation for the sake of (virep)
noblemindedness," for these things are parts of oneself; but
it is
Hence
only fools that would be anxious for the sake of a mere possession.
the parenthesis with virep in the following, amidst a group of irepl clauses, ii. 13.
ir dXXd irepl tov aoop-aTiov dyoiVLun-ev
virep rod KTijo-eidlov (comp. iii. 18. 3 eirl to
10.

22)

that

it

is

right

tranquillity, freedom,

tl 86^ei tw Kaiaapi, irepl tuv ^<rw 5' ovdevos.

This might be paraphrased: "But we are anxious about the paltry body
about what Caesar will
[anxious] for the sake of that most trumpery possession
think
but never a jot about the things within us."
The inrip clause anticipates

awLidTiov

eirl

t6 KTijaeidwv)

7rept

tov

and meets the objection: "Why of course a man is anxious for the sake of his
body !" and the meaning is, we are anxious for the sake 0/" external unrealities, but

we

are not anxious, not even in the lowest sense, ''about" internal realities.

In

appears from the context to mean "about

the advisableness of attempting to obtain" such an office (for it does not seem
likely
that virep could mean "to secure my interest for his
The closest
application").
i.

19. 26 virep iepwo-vvtjs eXdXei

/xoi,

virep

approximation of

virep to irepl that I have been able to find is in iv. 1. 105 where
but even here virep
evxapiaTelv (elsewhere twice used with eirl) is used with virep
probably represents a feeling less detached and more emotional than would be
represented by irepl.
Similarly, in English, when we say "sorry or thankful for"
:

557

NOTES ON PRECEDING PARAGRAPHS

[2720]

[2720] (2) In LXX, virkp with gen. is very rare except in the
of Psalms and in the phrases 6 virkp and virlp ov.
In the
Pentateuch, it occurs only in Deut. xxiv. 16 {bis) "the fathers shall

titles

"

not be put to death for the children and xxviii. 23 6 ovoavos 6 virkp
Different authors and mss. use virkp and ire.pi differently.
KecpaXrj'; aov.

As

to genit. of person, note Judg.

virkp,

hut

irepi,

S.

"who

25

ii.

31 "Will ye plead for Baal?"

vi.

shall entreat for

him ?"

virkp.

irepi,

27 "for this child I prayed" virkp (no v.r.), 2 S. vii. 25

and parall. 1 Chr. xvii. 23 (David to God) "thou hast spoken
irepi (once),
concerning thy servant and concerning his house," S.
There are probably very
Luc. virkp (bis), Chr.
irpo<s and em
S.

i.

LXX

LXX

LXX

instances of virkp with genit. of person in canonical

meaning
in the various reading (Luc.) of David's prayer

few

"about" except
2
quoted above
.

In

(3)

[2721]

N.T.,

more frequent than

with genit. is relatively very

It occurs nearly twenty times

virkp

LXX.

in

much
in

the

"angry or delighted at") there is a notion of having received something "[in

for" which we make an emotional response of sorrow or thankfulness.
[2719 </] 'Tirkp with genit. of pers. occurs in Epict. Fragm. (3 Schenkl, 136
"
and also with ypa<pu>
Schweig.) virkp i]/jiwv [3e(3ov\evTai to mean "in behalf of
in
twos
means
"write
i.
where
behalf of" or "a letter of
yp&cpu inrkp
9. 27,
(but

return]

introduction for," rep. i. 9. 33 virkp tovtov tL aXXo rj dvayKi) ypdcpfiv kiriaroXas (lis
on writing a letter of introduction for
virkp veKpov; Here there seems to be a play
the sake of helping a helpless creature and writing a letter of request for the sake
of recovering a dead body to give
in ii. 16. 42
genit. is masc. or neut.
irivecrdai,
0-op.aL-

irXovrelv;

burial.

it

may be doubted whether

It

apx" M e

OkXecs,

dirduTw y t ovtwv

the

Idiarevetv, p.kveiv, (pevyeiv,

tovs dvOpwirovs diro\oyr)not masculine, is at least

Philosopher says to God, "Make me play what part thou
aoi

e'^ui

5a|a> rrpi kadoTOv

virkp

o'ia

(pvcriv

irpos

kmiv, but tovtwv,

if

personal in effect. The

wilt, Ruler, Citizen, etc.

I
will justify thy ways to men, representing these
The discrimination between irepi and
characters \in accordance with thy will]."
that John likewise discrimivirkp in Epictetus strongly confirms the conclusion

nated between them.

1

As

[2720 a]

to genit.

of thing, comp.

ap-aprlas and Dan.

is a notion of intercession)
vi.

7 irepi

ii.

LXX

"

tlii

LXX

inrkp,

ir\i)p.}j.e\ri<Teus

"spoken
has

witli

Theod.

irepi.

parall.

[2720 /'| In
used with genit.

"above [the

Esdr.

vii.

8 virkp dp-aprias with Ezr.

"

vii.

ix.

also

Y./.r.

20 inrkp

\.

rrjs

19

(about sacrifice) irepi

In 2 S. vii. 19

dyvoias.

28 "promised unto thy servant." the

LXX

"house" as a thing, and (:) confusing " unto'' with "in

Chr. xvii. 17, 26 has eni in both cases.
l.XX in
and
Mace, virkp witli genit. occurs about 38 times, and when
of person, it alw. means "in behalf of" exc. in 2 .Mace. ix. 8

perh. (1) taking

behalf of," but the parall.
-

Comp.

Esdr.

of thy servant's house,"

virkp,

"mercies concerning this secret (where there

"
irepi, Theod. virkp, with id. vii. 16
concerning all
18

level of]

men."

55

NOTES ON PRECEDING PARAGRAPHS

[2722]

Gospels (as compared with twice in the Pentateuch and Joshua)

always with genit. of person, and unless it can be proved that i. 30 is
an exception always meaning "in behalf of 1 ." This also is its

in the Acts where the genitive is always personal, or quasipersonal, referring four times (out of seven) to sufferings "in behalf
of the Name [of the Lord]." In the Pauline Epistles it occurs about

meaning

ninety times, and in almost every instance it means "in behalf of

some person, or some name, or cause, for which the Apostle contends as
though contending for a person, or some object for which he is striving,

and in the very few instances in which

or praying, or interceding
3
this meaning is not expressed, it is probably always implied
[2722] (4) As regards the alleged omission of inrep by Chrys. and
:

Nonnus
it

in

i.

30 outck

Icttlv virep ov,

by Chrys. thus (1) Ovros

rjv irepi

Migne

prints

ov eiirov

two quotations of

oircau) /jlov ep^6p,evo^

epLirpoo~6ev p.ov yeyovev, (2) Ovtos f]V ov enrov Ottlctid /xov ep^erai av-qp
09 e/xirpoadev p.ov yeyovev, and a subsequent quotation of i. 15 thus
ottlo-w

(3)

p.ov

ep^erat 6s

previously quoted
fxov

i.

p.ov yeyovev although he has

thus (4) outos r/v ov eiirov, 6 oVio-oj

ep-trpooQev

15 (ad

loc.)

epxop-evos efxirpoo-Oev /xov yeyovev.

Chrys. does not omit a prep, in his

1
[2721 a] Mt. has
oiukovtwv.
Where

it

Mk

bracketed Lk.
-

[2721/']

xxii.

The

be observed, ISt, that

quotation of i. 30 (though he

It will

first

only in
xiv.

v. 44 (Lk. vi. 28) irpoaevxeade virep (Lk.

7rept) tGiv
24 has virep ttoWQv, Mt. xxvi. 28 has irepi, and

20 has virep vfiQu.

19,

single doubtful case of pers. genit.

is

Rom.

ix.

27 "ttaalas 5e

vwep tov 'lapa-qX, where Fritzsche may be right in alleging Arrian Exp. Al.
"
about Alexander" (2719 />), so that Israel is not a. person,
vi. 2. 6 virep A\eav5pov,
but a historical subject.
But note the obvious contrast in Rom. xi. 2 "R\elq....Co%
Kpdi'ei

'

In Rom. xi. 2, Elijah intercedes against Israel and

evrvyxavei. .Kara tov '\o-pa.-qh.
is rebuked by the answer that there is "a remnant.''''
In Rom. ix. 27, Isaiah "cries
.

in behalf of Israel" and announces that there will be a "remnant."

2 Cor. viii.
" whether
[I have to stand up in defence] concerning
23 e'lre virep Tirov means
I maintain that he has done
Titus and his relations with you and myself
you no

means as Lightf. expresses it,

"
" to advocate the true view of the
roughly and broadly paraphrased
coming."
Phil. i. 7 Kadws ianv diKaiov ip,ol tovto (ppovelv virep iravTwv vp.C)v, means that the

wrong.
"

In 2 Thess.

Apostle

is

bound

to

ii.

feel

1,

virep rrjs

confident,

irapovaias

hopeful, and

thankful

"in behalf of *

his

l'hilippian converts.

" the life of

[2721 c] 'firip, when used with a verb and such phrases as vi. 51
the world," xi. 4 " the glory of God," Acts ix. 16
xv. 8 " the
Rom.
name,"
truth of God," 2 Cor. i. 6 "your comforting," 2 Thess. i. 4 "your endurance"
whether the verb be "contend" or "speak as an ambassador" or "boast" or
whatever else manifestly implies a personal interest " in behalf of" some person or

"my

some personified thing.

559

NOTES ON PRECEDING PARAGRAPHS

[2723]

has

for

-n-ept

2nd,

vvrep),

quotations of

he

that

alters

30 (conforming them

i.

important word

dvrjp in his first

to

i.

in

Origen uses
ovtos

The same statement

15.

rjv

30 Ouros

l.

-m.pl in

his

nepl ov iyto

i<TTi

erjv

"bridegroom

,"

goes

by the fact that,

i7rov,

far to

his

These variations
30.
and indicate that he mixed
i.

Nonnus

applies to

commentary on Samuel

so far as

(1

S. xxviii.

Even
18

foil.)

also Omitting avr/p

means " husband " or

oitlo-w p.ov ip\-,

dvrjp, if

explain

when Origen

both

in

rjv

15), 3rd, that he omits the

ov keiirov, oVio-repos ep^crat dvrjp.

has been shewn above (2371) that

It

to

eo-riv

quotation of

detract from the value of his testimony

i.
30 and
concerns

i.

it

This view

virep.

is

confirmed

says that the Baptist called Christ not

only ayuvo's but also dvrjp, he quotes the text correctly with uVep, and
3
The evidence from Chrys. therefore
he does it again later on
.

indicates nothing except that he did not understand the three points
that differentiate i. 30 from i. 15, namely, e'cmV for rjv, virep ov for

A review of all the

and the important insertion of dvrjp.
evidence makes it almost certain that John did not use virkp for jrepi.
ov,

On

21 aytoc nepi caytoy (2374

ix.

ix.

[2723]

80)

21 ourros irepl kavrov XaXrjaei,

if

translated according to

Greek usage, would closely connect avrds irepi kavrov making

" he will
airros little more than a preparation for emphasizing kavrov
about
and
himself
nothing else.
speak he about his own self" i.e.
classical

'

[2722

<?]

Lomm.

xi.

328 Qvros ovv

aKiprr]cras irpb yevitretos,

liodvvijs 6 elirtbv

" ovtos
tan,

Kal
6 biriaio nov ipxbp-evos t/nnpoadev p.ov ytyove."
7rept ov iytb tlirov
"6 irep.\pas dirt poi- e<f So av t'S^s to irvevfxa KarafSaivov, Kal /nivov, ovrbs turiv
6 vlbs rovdeov."
ovtos, <paolv, ovKtri jibei 'l-quovv Xpicrrbv iv KoiXia. "Hibei yap avrbv.

AWd

81' InreplSoXrjv So^tjs tifioibv tl ti2 llerpip ireiroirjKev.

but Lomm.'s text

is

follows, ovtos,

(pacriv,

dXXd

"They

5t'

womb

v...,

also corrupt.

We

should prob.

ins.

Origen is quoting freely

the words bracketed as

ovKtri rjbei 'lijaovv Xpurrbv [8v] iv noCklq [tfoeijassert that he no longer knew Jesus Christ

[he had known].

Absurd

(2068rt)

For he knew Him,

rjbti

yap avrbv,

[whom]

in

the

...but...."

3
with
[2722/'] Origen (2722 c) ranks the Baptist's testimony as to avr/p along
but his
his testimony as to d/xvbs, suggesting that he laid stress on the former
;

omment ad
dvrjp

loc. is lost.

given by

Ammonius)

Cramer ad
77

loc.

otl irdaris

prints (as

rm

one of several explanations of

\oyiKrjs (pvaeus, 6 iari ttjs EK/cXr/aLas,

wfxfpios e'oriv.

Lomm. i. 47 olov b'lwdvvijs avrbv ap.vbv 0eov dvayopevei \iywv, T5e...

[2722
id.
avbpa otd tovtwv, Ovrbs ianv inrtp ov iyu dirov 6tl 'Qirlaw /xov..., rep.
In both passages, Origen, or the scribe, lias perhaps rep. orn (of birlaw) as
156.
s

Kal
p.

the mother
(on [n i. 13) seems to take aitxara as referring to (2269)
the father, Oik cpvcris ovk djSive \ex w 'ds- ol /3< os ^7"w 'Avdpo/ttov
Kal avrr) ZapKos ipwrorbKoio yap.ri\ios r/po<rev evvfj.
fi\do-Tr)pia 6e\rip.aros, ovdt
otl.

anil

Nonnus

dv-qp

to

'

560

NOTES ON PRECEDING PARAGRAPHS

[2724]

Karwv auros iavrov avctAcv would not mean "Cato himself

[virtuous though he was] committed suicide" but "Cato killed

Thus

6 Se

own hand"

himself with his

iK^opwiTes tovtous avrol

entirely by themselves"

So

2 Cor.

i.

"

ourselves

4.

10

ol

Se

"EAA^ves

iv eavrols ro a7ro/cptpa r. 0. io-\7]KajXv

means

"we

our own selves the sentence of death" (R.V.

in

it,

less suitably if

it

in 2 Cor. X. 12
Se ovk....

77/i.ei?

ii.

"but the Greeks. .marched

means " we ourselves [as distinct from

But where the context makes cdrrds emphatic so that one

others].")

pauses on

Anab.

not "the Greeks themselves by themselves."

aXXa avrol

"we have had

as in Xen.

aurc3v i\o}pow

i(f>

may

it

be separated from the iavrov- phrase, as possibly

aAAa avroi

iv iavTOis iavrovs /xerpovvres. .ov crwiacrtj/.

.

There W.H. make no stop

to refer emphatically to " certain

after avrol, but avroi

"

persons

seems

mentioned above and

"we" thus: "but they measuring themselves by

themselves... have no understanding, but we..."
So probably in
Rom. Vlll. 23 ov jxovov 8i, aAAa /cat avroi rr]v a-rrap-^rjv rov Trvev/xaros

contrasted with

^ovts

[-^//.eis]

ourselves,

In Jn

/cat

we

ourselves,

we

"in our own selves").

having
21 the context exhibits the timorous parents shifting
in ourselves..." (not

I say,

ix.

"

avrol iv eairrots crreva^o/xev,

responsibility from themselves to their son, laying

on the antithesis between "we" and "him":

an increasing

stress

"We

our son... but

that this

is

or (2759

af) who

know

not.

[as

Ask him

it is

On

vi.

said]

(avrov)

himself" where

concerning
us and uninfluenced by

(unemph.) know
we (unemph.) know not,
opened his eyes we (emph.) (^V" 5 )

how he now

he

is

seeth

of age

he

"he" means "he

(avros) shall speak

himself," apart

from

us.

15 aytoc monoc (2375)

Origen, commenting on Christ's retirement to Ephraim

54) and mentioning other retirements, quotes vi. 15 yvovs on...
to opos and adds aAA. ov fxera rwv p.a6r]rwi' dAAa poVos
ave)(u>prio-(.v ets
[2724]

(xi.

(not airos /aovos)

(

The

Latin b also omits "ipse."

Chrys. has yvovs

and proceeds to comment, without adding

Both Origen and Chrys. omit the preceding 7raA.11/ (in

oTL...avex *>py]o~w

airos p.ovos.

t?

to opos,

Origen elsewhere (on Mt. xv. 29 avaas els to opos eKad-qro e/ce?) says
mountain represents the Ecclesia, and he argues that the disciples (Loram.
This is before the Feeding of the Four
iii.
122) went up with their Master.
Thousand. The going up to the mountain at first with the disciples affords
a contrast with the going up to the mountain afterwards without the disciples
[2724 a]

that the

(cu'ros p.bvos).

A. VI.

561

36

NOTES ON PRECEDING PARAGRAPHS

[2725]

Nonnus does not

dvc^wpijo-ev 7rdX.Lv ets to opos).

his

in

n-ttAiv

Oupcos

paraphrase,

vXrjevTo<;

express aurds or
Svo-aro

iprjixd&a

irerpryv.

Avo-aro, implying "hiding" resembles iKpvfirj in Epiphanius (117

Haer.

xxix. 2)

(after

the

fiaaiXea)

as to

kou eKpv/3r] iv 'Ecppalp. troXti tj^s ipijp-ov

yi'oi'S dve^wprjcre

words r/Xdov yap ((ptjal to evayyeXiov) ^pio-cu avrov as

which also omits the words avVds pdi/os. SS supports W.H.

(xvtos pdi/os,

but the Curetonian Syr. has "he

left

them and fled

and Chrys.,

alone," cpevyei is also the reading of X*,

in his comment, uses this word, 6 Se Xpio-rds (frevyei.

again to the

hill

Strangely enough, a

little

afterwards, Chrys.,

who

Ti c^rore;
has omitted the

and poVos in describing Christ's retirement, inserts them

D and d add KctKet irpoa-qvx^o after
the Walking on the Waters

words

7raA.11/

in

X has poVos

olvtos poVos,

curros.

[2725] In xii. 24 airrds p.6vo<; peVet there is no various reading.

Latin versions of Origen twice paraphrase it as "doth not bring forth
fruit."
Chrys. first quotes the greater part of xii. 24, including auYds
p. pei'ei, then explains r)\Bev r\ wpa, then d KOKKo<;...dTvo6dvr), but

makes no attempt

to explain auYds p. peVet.

(in his

comment on Jeremiah

to the

"wood"

...avrbs
ja6vo<;

p.6vo<;

and adds

There

is

that,

But Origen elsewhere

19 in which he finds a reference

of the cross) quotes

peVet

6 ko/ckos.

xi.

xii.

24 lav

kokko% (for 6

p?)

but for the crucifixion,

nothing in his

comment

to

shew

lp,etvev

k.)

dv

clearly at

currds to mean "it" (as A.V.) or "by itself" (as

he
but
when
repeats the words, he transposes them into a form
R.V.),
that may be rendered thus, "Consider therefore His saying [and
ask] whether He has not intended (fiefiovkrjTai) this [i.e. a reference
first

whether he took

to the cross] saying,

into the earth

and

'

The

die (d

k.

grain of wheat, except it, [or, it itself \ fall

t. (tltov, Idv p.7) Kf.uwv ets tt/v yrjv aTroOdvy
'

"

if we punctuate after av-ros.

abideth alone (pdvos p.eVei)
Nonnus brings out the predicative meaning of avros, "by itself
and fruitless," with great force 2

avTo's),

(2726] Autos p.oVos must be distinguished from pdvos avrds (which

X reads in Jn vi. 15). The latter, according to the analogy of
Scv'rcpos,
lyuTos etc. followed by ai'rds, would mean "alone by
himself."

It

occurs two or three times in Lucian to

mean

"

unique

."

[2724/'] TiVos ovv (vexa/ a<f>LT)<ni> olvtovs koX avax^p^', ixa.\\ov be, tLvos ItvtKtv
<paivtTai Tra.Xtv pbvos (7rl tt;s 0a\d(rar]s fiadii^wv ;
"
[2726rt] T6re (aouvos irwcrtos avT66i /xl/xvei "Acnropos, axpyioTos, dv/jporos,
1

&/j./xopos ap7T7J?.
rt

[2726

</J

Lucian Demon.

ii) (ii.

386) p.bvo% aiVos eari

562

/cat

wpQiTos tQiv 5ia\ekri-

NOTES ON PRECEDING PARAGRAPHS

But

ai/ro?

might have various meanings according to

/xoVos

"he

[2727]
its

and

that too] alone and unaided,"

"
or " [He is] by himself [quite] alone," or
[existing] by himself [and]
In vi. 15, auros fx6vo<;, coming at the end of the sentence
alone ."

context

e.g.

hi??iself [did

it,

so than in xii. 24) and the general

with
the difficulty of the phrase, suffice
text, together
to explain the omission (by some) of avros, or of /u.oVos, or of both.
But the peculiar language springs from peculiar circumstances. In

is

peculiarly emphatic (more

confusion of the

Christ's

Gethsemane,
32).

{xvi.

disciples

were

After the Feeding of the

to

Him "alone"

"leave"

Five Thousand

(as

Origen

they perhaps went, from one point of view, still further

from their Lord, if they abetted the multitude against Him, and
suggests

Him "made

desired to see

king" by

"

Son could

If ever the

force.

though He could not

"
was with
Him was on

be called " alone

really be

" alone " because

"

it
this occasion
and this
"
even
Himself,
meaning of the final avjh% /xovo?,
by
the disciples being against Him, taking His way a/one."
In reality,
as Origen says, it was not Christ that was left "alone."
It was the
And this sinister word "alone" ending the narrative of
disciples.

the Father

the Five Thousand, prepares the

way

for the

which describes the disciples as leaving

the

is

perhaps

Walking on the Waters,

Master and failing in

their

faith.

On

vii.

zht6i ayto'c (marg. ay'to). ..?nai (2375

" that he

(?)
'

[2727] In

vii.

4 ouSels yap

ti

ei'

KpvirT(Z 7roiet

kcll

ciutoV

^rei

unique and first" (see 1895 c), Gymnas. 40 (ii. 921) pvq eprjfiriv, u
twv avbpwv airbvTicv, /xbvos cu'toj [alone by yourself) \4yuv o'iov
The meaning is ironical in both these cases. Harmon. 3 (i. 855) /jlovos
Kparttv.
uvtos &fieii><j}i> av fjada, seems to mean " You alone by yourself would have been
kG)v,

7e*'i'are,

is

/xriSe

better than

[2726/']

not avrbs

these together."

all

S. quotes avTixs /j.6vw and ko.6' avrovs /j.6vol from Plato, but
nor does Mitchell's Index.
Aristoph. Ran. 78 'locpQvr' d7ro\a/3d)c

L.

ixbvos,

avrbv jxbvov means "taking aside Iophon by himself alone" emphasizing the secrecy.
Long. De Sublim, 35 rod yrjyevovs eKeivov nal avrou fj.6vov...Trvp6s, referring to
the flames of Etna, might mean "unique" fire, but Dr Roberts (p. 238) indicates
a parall. in Tind. Pyth. i. 21
4 irvpb% ayvorarat... way at and renders clvtou p.bvov
"pure and unmixed" (comp. Steph. 2508 a quoting Demetr. De Eloc. 144 to Sk
On clvtos meaning " alone," see 2699.
avTiTrjs irewoLrjp.vov in tov olvtos).

[2726

fiovKrideicnv
Koo-fiLKus

c]

Lomm.
ai>

avrwv

p-era

ii.
368 (on
twv OeXbvTwv

/3ao-i\efo, i.e. their

xi.

50).

woirjcrai

Origen speaks of the disciples as

avrbv

jiacrtXea,

king after the manner of

this

be paraphrased as according to the manner of the prince of

resembled that in the Temptation (Mt. iv. 9, Lk. iv. 6).
'

'

'

Iv

Tjdrj

yv7]rai

this world.'

"

crisis

563

Kai

world, which might

362

The

NOTES ON PRECEDING PARAGRAPHS

[2728]

(marg. avro) iv irapp-qo-ia zlvai, there is probably a contrast between

the "works" mentioned in vii. 3 ("that thy disciples also may behold
as in
thy works which thou art doing") and the worker ("himself")

x.

38 (" Even

if

ye believe not me believe the works" and comp. xiv.

contrast, some scribes have dropped avVo's as

this

Missing

n).

1
aytoc6n to be an error for AyToeN
Kpvn-rw Ti...auVos, but afterwards refers

superfluous or have supposed

Chrys. quotes ovcVis yap

To

freely thus,

XovvTutv

Under

iv

/xev ovv elireiv, OuSei's ti iv KpvivTa) ttoul, SeiXtav iyica-

icrriv. ..to

on

Se iirayaytLv

ZrjTtL iv Tcapp-qo-'ia aval, <(AoSoias.

the circumstances this can hardly be taken as proof that he

For t^rd

quoted apart from its context

It should be added, however,
misunderstanding.
that SS has "wisheth himself that it (or, he) should be in the open,"

did not read aurds.

would be

au'rds

liable to

which suggests that

may have read aurds avro. Nonnus certainly did

may have omitted the pronoun altogether Ov

it

not read avro, but he

vcpaivei. .ap.<fiaon]v 8' iOeXei

TLS-.-v-JTOKok-rrLOV

dpaavs cp/xevcu
epyov
yap
where he combines the two meanings of vapp-qo-ia, (1) publicity
The textual evidence against
boldness (Opao-vs).
(dp.cf>a8irjv), (2)
.

when combined with

avro,

to persons, not to reports,

probable that avros

On

44

viii.

[2728]

whether

e/c

is

e toon

the fact that

makes

correct.
iAioon

AaAgi

R.V. "speaketh of his

is

origin (as in

(1) partitive (2214)

Mt.

xii.

irapp-qo-ia is regularly applied

certain that avro is corrupt, and

it

34

(2378)

own"

leaves

"[some]

of,"

(sim. Lk. vi. 45)

e/<

it

an open question

or (2) significative of
tov Trepio-aevpaTos t^s

But
the latter ("from").
"speaketh from [a source] belonging to him" seems (but see 2728*/)
to make very poor sense as compared with Mt.-Lk. where the meaning
is "speaks, because he cannot help it
the stream of words bursting
Kap&ias to o-Topa XaXel).

Probably

it

is

Chrys. says "Man uses

falsehood not as belonging to him (iStw) but as alien (dWoTplw), but
he [that is, Satan, uses it] as belonging to him." By "belonging to

from the fountain

in

him" he means "one of

his

forth

the

heart."

family" as appears from

1
and latt.
[2727 a] There are many variations in X,
the order of the words and transl. X and b have ttoiuv for
:

and

his

preceding

syr. vss., as to

iroie? ko.1, e

has "in

auctoritate" for iv nappr/aia and omits yap, ff has "Nemo quid facit in occulto.
"
"
'Ev kpvttt&ti, the reading of
b and e omit
Quid facit quaeril ipse
ipse."

seems to lay less stress on ti than is laid in ovdels yap ti iv Kp. The
to mean "doeth a attain thing
latter may have bet n supposed by the scribe oi
" wisheth it to be
in sard" in contrast with
[known] in pubh

and most

Intl.,

l'>

5C4

NOTES ON PRECEDING PARAGRAPHS

[2728]

statement that Satan was the origin and parent of falsehood

i^ei'So? 7rpwros) in the

words to Eve ("Your eyes

"
Origen ad loc. refers to the spirit
"
order to cause the death of Ahab, saying
"

the

spirit of falsehood in

(tTe/ce

to

be opened").
"
"
that
stood before the Lord in

mouth of

shall

I will

go forth and

The

all his prophets."

be

lying

i8<W iXdXrjo-e) "

on that occasion " spake from his own {Ik
"
"
his own
i.e. from the false prophets whom he had made
by placing
This view explains the Johannine
the spirit of falsehood in them.
connexion between "speaking from his own" and "ye are from the
devil as your father," which otherwise is obscure
"

spirit,"

1
[2728a] Comp. Mt. x. 20, "it is not ye that speak but the spirit of your
Father that spcakcth in you," where it would have made good sense to substitute
"
"
speaketh from you," as the
speaking" goes forth from the disciples to the world.

Nonnus

gives no help as to the

meaning of "his own," ^deyyerac

e idluv Sti

di^wv "irevaTT]? cu'tos <pv ^evdrj/j-ovos iic yeveTTJpos, where Nonnus

appears to take a view thrown out by Origen at the outset of his comment on the

\oiyiov

rfdos

passage (Loram.

dpa x l

ii.

241) dfxcpifloXos

Xe^ts tcrrl-

7/

5r]XovTa<.

yap aw'

avrrjs iv fxev, ujs

Std/SoXos vrarepa.

"

speaketh of his own" to mean

XaXdv d7r6, xii. 49 XaXeiv
17,
speaketh />w." Comp.
"
"
In xviii. 34 (as in
K, where A.V. has
speak of" (but R.V. has speakfrom ").
"
viii. 44) d7ro <reavTov...\yeis is rendered by R.V. as well as A.V.
0/" thyself."

"

[2728

In

/>]

viii.

44 R.V. and A.V.

vii.

Shakespeare uses "of"

for

may

intend

18, xiv. 10, xvi. 13,

" from"

in

"of

one's

self,

himself etc.," and

"

(in

very

when of ourselves
rare cases) with a verb of speech as prob. in All's Well i. 3. 7
"
we publish them " i.e. our own praises. " Sayest thou this of thyself} is therefore
in
literature
to
but
is
there
English
justify such
justifiable:
probably nothing
a phrase

as

"speaketh of his own"

[2728 c] Origen
spirit of falsehood

in

any sense but "speaketh about

his

own."

267) calls attention to the contrast between the

which speaks e/c tCiv lolwv and the Holy Spirit, T6 fxev ovv

(Lomm.

ii.

dyiov irvevfxa...ovK K tQv ioiwv XaXeidXX' a7r6 rod \6yov

ov yap \a\riaet, d<f eavrov).

rrjs

ahrjdelas

(comp. xvi. 13

[2728 </] The above comment, on viii. 44 4k tuv idiuv, should have included
"
notice of Epictetus's use of rb idiov.
By idia he means essential property."

some

"

peculiar" to him, ought

Etymologically, a man's "property," being that which is
and non-human
if the question is of the difference between man

creatures such possessions as his reason,

to include

in English,

rd

i'Sia

temperance, charity,

etc.

But

in

Gk, as

mean mostly a man's house, estate, etc. Against this

16) "mourn over
protests, as when he bids us (iv. 5. 15

had come

to

popular use Epictetus

one whose fate it has been, not to die, but, while still living, to lose his essential
property {diroXiaai rd t'Sta), not his patrimony or paltry plot of ground ... (for none
of these things is proper (i!oioi>) to the man)... but the qualities of man (rd
dvdpu-n-iKa), those

characteristics with the

stamp of which upon

&

his

mind he

T V oiavoia iXrjXvdev)."
has come [into the world] (tovs x a P aKT VP as * ^X 0JV
"
Elsewhere he says of a man's "rooted convictions (56y/J.ara) or "motives"
a very different thing from our "dogma" iv. 4. 44 "these are a man's essential

property, the things that

make

his actions also either vile or

565

honourable {ravra yap

NOTES ON PRECEDING PARAGRAPHS

[2729]

On

eeiNoc (23815)

The insertion of a superfluous e/cetvos for the sake of emwas

phasis
explained above (1920) as mainly due to Hebrew influence.
But it is in part traceable to a universal desire, among those who
[2729]

speak naturally, to put the subject they are going to talk about at the
head of the sentence, as often in old-fashioned English songs (" our
captain he did say").
Comp. the use of auVw in Ox. Pap. 299 (late

eoWa avrw

ISt cent.) Aa/ULTTiDVL p.vo6rjptvrfj

iva

evroKa.

ixvoOrjpevaet

Aiovwiw

/caAws

Ne/xcpojv

Trpocr\j\dTrj

KeKprjKa

transl.

auras.

p.01

7rp.t//eis

(Spa^/xas)
"

which edd.

tVa 18175, eppwa(o),

7re/xi//e,

Ota crov dpafiioi'a (8pa^p.d<;)

7rot^cret?

t]

ovk

ravTa?

/cat

Regarding

t)

koX

Lampon

the mouse-catcher I paid him for you as earnest money 8 drachmae

in order that he may catch the mice while
they are with young.

me the money. I have also lent Dionysius, the chief

of Nemerae, 8 drachmae, and he has not repaid them, to which

Please send

man

Good-bye ."
a'AAoc.o
32
MApTypooN (2384)

v.

32 aAAos io-rlv 6 paprvpwv, Nonnus has *AAAos dvyp

taking aAAos to mean the Baptist, as Chrysostom does

[2730] In
n-eXe p.dpTvs

(2384)

t'oia

v.

N*D

and

("Ye know
eari ra

your attention.

I call

On

eKaarov,

avarptTrei to lolov
ii.

Sw/cpdroi's,

a,

e,

and SS, read

that his witness

26.

to.

(i.e.
tit.

is

true"),, indicating that they, too, took

xal ras Trpd^eis alaxp as

17

KaAds

faithfulness) tov avdpdnrov,

to tbiov tov

what follows

olSare for dt8a in

afj.apTrjjj.aTos.

Comp.

iroiovvTa).'''

ii.

These

ii.

4.

14 to ..p.d\icrTa idiov
facts indicate that, in the

12.

mean

nearly the same thing as "from the

is one of the two meanings intended.
[2729 a] Note here, for future reference (1) 5ia crov used by an illiterate
writer for did ai "on thy account," "for thy sake" (2294, 2705), (2) 'iva. with the

Epictetian sense, e/c tGiv idlwv might

abundance of the heart," and that this
1

future

(2114), (3)

/caXws

more prob. taken by

(familiar to us in

7rotTjcrets

Trtp.\j/eis

this writer as

N.T.) used

either

meaning "you
"[I write

for

misspelt for

k.

tt.

this] that

you may know

or

wi/iipa ;,

will kindly send," (4)

'iva eiSrjs

[it]."

"Iv

used absolutely in Euripides, means " that you may know [the facts]," and is
sometimes used towards enemies, "that you may know [what 1 think]," as in Hec.
1243, where Agamemnon tells 1'olymestor what he thinks of him.
Comp. Ami.
eloijs,

"that you
"that you may

5'S(^

say]

'Do

this."

fact that

not go against the Gods.'"

So Ulysses to Philoctetes in Soph.
is Zeus, it is Zeus
who bade me
that you may know [the truth]
In the Papyrus, it seems to mean " [I write) that you may know [the
have nol been paid]." The prevalence of eidrjs in this particular phrase

"

Phil. 989

do

mighl result
10, Mt. ix.
forms,

may know [what will be the result of your insolence]," Ion 35

know [the truth]," Orest. 534 "that you may know [my mind,

in the correct use of

6,

It

Lk.

e.g. eldw, -wp.tv,

forms

in the

2nd pers.,

Tim. iii. 15, Jn

Eph. vi. 91,
had fallen into disuse (see 2690).

v. 24,

566

dSrjs, -rJTe
ii.

(comp.

Mk

29, V. 13), after

ii.

other

NOTES ON PRECEDING PARAGRAPHS

[2731]

"
the meaning to be
Ye, Jews, know that the Baptist's witness is true."
But (i) whereas there is no difficulty in supposing that Jesus appeals
to the testimony of God (as a physician might appeal to Nature) there
is

some weakness

human

in

supposing that Jesus, as it were, calls into court

and then adds "7 know that this man

witness to Himself

[This objection is removed by N*D etc., but at

speaks the truth."
the cost of altering the text.]
(2) As John was probably by this time
in prison, or dead, and as he is described by the context in the past
He was the lamp ") it is not likely that he would be described
tense
("

here in the present (eoriv).

"
There is another witness

(3)

The whole passage appears

me

to

mean

do not speak
now witnessing about
a greater
and
witness
in
a
the
of John, who witnessed
past
present
me
I
works
mean
the
witness than John,
by my Father."
given
"another
suits
aAAos
of the same kind
7)
(2675
(4) This explanation

as myself (a
"alter," not "alius" as the rest) by which the
Christ's
unique unity with the Father. (5) Origen
evangelist suggests
(2794 5) probably agrees with Cyprian, who (Epist. lxvi. 2, ed.

d and ff

Hartel,

vol.

ii.

p.

but preferred

God

On

the

xix.

35

[2731]
I'Sfter,

to

Father"
kai

On

com p.

to

be approved by the judgment and testimony of

On aAAos in Epictetus see 2791 foil.
eKeiNOc

oiAeisi

(2384)

xix.

35

nal exeivos olSev,

Barn.

ix.

kcu iv
ypdfXfxacrLV

SiSa^s avTov

-2
as shewing that "The
v. 31
be believed on His own testimony,

quotes

727)

Lord Himself... was unwilling

tw

evi

Oe/xevos iv

87/A01

The

'Irjcrovv

iv Tots 8vo-lv

olSev 6 rrjv efX(f)VTOv Swpeav rrjs

tov aravpov.
tj/juv.

paraphrased by Nonnus as

ovv tov fxev

writer has

been enlarging on the

"
"
that point to Jesus and His crucithe three letters
mystery of
fixion, and he concludes, "He knotveth [the truth of this mystery]

even

He who

parallel

in

implanted gift of the Teaching." The

two appeals (" He knoweth ") is made the more

set in us the

the

remarkable by a parallel corruption of the

make

sense by reading

olSa/xev,

("scitote quia") read oiSarc (or

"

He

As Nonnus

tried to

tare) on,

and N has on

for o

to John's use of iKelvos to

Sia0r]Kr]<; for StSa^r;?.

the Lord or Master,

texts.

so the Latin translator of Barnabas

is

Corresponding
the ancient Greek use of avros

and

mean

in auros <a,

it," meaning Pythagoras, frequently referred

and
used of God in Heb. xiii. 6 " Be ye free
literature,
from the love of money. ..for HE (R.V. himself) hath said...," where
Wetst. refers to Josh. i. 5 and adds " ko.t e^o^V, i.e. Deus."

to in

[the Master] said

Greek

567

[2732]

NOTES ON PRECEDING PARAGRAPHS

On

ii

vii.

nof

ecTiN

ckginoc (2385)

[2732] In vii. ir Uov iarlv c/ceu'o?, whereas Chrys. asks why the
Jews will not call Christ by His name and decides that it is because

of their detestation of Him, Nonnus apparently takes the pronoun as

=" ille " in a good sense, Kou /xtv 'lovSaloi <f)i\ir) fjidarevov avayKy Wvj
Hoi

eftrj;

The double meaning

ttol Ketvos;

is

illustrated

by Mt.

xxvii.

The context in vii. 11

19 tw SiKatw kli>u>, ib. 63 iKelvos 6 7rAaVos.
allows of Nonnus' interpretation
but that of Chrys. is favoured by
;

12

ix.

ttov

certainly

eoriv

21

c/cetvos

contemptuous as well as

171) says

(p.

xix.

e/cetvos;

"

elirev,

hostile.

where

it

is

Acts

v.

28,

On

almost
Blass

has tov dvdp. iiceivov for t. a. tovtov of the other

due to eiri
ovofiari tovtw in the same verse)."

mss. (the latter is

in Acts v. 28
Against this are the following facts (1) the Latin of
has "huius"; (2) the Gk, though it shews signs of an original

6K6IN0Y, has toytoy written over

line

(3) in the line above, there

led the scribe to write gkeinoy

On

xix.

9 no'SeN

[2733]

"

Whence

el

it,

happens to be

by a mere

rf (2403)
Alford and Westcott take

art

thou

not above the line but in the

reiN

which may have

lapse.

[Art thou

-n-oOtv el

from

charge brought by the Jews in xix. 7,

It also suits xix. 8 paWov
of God."

av

heaven

to

mean,

'

This

f\

"He made

icfiofiTJOr),

in effect,

suits

the

himself the Son

since "fear"

would

he suspected that he had scourged a god

The
or angel from heaven, as Pentheus had dealt with Dionysus.
words may be intended by John to include this meaning, just as
be natural in a Governor

if

"

"
Behold, the Man
may be intended by John to include
(2645)
That Pilate,
the meaning with which Christians utter the latter.
!

however, intended them thus is improbable for the following reasons.

[2734] Wc have seen (2403) that Chrysostom describes Pilate as
"

beginning the examination over again."

Similarly says Nonnus, but

No mention has been previously made of Pilate's "fearing."

would seem we must render "lie was rather terrified [than incensed
Similarly, in v. 18, /xaWoc i^Tovv
against the prisoner as the Jews had hoped]."
"
avrbv ol 'I. awoKTiivai does not mean
they sought more [earnestly than before] to
"
kill him."
For the previous context lias made no mention of
killing," but only,
1

[2733a]

Hence

it

Some mss., it is true, after "persecute,"

to persecute Jesus."
is
only because the scribes have missought to slay him": but this
"
they rather sought to kill him [than
interpreted naWov later on, which means
SS and Nonnus omit /xdWov in v. 18 and
merely to persecute him as before]."
v.

add

16

"began

'.m.l

Nonnu-. (SS

is

wanting)

in

xix.

8.

568

NOTES ON PRECEDING PARAGRAPHS

more

in detail,

"

He

began

Who

'

customary language,
o-v)

second time

to question Jesus the

art thou

(tcXc^cis)

in the

Whence art thou

The phrase "customary language" appears

?"

(d

[2734]

mean

to

that a magistrate would begin the examination, whether of a witness

or of an accused person 2 by asking his name and domicile as Minos

asks that of Scipio Africanus,

"
" Who and whence are
you ?
ci

Pilate

view,

terrified

"

into severity by the charge of the Jews

"
of God
may be seeking to gain time,

goaded
the Son

a hearing

this

to

According

demands

the latter

Outside the Greek Testament, iroOev

used without tis 3 and a-v is not usually

does not seem to be

inserted.

when

and

than

rather

He made

himself

way of

to find a

releasing Jesus without irritating the Jews, by asking Jesus about His
birth and domicile in the usual form, which he ought to have used
at first

This

is

But

a rational supposition.

be urged that Pilate would have said

Greek usage (and as Nonnus has

it),

in that case,

it

may

according to
and that he would not have
tis

kolI

-rroOev,

inserted the superfluous av, which, in non-hebraic Greek, savours

rather of familiarity, or contempt, or hatred, than of reverence, when

used in questions or
1

el

av
2

[2734 a]

commands 5

8'

Irjaovv

epeeive

to

oevrepov

i)d&5i

p.vdu),

IVs

reXedeis;

wbdev

[2734

l>]

ZKH.

epeis;

Lucian, Dial. Mort.

xii. 7

MIN.

Tis

yap

el,

1J0

fieXriare

ij

wbdev wv

TtciXicuttjs, ^KTjwiwv, arparriybs.

3
[2734 <] Steph. quotes many instances such as Horn. //. xxi. 150 tis wbdev eh
dvdpwv; Soph. Phil. 56 tis re /cat wbdev wdpei ; also from Plato and later authors,
Rev. vii. 13 rives eicrlv kclI wbdev -qXdov refers to
but none of wbdev el without Ws.

those previously described

as

vii.

7rai>ros

e/c

Ztlvovs

ko.1

<pv\Qv

ko.1

Xauiv

ko.1

now brought

into the City or Congregation of God.

4
[2734;/] Chrys. has EZVa IliXaros /xev <po(ielTat...auToi 5e...ov irecpp'iKaaiv, dX\'
dvaipoucriv avrbv vwep tov expV" wpocrKvvelv, i.e. Pilate on the one hand "fears"

yXuicrauiv,

the Jews, on the other hand, desire to

instead of being incensed against Jesus
kill Him for the very reasons for which they should have done Him homage.
There is perh. a latent reference to /xaXXov e<pofi-qdr], i.e. to Pilate's feeling "fear,"
;

rathe)-

than desiring to

kill

Chrys. continues. Aid tovto

Jesus as the Jews hoped.

dXX' dvwtiev wdXiv, vwb rod <pbj3ov naraaeib/xevos,

iroLeirai tt)v e^iraoLv, Xeywv, Ei av el 6 XpTT6s ; aXX' ovk dweKpivaTo.
The Latin

oi>K&Ti

avrbv

epcoTq.,

Ti ewoiyjaas

of Chrys. renders avwdev

"

"a

sublimioribus,

but

d.

ir.

must mean here "all over

again." Jn, however, does not contain the words ei ad el 6 Xpicrros nor anything
like them.
Nor do the Synoptists attribute them to Pilate. Either Chrys. (or

a scribe) has attributed to Pilate the words of the Highpriest (Mt. xxvi. 63
6 Xptcrros) or the text is corrupt.
5

[2734 e]

is
freq. in Aristophanes after tcd/uore etc., and
av, Eurip. And. 26 r w (3dpj3apov av dpefx/xa.
after an imperative, it is either antithetical to another

superfluous

<rv

When

comp. Soph. Phil. 927 u wvp

not required for sense

e.g.

ei <rv el

569

NOTES ON PRECEDING PARAGRAPHS

[2735]

[2735] In O.T., "Whence [art] thou (or [are] ye)?" is at least

"
once distinguished from " Whence comest thou ? and means " What
"

The Hebrew regularly omits the verb and

thy birth and origin ?
inserts the pronoun, contrary to the Greek idiom.
On two occasions
is

LXX

both verb and pronoun, thus mixing the two idioms.

from a superior to an inferior except when Jacob
question
modifies it by adding "brethren ."
[2736] These facts shew that if Pilate recommenced his exami-

the

inserts

The

is

Nonnus and Chrysostom suggest a view

who alone says " but Pilate began

nation as

by Mark

that

"

favoured

is

to question

(xv. 4)

him

he might begin with a question about the name and

again (7rccA.1i')
domicile of the accused, and that this, in Biblical Greek, might be
This might commend itself to John
expressed by iroBev el av
because of its inner and mystical meaning.
Throughout his Gospel,
;

7ro0v

and

elfit

Father from

troOev epxofxai refer to the

was born and from

whom He came 2

whom

the

Son

pronoun, or emphatic as in vernacular English ("come here, you rascal"), or

It does not appear to be used in reverential requests, e.g. with Zed, by
familiar.
the tragedians (2776/').
'

Xappdv
(as

Comp. Gen.

[2735 a]
iajxev,

always) omits the verb,

13 irbdev el av

seem

to

mean,

xxix.

This

last

" What

S. xxx. 13

since

it

irbdev

A5e\<poi,

where the meaning may be

"What

t'ivo<s <tv el

follows

i.

ecrre

"Whence

thy country
"
the son of a stranger, an Amalekite.

come ye?" LXX, through Heb.

In Josh.

5e

elirav,

ix. 8,

comest thou?"

'Ek

would

The man answers "

and extraction?"

is

vp.eh; ol

your country?" and the Heb.

/ecu irbdev el
(to a slave) ; 2 S. i.

is

"

Who

[are] ye

am

and whence

corruption, has irbdev eare (Aq. rts

vfiels)

Kal

470 quotes Gen. xxix. 4 without i/fxels.

[2736 a] In the Synoptists, Christ is represented by Mt. as using irbdev

in connexion with John's baptism, xxi. 25 irbdev i\v; e ovpavov ij e avdpdiiruv
(where Mk-I.k. 0111. irbdev, and Orig. Lomm. iii. 55 reads irbrepov and elsewhere
(Huet) omits e'i ovpavov 17, prob. by homoeotel.). In Mk, the people of Nazareth
irbdev irapaye yovare

Philo

i.

about Christ's powers, Mk vi. 2

Roth
56 uses it twice thus.

The parall. Mt.

tovtij) ravra
ami Mt. mention in the context
Mk's two other uses of irbdev are viii. 4
a discussion about Christ's parentage.
irbdev. ..ev epi)p.la), and Mk xii. 37 irbdev avrov
irbdev
eV iprj/xlai (Mt. xv.

use

it

xiii.

54.

(Ml.-Lk.

irbdev

Mk

-1,3,

In both, irbdev might imply impossibility.

[2736/'] According to the usage of Epictetus, irbdev tovtw ; would imply
" This man could not
a denial,
possibly possess these powers."
Comp. iii. 13. 12

iarlv vibs;

irbdev

-mis).

yap oi'tw Tavrijv

21.

iii.

peace?"
you to imparl

i.

10.

fj.era5idbvai tovtiov

" for what

power has he
" what
u>v ovk
e"xeis

to

preach

power have

you don't yourself possess?" Sometimes irbdev is

"
Who then has authority over me? Philip,
70
us or the Great King?
Whence do they get it (irbdev
"
will shew you that I am your lord," and
o a tyrant says

in Epict.

or Alexander, 01
In

t'i)v eip7)v-r)v\ K-c\pvi,ai.

o~oi

to others things

without a verb, as

ai/Tois)?"

[i.e.

10 irbdev

iii.

24.

570

NOTES ON PRECEDING PARAGRAPHS

[2737] The evidence from Luke
indicates that John is not inventing

Roman

the

and from the Acta Pilati

a

saying

a form quite different from

in

utilising,

[2737]

Luke's,

for

Pilate

but

a tradition

governor asked some question about Christ's

is

that

origin.

the philosopher replies irbdev <rv ; and in iii. i. 36 (see Schweig. Index) some MSS.
read the nom. irbdev yap e/ceiVos, but the best MSS. have e/cetVy.
[2736 r] In Jn, irbdev is freq. used by Christ to express His coming from
the Father, as in viii. 14 olba nbdev rfKdov Kal irov vwayia, vfxels Se ovk oldare
irbdev gpxo/J-ai V ttov inrayw, vii. 28 K&p.e oldare Kal oldare irbdev el/j.1.
The Jews
are represented as using the phrase about Jesus in a local sense, vii. 27 toutov
oi5a/j.ev irbdev ejrtv {i.e. I lis native place).
They proceed, 6 5i Xpicrrbs orav
tpxyrai ovdels yivdicrKei irbdev earlv (a phrase quite distinct from the one implying

xiii. 25
How could
7 (bis) ovk olda v/j.as irbdev iffre).
they make this last statement in view of the Jewish belief that the Messiah was to
be born in Bethlehem? Hor. Heb. (on vii. 27) refers to Jer. Berach. fol. 5. 1 and
to other traditions asserting that the Messiah, after
being born, was snatched away

rejection or disowning in Lk.

Sanhedr, 97 a speaks of " Messiah, treasure-trove, and a scorpion " as

come when one does not think of them (comp. Lk. xvii. 20

or hidden.

three things that

"without observation"), and the Jew

in Justin's

Messiah "if he

is

belief that

is

really born,

Dialogue (Tryph.

8)

mentions a

unknown and does

not yet know his

Traditions as to the

own self, or possess any power, till Elias shall anoint him."
material and local " whence " the Messiah was to come
on the clouds of heaven,
" from
or riding on an ass down from Mount Olivet, or, as Tacitus
the East,"
says,

from

or

Nazareth,

"whence,"

that

or

from

Bethlehem

John might naturally

might

so

overshadow the

spiritual

desire to emphasize the latter.

Luke, alone of the Synoptists, explains how such a question might

He represents the Jews as using, concerning the origin of the
Christian heresy, die phrase (Lk. xxiii. 5) " beginning from Galilee."
On this,
Pilate questions them and ascertains that Jesus came from the jurisdiction of
Herod \tetrarch of Galilee']. A rival tradition (in which the three versions of the
Acta Pilati (ix. 4) agree) says that the Jews mentioned, not Galilee, but "Beth1

[2737 a]

have arisen.

lehem"

as the implied birthplace, and mentioned Herod [the King] as having

sought for the infant Jesus. Pilate questions them as to whether this was the
" Herod
Jesus whom
sought."
[2737/'] Mk, in his description of Christ's silence, has xv. 4 6 5e II. ttclXlv

ewTipwra avrbv [\eywv] Ovk diroKplvri ovdev;

i'5e

rr6o~a

aov Karriyopovcnv

(without

mention of previous silence). Mt., after mentioning Christ's silence, has xxvii. 13
rdre X^7t avrf 6 II., Ovk aKoveis wdcra gov Kara/j-aprvpovaLv ; but here B has
the Acta Pilati though reading tl ovtol or tl otl or "quid est quod
o<ra, D roQ-q

have,

on (ix. 5) " thine own nation, or race, hath convicted

This would agree with John, " thine own nation... delivered thee up to me,
what hast thou done?" which Jn places at the beginning of the trial, \l66ev,
which often means "for what cause?" "from what motive?" might very well
come at the end of Pilate's words thus " Dost thou not hear? Thine own people
accuse thee?
Whence [is this]?" If this were reported in the third person, Kal
iir-qpihra ainov wbdev, or wbdev rji/, it might give rise to the tradition presented in
different forms by Lk., Jn, and Acta Pilati.
isti" here

(ii.

2)

later

thee."

571

NOTES ON PRECEDING PARAGRAPHS

[2738]

But

it is

last

from

far

sufficient to

To understand

question.

words of

shew

its

that Pilate uttered the Johannine

inner

meaning we must go back

"
Pilate's previous dialogue with Jesus
(xviii. 38)

to the

What

truth?" and to the sequel " Having said this he went out
This does not imply (as Bacon assumes) that Pilate was
again."
"jesting"; but it does imply that "he did not stay for an answer."
is

Though we may be unable to believe

this abstract sense it is

at least in

meaning
the

capable

and

restless

of the Empire.

and

of

being

unsatisfied

The Roman

that Pilate uttered the words

easy to see the

attached

to

them

deep mystical

as

representing
scepticism of the upper classes
world asks the Truth to reveal itself,

"goes out" from its presence without waiting for the

Hence, afterwards, when it asks the Truth a second
The question
question, "Whence art thou?" the Truth is silent.
and the silence are dramatically appropriate. But this
very appropriatenesssuggesting that the Son of God was judicially hidden
from the eyes of the unjust judge makes it likely that a symbolistic
evangelist would accept on slight evidence a non-historic tradition,
then,

revelation.

or interpretation of tradition, that lent itself to

This
symbolism.
likelihood combines with the divergence and confusion of all the
Gospel traditions at this point, and with the uncertainty as to the
witnesses of the dialogue between Christ and Pilate, so as to make

impossible to feel sure that Pilate uttered the question in any

sense at all
least of all in the sense "What is
thy parentage, human
it

or divine

On

"

xix.

17 KpANi'oy To'noN 6 (2412)

[2738] In xix. 17 eh rov Xeyop.evov Kpariov ToVov, o Aeyerat
r
'E/Jatori
roAyo0cT (marg. To\y6$), some mss. alter 6' to 09, others
omit o Ae'yeTcu, and Blass (p. 77) would read Kp. T., 'Efip. 8e r.

But the question

is

complicated by the fact that the same repetition

[2737 rj The dialogue between Christ and Pilate is comparatively little quoted
by early Christian writers and is given in a confused form, in parts almost
amounting to a parody, by Acta Pilati. For example, Mk xv. 1: (Mt. xxvii. 22)
1

rL ovu wot.r)<rw;

Acta

(iv.

3),

addressed by Pilate to the Jews, appears, in all three versions of the

as addressed by him to
Jesus, A tl woi-qou col; (B) tI diXets

got
Lat. "Quid faciani tibi?"
Cyprian Adv. Jitd. 6 quotes xix. 15
"Ignoramus qui sit hie, non enim est rex noster habemus alium regem
Caesarem" no doubt quoting from memory and perhaps
blending ix. 29, but Mill

Troirjo-u

thus

giving an insight into great possibilities of early confusion of the text.

We have
seen above (2734,/) that perhaps even so late a writer as
Chrysostom blends
an utterance of Pilate with an utterance of tin- High Priest.

572

NOTES ON PRECEDING PARAGRAPHS

of Aey.

is

found

i<TTw Kpaviov

has

7ri

in

Mt.

ToVos

X.wii.

Aeyo'pei'os

top roAyo^av tottov

and

33

is

(D

[2739]

toVov Aeyopevov To\yo8d, o

(al.

os)

Mk

xv.

22

Olll.

Aeyo/xevos)

(D toVov ToAyo^a),

where

o ecrriv

/x.c6'epyW.ryi'uo-

Kpaviov ToVos, but Lk. xxiii. 33 (omitting

t6v tottov tov KaXovfjcei'ov Kpaviov. Confusion
seems to have arisen from the fact that the place was really called

pevos (marg.

ToAyo^a) has simply

"Skull," but was
Skull.

The

mean "to

-o/Aevoi/)
7rt

known

to

many

The Place

Christians as

very extraordinary text

in

Mk

(W. H.

the place [called] Golgotha which [word]

txt)

is

of the

seems to

Place of Skull

rendered into [Hebrew]," making petfepp/^vevo'pei/os agree with toVos

For the most part an Aramaic word would be put first, then eo-Tiv,
!

and then the

Gk

equivalent.

But

in xix. 17 the

Greek comes

first,

Kpaviov as a Gk neuter noun, or (2) to

Kpaviov Tottov regarded as a place-name and therefore as neuter.
Having regard to the fact that this is a case where Lk. is omitting
and Jn intervening to support Mk-Mt., we must be prepared for a

and

may

refer either (1) to

mixture of traditions, and the safest plan seems to be to adopt

W. H.'s txt, though we must leave in doubt the precise antecedent
of o.
The repetition of Aeyerai may indicate that the place was
"
"
"
(popularly) called (in Greek) by one name and
(correctly) called
"
in Hebrew
another.
by

On

an

and

ca'n interchanged (2414)

Since
os dv might be expressed by idv ns, some writers
[2739]
in
former phrase, to spell dv as idv thus emphasizing
the
might like,
its conditional meaning and
distinguishing it from dv in apodosis.

On

the other hand, writers that freely use dv (as in classical Greek)
would not recognise the use of this distinction.

for "if" in protasis,

John, alone of writers of N.T., uses dv for "if" almost, howAs he also
ever, if not entirely, restricted to the phrase dv tis.
freely uses idv us, it may be presumed that he uses dv ns to express
the condition with less emphasis, so as to approximate to oo-tis dv.

'Eav after a relative occurs frequently in Mark and Matthew, but

only in one passage of W.H.'s text of Luke (xvii. t,3 os idv 771-7707;
.

os

8'

and

means "if" or "soever

idv

."

In v. 19 "nothing, except,'" ovUv, civ /j.t), W.H. read ^without

on the authority of XB, but in both MSS. oyAeN comes at the end of the
which, in their archetype, may very well have originally terminated with

[2739 a]

altern.
line,

av aTToXecrei).
In John it occurs in xv. 7 o idv ^c'A^re (N daa)
in xxi. 25.
As to the latter, see 2414 on the question whether

573

NOTES ON PRECEDING PARAGRAPHS

[2740]

On

xvii. 2 ttan

[2740]

In

o AeAooKAC (2422)

xvii. 2 86a<r6v crov

tov

v'lov,

iva d

mos

8oaarr)

ere,

Ka0ws

so that the second e was dropped and AN at the beginning of the next
was supposed to mean "if."' In xii. 32 W.H. read K&yu dv v\j/w6Q, without
at the end of the
altern., on the authority of B alone, but there again AN comes

oyAee
line

In the other instances, dv is followed by ris, xiii. 20, xvi. 23, xx. 23 {bis).
ix. 2 ottuis, iav Tivas, S reads av at the end of a line. Chrys. quotes viii. 14

line.

In Acts

iyw correctly, and then

k$.v

vi.

62 as dv ovv

'idrjTe

[2739^]" As regards

misquoted by Chrys.

eyu immediately afterwards.

Kai iav

iav ovv Oeuprjre).

62 discussed in 22102, 2515,

He

also quotes

(W.H.
vi.

(in

Migne)

as av odv

'Cd-qre

it

and

just

mentioned as

should be added that Cramer

context of Chrys. {to to. airbpp-qTa <pipeiv

prints a version containing the
SS has " but [what]
but having iav with indie, pres., iav ovv dewpe'ire.

els pio-ov)

i( ye

shall

see" and the Latin versions have "videritis." The indices give no reference to
Nonnus has d 8e
this passage in the works of Clement of Alexandria, or Origen.
tovto /j.a06vTes ; not only paraphrasing the protasis with an
TL
K(v
aOpr\at\Ti...

pi^ere

an apodosis in the future. These

But it still remains probable that
the correct reading, corrupted by translators and com-

aorist subjunctive but also consistently supplying

facts increase the uncertainty of interpretation.

the difficult OewpTJTe

is

mentators into something that gives a more intelligible and materialistic meaning
than the evangelist himself intended.
According to Johannine usage, iav dfuiprjTe
should

day

mean

either

"ifye

be at this

moment beholding,"

or "if ye be found in the

of visitation beholding."

An omission may be here supplied as to the Johannine use of av with

Outside Jn, Bruder (1888) gives no
apodosis touched on in 2566/'.
instance of av before a pause in N.T., the nearest approach being Mt. xxiv. 43
.where Bruder inserts a comma after the first av,
iyp-qydp-qaev av Kai ovk av daaev..
[2739

<r]

indie, in

but

W.H.

rightly omit

it,

and the

parall.

Lk.

xii.

39 has in

W.H.

txt iypy)y6py)<Tev

av Kal ovk d<p7JKev, but marg. simply ovk dv acprJKev.

Jelf 431, in a page on "the
But {id. 432) in
instance of av at the end of a clause.
position of av," gives no
of av" he gives a large number of instances where it is
on "the
a

page

repetition

In a few of these (not distinguished

repeated in order to emphasize the condition.
ov rav.. dvda\o?ev
by [elf from the rest) av comes before a pause, Aesch. Ag. 340

dv.
J e ^ at s
Trjad' av yivoivr' av, Hcc. 359 i'ews av. .TVxot-fJ.'
dra tov
av
dv
tVws
airoKTeivaire,
rax dv...Kpov<ravT(s
fxe...pq.5iws
v/xeh
But there (elra being equiv. to "and then")
\oiirbv (3iov KadevSovTfs StareXoIr' av.
SiaTfXoiT dv seems to be parall. to &v diroKTtlvaiTe so that dv is not reduplicated.

av,

Eur. Hipp. 961

l'lato 31

5'

This passage, then, resembles xiv. 28 ixdpvre dv and xviii. 36 yyuvifovTo dv

end of a clause. No
quoted in 2566/' as placing a non-reduplicated dv at the
doubt there are other instances in Greek, but Jelf does not mention any and they
are probably rare.
[2739</]

As

regards the position of dv

in

viii.

19, xiv.

tov waripa

jjlov

dv

follows the rule (Jelf 431. :) that dv

il
tkat member oj the
i" the predicate, as in Ae7oe dv, or to
is
generally joined
\\ hat is peculiar to these two
setiteuce on which most emphasis is laid."
fldeiTe

(where Bruder, 1888, has av

final),

it

Johannine passages is that the "member" is not here a single word

nd\ai dv, rax' dv, iavr dv) but a phrase, tov iraripa fxov.

574

(as in o&K dv,

NOTES ON PRECEDING PARAGRAPHS

[2740]

aapKo?, iVa -wav o SeSaiKas avrw &wcrei awrots

alwvwv, there are striking variations in the MSS., in Chrysostom,
1
Nonnus, and Epiphanius, who repeatedly reads 80s for Swo-ei

!8o>/<as ai'rul iov<TLav irdarfi

,u>rjv

comment

Origen's
xvii.

lost

is

but elsewhere

he blends

manner resembling

21 Trdrep dyte, 80s <W... in a

xvii.

with

1 1

the tradition of

"O, -n-av 6, and ovojxa o, with the aorist or perfect of

Epiphanius'
"
occur
frequently in John, and seldom without important
give,"
variations. Sometimes the neuter is changed to the masculine; or the
.

clause about

"

"he

substitute

giving," or

the

that

for

W.H.

[2740 a]

gave"

word " name," is omitted, so as to

" that which he
gave," ''those whom

have Ka0ibs Hdwuas avrip

has exv

for Swcxei avrois,

as

spelt (2114)

Trdo-ijs

MSS. read

aapnos,

'iva

irdv

Somtuj

and

8u>s.

Soocrr),

and some conflation of these two readings

might give

80s)

e^ovffiav

Some

8 5f'5w/cas airrcp Stlxrei avrois for/v aiibviov.

rise

to a tradition

being

(Suis

ev [e]avrois exeiv

80s

which

Epiphanius (Resch) five times repeats {e.g. Epiph. 753 A Haer. lxix. 28 etc.,
yovv 6 Kvpios- 80s avrois far)v %X IV ^v eavrots- avrrj 8e eariv 17 aidivios wt?...).

<pr)cri

Chrys. appears to quote xvii. 2 in two forms, of which the first is 'iva
But perhaps fxij dirok-qrai is not a quotation but
fiij dwoX^rat.
''
a preparatory paraphrase
Even as thou gavest him authority over allflesh, that
[2740

/>]

irav 8 SeSuKas avrip

'

all that thou hast given

Aim'

may

not perish, for to benefit is always 'glory' to

"
Later on, having explained that " authority over all flesh does not imply
over
those
that
refuse
he
the
text
to believe,
resumes
authority
correctly thus, 'iva
rrdv
8e8wnas avrip 8i2 avrois farjv aiwviov. But he proceeds to apologize for it, as it

God."

were, by saying that Jesus speaks here about Himself dvdpwwivdirepov, whereas the
His meaning seems to be that Jesus says,
takes higher language.

evangelist

"the Father hath given me eternal life," whereas John says " He was
"He was light." This implies the rendering "that all that He [the

Father] hath given to Him [to the Son] He [the Son] may give to them [namely]

in effect,
life,"

and

eternal life?'

[2740

("]

Nonnus

has... (is iropes avrip 2ap/cds oXtjs fiporir)s irpviJ.vr)aiov ijvioxeveiv

Bov\op,ai tv evi wdvras,

\eveiv"0<ppa ae

ocrois irdpos diiraaas avros, Zootjv decnreair)v

ytvusencwo-t.

debv povov..."

thou thyself by preordinance

in order that they
crov

ip

(irdpos) hast

may know

[where he read

of's]

"

desire that in unity (elv

bestowed
xvii.

Comp.

8e8ojK&s

poi,

it

may

ap.cpi.iro-

on

whom

follow after eternal

rr/prjerov

which he

aiwviov

ivi) all

avrovs ev

life,

rip 6vbp.ari

paraphrases as

<f>i/\ai;ov

The two

passages suggest that Nonnus vaguely felt that these phrases

about "giving" were connected with the unity of the Church and might be
"
rendered by "at one and " likeminded." Also, in xvii. 2 he seems to have read
8e8coKas
avrd
o
for
8e8coKas
<p
atrip.
6 p6(ppovas.

[2740 d]

Lomm.

xiii.

304 irarep

ayie,

Sbs

Kadihs eyio Kai

'iva

ev eo~p.ev

cru

(and

and xiv. 118, with " I ask " for "give," " Pater sancte, rogo
ut sicut ego...."
These quotations blend xvii. n with xvii. 21. They may have
" "
"
arisen from regarding 'iva as meaning
Would that " In xvii. 2,
Oh, that
Iva. following the imperat. So^aaov may have been taken as meaning ["Do this,
I pray thee] in order that," or "[I desire that thou wouldest do this] in order that,"
and hence Nonnus may have rendered it Bov\op.at.
sun.

Lomm.

xxv. 54)

575

NOTES ON PRECEDING PARAGRAPHS

[2741]

"

which thou hast given etc. Sometimes

the word "give," sometimes the whole clause about "giving," is

thou hast given" for

''that

The Latin translations of Origen repeatedly exhibit these

deviations ; and even in Christ's utterance to the Samaritan woman
" If thou knewest the
gift of God, and who it is that saith unto thee,
omitted.

'

me

Give

words

"

to drink,'

the translation of Origen omits the italicised

1
.

[2741]

Most unfortunately, Origen's Greek comment

is

missing

on almost every one of the passages where this difficult phrase

occurs.
But textual evidence and antecedent probability support
W.H. in retaining o against os and <ws, and indicate that the phrase
" that which thou hast
given me," even

when

points back to the unity between the Father

God and man.

"The grace of

between

unity

Romans

(xvi.

grace of

God and

it

denotes the Church,

to the

and the Son and

Origen, in his commentary on

our Lord Jesus Christ"), says, "the

20

the grace of our Lord Jesus Christ

is

to be taken

and the same, For as the Father maketh alive whom he will,
Son also (et) maketh alive whom he will'; and ''As the Father
'

as one
the

hath

life

in himself to the

Son

also (et) he hath given to have

life

in

Son too gives":

he adds, "Gratia ergo est, quicquid habet is, qui non fuit, et est,
2
accipiens ab eo, qui semper fuit, et est, et erit in aeternum ."
[2742] These words of Origen's explain not only why the word
"give" occurs more frequently in John than in the Synoptists but
also why it is applied by him so frequently to the Father and to the
himself: so also the grace that the Father gives the

What "grace"

Son.

waiv

[2740 e]
fj.er'

(2741).
in

in

is

the

xvii. 24 irarrip, o oedwK&s fioi, WXu IV a 6irov elfj.1 eyio KaKdvoi

a very difficult passage but susceptible of a mystical rendering
words 5 dtdwKas fioi are omitted in the Latin transl. of Origen

Comp.

vi.

ir-qpovv clvtous

airibXfTo el

"giving"

f/xov,

The

Lomm.

in the Pauline Epistles,

is

393,
ii>

vii.

02, x. 265, 370,

t$ ovd^ari

fir)..., is

rendered

crov

<J>

(Lomm.

servavi et nullus ex eis periit...":

iv.

xi.

5^5w/cds
vi.

10

155, xii. 231,

fioi

104)

"

el rjSeis

/ecu

e<f>v\a.i;a

Omnes,

(?)

xv.

kclI

inquit,

82

ovdeh

xvii.

ii;

12

avrQv

quos dedisti mihi

H]V diopeav tov Oeov

ko.1 tLs

ecriv

is

" Si
scires quis est...."
[2741 a] Origen here blends Jn v. 21 and v. 26 (Lomm. vii. 44N). According
to this view, if x-P LS s received only by a human being ("qui non fuit et est"),
(vi.

199)

'

from a divine one, we might expect some evangelists to prefer not

to use such expressions as Lk. ii. 40, 52 about Christ, although Origen accepts
and explains them as applying to C'luist's human nature.
Jn and Lk., alone
of the evangelists, use x^P' 5
And both apply it to Christ, but they apply it
as distinct

very differently (1776).

576

NOTES ON PRECEDING PARAGRAPHS

[2742]

Fourth Gospel. The Father is represented above as "giving" to the

Son "to have life in himself" and also the power of " making alive."
That which the Son "makes alive" is the Church. The Father,
therefore, virtually "gives" the Church to the Son.
Elsewhere, it is
His
"name"
to
the
has
Son (xvii. 12
that
the
Father
"given"
implied

"thy name that thou hast given me"), that is, the essential being of
This implies unity with the Father ("I and
the Father are one" etc.) and the possession of the love of the

the true Son of God.

Father
"

(xv. 10

abide in

will

"ye

my

love... I abide in his love," xvii.

me may

that the love wherewith thou lovedst

them

There

").

the world ("

is

My

be in them and

26
in

above the peace of

not as the world giveth ").

also a gift of peace, a peace

peace

give unto you

prays to the Father for the disciples

When, therefore, the Son

"Keep
them in thy name that thou hast given me" He means "keep them in
1
thy love and peace, at one with me, as I am with thee ."

[2742(7]

The "giving"

of the Father to the

Son

is

connected with the

following nouns or phrases: iii. 34 "the Spirit," iii. 35 "all things," v. 22 "all
judgment," v. 26 "to have life in himself," v. 27 "authority to do judgment,"
v. 36 "the works that the Father hath given me," vi. 37 "all that the Father is
giving (or, giveth) to me," vi. 39 "all that he hath given to me," x. 29 (W.H. txt)
"my Father, that which he hath given to me," xii. 49 "He (avros) himself hath given

me commandment what

should say,"

xiii.

"the Father gave

all

things into his

hands," xiv. 31 "even as the Father gave me commandment" (following the words
Here Tisch. and Alf. read
"that the world may know that I love the Father").
Nonnus too who in xii. 49 has ieidwpov fyw irapa
eVereiXaro fiOL with ADS.

has

here KVpepvrjTrjpi irarrip eTrereWero fivdio.

It is certainly
Trarpbs
strange that no MSS. should alter "give commandment" in xii. 49 and that so many
But ivereiXaro so distinctly means the commandment of
should alter it here.
i(pT/xrjv

a law-giver or master

have used

it

authority over

give to

me

Mk

xiii.

34) that

There remain the instances

[2742/;]

him

(e.g.

them

it is

difficult to believe that

here.

xvii. 2 "thou gavest

Prayer:
thou hast given to him he should
4 "having perfected the work that thou hast given
6 "the men that thou gavest me out of the world

all flesh," ib.

eternal life," ib.

John could

"that

in the Last

all that

might do it," ib.

...thine they were and thou gavest them to me," ib. 7 "all things as many
as thou gavest (marg. hast given) me are from thee," ib. 8 "the words that thou
to

that

gavest (marg. hast given) me,"

ib.

11

"keep them

in

ib.

my name

"
9

ask. ..about

them

that thou hast given me,"

ib. 12 "I was keeping

that thou hast given me,"

name that thou hast given me," ib. 22 "the glory that thou hast given
24 "Father, that which (0) thou hast given me, I will that where I am
they also may be with me," ib. 24 "that they may be beholding the glory that is
mine [the glory] that thou hast given (marg. gavest) to me," xviii. 9 "those whom
them

in thy

me,"

ib.

thou hast given

me

to xvii. 12), ib. 11

A. vi.

I have not lost [a

single] one (otiSeva) of them"
"the cup that the Father hath given me." There

577

(referring
is

nothing

37

NOTES ON PRECEDING PARAGRAPHS

[2743]

[2743] Nonnus paraphrases the words "the Father hath life in

himself" as "provideth the all-motherly life of the world (TrafXfxrjTopa
Koa/xov 10771/)," an epithet applied to the Earth by ^Eschylus (From.

As
hand
and
openest thy
and

90)

says (Ps. cxlv. 16) "Thou

the desire of every living thing," so

Psalmist

the

Philo.

satisfiest

32) says that the poets were right to call the earth "Allmother," and that "Nature has bestowed on her, as being the most
ancient and fruitful of mothers, the streams of rivers and fountains,

Philo

(i.

saying that would appeal to worshippers of the

"
"many-breasted" image of Diana of the Ephesians." Another epithet
of the earth was Pandora, the All-giver, applied by Philo to the earth
breasts"

like

and by Cleanthes (in the masculine) to

In the Sermon on the Mount, our Lord refers to the Father
Elsewhere He speaks of
as the Giver of the sunshine and the rain.
the Father as giving (Mt. vii. n) "good gifts" to them that ask Him.
in the passage just quoted,

Zeus.

parallel in Luke (xi. 13) substitutes "the Holy

10) speaks of "the gift of God," meaning "the
The
living Water," which must be interpreted as the Holy Spirit.
Spirit, as being God's ''gift," and "the gifts of the Spirit," are

For "good gifts" the

John

Spirit."

(iv.

mentioned throughout the Epistles.

When John describes the
Father as "giving" the bread of heavenly life and the water of the
Spirit to

Holy

Name,

men, and

also as giving

to the Son, he appears to

in Himself,

life

be attempting

and

in

His

to raise his readers

"
above formal notions about "grace (x<zpis) and "reward (por^os),"
into a high spiritual sphere where God is regarded not only as the
All-giver, but also as the Self-giver, so that "that which he hath
"

given to the Son means not only this or that divine attribute, but
the Pleroma or Fulness, of all the divine attributes,
the Father

giving His

pensing

own Fulness

through the Son, disThis language would be

to Greeks as well as Jews and would avoid the notion of

intelligible

"

''favouritism

[ike this in

tin-

"
suggested by the word
grace

"

or

"

favour

Synoptists exc. Mt. xxviii. 18 "all authority

heaven and upon the

1

the Son, and,

to

from His Fulness to men.

gifts

is

"

in

Greek

given to

me

in

earth.''

Epictetus, like John, prefers to speak of God as "giving" rather

llis grace or x"-i ns
He twice (i. 10.
Schweig. n. "beneficia,"
2) uses the pi. (as Philo does, 2285/', c) to mean God's "gifts" to man; but

[2743(/]

than to speak
,1.

;.

OUCl

o-

.=,

frequently uses the sing, and then it almost always

.;'.
5. 10 vvv /xe OtlXeis aTreXOuv

111.
man tn God),
^X w vaaav ort rj^lwcrds

(mostly from
...Xa-piv c<"

<>\

<

Lif

avfiiravrj-yvpiaai

5/78

croi.

means "gratitude"
iic rrjs

On

irav-qyvpews

the doctrine that

NOTES ON PRECEDING PARAGRAPHS

[2744]

[2744] If this was John's meaning, we can understand why he

in some cases strained the Greek language to suggest,
without too sharply defining, all that the Son of God implied when

may have

He

For example,

spoke of the Father as "giving."

'5 8e8(jKv

ju.01

iravTMv /xet6V io-riv

the new-created Cosmos,

if it refers to

may mean

therefore "greater than ")

that the

29 6

x.

the

iraT-rjp

Church

pru

as being

Church includes (and

is

or superior to all enemies.

But
it may also refer to the redeeming Love of the Father
to the (Eph.
iii. 18
19) "breadth and length and height and depth" of the love
of God in Christ "which passeth knowledge,'' by which the Church
all things,

"filled unto all the fulness of God."

At the same time it suggests
"
the Father as a Fountain of Giving
The Father, that which hath
a
to
me"
that
desires
to
be
known as "the Being that
given
Being
1
."'
can
understand
how
We
also
some
found difficulty in the
gives
is

thought as well as in the Greek.

is "grace"; and then they

The

reception of

gifts,

they

may have

may have added, with Origen (2741),

"
Grace, or the reception of gifts, belongs to man, 70/10 once was not,
and now is (qui non fuit, et est) receiving from Him that ever was
and is and shall be to all eternity." The inference followed that

said,

Christ was not to be regarded as a recipient of "gifts 2 ."

This, as
well as the crabbed Greek, may have caused the corruption of the

"a man has nothing that he has not received from God" no Christian teacher
can be more fervid (iv. r. 103) "And after all this, canst thou having received
everything from Another, yea, even thine own self's self (km avrbv aeavrov) canst
thou, I say, chafe against and chide Him that gave (tov dbvra) if He take aught away
from thee? Who art thou [to dare this]? And for what hast thou come [into this
world]? Did not He (eKelvos) bring thee on the stage (elarjyayev)? Did not He

shew thee the light? Did He notgive thee fellow-workers?

And in what character did He bring thee on the stage (d>s

Senses?

Reason?

riva 8e eiarjyayev;)?
Was it not as a mortal?. ..Art thou not willing, then, after beholding the procession
for as long a time as hath been given to thee... to depart with homage and thankfulness for the things thou hast heard and seen?"
1

[2744a] For example, in

xvii. 24 "Father, that which thou hast given me,

where I am they also may be with me," it seems probable that the
italicised words mean something more than "as for that portion of the human race
which thou hast given me." They suggest a spiritual conception that puts the
reader on his guard against supposing that "'with me" means "2// the same place
with /<.'," instead of meaning in the unity of the Giver and the Receiver, the
Father and the Son.
"
[2744 ] Comp. Eph. iv. 8
Having ascended on high... he gave gifts to men."
This is from Ps. lxviii. 18 "Thou hast received gifts among men," LXX Aaftes
The Targum however paraphrases with St 1'aul (Walton)
56/xara iv dvdpuiiru}.
''Docuisti verba Legis, dedisti dona filiis hominum."
I

desire that

579

37 2

NOTES ON PRECEDING PARAGRAPHS

[2745]

Johannine doctrine expressed in -n-av S Se'SwKe, which teaches that it

the glory of the Son to receive everything from God and to give

is

man

everything to

On

1
.

5 ndeeN Af-opACooweN (v.r. -omen). (2428)

[2745] Chrysostom, after explaining why Christ selected Philip as
the disciple to be questioned, drops "buy" and inserts "so many" in
vi.

the question thus, "

And

see what

He

saith (ko1 opa rt

e/mvo?),

<p-qo-iv

Whence [can

there come\ to us so many loaves that these may eat (ttoQzv

Later on he describes the
apTot ToaovTOL IVa <paywcriv ovtoi;)?"

rjfjuv

disciples as

shall

having been, at

we buy

nowhere

so unbelieving as to say,

loaves (ir60ei> ayopa.a-op.ev

N.T. except

in

first,

in vi. 5 (v.r.),

words
ap-rov?;)?"

"

Whence

that occur

which assigns them to Christ'2

[2744 c] In support of the masc. reading oiis in xvii. 12 err/povv clvtovs iv ry

W.H. (j) dedwK&s /j.oi...Kai ovdris e avrQiv dird)XeTo...\t may be
urged that Jn himself refers to the words thus xviii. 9 "the word that he said, Those
6vbfJ.a.Tl (xov oi'S (for

'

whom

(oi)s)

however

thou hast given

me

have

lost (ci7ruAecra)

To

not one of them.'"

this

the quotation had been intended to be exact,

awLoXeTo would have been repeated. It is not exact. It refers to the general tenor
it

may be

replied that,

if

of Christ's prayer for His disciples (xvii. 1

26) in which wv dedwKas, 6 5e5wKas,
(j deduKws, and a <5^5u>\-as occur in connexion with His
In
thought of them.

John may be

particular,
fier'

avrQv

referring to xvii.

912

ipu)Tu>...Trepi

wv 5e8wK&s

fioi...ore

Xonnus

eyio er-qpovv aiirovs...Kal ovoeis e avrCiv dirtbXeTo.

para9 as Tovtwv ovdev oXuiXa (v.r. -Xe) rd fj.01 yrdpes, and xvii. 1 2 as Ai'rds oXovs
("(puXaffaov airr]iAoi>as' ovde tls ai'Tuiv [Ous 7ropes vU'C crov j3porirjs aunripL yevidXrji]
"ilXero.
He appears, as elsewhere, to have taken "in thy name, which thou hast
ijfX7]v

phrases

xviii.

given me" to mean vaguely "in peace and unity" (which he expressed by "whole
and entire, unharmed"). An interpolator has added something about "giving"
"which thou didst give to thy Son the Saviour of the race of mortals."

'-'

[2745] Chrys. says,

disciples

came

them away
thi>

in the context, (1)

fasting

one [John] introduces [the

eLffdyet.

rbv

<i>.

work (he

"So
sign

fact] that

Philip

epwT-ndrjvai trapa rod Xptarov).'"

the question, "

proceeds,

"The

other evangelists say that the

and questioned and besought so that He should not send

(ipurq.v /cat irapaKaXeiv wore fxr) aTroXvaai avrovs vrjcrreis): but

to [Jesus]

Whence [are there] to us so

also in the Old Testament

till

He

(2)

many

He

was asked by Christ

Then,

loaves that these

said to Moses.

had asked him, What ever

{ovtos 8i

after assigning to Christ

in thy

(ri irore) is

may

For

eat?" he

He

hand?"

did not

Here

we

should have expected a reference to the question of Moses (Numb. xi. 13)
" Whence
[is there] to me flesh to give to all this people?" But he quotes Ex. iv. 2
" What is this
which does not seem to apply to
(rl tout6 (utiv) in thine hand?"

anything

in

the Feeding of the Five

"How many

peculiar to Mk vi. 38
therefore what is under thine

Thousand
/oaves

(unless

it

refers to the tradition

have ye?" COmp.

hand? Give me Jive loaves....")

(3)

S. \\i. 3

"Now

Chrys. continues,

"And having been asked he answereth {koL ipwr-qOek dnoKpiveTai) saying, /.oaves
of [the value of] two hundred denarii suffice not that each should take a little.
But tin- lie said tempting him, foi he himself knew what he was intending to do."
5SO

NOTES ON PRECEDING PARAGRAPHS

Nonnus has "buy"
but introduces "so
the people, "
so

many men

(in

a different word

many"

(too-o-cltlomtlv) ?

not dyopdcrojfxev)

[to be]

buying an abundance of loaves/w

"

Nor does he refer to

Origen nowhere quotes vi. 5.
about "buying" though he refers more than once

[2746]

Christ's question

"buying food," on the part of the

to

npidfjLeaOa,

connexion, not with the loaves, but with

in

whence are we

[2747)

disciples, as

signifying the

He certainly regarded
attempt (and failure) to obtain spiritual truth
the bread in the Feeding of the Five Thousand as having a
1

Eucharistic meaning, and as signifying the flesh or body of Christ.

"
if he
Whence are we to buy
accepted, as Christ's, the question,

But,

would probably interpret it as mystically meaning (in

accordance with a frequent meaning (2736 a, b) of "Whence?") that
the Bread could not be bought.
It was bread stamped with the sign
loaves 1" he

of the Cross, or

imbued with

savour, given by the

its

Lamb

God

of

"without price 2."

On the non = use

some active

of

perfects (2441 a)

The

best illustration of the non-use of active perfects, as

[2747]
with
the
use of passives, is to be found in ktiw "create,"
compared

There can be no doubt that "he said " here means "Be said," that is, Christ. But
the extract, with the words so strangely transposed, shews how easily "said,
tempting him," might form part of a tradition that Philip or some other disciple
"tempted" Christ, by questioning Him as Moses questioned God. In "so that
He should not send them away fasting," fx-q seems to be a corrupt insertion
"The disciples, in effect, said to Christ, 'Send them away fasting.'" Or else
:

Chrys. has attributed to the disciples the expression of Christ's

"I am unwilling to send them away fasting." This commentary

own

feeling,

which

earliest
1

we

possess on the Johannine miracle

must be described as chaotic.

the

is

[2746 a] Origen on Mt. xiv. 15 represents Christ as saying to the disciples, in

"These people have need of me, not of food from the villages."
little

effect,

he speaks of "the bread" and "the cup" of the Lord, and illustrates
Christ's healing of the sick before the miracle, by reference to 1 Cor. xi. 30
" For this cause
[i.e. desecration of the Eucharist} many of you are weak and sickly.''''
When the disciples abandon Jesus near Sychar, Origen says (on iv. 8) that they

before

this,

had gone
food

into the city

among

"to buy food or

the heterodox

doctrines

apfj-ofovTas)."
[2746 i>] Comp. Clem. Alex. 75
bastard or son of perdition is said to

receives "without price," created by

evxapio-Tois rpiKpah)."

from the

LXX

of Jer.

A
xi.

[in other

words]

having found agreeable

of a sort that suited

on

"buy

God

Is. Iv.

for

them (\6yovs nvas

"without price," where the

money" what

the true child of

God

for the child's "eucharistic banquets (reus

connexion between the Bread and the Cross was traced

19 "let us cast

wood

into his bread," ep.jidXwp.ev u\ov

rbv dprou avrov, by Origen (ad toe.) as well as by Justin Martyr (Tryph.
Origen illustrates it by the wood cast by Moses into the bitter water.

5 8l

els

72).

NOTES ON PRECEDING PARAGRAPHS

[2748]

applied to the Creator throughout the whole of the Greek Testament

and Jreqti'ently used in the perfect passive, cktio-tcu but never in the
Prof. Jannaris (Gk Gr. p. 189) gives Zktiko., without
active, l/c-nxa.
1

"

L.S. give

reference.

kktiko.

Diod. Sic. Index gives no

Diod."

But Steph. gives "

such instance.

kktlkvci.i

Perf.

ttjv 'Pw'/a^v

ap.

This may be
Diodor. (ex Georg. Syncell.) vol. 2, p. 636, 67."
is that when a verb begins
The
rule
but
it is instructive.
corrupt,
with kt the perfect should begin with ckt
Whoever wrote KKTi*eVai may
Krdofxai.
entitled to break

broken with

is

it

have

thought

himself

All other Greek writers (so far as

with ktiw.

it

but

alone.
Steph. alleges) appear to have left the active perfect of ktiw
where the passive perfect
And yet there are abundant cases in
is used and where the active perfect would have been, though not

LXX

necessary, at

all

the north and the south," where the

Take

[2748]
for i&jTriKa

"Thou

events suitable, as in Ps. lxxxix. 12

also

and

'Qqrkia

non-occurrent

unfavourable judgment

has

KTio-a9.

Veitch quotes Uinarchus

Demosth., Aristot., O.T.,

mentions ^retrat and Z&TrjTat,

in Aristoph.,

N.T. and Steph., though the

Its

as frequent in scholiasts.

LXX

6piw.

hast created

latter

use by Dinarchus accords with the

pronounced on him by Dionysius. The

once in Demosth. (doubtful), once in

active perfect of opia> occurs

never

N.T.

the passive perfect is frequent

the statement that "the perfect sometimes
of
In
support
[2749]
Classical Antiquity]" Jann. p. 439
stands for the aorist even in
[i.e.

Aristot.,

in

"

quotes

(a)

Thuc.

ui'#a-ai',"

{l>)

j3acriXtv<;

21 ovtc

i.

cos TroirjTal vp.vrjKa(Ti...ovTf. cos

"Demosth.

IlepcrcoV

ttjv

d/xoicos

SeST/XojKa/xci'

x>P av

'L

\oyoypa<poi

"EAA^res at
cuai,

vp.erepav

wp.o\oyrjKa(Tiv

Polyb.

(c)

"
/ii/3Acp)

koi
"

iij/rjcpLaai'TO

and, for post-classical Greek,

(Schweig.

29

7,

"
iii.

hi

1.

2 iv

koli

T-rj

rplry

tunas

ras

/?uj8A.cp

iv

avrfj

the perf. expresses the permanent

But,
ineivy 8ieq-a<f>rjaa/iev."
ancient
the
works of
poets regarded as a present possession for their
the
aorist
refers to comparatively recent compilawhile
posterity,
in (a),

tions, with

perhaps a special allusion (Classen) to Herodotus.

[2747(7]

Comp.

Col.

i.

[6 cv a.VT$ iKTicrBy)

to.

vavra.

.to.

In

TravTa...eis airrbv

" have been

drawn between "were created" and
didst
"thou
between
made
created" might (it would seem) be just as logically
" thou hast created." But it is not made
create" and
anywhere in the Gk Test, by
?kttt<xl.

The

distinction here

the use of the act. perf. of ktLu>.

in Eurip. /ph.
[2748a] A^ an instance of variation, note the abnormal perf.

Aid. 595

(f/iXao-nj/v-curi,

but the normal pluperf. in Thuc.

582

iii.

26

<?/9e,S\a<rr/;K.

NOTES ON PRECEDING PARAGRAPHS

(b),

beside

the fact

\p.

the perf.

that

of

naturally expresses past decrees,

and the

the

aorist of

perf. wuoAoy/yKao-iy the

permanent, and present agreement.

resultant,

active sense

in

i//r/<pi'op,ai

be extremely rare or non-existent

(Steph.) appears to

[2752]

In

(c),

reason for saying that Polybius uses o^T/AwKapej/ for

would be less misleading to say that, as the perf.

there

no

is
1

co^Awo-a.p.ev
act.

of

It

Sia<xa<eco

was very

rare (in Steph. it is non-existent) and the aorist very

frequent, he used the aorist, Sieo-a^o-apei', for the perfect, Siacreaa-

But we may give both tenses

4>rjKajXi.v.

their several

value thus

"I have indicated above... and similarly I clearly shewed." In English,

we should often prefer to use the past thus, after the complete
present

and Polybius,

Again,

[2750]

too,

Jann.

Hernias, "and so on in

all

may have

it.

preferred

439 alleges from

p.

Mt.

xiii.

and

46,

number

post-Christian compositions," a

of perfects, including TreVpaKe, "he sold," to illustrate "the full

development of this usage" of the perfect for the aorist "during the
latter part of

had an

the use of

its

"development,"

p.

to

"development."
439 also refers, for further illustrations of
"
Hebr. n, 17.
Cp. John 4, 6. 6, 3. 6, 9."

means "being completely

K6K07riaKw's

6,

perfect as aorist cannot prove

Jann.

[2751]

iv.

But KL-rrpdo-Kia never

[the Graeco- Roman period]."
the
Greek
literature
so that
from
beginning of

active aorist

tired

In

out."

this

vi.

In
3,

not a perfect and has no manifest bearing on the point

the other reference is perhaps a misprint.
In Heb. xi. 17 irio-Tii
ii<d9r]To is

irpo(Tvr)vo)(v

most

'\/3pad/j.

ror

'Io-aa*

Kal

7r(pao'p.ei'Os,

tov

/xovoyeinj

between the perfect and the imperfect is

The perf. means that Abraham, through God's

the contrast

7rpoo-<j>fpev.

instructive.

guidance, has offered up the typical sacrifice just as Moses (Heb.

xi. 28) "has instituted (Tmroi-qKev)" the
typical Passover, and it is one
of

many

perfects (see Westc.

that the writer regarded

those

who accept

[2752]
aorist

"

Jann.

from

on Heb.

vii.

6 SeSe/caTWKtv) shewing

Biblical events as present possessions

the Bible as God's word.

p.

LXX,

439 alleges only one instance of the "perf.

"

Ex. xxxii.

Kara/3//iai K tov opovs, avio-rrj"

for

See 2758.

Kal I8wv 6 Aa6s

(Swete crwca-n;)

on
"

for

KexpoViKt Muivo-rjs

o Aaos

iirl

'Aapwv."

" I have shewn above that this

[2749 ] In English we should more often say
the case" than " I shewed."
Demosthenes (Preuss) uses de8r)\u>Ka five times,
1

is

never eS^Xwo-a.

The Index

to

Polybius gives

instance of edrjXdxrafxeu.

583

ii.

22.

11

dfSrjXdiKa/j.ev

but no

NOTES ON PRECEDING PARAGRAPHS

[2753]

This might have been illustrated by Tob.

says to her husband,

a7raj'A.To

be dead because he has been

his

coming" (comp.

the perf.

is

ib.

ix.

to

x.

4 where Tobit's mother

SidVi K\p6viKv

-n-aiSioj'

long [away],"

[so]

"my

close examination of Ex. xxxii.

used rather as a present than an

"

he

"

is

He

must

putting

father counteth the days").

an

clearly not used for

i.e.

oft

Here

aorist but rather for a present.

shews that the

aorist,

somewhat

perf. is there, too,

like

Jn

vi.

24 ore

on

Ex. xxxii. 1
'lrjaovs ovk ecrriv ckci (2466 (i)).
"
When the people saw [what was happening and
means, in effect,

ovv ctScv d o^Xos

Moses is disappointing us, or, not keeping to his time 1 ."

[2753] These details have been discussed in order to shew the
futility of the attempt to judge Johannine by Byzantine Greek (in

said]

which the perfect is unquestionably sometimes used for the aorist).

In criticizing the Fourth Gospel, credit must be given by the critic
to the evangelist for a careful use of tense forms above, not below,

the average of Greek authors.

John may occasionally use an aorist
but such
use
a
where Englishmen would
perfect or a pluperfect
uses will be found to be in accord with the rules of contemporary
:

And the notion that he "uses" one

Greek, written or vernacular.
Greek tense "for" another Greek tense must be shunned as an ignis
2

fatuus'

" beschamt machen." Gesen. Oxf. 101 b

[2752 a] So Buhl 97 a
"delay in
shame." Jer. Targ. adds " when they saw that the time he had appointed to them
had passed."
2
[2753 a] These facts illustrate such passages as xii. 19 i'de, 6 k6<t/j.os oTriau
avTov airr)\0cv (R.V.) " Lo, the world is gone after him," where the rendering
" is
gone" may seem to demand aire\-r)\v6ev, so that, if R.Y. is right, some might
say "here we have a case where Jn uses one Gk tense for another." Certainly,
"the whole of Jerusalem
it can hardly he maintained that the Pharisees mean
1

"

hut the following

went after him \a few hours ago when he rode into the City]
shew that Jn could not have said &Tre\r]\vdev because, besides being extremely rare, it had acquired a special meaning, which would have been unsuitable
:

facts

here.
'

[2753

/']

Awt\7)\v0a does not occur once, in any form of the indicative perfect, in

The Oxf. Cone, amid more than

the whole of Aristophanes and Demosthenes.
three columns of different forms of air^pxafiai, gives (as far as I have found) no
" He
[i.e. David] had sent him [i.e.
form of aire\r)\vda, except in 7 S. iii. 22 4

Abner] away and he had gone away (air(\r)\tjdei) in peace.... they told Joab
saying, Abner... came to the king, and he hath sent him away (a7r^(rra\/fev) and
he went away (aTrr/XOtv) in peace." Then Joab came to the king and said, What
'

'

thou done. ..Why is it that thou hast sent him away (i^av^<TTa\Kas. sent him
[ere (besides repeating
right away) and he is i/uite gone (airc\-r)\v6ev iu etprjvri) ?"'
hast

"in

peace,'"

which does not bear upon the point

5^4

in

question) the

LXX

clearlyuses

NOTES ON PRECEDING PARAGRAPHS

On the "gnomic"

[2755]

aorist (2445 a)
"

1
is used to express an
says that the aorist
[2754]
action which took place repeatedly in past time," and goes on to say
I should prefer to
that "the imperfect also has an iterative force."

Jelf 402.

say that the so-called

"gnomic"

aorist tells the hearer simply

and

happened" leaving him to take the hint

This "gnomic" "empiric" or
happen again.

indefinitely that "so-and-so

and

to infer that it will

"suggestive" aorist is quite different from the aorist of ins/am'ancousness.

[2755]

an aorist

is

Special contexts, however, may

"gnomic" or "instantaneous."

make it doubtful whether

Thus Jann. p. 436 places

under empiric or gnomic aorists, and Jelf 403. 2 under aorists that
"express future events which must certainly happen," Demosth. 20, 9
which describes how, when a tyrant has attained power through

the perf. aTreX-riXvdev emphatically to represent the emphatic Hebrew (lit.) "going
hath gone T i.e. l is quite gone" ox " gone for good" " gone past recall." [For
-

"

LXX

sent him right

puts into Joab's mouth e^aireuTaXKas
" sent him
aivay" as compared with the preceding awiaTaXKev
away" a distinction not in the Hebrew.]

same reason the

the

[2753 c] As to N.T., though various forms of dTripxop.cn occupy more than two
columns of Bruder, no form of a.TreXr)Xv6a occurs except in Jas i. 24 KCLTevbyo-ev yap
eavToi* Kal dTre\r]\v0ei' rendered by Mayor "just a glance and he is off," where the
" he
perf. expresses the completeness of the action as well as the suddenness of it
freoccurs
it
the
Demosthenic
use
of
is gone for good."
e^epxop-ai
Compare

quently in the aorist indie, but only once (Preuss) in the perf. indie, (xxiii. 204)
concerning the good old habit of punishing the guilty, which i^eX^Xvdev k tt}s
has quite vanished out of the City."
7r6Xews,
' '

"

[2753</] In xii. 19 dvrjXdev, SS has "goeth," Nonnus odetiei, ff

sequitur,"
indicating that the translators felt (as it was right to feel) that the aorist had more
than the usual aorist meaning. 'AweXrjXvdev being out of the question, Jn has used

Gk writers often use the aorist to include a meaning that

would be expressed in English by " have." Similarly our English aorist (" I
saw") includes meanings that would be expressed in French by a perfect (" I saw
him yesterday," " je Fai vu hier "). But we should not admit that such a use of
"I saw" was "using one tense for another." It is our regular tense in such
anrfXdev as the best

circumstances.
[2753

add

t.']

In

xii.

19

i5e, 6

Chrys. does not.

kw/xos, SS,

But he

DL,

latt.,

Nonnus, and other

authorities,

is here
used in the sense ofoxXos.
Possibly this may explain the remarkable prevalence of
the interpolated bXos. "OxXos may have been first placed in the margin, or above
the line, as an explanation of k6ct/j.os.
Then it may have been introduced into the

oXos.

text so as to give 6 Kda/xos oxXos

Comp. Oxf. Cone, on

Mace.

confirmed by the reading of

multitude as one man."

is

in

calls attention to the

which

was afterwards corrected

to 8Xos.

This view
(R) oxXois (A, as in Swete, 6Xois).
" ecce unus
populus sequitur post ilium," "the

vi. 3
ff,

6'xXos

fact that K6ap.os

585

NOTES ON PRECEDING PARAGRAPHS

[2756]

Villainy,

kolI

7rp6<pam<;

TrpojTr/

r/

p-iKpov

7rTai(r/xa

airavra

dvc^aiVtcrc

This should be compared with 24, 21 which says that,

while a state is waging a distant war, d<pavrj to xaxa tols TroWoU itmv,

kol 8ie\v(rev.

7ri8av Se o/AOpos Tr6\e/JL0<; o-v/jLirXaKfj iravTa i-rrol-qaev K?>r]\a.

Probably

the aorist in both passages is not "gnomic."

It does not however
seem to indicate certainty so much as instantaneousness and this is
;

confirmed by many other instances of the aorist in apodosis.

The
essence of the "gnomic" aorist is that it expresses nothing but
indefinite

past

the action, e.g.

be "gnomic"

When

action.

by a clause with

the protasis defines the circumstances of

orav, the aorist in the apodosis cannot

if
"gnomic" (2754) implies an indefinite "happened."
Consequently after a orav clause, an aorist, if it occurs where a present
might have been expected, may be used to denote instantaneousness
1

It is therefore possible that the

instantaneous aorist in xv. 6

ifiX-jdr),

being preceded by the protasis idv fj.rj ns, may not be Hebraic,
though it is in accordance with Hebraic Greek. But, in any case,
the purely gnomic aorist of the type of//, ix. 320 KarOav d/xw? o t
depyo? dvr]p 6 re TroWa iopya><; is certainly alien from the
and N.T. and probably non-occurrent in the latter.

On

xii.

style of

O.T.

14 6YpoLN...ONApioN (2461)
The Diatessaron omits the whole of the clause about

[2756]

SS omits "finding" ("Now Jesus was

finding the ass.
on
riding
Origen (Lomm. i. 316 foil.) points out that
[an ass]").
the Johannine and the Synoptic accounts are, according to the letter,
inconsistent: but both he and Chrys. mention the "finding" by
Christ's

Christ

and Chrys.

[2755 a]

oiVois

airlouiKev,

Kapbiav

Ki'\La7],
(;)

(tl)

and

413

i.\.

(c)
el

xvii.

II.

pev

k'

ttjv

el etc.,

de-

99

biriroT

(t4v<l)V
.

oi

dvrip e9i\r)...Tdxa

.t'l/u/nit" \i:'uui,

.wdera

i]

td\eTO

in'r

Add

Epict.

[ofprison]."

p-iya
lUH

Koivwvla...^adeTO re
I

Tcfjpa

v6ffT0t,

Jelf

should be

them, denotes instantaneous consequence

27 bWav 0A77S, cifTJXfles "at the instant you
"Orav or t\v is expressed by the participle in Soph.

in all of
iv.

10.

yap...<ppoi>eiv p.bvos Soxei, ...ovtoi StairTvxOivTes wcpO-qcrav Kevol.

[2756 a] Chrys., 71-tDs 5^ oi &W01 <paaiv on fxadrjTas Zwefjuj/e Kai elirev, Avtrare
ovov Kai rbv ttQXov (Cramer, tov wQXov Kai rbv ovov). oi>tos 5^ ovdev rotovrbv

(ptjiriv,

cIkos

ailU

6to.v...86.ktv\6s tov TrXrjyrj

you are out

cScttis

where a protasis with orav,

aorists of iteration, but the rest aorists of certainty.

(ft)

implying certainty.
Ant. 709

with the Synoptic account".

Eurip. Med. v^o pel^ovs 5' dras orav dpyiaBrj b~alp.wv

245 avyp 8' orav rots 2v5ov &x&V Tal ^vvdv, w p.o\wp

disposed to >ay that the aorist,

desire,

it

(a)

id.

&o-r}S,

II.

Plato 462

calls (a)

(/>)

reconcile

the following passages

Comp.

circumstances:

fines the

Ziravoe

tries to

dW 8ti 'Ovdpiov evpuv eweK&di<rei> (Cramer, eKdOurev)

r/v,

Kai,

p.erd

rb

XvOrjvai

rr\v

6vov,

So

dybvTWv

tQiv

"On

d/j.<p6Tepa yevtcrdai

p.aOr)Tu>v

evpbvra

avrbv

NOTES ON PRECEDING PARAGRAPHS

[2757]

The very great difficulty

frank
implied
acceptance by Origen whose spiritual
him above all danger of harmonisraises
the
text
of
interpretation
it certain that evpwv is
make
it
Some
genuine.
tically corrupting
Nonnus omits

but

evptav,

in cvpwv

and

lias

Wvvutv 1

its

may

have omitted or corrupted evpwv

for the

sake of reconciling the

Johannine with the Synoptic account.

On xii. 16 mnhc6hcan oti tayta...kai tayta enomcAN (2469)
|2757] In xii. 16, R.V. renders k. l-rroi-qo-ar "and that they had
done." making i-n-oirja-av depend on the on in the preceding words,
cm ravra rjv eV olvtw -yeypa^fieva, and accordingly supplying " that'
in English.
But a second "that" is not inserted in the Greek, nor

Nonnus

also (ed. Passovv) has Kai

a
at the beginning of
new sentence, pointing to
a reading of iTroirjo-av as independent of on'1
If John had wished to
"remembered
that"
seems
no obvious reason
that..
.and
there
say
in SS,

nor

01 rat'ra

in the

Latin versions.

Ti\(.crcra.v

why he should not have repeated oti after Kai, as he does elsewhere
when he wishes to say "because (#/)... and because, and once " that...
1

and that
fact

''

Here, however, he may have wished to combine the

things had been written," and the fact that the

."

that "these

ewucaMaau Chrys. omits the difficult Synoptic words " Ye shallfind zxv ass," but,
even when they are omitted, how he can say that Christ "found" what the
disciples brought to Him I cannot understand. No doubt, evpiaKu, besides meaning "find"' in the sense of "discover," means also "find" in the sense of "earn,"
"procure" but can Chrys. possibly be suggesting that the disciples first "found"
the ass in the former sense, and Christ afterwards "found" it in the latter? Also,
:

it is

not clear whether avrbv

iiriKadi<ra.i

"He

[it]."

on

means " He Himself (emph.)

sat

on

[it],"

Previously Migne's text has to 8e [ewi] ovov

(Cramer, rd 8e ovov) Kadiaai which Chrys. explains as a prediction that Christ
"was destined to subject ( vtroxti-piov ex eiv ) the unclean race of the Gentiles (tQv
or,

idvQv)."
1

(unemph.)

sat

Cramer's text takes ovov as accus. gov. by KaSiaai.

Idvvwv dxdXtvov ovov TaXaepyov 65Lrrjv,"E^6u.vos

[2756/']
(popijos.

Possibly idvvwv

is

to

vwroicriv aTreiprjToio

be explained from poetic desire of symbolism, and

by Origen (Lomm. i. 331) who describes Christ as rjviox^v tovs eK

idvQv Trio-TevovTas having previously mentioned the " ass" as the type
of the Jews, and the " colt " as the type of the Gentiles.
[2757 a] Nonnus has, rdre iravres dvep.vqaa.vTo ixadrirai" Ottl ao<pr, rdde vdvTa
to be illustrated
irepiTouTJs nal

Kai ol irdvra TeXeo-aav .... Burkitt has " they rememj3i(3X({i.

bered that these things had been written of him, and these
things did they (not,
"
they did) to him." Walton, without inserting
that," removes ambiguity by the
Latin subjunctive " quod ea essent scripta de eo et haec
In xiii. 3
feels sent ei."
" was
(see below) "knowing that., .and that" Syr. (Burkitt) has
knowing that.
TreXei Kexa.pa.ypi.iva

. .

and was knowing that."

3

[2757/']

that (6V(),"

ii.

Jn

25 "because of (bid to). ..and because (oti)"

ii. 21 "because
(oti). ..and because (8ti)."

587

xiii.

"that

(oti).

..and

NOTES ON PRECEDING PARAGRAPHS

[2758]

pilgrims or disciples "had done these things" in fulfilment of the

prophecy, as one fact of coincidence "remembered" by the disciples. He
also wishes (2396
7) to convey a suggestion of divine fulfilment of
"
"
these things in one sentence.
prophecy by the triple repetition of

But it is not surprising that the words have been variously interpreted
and perhaps corrupted
On vi. 25 noTe wAe re'roNAc (2478)
[2758] It is of course possible that Nonnus and Chrysostom
may have found no difficulty in regarding ye'yovas as aorist because,
Is yeyovev
by their time, the 2nd perf. had come to be thus used.
1

thus used

in

Origen (Lomra.

i.

278) -KwOavoiiivoi^

r/fjlv

tov

Tvtpi

[2757 c] Origen says (Comtn. Matth., Lomm. iv. 46) 6 5e 'Itodvvris avri rod
"
"
iTnpep-qKus ewl v-rro^vyiov kcu iruiKov viov
ireiroirjKe
Kadrifxevo$ ^pxerat eVi ttQXov
" TaOra
(tvov
6'crris ep.cpa.ivwv otl yvcbcrews deTrai to Kara tov tottov,
eirupipei., to
5 ovk tyvuxrav oi /j.a6rjTal avTou to irpoTepov."
This not only gives eyvcoaav
reads as evorjo-av) but shews that Origen perceived its force. The
correctly (which
"
meaning is not "knew" but
recognised" or "understood"; and Origen
1

"

accordingly says that the subject required gnosis,

recognition.
as irpbTtpov)

i.e. spiritual
understanding or
Origen stops short at vpuiTov (which he read, or remembered,
but we cannot infer that he was unacquainted with the following

words d\\' oTt...tiro'n)oo.v ctiVcjJ. He is not here commenting on Jn but on Mt.,

and he quotes enough for his purpose.
[2757 </] Chrys. on the other hand seems either to miss the meaning of iyvoxrav
if he is paraphrasing, or else to misquote, if he is
quoting, in the following (ad
loc.) Toi>ro 5e

be

ovk

r/d ecrav,

tprjc/iv, oi

fiaOrjTai

avTOV

on

<pi\oao(piav evayyeXiarov, 7ra;s ovk ejraiffxvveTai

{KTrofAirfveiv.

"Oti

aviTip yeypap.p.evov

irporepav

.Spa

avTwv ayvoiav

yiypairTai ybeaav 8tl be ew avrip yeypcnrTai, ovk

of "remembering" and omits the whole of the

ofiv

pc'ev

r\v eir

tt\v

He makes no mention

Tjbecrav.

clause about "doing."

Thus the whole is condensed into a statement that the
disciples "knew" Zechariah's prophecy but "did not faimv" that it applied
to Christ

[2757

mind

perfectly

intelligible,

These two

but not what the evangelist meant.

of

Origen and Chrysostom should be borne in

Origen is a scholar Chrysostom
Johannine commentary in its extant form is rather
value to each word, Chrysostom criticizes on the

criticisms

as giving a clue to their different methods.

at least as represented

a preacher.

his

by

Origen gives

full

that the evangelist

unscholarly basis of a belief too common in our own days
"uses one word for another." Origen is often fanciful and minutely diffuse in
as in this instance where he gives copious details about the typical
allegorization

meaning of the

ass

and the

foal

but

often even paraphrase, his text.

much less faithful to bis author.
latent

under to

t7?s

he rarely tampers with, and does not very

is much less imaginative but also
mysterious purpose of Providence
il
tovto p.e"ya. r/v,
t//is, too, was great"

Chrysostom

As

6vov, all he says

for the

is ko.1

he means by, "too," that it was "great" like the mystery in "Destroy this
temple" but he does not make up for tliis brevity by any compensating
"
remembering," which he
explanation of the verbal difficulties of the clause about

does not quote.

5

88

NOTES ON PRECEDING PARAGRAPHS

[2759]

in text, but -n-ore in marg. with Cod. Bodl.)

KaepapraovfX 6 Xoco-tos...? Unless other instances
of Origen's aoristic use of ylyovzv are produced, this might best be
"
When is it on record that Christ -was first at Capernaum?"
rendered,

(Huet has gap

IIoTe

yeyore 7rpwroy iv

rrj

In the context, Origen appeals to the exact words (Aeis) of the

Comp. Orig. on Ps. xxi. 4 where LXX has yrrja-aTo...

evangelists.

and Origen says (Lomra. xii. 80) 77x170-0.1-0... /cat dX^ev, "he
[Hezekiah] asked... and is recorded to have received." According to

ISw/cas,

this view, yiyovev, like the perfects

Hebrews

the Epistle to the

in

event as a present record 1 And

may do so in the formula frequently

(2751), represents, in Origen, a past

does so in Origen, perhaps it

used by Matthew to introduce prophecy (2478 a) "// is on record that
this came to pass in order that it might be fulfilled..."
if it

On

viii.

14 kai itoy ynAroj...H nof YTT^rto (2490)

On

[2759]
(.pyofxat

r)

viii.

14 ol8a...Kal

7rov vTrdyo).

Nonnus omit
eyw jxapTvpw

u/xeis...

r}...vir."

This

ipavrov,

7repi

r/

is

irov

virdyw

ij/xts

Se ovk oiSare irodev

"

Blass remarks

(p.

324)

p.apivpia p.ov

virdyw vp.is oe ovk ot'Sare ttoOcv tpxpfiai, and there

But can we feel sure that he does not stop because he has

epXp/xai Kal ttov

stops.

Chrys. and

who quotes thus, xdv

on olba iroOev
aXrjOrjs iariv.

true of Chrys.

quoted enough to be the basis of his comment ? After two short

Sentences, he quotes again /ecu iav eyw p.apTvpui irepl i/JLavrov akrjdrjS
icmv p.apr. p.ov, on olSa iroOev ep^o/xai and there stops. If we had this

we might

say that he omitted in his text the clause

kol 7rov virdyut.
But he has quoted it above. Again, after one more
and there stops but the
sentence, he quotes, 'Y^cts Se ovk olSare

quotation alone,

reason obviously

is

that he does not

Ammonius (Cramer)

said.
i-rreiSy

ovBev ^e'Aere

H66ev

ep^o/xat Kai ttov

toij

want

to repeat

what he has

says, 'Yptis Se Sia tovto p\v ovk oi'Sarc,

(paivojxivov voetv.

vtrdyw ZdekoKaKOvv

ovk

i7r

(sic)

Se,

eos

yap cu

ci/xi, a'AA.a,

irpocreTroiovvTo

1
[2758 a] See 2751 and contrast the perf. of recorded action with the imperf. of
habitual action, and with the aorist of special action, in Epict. ii. 12. 15 el diXere
yvQi'ai Trbarjv iv tovtu 5vva/xiv el\ev (sc. HwKpdrrjs) {habitually possessed) dvdyviare

to Ai>o(pu3VTot ILvfxTroaiov Kal

he

(7rapd

S o0tDj'Tt)...how many
/

woaas fiaxas StctAAwe " how many quarrels

"
See in the pages of Xenophon
settled,'''' iv. 5. 3

6\f/ecr9e

recorded to have peacefully

is

quarrels he

is

recorded to have settled (\i\vKe),

how

again [in the several dialogues in which their names are mentioned] he tolerated
(r]viffx T0 )

wife
(xi.

Thrasymachus, Polus, and Callicles, how lie habitually tolerated his

yvvaiKos -fjveixeTo)." So Origen (Lomm. ii. 366) after saying yiypawrai

(7rcDs ttjs

54) yap... dirrjh6ev, proceeds, Kal ov fxovos ye eKel dweXrjXvdev,

have departed.

589

i.e. is

recorded to

NOTES ON PRECEDING PARAGRAPHS

[2759]

This shews how commentators, even though they had

ciSeVut.

fir)

the

full

W.H.

text before them, might stop short at ovk otSare (and

because those words sufficed to indicate

at iroOev epxopai)

perhaps

The omission

the argument as to Christ's divine origin.

of

u/xets Se

...vVayw by Origen, Cyril, and Augustine (Alf.) (through homoeotel.)

Nonnus has MoCvos e-yw voew
indicates a lacuna in very early mss.
7r66ev r)\v6ov

i)

ttqOl /3atVw.

John uses

eo-T-qv.

clauses

might easily be corrupted into

H66ev yevoixrjv ttoBl

ep^o/xtti

>/

ttov

viii.

[2759 a]

onro,

rj

ttov vTrdyw

Then

in.

and

// is

by two

(.pyojxai

as TroOev

lo-rrjv.

as noBiAecTHN, where

noeiN would be

amended

would correspond to TroOev

John, and would also harmonize with the

into tto6n.

virdyw in

preceding irodev rjXvOov

TroOev

and farfetched

second so meaningless

More probably Nonnus paraphrased

iA

TroOev yev6fut)v TrdBev

ecyd.rjTe

but not with ex or

eis

Nonnus would paraphrase

improbable that

the

ovk

'Y/xcis o'

with

eo-T-n

8'

eo-TTjv

Nonnus himself

it66l /SatVoj in

r)

Ammonius, apparently commenting on

14, ovk otdare irbdev ipxo/J.ai

rj

has

ttov...,

(see 2549 a)\

the object of ovk o'idare in

repeating the previous

Kcufoi'7/, thus

This is not so strange as Nonnus's substitution

clause irbdev Zpx- xal ttov vrrdyio.
of rj for kolL in the previous clause. "H is comparatively intelligible after a negative
[ovk oidare), but not after a positive (olda). It was briefly suggested in 2549 a that 77
In view of a frequent
viii. 14 prob. means "or [which is the same thing']."

in

and kclL elsewhere, and of arguments based on these two

additional facts about ov...
conjunctions-^-about the Lord's Supper, the following
Kal and ov...rj are here submitted.
confusion between

77

"nor" is represented by Heb.

[2759/'] In Genesis and Exodus, when A.V.
"and,"' it corresponds to ovte or fJ.T)8 in Gen. xxi. 23, xlv. 6, Ex. xii. 9, xxiii. :6,
but to Kal in Gen. xlix. to, Ex. viii- 22 (R.V. "and"), xx. 10, xxiii. 32, xxxiv. 10.
Ov...ov5e is clear but
has ovdi but Theod. Kal, and so Heb.
In Dan. xi. 24,

LXX

not

literal.

06. ..Kal

is

but not clear,

literal

and barley" would be a

literal

e.g.

sow with wheat

would mean "with
English and Greek it might

"thou

shalt not

of Heb., in which

transl.

it

wheat or barley," neither being allowed. But in

mean "thou shalt not sow with wheat and barley [together]" one being allowed.
In 2 K. xxiii. 10 "that no man might make his son (Heb.) and (R.V. and A.V.
As his style
his daughter pass through the fire," Sym. has rj for "and.''
,'/)
somewhat resembles that of Luke, the instance will prepare us to find ov...rj in the

Acts.
[2759

c]

From

classical

Gk

no instance) Winer- Moulton

punctuate thus,
rj

d/ieXtias.

ovk

'icfxev

(from which Blass

(p.

u7ru)5

Here the negation

p.

266 and the Thesaurus quote

i.
122, which I should

550) alleges only Thuc.

rdde rpiQv... air rjWa Krai

"we do

not

see

the

ai;vi>ecrlas

way

to

"

rj

fxaXaKias

an acquittal" is
This necessitates

equivalent t" the affirmation "there must be a verdict of guilty.

"that is to say. guilty, not of all three, but of the lust.
an appositional clause:

or the second, or the third of the three."

struction, the passage

is

Both

rhythm and

inappropriate as an illustration

590

in

ofN.T.

grammatical conusage.

NOTES ON PRECEDING PARAGRAPHS

[2759 d]
iepij)

tvpbv

Winer-Moulton (but not

fie

wpbs riva 8ta\eyb/j.evov

[2759]

Blass) refers to Acts xxiv. 12 nai ovre iv rtp

irriaraaiv iroiovvra oxKov
oiire iv rais
r/

But if this is punctuated as above, it appears that

crwaywyais.
a parenthetical clause and that oiJre prepares the way for otfre not for

rj

introduces

rj.

And

this

gives the clue to other instances, e.g. Acts i. 7 ov\ v/j.u>v iariv yvQvai xP 0V0VS
" It is
not for you to know the times or [rather I should say] appointed
V Kaipovs
seasons," preparing the way for the words, "which the Father placed under his

"

own

we ought not to suppose that the divine [being] is

authority,'" Acts xvii. 29
or [may be] silver or stone the sculpturing of art and of human device."
like gold
" For
not through Torah [was] the promise to Abraham
or
So, too, Rom. iv. 13

" not
might also be said] to his seed," ix. 11
yet having been born nor even
having done anything good or bad (p-r/bi rrpa^dvrwv ri dyadbv rj (pavXov)."
[2759 e] A more interesting instance is Acts xi. 8 prj5ap.Qs, /a'pie, on koivov
[as

rj

to

it

aKadaprov ovbitrore elarjkdev els to o~r6fxa piov, in a Petrine speech, corresponding

Acts x. 14 /jLT)5a./j.Qs, Kvpie, on ovbirrore Zcpayov irav koivov kclI aKadaprov. In

have altered Kai to rj to make the text correspond to

but it has been pointed out (1913) that Luke in
;
writing the Petrine speech has allowed himself more freedom than in the Petrine
narrative of the facts. The narrative retains the old Hebraic idiom ov8iTrore...Trdv
and the kuI aKadaprov (which, coming at the end of the sentence, cannot be
Acts

x. 14, several authorities

Peter's report of his

own words

But when writing a speech for

parenthetic) is also to be explained as Hebraic.
Peter a speech that, without shorthand writers, or a miracle, or both, cannot

possibly be regarded as giving the Apostle's exact words

drop some Hebraisms; and,

like

Luke allows himself

Symmachus above (2759b), he substitutes

to

rj

for

irorripiov

rod

the Hebraic Kai.

[2759 /

We

pass to

Cor.

xi.

27 8s

civ

icrdiri

rbv aprov

i)

wivy rb

This may be
Kvpiov dvu^lus, Zvoxos ferai rod <ru>Ma.ros Kai rod aifiaros rod Kvpiov.
illustrated by Lev. xx. 9 8s av KaKuis dirrj rbv waripa avrou ^ rr\v pL-qrepa avrov
Oavdrip davarovcrdoj' iraripa avrov rj fir/rtpa avrov KaKuis elirev, hoxos 'iorai.
the Heb. has "and" twice, but the obvious inconvenience of allowing a

Here

man

to

" his father or his

mother," because the Law merely
suppose that he may ill-treat
forbade him to ill-treat " his father and his mother" has led the LXX here and in
Ex. xxi. 15, 17, Deut. xxvii. 16, Prov. xx. 20 (and comp. Mk vii. 10, Mt. xv. 4)

Heb. "and" by the Gk "or." In

Cor. xi. 22
9, the whole
passage assumes the "eating and drinking" (ib. 22 iadieiv Kai wivetv, 26 bcraKis
yap eav iadiriT...Kai...irivr)T, 28 iadieru Kal...TrLveTU3, 29 6 yap iffd'iwv Kai rrivwv)
of the Lord's Supper, and teaches the preparation for it.
But when the Apostle
comes to warn the Corinthians about the danger of eating and drinking irreverenti" and" in order to shew that either act was
ally, he naturally substitutes "or" for
to render the

liable to penalty.

There

regarded as a negative.
had been inreprj(pavQs.

is

The

[2759^] In explaining

no question of ov rj here, nor is the a in ava^lus

construction would have been the same if the adverb

viii. 14,

have made good sense to repeat

we must have

regard to the fact that (1)

of introducing ov...rj.

ov. ..Kai instead

it

(2)

would
Also

(2549 a) rj is rare in Jn as compared with the Synoptists.

(3) It has been just
shewn that ov...Kai and ov...ij are interchanged by various writers and scribes in a
manner that suggests a thoughtful distinction between the two. (4) "H is used by Jn
(2549 a) where ovde" would differentiate too strongly. These facts confirm the view
"
taken in 2549 a that " or means " or
is the same

[which

591

thing]."

NOTES ON PRECEDING PARAGRAPHS

[2760]

On

xiv. 7
[2760]

att'

pNcocKeTe ay'ton (2491)

a'pti

The

context (W.H.)

el

eyvtiMceiTC

kou tov iraTepa. fxov

tie,

an aprt yivaxrKeTe clvtov kou ewpaKaTe (al. + avrov) is rendered

"If
me ye have not known, my Father also will ye know?
SS
by
And from now ye know him and have seen him." Nonnus has Ei Se
av rjSeiTe-

yivwaxeTe p.v6w, 'E^ ep.edev yvuicreaOe kou

6eoppT]Ttp p.e ao(fi<Z

"Apri

TOKrja-

Be p.tv

cppdcr(raa6e

ko.1

p.a86vT$.

vxpip.ehovTa

vip ipebovTa

The

last

"
shews that he took yivwo-KeTe to be imperative, If ye recognise
me... ye shall from me recognise the Father also.
[A^)'] but at once
line

understand

Him

learning the Father also [as well as myself]."

makes good sense, meaning in effect,

known ? Nay, begin to know Him
'

[then] ye [will] have seen [Him]."

straightway that will have followed"

alms. ..and behold

"

Do

'

say

This

Ye would have

once [through me], and

"
Do this, and

at

The sequence
is

like

things are clean."

all

It

Lk. xi. 41 "Give for

should be added that

Irenaeus iii. 13. 2

quoted above (2491 a) places these words out
of their order as part of Christ's reply to Philip.

[2761]
"

He

Epiphanius

on

Christ as 6 Aeywv

(i.

me

that hath seen

919) wedges between two quotations of

"
hath seen the Father
a statement about

The most

6 ytvwo-Kwv e/xe yiywcrKCi tov irarepa.

probable explanation of this is that he is borrowing unintelligently (as

he often does) from Hippolytus (adv. Noet. 7), who, after quoting
"
He that hath seen... the Father," adds, "That is to say, If thou hast
seen

me

thou mayest

know

the Fatlier through me."

Epiphanius seems

to have mistaken a version of this (conforming "seen

an actual saying of

Christ.

Hippolytus

continues

Father?"

"know ")

"But

hotv wouldest

not escape the reader that this

ye have not known, my Father also will ye know?"

see the

me

to

for

after saying that the Father

known through the "image" like Him

didst not know the image, which is the Son,
is

"

It will

if thou

(fo'Acis)

is

like

thou

SS "If

Corruption
produce these variations,
but paraphrase probably contributed more.
of the text

may have done something

[2762] Is Nonnus
The answer depends

to

right in taking xiv. 7 yivwo-Kere imperatively?

on the general Greek use, and the

of
yu'wo-Kere, partly on the place assigned
particular Johannine use,
in
his
to
theory of revelation and redemption.
"knowing"
by John

Nonnus renders
the subjunctive

it

is

partly

by the subjunctive
difficult to

io-aOpyjo-rjTt

in

xiv.

17,

where

explain as an imperative but perhaps

592

NOTES ON PRECEDING PARAGRAPHS

more

an indicative

difficult as

"Understand

precept to understand

Master understands

NonnUS has To?to

it

12 where

xiii.

LTTV

W.H. punctuate

019 eTa'pot? yiVWO-KT

Passow interrogatively but probably

toCto Kal auVoi punctuated by

imperative,

In

NonnUS haS

yU'WCTKTe Tt TTiTToiiqKa VfXLV;

[2763]

this

ye,

too,

even

as,

or in the sense in which, their

In

it".

xv.

[my

disciples]," implying

18 yucoo-KCTe

on

lp.k...p.(.p.i(jy\K(.v,

This is
" I
suits
with
an
best
but
p-dprvpes
imperative rendering,
ambiguous,
call on you to bear witness and to recognise that they persecuted
xa/xaryei'eW yn'oxTKere /Aaprvpes

Ipyttiv.

me": and

it is so taken
by the Latin versions and SS. Nonnus,
two out of four instances certainly renders yivwo-KCTc by an
in two, where he retains ywaxTKere, he
imperative or subjunctive

then, in

probably intends the imperative.

[2763] ruwKTe occurs only twice in Aristophanes, once inter3
In Demosthenes it occurs four times
rogative, once doubtful
.

such a context as to present no ambiguity) and

always in connexion with the ''''recognition''' of character, good or
bad; once imperatively, at the end of a speech, bidding the jurors
indicatively (but in

or

recognise
1

[2762

(7]

decide

xiv.

which

that

is

vfxeh yivdxrKere avrb,

just

otl

In

Trap'

vp.lv

there

Epictetus,

p.iveL

is

Kal iv vp.lv iariv

(marg. &rrcu): Nonnus, (i) ^uadp-qo-rjTe be /aovvol 'Tpels tvQeov elbos ddrjriToio TrpoirujTrov
"Ottl ped' vpeioov peveeL Kal bpbcrToXov Herat 'Tplv, iravras %x ov foepbv obpov....
Nonnus must have read pevel (not ptvei) (1960 a). This is parall. to xiv. 19
vfiels be

dewpeiri pe, 6tl

eyiLi

jiS

Kal v/xus

^rjcrere,

which Nonnus paraphrases thus,

'AW

epe povvoL Aevcrffere Kal perd yalav del fuwv otl p.lpvu), Kal Sl epe ^vp-Travres
del jwoire Kal vpels.
AetVcrere, a poetic word, seems alw. imperative, e.g. Soph.
(2)

Oed. R. 1524, Ant. 940, Eurip. Or. g'j-j, Med. 161, and prob. (see p. 678 note 1)
i. 120
Nonnus seems to mean
(comp. Odyss. xxiii. 124 ravrd ye Xevaae).
" But
1 )
(
ye [I pray] do ye alone and apart from the world-fix your eyes on the

Iliad

divine form of the invisible Person [and perceive] that it will abide with you as in
a home," (2) "But do ye \_I firay]
alone and apart from the world behold me

even after [my

how that

ever living I abide," taking otl, after the verbs

" because
of "seeing," as "that" (not
") as in iv. 35 "behold the fields... that."
[2762//] In xiv. 17, Chrys., as printed by Migne and Cramer, has pivei, but
life

on] earth

a great part of the comment is consistent with the hypothesis that he wrote p.evel.
Chrys. also twice repeats p.bvoL, as Nonnus does, ehrev otl IIpos v/j.ds pbvovs
" Lest
Hpxerai, and again,
they should say, How then saidst thou to the Jews,

From henceforth ye shall not see n/e? He destroys the [apparent] contradiction
by saying To you alone (\vei ttjv dvTideaiv elircbv, Upbs vpds pbvovs)"
"
Nor do the
[2762 6] Chrys. and Origen give no guidance on this point.
Latin vss.
:i

SS has

the interrogative.

Thesm. 606 interrog., Fragm. 203 (meaning doubtful).

Demosth.

xxxiii.

38

vfieis

a. VI.

(Preuss)
odv,

Indie,

Kara tovs

xviii.

vbp-ovs,

10,

276,

yivd>crKeTe

593

xxiv.
to.

59,

xxxix.

2.

Imper.

SiKaLa.

38

NOTES ON PRECEDING PARAGRAPHS

[2763]

aorist, and of yvw#i a-avrov, but Schenkl's Index

accus." gives no instance of any form of the
the other hand, Plato, while emphasizing, as the great

abundant use of the

under "yu'wo-Kw
present.

On

c.

precept of life, yvdOi aeavrov, insists repeatedly on to eavrbv ywwcrKeLV

as being the fulfilment of this precept, and connects the phrases with
a distinction between material and spiritual knowledge of oneself
1

The Fourth Gospel

teaches that
"

"knowledge

"

(yivwo-Kwcriv)

"

eternal

of the true

consists (xvii. 3) in the

and of Jesus Christ. It is

life

God

hardly possible that the evangelist was ignorant that he thus came
into collision with the doctrine taught by the successors of Plato and

popularised by his own contemporary, Epictetus, and it is almost

It may be asked why the
certain that the collision was deliberate.
if he wished to record a precept of Christ about "knowing,"
did not use the unambiguous aorist, but it has been pointed out (1626)

evangelist,

Plato Phileb. 48 c

ytvwaKeiv avTbv,

Ale. 131

Comp.

[2763 a]

8rj\ov otl to /n7]8afj.y

yivuxTKei to. avTou

Kad' 6<jov taroos,

I)

yvQidt aavrbv ...tovvolvt'iov

o'o-m apa

twv tov

prc]v

iKHvu>

cru)/xor6s

aXXa oux olvtov Zyvwuev ...ov8eh dpa tQv iovrpCiv eavrbf yivwo-Kei,
where the first words mean "whosoever recognises, or knows

something of his bodily system, has obtained the knowledge of his

D it is said that the soul, if it is
In
Ale. 133 B
to know itself, "must look to {fikeirTe'ov els) the soul, and especially to that
province (tottov) of the soul wherein exists the soul's [constituent] virtue," that
nothing belonging to the soul "is more divine than this the centre of knowledge
and wisdom (deioTepov rj tovto irepl o to eiSevai re kcli tppoveiv eo-TtV)," and "the
intelligently,

possessions, not of himself."

knowledge of oneself we agree in calling heal thy mindedness (t6 8e

In Charm. 164 D, 165 B, it is
avrbv bp.o\oyodfxev ffuxppoavvrjv elvai)."
said that awcppbvei. not x aL P ls tne ^ ,est greeting, and that awcppbvei means yvdOi
then follows <r%e56^ yap ti ^7^76 cu'rd rovrb <pr]p.i elvai ao}<ppo<rvvr]v, to
o~avTbv
intelligent

yiviho~Keiv

yivwaKeiv eavTbv.
6

&pa auxppwv

elSics /cat tL

at tis otfTdi

is subsequently connected with olSa thus, ib. 167 A

eavTbv yvwaerai ko.1 olbs re farou e^erdcrcu H Te Tvy%dvei

This gnosis

fxbvos av 70s re

/xr),

tovs a\\ovs...eino~Koireiv tL tis olSe xal olerai, elirep olbc, kcu tI

/cat

p.ev elSivai,

to elSkvai a re olde

/cai

ol8e 8' ov...Kal

/xr/

fan

5f/

tovto. ..to eavrbv avrbv yivwcrKeiv,

olSev.

"
other persons than oneself,
connexion with " knowing
"
at great length by Plato,
discussed
is
these
and
persons,
seeing
Kei QebSupov ko.1
beginning with eiriyLvwaKU) thus, 7'heaet. 193, ZwKp&Ttis e iriyiv dxr
[2763/']

Vlvwg-kco, in

as distinct from

"

QealTrjTov, bpq. 8k p.r]8kTepov,

'6ti

t8v

p.iv yiviJ)o-KU)v

v/jlQv,

and

rbv Si

iroTe aii oii)0ti-qv 8v oloa elvai 8v

oloa

&\\ij ataQ-qais ai>T(2 irapeGTi irepl clvtwv.

ixi)8e

this first hypothesis, a second,

p.r\

/u.77

yivwaKwv, aladavbfxevos 8k

fj.r/8iTepov,

ovk dv

In a third hypothesis this collocation of

the two verbs are manifestly intended to be
618a.

and yivueKoi is repeated and

Applied to facts of science,

distinguished.

After

consequence, are stated thus, AetWepov rolvvv,

its

ytvuxricu

means "recognise" or "know

you recognise

" I
recognise that these fingers are five
intelligently" in Jen 537 e,
the same facts. ..we both recognise them by arithmetic."

594

NOTES ON PRECEDING PARAGRAPHS

[2765]

John expressly distinguishes the aorist from the present as though

the latter represented a higher stage than the former; and he may also
have been influenced by the use of the aorist in Jeremiah (xxxi. 34)
that

in the Epistle to the

quoted

teach... saying

Know

Hebrews

11) "They shall no more

The Fourth Gospel is full of

(viii.

(yvQOi) the Lord."

jlvuxtku and 618a that could not have

but may
originated from Aramaic utterance, if exactly translated

subtle distinctions between

well have originated from Greek paraphrase.

priori it is quite
reasonable to suppose that John represented Christ as holding up to
"
"
His disciples " the Father and not " yourselves as the object of the
highest knowledge, and that the precept to "know" was expressed

so as to exclude the Delphic "know once for ail" yvwOi, and to imply
"knowing by degrees" or "growing in recognition and sympathy"
the absence of help

In

yivwo-K-ere.

Alexandria the conclusion must be

improbable that Nonnus

is

from Origen and Clement of

left uncertain, but it is not

right in his imperative rendering of this

ambiguous form.
[2764]

Of

course, the fact that John's expression of the doctrine

"knowing" God is in part Greek and Platonic, is not inconsistent

with the fact that the thought is Jewish, or Hebrew, and Biblical.
"
In John, " knowing " and " seeing
go together, and therefore the
"
"
v. 38 outc c!8os clvtov ewpaKare, an
illustrated
be
by
knowing may

of

amazing phrase

" ye

sidering that "his

"
is,

in effect,

see"

"

means the Father's

is

God

(a'AX' 6Vt

form

"

(c?8os)

con-

Chrysostom's explanation

seen his

accept the notion of a spiritual form

a form but not a visible one (ov Otarov
concerns

his

form, because there was no form to

"above all outward fashion." Nor will he

Ye have not

God, he urges,

have neither seen

"

He

8c),

means, not that God has

but that none of these things

At the same time he

irepi Btov)."
Moses heard the voice of God and that

ovSev tovtwv

dismisses the statements that

saw Him, and represents Christ as "goading the Jeivs into

philosophic dogma (et? <iA.ocro<oi/ avrovs ivdyei 80'y/m)."
[2765] But the fact appears to be that "form" here alludes to the
Isaiah

ancient Jewish tradition about Penuel, the Kace of God, twice called
the Form (eTSos) of God, a phrase unique in the whole of
by the

LXX

c] There do not exist in Heb. two words corresponding to oT5a and

In Jerem. xxxi. 34 -yvCodi tov Kipiov...wdvTes eldrjcrovaiv fx.e, the Heb. of
is the same word in both cases.
It is not therefore exactly translated

[2763
yivw<TKW.

"know"
by

LXX.
595

38 2

NOTES ON PRECEDING PARAGRAPHS

[2766]
1
the Bible

was there

It

that

"
Jacob said 1 have seen God face

to face

"
;

though erroneously, explains the name of

Those who took this
"Israel," there given to Jacob, as Seeing God.
view would discern in the words addressed to Nathanael, i. 47 "Behold

and from

this fact Philo,

"
Behold one that sees God," and
meaning,
would find an appropriateness between this and the following words,

an

Israelite indeed," the

(i.

50)

"Thou

by an
heaven and the angels ascending and de-

shalt see greater things than these..." followed

allusion to the ladder of

scending over the head of Jacob.

Moses

[2766] Again it was said of

spake tmto Moses face to face."
the

Lord face

to face"

sense, not casting

with Jacob's "seeing

our Lord, in a spiritual

this

Combining
we can understand how
traditions of

away the

n) "the Lord

that (Ex. xxxiii.

His nation, but interpreting

them, while condemning the Scribes and Pharisees for degenerating

from the true Israel, might say something that might be paraphrased

forfn of
voice

are not genuine sons of Israel, who

saw the
are
not
of
who
heard
the
Moses,
ye
genuine disciples
ye have neither heard his voice at any time nor seen

of

God'

On

xi.

."

47

[2766

'

'

God

his form

ti

"Ye

Greeks thus

for

ttoioymcn

ti

(i)]

TroiTja-tti/Aev

(2493)

As regards the
;

may be

it

distinction

illustrated

between

ti

iroiovftev}

from Epictetus, who

and

besides

frequently using ri iroiyjo-w ; parall. to deliberat. subjunct. (i. 27. 7,

iv. 10. 1 etc.) so that it is proved to be subjunctive, and (i. 22. 17)
ti

ovv

iroLrjo-w/xev

maintaining that

has

"man

An

the

indicative

born

is

in

a passage where he

for faithfulness

(71750s

is

tv'kjtw yeyovcv)."

intruder (d 8e) s notorious for adultery, ironically replies (ii. 4. 2)

ttV..., a^)l'TS TOVTO TO 7TICTTOV 7TpOS 6 7Te(f>VKafXl', e7n/3ol>At'W/Al' TTj
"
What
Presumably the man means
yviai/a tov yciToi/os, ri Troiov/j-ev ;
,

aAA'

Aquila (once at all events) has wpbauwov

Clem. Alex. 132 has tldos deov. Both he and
Origen (on Gen. xxxii. 30) explain the "angel" or "face of God" as being the
on tinLogos, and represent the "wrestling with \cvfnra\aiui)" as "wrestling
Clem,
side of" meaning that He assisted facob in wrestling against Satan
In LXX, "the form of the glory of God" etc.
at least certainly, Origen probably.
1

[2765 a] Gen. xxxii. 30

the literal rendering.

1.

Iffxvpov

" the
be found elsewhere, but not
form of God."
1716
// for another allusive
See
phrase (in connexion with theophanies)
[2766 a]
22, and in one passage of the
the use of (^(pavl'cw occurring in xiv. 21

may

in

''

here

O
it

84,

in

ma)-

18

where Moses >ay^ to God

Epict. (Schenkl) means some one replying

Pentateuch Ex.

xxxiii.

13

mean Epictetus replying

dX\' $v...rl iroiovfxtv

to the intrusion.

See context.

596

i/jKpavt<r6v fxoi (reavrdv.

Hut
to a speech or Utter.
If so, lie himself utters

NOTES ON PRECEDING PARAGRAPHS

[2767]

we doing, in effect [except disproving this fine theory about

natural faithfulness, since our conduct shews that men are naturally
"
The sequel is, " Why, what else [are we doing] (ti
unfaithful] ?
" "
" "
?
The [ideal]
yap a\\o) except destroying and slaying ?
man of faith [within us]." In ii. 3. 5 eVi Sc tov fiiov rl ttol(2 ;
"
vvv fj.ev Xc'yo) dyaOov, vvv 8e kokoV, the meaning is
What am I in the
But the context suggests " What [good] am I
habit of doing?"
doing?" as in i. 25. 29 "revile a stone and what [good] will you
are

Whom

do [by

On

"

'

ti ttoit/'o-cis)
it] (kcli

29

x.

oyAeic Ay'natai ApnAzeiN (2496

1>)

X. 28
9 ovx dpirdcreL tis. .ouSels SvvaraL dpivd^ztv the
[2767]
difference intended between dpwda-u and Bvvarat dpTrd&iv (if the
latter is correct) must depend to some extent upon the whole

In

context (2740
is

[2766

doKdre

tI

(i)

4),

n]

doKels

of

on the object of dpirdeiv, which

2
but inserted by Chrys. and Latin versions

especially

text,

Another Epictetian use of rt's, illustrative of a v.r. in Jn, is ri

;
introducing an absurd hypothesis, e.g. i. 26. 5 e 7^' r( doiceis ;

ori^diXuv irepnriTTTo}
e7ret rl SoKefc

and

W.H/s

implied in

\-a\-y

0TL...de\(A>i>

;.. .p.r}

ytvot-TO, iv. 8.

(2184) TiJSo/feTTe 6Vt...in

Jn

xi.

56

ri doKeire ;.../xi] yevocro,

26

EojKpdT7]s...av e\eyei>...

This

ri SoKei v/xiv

on

may
ov

ii.

2.

15

explain the reading

p.rj

tXdy...

scribe

may have thought that the context introduced an absurd hypothesis and that ti
BoKtire Sn was the correct phrase for this.
D, however, by retaining ov fir/, gives
the meaning " What think ye ? [Anything so absurd as] that he will not come to
the feast

"

which

probably the opposite of what is intended. Ti SoKel vpuv, if

"
seems to mean " what is your serious opinion ?
and so
Nonnus, TyuiV (ppa^o/xeuoiaL ri (paiverai; The original may have been ri doKeire
ov fxi] ^\6rj...
If doKeire, spelt ckwarac, came to be
regarded as two words, it might
lead to doKei otl and to the insertion of Vfuv before or after doxei (as Origen

the

text

is

is

correct,

variously places

it).

21 <ri ri? a ;
[2766 (i) />] The questions put by the Jews to the Baptist i. 19
[<rt)] 'HXetas ei; may be illustrated by Epict. iii. 1. 22
3 crv odv rls el...\eye avru,
av vol 56t7, 2u b~k rls el ..., uri 5rj Xeye rq> e^aiperw, 'Zv ovv tis ef, where the

Athenians are supposed to put

for attempting to reform
abruptness in iii. 22. 91

a rebuke.

cv

el

them
o~v

this

rudely
andquestion
be rebuked

el 6

to

AioyevTjs, 6

/mij

oiop-evos elvat deovs

the abruptness of Pilate's

6 j3affi\evs rQiv 'lovSaiwv ;
It illustrates

it.

first

. .

whom they dislike

So, too, there is rude

to Socrates

for

and

question to Christ,

it

elicits

xviii.

33

[2767 (?] Chrys. quotes ovdels dvvarai apirdfeiv cuVd e k rr/s x- T ira-Tp6s /xov,
having previously read 6 irar-rip 8s (for o) ib^Ki /xoi. He means by avrd the sheep
of the flock (called avrd in the preceding verse). But a, ,_/having read
("pater
quod dedit mihi ") supply the neut. sing, avro ("nemo potest rapere illud").
'-'

6'

Previously, Chrys. has ov8eis SvvaTtxi raura dpirdaai (for ovx o.pTrdo~ei ns avrd)
4k ttjs x ei pb* /x01') paraphrasing "no one will snatch" as "no one can possibly

597

NOTES ON PRECEDING PARAGRAPHS

[2768]

"
"
from the
Chrys. confuses together the clauses about
snatching
Son and "snatching" from the Father; and Nonnus blends them

one ("Nor could anyone snatch my flock that knows [me] from
").
Origen in two passages omits Svvarai and has ouSels

into

our hand

and

apird^ei k rrjs ^etpos tov TraTpos, or e rwi' x* l P<*> v avrov,

these, while repeating ovSeU aprra.ei,

2

SuVon-cu 7;/xa9 \a(3eh>

SS

he explains

in

one of

meaning ovSeU
("There is no one that

also omits 8vvarai

as

it

doth snatch away from the hand of the Father").

In the LXX, the
present infinitive, after Swcn-cu, occurs rarely as compared with the
But
aorist, and, when it does occur, mostly implies continuance".
continuance

LXX
I

bear?"

of the

out

is

adds Swarai

"Shall I

(i.e.

in

question

be

x.

Hebrew

to express the

able

to

some

In

29.

interrogative,

e.g.

"Did he

bear?")

cases,
"
Shall

deliver?"

"Was

he able to deliver 4 ?").

So, where Matthew has (vii. 4)
"
How wilt thou say (xcos ipels) to thy brother?" Luke has (vi. 42)
"
How canst thou say (ttw<; SuVao-ai A.'yetv) ? " Probably x. 29 (W.H.)
is corrupt, and we should read
dpird^L for owareu apird^tv.
(i.e.

On

28

xii.

[2768]
of a line,

coy to onoma (2512

Ao'Iaco'n

rrATep,

After SdtWov,

and toonoma

B has an

at

c)

abbreviated Moy

at

(V-)

the beginning of the next:

the

end

has coy at

snatch"; but a little later on, he writes as if the phrase ovdeis dpTrdi'ei were applied
" ovdeis
to the Father (tl ovv; el did rr/v 8vi>a.fj.t.v tov
irarpbs
dpwdfci "...) and also
applied to the Son (e'nrcov on Ovdeis dpTrdi^e t avrd
ixov), and then argues as though he had read

Father:

w&vtuv

el

yap

ecrri

OVTWS d\X' " tK

1

[2767

/>]

rovro, &k6\ov0ov

fir/

/ecu

X^'POS TOV IDXTpOS

TTJS

Ovde

tls

apwd^eiev

longer ravra

dpird'<;eiv

on "'0

elwelv

r)v

avrd 4k

ovdeis dvvarai apird'^eiv

no
rrjs

in

iic

trar^p 5s edwKe

x lP 0S

x eL P

rrjs

connexion with the

f-ov."

fxoi

fxeifav

AW ovk

elirev

fJLOV."

i/mr/v

Trivvrbcppova

Troi/xvrjv Xeipbs d<f> rnxeriprjs.

[possibly] snatch" to be emphatic.
318 (comm. Jerem.). This is important as

Nonnus probably means "no one could

2

[2767

c]

Lomni.

ii.

44 and xv.

indicating that, in Origen's view,

the pres., should have followed.

if

dvvarai had been inserted, the aorist infm., not

[2767 </] When pres., it mostly denotes continuance or habit, as in Gen. xiii. 6
ovk ibvvavro KaroiKelv, xxxvi. 7 ovk edvvaro 17 yr)...(pe'petv avrovs, xxxvii.
4 ovk
eSvvavro \a\eiv, xliii. 32 ov ydp idvvavro
awe crdleiv, xlv.
ovk rjdvvaTo...
:1

dvexfo-dai, xlviii. 10 ovk r)dvvaro (i\(Treiv (where e"n might very well have been
inserted as it is in Ex. ii. 3 ovk rjdvvavro avrb Zti Kpvirreiv), xviii. 1S ov dvv^o-rj
etc.
iroieiv, "you will not be able to continue

doing"

4
1

2767

1 bear!"

(?
J

Com p.

airoo-Tptfai,
pvaao-Oai.,

Deut.

and

2
2

i.

K.

K.

where there

12

ttQs dvvrjcrofxai /xbvos (ptpeiv

xviii.
xviii.
is

Heb.

(lit.)

"How

shall

24 dwoo-rpi^/ere with the parall. Is. xxxvi. 9 Svva<rde

34 e,ei\avro with the parall. Is. xxxvi. 19 eSvvavro

no "able"

in

the Heb. of either passage.

59

NOTES ON PRECEDING PARAGRAPHS

the end of a line and tonyn

N has coy
next.

at the

end of a

[2771]

tov vlov at the beginning of the next

i.e.

and toonoma

line,

has onoma at the end of a

line,

at the beginning of the

and adds

ev ttj

So^

t/

etxv

xvii. 5).
Nonnus follows
71730 tov tov KoafJiov yeveo-Oai (see
L, having Yla tcov KvSaive, and this is the reading of a MS. in the
Ferrar group (iraTep aytc ooao-oV aov tov vlov ). Resch ad loc. quotes
"
and Jerome
Augustine, "clarified me ea claritate.-.mundus fieret

irapa vol

"

me

glorifica

gloria... mundus esset," as

before the Voice from heaven

glorified

it

and

will glorify

being uttered immediately

and Aphraates, "jesus said

have

it."

W.H. up to "glorify thy name,"

heard" (instead of " there came
hoar
was
same
proceeds
ovv and Nonnus has 7re'A.e.
therefore"), D has ko.1 iyivf.ro for rj\$v
The facts indicate that there was early confusion as to the words
[2769]

SS, which agrees with

"And

in the

The causes may have been, in part, a desire

"
Greeks the meaning of
Name," and to shew that
in
effect
Name"
meant
"glorify thy Son"; in part, from
"glorify thy
an early confusion caused by Greek corruption of the letters tonyn
that followed 86$ao-ov.
to paraphrase for

and toonoma.

by

easily

If,

crasis, as in

in

some

Mt.

early mss.,

xxvii.

toonoma was written toynoma

at the end of a line, might

toyn,
57

be read as toyn, "the Son."

Origen, commenting on Christ's recognition of the

ordinance of all things by the Father in accordance with the set
[2770]

"
Dicit in aliquo loco ad matrem suam Nondum venit
"hour," says,
mea.
hora
Item, JVi/nc anima mea .. .propter hoc veiii in Jianc horam.

Item, Pater, venit hora, clarifica Filiunt tuiim ut et Filius tints clarified
If the second "item" were omitted, this would place the

te\"

"
words " Glorify thy Son
immediately after that utterance of Christ
which preceded the Voice from heaven, in such a way as to lead

readers to take the two separate sayings as a single continuous one.

This indicates another way in which to explain the extraordinary

misquotation

of Augustine

and Jerome.

They may have been

influenced by some collection of Christ's sayings about the "hour."

Some confusion arising from the repetition of wpa may perhaps

account for the phrase in SS, "and in the same hour."

On can with indicative (2515 (i))
[2771]

Deissmann

(p.

On

201) calls attention to the fact that Bed.

Mt. xxvi.

(Lomm.

599

iv.

388).

NOTES ON PRECEDING PARAGRAPHS

[2772]

Pap. 48. 13 (which he dates 2nd

3rd cent, a.d.) has idv with the
indie, and also thrice with the subjunct.
The sentence with the
indie, runs thus, idv 8e croi 86rj
[^]apti' 7rotcras

e'p[i](Ha,

do

[to

but, if

this] also in

The

first

is

subjunctive

idv ovv 80*07 aoi, the third

Deissmann
5

(148 A.D.) airatTijaavTa

toijs

"

even if

idv

fUo-6Was, kuv

y avTovpyijcravTa. Here, as above, the

slwuld turn out to have been needful." The ms.

"and, if it
But there seems a

is

gives another instance of idv with

ryv fjLMxOuio-avTa.

77

ivrjv

the matter of the fleeces [I should be

obliged],

avafirjs rfj ioprfj (2715 d).

yv from Berl. Pap. 300.

kolv

/at)

"If you would be pleased

should turn out that the fleeces were not practicable, kindly

it

send...."

8iov

idv 8k

irepi tojv cpioYwv,

k<xi

p.oi...i.e.

7r[e']p.i//eis

meaning

is

is illiterate.

probability that the writer really meant, not

but kuv 77V, which he intended to be taken as

fair

it be,"

above.

On

iota subscript (2515

[2772]

then adds
idv

b)

77s iv dyopa.

o Xeyuiv, idv
77s,

(i)

PhrynicllUS says ys iv dyopa cto'Aoikov. Xiye ovv yo-Qa. He

"
but the [person] saying
according to the printed text

17s

would use [17s] more correctly" opOorepov 8k XP<$ T0 dv

iv dyopa.
But how can what is absolutely correct, idv

be described as " more correct"

correct" than what

is

and, more amazing still, "more

described as o-oAoikov? Dr Rutherford (p. 240)

language as indicating "uncertainty," which he

"surprising."
Coming from Phrynichus, not a lenient

calls attention to this

justly calls

But Lobeck adds a note that suggests a

" Ex Ed. Pr.
et Phavor. restitui dv,

incredible.

is

it

critic,

corruption in Phrynichus's text,

quod Nunnesius

praetermisit.

Vulgo

opdiorepov."

Now Phrynichus, in his

Omitting dv, we obtain xparroo.
Ecloga, when he tells his readers what to say, uses Ae'yt, epcls, most
frequently, and XPV Aeyciv rarely, but never xp^to with or without dv.
On the other hand he has (Lobeck p. 37) t<3 aTretpt xp, and (p. 175)
[2773]

to pu7riap.a ovk iv xpV~ eL

tw

is

more

dv, with

"

(2774]
XpoiTio.

likely here

'

XP^

^'' Tt? xpeiTrovi.

than xp^ to

And,

if

priori, then, ^p<5

we accept

xpw,

we

reject

Nunnesius."

To

But

this

the

it

may be

text

6p6(x)Tpov for opOorepov,

(according

to

indicating that

Gemellus (2691), confounded

not

also

has

objected that the text has xp

Lobeck "vulgo")

the scribe, like the farmer

and

an extremely frequent error.

a>,
And Jann. Gk Gr. par. 20 alleges "to for tuh H. Rohl 503 twice,"
and also quotes " Strabo 14, 41 77-oAAoi ^ojpis tov
ypdcpovai tos
8oTLKa<i Kai (add vTroTaKTiKas) ii<(3uXXov<TL 8k TO l#os <j>vaiKyv ahiav ovk
i

600

NOTES ON PRECEDING PARAGRAPHS

Zx ov

"

"

i- e -

the iota"

Many

and [add subjunctives] without

called subscript] " and reject the
reason in nature."

write the datives

the iota

[i.e.

[2776]

commonly

custom, having [indeed] no

[2775] These facts suggest that the real question in Phrynichus's

is not of a grammatical nature
whether Vo.v rjs is " more

mind

"

It is a question
grammatically than the "soloecism" 77s.
whether hc, when subjunctive, should be written with,
of orthography

correct

or without, the iota subscript.

Strabo, as alleged above, seems to
have disliked the use of the iota subscript, and indeed the papyri
indicate that it was greatly abused
But the use of the iota in rjs
1

subjunctive was certainly convenient, and Phrynichus seems to have

come to the conclusion that it was also "more correct-." According
to this view, the text of

Phrynichus must be read, opOorzpov Se xp

when you mean, If you be in the

"
But
Ae'ywv, 'Ear ^s Iv dyopa,

'

marketq^lace,' use the iota, [thus writing]

who do not use //]."

On the

Possessive Genitive (2558

more

correctly [than those

69)
vernacular possessive genitive'
called hereafter, for
[2776]
the
vernacular
or
vernacular
is not
possessive,
brevity,
genitive
only
unemphatic, but, so to speak, under-emphasized, in order to emphasize

The

the context.

It

occurs in Plato's Phaedo (117 b) where, in answer to

"
what must one do [after taking the hem-

the question of Socrates

[2775a] Comp., as one of

fxe(ya)\o fieyakwi.

xp-qp-ariGov

specimens, Fayiliu Pap.

(ist cent.)

137

/xe\(\)w ivrvvxaviv ; tovtoh

This also illustrates wi for o (in rovrut).
rj

neivu}i...ri

(answer me this).
[2775/;] It has been suggested to

XPV/J-d-Tiaov
-

many

p.01,

me

that

instead
opdorepov

OeQii
ep.ol

of implying

two views of -qs are more or less right may be a "litotes," or under-state" It would better become
ment, like Kemble's reproof to George IV.,
your Royal
"
"
Highness's mouth to say 'oblige' (instead of obleege)," meaning that
obleege
was not " becoming" at all. But opdorepov Xeyeiv is used by Plato 165 B, 362 A,
" the more correct"
Aristot. Pliys. Aitsc. iv. 13. 8, of
of two assertions, and
Phrynichus himself says (Lobeck p. 235) At.bGKovpoL, opObrepov AtbaKopoi. It is
But he must have known
true that he adds yeXdaeis ovv rovs avv ry v X^yovras.
that both were right, since Plato and Thucydides (Lobeck) use the form at which
he says his readers may laugh as not being the usual Attic one.
that

i.e. for
example, (1) avrod coming before the article and the noun, avrov
as distinct from (2) the possessive genitive in the order usual in the
i) Ke<pa\ri avrov, and from (3) the very rare emphatic
Synoptists and in the
It may be in some slight degree illustrated
genitive 7/ avrov K<pa\r), see 2558.
3

i]

[2776 a]

Ke<j>a.\ri,

LXX

by "me" and "to me" in English, where "me" may be either emphatic or
unemphatic ("Give me the book," or "Give me the book"), but "to me" is
necessarily emphatic ("Give the book to me").

601

NOTES ON PRECEDING PARAGRAPHS

[2777]

"
the jailer replies
you must just drink it off and walk about,
till you feel a weight in your legs (ecus dv aov /3apos eV tois aneXeac
"
also Symp. 2 1 5 e where it is parallel to the unemphatic
yivrjTai)
"
When I am in the act of listening to Socrates
dativus commodi fx.01,

lock]

"

heart

my

p.dXXov

up with more than corybantic bounds

leaps
tcov

rj

Pericles... I

Kopv/3avTLO)i'T(i>v

(ttoXv p,ot

listening

to

my

feel

" It might fairly be called a genitimis

the
or iucommodi.
So,
innkeeper in Aristophanes uses aov
as genitivus iucommodi in Ra?i. 572
dearly I
3

(ot>Se TeOopvftrjro jxov

commodi
and /jlov

nothing like this, and [though my outer man

soul was not [thus] instantaneously whirled away

used to

was moved]

re KapSia 7n]Ba.). .but

r/

rj

if/vx>])

"How

should love to smash your grinders with a stone (cos ^rje'ws o\v aov
Xtdw Tots yofxtpLovs Ko-n-Toifx dv) for gobbling up in)- property (ols p.ov
1 200 ov kolt
e7ros ye. aov Kviaw to
Kare'cpayes to. cpopTta)," ib. 1198

aov tovs 7rpoA.dyous Siacpdepw

same use of an unemphatic pronoun, in order to

exacTTOi', aAA.a...a7ro XrjKvdiOV

prj/A

The

[2777]

throw the emphasis on other words

in the context, is noticeable in

the position of tre in adjurations, Soph. Phil. 468 7rpo's vvv ae 7raTpds
ere Kprji'dv. ..alrdi.
The speaker
iKi'ovfxai, Oed. C. 1333 7rpds vvv
.

merely touches the personality and passes from it to dwell on some

It is particularly convenient where
circumstance of the person.

connected with the pronoun, as in the

to the poor trustful Melians (Thuc.
fanciful
way of looking to Lacedaemonians,
your

more than one noun

sarcastic
v.

"But

105)

is

Athenian utterance
as for

which makes you

you while

trust that their fear of disgrace will force

them

to

congratulating your innocence we do not envy

help
to direipoKaKOv ov t,7]Xovp.ev to
[your] insanity (paxapio-avTes vpwv
u(f>pov)."

[2778]
Epictetus.

used, not

The vernacular possessive

The following shews that
to mean "belonging to me,

is

a frequent characteristic of
and aov for example are

p,ov

or to you," but to emphasize

i.
4. 13 2i> ovv

the context, while merely indicating the personality:

ii'TavOa p.01 8ei6v

aov

Trjv irpoKoirr'/v.

KaOdvep,

el

dOXrjrrj 81eA.eyop.77i',

1 he
tovs oipous- etra eXeyev eVeii'os, T8e p-ov rovs d/Vn^pas.
"
has
The
student
progress," TrpoKmrrj.
preceding context is about

AetoV

p.01

[2776/']

In

Aristoph.

Ran.

1201

d-rro

\ijkv61ov;

av:

tcws

e/uotfs;

would

but it would be truer than

perhaps be an exaggeration of the true punctuation,
Dindorfs d. \t)kv0iov av t. {.; The av is initial, emphatic, and insulting, as
in il>.
20 i ioov, av 5ef^eis;
1

602

NOTES ON PRECEDING PARAGRAPHS

[2779]

boasted of his progress "in Chrysippus." So many treatises!

He
can now read Chrysippus by himself
I
don't
Epictetus replies,
"
want progress " in Chrysippus
but progress in right thought and
!

"

right action.

Do

you, then, in these points shew

me

your progress."

In what follows (8eit6v p.ot tovs w/aovs) he could not say SeioV p.01 aov
t. o). because that would have
emphasized the two pronouns by

So he omits

juxtaposition (2564, 2783).

But here the unem-

o-ov.

helps to throw emphasis on toijs oj/aovs.

Similarly in the
pseudo-athlete's answer the emphasis is thrown forward from the

phatic

juoi

"my" to the following noun, "Look at my dumb-bells."

creature has no acts on view
only preparations for acting.

unemphatic

The poor

Similarly in
Kcf>a\tjv

where no pronoun

The

[2779]

is

Epictetus,

maybe

illustrated

"

self."

by

23 "'I

i.

i.

or, at

you

the

after

genitive

all

will

will

parallel to d\y<2 ttjv

is

possessive

Me? My leg

noun,

in

It
events, not unemphatic.
bind you.'
'Man! what do

bind (to

o-kc'Aos f*-ov 8770-cis),"

of mine, not

my

very

In the next sentence, he does not say j^v Trpoaipto-iv pov,

would be an admission that the " will," like the " leg," was a

mere possession
I'lK-rjaou

inserted 1

the leg that belongs to me, a possession

is,

for that

ordinary

is

more emphatic,

you mean?
that

16 dird>\co-d p.ov to Ifidnov

18.

i.

Svvarai,

so he

"But

continues,

Se

Trpoaipeo-a'

tt/v

ovS'

the will not even Zeus can conquer'-."

"
"

"

Ztvs

"The

the corpse my possession

which
possession resembles
cannot be expressed in English in i. 19. 9 "'I will shew you I
am [your] master.'
You ? Impossible
But you are master of

my

leg

'

my

Se p.ov

(tov vexpov

corpse

egoist complains

i.

6.

30

Kvpios

Take

el).

cu fxvou p.ov piovcri,

"

'

it

my

"

nose

is

querulous
running,"

and Epictetus, imagining himself an egoist, says (ii. 18. 17) "I stroke
my [<?'//] head (Karaif/iZ tt/v Kopv<prjv /jlov) and say, Well done,
'

'

Epictetus

Again, the

1.23" Don't require me

iii.

blame my

Comp.

[inherent] nature

i.

4.

24 and 29,

i.

exceptional creature says to its censor

be like the rest.
Or, if you must blame,

to

(tt/

11. 4,

(pvaei /aov) ."

and many more instances

in

Schenkl's Index

under "Eyw.
[2779a] The "will," or Trpoaipetris, is the man himself, iii. 1. 40 "You are
or hair, but will {irpoalpe<rts)," iv. 5. 11 "Are you a mere utensil? No,
you are will (oi), d\\a irpoalpeais)."
3
For instances of the possessive fiov after its noun, see Schenkl's Index, in
-

not

flesh,

which there are fewer of these than of the vernacular genitive.

603

NOTES ON PRECEDING PARAGRAPHS

[2780]

The

[2780]
also

frequent

Epictetus,

emphasis appears
what follows, e.g.

donkey

Do

and

vernacular
in

to
i.

unemphatic
what

be laid on
19.

some

in

and,

avrov

and avrwv

these

of

precedes as well as
I
not attend to

Do

"What!

is

instances,

not wash his feet (ov viima avrov rovs

on

my
"

7ro'Sa?) ?

26 " Does the statue of Zeus in Olympia draw up [his] eyebrow ?

On the contrary his look is fixed (dAAa irtir-qytv avrov to /3\eufj.a)"
where the parallelism shews the pronoun to be unemphatic, iii. 20. 14
" what will
make of sickness ? I will reveal its nature
at/r^s
ii.

8.

you

Cynic

after

22. 75

'

avrov

(7ra>s

(Seiw

"See how low (7roti) we are bringing down our

what a fashion we are despoiling him of his kingdom

iii.

rrjv <f>vo-iv),"

tt/v

fiao-iXtiav d^aipov/xeOa)

1
and many
[2780 a] Comp. ii. 18. 22 8iaira.lovra avrov rr\v iipav, ii. 21. 15
voctovvtos
iii.
other instances in Schenkl
5. 12 'AAV t) p.rjTrjp fxov tt)v KecpaXijv
ov Kparrjo-tL. "Aindi rolvvv -rrpos rr\v p.r]Tpa. is placed by Schenkl as an instance of
:

precedent
as

p-ov,

p-yrepa

tt\v

"
but the Latin has
means "[your]

mea mater."

mother,"'

so

7)

Probably Schenkl is right, and,

pvt VP means "[my] mother"

" Mother will not hold

my head when it aches."
12 "We are
[2780<^] Eor r)p.G>v as a vernacular genitive see Epict. ii. 12. 11
absolutely unable to move him by these means, and consequently, as is natural,
this inability of ours (ravr-qs i]p.u>i> rrjs aovvapias) we give the matter

perceiving

is so unemphatic that Mrs Carter's transl. omits it in English.

between the moderately emphatic t/mw" m 0L iroXtrai 7]p.wi> and the

up," where rjpQv

The

difference

vernacular and unemphatic TjpQv in TjpGiv ol woXirai is neatly illustrated in ii. 20.
is a good thing
22
4 where a philosopher is first requested to prove that religion
"in order that the citizens of our state (ol iroXirai i)p.Qv) may honour the divine

the contrary,
Being": then, after being thanked for the proof, he offers to prove
and having done so, is thanked ironically, thus, "Well done, Mr Philosopher!
You have done a service to our citizens (rjpu>f rovs iro\Lras)" almost equivalent to
"you have done the citizens a service for us, or, at our request." Another instance

of the

unemphatic

rjp.Qi>

The philosopher

ifti.

citizens speak of "our city" in a context that has

contains also the unemphatic nov and the emphatic to
"These
24
describing the castle of his mind,

when

previously implied "our"

is

iv.

5.

i.e. the mocking world] do not know in the least either

reptiles [dvopdiroda ravra,
who I am or where I find the Good and the Evil (ovot nov /xov to dyadbv ko.1 to

way of getting at what is really mine (otl ov 7rpo<ro5os

a strong city mock at their
Just so, those who dwell in

ko,k6v): for

they have no

avroU

to.

irpbs

ip.d).

have been different,] but, as it is

besiegers: ['Yesterday,' they say, 'things might
Our wall
all for nothing!
(vvv 5'), what trouble these fellows are taking and
is

secured (d<r<pa\ts icTiv

i)p.Qi>

t6 reixos),

we have

food for any length of time, and

every preparation made.'

2780 r 'Tfxuif is a vernacular genitive following an emphatic bfUiS in iii. 16. 13
"The physicians send away their chronic patients for change of air (a\\oi> dtpa).
I

And

they

habits,

fix

You, too, [must do the same]. Make a thorough change of

right.
your fundamental conceptions (irri^aTe vpQv rds iVoX^i/'eis)."'

'lo

604

NOTES ON PRECEDING PARAGRAPHS

This vernacular genitive may be frequent in some authors

In the LXX, for example, in such language as

[2781]

and rare
"I know

[2781]

in others.

their sorrows, their imagination, thy rebellion and thy stiff

neck, thy pride and the naughtiness of thine heart, your thoughts,
their works and their thoughts, your manifold transgressions," the

possessives are
xxi.

Job

28,

all

represented (Ex.

27 (Symm.),

Is. lxvi.

iii.

18,

7,

Deut. xxxi. 21, 27,

Amos

v.

S. xvii.

12) by the ordinary

"

I know thy tribulation and poverty,"

" I
know
thy works and love and...," and iii. 1, 8, 15
It
follows
that
in N.T.
is
used.
the
vernacular
genitive
thy works,"
books in which
e.g. in the Acts and some
style is prominent

But

genitive.
ii.

to

'

in

Rev.

ii.

know

LXX

portions of Luke that are in the literary style, or else moulded on

the
the vernacular genitive must not be expected

LXX

is emphasized by antithesis in the following contrast drawn

between
men of the world and his pupils ("you") in their present
by Epictetus
He asks them, first, whether they have the power of Socrates,
undeveloped state.
to twist people round to his own view, iii. 16. 6
7 "How could you possibly
have it (irbdev vp2v)l Nay, it cannot be but the men of the world will twist yozt
round. Why then are they your superiors (4 new 01 u/i&v lax v f Te P 0i 2564, 2783)?
Because they talk their rotten [stuff] from convictions [of the heart]. But you
is nerveless
[preach] your healthy [doctrine] from the lips, for which cause it
and dead and it is sickening to listen to your sermons [vp-Civ rovs irpoTpewTiKovs).
Thus you are vanquished by the men of the world." There is an intervening verb
between ripuv and its noun in the following, and ri/xuv is emphasized by an
antithesis carried on from the context which describes how, when we were children

[2780^] But vfiQv

>

down, "the nurse would not scold us but would beat the stone," iii. 19. 5
we come from the
[in boyhood] if we don't find a meal ready, the moment
bath, the private tutor never dreams of checking our greediness (ovdewod' rjpQv
and
'

fell

Again

ri]v iiridvp.lav 6 vaibaywybs) but gives the cook a Hogging."

in a
[2781 a] The non-use of the vernacular genitive may sometimes result
want of clearness as to emphasis. For example, Luke uses the ordinary possessive

KaratTreWei
1

it is certainly unemphatic Acts i. 9 fiXewbvrwv avrwv en-qpOr) k.

avrbv airb twv b<p8a.\p.uv avru)u, i. 18 e^exi'^V navTa ra o-rr\dyxva.
i.
19 dicrre KXrjOrivai...
clutov, but sometimes where it might well be emphatic as in
avTOu Xa/3erw erepos. [Of course
7-77 SLaX^KTif avrQv, i. 20 (LXX) tt)v eTnuKoiri-jv

sometimes where
ve<pfKrj inre\a(3ev

p.ov in

Acts

There

is

no

i.

8 Zcreade

p-ov p.dpTupes is

and p.ov
Contrast Rev.

article,

p.dprvpes

is

quite distinct from the vernacular genitive.

predicative.]

o~ov
9 wLKpavel gov tt\v koCKiov d\X' iv rip arbp.a.r'1
id. xiv. 18 irep-xj/ov aov to bpi-rravov to bv, xviii. 4
5 ^e\t)aT...iua /xtj
at ap.apTiai d'xP' tou
<TvvK0ivwvr)0"r)Te reus d^aprtats ai)r^?...ort eKoW-qd-qcrav ai'T^s
reader will find no vernacular
but
the
to
allude
all
of
which
LXX,
ovpavov
passages indicated by W.H. (comp. 2562 a).
genitives in the
vii. 48 acptuvraL
[2781c] In the Gospel, Lk. has the vernacular genitive in
crov at a.fj.apTlai, xv. 30 ovtos b Ka.Ta.<pay<J]v cov tov (ilov, xvi. 6 5eai ffov to.

[2781 b]
ZcTai y\vKv,

x.

LXX

605

NOTES ON PRECEDING PARAGRAPHS

[2782J

In

[2782]

the

vernacular

the

Synoptists,

genitive

manifestly

throws emphasis on the context in Mk ix. 24 fioijdei jnou rfj

and probably in Mt. xvi. 18 7ri tolvty) rfj Trirpa oiKoZop.rjo'iii
iKKX-ncriav.

In

assume

"

Mt.

ii.

(i8op.ei>

dino-TLa,
fxov ttjv

yap auToG tov darepa, the Magi

the [great blazing] star" pointed to the expected King,

"
Where is the King ? Eor we have
so that they ask, in effect,
seen the star that is his sign."
These, and three instances in Luke
that

See also 2558 a.

are peculiar to single evangelists.
the
Pauline
vernacular
In
the
/xov is frequent
epistles
[2783]

(2781

e),

when

the Apostle assumes that his disciples will be kind to him but wishes
them to be kind in a certain way and so subordinates the personal
"
pronoun to the noun of circumstance, Phil. ii. 2 co?nplete my joy
[xov ttjv xapuv)," ib. iv.

(ir.

Col.

8\iif/ei),"

When

18

iv.

he uses

14

"

sharing in my affliction (<r. p.ov rfj

my bonds (p.. p.ov twv Seap.wv)."

"remember

thus, there

vjjlwv

sometimes an additional reason,

is

namely, that (besides throwing emphasis on the context)

common

precedent genitive of a number of nouns Col.

vliwv rr]v Ta$tv

kolI to...

Of

course, however,

and especially where two pronouns

precedent pronoun may be emphatic

where there

ii.

it

aapKiKa. 8epio~op-tv

ypafi/jLara rep. xvi. 7.

his vernacular style.

Cor.

ix.

1 1

p.eya

the

antithesis

is

are in juxtaposition (2564)

to.

the

is

5 /3AeVwi'

r^eis

vp.<Sv

may be

called

All these are peculiar to Luke, and in what

Lk.

xix.

35 (wipixf/avTes avTuv rd ifidria

is

parall. to

Mk

xi. 7

eiripdXXovaiv aurw rd 1/j.d.Tia avrCov (v.r. cavrCiv and avrov), Mt. xxi. 7 eir07]Kav
This must he discussed in a future treatise.
ainCiv ra. ifidria (v.r. +<xutu>v).

eV

[2781^] The vernacular possessive introducing a group of nouns is followed by

the ordinary possessive in Rev. ii. 19 olod aov to. Zpya ko.1 ttjv d. nai ttjv it. koX ttjv
5. /ecu ttjv viro/j.ovr)v aov /ecu rd <=pya aov rd e o~x ara irXdova t>v irpdiTwv, where
:

and (2) the twofold repetition (k. t.

"the patience that you shew
aov) shews that emphasis is intended
and the deeds tliat you do." The vernacular is also followed by the ordinary
possessive in Rev. x. 9 koX iriKpavu aov ttjv KOiXlav dXV ev rep crrd/mari crov tcrrai
(1) the writer
v.

aov

y\vKv

k. t.

could not well have said ecu

<rov ,

where the un emphatic crov throws the emphasis on TriKpave? and rrjv
have said dXX' iv crov rw aropari, and besides he
throw the emphasis on yXvicv u>s p.iXt. The two passages shew that the

ojs p-^Xi,

KOiKlav, but the writer could not

wished to
unemphatic aov
1

(2783 a

dieyelpw

is

not likely to be used after an unemphatic word.

Pet.

iii.

12

v/xuiv tv vwopLvr/aci

fidruv viro tQjv dyiicv Trpo<()rjTwv

awTrjpos

is

Tavrr^v rj5r]...5VTipav

ttjv eiXiKpivr)
/ecu

7-775

vp.iv

ypdcpw

iiriaToXr)v, iv

didvoiav, pn'7)a0r)vai tCov Trpociprjpivwv

r)v

diroaroXuv

vp.Qiv ivToXf/s

rod KVpLov

ah
prjkci'l

hard to say what precisely the writer meant.

under-emphasized in order to emphasize the following

such amazing Greek thai

it

is

But perhaps the first bfuuv is

words.
As for the second bfiuv, R.V. lenders

606

it

"your Apostles"

an astonishing

NOTES ON PRECEDING PARAGRAPHS

[2784]

[2784J

Space does not admit of a fuller discussion of the Pauline

between the vernacular and the ordinary possessive
It is sufficient to have shewn that the former is characteristic

distinction
genitive.

of Aristophanes, Paul, Epictetus, and, generally, of what may be

"
described as
spoken Greek." Often, it cannot be expressed in
But it adds greatly to the force of the Fourth Gospel,
English.

and John's abundant use of

it as well as of the
ordinary genitive
should protect us from the danger of imagining that he uses the two
It is an instance of what Winer-Moulton calls " an
promiscuously.

throw an unemphatic word into the shade 1

the tendency which from early times exists

effort to

calls

"

"

and what Blass

Greek as in

in

cognate languages, to bring unemphasized (enclitic) pronouns and

the like as near as possible to the beginning of the sentence (though
not to put them actually at the beginning) 2 ."

To take it as meaning
much more astonishing.
phrase.

''your Lord and Saviour" would perhaps not be

1
But in view of its use by the jailer in the
[2784 a] Winer-Moulton p. 689.
Phaedo and the inn-keepers in the Frogs, and in the perfectly spontaneous little
dialogues of Epictetus, and in the uncouth inartistic effusions of the author (or
authors) of Revelation, and in some of the most impassioned parts of the impassioned epistles of St Paul combined with its extraordinary prevalence in the
Fourth Gospel, a work that breathes of a most divine inspiration
"effort" does
not seem to be the happiest of expressions for this very natural construction.
Nor
is the
unemphatic word exactly ''thrown into the shade." It is in the shade, but
"the shade" is its natural place. For, being really not so much a genitive of

possession as a.genitivus commodi,

2
[2784(5] Blass p. 288 quotes

Acts xxvi. 24

it

takes the place of the dativus commodi.

i. 11 iVa tl peradw
x"-P ia lJ a LV" y Trvevfiari-

Rom.

iroWd ae ypappara

paviav iripirpiiru, Heb. iv. 1 1 IV a /jltj

ii> ti2
avrQ tls inroodypa.Ti 71-6077, I Cor. v. 1 wcrre y waited Tiva. rod irarpbs exet-v.
On this last, he says that the object is "also to emphasize both yvv. and Trarpos.''
kov,

to

to.

eis

should extend this remark to his other instances, in all of which the context seems
me to be emphasized by the unemphatic pronoun and this applies to Jn ix. 6
;

TrixP L<Jev a-VTod tov irrfkbv evi tovs 6cpda\p.ovs,

[2784

<]

Blass includes

xiii.

owing

to the juxtaposition of

me

be emphasized.

to

not ye

(vp.e1s)

called

<rv p.ov

(2569

the text

c)

viirreLS tovs Tr65as,

pronouns (2564, 2783), pov

So too
Rabbi,

if

in

is

(as well as trv)

appears to
" But be

by the context in Mt. xxiii. 8 {bis)

one is your teacher (ds yap ecmv

is v/ulQv

for

sound.

which however,

v/xuiv

"

5i5cwKa\os)

"

Lk. xviii. 18 Kal iir^pihr-rjuev tis avrov a.px uv X^yw. But

[2784 d~\ Blass adds
here again there is no obligation to use this order of words thus we have 2 Cor.
xi. 16 Ka.v ws &<ppova Se^acrde p.e, where no doubt the
object was to give de^acrde the
:

prior position."
p.7]

should rather be disposed to explain

el 5e p.rjye kclv ws &<ppova

personality being

first

it

by the preceding words,

'iva nayw. ..the

under-emphasized and then, to some extent, emphasized,

rts p.e do^r] acppova elvai,

607

5ei;ao~de pie,

NOTES ON PRECEDING PARAGRAPHS

[2785]

On the "epistolary

aorist

"

(2691

rf)

" Videte
Jerome comments on Gal. vi. n thus (Migne)
qualibus litteris scripsi vobis ; non quod grandes litterae fuerint (hoc
quippe in Graeco sonat 707X1*01?), sed quod suae manus essent eis

[2785]

"

by "qualibus" of what
sort," (2) appears to deny that the "letters" were "great," or at any
rate that the "greatness" was the point to which attention was
This

nota vestigia."

(i) renders tt^Aikois

called, (3) asserts that they

"own hand."
mea raanu "
manu Jeremiae "

were written by the Apostle's

1

Later on, (4) he illustrates (or quotes an illustration of)

from Jerem.
(where

xxxvii.

"manu"

"

sermo Dei qui factus

does not mean

saying) that St Paul writes

giving both to

lit.

"grandes

"hand" and

est in

"hand") and
litteras

"

"

says (or quotes a

to-day to everybody

to "great" a spiritual significance

sunt litterae quia in litteris magnus est sensus."

edition
[2786] Between these two distinct interpretations Migne's
" In hoc loco vir
of Jerome inserts the following,
apprime nostris

"magnae

miror quomodo rem ridiculam locutus sit

Hebraeus erat et Graecas litteras nesciebat. Et quia

eruditus

temporibus

Paulus, inquit,

necessitas expetebat, ut

consuetudinem
exprimebat

curvos

illos

id

tramites

litterarum,

quoque quod non

Grandibus ergo Paulus

sneering

sua epistolam

subscriberet
vix

magnis

4
,

contra

apicibus

etiam in hoc suae ad Galatas indicia caritatis ostendens,

quod propter
grandis in

manu

facere conaretur.

scripsit epistolam,

quia sensus erat

correct, Jerome appears to be

and parodying, the view held by Chrysostom, who

illis...."

at,

litteris

poterat,

If the text

connects St Paul's writing with

(Jer. "necessitas")

is

yvay KoiaOrj, arayKai'ws, tjvayKaaOrjv

St Paul as saying "I do not

and who represents

"

know how

which Jerome parodies by

to write very well (arno-Ta)
he
was not able to do." In
what
to
do
that
he
"attempted
saying
sentence
last
ergo Paulus... sensus erat
quoted
("grandibus
Jerome's

" receive me
1

6(pe\of

first
1

[as

being your Father in Christ] that

avdxayde

/xov

nixpbv

tl

acppoavvw dXXct

I,

/ecu

too, may....'*
avix e<! ^^ M"

under-emphasis and then emphasis.

Most probably it is a quotation, and not Jerome's

own view

Comp.

ib. xi.

where there

is

(see 2786>, but

very obscure.
[2786rt| Migne has the following note "Quanquam hoc ferme Chrysostomus
non puto." Migne gives
sentiat, quod Hieron. impugnat, ilium tamen hie denotari
the passage

no reasons
:;

is

for this opinion.

WetSt. omits the italicised words.

Wetst. has "scriberet."

608

NOTES ON PRECEDING PARAGRAPHS

[2788]

"
It may mean
introduces obscurity.
conseor
I
'vir
eruditus
as
this
says,"
"consequently,
suppose,
quently,
"
It can hardly mean
this vir eruditus would infer."
consequently,

grandis

")

"

the

"

ergo

'

'

'

as I infer from

my own

statement of the

facts."

[2787] Jerome repeatedly says that the Apostle began to write

But his evidence is discredited
with his own hand from Gal. vi. n.
i
the fact that he mistranslates one of the two words (-n-qXiKois;)
(
) by

on which the argument

turns.

He may

(2)

have been misled as to

by the Latin epistolary usage of the past tense. (3) There is

a tone of bitterness about his remarks indicating that the question
eypaipa

had become

controversial,

and not auguring well

for a dispassionate

conclusion based on evidence.

Lightfoot (ad loc.) asks "Does he (i.e. St Paul), as
Chrysostom and others have supposed, point to the rude ill-formed
characters... as though he gloried in his imperfect knowledge of
[2788]

Greek

"

can

indicating that

Migne's or Cramer's version

I have italicised above

nothing in

find

Chrysostom whose

name

supposed the apostle to have "gloried" in anything of the kind.

Cramer prints something of the kind as from Theodorus, but even his
"
words (2691 d) ovre atrbs IpvOpia do not refer to any such imperfect
knowledge." Chrysostom says, ovSev d\\o alvLTTerai, aAX' on airros
eypaij/e txjv e7n.0-T0A.r7v

airaaav

TroWrjs yvqu-LOT-qros (see Steph.

and

"a sign of great

natural affection" and he adds that Paul wrote with his own hand,
partly to refute those who asserted that he did not really condemn

comp. preceding

yvrfcriwv

"relations") o-qp-dov

rjv i.e.

"
He
the Judaizing doctrine but partly
oioing to love (5Y dyd.Trr)v)."
"
"
aAAa
ov
to
to
0
8okcI
concludes,
(al. t<5)
TrrjXiKOis
i/xoi
/u.e'ye#os,
apLOpcpLCLV

T7)v

Ae'ywv,
ypai/'cu

otl

Twr

ypa/x/xaroiv

ovSk apuTTa

ojctt

(TVKocpavTwv

Xeyetv

ifJ.<paivow

ypdrfteiv

etScos,

ip.<ppa!;ai

to

o/xcus

(TTOfxa.

(al.

\eyei)

-qvay Kd.ad'qv

hi

/xovovov^i
i/xavrov

These words do not

that the "letters" were "large"; they merely suggest that

Apostle emphasized, not their largeness but their uneouthness,
"
I cannot write
saying in effect
[in Greek characters] very well, but

deny
the

was constrained to write with

yet I

"

[2788(7]

does not need

Lightf. says,

7T7?Xikois

much imagination

Jew, unaccustomed to the round

my own hand

so as to stop the

denotes size only, not irregularity."

But

it

to see that a large 0, or 0, or C, written by a

characters of Greek writing, was likely to be

"irregular" in proportion to its "largeness"

very much like a child's "large
in English, which he is
taught to write "large" because the "largeness"
brings out the "irregularity" that has to be corrected.

hand"

A. vi.

609

39

NOTES ON PRECEDING PARAGRAPHS

[2789]

mouth of slanderers." The whole of the context implies that

no "glorying," but an affectionate allusion to his inability to

there
write

is

"
anything but a laborious, uncouth large hand."
[2789] In Jerome, the interpretation that explains 7tt;Aikois by
"
supposing it to be, not Jerome's, but one
"grandis sensus

Greek

in

him may be explained as part of the view adopted by

Chrysostom and perhaps borrowed by Chrysostom from Origen,
whose commentary on this Epistle was freely used by Jerome.
ridiculed by

"
"
were not o?ily
large letters
Origen may have said that St Paul's
literally large but also a sign of the largeness of his affection and

sympathy with the Galatians.

spiritual

Chrysostom expresses the

symbolism. Jerome literalises and

If Origen had taken Jerome's view of the epistolary
laughs at it.
aorist, it seems probable that, on a point of this controversial

same

thing, only

character,

Father would

the Latin

Father against the

Jerome

without this

rest.

have appealed to one Greek

At the outset of

expressly says that he has

his Galatian

commentary,
In one

read that of Origen

In
passage he extracts nearly two columns from it continuously
another he quotes a passage of some length without acknowledgIn a third, he assails the opinions of Origen 4
Not
ment 3
.

here again dissenting from Origen as well as

improbably Jerome
"
vir apprime nostris temporibus
Chrysostom under cover of a
is

eruditus," who, whether he

is
Chrysostom or not, appears to have
It
expressed Chrysostom's view with considerable verbal similarity.
may be added that when Jerome wrote this commentary (388 a.d.)
he had only recently commenced his long residence in Palestine
5
(which began in 386 a.d.)

[2789^] Jerome pp. 369

70 (Migne pp.

332

3)

stultus aut temerarius qui id pollicear quod illo (? ille)

potius in eo, ut mihi videor, cautior atque timidior

"Quid

igitur,

non potuit

ergo

(?

ego)

Minime. Quin

quod, imbecillitatem viriuni

Scripsit enim ille vir in

Origenis Commcntarios sum secutus.
Kpistolam Pauli ad Galatas quinque proprie volumina, et...tractatus quoque varios
...legi haec omnia."

mearum

sentiens,

'-'

Migne pp. 434 6.

" Haec ex
See Migne's note, p. 391 n.,
Origine [sic) pene ad verbum descripa dozen lines from Origen.
sit," and Migne appends more than
"
4
See Migne's note, p. 349 n.,
Haec, ut et inferior totus contextus, Origenem
hanc enim ille (sc. Origenes) blasphemiam
ejusque asseclas verissime petunt
3

incurrit...."

Diet. Christ. Biogr.

"

llieionymus," vol.

6lO

iii.

p. 4S.

NOTES ON PRECEDING PARAGRAPHS

Wetst. on Gal.

[2790]

vi.

1 1

"

quotes

kypacpe 8k ovSe eis koiAAos a7TOTU7rou/XVOS

o~vAAa/3as

oViipuii',

ovt

to.

6p8oypa(f>Las (ppoi'Ti^wv,

t/s

de Porphyrio,

Plotinus

ypap.p.a.Ta,

[2792]

ovre

aAAu

euo-77/Aws

ras

p.6vov tov vov

and Suetonius says of Augustus ( 88) " Orthographiam, id

formulam rationemque scribendi a grammaticis institutam non

e^d/xei'os,"

est

adeo custodit ac videtur eorum potius sequi opinionem qui perinde

scribendum ac loquainur existitnent..."
On aAAoc in Epictetus and John (2730)
iarlv 6 ixapTvpuJv to mean
[2791] The use of aAAosin v. 32 aAAos
the Father may be illustrated by its use in Epictetus to denote God,
whom he regards as the Friend and Father of all good men,
providing for His children

may

say

13. 13

(iii.

all

that they need, so that the philosopher

14) "Now no

evil

can possibly

befall me... all

is

who makes [my

peace,
wants] His care,
Another gave
Another
food,
raiment,
supplies
[not myself, gives me]
Another
and
anticipations
gave
perceptions,
[me] [mental]
[me]
all

is

calm,

. .

.Another,

when

at

any moment

find

Him

stopping this continual supply of

the necessaries [of life] [then, I know] He is sounding the retreat,

He has opened (rjvo^e) the door and He is saying, 'Come'" ; iii. 1.

42
3 "But mark what Socrates says...' Equip thy
What about the body, then ?
base convictions.'
'

'

according to
leave

them

[2792]
calls

its

in

eradicate

[Deal with it]

These things Another has made His care

nature.

His hands.'

"

whom

This Being,

will,
'

Epictetus (iii. 3. 1
10) reverentially
not Different, "ETepos, from men
any

"

Another," "AAAos, is
more than Caesar is "different" from his subjects. He is the Good
"
"
(to dyaOov) and He has stamped His image on
goodness as His
"current coin (v6p.iap.a)" and has given this current coin to man so

keep it if he pleases. Not even Zeus can take it from

As the banker or the
can keep it as Zeus keeps it
refuse
the
cannot
legal "good coin," namely, Cpesar's
greengrocer
in
the
coinage, so,
spiritual world, the bad and the good cannot refuse
that he can

him.

Man

'.

which represents, for them, " the good 2 ."

that coinage

If a

bad man

10 ovtw yap neipvKa' tovt6 fxoi to po/xiafia de'duKev

[2792a] Epict. iii. 3. 5
Tavrqs yap tt}s ouaias rls dvvarai eKfiaXeiv ; ovo 6 Zei;s. ovde yap ijdiXricrev.
d\X' e7r' ifiol avro evoirjcre, koX HduKev olov el^ec avros
atcwXvTov, av av ay Kaa tov,
,

6 Geos. ,.4k

aTrapairboicFTOv
2

[2792

b~\

Epict. iii.
ovde

fidaai. Tip TpairefiTr)

ainbv

3.

cis

yap to tov Kaiaapos

Tip XaxavoiruiXr),

del to &vt' ai/Tov TruiXovfMevov,

ovtws

vop.iap.a ovk i^eaTiv

d\X' ac delays
'ix eL

611

Kat

^ 7r '

TVS

O^Xet. ov 6iXei

awoboKiirpoecrOai

l/v X'i''-

39

NOTES ON PRECEDING PARAGRAPHS

[2793]

chooses a bad coinage

he

A thievish proconsul comes

is

constrained by the

Law

to take that.

you capture him with

money an adulterer, with women. They must perforce take the
bribe.
To a sportsman you offer a fine horse or hound: "Cursing
and groaning [at his fate] he will sell you for it what you will. For
Another constrains him in his heart (eawOev), He that hath appointed
into your province;

this curretit coin (6 to voixin-fxa tovto Tera^ajs)'."

when

the philosopher

himself" to be "in evils

Elsewhere

(i.

25. 13),

asked by a controversialist to "suppose

(iv /caKots)," he replies that he cannot suppose

is

meaning that he, a son of God (2799 e), never deserted by

God, cannot be in real "evils" and he phrases it thus, "Another
prevents me." And, in case any of his pupils should be brought
this

before kings and rulers to testify for the truth, he prepares them
"
When thou art going into [the judgment hall of] some one

thus

power remember that there is also Another noting fro?n above all
that goes on, and that thou must please Him rather than the man
2
in power ."
In xiv. 16 "If
[2793] We pass to the Johannine use of aAAos.
ye love me ye will keep my commandments and I will request the
Father and he will give you another Paraclete (aAXov -rrapaKk-qTov owaa
A Paraclete (1720) meant
v/alv)" SS has "another, the Paraclete."
in

"We

a "friend in court," an "alter ego," an unpaid advocate.

know
how to pray as we ought," says the Epistle to the Romans (viii.
"
"
but the Spirit itself maketh intercession for us
and Mark
26),

not

[2792

c]

iii.

Epict.

3.

i3*AXXos yap

clvt'ov

dvayKa^ei

"

Is alius, quem dicit (cf.

Schweig.
naturam constituit hominis ut qua in re is suum

TfTaxws.

iii.

1.

Bonum

omnia postponere... Est autem hominis culpa,

Deus illucl non posuit."

caetera
-

[2792

f/]

i.

Epict.

and said unto them,"

43

?<rw$ei> 6 rd vo/J-HTfia

n.)

Deus

ponit, ei rei

si ibi

est

non

tovto

qui talem

possit

Bonum suum

non

ponit ubi

30. 1.
Comp. Acts iv. 19 "But Peter and John answered
to the Jewish rulers sitting in judgment, "Whether it be

i.e.

God to hearken unto you rather than unto God, judge ye."
Steph. (who indeed does not quote any of these instances) does not appear to
It can hardly lie Hebraic.
contain any use of dXXos in this Epictetian sense.
"Other" and "another," in O.T., when connected with God or man, are
right in the sight of

"
they followed after other Hods," "my glory
generally used in a bad sense, e.g.
will not give to another." "there is no other God" etc. The notion of ''another"
world, "another" judgment, might naturally be developed in Gk literature out
I

of such passages as Aesch. Supp. 22S

curias

KaKel

Ta.de.
7r/)di;as

iVraTas okas.

Hut

31

ovM

dac&fet. Tdfj.ir\aKT)fxa6'

have found no such use of

6l2

fir]
,

<i>s

'

AiSov Oavtliv $vyr) fidTaiov

\6yos, Zees dXXos iv Ka/xovaiv

fiXXos.

NOTES ON PRECEDING PARAGRAPHS

"

[2794]

not ye that are the speakers but the Holy Spirit 1 ." Hence
a Christian, speaking in the reverential language of Epictetus, might
has,

It is

" I

say,

do not know how

know how

to pray,

to speak before princes

Another teaches me," or " I do not

and rulers, Another speaks for me

and in me." Paraclete, or Parclete, was recognised as an Aramaic

word and may have been used sometimes as a proper name, sometimes as

common

mentioned

This

noun.

the

is

first

place

N.T. and the meaning,

in

to

where

it

is

be

according
may
"
If ye do your part, ye will not be left unaided.
paraphrased thus
The Father will send you Another, a Spirit like yours but beyond
This removes a difficulty that
yours, [as] Paraclete [to you]."
SS,

"
attends the ordinary translation
He will give you another Paraclete
For the latter assumes
besides myself" or "in the place of myself."

Himself a Paraclete

that Christ has called

in the previous context.

Without any such previous mention it is

difficult to attach any great force to "another" in the sense "another
than myself" but it is both appropriate and forcible if it means

This

not the case.

is

"

other than yourselves

promising the disciples that they

Numb.

in

xiv.

"

xxi.

sicut et

Filio,

16)

16 thus

Alius

de ipso nihilominus

represents Swo-et and "Pater"

this,

(Lorara.

Origen

[2793a]

speaketh

in

Sy nopt icon

Mk

is

n,

xiii.

parall.
xii.

127, about the

enim

et ipse est

a Patre,

Evangelio dicitur Mittet

"
"
veritatis" where
mittet

supplied from the context.

"Alius enim a Patre

you," parall. Lk.

Filius, et

non idem

Before

Filius qui

Mt. x. 20 "but the Spirit of your Father that

" For the
Holy Spirit shall teach you..." (see

12

p. 127 a).

[2793 b]
(thrice)

says,

x.

in

Pater alium paracletmn spiritum

vobis

not be

Et rursus tertium puto videri puteum

posse, cognitionem Spiritus Sancti.

et

will

efforts-.

Origen quotes

[2794]

"well"

"

own unaided

to their

left

The passage

and Eusebius.

vobis alium paracletum.

is

quoted inaccurately (Resch) by Ephrem, Epiph.

instances add Origen (Lomm. x. 127) "mittet

To

his

"

Chrys. and

meaning "another

Nonnus both lay stress on aWov, as

Nonn. Xpio-rip crvyyovov aWov

like myself," Chrys. ws ep.e,

Chrys. also lays stress on it as indicating

" the difference of

hypostasis,"
" those infected with the Sabellian disease."
against
[2793 c] The Greeks seem to have regarded Hercules as the type of "the
friend in need," and, besides calling a friend &\\os eyd), they had the proverb

o/aouov.

and he uses

it

#\Aos'HpaK\7?s, aXXos ovtos (? avrds).

Comp. Aristot. Eth. Magn. ii. 15 (Weise)
aXXos outos'H. d\\os <pi\os (7)eyw, Eth. Eudein. vii. (viii.) 12 (Weise) 6 yap 0iXos
fiovKerai dvai, woirep

77

ira.potfj.ia.

(p-qcriv,

aXXos

allusion to the story that Hercules helps those

613

H., aXXos ovtos.

who

Is there

help themselves?

some

NOTES ON PRECEDING PARAGRAPHS

[2795]

et Pater, sicut ipse in Evangeliis

de

me

For

Pater."

dicit,

dick

Alius

est

qui

Lommatzsch's footnote

this,

et

testimonium

refers the reader

"I am he that beareth witness about myself and the

Father that sent me beareth witness." But more probably the reference
is to v. 32 "Another is he that beareth witness concerning me" and
It was shewn above
"Pater," as in xiv. 16, is supplied for sense.
(2730) that aAAo? in v. 32 was taken by Chrysostom and Nonnus as
to

viii.

referring to

John the

Baptist, but

by Cyprian as referring to the

Origen, it would seem, takes the latter view.

[2795] In accordance with the difference of context, "another"

Father.

means "another than myself"

in xiv. 16

In

it

is

in v. 32,

and "Another than yourselves"

cases, however, referring to a supernatural power.

37 aAAos iarlv o

iv.

aAAos

in both

aircifXDv Kai

aAAos

6 #pt'wj/, the

meaning of

defined (1) by the following aAAos, (2) by the statement that

a "proverb."
Hence aAAos is here correctly rendered "one,"
is

refers primarily to man and to the facts of social life, "one

But Christ goes on to say that this
soweth, another reapeth."
"
"
in another interpretareally and genuinely true
worldly proverb is

and

tion,

and

that a spiritual one,

Hence

(1727/).

it

is

referring to the spiritual harvest

namely

not fanciful to see a latent allusion to the

"

"
He that soweth is Another
Sower," the Holy Spirit
[one without whom all human sowing by prophets and apostles
would be vain]."

invisible

[2796]
Peter's

What

is

martyrdom

the
xxi.

meaning of "another"
18 "Another (aAAos)

in the prediction of

shall

gird

thee"?

And indeed,
Several authorities and mss. read the plural aAAoi.
"
"
as
words
allude
the
and
the
everyone admits
girding
following

if

how can the plural be dispensed with ? Even

one man could perform the binding, how could one man perform
The sense
the lifting up on the cross or the carrying to the cross ?
seems to demand, " Others shall bind thee round the loins and carry
2
But what
thee where thou wouldst not be [i.e. to the cross]' ."
if the
evangelist here again uses "Another" to mean "One stronger
than thyself," namely, Christ, or the Spirit of Christ, which constrains
to Peter's crucifixion,

if

[2796(7] Oi'crei has been altered by N to iroi^ffovffiv,

xv. 22 fopovatv avrbv iwl rbv VoXyoOav t6ttoi>,

(comp.
-

Mk

[2796/']

Nonnus,

irfpL(T(/)ly^ovatv d(/>fi5^es

'Ot/^

yripaoKiov

dvcpes a\\ot,

Eh

Tavvaus

ffto

and by D to a-rrayovcriv
where Mt.-Lk. differ).
x^P ai avdyKri Kai ffe

Tiva x&pov Ayovrcs ov ov ato 0vp.6s avwyei.

614

NOTES ON PRECEDING PARAGRAPHS

[2798]

and which "girds" him

the Apostle to go on the Path of the Cross
as the Psalmist (xviii. 32) says, "It is God that
for the conflict
1

me

girdeth

zvith strength

"

Chrysostom takes pains to explain the final words in

"
"
weakness
shall carry thee where thou wouldest not" as implying
Petri
et
Pauli
and
the
Acta
In
the
flesh."
after the
Martyrium
[2797]

Petri

et

Pauli, Peter

described as retiring from Rome, and Christ

return, in order to be crucified, saying
2
Thus, in
not, because I am with thee ."

is

commanding him to
"
Follow me and " Fear

as
"

"girds" him with strength and "carries" him

would not." Perhaps, however, in the Johannine
there is no reference to a temporary weakness of the

Christ

effect,

he

"whither
tradition,

Apostle just before his martyrdom, but the meaning of the whole is
an antithesis rather implied than clearly expressed between "doing

one's

own
"

age

will" in youth,

When

will

of Another" in old

thou wast strong [as thou didst

strength and didst walk according to thine own
thou shalt be old thou shalt stretch out thy hands

thou wast young

own

in thine

suppose]
but when

will

and "doing the

and
[on the cross] and Another shall gird thee [for thy martyrdom]
shall cany thee [to the cross, obedient now to His will] where
:!

according to thine
carried

not (oi QiXui) be

[present] will thou wouldest

own

."

On "authority"

in

Epictetus (27404)

Epictetus looks forward to the hour of death when he

"
Because thou (emph.)
will stretch his hands up to God and say
[2798]

me

didst beget

give thee thanks for the things thou gavest...take

them back again and dispose them

were all

in

what place thou

thine; thou (emph.) hast given them to me."

Comp.

2 Cor. v. 14

which Christ

disciples (Phil.

is
iii.

said to

in

wilt

The

for they

things

"the love of Christ constraineth us" and other passages

"apprehend" i.e. take captive, or lead in triumph, His

12, 2 Cor.

ii.

14).

Pauli % 82, sim. Mart. P. et P. 61.

3
than
[2797(5] SS, "thou wilt lift up thine hands," suggests prayer rather
The "spreading out of the hands" on the cross was regarded in
crucifixion.
-

[2797 a] Acta Petri

et

ancient times as typifying prayer or intercession.

4
has OTToycyeeAeic (with a small oy
[2797 c] Instead of OTToyoyeeAeic,
above SeAeic) which would mean "Another shall carry thee whither [in thy

present love for thy Lord]

beautiful meaning.

confusion of

But

oy and

thou

it is

cy,

(2)

This is an intelligible and a

desirest to go."
almost certainly a corruption arising from (1) a casual
a desire to remove the difficulty explained by Chry-

sostom.

615

NOTES ON PRECEDING PARAGRAPHS

[2798]

the context as "perceptions" and "prehelps received from thee that I might understand
1
Over this
thy ordinance [of the universe] and might follow it ."
internal and spiritual realm the philosopher has "authority," un-

given are described in

conceptions,"

"

2
shackled, unhindered

No one can

take

from him

it

this

"authority"

No doubt,
Epictetus suggests that this absolute fearlessness and
"
rectitude of conscience gives the philosopher some " authority over
others.
This comes out clearly in a passage where he proclaims the
3
the wielder of the sceptre
superiority of Diogenes, the natural king
be virtuous,

to

temperate,

untroubled.

courageous,

occasionally,

[2798(7]

aov

iv. io.

Epict.

14

16 as 4\af3ov

rr}s 5ioiKr)<Tfws teal a.Ko\ov0ij(TaL avrfj,

X&pi-v f'x^

w Hdwuas-

i<p'

ouov expV^o-^V" T o?^

Kal Karara^ov

d<popp.as irapa crov irpbs rb aiad^adat.

tovtwv ovk
cro?j

ri/j.

A^cra

apice? /xoi.

."On

/xe ai' eyefyrjcras

ndXiv avra aTrbXafie

aiVa 5e5wKa s. These

era yap tjv wavm, crv p.01

els ijv ai> 64Xrjs ^aipae
words remind us of Jn xvii. 6 " Thine they were and thou gavest them to me.''
But, in John, "thine" is masc. and means "the disciples." In Epictetus, "thine"
is neut. and means the will and the
power to be virtuous. No doubt, in John
" all that thou hast
me" is
.

last

given
But, even when neuter,
frequently neuter.
includes the thought of the Church as partaking in the spiritual unity of the
Father and the Son (2740 4).

also,
it

Epict. Ench.

[2798/i]

ra [xh

teal

trolled

"

icp'

(i(p'

4<f>

r\jxiv

fxkv

inr6Xr]\pis,

6p/j.rj, 6pei;i.s,

aKwXvra, aTrapatrbbiara.

(-kkXiitis...

The

self-con-

Zpya)" and are

10. 30, apKei /xoi wv ?x w
are those things over which I have authority" iii. 3.

the

to

e^ovffiav, "sufficient

10

i.

cpuaei eXetiOepa,

mind are (id.) " our own works

rj/uv)," and the philosopher says, iv.

movements of

our power

in

eari.

ij/xLv

me

" can

(-qtiirepa

anyone defraud me of my trustworthiness or of my love for my

brethren ? This is an estate from which none can eject me not even Zeus
Not
that He would desire it for a moment.
Nay, He has placed this at my own
disposal, and gave it to me even as He Himself possessed it
unhindered, uncon9-

strained, unshackled."
'

the

[2798

<-]

See

iii.

"the sceptre of Diogenes," ib. 63 " the sceptre and

The whole chapter deals with the essential nature of
the Cynic because men recognise in him both their

22. 57

kingdom "of the Cynic.

royalty, which belongs to

unselfish Benefactor and their natural Master.

that a naked,

How

is it

possible, asks the pupil,

homeless, squalid creature without a slave to attend him, or a

country to call his own can live a life of equable happiness ? To which Epictetus
50 "Behold, God hath sent unto you the man that .shall
replies, iii. 22. 46

in act this possibility.

Behold, [all of] you, that I am without
no wife, no
country, home, possessions, slaves, making my bed on the ground
children, no paltry palace, only the earth and the sky and one poor cloak
And
what do I want?
I
not painless!
I
not fearless?
not free?

demonstrate

Am

When saw
I

ye

shunned?

me missing
What fault

Am

Am

anything that I longed for? Or falling into any evil that

found
When did I
ever, either with God or man?
1

Saw ever anyone my face clouded with gloom? How do I

accuse anyone?
confront the great men before whom you stand frightened and abashed ?
Do

6l6

NOTES ON PRECEDING PARAGRAPHS

[2799]

to Nero, Sardanapalus, Agamemnon, and

of man's conscience
Alexander: "These kings and tyrants were wont to receive from
1

armed guards the

their

man

[privilege of] rebuking this

or that

and

and
the [brute] power of even inflicting punishment on offenders
but on the Cynic this
this though they themselves were bad
:

bestowed not by arms and guards but by the conscience"

authority
2
of being a disinterested toiler for mankind,
i.e. the consciousness
of being a friend of Zeus, and of knowing men (whom he counts as
is

knows

his brethren or children), as a general

his soldiers, so that

Still, this "authority"

reprove them freely
The only absolute " authority " given to
hindered.
:!

may
own

he

shackled and

is

man

is

over his

heart.

[2799] On the other hand there is the false "authority" of the

despot, which so imposes on the pseudo-philosopher that he cries

I not treat them as [cringing] slaves (di>Spair63oi.s) ?

think that he beholds his own [true] King and Master

the Cynic's message, this

is

Who
?

"

that sees

This,

me

does not
is

says Epictetus,

his true character.

Mrs Carter's
[2798 V] iii. 22. 94 Lit. ''were wont to supply to these kings."
has the pres. "give." But Epictetus is looking back at the long line of
came before me are thieves
kings of the old dispensation (comp. Jn x. 8 "all that
and robbers") including (iii. 22. 30) Agamemnon, "though he was better than
1

transl.

of
Sardanapalus and Nero." Not that Epictetus denies Agamemnon the title
"
Shepherd in truth," he says (iii. 22. 35), "for you weep like the
"shepherd."
The "shepherd"
shepherds, when a wolf has snatched away one of their sheep !"
He
as fighting for the sheep against the wolf is not considered by Epictetus.
dislikes the metaphor: "And these [Greeks]," he says, "are sheep indeed, who

As for the true Cynic, he is to abstain at all events

are ruled over by you."
from the distractions of wife and
state of society
the
22.
67)
during
present
(iii.

may devote himself wholly to his subjects, who include the

"
and may play his part as the king {Iliad ii. 25) to whom the
nations are entrusted and [the burden of] so many cares," going about the world
and doing good as Ruler and as Healer (iii. 22. 72).

children so that he

whole human

[2798

race,

"The

e]

vwep dvdpthnwv.
(2659

c)

that

for long

consciousness," txt

But the sense

X sometimes

sometimes

uses

is
1

iii.

22. 95 brav idy

otl

inrtp-qypvirv^Kev

improved by reading eiAH. It has been shewn

for 61.
Moreover B which frequently uses e

uses 61 for short

as (2654

in

9 aKrjdnvov, Jas

iii.

Jn
And, in Epictetus itself, Schweig. Index testifies
See also
that dv eiSQ, sciam, "interdum perperam cum eav idoi permutatur."
2515 (i) e. By reading orav eidrj here (" Knowing as he does," or "conscious as he
It is
is ") we shall keep the connexion between eidrj and the preceding awudos.
1

avOpwireLVT), id. iv.

/<)

i.

14 arrets.

"

" conscience
as well as the conscience of those
Cynic's own
that gives him a kingly power over his subjects.
controls

the

:;

[2798/]

iii.

22.

96 "speak freely," diari

d5e\(povs tovs eavrov, rrpbs rd re/cva,

prominence of Trapp-qata in Jn see 1917 (i)

roi'S

617

p.ii

dapprjcrrj

dirXQs irpbs

(vi).

roi'is

whom

he

irappricnd^effda^ rrpos

crvyyeveh

On

the

NOTES ON PRECEDING PARAGRAPHS

[2799]

out "But he has authority to kill me 1 !" To this Epictetus replies

"
elsewhere that the despot has " authority over our body and other

To the objection "So you

possessions but not over our will.
"
he replies, " God
philosophers teach people to despise kings
Which of us teaches [anyone] to lay claim, in rivalry with
forbid
them, to the things over which they have authority ? Take my body
!

[we

say]

take

take

goods,

take

reputation,

relations...' Yes,' [says the despot], 'but I

my

and

friends

desire also to rule your

2

And who gave you this authority }" It

[inmost] convictions.'
follows that the despot's "authority" is a mere vapour 3 and that the
pupils of Epictetus might ask to be allowed to release themselves
from it by self-slaughter " Here [on earth, are] robbers and thieves
and courts of justice and so-called despots, who fancy they have
,

some

over us

simply

because of [their hold on]

Suffer us [O Epictetus] to shew
our paltry body and its possessions.
4
them that they have authority over nothing ."
According to

sort of authority

[2799 a]

Epict.

ii.

13. 22

3.

The immediate

reply to this

is

that such a

not pretend to be a philosopher

"As long as you give people this grip
on you through your body your course must be always to follow the stronger (a.Ko\ovt)ei
"
i.e. not the
wavrl to5 laxi'porepqi)
good and wise, but the strong, the tyrant. The

man must

bitter phrase,

"follow the stronger," helps us

to

understand

why Jn would

prefer

15 irpQrds fiov to the Synoptic iaxvporepos fiov (2667).

i.

"

i.

[2799 6]
"

authority

Epict.
transient

11.
Did God, then, give the tyrant this
9
unreal though it is over the bodies of men ?
did, in a passage (iii. 22. 5 foil.) where God is repre-

29.

and

Epictetu^ implies that He

sented as allotting their several parts to the sun, to the heifer (which has to run
away from the lion), to the bull (which has to right), to Agamemnon and to

The burden
but he never says that God assigned a part to Thersites.
Achilles
on the bpfids the " tides," or "motions,"
of this difficulty is thrown (iv. 1. 100
"Our will is unshackled,"
of lod's universe, which we must carefully consider
but " the body of clay how was He able to make that unshackled ? Therefore
He made subject to the [ever moving] circle of the universe (vTr^Ta^ew ovv 1-9 tuv
:

oXav

TrepihSifi)

tight against

possessions, utensils,

God

<

house, children, wife.

Why,

then, should

"
?

a
[2799 f] Epictetus imagines his well-trained pupil, after an interview with
"
"
the "great man," the possessor of false
Why
authority," exclaiming i. 30. 67
Was this his authority? This, his
all these preparations to meet nothing at all ?

antechambers, his gentlemen of the chamber, his yeomen of the guard

things were nothing, and I was preparing for things great."
4

[2799 d]

Epict. i. 9. 15.
In iv. 10. 29, ra

!..

.These

Epictetus will not consent, he bids his pupils await

dWorpia 6\j/eTai avra 8s dv <plpy, tos dv diSwrai rrapd

rod ix oVT0 5 ti;ovo~iav...dpKei p.01 wv ?x w iov<Tla,v...Ta. 8' &\\a ws av 0A?; 6 (Kdvwv
Jhil ni'pws is almost always used
Kvpios, some have taken 6 tKelvuiv m'tpios as God.
(

iod's sign.
'

61 8

NOTES ON PRECEDING PARAGRAPHS

2799 1

Epictetus, then, as also according to the Fourth Gospel, all men

Logos of God receive authority over the will within

that receive the

them, which enables them to conform their

His children

and

this

the authority to

will to

His and

lead a virtuous

to
life

become

the

is

The

authority to pronounce judgment is not

2
That power which
real authority unless the judge knows the truth
has "authority" to bestow the greatest "profit" is "divine (0etoi')V

only real authority

by Epict. in a bad sense.

Here

Comp.

2.

ii.

25-

His advice everywhere

means "the

ineivuv Kvpios

"But

is,

in effect,

"

man

Call no

lord."

master of those transient objects."

you gape after external objects, you must needs

if

or

lord

wobble at the

And who

dictate of the lord (avo) /cat /cdrco nvKleadai. wpbs to (3ov\7]fia rod Kvpiov).
'
that has [from time to time~\ authority
icrl Kvpios) ?
is
lord (tLs

He

'

over the things that you covet or avoid."

1

[2799

e]

Jn

i.

12

" But as
many as received him [the Logos or Light]

gave he authority to become children of God."

" Son of God "
(comp. i. 3.
Cynic as (i. 9. 6)

But

fetter

'

it.'

that I

you

"When

the tyrant says to anyone ' I will fetter your leg,' the
i.
9
19. 8
"
'
that consistently honours (reTt^/i-cis) his leg says Don't, for pity's sake
'
the man [that honours] his own will says, If it appears advisable to you,

Zeus"),

man

them

to

Epictetus frequently describes the

"
2
knowing that thou art son of

Won't you bend

am

'

[says the tyrant].

1

lord (icvpids

elp.i).'

'You

'

I will

not bend.'

Impossible! {wbdep aO

;)

'

will shew
have been

Do you really suppose that He would purpose to allow His mvn

freed by Zeus.
Son {rbv i8ioi> vibv) to be made a slave ? But of my corpse you are lord.
Take it.' "
'

the authorities (6 ^x 03 " T V V

[2799/] Epict. i. 29. 50 "'But,' say you,
have given sentence [saying] / judge you [guilty] of impiety and profanity.
What [harm] is there [in that] for you ? " i. 29. 52 "This man, whoever he be,
that has authority to sentence you does he know what piety or impiety is?"
'

i^ovaiav)

Such "judgments" therefore are futile, i. 25. 2 " What can henceforth cause us
Can it be any of the objects of our life? No one has any
As for the things over which the others have authority, we
authority over these.
do not care a jot for them," ii. 13. 14 " Consequently, Zeno, for his part, felt no
For what the former admired, the
anxiety when he was going before Antigonus.
latter had no authority over... but Antigonus was anxious at the prospect of
trouble or fear?

"

And further remember that [in going to a great man]

meeting Zeno," iii. 24. 48
you have in effect gone to a shoemaker or greengrocer, to one that has no
authority over anything that is great or serious though he may sell [his goods] at
Pilate sat
a great price." These extracts have a bearing on Pilate's judgment.

as judge to decide the truth

but he confessed that he did not know what
" was
afraid," as Antigonus before Zeno.
("what is truth?"). He also
:

'

[2799 ]

'

Profit," <L<pe\(ia (Epict.

seldom uses auT-qpia except

in a

it

was

fashionable

61 evvoovfiev yap otl to ty " i^ovfflav tt)s

But, says the context, we think the things of
/j.eyiarr]s uxpe\eias delbv eari.
60) "those
greatest "profit" are wealth, office, etc. Then it follows that (ib. 59
who have authority over these things are our lords" and " thus then we have
"
that
asseveration).

Comp.

Epict.

iv.

1.

many

lords (Kvpiovs)

because

we have many worldly

619

desires.

It

is

assumed

NOTES ON PRECEDING PARAGRAPHS

[2799]

These and many other passages indicate that educated Greeks at

the beginning of the first century must have been familiar with the

and

contrast between true authority

the

false so vividly exhibited in

Fourth Gospel (1594).

the only true Lord is He that can bestow on us the only true "profit," namely,
In his doctrine about lordship, Epictetus had to deal with the difficulty
virtue.
" Sir." He
lord" was regularly used in conversation to mean little more than
that
be
used
that
it
use
of
the
word
thus, provided
does not forbid the
merely as a form.
' '

But

iv.

ko.1
57 "If you hear anyone say heartily and feelingly (Zewdev
Lord,' then
though twelve fasces go before him call him Slave.'

i.
'

rrdOovs)

[2799

(i)]

Addendum on otc.

'

e/c

'

little from the Synoptic,

"there cometh an hour. ..when (Are)...," iv. 21,
In ix. 4 "there cometh night, when," W.H.
25.
"a
is required after vt>%, to distinguish it from
night

Jn's use of 8re differs

exc. in the frequency of the phrase

23, v. 25 (but v. 28 ev

rj),

make no pause;

comma

but a

xvi.

when." In v. 25 Zpxerai u>pa, ko.1 vvv eariv, ore, a pause is also necessary, to
avoid the familiar juxtaposition tariv ore, and also for the sense, "there cometh an
hour [appointed by God], and even now it is [here], when...." Here "when" is
In
almost equivalent to eV rj "in which hour," or "in that hour"' (as in v. 28).
xvi. 2, 32, "the hour cometh" is not followed by ore but by 'iva
probably because

here the phrase exceptionally introduces, not an "hour" of blessing or resurrection

but an "hour" of persecution or trial, and it is desired to emphasize the fact that
this trial is part of God's purpose, ordained "in order that" the trial may come
to pass.

[2799

(iij]

Addendum on cyN.

hardly ever using

occurrent in Rev.

spoken Greek.
in

as

ativ occurs in 1 Esdr. ii. 7, viii. 14 where p-erd occurs

16; and the instances of avv in Luke (including Gospel
IMtv with
with all the rest of N.T. are as three to two.

Accordingly

the parall. Ezr.

and Acts)

Jn agrees with Demosthenes and Epictetus in

ZOv is also non(while abundantly using fierd with gen.).
These facts stamp aiv as belonging to literary as distinct from

cliv

4, vii.

i.

compared

"

21
along with these things," may have various meanings (Lk. xxiv.
"along with" [i.e. in addition to] but Nehem. v. 18, Epict. Enck. xxxii. 3,
"
-i'j> with persons regarded statistically
xxxiii. 13
along with [and in spite of}").
mean
"reckoned up with," contrasted with fieri which implies helpful
may
rieut.

pi.

companionship, as

in

Epict.

with the multitude

19 "/ reckon myself
woWois) and walk companionably with many

i.

24.

(avyKarardrro} epiavrbv avv rots

individuals uai peri
etc.

iroWuv

whose side" irapd) one

(a^
I

TrepiirarCi)."

the dat. mostly represents

with Christ

in

the

is

In avv Bey, avv

fighting or

working and

Pauline Epistles).

which need no comment),

xviii.

rip 5iK<xl(p, ol

God, a Cause, a Leader on

raOra

620

"L6v

witli

whom

avv avrui,

-whose side (not

one

"by

identifies oneself

occurs thrice in Jn, xii. 2, xxi. 3

avv roh natiriTais

eirrwv 'lyirovs ^ij\d(i'

NOTES ON PRECEDING PARAGRAPHS

avTov...uarj\dev a vrbs

k.

oi

avTov ...avvrix^V

fiadriTai

I-

c* 6 '

[2799]

fiera tQiv fxadryrOv

described by Jn as in helpful combut not elsewhere as avv r. p.a8rjTals.

Both here and elsewhere Christ

avTov.

is

panionship with (fJ-erd) the disciples,

Nonnus omits the avv clause, and so does Chrysostom (exc. in the title of his
But Origen quotes it. Doubtless it is genuine and bears upon Lk. xxii.
homily).
il
Did
to the (to) custom ...there folio-wed him [also] the disciples."
according
^9
to take different views of
space allow, it might be shewn that Lk. and Jn appear
"the custom" Tn interpreting it as referring to Christ's customary reception
But the discussion of this point must be
of the disciples in a certain place.

deferred to a treatise on "Johannine Interventions.*'

[2799

Mk

Sower

tov Xbyov

Lk.

viii.

Addendum on Aoroc
the SYNOPTISTS. The

(sing,

(iii)]

In

(i)

21

and

defined) in Christ's

words

Synoptic mention is in the Parable of the

airdpuv tov Xbyov vrreipei, parall. Mt. xiii. 19 Travrbs clkovovtos

iv.

14 6

rrjs

/3acnAe/as,

Lk.

viii.

first

o-rrbpos

iarlv 6 Xbyos tov

deo v

by

(foil,

Kai o\SeX(pol fxov ovtoI doiv oi tov Xbyov tov deov axovovTes kcu

fJ.7jTrip /jLov

which is parall. to Mk iii. 35 6s dv Troirjo-ri to OeX-qp-a tov Oeov, Mt. xii. 50

yap dv Trot.r)ffr] to 6iXrjfj.a t. waTpos fxov t. iv ovpavoh). The only other mention
in Lk. is xi. 28 (pec. to Luke) p.evovv p.a.K&pioi oi aKovovTes rbv \6yov r. deov /cat
(pv\ao-aovTts.
Apart from the Sower and its explanation (and Mk vii. 29 "for this
woiovvTes,

6'iTTts

saying go thy way") Christ's only use of 6 A670S, in Mk, is in the charge brought
" the word
of God" which enjoins the
against the Pharisees that they make void
honouring of parents for the sake of their tradition (Mk vii. 13, Mt. xv. 6 txt
" the word of
God," but marg. "law of God"). The impression given by these

passages is that '''the word" in Mk iv. 14 means the word of God as set forth in
the fundamental principles of the Law of Moses, interpreted and expanded in the
Sermon on the Mount the law enjoining the love of God and of " neighbour"

dealing primarily with motives, and claiming to override the sabbath in respect of
works of healing, but not as yet illustrated by Christ's Sacrifice on the Cross.
In John, (a) "
word" " his word," " thy word" The first Johan(2)
nine mention of 6 \byos (apart from iv. 37 "the saying [about the harvest]") is in

My

v.

24

tov \6yov fiov aKovuv

kclI

TriaTevwv t<

ir(p.\j/avTL

fxe

?x fL

'S i0

Vv

a-'ubviov.

part of Christ's reply to the Jews, who first persecute and then desire to
"
Father worketh hitherto
kill Him for healing on the sabbath, and for saying

This

is

My

Chrysostom (twice, but varying with pi. and sing.) quotes this
But "the word" seems to mean the word
as "my words" and so does Nonnus.
the word, or law, of love and kindness
of the Son, which is also that of the Father
which is a principle, or seed, of
exemplified in the healing on the sabbath

and

[too]

work."

spiritual life, so that

it

abides in men,

"belief," as above stated,

v.

24

"He

if

they

make room

that heareth

it in their hearts
by
and believeth him that

for

my word

" Ye have not his word

life," v. 38
abiding in you," viii. 37
or
2 (bis) "if any one keep my word"
place in you," viii. 51
else men may be described as abiding in it, viii. 31 "If ye abide in my word."
Concerning this "word" of the Father, the Son says, viii. 55 ''I know him
In the Last Prayer He thrice calls it
[i.e. the Father] and I keep his word"

sent

"

me

My

hath eternal

word hath no

have kept thy word" xvii. 14 "I have given

"thy word is truth" which implies that the vital
recognition of the true relation between God and man, and between man and man,
After
has been implanted by the Son of God in the hearts of men His brethren.
" If
any one love me he will keep my word" Christ is represented
saying (xiv. 23)
"
of the Son and that of the Father in
as implying the identity between the "word

"thy

word''' thus, xvii. 6

unto them thy

word"

xvii.

"They

17

621

NOTES ON PRECEDING PARAGRAPHS

[2799]

"
and the word that ye hear (or, are hearing) is not mine but [the word] of
Father who sent me."
" The -word
" If he called them
'gods'
of God" in Jn, occurs only in x. 35
(b)

xiv. 24

the

whom

the word of God came (irpbs obs 6 \6yos r. deou eyivero)," referring to
" I said
Ps. lxxxii. 6
ye are gods, and all of you sons of the Most High, never"the word
theless ye shall die like men." The Psalm is about "judges" to

unto

of the

"
as
to
said to "come
to enablefreq.them to judge justly,prophets
as the

Lord came"

850 eyevero

irpos)

it is

whom

Through Letter
Spirit of

etc.

God was

imparted to the Seventy through Moses (Numb. xi. 25) for the same purpose.
The judges mentioned by the Psalmist judge unjustly. Nevertheless it is implied
that they had in themselves the potentiality to become "gods" and the "sons of

God "

He

because

offered

them His Word,

they rejected it. See Origen (on Rom. iii.

" The word that is in their own
(c)

referring to Ps. xxxv. 19 "They

speech.. .my word" see 2251, and

see

24056.
" The word that I
(</)
spake

(xii.

i.e.

the seed of spiritual

Lomm.

vi.

life,

though

6).
155
"
occurs in xv. 25
law, [there] written
hated me without a cause." On viii. 43 "my

48), describes

source of

life,

4,

on xv. 20 "the word that

(6 X.

is

said unto

you"

tv e\d\T]<ra) that

(eKt'ivos) shall judge him"

can no longer be an internal
This
forced to become an external judge.

"the word" as rejected, so that

a friendly ally, but

it

must be contrasted with xv. 3 "Already are ye clean because of the word that I
have spoken (XeXaX^/ca) to you: abide in me, and I too in you" where "the word"
This "word" has
is the new Law of Love inculcated in the Washing of Feet.
been taken by the disciples into their souls. Judas indeed rejected it but
concerning the rest it is afterwards said, xvii. 6 "they have kept thy word."
The cleansing influence of the Logos may be illustrated from Epictetus, who says,
iv. 11. 4 "But since it is impossible that man's (airrw) being should be completely
clean (Ka9apav)...the word, received from [God], so far as is possible, attempts to

make

it

cleanly

(6

\6yos, rrapa\r](pdeis,

eis

to evBex^f^evov, Tavrrji' Kad&ptov aTroreXelv

But Epictetus regards 6 \6yos as little more than "reason." John

uses 6 X670S in the words of Christ to represent not only the word announcing the
sonship of man to God, but also the thought of sonship, so taken into man's
heart that the personal Son enters along with the thought, as into a home, and
makes His abode there or else so rejected that it becomes a Judge.
" Their word"
Christ's last mention of X670S
occurs in xvii. 20 "I
(e)
pray... for them that believe on me through their word" contemplating a time
when "the word" of the Son, transmitted to the disciples and assimilated by them
treipaTai)."

so that

it

becomes "their word,"

throughout the world.

will

be a power diffusing belief in the

Son

INDICES

INDICES
TO "JOHANNINE VOCABULARY"
PAGE
I.

II.

III.

New

Testament Passages

625

Subject-Matter (English)

641

Words (Greek)

646

TO "JOHANNINE GRAMMAR"
I.

II.

III.

New Testament

Passages

.....

652

Subject-Matter (English)

666

Words

677

(Greek)

INDICES TO "JOHANNINE VOCABULARY"

I.

NEW TESTAMENT PASSAGES

[The references are to paragraphs, indicated by black numbers, which,

in this Index, run from 1438 to 1885.
To save space, the thousand
figure

is

not printed.^

MATTHEW

INDICES TO "JOHANNINE VOCABULARY"

MATTHEW

NEW TESTAMENT PASSAGES

MATTHEW
20

21

22

23

INDICES TO "JOHANNINE VOCABULARY"

MATTHEW

NEW TESTAMENT PASSAGES

NEW TESTAMENT PASSAGES

LUKE

LUKE
PAR.

10 42

709/',

11

833 a
851 a 1

771//,

692/

852(5

852 b
720 f
771 c
863
856 a, 858
859
864

2 1

22

23
26
28
31

31-2
35
36
'39

41

42

859/'

864 a, 866
775
779 a
857 c
477 /\
697,
716 c,
851 c,

859/
49
S

12

854 c
860
738 a,

852,

859./

863 a,

784,

866

723
775 a, b,

565,

z,

784-92
8

565
861 a

567(7, 569

5
1

20

718/

884
865
856

24

25
27

15
35
.37

39
42

43
44
45
4^

48
5

53
5 *
5 7

,?

856, 862
859, 864

858
712 g, 858
712 g
858
862 c,
779,?,
866
859 c
696 a,
727 /,
865
752
856. 860

692/
854c
860
862
691V, 714^,/

LUKE

NEW TESTAMENT PASSAGES

INDICES TO "JOHANNINE VOCABULARY"

JOHN

joiin

PAR.

585

772 /',
885

a,

859

b,

(ii);

691

581-5,

e,

728?-

34
35

692 "
685 ,/,
748 a,
851 /', 858,
885 (ii) c
774,'

37
38
39

605, 614/', 767

520,7, 707,7
492, 722 v, 885
(ii)a

43
44
45

46
47
6

720/
885
855
492

492, 767

811,/
605
606 a

726,',

598.

885

,7,

(ii)

604, 608
695,7

710
9
10
1

12

,',

852
708. 885
765

708. 885

635,

18

(ii)

768

H
1

d,

735/;

'3
15
t6

734

(ii), 7

727/

810
718/, 813 a'

710

b,

718

683,;,

i,

832,',

862
'9
20

598. 833/', 864

681,/, 713/7,/-,
8116'

652

,7.

721/

735/,
22
23

24
26

26- 36
27

29
3
:r-

33

885 (ii) c
726,.
780

736,'.

736,
692,
512 16
707,7, 754

512 13, 547

513
717, 728 /
727//
512,7

TOHN

NEW TESTAMENT

PASSAGES

NEW TESTAMENT PASSAGES

INDICES TO "JOHANNINE VOCABULARY"

NEW TESTAMENT PASSAGES

INDICES TO "JOHANNINE VOCABULARY"

SUBJECT-MATTER (ENGLISH)

II.

and Johannine words

[For Synoptic

alphabetical

" the
holy one of

Aaron,

God

lists

"

not in this Index, see the English

96 and 170728]

in 1672

835 a

707;
"abiding in" 659-60;
"
"
"
believing
abiding," higher than

Abide

597 foil.,
{Qewpiw)
Beholding
sometimes unintelligent 598

723;

Belief or faith, not used

noun

467

547

Above, from, 707

Abraham, God's "friend" 596a, 789
790 his faith 472-8

of,

Allusiveness, in Jn 438-9, 446 ; specimens of 450-8, 762-3, 797, 804,

by Christianity 473

hath saved thee," unique

faith

"Believe" or "trust," a key-word in

the Fourth Gospel 463561
Benefactor, a name assumed by several

Ambiguities, verbal 444-5, 529, and see

"Johannine Grammar"

Annas 764

Eastern kings 571

" release " 690

Aphesis, the sabbatical
or
Missionaries
in the first
Apostles

Blood and water, the fountain of 606

Bowing the head 451 foil.
Bread 699

century 594 a

to" or

"Appeared

"was

seen

(Ko.TaXa.fj.pdi'w)

"
" the
true bread
513

Break (bread) 675

by"

Brother (metaph.), not used in Jn till

after the Resurrection 701;
"the

597/;

Apprehend

735 e

brethren"

"receiving authorexplained by Origen 484

Authority 562-94;
ity,"

as

meaning

" the linen cloths alone" 804

(it00??)

in the teaching of Epictetus 479

a lower and a higher 505 inferior to
"knowledge" 559

831

to

by Jn

of 467

agreement as to, in the Triple Tradition 477; insignificance of "faith"

Index

Mk's doctrine

influenced

"thy

a,

Adders, deaf 614 d

Alone,

"my

708;

brethren"

748-9
Burial of the Lord, the, verbal differ-

Baptism, baptizing 485, 487, 493

Baptist, see

Begin

"John

(vb.),

Beginning

ences as to 866

only once in Jn 674 a

708 a"

Child 676

dren of

(n.)

This Index extends from 1438

A. VI.

(i)

(iv)

"

to

64 I

"
;

become

chil-

579; "receiving

little

authority to

God"

1885 {printed 438885).

41

INDICES TO "JOHANNINE VOCABULARY"

698; "children of light

children'"

"

vbs

Coming,

630-9

denoting

the

coming of the Lord 630 foil. "come

and see," a Talmudic formula 609
;

"

Hethatcometh,"

term 633
s.

Fellowship 619, 700

Fire of coals 711

782

"

a technical Jewish

thy king cometh

"

634

Five Thousand, Feeding of the 512

" all flesh " 592
Flesh, metaph. 699
;

Following Christ 840-3

Forgive, forgiveness 682
forgive 575

Free

also 624 a

Compassion 677
the,

Cross,

792

taking
in

842;

/>,

bearing etc.
connexion
with

up,

"following" Christ 843

Cry aloud 752 a foil.
Darkness 710

distinction

friend of

810a; "the son of destruction"

to

God

"

be "destroyed" 591

784;

"a friend
am free and

of
a

788 a

Galilee, the sea of 811

Glory,

glorifying

a"

712

in

of a

Jn,

489-90

God, "knowing God," "not knowing

God"
the"

loved,

775 a,

Galilaeans, the, described differently by

Lk. and Jn 606 a

spiritual nature

Devils, authority to cast out 580 a

Diminutives, Jn's use of 736 e, 738

Jesus

friends"

between "friends" and

"servants" 789-91;
Caesar" 788a; "I

"Disciple
744 (x)

"my

Friend,

Deaf, the, not mentioned in Jn 614

Debts, remission of, in the sabbatical
Mt. has " debts " for
year 462, 690
" sins " in the Lord's
Prayer 462
Destruction, parall. to "Judas Iscariot"

and a

free

Epictetus on "freeand " slavery " 717 g

"

dom

Dative w. iriarevw 470-90

that

712; "I am
God" 788a

Freedom 727a;

degrees of 544

(adj.)

friend of

authority to

at Christ's tomb 600

Double Tradition, denned 447 foil.

622

Going, vbs denoting 652-64;

"
bear fruit
659-60

"go and

Golgotha 807
the," Jewish traditions

"Government,
Edition, a second, hypothesis of in Lk.

871a
Elenchos, the
Spirit 609 a

Enemies,

"a

they of his
Enlightened,

man's enemies

shall

or

"

="

Eternal," applied
but "life" 705

"

baptized

by Jn

be

Greek,
470

nothing

represent
in

God

in the

understanding of

God"

627

451

own

life" 450, 713/,

"bow
foil.,

the

head," meaning of

839

Hearing, the Johannine ami the Synoptic view of 612

Heaven,
Hebrew,

Father, divine 711

worship) the Lord 643

one's

"Hating
Head,

Family of Heaven, the 698

Thil

to

761, 792 a

Faith, see "Belief"

[i.e.

fails

low-class 732, 736, 737

"Crow

Eyes, lifting up the," symbolical 608

Fear

classical,

485 a

to

Eucrgctes and Kakergetes 571

"

Greater, of persons 683

Semitic traditions about trust

own household" 792a

"those who were once

enlightened
"

Logos

convicting

on 570

a,

the opening of 530/', 866

(iv)

"believing" or "trusting,"
meaning of, in Hebrew 469-71

651

Index extends from 1438

642

to

1885

printed 438

885).

SUBJECT-MATTER (ENGLISH)
Hell, "destroying in hell," parallel to
"
"
566
casting into hell
Remission of
Hillel, abrogated the

Philo

by

as

Loosing the shoe 833 d

Holy One of God,

Hosanna 807

the," 835

"Lord, the," meaning "Jesus" 779 foil.

Love, different words

Household, "they of his own houseHeb. " men of his

728

his

wp; the n.

for 436, 596, 716,

not used by

Luke, a compiler of traditions

house," Syr.
"
house," = friends"

hold,"

of

described

"standing" 725 g
Look, "stoop (?) and look in" 798

Debts 462, 690

"

"sons

the,

Logos,

758;

styles

Mk

697

in various

hypothesis of a second

edition in his gospel 871a; his view

787

of "authority" 565-71 avoids virayw

653 Jn differs from 606 a, 778; where
;

AM

[HE]

"Israelite,

522

Lk. omits, Jn intervenes 792

an" 727/

"Jews, the," the term how used

in

Manifest (vb) 716

atha 630-1

Jn

Maran

647, 713

Mark, his doctrine of belief or faith 467

Marvel (see "Wonder") rebuked by

John, St, the Baptist 482

John,
nine

see

"Johan-

Contents,

passim,

St, the Evangelist,

Grammar"

and, in Index,

"

Allusiveness,"

Jesus 673 a

"Am-

Mary Magdalene at
Meant (\eye) 491 a

"Emphasis," "Metaphor,"
"Mysticism," "Narrowing down,"

biguity,"

"Meek," an

tomb 601

om. by Jn

epithet

in

quoting Zechariah 456

"Quotation"

Metaphors, Johannine 699, 867

"Joseph, son of" 776-8

= the Sabbatical
Jubilee, the,
Judas Iscariot,
810 a

Christ's

parall. to

Year

Midst, "standing in the midst," used

of Jesus 793-7

690/'

"destruction"

Might, mighty 686;

686 e

Judging, judgment 714 not in Triple

Tradition 714a'; "judgment," not

"mighty work"

used by

Mk

mentioned

in

585;

"day

of j."

"Minister" and
used by

not

Jn 585a; "authority

Mk

"slave,"

apparently

as parallel terms

717^

"Multitude, the great" 739-40

to

do judgment" 581-5
"Judgment seat, a" or "the" 745

Name,

the, believing in

483

"Narrowing down" 481

Kingdom,

antithesis

between

k.

and

Nathanael, his profession of belief 488;

the calling of 671 b

"authority" 568; "the k. of God, of

"Nazareth where he was brought up"

heaven" 685a
Knowing, vbs denoting 621-9

778

Nicodemus, the dialogue with 493-6;

"a ruler of the Jews" 765a
Ni S ht (metaph.) 718

"Law, your" 715

Life,

"hating one's

792 a

own

life" 450, 713/,

"authority to lay
life" 594
;

down

"

one's
:

Light, children (or sons) of 782; the

Light of the world 748

Nos q ui cum eo fuimus" 802 a

"Now,"

"Own,

This Index extends from 1438

643

to

different

meanings of 719

his" 720

1885 {printed 438

885).
412

INDICES TO "JOHANNINE VOCABULARY"

Parable, see

"Proverb"

Seeing, vbs denoting 597

Philo on Gen. i. 31,

Paraclete, the 720

Paul, St, his view of "belief" 475, 478

Perfect belief,

knowledge etc. 629

Christ's tomb 600

Peter, St, at

Phantasm, phantom, or spirit 813 a

not in Lk. but in Acts

in

by Jesus

Four

the

Gospels

881-5
"Privately," not used by Jn of Christ's
teaching 672 3

"Proverb" and "parable" 721

between

"servants"

God

704, 789-91

"friends" of

with us" 802a

"debts"

how

introduced 722//

and

Sing, Christ singing 794

Single Tradition, defined 447

eo fuimus" 802a

Quotation, Johannine, of Zechariah,

inaccurate 456, 757 from Scripture,

that

"Signs," i.e. miracles 521

Simon, father of Judas Iscariot 724 <;
Simon, in Heb. cor.fusable w. "those

Sins, remission of 690;

"Qui cum

"He

Serpent in the Wilderness, the 495, 517

Servant 723; bondservant 785; dis-

mentioned

Jn 649
in

Prepositions

not

works" 611a

(eI5ef) his

tinction

(irpofffvxofxai)

723

"God saw

Sending, vbs denoting 723;

sent me" 723

Praetorium,
814 c

Praying

611,

for

"sins"

Mt. substitutes
in

the

Lord's

Prayer 462

"Slave" and "Minister," used by

as parallel terms 717^

Mk

Receiving (persons) 689, 721 ; "receiving

little ones" 829

" He
giveth unto his beloved in
sleep" 515
"Son of man" 525a, 539a, 704; the
Eldest Son "looking at the Father's

Recognising 629 a
"Reigning with Christ" 844

"Spirit,

Sleep,

Rebelling 502

Rejection,

Mk,

Remission of

Lk., and Jn on 823

Christ's,

revealed

dif-

"God

to

God

691

Spirit, the,

messenger, in Epic-

revealed Himself by

"the

Spirit of truth" 720/,

wind, trvevixa 655

Standing, applied to Jesus 725, 793-7:
to God, Wisdom etc. 725

727/;

"Retaining sins" 721

degrees" 600a
Righteous, only once

spirit or

tetus 727 a

ferently to different persons 600

Revelation,

813 a; a

foil.

sins 690

Resurrection,

acts" 607; Sons of Light 782

a," = phantasm, or phantom

Spirit or

Stretching out the hands 693

in

Jn 668 applied
;

Stumbling 545-6

Synonyms, see note on next page

"Rising again," an ambiguous

term

529

Talmud,
Sabbatical Year, the 690 3

"The Lord

Salim 721

Samaritan

the,

Woman,

on authority 569

e,

570a

Testimony, see "Witness"

foil.

the, dialogue with

Tradition,

(Jesus)," in narrative 779

see Double, Single, and

Triple Tradition

647-51
"

491-2;
"believing the s.
"another s." 722; "the s.," "this s."

Scripture,

722; "the scriptures" 722

of Galilee, the" 811

"Sea

This Index extends

from 1438

Transliteration 728

Triple Tradition, defined 447; does not

agree in a single saying of Christ
using the verb "believe" 477
to

644

1885 {printed 438885).

SUBJECT-MATTER (ENGLISH)
Trouble 727; "freedom from trouble"

Water 699

in

Wind

703

With, "those with us," confusable in

Heb. w. "Simon" 802 a

Epictetus 706, 727 r

True, truly, truth 727; "knowing truth"

Trusting or believing 469-78

or Spirit, wveOfxa 655

Witness 696

"True"
"Twelve, the," how mentioned by

Truth, see

Tn

believing witnesses 522

witness = testimony 703
Wonder, in a bad sense 671 a, 673 a e;
;

671*

"I saw and wondered," a phrase

used by Greek tourists 673 e

Understanding (God or man) 624-9;

Worshipping

implies sympathy 626

640-51

"prostration"
that

643;

which we know

different

"we
"

from

worship

647

"Verily" and "Verily verily" 696

Vine, metaphor of the 660
This Index extends

from 1438

to

1885 [printed 438885).

Addendum on "Synonyms"
By "synonyms" are meant (1595) "words so far alike that at first the reader
may take the thought to be the same, though it is always really different." A

n
more exact term if it were English would be " homoionyms.' Strictly speaking,
some might say that there are no "synonyms" in John, i.e. no words that convey
precisely the same shade of meaning.

645

INDICES TO "JOHANNINE VOCABULARY"

WORDS (GREEK)

III.

some paragraph in
[ The main object of this Index is to guide the reader to
"Johannine Vocabtdary" where a characteristic Johannine word is mentioned or
discussed.
It does not contain e.g. dpros, crdpi^, or iiSup, because these words are not
But "bread" "flesh," and "water" in the English
characteristically Johannine.
Index, will guide the reader

of these

common

to

passages illustrating the Johannine characteristic use

-words.

For conjunctions,

prepositions,

etc.

pronouns

the reader

is

referred to Index III.

of 'Johannine Grammar. "]

w. accus. and w.
gen. 614 a c
Kvpbw 824a
d\r)6(ia 727

'A/3padjU 851

'

dyaWidu 851
dyavaKTtij} 684
dyairdw and (pikew 436,
728
596,
716,
a,
744 (i) (xi)
dydwy) 716, 851
dyaw7]T6s 674
d77eXta 620
a77A\a> 885 (ii)
dyyeXos 672
dyidfa 835 a, 851
01710s, 6 a. rod deou 835
dyvifw 885 (ii)
dywvt^ofiai 764

doe\rp6s,

01

d5e\(poi 708,

doeXc>6s aov 851

d'Srjs

and

d.

and

dXtjdifos 111, 764,

727 A

d\y\Qi]%

d\r)6ujs

dXX'

708,

dXXos 756
d\\ofj.ai 885

885

as and

(ii)

dXXos, and d\X'

dXXorpios 851
a\6r/

efs

756

6(f>da\fj.ovs

608,

deofyw 852, 866

dvrtX^w 764
dfrXfu; 710
dyco, -t)ei> 707
dtos 852

(iv)

dirodidufii

616, 620

dvayytWio
di'cryii'wo'/iw

763-4
687
dwodvri<TKU) 710
dTTOKaXi'iTTTa; 738 <7, 852
d7ro\07rrw 709 </, 734
airdtcpiais 765
dirofiaivo}

696
d/iti/is 885 (ii)
d/j.Tre\u)i> 696
689

dvanci/uai 689

rf

dpa/cXlpw 689

d7roX('w 679

832
aTTocrAXa) 723
d7r6<TTo\os 672

diropeix)

dj'a7ri'7rra>

689^

ddo"Ta(rts

529

7>4w Index extends

(ii)

a7rexcj 679

diriGTiu, -la, -os 681

693

djUTjj'

cravpbv 792 b
aiwi> 672 a, as rde
a.,
e/s tops d. 712 a 728/aiwcios 710, 715
dKaOaproi 695
dicdfoVos 734, 805 a

intr.

"A^as 764

direidiu 501, 885

690

d.

721,

d7ra77^\Xa; 616, 675

852

dfj.apTui\6s

alyiaKb's 750
Aivuv 707

(ii)

aTrapveofxaL 679

(ii)

dfxaprla, &(pecris dfj.apri.Qiv

ddiriw 823-32

tr.

672

dXtewo (Jn xxi. 3) om.

in 885 (ii)

d\\d

dvaTpeirw 885 (ii)

di'axwpew 810
&vep.os 696
dvtpxop.a.1 885 (ii)
dvdpaKid 711
dvOpajwoKTOfos 885
dviTj/ja 752 <5
dvLaTrj/jLi

727

d/j-aprdvco

851

d.

727, 810, d.
l
dXrjdivos 727 //

d\-qdr)%

dowta. 764

al'pa;,

d/coi5a;,

dyados 682

from 1438

646

/V

1885 {printed 438

885).

WORDS (GREEK)
diroa vvdyioyos 726
a.TTTo/J.a.1

695

a7ra.'\eta

810

dpa 695
dpa<pos 885

(ii)

dpyvpiov 686
dpeards 885 (ii)
dpidfids 765
dptcrrdw 765
apK^io 852
dpvlov 885

(ii)

apirdfa 750
fip-rt

719, 750

dpx?7 708, 810

dpxiTpiK\Lvos 885

(ii)

dpxo/J-ai 674
fipx w " 765 852

yao<pvXdKioi> 832
ya^oo, -os etc. 686, 853

AlSvfios 710

7dp 712

SiVaios 691,

76 853
yievva 683
Y^rco)/ 766
yefdfru 832
7fed 682
yeuerrj 885 (ii)
7ei''dw 708
ye'pui' 885 (ii)
yeupyos 684
yrjpdaKW 885 (ii)

rnKaioavvT) 854
5iKcu6co 854

734
724, 853

dadevrjs 724, 750

832
drapa^ia 727 t
ai'i^rij'w 684
aurop-aros 515 a
arijUaj'w

(ii)
(ii)

dtarpijio}

<5i5dcr/caXe (voc.)

dpai/ia

c/,

885

didaKTos 885

Vappadd 712

734,

ylvop.au

'

832
dadeveia 679
dadevtu 724

746, 750

fipwffts

7.

694

oieyeipw 832

727/

diipdw 750
oi.uiKU3

854

56Xos 811

56a 712
v

5odj a> 712

854

5oi'\et/w

SoOXoj 717/, 723, 790

and

771/

5i'eaTos 686

695

fdioeKCL, 01 8.

foil.

669, 686

dvva/uLis

yivuo-KW 621-9, 715, 738 a

yXwacroKofiov 885 (ii)
yvuipifa 766
7vwcrTos 767
70771^ 689 3, 718, 853
yoyyva/j.6s 718

Swped 885

'E/Spai'trrt

ro\7o0d 810

eyyl^ui 687

(ii)

Bicpedv 746, 751

682

StDpoi-

'Eai<ToO, -diy

720/

713

682,

&<pecris

ct.

dfiapTiQv

690

ypa/ntxcLTeus

Ba0t'/s

(pwvqv,

765
885 (ii)
<z

485
673
fiaTTTiarris 673
765
(3dTTTU}
/SacriXeia 685
paaiXinds 885 (ii)

pi. 692,

jSacrrd^u}

yeypap.p.ivov

touto 722 c
ypTjyopecj 696
yu/xvos 810
7W1} (wife) 696

/>

Sdvou 708

708
Br)6\eifi 853
)3^a 745, 750
/3tJ3pLbffKw 885
/3ios 694

B7?#crai<5d

866

470

674

600, 607, 723

a,

766

766

Ppaxt-vv 766
/Spaxi' 766

854
/>

712
717
StaKoyos 717, 810
oiaK6(7iot 734

713

OLCLO-iropd

ppovTT) 734

885
7;/(/cU

extends

(ii)

/-,

from 1438

/<?

647

efs

read as dXXo?

689

om.

in

parall.

801a, h
fKarovTapxys 676
Trpocrepx-

ev/3dXXw (ocup.6fia) 679

ckSvoj and evdvw 806
e\-e 527 rt
KKevTU 885 (ii)
eKXtyopLCU 709, 833
Ae/cr6s 676
eKp.do-0-w 762, 768
enveuw 885 (ii)
eKTeiuw x"pa(s) 693
eKX* *3 751 $
eXatwv (al. -ci?) 687
i\a.TTOio 885 (ii)
eXdrrwv 885 (ii)
eXai'^co 833
1

-icrfids

diap-epifa 679

ppecpos 676

884, w. fiairTi475a, w. 7rr7eiiw

eladyw 767

diafribvvvfii

0iaXo7cfopicu,

and

foil,

elaepxop-a-L,

ota/foi'e'w

t?

i??

756

721/, 825-31

54070771/^ 689
010701 794 <z
5t.adi5w/AL 767

609,

ei>

aXX'

ets ?

5:d rtva 652/',

665

713,

t'Sj

854

freadai.

(iii)
tf,

5td/3o\os
(ii)

7"Aw

707,

for

ets

884

p\a<j<p7i(jLe'w, -ia

(3ov\evofJ.ai

6<*u>

5td 692

etc.

/3odw 752

679
da.L/j.6vtov 679
885
(ii)
5aKp0u)
Aai>'5 679
691
oe|i6s
<5(?op.cu 853
Seure 810
o<?xop.at 689,

v.r.

B??#fa0d,

767
610-11,
5c6v 599
elSos 767
et5oi>

elprjur]

aravpov 792

713

eyevero 734

Aaip.ovli'0/j.ai

Brj6avia...Trpav tov 'Iop-

ei'yiu

687, 718

ft/vos

pu

("

fiVLTTTi j'ul

and

eflos

to

ypd<pw,

pdiTTicrfxa

jSoOj

and

718

77t''s

6701

722

475

/3dXXw, ^\t]fj.ev7] 834

/3X<?ttw

692

ypa<pr), sing,

6'

d(popdu} els

jtfcuoi'

a.

682;

d(plrjfxi

752

767

ypdpLfxa.

1885 [printed 438885).

to

INDICES TO "JOHANNINE VOCABULARY"

e'X^YX w 855
e'Xetw 677

da.vp.dfw 671 a, 673 a

Bavp-acTTOs 811

ewiKeifxai

855

e\7j/j.o<Tvvri

?\605 677, 727/;., 855

eXevdepos 712, 751

iXevdepdw 712
eXiyp.a 885 (ii)
eX/ctfw 710

"EXX^fs,

833
769
eTriXeyo/xat 885
iiri<TTp<t(pw 695
eiricrvvdyw 682
Trt6i'/iia

805
(ii)

eXtrifw 855

iina, eTTTaKLS 692

855
epPpi/xdopai 713, 811
e'/xoy 718
epwalfw 686
ffjLTrip.TrXrjfxi 768
ifxTrdpiou 885 (ii)
'ip.irpoadev 681 a
e/HTTTvu) 693
ilMtpavifw 597 />, 716, 751
ep.<pvadw 885 (ii)
ei'
7TtCTT(''W
W.
881-2,
470, 480
e5vw 689, e*. and ckovw
806
eveiXtw 866 (i) foil.
?j>eira 692, 884
eV0a5e 768
eViaiiriy 768
ivKaivLo, 885 (ii)
evracpidfw 734 ff, 751
evTa<piaafj.6s 732, 734
evTevdev 768
ivrvXlaaw
866 (i)
855,

ipavvdw 885 (ii)

epydfopai 513, 728
?P70J< 728
p??,uo5 679, 728
epp-qvevw 713, 728 /2

foil.

evwiriov 768

e^a7w 833
i^pXopat 637 a
Qeariv 594rt, 685

fpXopat.

630-9,

tpxopai

yjXdov 624, 6 epx^633,

juevos
eXr/Xvda

eXrjXvdev

<7,

tpxerai wpa 639 a

wpa,
//

epwrdw 708
eV0iu 680
ecrxaros 685, e. i)p.epa 715
erepos 687, 856

497 a
885 (ii)
depairevw 683
0epfw 856
6eppai.vop.ai 735
Oewpew 598 foil. 723
07?/c7? 885 (ii)
6>Xii/ay 811
Opep.p.a 885 (ii)
6pr]vew 857
dvydrTjp 678
dvpwp&s 735
'I&Kwfios 684
idopat 683
i'5e 674, 812
i'Setv

609-11,

i'Sioy

720,

ei)Ww 885

iKav6i 683

(ii)

(adv.) 693
evXoyiw, evXoyrjTOi 674
evvoiw 714
'titppalu 710
X0f'y 885 (ii)
<rxM s 680, 792 a, 856
?Xw 796 a
wy conj. 735, prep. 884
1'

s.

Z?)Xoy 885

678

{rfTTjais

562-94
eoi'<ndfa> 570 />

(ii)

885

(rty)

674
688

tepei'S

715

735

IepocoXiijueiTat
i/idy

833
769

ip.aTiap.6s

Era 726
'Ioi'oaTos

713

'loi'Say, oi'x

6'\aKapiwTiqs

714
684

'IcrpaTjX

Icrpa^XeiT^y 713
725, uradrivai and
eoTuiy
(?,
ffTTJvai 125 b

of

(ii)

672,

oi t'Stoi

LffTtifxi

ei^op.oXoyi'op.ai.

etSoy

and Ta i'Sia 720 </;

raw t'Stwi/ 630

t'SoiJ

etf0i)y

c/

/car' t'Stac

eroipdfw, eroi/jLos 688

evayyeXifopai, evayyeXiov
670, 682
ei)5oA.^a>, -t'a 696
evdiws 693

e&rdfw 751
i^yioixai 769

-a

-7?<ra,

and
637

fj'itXov,
5, f

deoaefiris

(ii)

eVoi/pdcios 885

fyuai'roO, -6^ 718,

6eXw,
735
0e6y, 6

ewtxpi-u 885

713

dedop.at. 604, 723, 856

OeX-qpa 728

(ii)

TTiridrjp.i, v.r. irepiedijKav

-iarl

God

725

or

f,

ep

&TT77

ei'y

ptaw,

of

efrvffia

j"w7?

e^virvlfw (Jn

fwvvvpu 712
i'woirouw 716

iVxi'poy, iffxvs, lo-xvw 686.

"H 647;

'Iwd^7;s

in

885

xi.

ii)

foil.

693
ijyepwu 682
ifdeXov etc.

<7

eVaparos 885
tiravpLov 811
ZireiTa 769

om.

W\w

77

e.

470

856
885 (ii)
^7rep 647
rjXiKia

Kd-yu) 857

Kadaipw 885 (ii)

KaOapifw 676
Ka0apiap.6s 833
Ka6ap6s 857
Kadtfopai 857
*a0ei'>d"w 693
Katd<ay 857

<JdXa<7<ra 811

Odvaros 710

tVtyetoy 885

(ii)

iiriyivwo-Kw 685

father)

(Mary's husband)

17X05

(nepwrdw 672
tVi 884, 7rt<rTi'w

'Iu<t?)0

857

(ii)

(Peter's

714
s.

ij 637 a, 856
'HXday 680

(ii)

tVe^St'T^s (Jn xxi. 7)

885

Jesus 793

(ii)

eoprq 711
enaipw 855
eiraniw 737

in

om.

fxiaov

Oavarbw 679
dapaiw 811

7>4m /W<u" extends from 1438

/<>

648

1885 {printed 438

8851.

WORDS (GREEK)
Kaipbs 695
/ccu'w

858

kcucws ^xwc 679

KaXa/uos 689
KaX^co 675
Kaed 709
Kara 884, /car' tS/ov 688
KaTafioXr] 858
Ka.Tayvv/J.1 751
KaraKafxa: 834
KaTaKXlvw 689
KaraKpivw 677
KaraKi'/oiei'w 570
KaraXo/U/Sacw 735
KaraXi'O) 679
Karavoew 800 a
Acarf^occriafw 570
Karriyopia 885 (iij
KaroLK^cc 858
K^Spwe (Taje) 885 (ii)
Ketfiai 858
/ceipta 885 (ii)
KevTvpioiv 676
Kepbaivw 682
Kep,ua 686, 885 (ii)
Kepfj.a.TrT7js 885 (ii)
KecpaXr), s. kX'lplo

769
885 (ii)
Krjpuacru} 688
Krj</>as 709
KXddos 674
/cXdw 675
KXelio 858
KhiiTT-qs 858
/cXTj/xa 674, 885 (ii)
ktjttos

KrjTrovpos

KXr/povop-iw, -La, -os 684

kXlplc 858, kXIvoj Kt<paXrfv

451-8, 462, 839

KXw7ras 885
Koi.fj.aoiJ.aL

(ii)

693, 858

Koifj.r]o-is 885
koip6s 677 /'
kolvolo 677
KOLvuivla 700
kokkos 692 //
KoXdj'w 723
KoXacris 723

(ii)

rt

812

koXttos 769

w06s 679

Aa7xd>w 770
Adfapos 770
Xd^p^i 752
XaXe'w 724
721,

f,

735/

aravpbv 792 /
Xa/xwds 746, 752
Xa6s 688, parall. to 6'xXos
739
Xarpeia 885 (ii)
Xe7w hist. pres. 804 ,
^Xeye 491 a
X4vtloi> 885 (ii)
Xtwpa, -6s 685
Aeim'r?7S 770
Xi0afw 726
Xidtvos 885 (ii)
Xido/3oXeu> 859
Xidoo-TpuTos 885 (ii)
Xirpa 885 (ii)
XoyLfofx.ai 770
Xdyos, s. J oh. Gr. Index
X6-yx ?7 752
Xotdop^u) 885 (ii)
Xotfw 728
XiW 859
Xvireo/j-ai 111 c, 812
Xl^T? 771
Xt^x^os, -fa 685
Xi'W 679 /'
X.

720
(ii)

KOTudw 859
k6<t/xos 728

728 /.,, 812

752
fj.elfav, of persons 683
707
peplfa 679
ixipi/xva 676
p.<?pos 860
M^cos, s. 'iffTJifu, 793 foil.
fjecrdoj 885 (ii)
Meo-a^as 717
fxecrrbs 753
fxeTafialvoj 860
/xeravoew, -oia 691
fxera^v 860
/xediju

fierpTfT-qs

885

(Jn

Kpa^tc 752 rt
Kparlu) 691, K. dfjaprias 721

752 a

_/"

77/

Mpoi' (adv.) 716, 812

686

fiLKpos

721 /, 860
713
fXLadbs 691
fjicrdwTos 736
fivrffLovevw 721
/xoi'77 707
fxovoyevrjs 771
fxbvos, ra odbvia p.bva 804
fj.Lfj.vrio-Kop.aL

flUTib)

NajwpaZos 860
ISaOavaifX 718
vdpdos 736
j/et'/w 885 (ii)
vecpiXy) 676
v??7rios 676, 860
vifcrTevLo,

vrfareia,

vyilttls

681

771

ft/cda;

718

885

(ii)

813

vo/x?)

885

(Jn

vvfx<pri

x.

860
724 a

860

pOp 719

718
753

fiaprvpia 695 />, 726, 834

/xapTvpiof 695, 726

SiiXo*'

885

(i)

ixaprvs 696, 726

(disease) 692

9)

(ii)

lottos 715,
v6(ros 679,

yi}

649

in

885
885
771
fx-qvino
fuaivw 885 (ii)

vvltltw

/c

om.

fjyjdeis

fjaprvpeu 703, 726, 859

7;/^x extends from 1438

6)

fxrjTroTe

jWw

Jesus) 686
Map(/u) (sister of Laza-

fj.dcrTti;

ii.

(ii)

vt7rTw 728, 813

rus) 771

KpdjSarTos 673. 736

(ii)

fie8epfjL7)vei'<w

vLirrrfp

mother of

Mapid(ju) (the

KOfxfoTepof ^x eiv 885

Kpavydi'u

885

M<?7as 683

^w

forms of 799 c
Kvpievw 570
Kvpios (6), of Jesus 770

kvtttu),

XaXtd 752
Xafj-fidvu 689

fj-axo/Jai

Nik65t7p:os

Ko\v/j.f3r]dpa

KT-qnaTa 694
icwcX6 770

MatVo/uoi 885 (ii)

fj.aKapi.os 859 d
MdXxos 885 (ii)
fiavdavio 812
fxdvva 717
Mdptfa 717, 771

<;

koXXv(3lo-tt)s

KpWivos 708
pkw 677 </, 714, 859
Kplais 859
Kpl'lTTTCO 859

'05?7ew 861

1885 {printed 438885)

om.

in

INDICES TO "TOHANNINE VOCABULARY"

bbonropia 885

(ii)

o56s 696
6'fw

885

(ii)

601, 605-6,
oKpOr, 597/;

opaw

jr.

irarrip
rreivdu)

723,

18)

om.

(ii)

boreov 861
ocrns 885
ore 775 e

476

696

ov p.bvov 753
oiV 883, 885

719
oi-5 680, 866
oi'xi 861
bcpeiXto 861

608

ai'puj

6 6.

739-40

irbrepov (Jn vii.

7rept

oi

885,

7r.

Ilerpoi'

676
7rcus 862
naXaibs 687
7rapa 885
7rapa/3aiVw 824

721

7rapa7w 687, 813

Trap abacus 695

7>4m

<?

roO

680

799 A,
681 rt,
863

pLLKpOV

(inf.)

809. 813, 7reptid-qKav v.r. for e-redr/Kav

805

Trpoo~epxop.ai

wicTTevw

irpofiaTLov

TTpoaKvvew 640-51
irpoo~K\>vr)Tr)s

xi

pp.

736
to

65O

885

xii,

TTpbawwov, wpb
Trpbrepov, (to)

885 (ii)
681 <?
atlv. 708
tt.

rrpoTpex^ 773

834
815
irpwia 754
TTpWTOS 682
WTtpva 885 (ii)
irrvo-pa 885 (ii)
TTT-i'oj 693,/. 737
7rTcox6s 688
Trvvddi>op.at 863
?rPp 682
7tuj\os 677
TTOipbol 737
irpb<paais

7r.

(ii)

irpocrcpdyiov 796,;.

perf.

^eoC

681, 736,/, 862

from 1438

677,

TTpOaKOTTTU} 863

504 A
814
7rXei'pd 753
wXrjdos 834
Tr\r)pr)S 772
Tr\r)ptopa 814

extends

649,

Trpocrevxv 688
Trpoaevxop-aL 649, 688

736
478 c, 681,

7r\oxptov

TT.
tf.

TrpofiaTiKTi

801

wXriaiov 687

///,/c.r

7T.

885 (ii)
885 (ii)
Trpbfiarov 723
Trpoepxop.at 682
TTponopevop-ai 682
TrpoaaiTeo) 885 (ii)
7rpo(raiT7?s 737

tt\(?kw 809,

,;

772

peer (lure poi

Trpodyoj 682

Trepioew 885 (ii)

TrepuaTripu 885 (ii)
wepnraTeio 656
repiacrbs 753
Trepirep-vw 772

TrXeiioi'

7rapa/SoX7? 669, 687,

Trpdo-ati}

7Tp6,

in

678

irpoawTrov

467
iraiblov

om.

tt

7ri(rT6s

(ii)

7)

TrpaiTupLov 809, 814

lopodvov 714,

681,
472. 519, 629

885

(ii)"

ntpav tov
813

ttLo-tis

t ',

885

TrevT7]Kovra 834

TTLCfTlKOS

Jlatoapiof 736

753

652-64
814
Tropcpvpeos 885 (ii)
7rocr(s 885 (ii)
7rocros 683

iroT-qpiov
7ro0 728

463561,

712
<$(Ma 813
b\pis 885 (ii)
b\pa.pi.ov

739-40

7T.

6'x^os

Tropevop.ai.

(pie)

(ii)

irnrpauKW 808. 814

and Xaos 739,

7ro\i''s

7T6tpafw, -o.o~p.bs 695

Trep.Truj 723, 6 iripxpas

709
Trerpa 691
7T777?; 736
7r7?X6s 709
7r?)xi>s 862
7udfco 723

7roXiys, 6

7roXtJ7iyaos

TTOpveia

wept.Top.ri

ovttoj

6'xXos

(e?)

TrepiTi6rjp.L

oti 726, Trio-reOu) 6

b(pda\fxovs

(xi) a,

<

wepidiTTW 711_/
7Tfpi/3dX\'j 676, 806 a

bpcpavbs (Jn xiv.

in 885 (ii)

885

862
862
7roX\d/as 814

802 a

687

728

Trolp-vr]

694
711
684

723 *.
wevdepbs 885

eVe-

811 A

TrotpLalvu

712, 719

7ra<TX(j

e/s

744

/',

7roifw 513, 772

rrapepxopai 631, 687, 735

wapoip-ia 669. 721
irapprjaia

720

655,

ftpip.r)(raTO to) tt.

7ryea> 862
7r60e'

885 (ii)
TrapaTldrjp.i 692
Trapaxpyp-a 693, 862
wdpeipu 862
Trapap.vdiop.ai

861

bpyl'^op.ai

oi'at

irvevpa

7rXo0ros 691

781,z

olKodeawdTTjs 684
oiKo8o/j.ew 675
oIkos 684
oI/jlcu 885 (ii)
oktui 772
bp.vvoi 694
6/xoios 861
bu.oi.bu 686
bp.oXoye'o} 678 rt, 861
6p.oD 727
bvdpiov 885 (ii)
bvop.a 553 a, iritrreiyw
rd 6. 483
oVos 861
oVrcos 834
6tt\ov 885 (ii)
07rws 695
opacris 601

ocr/x^

n-apaKVTTu 600, 726, 772,

7rapa\a a/3dj'u) 689 c, 735/,

684

op/cos

7rXoiVtos 691

798804

odoviov 716, 772, 804

olba 621-9, 715
OLKia

irapaKoKew 674
napaKKrjTos 720

7TpUi

1885 (printed

438 885).

WORDS (GREEK)
'Pa/3/SeZ

694

c,

avvaravpooj 678, 817

774

815
c, 737

'Vappovvel 694
pdwifffxa 737
pVw 885 (ii)

Pw/ucuoi, -aiffrt 721

2a55oi>Kcuos 692
2aXefyi 721

863
Sa/xa/oetTts 885 (ii)
Zafxapla 773
Sarai-as 692
oeLff/xus 680
<jrnj.aLvw 724
<T7)p.iloV 669
SiXwd^ 773
Zlfxwv (father of Judas
Iscariot) 724
Sl^V 754
axai'SaXifw, -op 545, 694
o-kAos 885 (ii)
o~K-qvoirr)yla 885 (ii)
<tkt]v6(j} 885 (ii)
ffKXrjpds 754
(TKOpiri^cti 863
o-KOTia, -os 710, 863, 864
fffjivpva 746, 754
2o\o u<in' 864
ffovddpiov 773
<rotf>ia, -6s 696, 864
o-Treipa 809, 815
ffirelpio 693
airipfxa 692
CT7r\a7xi'tj"o ctat 677
0-7T0770S 815
crirbpos 692
ordSios 864
trravpds, -6w 678, 792
OTtcpavos 815
o-T?70os 773
<rnj<w 725, 737
o~rori 885 (ii)
o~t6[ao. 864
OTpecpw 864
o-ti 726
(Tiry-yei^s 773
ovWeyu 864
av/iUptpcs) 754
<tiikx7oj 682 /"
(rwc^oryiy' 694
crwaAtjOjCicu 794 a
crwavaKei/jiai 689
ovvtMjtpxop.a.1 885 (ii)
tnVeim, ffweris 695, 865
ffvvix^) 834 rf
^.a/j-apeir^s

(Jn

<rwr)dei.a

om.

in

xviii.

885

(ii)

2464
cvvirjfXL 695
ffwixadrirrji

39)
see

885

680

fciryeti'

/'

<pavp6u>

597

716, 738

3,

(pavepws 738
0ai6s 885

(ii)

(ii)

(pevyu 682

-6w 865
rapacro-w 727

and d7a7rdw 436,

(pi\tw

716

595-6,

(ii)

re 865

0tXZa

<//",

716/

Te\d)V7]s
re'pas

(ppay4\\t.ov 885

885

<7,

<t>t\i7T7ros

(ii)

tkvov 676

<p/Xos 775,

774

reXeibio

reX<?w 865

tA.os 680

689
816
rerapTaios 885 (ii)
rerpap-r/voi 885 (ii)
T7?p<?w 714, 816
Tt/3epids 726
TidriixL 659 , r. \pvxf)v 715
tiktu 865
Tt/a^ 746, 755
rirXos 885 (ii)
T6r<r 695
Tpiaxboioi 738
e/c

Tptrov,

728

(/

720
866
(poptofiai 643 a, 681
06/3os 681
(pdlvLt, 885 (ii)
<pope'w 755

676

retailor

(ii)

(pavepbs 686

Ta7rett'6s,

Tax^o^ 885
rax^ws 774

(ii)

(palvw, e<pdc?/749r, 885

<paOAos 885

rplrov 695, (to)

TpLTOV 834
Tplros 695

865
rpw7u; 680 5, 710, 755
7-i'<7ros 885 (ii)
Tv<p\6(x> 885 (ii)

Tpocpi)

(ii)

775
(ppbvLfMos 866
<pp?ap

(pvXaKrj 688, 696

(puviw 752
<p<2s

715,

i'

866,

(p.

kou/jlov

748
(pwTlfa 485, 775

Xap.al 885

(ii)

Xapis 775
Xeip-appos 885
Xfi/J-wv 816
XiXt'apx5 738
XoXdw 885 (ii)
Xoprdjlw 692
Xw\6s 685
Xwpew 816
Xwplov 816

(ii)

'T^tjs 728, 816

i>5p/a

885

SPeOSos 885

(ii)

834

/5wp 728,

\j/cvcrT7]s

728

fleets

774
652-64, 713, 816
UTT&VT7)0~IS 755

\f/fj<pos

l/'t'Xos

476

inrap^is B(ov

692

i>7rep

/'

rd 694, 865

885
719

inr6

(when) 775
816
dxrei 693
866
uicnrep
co'crre 693
(hrdpiov 736 c% 738, 866
uirlov 866

djcaj'j'd

885

(ii)

-Kpiais,

684

inro/jLL/j.vrj<TKui

77/w 7(/^ extends

687
683

d>s

865
885

iiTTPOs

virboei.yp.a

"12

c55e

a,

VWT)p(T7)S

(ii)

617, 804

711 //
885 (ii)
\pufxlov 724

vfi^repos

i/7rdpxo/'ra,

(ii)

885

\f/7l\a.<pau

i>7rd7a>

ttjs
(ii!

ficrcrco7ros

vorepov 866
inpavrbs 885 (ii)
vipiffTos 683
ui/'ow 711 C, 866

<n''pw 885 (ii)

Suxap 726
(Tcppayifa 754
ffX'.^ 866 (iv)
trxicr^a 815
ffXoivlov 885 (ii)
o-a-fu 692
(7u)/xa 674
o-WT7)p 774
awTrji'La 774

inroKplvofj-ai,

885

GVVTldep.au.

from 1438

775
to

-Kpi-

1885 {printed 438885).

Z^
**^K.

INDICES TO "JOHANNINE
I.

GRAMMAR"

NEW TESTAMENT PASSAGES

[The references are to paragraphs, indicated by black numbers, which,

in this Index, run from 1886 to 2799.
The thousand figure is not
A?i asterisk distinguishes numbers up to [2]000.]
printed.

NEW TESTAMENT PASSAGES

INDICES TO "TOHANNINE

GRAMMAR"

NEW TESTAMENT PASSAGES

INDICES TO "JOHANNINE

GRAMMAR"

NEW TESTAMENT PASSAGES

INDICES TO "JOHANNINE

GRAMMAR"

NEW TESTAMENT PASSAGES

INDICES TO "JOHANNINE

GRAMMAR"

NEW TESTAMENT

PASSAGES

INDICES TO "TOHANNINE
COLOSSIANS

GRAMMAR"

NEW TESTAMENT PASSAGES

1

GRAMMAR

INDICES TO "JOHANNINE
II.

Abba

SUBJECT-MATTER (ENGLISH;

679

duced 633-4; expr. by pluperf. 480

s. Self-correction and
Impressionism
;

Abide, abiding 915 (iii) *, 352, 437, 458,

514, 521
Origen on 649c; imperat.
437; "a. in the house" 263c-/";
"a. (?) unto eternal life'' 312 foil.;
"a. alone" 375
Aboth, the, quotations in, how introduced 470 a
;

Above, "from a.," in Jewish literature

906* " born from a." 903* foil.
Abraham, his love of man, Philo on
"
935*
his
laughing," Philo on 097,
689 c Origen on 689
Abruptness of style 932*, 996* foil.,
;

136-40, 766

(i)

Accent (Greek) 960 a*, 190

" All

that thou hast given me (or,

"
him)," = "the future Church
921*,
262, 422, 444, 454, comp. 740-4
Allusiveness, in Jn 901 /<*, 966 a*, 992*,
009 foil., 211b, 265 b, 269, 275/', 372a,
517-20, 537 (ii), 584/', 689, 764-5;
s.

Active (voice) and middle 563 c, 689/

Adjectives, predicatively used 894*
special 895*-901*, 664-7, s. Index
III, also Article 982-9*, Ellipsis 216,
Emphasis 982* foil., 993*
Adverbs, how emphasized 902*, 554/',
668; their position 636 c; intensive,
*
rare in Jn 902
special 903-18*, s.
Index III
Adversative particles, s. Conjunction
and Connexion
Advocate, s. " Paraclete"
how introAfterthought, in Jn 461
;

[1|999

/>>

and

2799.

"
"
words
first,"
before," or
"chief" 901*, 665-7 "from above"
903* foil.; "and now" 915 (i)*
foil.; "thus" 916*;
"boldly" or
917 (i)* foil.; "(more)
"plainly"
"
"
"
918*
the Jews
941*
quickly
"
"
*
the fathers 949-50
"the heaven
952-8*
"the man" 959-61*; "the
prophet" 965*; "taste" or "taste
that" 016; "that" or "because"
083, 181-6, 219
"they went out [as
of

"

our soldiers, or, as deserters

110 a-b,
263c; "and" or "and yet" 141 foil.
"and" or "also" 149 foil.; "[in)
the beginning" or "at all" 154;
"and if "or "even if 159 "and,"
]

"

or "also" 166; "that

used for inverted commas 189 foil.
"lifted up" for "crucified" 211c;
"
"
"
" from
"
why ? or what ? 231 b
the beginning" 254;
"blood" pi.

"both,"

Before numbers

before others, 2, e.g. [2J000.

666

' '

e.g.

of,"

Ambiguity, causes of 886*, 893*

in the meaning and reference
(i)

Judex extends from 1886

"John, intervention

a, 429-35,
671-4, 762 u-b
Accusative, absolute or suspensive 012
adverbial 009-11; cognate 014, 036a;
of time 013,
(?) of respect 267, 419
678 ; accus. and infin. 375 a, 495; for
w.
accus.
special verbs, see the several
verbs in Index III

'flits

also

Mysticism
"Alone," applied to God 895*, 664,
"
"
comp. 168
by himself alone 375,
724-6; adv. 664 b

it It

supply

1,

SUBJECT-MATTER (ENGLISH)
"

"we all" 287; "out of" and

"from" describing extraction and

life

314

[full]

of fragments" or "baskets of

domicile 289 foil.

"because of" or
"
for the sake of
294 foil. " through
him" or "through it" 302 foil.,

fragments" 329 (i); "for this cause

[above mentioned, or, now to be
mentioned]" 387 foil.; "everyone

"'

268;

' '

508

knoweth"
"because"

383-4,
731;
"that,"
or
"whatever'" 413;
"if" or "soever" 414; "at feast
time" = "at that feast" or "at any
464 c;
feast"
i.e.
"apprehend'
"understand" or "take captive"
596; "again" i.e. "a second time"
-

793

635

649

(i),

Another

'

God)"
:

Anew,

connexion of participle 277;

"
"leaping to life" or "leaping,
leapin s to
foil.;

[1]999*

Emphasis
imperat. aor. and pres. 437-9
aor. and imperf. 465 c, 584;
aor. and perf. 440-9, 753; aor. for

Aorist

e.g.

"

in

"not any" or "not every"

from 1886

New

in Epictetus
connected with the Paraclete
Jn 793
"Answered and said," a Johannine
phrase 271; "made public answer"
537
Antithesis 209, 263/, 553 <?, 568; s.

791-2

This Index extends

"

"Another," meaning God,

260

s.

Anointing of David, the 502/'

i.e.

AM

219 "I
[HE] 220 foil. omission
of interrogative particle 236 foil., and
see especially 240 a; comp. 142a;
"his own [family, or possessions]'
378, 728
miscellaneous 372/', 570/'
(v)
/"vnacoluthon 919-27*, 957*; w. subj.
suspended 920-2*, 421. (?) 422
Anaphoric article, the 670 a

...all"

'

(i)-(ii);

(i.e.

(comp. 384, 730)

in forms or inflexions
indie,
(ii)
or imperat. 889*, 915 (iii)b*, 079,
193, 194 c, 236 foil., 240 a, 439 (ii),
491, 760; particip. =" because" or
273; particip.
"though" 924 a*,
" he that received "
pies. w. r)v 277
"
or "he, who received 501-2 present,
"hid
ordinary or prophetic 484 foil.
himself" or "was hidden'* 538-43;
dat. of time 021
genit. subjective or
objective 032 foil., voc. or nom. 049
"
ist pers. pi. inflexion,
foil.
we,"
meaning of 427 foil.
in
connexion
or
(iii)
arrangement
921 *; apposition 928*, 933*, 937*
*
foil.
foil.
con996
asyndeton
nexion of "for" (conj.) 067 foil.;
"but" adversative or consecutive
071 foil.; "because" 099 foil.;
in order that" or
"accomplished
" saith in order that" 115
"in order
that. ..in order that" 116 foil.
"even
as" suspensive or explanatory 122-32;
"
"because suspensive or explanatory
" because " or "I
175 foil.
say this
because" 178 foil.
"I should have
"
"
told you that
or
I should have
"
told it to you, because
186
"not
foil.

[? spirit]

which giveth life" 975* foil. "but

"
[? it was ordained] in order that
105 foil.; "[I say this] because"
180 foil.; "This man what [shall he
do? less prob. shall become of him?]'"
209; "If therefore... [what then will
"
[some]
ye do ?] 192 and 210 foil.
from" i.e. "some of" or "[sent]
from" 214-15; "[daughter] of" or
"[wife] of" 217; "[I do] not [say]
"
that
or "[I say this] not because"

or "

"that

cending 974*, 503;

"back"

not clearly distinguished 917a*, 936*,

957 *, 066, s. Speech
in omission of words (s. also
(iv)
Asyndeton): "the [one] that is des-

"
330
"on the sea " or
superior to
"near the sea " 342 "along with"
"
"
or
349 " questioning" or
against
"
"
"
"
"
or
350
"in
among
quarrel
"
" before me " 361 foil.
353 a
he
"
or " He (i.e. the Lord)
knoweth

"

"another"

filled

that

or

cometh " or " the light... coming

" and
"
" and
[that]
they did or
they did" 757; words of Christ and
words of the evangelist (or others)

comp. 378-9; "to" or "into" 310;

"looking to" (in hope or fear) 317
"to the end" or "to the utmost"
319 foil.; "keep out of" or "take
out of" 325;
"in front of" or

312-13)

(comp.

to 2799.

indie,

Eng. pluperf.
and pres. 496
276,

499505

pres. 511-35

459-62
8,
;

in fin.

aor.

particip. aor.
subjunct. aor. and
;

of experience or
instantaneousness
443 c, 522/', 755, persistence 443 c;
anticipatory 635 (ii), epistolary 691 a

habit 443

r,

aor.

522

/,

785-90; "gnomic" and "in"

stantaneous
distinguished 754-5
aor. of special verbs, see Index III
foil.,

Bc-forc

members with

before others, 2, e.g. [2]000.

66?

767

supply

1,

INDICES TO "JOHANNINE

330. 350, 371, 479, 480 a, 501-2; his

"
"
testimony 401 ; twofold repetition
in his teaching 601 (comp. 927*)

Apocalypse, the, s. Revelation

see also
Apodosis, ellipsis of 192
Index III &v, iav, el, iva, naduis, Kai,
;

OTCLV, OTI.

Aposiopesis, s. Ellipsis
in
Apposition, w. proper names 928"
subdivisions 929-30*
explaining or
*
\v.
defining 931-6
particip. 937-45";
;

noun repeated

946*

in

pronoun

in

appos. w. preceding subject 947*, 386

Aramaic, s. Hebrew
Arimathaea, Joseph of 291
Arrangement and Variation 544 foil.
Artemidorus Oneiroeriticd) quotations
from 907 d* 211 b, c, 216 b, 642 b
Article, the, w. nouns in general 948*
also 194 b); w. "fathers" 949(s.
50*; "feast" 951*; "heaven"
952-8*; "king "966*, 669; "man"
"mountain"
959-61*;
962-3*;
"only begotten" 964*; "prophet"
965* (comp. 492) "teacher" 966*
"the woman [of the house]" i.e.
" wife" 948*
w. names- of persons
*
w. names of places 670
967-70
in "the [? daughter] of" 217
foil.
w. "God," Philo on 594a; "the
love" (like "the Name," "the Will ")
w. infin.
035; w. adjectives 982-9*
995*; w. particip. 275-6, 507; w.
and
or
"are"
"is"
971-81*;
particip.
quasi-vocative 049 (comp. 679 foil.)
omitted or misplaced 990-4*; reduplicated 982* foil.; in Codex B 652

Before (ambig.) 330, 381

Began to do, to say etc., expr. by
463, 470
"
" imperf.
Beginning, from the 251 a, 254
in a bad
Beholding 318, 473, 516 a
sense 212
Belief 475
;

Believe, believing etc., 302-4, 438-9,

466, 475. 496, 499. 506, 695 aor. and
;

pres. 438-9, 524 foil.

466; perf.

"

"

683 a

Teuphilus [the] Jew

Ascending 211a foil., 489;

"a.

to

heaven" 211-12, 275

Asking 516, 536 foil. "a." and "re-

238

imperf., ambig.
fixed belief"
" believe
ye," ambig.

"know"

"believe" and

foil.;

in juxtaposition

Voc.

meaning "have

474-5

442,

GRAMMAR"

226

(see also

Joh.

14631561)

Bethany, connected w. Lazarus 290

twofold mention of 641
beyond
Jordan 648
Bethlehem 289
Binding and loosing 517 e foil., 517-9
;

Blending two constructions 923*, 189c,

468 b, 482 c
Blinding (metaph.) 449 a
of the cirBlood, of Christ 269 b foil.
cumcised 269 c of the passover 269 c
Boldness of speech, Christ's, why em;

phasized 917 (i)* foil.

Bread, the, that descended from heaven
503 foil. "buying b." 745-6
" He is not
Brethren, Christ's 395
ashamed to call them b." 307 b
Bridegroom, the 371
Buying (metaph.) 745-6;
"buying
food," Origen on 746
;

questing" 630

Cana, the "sign"

instances of,
996* foil.
classified 000-8
used by Jn w.
historic pres. 482
introducing paren-

Asyndeton

thesis 639

Attraction of relative 405-7

Authority 250; "I have
Epictetus on 798-9

i.e.

644;

Codex Vaticanus, readings

of,

by W.1I. 650-62; pause663

spaces
important readings
in
of,
special passages 053 c, 079, 166,
428
455
a, 507 a. 521, 530,
401, 407,
b,
768; its authority great on TncTtvw
528r/; its weak points 895". 925a*,
530 c, 650 2; inter961
968</*,
changes -at and -e *658 c
Baptist, John the, 898 foil., 927 \ 303,
;

1886

This Index exten

,

.
1

281-3; meaning

a."

rejected

in

at

name

386 (i)
Case, s. Accusative, Dative, Genitive
etc., also Contents p. xv
Causation, notion of, prominent in In
174 expr. by conjunct. 174 foil.
by
295
particip. 271-3 by prepos.
Cedars on Mt of Olives 671
Chiasmus 544. 554-7. 568
Choosing, God's 441 /' foil.
Chronological order, not always followed by Jn 632
Chrysostom, compared with Origen
757c; ? alluded to by Jerome 786; quoted
or referred to 897** 903*, 916*. 934*,
942*, 020, 062/', 066. 083, 091-2,
102 a, 115, 122/% 124-5. 154-6, 163,
169, 181, 184 a, 195, 199. 207. 209,
211, 212/, 214,/, 215, 218 a, 231/',
of the

1 ]999

/,>

2799.

Before numbers with

before others, 2,

668

e.g.

2 1000.

supply

1,

SUBJECT-MATTER (ENGLISH)
Crying and crying aloud 479, 618

232, 240 <?, 263 if, 264/7, 268, 281 /?,

290, 300 a, 308 a, 322,, 323,?, 329 (i),
331 c, 338, 342//, 350//, 351, 355, 357,

Codex Bezae, corrects irregularity

926*, 990*, 014, 258, 422; alters pres.
to aor. subjunct. 524, 530,?; some
readings of 942*, 053 c, 422, 428/, c,

1), i.e.

384-5, 386 (i), 396/, 397//,

398,/, 401, 403, 408, 412/, 433, 439 (i),
452,461a, 465,, 466 (i)<z, 472,/, 478,
479,/, 489 <?, 491/, 508c, 512,, 514 (i),
515,?, 520, 537(i)c, 540-1, 543,, 549,?,
554,/, 566/, 570/, 573, 620,/, 630/,
635(h), 649 (i)/?; 649 (iii); 675-6,686-7,
689/, w, 691,/, 692, 694-5, 697, 701,/,
703 /, d, 707 a, 714, 716, 718, 722,
724-5, 727-8, 730, 732, 734, 736,
739,/ foil., 740/, 745, 753 c, 756,
362, 372

c,

637

758-9, 762/, 764, 767, 786,

788, 793/, 794, 797, 799 (ii), 799 (iii)
757,/-,',

Clean, man
799 (iii)

made

clean by the

Logos

Codex Bezae, s. D
Codex Vaticanus, s. B
Come, applied to Christ

440, 482, 490

aor. 457
imperf. 465 ; pres. 482-6
"he that is to come' 940*; "he
that cometh after me" 507 "coming
into the world" 508; "came" and
;

"have

come"

"the

hour
440;
cometh"' and "hath come" 485,/,
604 a
Comparative degree 896* 901*, 918*,
092, 772, 775/; comp. 733/?
Concessive particles 158-60
Conditional sentences 078-86, 158-9,
513-5, 517-23
for most, s. Contents
Conjunctions
pp. xv-xvii for others, s. Index III
for omission of conjunctions, s. Asyndeton
Connexion of sentences or clauses 996"
adversative or con278-9, 628 foil.
secutive 069-76; with "and" or "and
yet" "136-45; with "that" or "because
174-86
doubtful instances

a, 664,

of

797 c
instrument

020; of time
(completion) 021-4; of point of time
025-6; of advantage, 776, 784 a; w.
special prepositions 027, 338, 355,
357-9 ; w. special verbs 019, 506
Daughter (or wife ?) ellipsis of the word
217

Dative,

Day, "three clays," "third day" etc.

331; day of judgment, the 521-2, 535c?
Dead, the, (?) prayer for the intercession
of 630 i
"
"
Death,
tasting of d." and
beholding
d." 576
Decalogue, the, second half of 676
Deliberative subjunctive 512, 766 (i)
"
"
Delivering over to Satan 520
Demonstrative, s. Pronouns
of the
Descending from heaven 275
Son of man 503
*
Digression, causes anacoluthon 923-4
Diminutives 235 /^(s. Joli. Voc.)
Disciple, the beloved, Origen on 545 c
Dispersion of the Greeks, the 046
Distributive use of ava 281 foil.
Domicile and birthplace, how denoted
289-93
;

Double Tradition, the,

tween, and Jn 026, 165

parallels
;

be-

"laying the

head to rest" 644 (i)

Dove, "as a d." 955*
Dreams, Artemidorus on 211c, 642/
Drinking and eating at the Lord's
Supper 759/
Dying 530. 576

278, 414, 636^40,

s.

also Conjunctions

and Pronouns

in the

disciples 335

Consecutive particles 191200, 203, 694,

697
Construetio

presence of Christ or the

"
eating and drinking"
at the Lord's Supper 759/
two
of
kinds
204; contextual
Ellipsis,
of apo205-9; idiomatic 213 foil.
"
213-5
dosis 210-12
of " some
"
"
"
or
216 of " daughter
(?) of
gate
"wife" 217; of copula 229-30: w.
"I am" 220 foil. between "but"
and "in order that" 063-4, 105-12;
s. also 386 c, 698
Emphasis, caused by insertion of word
not needed for sense, e.g. of pron.
375, 399; of "is" 972*; of redupl.
article with adj. 982* foil., 993*;

Eating

ad Sensum,

s.

Anacoluthon

Convicting Spirit, the 649 /, //

Corrective manner, a Tohannine characteristic 939*, 380, 628-30

Correspondence between the

visible

the invisible 122 foil., 148

Crasis 150, 151, 383, 769
Cross, taking up the 515
Crucified, "the crucified feeds
211 c, 642 b
Crucifixion 211 b-c

many"

This Index extends from 1886

e.g.

and

[1]999*;

to

2799.

Before numbers with

before others, 2, e.g.

669

[2]000.

supply

1,

GRAMMAR"

INDICES TO "JOHANNINE
caused by unusual position 515, 553,
of pron. 552 c, 553 a, c, 692
of
"this" 553 c; of adverbs 554 b, 668
(comp. 902*); of "is" 353, 553/,
555 a, 579 caused by chiasmus, 555;
by antithesis 564(5, 566 c (which may
be expressed or implied 399) on two
pronouns in juxtaposition 564, 783,
784 6-; on contingency 566; diverted

e.g.

from possessive

to

genit.

noun

558,

569, 776-84; confusable w. contrast

399; s. also 902*, 979 a*, 983*, 993*,
267, 555, 566 a, b, 605 a

Epistle, of St John, the first : general

"duality" of its style 610; its use
of "now" 915(iii-iv)*; of "we"
399 c; of
absolutely to mean

"He"

Christ

382;

of

"the

true

[One]"

of "the love of God" to

mean " God's love for men " 032 foil.

936*;

emphasis on" confidence" 917 (ii)*

on
its
universal negations 262/;
"asking" and "requesting" 121a,
630 f-g; peculiarities of construction
its

392, 515-6, 528

Eucharist, symbols of 746
Exclamatory Tone, s. Interrogation

meaning

in 159,

ambig. 464 c
Feminine, in Heb. and LXX, a cause
"
of error 621-2 s. also
sheep-gate
'

'

216

Gender, 216, 378, 621 2, 738

Genitive, absolute 028-31
objective
558 c objective or subjective 032-40;
before nouns 043
partitive 041-2
in special passages 044-8
possessive
558-69 unemphatic or "vernacular"
possessive 563 d, 776 foil.
emphatic
558 /', 563 d
possessive
ordinary
possessive 558, 563 d, 779, 781 a-b
for gen. w.
special verbs, s. the
several verbs in Index III
Gennesar 045 a
"
Gennesaret supplanted by
Tiberias
045
"
Giving 454-5 Hebraic use of I have
"
g. by measure" 714;
given" 444;
"
"g. commandment 742a "giving,"
;

'

'

Jn, parall. to "grace" in the

Pauline epistles 742-3; "all that
thou hast given" 740-4, 798a
in

"glorifying God" 117; "the

Father was glorified " 393, 446
Glory 211 a-b; connected with spiritual
unity 946*, 455
Gnomic aorist 754-5
God, "the face of" 765; "the form
of" 765a; "the word of" 799 (iii)
" I said
Gods,
ye are g." 799 (iii)
"
"Going up to the feast 265 to Jerusalem 265/, s. "Ascending"
Glorify,

Golgotha 738

" Grace and

truth

"

286, 415

the

"grace"

Johannine

Greek, non-classical, disuses the optative 252

uses /j.tj with particip.
253 a literary as distinct from vernacular 799 (ii); later Greek introduces
other developments not found in In
the futility of
694, 697, 702, 718-22
judging Jn's Gk as Byzantine 747-53
" the
Greeks,
Dispersion of the i." 046
;

different

meanings of 899*

foil.,

Hardened, confusable with "blinded"

665-7

lib, a symbol 703

Following 497

onn of
bruit (metaph.) 120
Future regarded as past 444
(

in

to
corresponds
"giving" 742-3

"the fathers"
Father, ambig. 193, 359
and "your fathers" 949-50*, 553c-/"
Feast, "the [principal] feast [of the
"at
feast-time"
Jews]" 951*;

Galilee, "from out G." 289; "out of

"
G. .no prophet " 492 " sea of G. 045

Face of God, the 765

First,

255 w. 'iva 114, 690 s. also

660 e-d, 762 a and 960 a*

/j.rj

Entering the Kingdom of God 496

Ephesians, Diana of the 743
Epictetus, quoted or referred to 907 c*,
917 (v)*, 960 c*, 049, 228 a, 229-30,
297 c-^e, 305 a, 334 d,
404,
439/',
439 (iv), 473 a, 493, 532 d, 570/', 664/',
717
705,
b~d,
683, 695, 697/', 702/,
719 a, c-d, 728 d, 736/, 743 a, 755 a,
758 a, 763, 766 (i), 778-80, 791-2,
798-9, 799 (ii), 799 (iii)

or

ov

484,

hkI, the 765 a

507

included

fut.

panic.
in
fut.
reading 500;
corrupt
515
b
fut. and subjunct. w.
apodosis
pres.

partic.

This Index extends

from 1886
1

1 1999

,-

to

449 a
Harvest, waiting for 230 (iii)
Mate, "hating one's father" 228a;
"I hated," meaning "I steadfastly
hated" 443; "I have hated" 475
382 foil.

He=HE

Head,
"laying the head
Origen on 644 (i), 713

2799.

Before numbers with

before others, 2, e.g. L2]000.

67O

to

supply

rest,"

1,

SUBJECT-MATTER (ENGLISH)
Healing at a distance 026
foil., 586
Hearing 450
"
"
Heaven, the h. opened 958* "from
h." and "from the h." 952* foil.
Hebrew or Aramaic, influence of, in
N.T. 915(v)*, 920*, 938*, 019, 041,
;

133-4, 137, 145, 260 foil., 277, 332,

347, 443-5 (see especially 445 a) 482 a ;
,

Hebraized

Gk

216, 666, 671, 793

Greek
Herod the Great and Herod Antipas

Hellenistic,

s.

737 a

Hide, "Jesus hid himself" 538 foil.,

724
Hireling, the years of a 230(h)
Historic present 482
Holy 411 c, d
Homoeoteleuton 490 a, 549 a, 654 c,
657

659

c,

c',

736

759

c?,

474, 476

Hoping

Horse, allegorized by Origen 362 a

Hour,

the,

now

is,"

"cometh," "cometh and

"hath come" etc. 485a,

604 a the hour of

770 and 799 (i))
;

trial

523 a (see also

193, 194 c, 439 (ii-iii),

perat.
for subjunct. 114, 515 (i), 771

760;

Indirect interrogative 249-51

Infinitive, aor. and pres. 496-8,

767

compared w. 'iva and subjunct. 495

accus. and in fin. 375 c/, 495; infin. w.
article 995*

Instantaneous aorist 755

Instrument, expr. in Hebrew by "in
332 instrumental dative 020

"

Intercession

of

dead

for

living,

(?)

prayer for 630 i

Interrogation expr. by particles 231-5
without particles 236-48 sometimes
exclamatory 142, 146, 486 confusable
w. imperat. and affirmation 238-44
(esp. 240 a); indirect 249-51
Iota subscript 515 (i)6, 772-5
Irony, in Jn 960*, 046, 570 c/, 643-5
Isaac, i.e. "laughter" 689
Ishmael, (?) alluded to 263 c
"
765
Israel = "seeing God
;

God

Jacob, described as seeing

765

Jerome, (?) alludes to Chrysostom 786

mentions Origen 789 a
=
Jew, "a Jew" 350; "the Jews" (?)
citizens of Jerusalem 942* "many of
the Jews," ambig. 941* foil.
Jewish canons of repetition 588, and of
;

House, allegorized by Origen 329

mention of, peculiar to Mk 711-13

emphatic 401

mony

401

in the Baptist's testi" the I "

Epictetus on
;

228 a
I

AM

and "

am"

205, 220 foil., 487 a

Illuminating 532 c
Imperative, aor. and pres. 437-9 ; imp.
pres. confusable w. indie. 439 (ii),
with interrog. 238-44 (especially
240 a, 243 a) first aor. imp. authoritative 437; differently used by different
" concessive " 439
writers 437 a; (?)

negation 591; Jewish Prayer-Book,

s.
Hebrew
repetition in 587 a
;

"
John the Baptist, s.
Baptist"
John the Evangelist, style of (see Allusiveness, Ambiguity. Anacoluthon,
Epistle,
Emphasis,
Asyndeton,

Irony,
Metaphor,
Impressionism,
Mysticism, Narrowing Down, Parenthesis, Quotation, Repetition, Self-

(iii-v), might be called "judicial"

439 (v) implied by prohib. conjunct.
208-9; expressed or implied before
"but if not" 080; s. also 233
imperf. and aor.
Imperfect 463-6
584 of special verbs 467-70 with
"
"
466; "it was"
neg. = would not
or "it had been" 466 (i)

correction,
Symbolism, Variation)
shews traces of more than one writer
891-2*; intervention of, where Lk.
917* (iii)
omits or deviates from

Impersonal, s. Subject
Impressionism, results in anacoluthon

925*

foil.

"In you" may mean "among you"

353 a
Inaccuracies, so called, deliberate 629
"
Indefinite
they" 424 a
Indicative: tenses of 440-94, and see
Contents p. xxii
interrog. or non-

Mk

918*, 945*, 963*, 039, 045, 047,

048, 088, 173. 293, 346c?, 396, 464/', 480cz
Joseph (husband of Mary), Jesus called
"son of J." 289, 643
Joseph (son of Jacob) seeking his
brethren 649 b-c
Josephus, his rendering of Heb. names
foil.,

673
" I said
in the words
Judges, addressed
"
ye are gods 799 (iii)
Judging, judgment, 334<$, 695, 799; how
regarded by Christians 182 a

interrog. 238-44; confusable w.

This Index extends

e.g.

from 1886
[1]999*

im-

Kidron 671-4

to 2799.

Before numbers with

before others,

671

2,

e.g.

[2]000.

"

'

supply

1,

INDICES TO "JOHANNINE
"a k." and "the k." 245(7, 669
the natural k. 798
Knowing 491 foil., 511, 515, 760 foil.
"knowing"' in juxtaposition w. "believing" 226 c; "I know" 448 a;
"they have not known" 448; "know
ye" ambig. 243, 762 foil. "know
thyself" 126, 763
King,

Latin versions 895 a*, 901a*. 926 a*,

118 0", 154 a", 168 a, 190 a, 210 a,
289 a, />, c, 290 a, 331 b, 343 a, 350 c,
491a, 569 c, 687, 702 a, 711a, 715 a",
727 a, 767 a; infin. and subjunct. in
687, s. also 688 a
Latinisms 213 a, 258, 288
" Present of Law " 484
Law, the 286
Life, hating, loving, losing one's life 485
double
Lifted up crucified 211 b, c
meaning of 642 b
Lifting up the eyes 616-7
action or
Logos, the 269 b, 308, 410
agency of 296a, 301; titles of 938*,
964*, comp. 410
Looking to 317
Loosing sins 517 binding and loosing
517 foil.
Lord, used by Epict. in a bad sense
799a meanings of "my lord" 050
Losing one's soul 228 b
;

Gospel 913*; similarities in Mk and

Jn 917 (vi)*, 112, 238, 240, 380b, and
s.
intervention of"
"John,
"
Mary those that had come to M." 380
Master, the natural m. of men 798 c
Matthew, John agrees with 026, 537 (ii)/;
Mt's use of "this is come to pass"
478 a, 758 s. also Joh. Voc. 1745-57
"
"
Mean, he meant to say 467 foil.
Messiah, Talmudic Traditions about
;

736

Love, "love of God," two meanings of

032 foil.; "the Love," like "the
" the Will " 035

Name,"

Loving 476, 529 a; loving one another

529
literary style of 781, 799 (ii) ;
various styles in his Gospel and the
Acts 913*, 563a, 677, 686, 759 e
optative in
peculiarities of 737 a
252; differs in construction from Jn
972*, 995*, 191a, 307, 593. 799 (ii)
deviates from Mk, or omits what is
in Mk, where Jn intervenes 917 (iii)*

Luke,

918*, 945*, 039, 045, 047, 088,

173, 276, 293, 346 a, 396, 464/', 480 a
foil.,

948*, 955-8*, 120, 197/-,

230 (ii-iii), 281-3, 300.
foil.,
346
329,
a, c, 355, 449 a, 520, 642 b
Middle voice 536 foil., 660 /, 688, 689/-/

Metaphor
211 a

s.

Mis-spelling,

Spelling

Mood

889*, 252; see also Imperative,

Indicative etc., Tense, and Contents

p. xxi foil.

GRAMMAR"

Moses, Chrysostom on 745 a

verbs of
Motion,
implied without
motion 305
Mountain, the, meaning of 962'"
Mysticism, 890*, 985*, 134, 168, 265,
281-3, 329, 384, 426, 483 a, 543, 587627, 611a, 641-9, 702-3, 712-3, 731,
736-7,

s.

also

Metaphor

Name, God's 409-10; "myn." 411 b;

"a new n." 409, 412 " thy n." and
"thy Son" 769; "thy n. that thou
;

hast given

Names

me

"

744

Proper names in apposition

928*; article with 967*foll.; indeclinable, with article 968*; declinable
and indeclinable 672 foil.
"Narrowing down" 290 (esp. 290/');
908*, 303, 310, 629, 636 c
Nazareth 289 "Jesus from N." 292
Negation, repetition through 591, 598
:

Negative particles 253-65, 704; double

negative 257; negative w. imperf. 466
Net, of the Gospel, the 703
Neuter plural 267, 419-20

New

907*; the word in Aramaic and

birth" 906* foil.
Greek 906*; "then,
"
;

Man, emph. 412a; "the man" 959-60*;

"the new man" 959*; perh. = " husband" or "bridegroom" 371, 722;
the

ideal, in I'hilo

649 b

in

Epictetus

960,*

" the n. man 959 " a n. command"

ment " 412 " a n. name 409, 412
Nicodemus in Acta Pilali 461
;

Nominative 049-51, S. Subject

Nonnus, quoted or referred to 156

Manifestations of Christ 331c foil., 414/,

619 foil., 699, 701-3, 715
Mark, style of 065, 380/', 513/;, 649 (i)/,
686; his use of hist. pies. 482; of
article 967*; of the word "house"
.Mk
711
regarded as a Petrine
;

This Index extendi front 1886

e.g.

[1]999*;

to

2799.

666, 668 a, 682/', 683, 687 8, 689/',

692. 694. 701/-, 702, 703 c, 704, 714.

Before numbers with

before others,

6/2

a,

235c. 338a, 350, 384a, 386c, 386 (i),

419/', 435 a, 461a, 478, 487 a, 489 a,
508,, 514a. 515, 537 (ilc, 540a, 586c,
635 (i)a, 642a, 649 (iii). 657 a 664a, b,

2,

c -.

[2 ]000.

supply

l,

SUBJECT-MATTER (ENGLISH)
724-5, 727, 728 a, 730-2,
734, 736, 739/), 740 c, 742 a,
743, 744 c, 745, 753 d, c, 756, 757, 758,
759, 760, 762, 766 (i) a, 767, 768-9,

733

(ii),

799

(iii)

683

a,

697 c, 698 a,
696,
729, 771, 775 a

a,

793/, 796/, 799

678 a,

667,

722,

716,

/,

690,

708

c,

691,

693,

711,

717,

Paraclete, the 932*, 352-3, 793

Parallelism, as distinct from Chiasmus

repeated in
apposition 946* genitive before 043,
558 toll., 776 foil.; with article 948*

544 a
Parenthesis 070 foil.,
164, 168, 180,
631 foil.
w. Asyndeton 639 avoided
by SS 631 comp. 018

foil.

Participle

Nouns, indeclinable 968*, 970*, 673

neat.

pi.

419- 20

267,

Number, sing, and plur. 266-70

Numbering the people, under the Law
010

Numbers, mystically
allegorized 281-3
"
"

perfect

283

" the o.

man

of Italy" 895*

Only begotten, with and without

article

964*
Openly,

confidently,

or

917

plainly

comp. 798/

(i-vi)*, 727,

Optative 252, 514 (i)/

Oratio Ohliqiia 189
of
Order, chronological, broken 460
words 544-86, 776 foil., s. Emphasis
and Variation
Origen, compared with Chrysostom
757 c; mentioned by Jerome 789 a;
quoted or referred to 895*, 897*,
903 a*. 934*, 942^1*. 965*, 022 a,
;

079c, 110/, 118/, c, 184.7, 209, 218a,

222 a, 263 a', 269 a, 275 a, 283 c, 285304/, 307 a'. 316/, 324 c, 329,
6,
329 (i), 335 a, 338, 346 a, 357, 362 a,
386 (i), 396/, 397/, 412a, 414/-//,
428 /foil., 430, 434c, 439 a, 439 (i),
452, 464/, 479, 489 a,/,
(iii), (v)a,
490 a. 492 a, 507 a, 508 c, 540/, 543,
545 c, 549 a, 553/, 573, 584c, 586 c,
622. 635 (i), 644 (i), 649 c, 649 (iii),
659 c, 664, 666-7. 668 a, 680, 682 a,
685, 688 a, 689, 692. 695, 703, 713,

716/, 722, 724, 725, 726, 728, 730,

736 a, 740-2, 744, 746, 756, 757 c, e,
758, 759, 765 a. 766 (i) a, 767, 770,
793/, 799(h), 799 (iii)
691
114,
Augustus,
Orthography
negligent of 790

271-9; in apposition 937*

w. negative 253-4, comp. 704 ;
aor. 499
505
fut. a false
reading
500; fut. comprehended in present
500
506, 517
perf.
351,
pres.
507-10
probably expressing cause
924 a*, 273; see also Article and
Genitive Absolute
Partitive Genitive 041 foil.
Passive voice, avoided by Jn 373 ;
passive and middle 538-43
foil.

Patriarchs, the 949-50*

Paul, St, the Apostle, his handwriting
his view of God's
114, 691, 785-90
;

preordinance 689/
"
Pause-spaces" in Codex
Penuel, meaning of 765

that

from

[1]999*

"

758

denoting instantaneousin
517-20
Heb. 443 second perf. 478-9 some
act. perfects in Gk seldom used 441,
747-53
s.
also
perf. partic. 506
683 a, /

and

ness

permanence

Personal, s. Pronoun
Pharisees 214-5
chief priests and P.
*
regarded as one council 991 a
"
on
the
Philo,
laughing" of Abraham
097
quoted or referred to 890*,
895*, 905*, 907 c*, 917 (v)*, 935*,
964*, 097, 223, 275/, 281, 283/, c,
285, 295 6, 307 c/, 346 a, 386 (i), 410,
535 a, 579 a, 588-90,
494,
414//,
594a, 602, 616, 617a, 647 (n.), 649,
665, 676, 689 c, 743, 765
Philosophers and kings 799
Phrynichus on 17s 772 foil.
;

Pilate's

judgment
799/
"
"
knowing 763 a-b his use
of the "vernacular genitive" 776
Pleonasm for emphasis 606
aor.
for Eng. p.
Pluperfect 480-1
459-62 no p. in Heb. 480 no p.
Plato, on

e.g.

1886

663

tense, as result of Johannine

473-5
as result of Johannine
thought 476-7 compared with aorist
440 foil.; meaning "it is on record
style

Papyri, quoted or referred to 049, 114,

173 a, 235 a 252, 282,?, 332 a, 334 a',
386 a, 414 a, 416 a, 465 a", 479 a, 520a,
554 c. 630 0", z, 640 c, 642/, 665 a,

This Index extends

Perfect

A. VI.

One, meaning unity 118 b

"
"
One, meaning anyone 379
Only,

partic.

Plural 417

to 2799.

in
;

pi.

506
vb w. sing, noun 278

Before numbers with

before others, 2, e.g.

$73

Gk

supply

[2]000.

43

1,

INDICES TO "JOHANNINE
pi. referring to sing. 266
267, 419 20
Position of words, 544-86;

neut. pi.

see

also

Emphasis and Variation

Possessive adjectives 987-9*
Possessive genitive 558-69, 776-84
Prayer 452 the Lord's Prayer, reference
;

Jn 053

to, in

Praying 536

"praying"

Son not described

as

Father 630//

before subject 994*:

one clause subject of next 596
"
used as p. 398

Predicate,
p. in

the

to the

when

Rachel, regarded by Justin, Iren., and

Orig. as type of the Church 944*
Reception of Christ 448 a

Recognition 491, s. "knowing"

*
903 foil., 268 foil. "from
Regeneration
"
above 573
;

Relative (Pronoun) 405-16; attraction

of 405 ; s. also 738
"
"
Remembering after the Resurrection
469
variaRepetition, or Refrain 587 foil.
;

"such

Preordinance, divine 093, 102-5, 109 10

"
Preparation of the Passover," meaning
of 048

emphasis 399 foil. in appos.

to preceding subject 947 * ambiguous
378-9 emphasized by juxtaposition
784 c; see also possessive genit.
ins. for

in

Jewish

Prayer

Jewish Canons of 588;

;

fold 624-7

496-8; aor. and

pres. infin. in LXX 767
particip.
507-10; pres. part. w. "was" 277;
subjunct. 511-35
Privately, Christ does not teach privately
202, 348, 251 b
demonstrative
374-98
Pronouns,
personal 399 404 relative 405-16

foil.

Book 587 a

598
in
591,
negation
Synoptists 592; of Vocatives 592 a;
in
the
twofold,
Baptist's teaching
601-2
in Christ's words 603 foil.
in narrative 607
twofold or threefold
608-11; threefold 396, 612-23; seven-

infin.

tion in 544

through

Prepositions 280 foil., and see Contents

pp. xix-xx
Present, imperat. 437-9 ; indie. 482-94
historic 482-3
of prophecy and of

law 484-94;

GRAMMAR"

Resumptive clauses 633

Resurrection, manifestations after the
335, 699-700, 703 b, d ; the period of
331 r, comp. 715

Retaining sins 517-20

Revelation of St John, the 890*, 892*,
964*, 011, 176", 270 c, 288, 329, 349,
624, 640. 781, 799 (ii)
"
"
Right side of the ship, the 703 c

558-69 and 776-84

Saul,

s. Names
Proper names,
"
Prophecy,
present of p." 484, 509
"
"
the p."
Prophet, a, or the, p." 492 a
940*; "art thou the p.?" 940*, 965*
;

Prophetic present 484, 509

Purpose, how expressed in Jn 093, 097,

173, 524-9, 68690, 693, comp. 995*
(vb)

meaning interrogate

498, 577

"

Questioning" (n.) meaning discussion

or dispute 349-50
Quotations and repetitions 190a-c, 275a;
variation in 544; of Christ's words by
Himself 545; conformed to txt. rec.
269 a, 357/'; introduced in Aboth
470 a; s. also 079 c, 412 b, 745 a

"
Rabbi," two meanings
Rab, root of
*
Of 899

This Index extends

e.g.

from 1886

Abba

<

Proselytes 907-8*
Punctuation 996*, 186. 225 a, 248 a, 278,
314, 372/;, 414, 508, 799 (i), s. Connexion of Sentences

"Question"

call of 307 d
227
Saying, vbs of 456, 469, comp. 251 b
"
"began to say 467, 470
Scripture 339
difficulty of identifying
129; Orig. on lit. interpretation of
545
Christ's quotations from 626
"searching the scriptures" 439 (i)
"
Sea,
on, or near, the s." 340-5 Jesus
"
the s.
354
"
" standing "by
Searching the scriptures 439 (i)
Seeing = experiencing 576 e; s. and
beholding 572 s. and knowing 491,
764-6; s. the kingdom of Cod 573
Self-correction 628 foil., 635 lii)
Sending 277, 440, 453
Sentences, connexion of 628 foil.
Septuagint, variety of styles in 349a,
536, 649 (i)/; 689a , comp. 911*
Serving 515
"
Seven," the number, in Revelation
624; sevenfold repetition 624 foil.,
411 d-b, 529 d
" comp.
Sheep-gate, the," an error 216
Singular number 418 referred lo as pi.
266

Samuel, the

to 2799.

Before numbers with

[1]999*; before others,

674

2,

e.g.

[2J000.

supply

1,

SUBJECT-MATTER (ENGLISH)
"Six," the number 283 0;

six

mystically implied 647

"
abide
Slave, the, does not

Tabernacles, the feast of 265 a

Talmud, the 196
Tautology, Philo on 588 d

days,

the

in

Teacher, "thou

house" 263
Son of God 410, 798-9
Sower, Parable of
used in 799 (iii)

the,

"word" how

"

"
Speaketh of his own " 728
Saying"
Speaking, vbs of, see
Speech, direct or reported 926*, 189
narrative or
w.
confusable
speech
;

comment

Preface, pp.
vii-ix)
956 7*, 066, 128, 203,

assigned wrongly
by Chrys. 734 d, 745 (see esp. 745 a),
by Cyprian 737 c, by Aphraates 768,
comp. 061; change of "him" to
"me" in 695c
;

Augustus's
Spelling, St Paul's 691
513
790; misspellings freq. in
;

Mk

Spirit 315 foil., 407; different

meanings

976<7*;
given "from a
measure" 714; "the Holy S." 488
not

of

"the

of truth" 352

S.

SS

(see p. xxv) 926 a*, 942a*, 944a*,

977*, 990*, 079, 083, 186 f', 235 a,
329(i)/>, 448a, Slid, 632a, b, c,
739 b, 756, 760, 769 its avoidance of
parenthesis 631, 632 a, 639 a
Stand, "Jesus stood" 307 a foil., 703, 710
Stone (metaph.) 397; "a white s."
;

409; "the s.
jected" 622
Style,

455

that the

builders

re-

its

abruptness 135

in final
deliberative 512, 766 (i)
clauses 093 foil., 524-30, 687-9; in
in
conditional clauses 513-5, 517-23
after the
temporal clauses 531-5
;

in strong

negation

255

This, "this

is

Symbolism,

Synonyms
645

n.)

s.

he"

foil.,

175

foil.

Metaphor and Mysticism

957/;*; "this

etc.

"

the Lord's doing

396
his confession of faith 049-51
9

Threefold repetition
612-23, comp.
"
"
411c; thr. rep. of
remembering
639 twofold or threefold rep. 608-11
Tiberias, the sea of 045
Time, completion of 021 foil.; duration
interval of
of 013 b, comp. 678
331 c, 715 point of 013, 025, 331
simultaneousness of 531
Transliteration 216, 666, 671 a, 793
Transposition 915 (ii), (iii); s. Emphasis
and Variation
Treasury, the 333
Two, "t." witnesses" 588; "t. or three
firkins
281-3
Twofold attestation 589 twofold meanings and events 641-9, comp. 172
in the Baptist's
twofold repetition
teaching 601-2 in Christ's teaching
603-6 in narrative 607 twofold or
threefold rep. 608-11
;

Understanding,

s.

Joh.

Voc.

p.

This Index extends from 1886

Variation

e.g.

[1]999*

moral

in

or

repetition

quotation

in sympathy w. meaning
544 foil.
565; miscellaneous 570 foil.
"Vernacular genitive, the" 558 foil.,
776 84
Vernacular and literary Gk 781, 799 (ii)
article
Vocative 052-3
expr.
by
679 foil.
Voice, middle 536-7
passive 538-43
s. also 563 c, 689 c foil.
;

Walking 342

=" teaching "

ib.

with "life" 314;

" rivers of w." 316^
"We," meaning of 287; non-pronomi-

connected

nal 427

"Which" and "who"

in A.V. and
R.V. 273 a
Wife (?) ellipsis of the word 217

151

to

or knowledge,

491a

(on the meaning, see p.

630//; juxtaposition of 570,

576-7, 584 a-c,

etc.

THEY 426

is

Thomas,
Three Witnesses 588

Water,

Suspensive sentences 122

Future

xxiii, also Aorist,

"

contrasts

140a; rarely resembles that of Lk.

335a; s. "Ambiguity," "Epistle,"
"
"
"
Hebrew,"
Speech
Subject 417 foil.; collective or nounneut. plur. 419-20
group 417-8
suspended 421-2 omitted in partitive
clauses 041-2, 213-5; "they" nonpronominal 424-6; "we" non-pronominal 427-35; "[any]one" 379
Subjunctive aor. and pres.893*, 511-35;

indef. relative 516

of Israel

t.

Johannine 891-3*, 112, 132, 134,

;

p. xxi

[thing]

com p. 925* speech

the

They, non-pronominal 424;

Third day, the 982*

(see

936*, 949*,

art

966*
Temple, the, rebuilding of 021 foil.
Tense 893*, 436, 753, s. Contents,

2799.

Before numbers with

before others, 2, e.g.

675

supply

[2]000.

432

1,

INDICES TO "JOHANNINE
"Will of God, the," parall. to "the
"
799 (iii)
word of God
" With "= "in the
sight of" or "in the
house of" 355
"questioning
Witnesses,

ambig. 363, 799

\v."

(ii)

GRAMMAR"

Worshipping 019

" Would" = "was

"would

not,"

minded

how

to"

expr. 463;

471;

"would

have liked" 472, 498

349

"two" and

''three" 588;

"three" 306
Witnessing 383-4

Year, the agricultural, how divided by

the Jews 230 (iii)
"forty and six
years" an error 021-4
;

Wonder, in bad sense 338

Word, "the word," "the word of
God," "my word" etc. 799 (iii)
This Index extends from 1886
e.g.

[1]999~

to 2799.

Before numbers

before others, 2, e.g. [2]000.

676

'with

supply

1,

GRAMMAR"

INDICES TO "JOHANNINE
III.

WORDS (GREEK)

Nouns
[ This Index deals mainly with conjunctions, prepositions and pronouns.
and verbs in it are regarded mainly in their grammatical and syntactical aspects
and not so much with reference to their separate meaningsfor which the reader is
"
referred to Index III of Johannine Vocabulary." If a word, e.g. dyarrdw,
a non-grammatical aspect, it is because of a desire
mentioned
in
occasionally

"
supply some defect in 'Johannine Vocabulary"
between
dyarrdui and cpiXecj (2584 <-).]
difference
'A- privative expr.
'Aj3/3d

by ov

143, 248, 256

alcbv

w. tva 097, 688-9; -adr)vai

active form of
-acrdrjvai 655 a

dyaXXidofxai
v. r.

d.

515 b ; aor. and

17
perf. 443
dydrrr) rjv
perf. 476-7
rjydrrr)ads /xe 014
Origen on d. and
(piXew 584 c
dydrrr] 581 ; rarely w. objective genitive
033 foil.
r)
d., in Jn, "the love of
God revealed to men " 035
aor.

323,

428

dyopdo-w/xev in
512, 745-6
et'r
dypdv 711 b

dypos

ayw

aireofiai, s. cu'rew
alrioj
pres. and
:

direo/mai

514<7, 658 e

in

063-4, 105-12, 387, in the Synoptists

111 d\\' ov^l rrdvres 265 (i)
owe...
dXXd 593 06 followed by tcai instead
of dXXd 598
ovre...dX\d in Papyri

yap dv avrd

This Index extends

rjdrj dp.(pl

from 1886

e.g.

a, b
:

fxerd d. 349

314-6

dXXos ctXXos ioTiv 972*, 675 foil., 730;

dXXos and 5l dXXov in Epict. 791 foil.,
297 e dXXa 7roXXd 335 a dXXos and
erepos 675-7
dixr)v d/xrjv 611 a, b
its
&v
its omission 079, 213 a, 698
1
position 566, before a pause 739 <
:

the instances of dv at the

i'crws

dXXo/xat.

and

To

709 a

and

"nevertheless" 058-9;
special passages 060-2; d\\' 'iva.

dXX-qXwv
b,

ears

aor.

epwrdco 630/ foil.

rrpoaevxeode ko.1
airdcrde 536 a
airrjcracrOe imper. or
inrin. 514 a

762)

rbv

a., airio/xaL,

fxr))...eis

subjunct. 516

aor.

536

ov (or

difference,

and Jn

and

683

rots d. /jlov 307 b

interchanged w. -e 4:28
alfia and a'i/j.ara 268

' '

'

dywpLev 428

-at

(i.

fut. act.
perf. 450-2
w. accus. and w. gen. 586
aXrjdavos in Codex B 654
dXXd
contrariety, "not" this but
055-7 =
that, or, something more

a,

d5tX<p6s

d.

Mk

263 e-g

660 cd

dyopd'Cw

rbv d. 312

els

duovui

dyarrdw

295 b

r)

dfcoai

689/

the testimony of Origen to the

e.g.

airia,

679

is

to

end of a sentence add Lucian Hermotim.

rd
to

rrpodo~Teia Kai rrpbs reus rrvXais r)v dv.

2799.

Before numbers with

[1]999*; before others,

6/7

2,

e.g.

[2J000.

supply

1,

24

GRAMMAR"

INDICES TO "JOHANNINE
bans

516 ; ware
697 <"; dv and edv inter739; dv "if," only in Jn

dv, 8 dv (or edv) etc.

di...0A

changed

aTTOTivdaau)
437 a
dpL0fxos

739
s. also edv
dud 281 3
dvafiaivu 264 a, 265; with eoprr; 264-5,
771
quoted as nopevo/xai 489 a
dvrip
applied to Christ 371, 722/5, c
distinct from dvdpwn-os 009,
571
8e\r]p.a dvdpbs 269; ioov dv-qp in Zech.
662 a
howdvdpwTroi 386 b
emphatic 412 a
used in Jn 934* 6 d. 959 61*
6 a.
in Epict. 960 c* ; a. contrasted w.
X670S 277. distinct from dvqp 009, 571
ovk a. or d. ov in
586 d
dviarrifii in repetition 609 a

dpros

553
?

6 d. ot'ros

<

ovros

ai)r6?

374-80,

change from

"God"

meaning

to iiceTvos 302

and

731,

at^ToO etc.

non-em-

possessive, emphatic
phatic 558, om. or rep. 395

avrov
avrbv ins. and oin.
6 931 a*
avrbs p.bvos
and /xovos avrbs 724-6
avrbs vepl
iavrov 723 701 el/u avrbs 220, 221 a,
6Y avrov ambig. 302,
224, 699700
595a; avroi ia/xev "we are by ourselves" 699
Kai avroi yap em ph.
692 ai'-ros v. r. avrb 727 avroh [6]
'Irjaovs, why a doubtful reading 656 c

avrl 284-7

ambig. 378-9
537 (i) a ai'ros

dirXew 281 foil.

dvwdev 903-8*, 403, 573, 734,/
d.vepxop.a.1

and 6 d. 6
and ovros 6d.

Karafiaivwv
;

ai'7-77 s.

LXX

S.

504

dwdpTL,

d.

adv. accus. 009

(i)-(vi)*, 246

a.,

Kai XaXw vfuv

ttjv dpxv" on
dpx 7
154-6 d. tQv arjfieiwv 386 (i) e d.
and air' d. 254 a
dadevew dadevovvrwv, ambig. 930*
darpawri 532 e
,

Ka.Ta.3as

tov

and eKrivd^are

air or iv da a ere

and vvv 915

dprt

dpTL

W.

334

eV

rf

direXrfXvdev

and dwrjXdev 753 a foil.

aVo
transposed 288
ambig. 215 b,
291
dirb and k meaning
[some]
of" 213-5, denoting domicile and
:

'

'

289-93, interchanged in
293 a, w. XaXew 293^, 586a;
aVo, K, and napd, w. e^epxopLai 326-8
6
ovk
d-Kodv-qoKW
dirodvqaKet 486
"
dwodvqcxKuv he that is under sentence
"
of death
530 iva p-rj aTrotfvrjaKTj v.r.
for diroddvy 530
dTTOKpivo,uai diroKpideh 271
direKpivaro
and dirtxpldr) 537
direKp'idr) (Ir/a.)
kclI elwev 611 a-c
dTreKpidr] w. 'It/ct.
(not w. 6 Tj?o\ 968*
aVoMw Kara 5e eoprrjv direXvev 464 ^
d-rroareWu
aor. and perf. 440, 453

birthplace

LXX

Bai'a

jSaaiXeia

roO

ideiv, rr\v /3.

*,
s.

0eoO contrasted
6ebv 111
d. and

aVeoTaXyueVos 7rapd
ea7ro<7Te'XXu;

or

rbv

ei's,

0eof>

7rpos

047

706 a

tJv

(poiviKuiv

eiaeXOeiv

els

w.

tQv

w.

573
(3aaiXevs with and without article 966
669
av Xeyeis on /3. elfd 245 a
also 798 9
k tuv fiaaiXiKuiv 215 b
ftaaiXiKbs
aor. ami pres. infill. 497
/3aaTafa
dird B. 290
B-rjdavia
dwb B. 289
Br]dXee/j.
j3rjfia 537 (ii) b

/3.

rd

iSawTifa

(BX^ttuj

hist. pres.

imperat. 237

482;

ftXeTTtre, initial,

'

753 b

"
In N.T..
said that
/3\^7rTe would naturally be imperative."
is almost always (abt 20) initial and.
relative or negative
when initial, alw. imperative (1 Cor. i. 26 being no exception). In Poet. Seen.
Initial bpdre in Poet. Seen., though
ft\i-Kiri is only in Kurip. Cyc. 211 (imperat.).

In 2237

fiXtweTf

it

was

except with

Aesch. Prom. 119 " See [me

possibly interrog., prob. always means "See!"
" See
of
love
for
because
!,"
[these spectres] !,"
mankind]
1217
my
Ag.
outraged
"
122S
to
which
the Chorus replies
restored
to
El.
"See
[Orestes
life]
30
Soph.
do see," Oed. Col. 871 2 "See [these insults]!" to which Oedipus replies,
"
km.
do see," Ant. .Xofi See [me led away to death] !," Eurip. Fragm.
"They
" See
In Aristoph., too, bpdre initial, or after a pause,
11
[the tyrant in exile]!"
In N.T., bpdre \> alw. imperat.
is almost alw. imperative, or may be so taken.
"
exc. perh. in [as ii. 24 bpdre 6n (after /SXeVm on) R.V. "ye see that
and, even
in view of Epictet. iii. 13.9 bpdre yap 6rt, "videte enim" anil the frequency
there

"We

75iM Index extends

from 1886
[1]999*,-

to

2799.

Before numbers with

before others,

678

2, e.g.

[2]000.

supply

1,

WORDS (GREEK)
ev
Ta^o0v\d.Kiov
rod y. 333 4
:

7.

rip

and Karevavri

yap: Synoptic and Johannine use 065-6

sometimes an indication of evangelistic origin 066 A; in special passages
067 8. 683
Kal yap 167, comp. 692
oi'
yap, not interrogative in Jn 683
various ellipses before 683 a
w. (k 329 (i)
yepdfa
\v. eK 329 a
yifxw
yevvdop.at 904-8 *, 573
w. accus. 016-18
yevopat
y. Oavdrov
576
eis rr)v
lovdaiav yijv 670 b
-}T)
yrj
'JovSa 670/'
)ivonai
eyevero contrasted w. tjv 277
596-7
yiyova 396 6, 478 b
yeyovev

w. accus. of pers. 294300, 705

w. gen. of pers. 301-4; w. gen. of
time 331<r foil., 715; oV &v...KaX 81

did

'

478 a yiyova and eyev6/j.rjv 440

7670^05 758 Yevd/xej/cu 472
;

465 b
5

511 a

511

I
582; ypwv
knew [at once]" 443
yivwaKere
760
yivwaKere
ambig. 243, 491,
combined w. ewp&Kare 491 7. and
olda 491, 757 d, 763
eavrov
and
yvudi
to eavrov yivwo-Keiv 763
aor. 447
yvcopifa
ro\7otfd 738
691 </-.?,
tttiXIkois ypdppacriv
ypdppa

328,

$yv(ov

a,

<

6'

"the prosecutor" 537

and imperf. 464 a; p.ij
8oKelre 235 a
rl 8oku iip.lv and rl

8iu)KU)

SoKeoj

6 Sllokujv

aor.

and perf. indie. 448,

and pres. subjunct. 511

="

5e8(j}Kas
;

SoKetre 766

aor.

aor.

and perf. 454-5; imperf.

and perf. in LXX 444
wdv
dVoWaj
pol 422

pres.

740-4 ZSwKev, v. r. for 8e~8uKev 687 c

late forms of, e.g. e'oWa 690
56s, v.r.
in ch. xvii. 740

/>

yivcbcrKw

aor.

dLdup.1.:

'iva

oil
294
ov 8id rod deov dXXd wap
avrov 296 a
81a rl ; 231 c
5id toPto
387 foil.; (?) 6V vfias 428 c 5td <xo0
for 5td o-e 729 a
Scaairopd
i) 5. tcoi/
EXXtJi'wi' 046
<5i5d<x\-a\os
w. article 966*, 195, ? voused
680
catively

5odfa>

(i)

aor. 441

various meanings of

edo^daOr] 446

8ov\os 263 g, 584 b

dpaxpal om., e.g. apafiGiva (5.) rj "eight

"
[drachmae] as earnest money 729
Svvauai
w. aor. and pres. infin. 496,
767
8vvarai dprrd^eiv and apvaetei
= Heb. interrog.
767 5. ins. by
767
:

LXX

8vo 281-3

785-90
eV' avrip yeypap.pe'va 339
5
ypdrpw
yiypatpa yeypa<pa 473
ypa\pa in
letters 691 a foil., 785-90
*
? ellipsis of 7.
7w?7 w. article 948 a
or dvydr-rjp 217
:

Ae

consecutive or adversative 069-73

word, or later, in its clause
;

third

074-6; denoting antithesis 209; introducing parenthesis 633 b in doubtful

connexion 636 a oV-clause before an
o5j/-clause 634
w. '4\eyev 468
w.
pluperf. 480; Kal... 84 076; p.ev...84
077; p.ev ends Thucyd. iii. 116 foil,
by 8e ib. iv. 1 638 s. also 635 (i)a
del: ZSei 272a, 635 (i) a
Set written 81,
confusable with oV (prep.) 428 c
5e/cds 283 c
;

of opa

on

in Epictet.

be "see [and

as well as

i.

These

3.

E, 6, O and C interchanged in B 650-2

interchanged w. -at 428/', 658
edv or av
w. aor. and pres. subjunct.
511, 513-5; w. indie, in 1 Jn 515 (i),
edv p.r\ 521-3, w. pres.
comp. 771
subjunct. in connexion w. the hour of
trial 523 a; edv rts 580; idv and ns
Kal edv 158-9
&v
separated 552
rivuv Kparrjre 517-20 edv ovv dewprjre
210-12
oaris edv ambig. 414-6 ;
Sans av, 6 dv (or edv) etc. 516, 660 />
av and edv interchanged 739 edv for
av in Papyri 416 a
eavrov
ev eavrip, -oh, how used in Jn
039; Trpbs eavrovs 366 c; avrbs irepl
eavrov 723
-e

c'

<

77i's

eyelpw

909*
:

TrpcKprjTTjs

9 opare ovv Kal

ovk eyeiperac 492

irpoo~e'x eTe

'he

meaning may

bear on 2762 a, which rendered //. i. 120

XetWere imperatively, though rendered in Monro's Horn. Gramm. p. 190 " ye see."
"
The scholiast says,
opare, /3\eVeTe," perh. intending not only to explain the
poetic XeiWere by a prose word, but also to shew that it was imperative, like
initial

opare

no?e~]

and

that."

facts

(iXeTrere.

This Index extends

e.g.

from 1886
[1]999*

to

2799.

Before numbers with

before others, 2, e.g. [2]000.

679

supply

1,

GRAMMAR

INDICES TO "JOHANNINE
507 a

eydi ei/xi 220 foil. ; (yd) ei/j.i

a, 224, 699 foil. ; oirov vwdyw
ottov eyw vvdyui 578 ; Xe^o; om.

eyw 401

and

after

658

^716

N.T. without

660

/>,

(1)
v.r.

e/xov, not in
prepos. (2) antith.
;

also

i)fj.sis

s.

deXw

written 1 659 c, comp. 428c, 515(i)",

650 a, 654 b, 798 e corresponding to
el
av, in words of the Lord 078-9
w. fut. 514 (i) a, w. optat. 514 (i) b
in
ov
el
be
el
256 ;
fiy) 080-6,

el:

LXX

dbov

imperat. 080
ideiv

"

to experience"' 576 e; ibetv

Ti]v fiaaiXeiav

and daeXdeiv

(is ttjv

/3.

573; TidiafJ.ai...i(p' 6v dv 'i5rjs...ed)paKa

572 l5ti and etSij confused 515 (i) e,
798 e 1
etdos 8eov 765 a
eyd) ei/xi avrbs
elfil
(yd) eifii 220 foil.
bwov elfiX (v.r. efyu)
700
224, 699

eZra, see below

e'Cwda: eididei parall. to imperf.

"

733-7
ellipsis of ecrrl
229-30 (i) iarl w. particip. 971-81*
daiv ol 971c*; i)v, contrasted w.
;

'

w. yefxifa 329 (i), w. ctifw and Tt]peu>

325; e*S ^wv 110 a-b, 263 c foil.; e/c
fxeTpov 324, 714

e\'et

conf.

r;

\v.

ticelvq

381-5, 729
from avros 302

eKelvos

687

"HE"

foil.

inXeKTOs

eKfxdaau)
^KfxeTpos

v.r. for vids

t\

324

386 a

eK/ud^aaa 276
a"

For ?5e, see Jo h. Voc, where it should have been added

Dom. without verb, is pec. to Mk and Jn.
1

a'

emph., change to
contemptuous 732
132/;, 382, 731;
meaning
ndxdvos
eicelvr) conf. w. e/ce? 77 687 a
150-1
eKKevTe'u) 317 //
aor. 441, and see esp. 441 4
eKXeyo/j.ai

in various phrases 938*,

466 (i) 6
964*, 275, 308, 358, 711 foil. 6...ovk
div 704
div referring to the past 274
iva waiv, seven times repeated in the
forms of elfd
Last Prayer 529 a
emphasized 972*, 979 a-d* 553/',
555 a, 579
repeated for emphasis
and
606", (dv av y)ada 515 (i)
r}s
r)ada 515 (i) b
Phrynichus on the
iaai 711
spelling of r>s 772-5
dpi not used in N.T. 171 d, v.r. for
els KStttov (I/xl 711
eifxi 190 a, 487 a
(?) flat spelt eaai. 711
(Ittov 456
6v dirov v.r. 6 e'nrdjv 925 a",
;

e'/c

eye"veTo277, 596-7; iji'w.pres. particip.

277 otl iariv and on -ijv after ddov
;

464^

from" or " (some) of" 042, 213-5;

native of" (but diro " resident in ")
289-93
and dwo in LXX 293 a
eV and d-rvb w. XaXew 293 b, 586 a
eK
w. e^pxM a 326-8, w. irX-qpbui 329,
"

eK:

iyw inrdyw 190a, 487a;

701 and oirov

irbd(v el av

foil,

rl

f^Aw,

elirev

481

dirw; t'l a' (ittw; 512/'",

(iwbv and eine 658 c; dirov av vp.iv on
dirov with and without
083-6, 186
on 189 foil. eiprjxev, in Pap., = ewee
683 a, b
e. ttjv i/x-qv 609 b
dprjvr]
without verb of motion 305-9, 706
eis
foil.; "to" or "into" 310-11; e&
u>r)v aid>viov 312-6
oif/ovrai (is 317-8;
eis tAos 319-23
Trepi.Tra.Teui eis 342 /;
TTiarevu) eis 506 (and s. Triarevw)
6 d)v
els tov koXttov 308-9, 706, 711 foil. ;
eis and eVi 310, 316 b
iar-r) eis v. r.
iwi 307 a ; eis to in St Paul's Epistles
689y' Xtyu eis implying publicity 709
eis
used with dative 118 b ; els Kad' eh
348 eis [e/c] 586a; ev "one" in juxta" in*' 118 /< ot5e ev
position with ev
or oi>5ee 660
eiaeXdovaai 311
e. eis, or
eiaepXOfxai
ideiv, tt]v fiaaiXdav tov deov 573
elprjicei

566 c /j.ov emph.

and non-emph. 559, 776 foil.
fxov,
v.r. for /J.0L 563 ; fxov and aov confused
768 /j.e ravra for fiera radra 659 s.
or parall. (3)

used by Lk.
and iX(y(v 469

dire, differently

and Jn 456 a

avrbs 221

that ?5e,

foil,

14

p.^fxvrjaOe fj.Tjde'TroTe Xiyetv utl /xdvoi eare' ov

14. 13
Comp. Epict.
iari. dXX b Oeos tvoov earl, nal b iifxirepos Aai/nuiv eaTi.
iv. 28 etrev (bis).
elra occurs
(2), Mt. (o), Lk. (1), Jn (3), comp.
i.

yap

Mk

Mk

by

In

It is one of
with v.r.), Prov. (2).
In N.T. (outside
several points in common between the style of Job and Mk.
Tim. ii. 13, iii. to, Heb. xii.
Gospels) it is only in 1 Cor. xv. 5 (txt), 7 (txt), 24,

LXX,

canon.

efra occurs only in

Job

(12,

9, [as

i.

15.

This Index extends from 1886

e.g.

ll]999*;

to

2799.

Before numbers with

before others,

680

2,

e.g.

[2]000.

supply

1,

WORDS (GREEK)
(Kvevto

cXaiwv

"EMi^ces

472

diaenropd tCjv E.

77

epwrdw 498, 630 i. aire'op.ai, and cuYew

630 f-/i e. and eVepcordu; 577
e. in

accented 673

imperf. 472

ews Zpxop.cu 089; pxerai...Kal

eXi)Xvdev 604a, 625 *; lpxerai...Kal
vvv iariv 799 (i)
s. also els 310-11

508;

airoTivaaaeTe and eKTivd^are

how

iXirifa

541

4vevffev, v.r. 'ivevatv

(KT tv acrati)
437 a

474

/>,

046

584

'in

i-Tos

fxu

340-6;

'iarr\

p.iva 339

e'ws

Zdw

eV

339

iinypa<pr)
ewieiKuis 233 a

(TriKadlfa

epavvdu

how

of

tures 439

aor.

w. did and accus. of pers. 297,

w. irpbs and accus. of pers. 366

did

ffi

..7))

r.

enddicrev

rpirr] rjpepa, did

rpiwv Tjpepuiv, iv
;

756a

before 715 b-d

qirep 092, 685
'Epdi5r]s 737 a

used by Origen 412 a

and

0,

perf. 326,

457

aor.

[1]999*

eiri

ttjv
6.

ttjv

specially 341

ddvaros
576
ddo-ffov

dedopai

tov KdcrpLov ambig. 277,

e.g.

O and c interchanged

7rapd

This Index extends from 1886

e,

OdXaacra

ets

KaO' ijpepav,
rpialv rip.ipais etc. 331
inserted by Lk. 515; iv ins. and om.

andpres. 490; hist. pies. 482; r\pxovro

465 rjXdav 472 b y\\Qev and ij'tfeXop
342 (/, 346, 717 c; epxip-evos and 6
epxbp-evos 940*, 277, 553 r/; 6 dirlaw
Plov epxipevos 507
epxbpevov (neut.
or masc.)

foil.

ws for ews 201, 696

089

fa), iJToi.

7}pepa

pe 317

/'

(?)

after negative (ov...ko,L and

549a, 759; omitted 628a
t] rod 'A. ? the [wife, or, daughter] of A.
217
iip-eis
perh. applied to Christ 428 />
how used in 1 Jn 399 c; ?;. 7rd^res
287; rip.>v and vnuv in v.r. 428
ov.

epavvdre ambig. ib.

epyd^opai 226/' epydfeadai v.r. -#e 428/'
Zpxop.a.1.

"H 090-1;

"searching" the Scrip-

(i)

235

.'

eirl

339

iirenaffiaev v.

ewiridepiai

LXX

twiyivuxTKco 511 a

eV avTw

evpwv om. in

eirtfiXtipovTai -rrpSs

482

297
fijr^w 375 a, 398; w. infin. 575, 727;
first use of in
649 b forms of
748
j"??T?7<m 349, 350 a
ets i'uriv aiwviov 312-6
fa*??

rod crravpov 347

eVi/3dXXu> x f 'P as 575 a
(.TTLpXtwo)

col

daXdao-rjs

a.i>rqi

T'

tpxop.a.i

705

ewi 336; iir clvtc3 yeypap-

eviypaepij

rrjs

^X

ews (conj.) 089

iirl

when

and evdvs 910-15*

hist. pres.

evxapi<TTt'w 614
i<pdXXopai 315

Terpap-r/vos iariv

i.

14 756

xii.

ddXaacrav and

tt)i>

^reaiv, dat. pi. of duration,

evpiaKui

uiKpbv 230 (i)

(ii) foil.

evdtws, evdu,

used 021

Aquila^^iXoDyres

virep

LXX

in

'.

230

0"; (?)

erepos: erepos and dXXos 675-7; ttoXXcl...

Kal erepa 335 a

ins.

in

eraipoi

temporal 025-6, 331, om. by B 661,

and om. before ijp.e'pq., eopTrj, and
cra/S/Sdru) 715 bd\ instrumental and
"
332 = " into
quasi-instrumental
ev rovrip 332, 392
ev t<?
334 c, d
yafofivXaKiip 333-4
eW/ca 300
evriXXopcu 742 a
evroXi] Kaivi]...8 412
evixnriov 335
e't 281-3
e^epavvdu} 439 (i) a
i^pXOfiai 263 (foil., w. o.tt6, ix, and
Trapd 326-8 aor. 457 ei;rjXdov ambig.
110 Or-b
e^ovaia 798-9
w. article 951*; ava/3aiv(i} eis e.
eopr-q
264-5 Kara oe eoprrjv 464 c iv ins.
and om. before 715 d, comp. 771
ewaipa} rous d<paaXp.ous 616-7
eirei and eTreidy) 087-8
eirepwrdu) and eptordw 577
cttI
w. accus. 336, 342 </, i\ w. dat.
337-9
w. gen. 340-7
iirl and ets
307 a, 310, 316 b hrl tovtlo 338 iwi

630

epwra
rj^uv in Christian tombstone 630

rjXTrl^apiev

474
twofold use of epjiXi^as 649
6 (i6s... and 6. ..6 p.6s 987-9*; 6
c/ul6s
i/j.6s, r) ifXTj etc. emphatic 559, 581
ip-wpoadev 896*, 330
ev

Gk

Alexandrian

perf. 442,

/>;

ep.fiXeiru>

340-6,

354,

I!

650 2

and
and see
6.,

ideiv

918 a
twice applied to Christ 617 a
:

Te6ap.ai...i<p'

e.g.

5v

572

Before numbers with

2,

in
rfjs

and 344

Te8edp.e6a 473;

before others,

68l

(tti

w. yevopiai, Oewpew, and

idrjS...ibpaKa

to 2799.

0.,

[2]000.

supply

1,

b\v

GRAMMAR"

INDICES TO "JOHANNINE
8. t.
OeXtjpa dvSpos and 6. vapKos 269
deov parall. to Xoyos r. 8eov 799 (iii)
d^Xui: ijtfeXev of unfulfilled desire 716-7

Kd>t6 in crasis 150 after Kadois 123-7

Kadapos in Jn. and Kaddpios in Epictet.
connected with 6 Xoyos 799 (iii)
forms of 751 ; Kadrfptvov eh
Kd6r]p.ai
707
trans, and intrans. use 537
Kadifa
iicddio-ev eh 707
eKadiaev
(i)-(ii) ;
:

and rjXdev 342 d,

716-7
and ^diX-qaev
-rjdeXev
w. accus. and infin.
471-2, 716-7
495 edeXe s 717 6
ijdeXev, t)de\ov

(?)

346,

deos

the distinction between deos and

0vy&TTip
7)

659

654/',

c,

comp. 428

798

ibiav

k<xt iBiav

and
515

ei written

(i)e,

650

a,

elSoi'

s.

348

tov d8eX<pov tov

tu>v idiwv 378, 728

ISios

phrase

iduv etc.,

ideiv,

ei,
c,

985-6
eK
570 a-b

i'diov

oi i'Sioi

l8ov 246

'lepoaoXvpa w. article 670

with and without article 968*
'lijaovs
in B written
IC, liable to confusion
661 c
Irjcrovv (Jn) and Kvpiov (kn)
confused 662/'; avrois [6] 'lyjaovs,
why a doubtful reading 656 c
in ellipsis
ip.dTi.ov
sing, and pi. 270
216 b
'iva
in
freq.
Jn 686
expresses or
093-6
implies
purpose
special
passages 097 103 'iva and subjunct.
w.
infin.
495
'iva w.
104,
compared
indie. 114, 690
w. aor. and pres.
omission of
subjunct. 511, 524 30
deprincipal vb before 'iva 105-12
:

pendent on vb implied in question

its
connexion 115; 'iva. ..'iva
113;
116 21
dXX' 'iva 063 4, 105 12
rjyaXXtdaaro 'iva idr/ 097, 100, 688 9
iva tl ; not used in Jn 231 c
oitois...
'iva 697; iva
eiSys "to tell you the
plain truth" 729a
tpx^Tai uipa.. iva
799 (i)
*
\ov5aios
oi'lovoaioi 941 foil.
noXXoi
iK tuiv 'I. 941 2*; (is tt\v 'lovdaiav
;

yrjv 670/'
<-o-tt\ eh (v.r. e'iri) 307 a
o-Trjvat.
eh to piaov 710; eaTuiTa, ofGod 307 d

'i<JTt)p.i

i<rxi'poTep6s p.ov in

Synoptists 667, 799 a

IX0YC

703
'lwdvys with and without article 968 c*
'\uiar)<p with and without article 970*
V'/iis

liu/ex extends
e.g.

(sn)

Kai

in narrative (Hebraic) 133-4;

connecting affirmation and negation
135; meaning "and yet," "but,"
136-45. 265 (i) b, 439 (iii)
parall. to
pivroi. 137
exclamatory 146 meanand"
157; meaning
ing "[indeed]
"also" 147, 152-6; in apodosis
123-7, 148; in crasis 150; omitted
between two adjectives 168; Kai
vpeh 149 Kayw 123-7 K&Keivos 151,
383
xav 160
Kai yap 167 (comp.
Kai vvv, varies
692) ; Kai edv 158-9
in meaning 915 (iii) ; Kai...5e 076;
Kai. ..Kai 161-6; ou...Kai instead of
ov...dXXd 598; tt\v apxw 6tl Kai
XaXw vpiv 154-6
written K and
confused with K6 i.e. Kvpie 657 d
oil. ..Kai and ov...fi 549 e, 759
Kai and
V interchanged 759 a foil.
Katvos
evToXr/v Katvqv 894 />*
ivToXrjv
Kaivr)v ...o 412
Kaidpevos 275 b
KaKeivos 151, 383
KaXeuj and Xeyw 468 /<
KaXeu foil, by
accus. and voc. 680 /'
KaXus Troir/aeis 729 a
Kav 160
Kara 348; eh Kad' eh 348; KaT idiav
348
*ard 8e eopr-qv 464 c
'iva
KaTayvvpi
KaTeayQiaLV avT&v rd
o-KiXr) 267, 419
KardOeais
inscr. on Christian tombstone 630 i
KaTaXap./idvo> 596
KaTevdi'vcj 033 b
KeSpuv how accented 671-4
KXdhos 047
KXdtrp.aTa 329 (i)
kXIvui Ke<paXr]v 644 (i), 713
Koipdopai double meaning of 586
k6kkos
w. article 948 *
6 u'v eh t6v k. tov
k6Xttos
waTpos 308.
706 foil.
:

from 1886
[1|999*

to

'ovov

tov 'A. 217

sometimes written

to

suspensive 122, followed by

Kayw or Kai in apodosis 123-7
supplementary 128-32 'iva...KadCcs...
'iva 117 8

Katfilis

deupdre

ellipsis of 6. in the

(?)

756a;

Kadiaai 756 a

irapa 6e(p 027, 355;

6 UP -rrapd [roO] deov 358 ; eldos 0eov

765 a
deupew 210-12, 318, 576, 739 b
ambig. 439 (ii)

iireKadicev

v.r.

594 a;

deos

c'

2799.

Before /lumbers with

before others, 2, e.g. [2]000.

682

supply

1,

WORDS (GREEK)
230 (i)a

KOfxi^ofiai

k6tttui

w. eh 305 a
w. article
Kcuofievos 275 /'

Xoiiu)

Kd\povrat 317 foil., v.r. 6\povrai.

317,/
ttXovs
Kopivdos
329 (i)
:

ei's

553
414

c
/>

6 K. ovtos and ovtos 6 k,

connexion with x wP e "'
epxbp.evov eh tov k. 508

KpdfiaTTOs 206 <^

thrice applied to Christ
Kpafa

8 Xe~yerai.
used in

j\[dp0a

of

the

as

Kpinrrw
eKpv(3r]
meaning
applied to Jesus 538-43, 724
eKTiarai
and
440
forms
Krifa
eKTiadij
of 747
:

Kvpios

679 foil.
vapd
nvpte 680 foil., ins. or
written Re and con-

6 Kvpios fiov 049,

356;
565 a
fusable w. Kai (k; 657,/; Ktjpiov (kn)
confused w. 'l-qcrovv (in) 662/'
used
by Epict. in a bad sense 799 d
a
Kiliixt) 746
Kvpiov

om.

ActXewand XaXid 251; XaX^co w. en and

airb 293 /', 586 a
eV tQv iblwv XdXel
728
ravTa XeXd\r)Ka iifj.lv, seven
;

times repeated 625

Xap.j3dvoj

gXa/Sov

Xr)p.\(/eTai

Xaoi (pi.)
317//

and

and

irapeXafiov 570

583

Xap.(3dvei 488,

"peoples," used of the Jews

467-70
ZXeyev and
Xdyu and KaXe'w 468 /s
crv
Xeyeis and y^ets Xeyere 234 /,
orai' Xeywcnv 531
245
Xe'Yoj om.
after eyu 658/', 660

Xe-yu; :
eiTrev

imperf.

\6yos

396-7
distinct

paprvpia 383
fxdxaipa

(1)

and (2); 6 Xoyos fiov, t. deov, 6

in Jn 799 (iii) 2
Xdyoi (pi.),
words, only once in (n

<r6s etc.

in Christ's

580

all

fJ7 fJ.axo.ipri

169-70;

where not
Thucyd. iii. 116
638

332

,?

p.ev...bi 077, in Mt.-I.k.,

in Mk-Jn 998* ; /xev ends
foil,

by

5e ib. iv.

pev ovv 335 a

fxivroi 170, parall. w.
;

263

ixivu

>-/,

ml 137
313 a
aor.
and
458
tp.et.va
/xevere

312,

458
*
ambig. 915 (iii) b\ fxevere and p-eivare
437 a-,
eav
fxevei and /xei/el 762 a;
p.r) p.evr)re and f'dv
yu.
fxeivrjre 523
/xTix 352
w. accus. 349 w. gen. 349-53
pierd
tovto and ,. ravra 349 a, 394
p..
'lovSaiov
oi
349-50
avrov
,u.
p..
ovres 351
p.erd tlvos
p.ivw p. 352
w.
and
<ruv
Trapdrivi 352-3,
compared
run 799 (ii)
pLecrovvKTiov 678
peo~os
o~Tr}vaL els to peaov and cnr]vai ev
p.toip 710
imperf.

p.eravoew
521 2

pres.

and

aor.

subjunct.

pera^v 668
peTprirr)s 281-3
p.erpov, p-erpy, ev pLerpq), ix p.irpov 324,

714
;
p.i) ti or p.-qri 701-2
encroaches on oi 253-4;
w. particip.
implies imperat. 208-9
0V1 p.r] 187,
499/'; w. 7ras 260 foil.
695 oi' p.r) 255
efri puKpov 230 (i) foil.
p.iKp6v
aor. and perf. 443, 475
p.icrew
fii<T06s 287 /'
pLOvoyevii? 938*, 964*, 308
piovov (adv.) 664 b
p.6vo$
applied to God 895*, 664, comp.
168 p.6vovs inserted paraphrastically

p.rj

(interrog.) 235

(neg. ):

p.7)

from XaXid 251

X6709
foil,
r\v
by eyevero iLvdpum-os 277
6 Xbyos in Christ's words (1) in the
Synoptists and (2) in Jn 799 (iii)
:

for

v.r.

Mdp#af,

7rept

IxapTvptw. perf. 473

fxaprvpels aavTtp
514(i)t'; (LXXos...b jxaprvpixiv 730

469;

Xtflos

ras

Mapi'a and Napidp. 586/'

<"

545

Matf?/T7;s

fMaKapios
paKapioi ecrre orav 499 /'
fxdXXov 733,;, w. 17 and w. i77re/) 092

.YoXyodd 738
how
the Gospels
Kpariio
av tivuv KpariJTe 517-20
517,7 foil.
Kpip.a. or Kpiais 799 f
Kpifw
KexpiKa, how used 473
KenpLrat.
695 Kpivei, unaccented, fut. or pres.
960 a*
:

Udpdav 990*, 360

618

Keicpaye 479
Kpaviov Tdirov

X.

in

948/'*;

K. 263

Kocpivos

Koa/nos 508,'

Xvxvos

1
Lucian Hermotim. 27 foil. (i. 767) takes Corinth as the ideal city to which
the seekers of truth are journeying.

This Index extends from 1886

e.g.

to

2799.

Before numbers with

[1]999*; before others,

683

2,

e.g.

[2]000.

supply

1,

INDICES TO "JOHANNINE GRAMMAR'"

762 b

avros

uovos and fiovos aiiros

idv ypdtpyrai 414-6

Saris dv
739
\v. aor.
Srav
parall. to y dv upa 533a
and pres. subjunct. 511, 531-5 orav

ariva

375, 724-6

dropped or inserted, 6K6TH confused

w. 6K6IH 687 d

rbv Atto N. 289

'Safape'r
vvv and dpn 915 (i)-(vi) *, 246
*
varies in meaning 915 (iii)

Kai vvv

rd

k<xi

on

vvv 915 (i)f*

Jn

925 *

6v, v.r.

6, y,

to

6 &V

684

olda

foil.

"we know"

o'i5ap.ev

763

d,

olda.

(?)

LXX

p.4v

ri

Sirov

and

virdyu,

Sirov

eyu

ii7ra*yw

Xenophon uses oi>K, aXXd, but

ovxi
Epictetus oil, d\Xd 265 (i) c
ov = a- privative 143, 248, 253 a,
265
ov yap. not interrog. in Jn 683
256

opdu
perf. 475, eopaKev and eupaKev
Tede a/j.ai...idrjs...eupaKa 572;
651;
eupaKare and yivuffKere 491 oipovrai
tis 317
o\povrai v.r. for KO\j/ovrai
after
317 a
Spare,
pause, mostly
:

on

e
ov...ns and oi'5ets 586a
ovdev,
emphasised by position 605 a; ot>5ee
,

repeated as ov 583; ov...ovKe'n

257 a
ovkovv 233 4
oil /xy 232, 255
ov p-Qvov 147 /<
ovv
in Christ's words 191 7; in narra-

ovKe'ri:

tive of Christ's acts

parenthesis 631

Add

Epict.

i.

24.

This Index extends from 1886

e.g.

or ovSe ev 660

405 7; ev ru
dvo/xarl aov u SiouKas pot 408 11
evroXyv Kaivyv.. .0 412 Kpaviov Toirov
S Xiyercu... 738; 5i' S, Si ov, v<p' oD
Ss dv and 6s idv 739
etc. 294 5
v.r. oiis, S, u 740 foil., 744,
Sera idv 660 b
Sffos
Saris 413
6,Ti dv (or idv) 414, 516
attraction

in

Kai

(rel.)

and oi>...y
and oilSels 5S6d,e;

oil...

Si

uv 704;

549a, 759; ov...ris

ov confused w. av 797 e
oi'de: v. r. forovre 258; introducing parenthesis 633/'
ovSe ev or ovdev 660
oi'de is
Kai oi'deis 139; oi'...oi'5eis 257:

) ;

o...oiiK

n.

see

imperat. or interrog.,
p. 678.
6p0oypa<pia 790
bpdorepov
meaning of 775
forms of 748
opijoj
w. article 962 3*
opos
6s (demonstr.): 6s Si 380 b

593

Situs dv 693

757/'

190 a,

578

a,

07rws 173

on

oirov

elfii),

694; on... Kai

toyn[om&],
"the Son" 768-9
(v.r.

on

con-

eip.i

yiyovev

233-4; ov
ovxi 231 (and see oi>xi below)
ixy 232
encroached on by p-y 253
ov(k) (neg.)
ov and ovkti
v. r. for oSiru 264-5
583; oil py w. fut. and subjunct. 255;
ei ov 256
01'.. ./jlovov 147$
oii...ov5eis
257; ov...ovKin 257a; ov combined
w. 7ras 260-3
ov followed by Kai
instead of aXXd 598; ov(K)...d\Xd

171-2

697

ov(k) (interrog.) 231; ovkovv

154-6; on = uare 694; ovrus...

ri on and ri ianv on, for

vp.lv

on

740-4)
(conip.
fusable w. TOyN

487

"because"

or

and yivuaKu 491, 757

oida

429-35; Kai eKelvos older 381b. 731:

edv o'idafiev 515 (i)
'iva eiSys "to tell
you the plain truth" 729a eidy and
idy confused 515 (i)e, 798 e
Mark's use of eh oIkov or
oiKia, oIkos
els tt)v oULav 711 a
6'Aos and 6'x^os 753 e
ev ru 6. aov y SeduKas /not 408
ovop.a

Sirov

LXX

"that"

(?)

181-6, 219; introducing (1) cause of

action or (2) ground of statement
not
178-80; recitativum 189-90;
used interrogatively in Jn 231 c on
on v. r. ri
after vbs. of seeing 762 a
231 d foil.
on p.y
on etc. in
eldov
187, 695
oi>x on 188, 218-9
on yv 466 (i); ryv dpxyv on Kai XaXu

see Index II " Article"

390 a;

114, 691

and

suspensive and (2) explanatory

suspensive, a characteristic of
and Rev. 176, 236
in

(1)

174-7

O, e, 9, and c interchanged in B 650-2

O and to interchanged in MSS. 928 a*,
6

in the moment when they

Xiyuaiv
"
are saying" 531, in Epict.
when, at
any moment" 532a"
ore 799 (i)

"

[1]999*

foil.

198200
in

after

LXX

640:

20 orav aoi <paivyrat....dTraWdaaov.

to

2799.

Before numbers with

before others, 2, e.g.

i.S.|

[2]000.

supply

1,

WORDS (GREEK)
"pause spaces''
Papyri 640 e
v. r. t6tc 637 a
before ovv in B 663
ovttu)
v.r. oi' 264 5
*
ovpavbs with and without article 952 8
otire...Kal 258-9; ovTe...dXXd (in Pap.)
683 a, b
how emphasized 553 c
ovtos 386-97
in

651

in

testimony
957/-*; avrrj
[thing]" 396,
621-2
ev tovtoj
5id tovto 387-91
332. 392-3
cttI tovto and eVi rovrifi
338 fxeTa tovto anil fierd Tavra 349 a,
394 raiira thrice repeated 396, 621,
;

dpxv v T ^ v

inoiriatu

"

arj/xeiwv

916-7*;

unpremeditatedly

...iva

or oti or

ovtws

697

(is

interrog. 231 a

265

dXX'

6'xXos

and 6Xos 753 1

6\fdpiov 235 d, 703

691 a

and

oi'dtva ireio~av

<

with and without article 969*

forms of 750
iriffTevw: w. dat., els, ev, see /<?// ^^*.
Index III and esp. 1470; irio-Teve and
TuoTeveTe ambig.
TrioTevoov 439 /'
237-40 perf. 442, 474 tovs ireTno-ovk ewio'Tevoi'
TevKOTas avTip 506
466
oi Tno-TevovTes, meaning of 500
aor. and pres. subjunct. 525 foil. ;
IliXdros

412/3

Zypaipa

ypdfJ.p.ao-iv

785 90

,-,

tirlaaav ovdev

703
IIcud'dpto'...6's
7rat5ioi' 701-3

Trr/XiKOiS

7T7;Xi/cos

opdai

7ridj"u;

TwrpdffKU),

and SoDXos 584 />

confused w. wdXiv 698 a
7rdXt^
double meaning of 635 (i), 649
? confused w. 7rd\cu
(i)-(iii), 711 a
av 698 a
an epithet of the number
TravTeXeios
"ten " 283 e
w. dat. 352-3,
w. accus. 354
wapd
w. gen. 356
w. gen. and
355, 363
dat. interchanged 357-9
7rapd tt)v
dd\ao-aav 341, 344, 354; 7rapd deuj 027;
jrapd to} deu} 355
napd tu3 waTpi and
7rapd tov iraTpos 357; 6 uv Trapa [tov]
Oeov 358
ov Old tov Oeov aX\d Trap'
(xvtov 296a; Trapa, drrd, and e/c w.
eepxo,ucu 326-8
6 wapadidovs
Trapaoiduifxi
Trapadoi 252
510
Tra.pdi<\r)Tos 630 //, 791-7
in Epict. 570 b
wapaXafijidvu
irapeXa{3ov and ZXa(3ov 570
it. tov Trdax a 0^8
eVei
i^/
TrapaaKevq
7T. 087 a
a
225
Trdpeip.i
Tra.pepxofx.at. 342 </
irapp-qala 917 (i)-(vi)*, 727; connected
w. Epict. 917 (v)*, 798/
7rds
combined w. oi> or //tj 260-3 ira?
7rais, iraiSLov,

ird\ai dv

woXvs 153 a

6 6'xXos

6\po/j.ai s.

342

TreptwaTuv
corrupted to TrepnravTwv 651
active and middle, \v.
Tref.ippriyvviii,
iixaTia 270 b, 563 C
TTTiyr) 316 />

vdvTes

ovx'i

"'

from jSaSLfa

diff.

foil.,

=" teach

(i)

417

6'xXos

342a

jrepnraTeu)
342/',

ovx otl 188, 218

oi)x'

<

"'

oSrus...uffTe 917r7*, 203, 697

to irdcrxa

eopT?/

(i)

<

386
ovtws

048

tolvttjv

it.

-'this

TrepnraTwv

Hebraic 759

napaaKevi} tov

921-2*, 422,

for

654 a'
used vocatively, ndrep, Trarrjp,
KaTijp
and 6 vaT7]p, 052-3, 661 a, 679, v. r.
in B 659 /'
Trapa tw vaTpL, Trapa tov
oi
iraTp6s, and wapd tov 6tov 355 9
oi 7r. and oi
TraTdpes 949 50*, 553 e
7r. u/wup 957*
irarpidpxai 949 a*
Traxvvui 449 a
TreixTTw
twefxipa, in letters 691
wepa for rrepav 656 a
7repi 360, 370; rds it. Mdpdav 990*; 7r.
and vrrep 718, 719 b
r;

eariv etc., used

etc.

irepnravTwv,

oi...irav

Trdo-xa

oi'ros

Sedwuev (dYoWas)

740-4;

(?)

iri.aTevo-ujfj.tv

e.g.

r.

-tvojp.ev

tt\t)v

v. r. for 7rpo

TrXrjpou

528; pres.

Trpoawnov 361 a

w. e* 329

" near " 368 a

TrXrjoiov
ttXoIov
eopdaufitv to tt. 346
to 7t. eo"Tt to j"coo7roiof'^ 975 7*
TTvev/xa
i

av; 403, 733-7; 7ro0ee, a

corruption of 7ro#t 759
tt. and
w. and epyd^'o/xai. 226 /'
TToiew
eTroiof^ 463-4
7roetTe
irpdaauj 584 a
tL iroi.ovfj.ev ; t'i
ambig. 194 c, 359
n-bdev.

tt.

el

iroiwfxtv

and

t'i

Troirjawfxev

512, 766 (i) ; KaXQs Troi-qaeis

TjKovaav 6'ti eTroirfaev 459
7roXi'$

1886 to 2799.

[1J999*

v.

into aor.
subjunct. altered by
subjunct. 530 a; tt. did tivos 304 a
ttLcttis s. /oh. Voc. Index III
ttlcttos 304 a

This Index extends from

493,

729 a;

woXXoi sometimes ambig. 941* ;

Jn 041; 7roXXoi...
vdara
tuiv 'lovdaiuv 941* foil.
:

ttoXXoI tQv, not in

tK

Before numbers with

before others, 2, e.g. [2]000.

68 5

supply

1,

GRAMMAR"

INDICES TO "JOHANNINE
7roXXd 270 ; d\\a iroWd, iroWd...
Kai 'irepa and iro\\a...Kal d\\a 335 a
irovqpbs
<Tu>fto, rrjpeio etc. K tov irovrjpov
('

ai)p.uov 386 b

crKavbaXifa

(ambig.) 325

crKeXos

and

virdydi 082 ';

iropevo/j.ai
tuted for avafialvw 489 a

wbcros

351

irori

and

Trocra v. r. o<ra

CTavpboj
iroXXovs
:

737 b

rocra

At

e/nou

7T/30

v.

r.

7r\77)/

636a
irpoaKwioj: w. accus. and w.
irpo<j(p6.yi.ov 235 </, 701-3
alrelcrde

wpbixwirov

irpb

330, v.

ir.

r.

361a

ttAtji'

7TpUJTOS

665-7;

irpuirov

v/jluiv

v.

crtoj'ui

w. e 325

applied to Christ 614 c

"
" more
not the same
quickly

Tapdcnrco
rdxeioi'

as rax<?us 918*, 439 (v) a, 554 c-e

raxf^s, Tayy, iv tclxo- 551 b-d

t
how used in Jn 929*
T^Xeios
applied to numbers 283
TiXos "eminence" 320a; et's r. 319-23
frt r. e'crrtv 230 (ii) foil.
TtTpap.rjvos
w. e\- 325 pres. and aor. subTi)pi(i)
iT7]povv...Kai e<pv\a^a 584
junct. 515
i

foil.,

tI, s. TtS

045

Tij3epids

late aor. of 690

omitted

i^eoTiv
idv

552c;

379 b

379a
580

rtvi

supplied

and imperf. 465 c-d

wr]pbw 449 a; aor. and

idv separated from tis

ov...Tt.s

and

ovdeis

586a

t'l;

231

v.r.

a"

w.

tWs 213 foil.;

ellipsis of

(direct interrogative)
iva tL ; 231 b-e ; t^ ; t'l otl ;

449 a-b

perf.

o-vvf}deLa 464/;

aor.
r.

v.r. crroi/3d5as

tls:

irvvOdvop.ai

<"

orai*

ambig. 901*;

7^X77 216a

wwpbui:

211

and

irpuiTos or TrpdiTicrros Hebraized 666

*
irpijjTOTOKos 897

edi>

TlOrjfjii

followed by genitive 896*

irpuiTos

w.

with and without article

940*, 965*; wpo<pr\ry)% for 6 irpocpTjTijs
(?) 492a; 5id rofi tt. 301
*
irpwi for irpwrov 901
S.

a7ro\-

ffdpKas

dat. 019

irpo<priTi]s:

TTpUJTOV,

Kai

ffravpudds

TpicpeL... ids

<TTriKTf

crri/3ri5as

361-2
7rpo irpocribirov
361 a vpo i]fxepu>v
toO 7ra(rxa 288
7rp6 corr. to Trp6s
651, 655
collective and nonirpopaTa (pi.)
collective 420
irpoftaTiK-q 216
w. accus., w. vb of rest 363-6,
7rpos
w. vbs of speaking 366 b-c, repeated
after vb of motion 367
w. dat. 368
dvai irpbs nva 363 a; r\v irpbs tov
dtbv, contrasted w. direaTaXfj-ivos napa
deov 277; tl irpbs al; 229; irpbs a
corruption of irpb 651, 655
irpoodfijiaTOV 048
Kai
irpoaevxeffde
irpoaeuxofiai. 630 h
:

(TKiXrj

515 (i)
047
7r6^ev
<ri) Xe7s 234 /;
ol5 400 a. 402-4
with vocat. and
el o-v 733-7
cru
imperat. 734 e (rou and p-oi; confused
768; (tov unemph. 776 foil.; crv confused w. ov 797 c
how used by Epict. 228 a
avfupepov
avv 799 (ii)
ffwuobs 798 c
crvv^rjTiw 349
ctttjkw

Kpaaaw ami ttoUu 584

330,

v\f/rjXbs

Xvovctlv oi ffravpuidevTes

/>

irbrepov 250
7rp6

Kareayuiaiu avTuiv rd

i'ca

419

substi-

ir.

513 A

SaXlffT]

d-pxv T ^ v o~np-duv 386 (i

variations of 6s av <tkclv-

t'l

otl

5td

and

tI 'icTLv otl;

t'l;

t'l;

8tl, in

and t'l
ambig.

ytyovev otl ; 694 t'l \a\e?s ;

231 b t'l (lttu ; prob. = " what should
I
say?" 512 /,<; t'l iroLov/xev ; t'l
;

'Pa/3/3ei

pafibos

680
iv pdjidip

eXOdv 332 a

iroL&p.ev

tl

iroLijcrio/jLev ;

between 493, 512, 766

C,

8 and o interchanged

e,

udlijiaTov
trap!;

crafifiaTu}

diX-q/xa

dwoXXvovffiv

Add

in

650-2

t<xs

iii.

'iva

44.

44

in

distinction
t'l (/jlo'l Kai

229 30 ovtos 8e tl
209, 386 c
Tiva r)v a c\d\(L 251
; 229
irapabucwv 251a tL 5okus;
Epict. 766 (i)
;

irpbs at
ti's cttlv 6

t'l

<xdp/cas

(TTavpwlUvTes 211

oi

aoi

iv o-ajijBdTLp 715 c

crapKbs 269

Epict.

ti iropfvopiai

and

(i)

flAets /j....iropevecrt)aL ;...5id tL

p.r)

diriXOrjs

; ..

rl

dirtXtfys.

This Index extends

e.g.

from 1886
[1]999*

to

2799.

Before numbers with

before others,

686

2,

e.g.

[2J000.

supply

1,

ovv

WORDS (GREEK)
toiovtos 398;

396

Toiavrr]

"such a thing"

?
ellipsis of Tdirqi
TocrovTOi v.r. 745

T07ros

r6re

v.r. for ovv

rare in Tn, freq. in Acts 1

328, "584 c; perf. 442, 476-7;
Origen's distinction between <p. and

<pr)lxL

(pi\tw

/>

675

637 a

dyawdoj 584 c
rd fiata rQv

" Three" and " Threefold "

rpeis 281-3, s.

(poivi^

Tpe<pw 6 cravpudeh iroWovs

642/'

ai </>uAai rrjs yijs

<pWTio} 532 c

rpe'cpet.

211

<',

'Tdpia 281 a

<pv\r)

LXX

(poivlKoiv

047

err]povv...Kal i(pv\aa

Xdpis

woWd

270 c; e7ri id v. 342 d

vlbs: ? interchanged w. 7rcus 584 b v.r.
k\kt6s 386 a; ToyN i.e. tov vl6v,
confusable w. ToyN in rovvopia 768-9
iifieis
Jn's use 399 Kai vfieis 149 (?) dt'
vfj.as 428r; vp.Qv, unemph. 559a; v/meis
in
before ambig. forms in -ere
243 a vp.- and tj/j.- confused 428 c
v5ara

vditjp:

(pv\daau>

584

317 e-f

Philo on 285 b Epictetus on 743 a

xeip in var. phrases w. eh and iv 334 c

Xp<x or x ip a s w /3dXXa> and ^tti:

/SdXXco 575

Xopros 632 (J
Xpoy/fw forms of 752
Xwpa ^ 'lovdaia x- 670 A
Xwp^co 414^ foil.
:

vfjL^repos

486

and emphatic 988*

rare

tyfjcpos

from Tropevop.ai 082 ;

bwov v. (and bwov eyu> v.) and bwov
ei/xi (v.r. elfiL) 487 a, 578; vwTJyou 464
i>7r<?/) 369-71
vwep ov 927 <6*, 360 vwip
twos masc. and neut. 718-22
vwip
and wepi 719 a-c
323
b
i'7re/3a7a7rdoj
vw6 w. accus. 372 w. gen. 373 v. and
vwoKdroi 372
vwotcdrw 372
6 vwofieivas 499
iVo/ueVw 322
v\j/-r}\6s
applied to 6 crravpudeis 211 c
i'^6w
applied to Christ 614 b
VTr&yui

5Ldu>/j.L \(/r)<pov

409 a

distinct

/'

fl and o interchanged 114, 691

197
oipa combined with tpxerac and e\y]\vdev
604a, 625c
ttji* w.
ravr-qv "about
"
this time
013 (iv) eKelvri rj) cU- 025
di.
e(356p.7]v 013, 206; 77 a? d>. parall. to
Stop 533 a u. 'iva and d>. ore 799 (i), s.
also 770
d>5u/es
:

cis: (?)

for ?ws 089, 201, 696;

202;

696a

d>s

5<?

"as

it

"so when" 069;

were"
d>s

oi!rws...d)?, for ovruis dicrre

uxxwep 066

b\v

697

<$

wVre 203, 694 c;

Qavepou

thrice

applied
Resurrection 619
"bear fruit" 120
(pepu)
:

to

Christ's

oiirws d>. 917 a*, 697;

Egypt. Pap. 697 c
how used by Epict. 798-9
<h<pt\eia.
in

should have been stated in 2456 a that Jn who uses <pr)/j,l only in i. 23,
Mt. and Lk.
29 never applies it (as the Synoptists do) to Christ.
" Thou
agree (agst Mk) in applying it to Christ in His answer to Pilate,
sayest it."
It is a mark of classical style.
In Pentateuch, of seven instances, five are in the
of
Balaam, Numb. xxiv. 315. In N.T., it occurs mostly in Acts,
prophecy
In the Synoptists, Mt. uses it most freq. (17), Mk (6), Lk. (7).
It is
24 times.
never used by three Synoptists in common.
Lk. mostly uses it in traditions
It

ix. 38, xviii.

peculiar to himself.

This Index extends

e.g.

from 1886
[1]999*;

to 2799.

Before numbers with

before others, 2, e.g. [2]000.

687

supply

1,

BY THE SAME AUTHOR

Uiatcssartra, 13arts
&

A.

C.

BLACK, SOHO SQUARE,

f V
LONDON

$att i

CLUE
THROUGH GREEK TO
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A GUIDE
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Price js. 6d. net.

cloth.

"

So far as we can judge, they (the arguments) are learned and

whole weight of his
ingenious, though perhaps insufficient to carry the
Times.
hypothesis."

"Worked out
Dr Abbott throws

in

great

life

detail

and with unflagging

into everything

Synoptic Problem,' claiming examination and

tion."
Expository Times.

the

For

interest.

he touches.. ..A contribution

commanding

'

to

atten-

have nothing but thanks to offer Dr Abbott for the patient

industry with which he has collected and put before us, with great
clearness, dozens of experiments upon which even those who are not
can exercise their
experts either in Hebrew or Greek or Biblical criticism

"We

common

"A

sense."

Guardian.

very ingenious and very interesting argument." Daily News.

"

Of extraordinary

interest

"

The

be

theory

may

tion as very interesting

and suggestiveness."
Manchester Guardian.

commended

and

full

as most ingenious, and

of light on

many vexed

its

readings."

applica-

Scotsman.
"

Certainly, as far at least as

the

Septuagint

Aberdeen Free Press.

"
Learned, acute, and ingenious." British

is

found a Vera Causa."

Weekly.

concerned, he has

Hart

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is something very attractive in the way in which Dr Abbott

documents to tell their secret history, not by brilliant guesswork but by the use of rigid scientific method." Manchester Guardian.

"There

forces the

"

There is a great deal of valuable information in this second instalment of Dr Abbott's great work, whether one agrees with the main thesis

Guardian.
or not."
"
Full of acute and learned criticism."
"
lous.

The

In this attempt to solve the Synoptic variations

ploddingly persevering as he
"

Pilot.

industry and ingenuity displayed through the work are marvel-

One

is

excellent feature in

dazzlingly original."

it

is

Dr Abbott

Expository

is

as

Times.

the effort to bring the whole evidence

Dundee Advertiser.

within reach of an intelligent English reader."

"As an exposition of the documentary theory of

Gospels, Dr Abbott's work promises to hold a high

the origin

place."

of the

Glasgow Herald.

"

Deserves to be read with the utmost care."

"

A monument

of patient, scholarly labour."

Hart

Outlook.

Christian

World.

HI

FROM LETTER TO

SPIRIT

AN ATTEMPT TO REACH
THROUGH VARYING VOICES
THE ABIDING WORD
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reverent spirit in which the book is written wins the

is often acute and it is set

reader's sympathy... .The criticism exhibited

forth with an accumulation of detail which

A. vi.

net.

is

evidence of persevering

44

research

:...

For the

and candour we have great

writer's ability, labour,

Guardian.
respect...."
"

The book

is

tradition present
collecting details

noteworthy as a defence on new grounds of the historical

in the Fourth Gospel, and the author's diligence in
from every quarter must be universally admired."

AtheruEum.

"A monument of painstaking comparison and analysis

The
He has steeped
appendices and indices teem with suggestive material
himself in the spirit, and he has logically explained much which to other
mere opportunity

critics is

for wriggling."

Outlook.

"The

notion that St John wrote not to supplement the Synoptics but

to substitute a spiritual for a materialistic conception of Jesus... is

exceedingly suggestive and worked out with

"A fresh illustration of

insight."

"

"To

original

ingenuity."

Daily News.
the author's sound learning and keen exegetical

Daily Chronicle.

Very

much

Cambridge Review.

and suggestive."

the proving of his case

curious learning and the singular

which he is so justly distinguished

Dr Abbott

all

brings

the wealth

of

among

of linguistic conjecture for

Biblical critics of the day."

amount

of careful

fertility

Scotsman.

"There

is

in the book... a large

found helpful to
spirit of the

"

Has

all

who

Gospels."

are seeking their

Bookman.

the true scientific temper

stimulating and suggestive."

"

The

result

at

Literary

The

work which

way through

will

be

the letter to the

discussion does not

fail

to

be

World.

once of great learning, indomitable industry, and

remarkable ingenuity,

this is

work

and rewards."
Aberdeen Free Press.

that stimulates

"Often throughout the book the incidental matters which crop up are
what Dr Abbott says on the
'taking on oneself the yoke'
becoming misunderstood and perverted to 'taking up the cross' is
of the greatest interest.
For instance,
of
Christ's
teaching about
probability

luminously suggestive

It is

a storehouse of learning, and, quite apart

from the conclusions which Dr Abbott seeks to establish, it will be valued

for the recondite material both from Jewish and Christian early writings
which it brings together and makes easily accessible." Christian World.

"

He

spares no pains

to bring a very ingenious discussion

up to date
and well within the reach of those who have no knowledge of Greek or
1

1'

brew."
"

Dundee Advertiser.

The accumulation

valuable to

all

workers

of such facts

is

a task of great labour, but

in the field of Biblical

criticism,

is

whether they

The
agree with Dr Abbott's view of the Synoptic problem or not
curious facts which he has gathered about the Rabbinical beliefs concerning 'voices from heaven' contain much that is new to us." Pilot.

"A

valuable contribution to the Synoptic problem.''

Leeds Mercury.

"The

strength of his position lies in the accumulation of particulars.

be examined page by page and point by point."
Expository Times.
" Warm thanks are due to the author for the immense labour he has
undertaken." Primitive Methodist Quarterly Review.

He must

"

With thorough and penetrating scholarship, and a degree of

beyond

all

praise,

Dr Abbott has sought

toil

out parallels to facts and

expressions in the Gospels for the purpose of elucidating their meaning,

Such a work as this, which
and tracing them to their original sources
certainly puts to shame the sluggishness and the spiritual indifference,
and the miserable formality ordinarily displayed in the study of the
Gospels, will require prolonged and serious investigation, such as cannot

be given to

it

in

a notice like the present.

It materially advances our
intellectual conditions and methods of instruction

comprehension of the

of Christ's age...." Baptist Magazine.

"
They are full of minute and curious learning, and help to advance
Dr Abbott's plea that the study of the Aramaic versions is of essential

importance for the interpretation of the Gospels."

"The book

Manchester Guardian.

not more remarkable for its striking hypotheses than it

and systematic collection of evidence. ...Dr Abbott's recent
series of volumes (soon happily to be followed by another) really constitute
a new and enlightening commentary on some of the most important
is

is

for its careful

passages

in

the

New

Testament.

And

the

commentary

illuminative of the Rabbinical passages quoted

of originality, but above all of suggestiveness

It

is

full

Page

is
equally
of learning,

after

page
good
deal on secondary sources, but he has so carefully verified and examined
his materials, he has applied to them so penetrating and sound a criticism,
Dr Abbott
that his book is distinguished by its accuracy in details.
stands forth as a conspicuous example of the salvation which lies in

precision of thought and exactness of method." Jewish Quarterly Review.

scintillates with brilliant points

The Classical Revietv, stating

in detail

"

what

clearly relied a

results the writer has

"

tolerably certain to be correct," adds

Incidentally
Abbott gives us a most valuable dissertation of 43 pages on Bath Kol,

attained which

Dr

seem

Dr Abbott has

Voices from Heaven in Jewish Tradition, reprinting in an Appendix

he
Pinner's collection of examples from the Talmuds and Targums
gives us a useful restatement in another Appendix of the reasons for
i.e.

believing that the so-called Second Epistle of St Peter is a forgery, and

in yet another a convincing review of Eusebius' promise to record the

evidence accessible to him that bore on the canonicity or authenticity of

He demonstrates anew the correctness of Bishop
Christian writings.

The temper of Dr Abbott's

Lightfoot's interpretation of that promise
is worthy of his subject... lie has shown us the true significance of

writing

unregarded words."

ftart

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IN

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(?)

IN

WHICH HE

BETRAYED"

cloth.

Price js.

6d.

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We

are inclined to think that the present instalment, although the

thinnest in bulk, is the most valuable of the four
Dr Abbott exhibits
his customary industry, acuteness, and learning
One finds oneself,
much more often than usual, able to follow not only with interest, but

with willing assent."

Guardian.

The Dundee Advertiser, while calling attention to the " conjectures in

"
There is, however, a strong temptation to
the chain of argument," says
think

Dr

Abbott's hypothesis established

when

it

is

seen to be the key

and adds " For ingenious and

scholarly work there is nothing being done at present in the English
language like the series of volumes by Dr Edwin A. Abbott. It is
research work, painstaking and slow and elaborate."
that

fits

into one difficulty after another,"

"In great
examined

detail

and with learned elaboration the various passages are

but the main topic of this book

interesting digressions
instructive,

if

into paths

in

is

often the occasion for

which Dr Abbott

not always a convincing, companion."

is

always an

London Quarterly Review.

"A

marvel of minute scholarship and of patient industry."

Westminster Magazine.

"
He has, in a rare degree, the true scientific temper, which knows
that far-reaching implications may be hidden in apparently trivial facts.
Indeed it may safely be said that, had he never established a single

conclusion, his investigations would, for their patient and unobtrusive

thoroughness, alone suffice to earn him an honourable name. This latest

The real
book, the fourth part of the Diatessarica,' is a case in point
value of the book, however, is not in the conclusion but in the way in
'

which the conclusion

is

supported

Dr Abbott works

with great elaborateness and detail, and to follow

out his argument

conscientiously is to
be amply repaid, whether one end in agreement or dissent. One of
Dr Abbott's incidental remarks is too valuable to pass without reference:

'We

it

need,' he says, 'to become more, not less, anthropomorphic in our

thoughts about God, after the pattern of the best anthropomorphism of

the prophets of
reminders could

theology."
"

and the Son of God.' Not many more useful

to those who have the forming of modern

Isi'ael

come

Christian

World.

Unwearied industry and remarkable ingenuity, a word which we use

honoris

work."

as

this

distinguish

causa,

Spectator.

all

they distinguish

Dr

Abbott's

"The criticism is marked by that singular nicety that marks Dr

Abbott's work, particularly in an explanation of the intrusion of 'Galilee'
Pall Mall Gazette.
into the Resurrection narratives."

"

We

more by the ingenuity with which Dr Abbott

theory of an Aramaic original, and finds in subsequent
misunderstandings of its text a reason for many of the divergences in the
follows

are struck once

his

The

canonical Gospels

conjectural character of a great deal of his

work is inevitable in such an unexplored field, but he is providing us with

a mass of new material for the literary study of the Gospels, especially in
the direction of accounting for discrepancies in parallel narratives."

Manchester Guardian.
"

In

fearless

criticism

scientific

of

the

Gospels

as

documents,

occupies a front place among modern scholars, but his

criticism is instinct with deep reverence, and always in his own happy
phrase 'an attempt to reach through varying voices the abiding

Dr Abbott

word.'
"

"

Literary

We

World.

gladly confess that

before us." Record.
"

It

detail

is

great deal from the work

characterized by the same extreme care and minuteness of

of scholarship which are found in preceding

and thoroughness

volumes."

"A

Leeds

Mercury.

scholarly work, worthy of

Outlook.

Biblical critic."
"

we have learned a

Dr

Abbott's great reputation as a

Dr Abbott's great work, Diatessarica,' and,

like its predecessors, Clue and
From Letter to Spirit,' is full of acute
criticism and painstaking inquiry. It is indeed monumental in its breadth
This

is

'

'

and thoroughness
to set

and

it

'

the fourth part of

aside

Novel as

who does

careful work."

'

this interpretation

is,

no one has a

right

not study the contents of this learned, reverent,

Baptist Magazine.

JOHANNINE VOCABULARY
A COMPARISON
OF THE WORDS OF THE FOURTH GOSPEL
WITH THOSE OF THE THREE
Svo. cloth.

Demy

"This

is

likely

have now appeared

to
in

Price

\y. 6d.

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prove the most useful of the five volumes that

the series which Dr Abbott has called Diates'

marvellous industry which is so characteristic of

Abbott's work quite as much as any of the earlier volumes... the
accumulation of facts which it contains is likely to be of permanent

sarica.'...It exhibits the

Dr

value to students of the language of the Gospels, and especially of the

Fourth Gospel."
"

Guardian.

The whole

inquiry is a wonderful exhibition of patient and delicate

Both
beginners and experienced students may profit greatly
scholarship.
from Dr Abbott's masterly treatment of verbal and grammatical minutiae.
The handling of tenses is especially instructive.... And as a storehouse of
facts laboriously collected from many sources and carefully marshalled
the work will be invaluable to students of the Fourth Gospel."
Christian
World.

"The

Synoptic variations, similarities, and peculiarities are admirably

above condensed and lucid notes. It is a book full of good things
on a question already full." Pall Mall Gazette.
set out

"The
the

reader, learned or unlearned in the technical sense, will find in

to engross his attention and to stimulate
same high quality as Dr Abbott's other works, a
another volume
scholarly, and stimulating production

book abundant matter

reflection.

It is

of the

minutely accurate,
of a remarkable series."

Aberdeen Free Press.

"No other work on Greek Testament synonymous words, especially

those in St John, so completely brings to light their precise difference and
applies them to the clearer elucidation of the Gospel narrative, as this
much original light on obscure passages, and often
reconciles seeming difficulties in text and context and shows that in some
cases what appears to be mere tautology or redundance is in reality a

volume, which throws

most important statement of either incident or doctrine."

Academy.

"The present sympathetic and laborious study promises to be an

extremely valuable addition to the literature of the subject... The book
is

an extremely suggestive study, and the temptation to see more in the

out of it is, on the whole, wisely

original than can fairly be taken

restrained."
Glasgow Herald.

"

yet
plan, it will be seen, is thorough, and so is the execution
nothing abstruse, nothing beyond the comprehension of the
ordinary student of the New Testament. Almost every page of this

The

there

is

offers some fresh fact, suggestion, or discussion bearing on the

meaning of the evangelist, and there is none of that pedantic
philology which would confuse the real issues." Dundee Advertiser.

volume
actual

"Dr

Abbott has rendered very real services to students of the Fourth

this scholarly and laborious work.... Sometimes he seems to us
to incline to draw large inferences from his own hypotheses, yet when
we turn again to these hypotheses they commend themselves to us, and
we feel that they have been reached by a very original and acute mind.
Dr Abbott has given us an invaluable guide to the interpretation of the
Fourth Gospel, a guide which some of us will very often consult."
Examiner.
Gospel by

"With confidence we recommend

this

book

to all serious students

of the gospels.... For English readers of the gospels it is, we believe, the
best piece of work that Dr Abbott has wrought." Literary World.

" It

a good deal but not too much

thoroughly understand the Fourth Gospel
is

to

say that no one can

not studied the

who has

together by Dr E. A. Abbott in his 'Johannine

a masterpiece of minute, patient, and ingenious
and preachers especially will find it rich in raw
..Teachers
scholarship..
material

brought
It

Vocabulary.'

is

material for their work."

"A

substantial

Great Thoughts.

contribution

Christian writings." British

to

the knowledge of the greatest of

Weekly.

"A

marvel of industry and scholarship, into which it is impossible to

enter in any adequate way within the limits of an ordinary review."
Record.
"
"

An
It

exceedingly useful theological text-book."

is

all

that the title indicates.. ..But

it is

Globe.

far

more than

that..

..The

consequence of such an investigation is that new, or at any rate clearer,

light is thrown on passage after passage.... We hope we have said enough
to show our readers the value of this volume as a student's book."
Church of England Pulpit and Ecclesiastical Review.

"The

which he brings out are very striking.. ..The upshot of

accord with the general tendency of recent criticism to
put the Fourth Gospel on a higher plane of authority." Westminster
the whole

Gazette.

results
is

in

"

The author brings out the exact meanings and subtle inflections of
The different shades of meaning
the original in a very striking manner.
and the manner in which such important words as believing, authority &c.
are

exemplified,
student." Rock.

"The
evidence

makes

the

work one

of

great

value

to

the

Bible

notes are packed with painstaking scholarship.. ..And the whole

is surveyed in a masterly manner at the end."
Exfiositoiy

Times.
"

The vocabularies, with their exhaustive apparatus of notes, represent

a large amount of patient linguistic research.. ..But it is only when we
approach the question of the right method of interpreting the Gospel
as a whole, particularly in its literary relations to the other three, that
all this critical spadework can be made apparent.
We
hope that Dr Abbott's scrupulous scholarship will allow him before long
Manchester Guardian.
to attack this work of constructive interpretation."

the real value of

"His
'hearing,'

discussion of Johannine synonyms, e.g. the words for 'seeing,'

'knowing,' 'coming,' and other simple but fruitful ideas, is

most illuminating. Microscopic, it may no doubt be styled

but if
examination under a lens of high power reveals new beauties in the
structure of an organism, microscopic investigation proves both inWe are inclined to say that this volume was
structive and fruitful.
well worth publishing were it only for the complete account it contains of
the Johannine key-word 'believing.'... These minute linguistic inquiries
may at first sight appear to be meticulous' and useless. But it is only
by slow patient underground work of this kind that such subtle points
as the relation between the several lines of tradition concerning Christ
can be determined. And where the subject is so sacred and vital and
the end so important, time and trouble should not be begrudged.
Dr Abbott spares neither. He deserves the thanks of all careful and
earnest New Testament students for the work he is carrying through
with such patience and perseverance. Those who cannot accept all his
conclusions must admire his learning and his zeal, and they cannot help
receiving profit from his company and guidance." London Quarterly
:

Review.

"The present volume is full of valuable material.. ..We do not know

of any investigation into the vocabulary of the Fourth Gospel so minute
and thorough as this. The labour expended in producing it deserves the
warmest recognition, and we shall look forward with great interest to the
publication on the JohanninejGrf^HfflsU^ P> 'imitive Methodist Quarterly
Review.

^V^*^*

..

CAMBRIDGE: PRINTED BV fOHH

CI

..

**

VV,

M.A.

\i

mm

DIVERSITY PRESS.

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