BOOK I

FORMS AND COMBINATIONS OF WORDS

General warning as to use of Index

[1894*] N.B. For all matter affecting Adjectives, Adverbs, Anacoluthon etc., and not occurring under these several headings, the reader is referred to the Index. For example, under the heading "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 deficiencies will be supplied 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. Also, as regards some special adjectives, discussed at considerable length, but not here (e.g. ἴδιος, πολύς, προβατική), the reader will 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 "Vocabulary" will give the statistics of the words; the Index to the "Grammar," their grammatical use.

ADJECTIVES

(i) Used predicatively

[1894] The adjective is used predicatively in iv. 18 TOûTO Åλŋlès εἴρηκας, which is quite different from τοῦτο ἀληθῶς εἴρηκας. The latter might have meant (1) "Truly, i.e. in truth, thou hast said this," or (2) "Thou hast said this truly, i.e. with truth." But the former means "This, at all events, among all that thou hast said, is

true"-implying that hitherto the woman has talked in a reckless and trifling way'.

(ii) Special

(a) MÚNOC

[1895] Móvos occurs as follows in v. 44 (W.H.) “How can ye believe, receiving glory from one another:-and the glory that comes from the only [God] (tǹv dóέav tỳν taρà Toû μóvov [0ɛoû]) ye seek not!" eo is here omitted not only by B but also by a ("gloriam ab unico non quaeritis ") and b (“honorem ejus qui est solus"). If the omission occurred in B alone, it might be explained as an omission-sometimes occurring in that excellent MS.—in a group of similar letters3. But it occurs also in Origen1, which demonstrates that the reading was much earlier than the draughting of B. Moreover, the omission, being unusual, would suggest a lacuna, which scribes would be tempted to fill up, conforming the passage to "the only true God" later on, and to general usage". The Greek "only" is used (as in Shakespeare, "the only man of Italy"") to mean "unique' more than merely "first." In N.T. "only" is connected with ascriptions of glory'. Horace speaks of Jupiter as having "no like or second" although Pallas occupies "the place next in honour"." Aristotle says that the heaven is "one and alone and perfect"." But

Comp. Demosth.
Such a predica-

1 [1894 a] R.V. ("this hast thou said truly") is ambiguous, and might agree with b, f, dλŋoŵs “thou hast indeed (or, in truth) said." (Teubn. p. 87) τοῦτό γε ἀληθὲς (but better Mss. ἀληθῆ) λέγουσιν. tive use is prob. without another parall. in N.T.

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[18946] In xiii. 34 ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους—καθὼς ἠγάπησα ὑμᾶς, ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους, the adj. new is not predicative. 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. 1 Jn ii. 7-8 "Not a new commandment do I write to you......on the other hand (wáλɩ) a new commandment do I write to you-which [paradox] (ő) is true in him and in you," i.e. it is "old" yet made " new in Christ and in His newborn disciples.

2 [1895 a] The Lat. ƒ has “quae a Deo solo," ff“ quae ab illo solo est Deo" (where "Deo" looks like an interpolation out of place). Neither of these retains the Gk order as in d (“gloriam ab unico deo ") and e (“gloriam a solo dō ").

3 [1895 b] See 2650: Or might be omitted coming between the OT of μóvov and that of Ou.

Orig. Huet i. 392, and see 2664.

5

Jn xvii. 3, Rom. xvi. 27, 1 Tim. i. 17.

6 [1895 c] Much Ado iii. 1. 92. See also Lucian (ii. 386, Demon. 29) where

a man boasts that he is μόνος καὶ πρῶτος τῶν διαλεκτικῶν, and is rebuked for being 7 Rom. xvi. 27, 1 Tim. i. 17, Jude 25, Rev. xv. 4.

illogical.

8 Odes, 1. xii. 19-20.

9 De Cael. i. 9. 8.

no passage is alleged in the Thesaurus where Greeks call God & μóvos: and such a use, if it existed, must have been rare among the Jews'. More to the point is the saying of Philo that the words "It is not good for man to be alone" are uttered because "It is good that the Alone should be alone"," meaning the Only God. On the whole, it seems fairly probable that, when speaking about "glory" and its source, the evangelist used ó Móvos-with allusion to the connexion of the word with "glory" both in Hebrew and Greek-to mean briefly "He that is alone glorious" i.e. "He from whom alone all glory comes."

(β) Πρώτος

[1896] Iporos is followed by a genitive, and is said by some to mean “first in regard of,” in (a) i. 15 (R.V.) “He that cometh after me is become before me (upoσ0év μov); for he was before me (öri прÔτÓS μоν )" and i. 30 (R.V.) "After me cometh a man which is become before me; for he was before me" (R.V. marg. in both verses "first in regard of me"). It is rendered by the conjunction "before," supplying a verb, in (b) xv. 18 (R.V.) "If the world hateth you, ye know that it hath hated me before [it hated] you (πpŵτOV ὑμῶν).”

[1897] To deal first with (a). Stephen's Thesaurus quotes from Aelian "those who have investigated these things before me (oi πрŵτоí μου ταῦτα ἀνιχνεύσαντες).” But πρῶτός τινος ἐποίησά τι is different from πρῶτός τινος ἦν. More to the point is πρῶτος ὤν in the Scholiast's Preface to the Phoenissae of Euripides quoted in the Thesaurus thus: "Eteocles, as though he were first [in regard] of his brother (åte πрŵtos ŵv Toû adeλpov)," given by Dindorf (presumably correcting the text) as Tŵv adeλpor. Another Scholiast explains (Hecuba 458) "firstborn palm (πpwτóyovós te poîvɩ¿)” by saying "created first [in regard] of the bay-tree (#pŵтov yevvηlévтa TŶs δάφνης).” Origen seems to take πρωτός μου as parallel to, and

1

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1 [1895 d] Levy ii. 234b quotes Genes. Rab., on Gen. iii. 22 one of us,' explained as "like the Only One of the universe," and Levy Chald. i. 331 b quotes a Targ. on Job xiv. 4 "not one," explained as "shall not the Only One?" (so Vulg. "nonne tu qui solus es?").

* Philo i. 66 Διὰ τί τὸν ἄνθρωπον, ὦ προφῆτα, οὐκ ἔστι καλὸν εἶναι μόνον; "Οτι, φησί, καλόν ἐστι τὸν μόνον εἶναι μόνον. Μόνος δέ, καὶ καθ ̓ αὐτόν, εἰς ὤν, ὁ θεός, οὐδὲν δὲ ὅμοιον θεῷ.

3 [1897 a] Ael. N. A. viii. 12. Steph. also quotes Plut. Vit. Cat. Min. § 18 οὔτε πρῶτος τις ἀνέβη...Κατῶνος οὔτε ὕστερος ἀπῆλθε: but he thinks πρότερος should be restored here, and he expresses doubt about the quotation from Aelian.

included in, #pwrótokos táons kriσews', i.e. “firstborn [brother] of all creation," so that pŵrós pov would mean "firstborn [brother] of me," ie. " my eldest brother." His words are: "The Baptist teaches [us] how Jesus is become before him [by] being first [in regard] of him (v pтоs avrov)' since He was the firstborn (πрштотокоя) of every creature"; and the same view is suggested by Tapá (implying the metaphor of a household) in the following words, "I understand that He was first [born in respect] of me and more honourable in the house of the Father (apà r IIarpí)." Chrysostom, without using the word "firstborn," argues that the words must refer to precedence in point of time3—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 the Fourth Gospel, "first in 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 that John the Baptist, at this stage in his testimony to Jesus (if indeed in any stage) proclaimed to the Jews (1) the pre-existence of Jesus, as being the Messiah-and proclaimed Him, too, as pre-existent, not "from eternity" nor "from the beginning," but (2) relatively to himself. The former doctrine, the eternal pre

1 [1897 ] Col. i. 15 πрWтÓтоKоs wάons kтloews, comp. the genitive in Rev. i. 5 πρωτότοκος τῶν νεκρῶν, and see Col. i. 18 ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, Gen. xlix. 3 πρωτότοκός μου, σὺ ἰσχύς μου καὶ ἀρχὴ τέκνων μου, Rom. viii. 29 εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, Col. i. 18 ἵνα γένηται ἐν πᾶσιν αὐτὸς πршTEÚшV, and 2 S. xix. 43 πрWτÓTOKOS ¿yw ǹ σú (LXX error). These passages shew that TрwтÓTOKоs, suggesting supremacy among brethren, might be replaced by πршτεÚшν, ог πрŵros, 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]," #peoẞúrepós μou, would convey none of the old associations of the blessing and supremacy belonging to the Firstborn.

2 Orig. Huet ii. 99.

3 [1897 c] "It is not to be supposed, says [the Baptist], that, whereas I was first, He, by outstripping me (so to speak) in the race, cast me behind [Him] and 'has become before' [i.e. superior]. On the contrary 'He was first [in regard] of me [in point of time],' for all that He is coming last into [view]," Oúdè yàp ék τινος, φησί, προκοπῆς πρῶτόν με ὄντα ὀπίσω ῥίψας ἔμπροσθεν γέγονεν, ἀλλὰ Πρῶτος μου ἦν, εἰ καὶ ὕστερος παραγίνεται. He explains ἔμπροσθεν as λαμπρότερος, ἐντιμότερος. Οη σοῦ πρῶτος εἰμι in the Leyden Papyri, see 2667.