Him 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 I have loved you." And, as a fact, in the Last Discourse, the hitherto almost invariably suspensive construction is occasionally exchanged for a supplementary one, e.g. xv. 10 "If ye keep my commandments ye will abide in my love even as I have kept the commandments of the Father and abide in his love," XV. 12 "This is my commandment that ye love one another even as I have loved you." Of the same character are the next four instances of κaðu̸s in xvii. 2, 11, 14, 16.

[2132] This is not unnatural. As long as Christ is looking forward to His work on earth, He impresses on His disciples the truth that, "even as" this or that is in heaven, so He will do, or is doing, this or that on earth. But when His work on earth is on the verge of completion, He refers to it (after the manner of Jewish references to Scripture, “even as it is written ") mentioning it as an accomplished fact, a new Law for His disciples, "obey even as I have obeyed," "love even as I have loved." And this view prevails in the Last Discourse except when He is looking forward to the future on earth, not now for Himself, but for His disciples (xvii. 18 and xx. 21), "Even as the Father hath sent me I also send you "which is the last instance of all'.

(xi) Kal

(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 [2132 a] The occasional difficulty of distinguishing suspensive from supplementary kaws may be illustrated by xvii. 21-2, punctuated by W.H. thus, ἵνα πάντες ἐν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἕνα ὁ κόσμος πιστεύῃ...κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκη ó Kóσμos.... 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 kay in the first sentence: but the difference is extremely subtle.

[21326] In the Epistle, kabús (total 9) is sometimes suspensive, e.g. ii. 27 *And even as he taught you, abide" (1915 iii); sometimes supplementary, e.g. iii. 23 "That we may love one another even as he gave commandment." Its most noticeable use is in the phrase "even as he," where He means Christ, always expressed by ékeîvos (2382), in passages bidding Christians do, and be, their Lord (ii. 6, iii. 3, 7, iv. 17).

even as

spirit of God moved...and God said...and there was light...and God saw the light...and God divided the light...and God called...and the darkness he called...and there was evening and there was morning.” Bruder, referring to this use of κaí as "in oratione historica ex simplici Hebraeorum narrandi modo1," shews, by his tabulations, that John uses it very rarely as compared with any of the Synoptists. The short Gospel of Mark has it more than 400 times, John less than 100 times. It may be said that John does not deal much with narrative, but mainly with discourse. That holds good also of Matthew, and in some degree of Luke, so that it does not explain 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 κaí as occurring only once3, whereas in the first twenty-five verses of the first 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...and the darkness apprehended it not." The usage continues even when the writer brings us down from the Word to the testimony of John, “And this is the testimony... and he confessed and he denied not...and they asked him...and he saith...and he answered" etc. The explanation is probably this. 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 material creation. But after the Resurrection, when the Apostles are receiving their morning meal before going forth to convert the whole world, Greeks as well as Jews, "all things are become new," and the old-world Hebraic style is thrown aside. The Johannine use of ka in narrative, meaning "and" (as distinct from "also,”

1 [2133 a] He inserts by error xal (for őrı) in i. 16 and omits xaí in i. 4 kai ǹ ζωὴ ἦν. His list refers the reader elsewhere for the special phrases καὶ ἐγένετο, kai čσtai, kai idov. But these are not Johannine phrases. If they were included, John's abstinence from kai would appear still more clearly. Some of Bruder's instances might be otherwise classified; but his statistics suffice as a rough test.

2 [2133 b] Of course, this is in part explained by the predominance of narrative in Mk. Mt. has it about 250, Lk. about 380 times.

3 xxi. 19 καὶ τοῦτο εἰπὼν λέγει.

"even" etc.) seldom if ever causes ambiguity and calls for no detailed comment. The following sections, which will deal with κaí in speech as well as in narrative, will confine themselves almost entirely to cases where the meaning is ambiguous or obscure, or where the precise emphasis is doubtful.

(B) Kaí connecting affirmation and negation

[2135] In Hebrew, "and" is frequently used where English would use "and yet" or "but." John adopts this usage in many cases, especially where one of the clauses connected by "and" has a negative, or a word implying a negative:—i. 10—11 "The world was made through him and [yet] the world knew him not. He came unto his own [house] and [yet] his own [household] received him not,” iii. 11-12 "That which we have seen do we witness and [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] his witness no one receiveth," vii. 19 "Hath not Moses given you the law, and [yet] none of you doeth the law?" vii. 30 "They sought therefore to seize him, and [yet] no one laid his hand on him because his hour had not yet come," viii. 49 "I honour my Father and [yet] ye dishonour (áriuά¿ere) me” (where d. has a negative force), viii. 54—5 "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 opened mine eyes,” xiv. 9 "Have I been with you so long, and [yet] knowest thou me not, Philip?" xiv. 24 "He that loveth 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) Kai = "and yet"

[2136] Kaí 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....," vi. 49 "Your fathers did eat the manna...and [yet] they died,” i.e. and yet it did not save them from death, vi. 70 "Did not I choose

you the twelve, and [yet] one of you is a devil?" ix. 34 "Thou wast altogether born in sins and [yet] thou teachest us!" x. 39 "They [therefore] sought again to seize him, and [yet] he came forth from their hand," xi. 8 "The Jews but now were seeking to stone thee and [yet] thou goest thither again!"

[2137] Contrast the Hebraic "and," used in the manifestation of the risen Saviour to Mary Magdalene, with the Hellenic "however" used in the manifestation to the Seven Disciples :—(1) xx. 14 “And she beholdeth Jesus standing and [ yet] knew not that it was Jesus," (2) xxi. 4 "Jesus stood on the shore; the disciples did not however (ov μévro) know that it was Jesus."

[2138] Perhaps the construction with "and" is sometimes preferred by John because he wishes to emphasize the mystery of the 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 "because his hour had not yet come." But elsewhere, when there is no such reference to the "hour," he does not use the Hebraic construction: vii. 44 "Now some wished to seize him, but [in spite of that] (åλλ') no man laid hands on him."

[2139] Whatever his motive may be, the statistical fact is undeniable that the phrase "and no one" (kai ovdeís) (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, eg. "My Father...is greater than I, and no one is able to snatch them out of my Father's hand." More frequently (about six times) it may mean "and yet no one."

[2140] The same rule does not apply so frequently to the Johannine use of "and not," which is used in varied contexts, e.g. "A little while and ye behold me not," "They have taken the body of the Lord and we know not where they have laid him,"

1 [2139 a] Jn x. 29. The text and the translation are doubtful (see 2496 b). The preceding context has the words (x. 28) "they shall assuredly not be lost... and no one (kal ov...Tis) shall snatch them out of my hand." The other instances are viii. 33, xvii. 12. On iii. 13 see 2141. [In xvi. 22 "and your joy no one taketh," the phrase is broken by the intervening words.] In xvi. 5 the meaning may well be "You are full of sorrow at the thought of my departure and yet not one of you (kal ovdeìs éž vμŵv) asks me whither I am departing.” "And nothing" occurs thus in vii. 26 "Is not this he that they seek to kill? And yet (kai) see! he speaketh openly and nothing (kal ovôév) do they say to him." It might be fairly maintained that the "yet" implied in the preceding kai runs on to the second xal.

“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-adversative1. Nor is it fanciful to say that this curious Johannine characteristic reflects the writer's view of the world. -its double nature of light 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 "but": "He was in the world and the world knew him not," "He came unto his own, and-his own received him not."

(8) Special instances of кai = "and yet"

[2141] This general preponderance of adversative meaning must weigh in the interpretation of particular passages of which the meaning is disputed, e.g. i. 5 "The light shineth in the darkness and [yet] -the darkness apprehended it not" (1443, 1735 e foll.) [instead of “and the darkness overcame it not "]. In iii. 13 "If I told you earthly things and ye believe not, how shall ye believe [i.e. ye will assuredly not believe] if I tell you heavenly things? And [yet] no man hath ascended into heaven except him that descended out of heaven...," the meaning appears to be, "Ye will not believe and yet the truth is told you by him who alone knows the truth." In v. 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 (κaì où éλere) to come unto me that ye

1 [2140 a] This conclusion is reached by reference to où in Bruder (1888) and by examining instances of xal où. An examination of the same phenomena, under the same heading, in Luke, reveals very different results. In the first place, John uses où 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 kal où adversatively till the end of his sixth chapter in the words of Christ, “Why call ye me Lord, Lord, and [yet] do not the things that I 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 in such antitheses as "They desired to see and [yet] they saw not," "He came seeking and [yet] he found not," "They shall seek and [yet] they shall not be able to find " etc.

[21406] In his first six chapters Luke freely uses the additive “and not,” i. 7 "and they had no child,” ii. 43 “and his parents knew not,” ii. 50 “and they understood not,” iv. 2 “and he ate nothing." Later on, in Luke's adversative instances, there is probably not one that presents any ambiguity.