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MOOD

(i) Imperative, Indicative, Infinitive and Subjunctive, see Index, also Tense (in Contents) p. xxi.

(ii) Optative

[2252] The optative mood is practically non-existent in the Gospels except in Luke. For example, the optative of yiveobaι occurs in Lk. (2), and that of elva in Lk. (7), but neither of these occurs in Mk, Mt., Jn. In Jn xiii. 24 the v.r. #vớéodai tís äv eïŋ (not in W.H.) is a corruption. In Mark, the forms iv. 29 πapadoî, v. 43 and ix. 30 yvoî, viii. 37 doî are subjunctive: but xi. 14 κaρñòv þáɣoɩ has a true optative corresponding to Mt. xxi. 19 kapπòs yévŋtal. Compare 2 S. i. 21 μὴ καταβῇ δρόσος, Β καταβοῖ, Α καταβήτω, and Deut. xxxiii. 24 "let him be," LXX σrat; also Oxyr. Pap. 742 iva πάλιν φ[ί]λος ἡμεῖν παραδοῖ.

NEGATIVE PARTICLES

(i) Mh

[2253] In later Greek, un encroached on où, especially in connexion with participles'. In John, μn for ou is not so frequent

Gk Maléw means "talk freely," as at table, or in one's family, or in gossip abroad. In N.T., it means "talk freely," sometimes in bad sense, 1 Tim. v. 13, 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 the Pauline Epistles, and also of spiritual song and prophecy. Hence John—who deprecates the view that Christ taught secretly or privately-uses this word more freq. than Mk and Lk. taken together, and assigns it to Christ 33 times in the first person, whereas it is never thus used by any Synoptist (exc. Lk. xxiv. 44, after the Resurrection). Comp. Jn xviii. 20 "I have spoken freely to the world and in secret spake I never (lit. nothing)." The word is used in Mk xiii. 11, Mt. x. 19, to 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 would speak for them. That exactly represents the Johannine use of Xaλéw when used by Jesus concerning His own teaching.

1 [2253 a] Winer, p. 606 n. “In modern Greek the participle invariably takes μή." A striking instance of μή for οὐ is Mt. xi. 18 (Lk. vii. 33) ἦλθεν γὰρ Ι. μήτε (Lk. μή) ἐσθίων μήτε πίνων, and Mt. xxii. 12 πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; Lucian (iii. 104 Indoct. 35) καὶ ὁ κυβερνᾶν οὐκ εἰδὼς καὶ ἱππεύειν μὴ μeμeλetŋkús is an excellent instance of the context that might in a few rare cases cause ỏ où to be used, namely where où-alpha privative, “absolutely ignorant of steering and not having given much pains to riding."

as in the Synoptists. But it is probable that vii. 15 "How doth this man know letters not having learned (μ μeμanks)?" 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 learned," " ," "one of the illiterate class1." In vii. 49 o oxλos oνtos & μǹ уivoκwv, John could not have used où without limiting the assertion to a particular crowd pointed out, whereas the meaning is "This 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 (öti μǹ memíoteukeV)," the unbelief, though implied as a fact, is stated, not as a fact, but as the ground for condemnation, and the meaning "condemned for not having believed" (2187) approximates to "pronounced guilty of not believing." See 2695.

[2254] The words of Christ, vi. 64 "There are among you some that do not believe (εἰσὶν ἐξ ὑμῶν τινὲς οἳ οὐ πιστεύουσιν)” are followed by the comment "For Jesus knew from the beginning (lit.) who are those that are not believing (τίνες εἰσὶν οἱ μὴ πιστεύοντες) and who is he that shall betray him (καὶ τίς ἐστιν ὁ παραδώσων αὐτόν).” It had been previously stated, before any mention of Christ's preaching, that many in Jerusalem, being impressed by His "signs," "believed" in Christ after a fashion, in whom Christ Himself (ii. 24) did not believe presumably knowing that they did not really believe. From the first, then, Christ had this power of distinguishing unreal from real belief, so that He could answer with an affirmative the question "Knowest thou who are they that do not really believe?" But, since that time, the Twelve had been appointed and the Gospel of the Bread of Life had been preached in Capernaum. And, from the beginning of this Gospel, Judas (it would appear) had shewn signs of his future treason. Here it is added that Jesus noted these signs and knew to what they pointed. (See 2251 a.) We are not to suppose, with some ancient Greek commentators, that "from the beginning" means "from the foundation of the world." As to the

1 [22536] This utterance however takes place at Jerusalem, among strangers, not in Nazareth or Galilee: and therefore it is not quite certain that the other meaning is wrong. Winer (p. 607) quotes Philostr. Apoll. iii. 22 ds kai ypápeɩ μn καθὼν γράμματα.

* [2254 α] Chrys. ἄνωθεν, Cramer πρὸ καταβολῆς κόσμου. Εξ ἀρχῆς, “from the beginning," is similarly used in xvi. 4, and ȧπ' ¿pxîs in 1 Jn ii. 7, 24 etc.

change from οὐ πιστεύουσιν to μὴ πιστεύοντες, it is what might have been expected in consequence of the change from the indicative to the participle. On x. 12 8...ok ŵv toμýv, see 2704.

(ii) Où ph with Future and Subjunctive

[2255] Où μn is comparatively rarely used with the future in N.T. In John it occurs fourteen times with subjunctive' and thrice with future, as follows: iv. 14 οὐ μὴ διψήσει εἰς τ. αἰῶνα, vi. 35 ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ κ. ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε, Χ. 5 ἀλλοτρίῳ δὲ οὐ μὴ ἀκολουθήσουσιν ἀλλὰ φεύξονται. The second instance (vi. 35) invites inquiry, in view of the parallel rewάon and dýσ But a review of N.T. usage indicates no settled or general distinction of meaning. Compare Heb. viii. 12 où μǹ μvnobŵ, quoting Jer. xxxi. 34 correctly, with Heb. x. 17 où μǹ μvŋobýσoμai quoting the same incorrectly: also Mt. xxiv. 35 où μǹ пaρéλowσiv with parall. Mk xiii. 31 (W.H. marg.) ov μǹ wapeλevσovтaι (W.H. txt om. un) and parall. Lk. xxi. 33 où μǹ wapeλevorovтa. In John's three instances there occur severally (1) εἰς τὸν αἰῶνα, (2) πώποτε, (3) a following future (peúčovтai). These facts suggest that he had in his mind an emphasis laid rather on futurity, than on certainty (which would have been indicated by the subjunctive).

(iii) El ov

[2256] Ei où never occurs in John, as an undivided phrase, except in antithesis (twice) v. 47, "If ye fail to believe (où miσTevere) his writings how can ye [succeed in] believing my words,” x. 37 “If I fail to do (ov To) the works of my Father...but if I [succeed in] doing them...." In both cases où has the force of alpha privative, or may be treated as part of a compound verb, the hypothesis being positive but the compound verb negative. It is not the same as a negative hypothesis ("except ye believe," "except I do"). In iii. 12 οὐ πιστεύετε is divided from εἰ, “If I have told you earthly things and ye disbelieve (οὐ πιστεύετε).”

1 [2255 a] This includes xx. 25 où μǹ TιOTEÚow, which, so far as the form is concerned, might be future. On xi. 56 tí dokeî vμîv ötɩ où μǹ ¤XOŋ..... see 2184. On xviii. I où un iw see 2232. In the Pauline Epistles où un occurs only six times: two of these instances are from LXX: one of the two (Gal. iv. 30) is in the future.

(iv) Οὐ οὐδείς

[2257] This particular phrase with the double negative, which Mark frequently uses in narrative but only once (Matthew and Luke never) in Christ's words, John uses, never in narrative, but frequently in Christ's words. It is never ambiguous.

(ν) Ούτε...καί

[2258] This construction is of the nature of a Latinism in 3 Jn 10 "he neither himself (oure aurós) 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. 11 "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, ovde, "not even a bucket" (so too SS). But ούτε...καί is highly characteristic of the style of the woman's talk, which is somewhat flighty, passing from "neither bucket hast thou [nor rope to let down the bucket]"--which she had at first in her mind-to the thought of the "depth" of "the well." The construction is not alleged to occur in N.T. outside these two passages (Winer p. 619, Westc. on 3 Jn 10).

[2259] In v. 37-8, R. V. punctuates "Ye have neither (oure) heard his voice at any time, nor (ovre) seen his form. And (kai) ye have not his 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 ov...oŮKÉT, which does not occur in Jn but occurs 6 times in Mk (in Mt. and Lk. once, parall. to Mk xii. 34) nor ovdèv.....où un, which is in Lk. x. 19. On ov.....Tis see 2586 d—e.

2 Mk iii. 27 οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν...ἰσχυροῦ εἰσελθὼν διαρπάσαι.

3 [2257 6] Jn v. 19 οὐ δύναται ὁ υἱὸς ποιεῖν ἀφ' ἑαυτοῦ οὐδέν, ν. 22 οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ν. 30 οὐ δύναμαι ἐγὼ ποιεῖν ἀπ ̓ ἐμαυτοῦ οὐδέν, νί. 63 ἡ σὰρξ οὐκ wpeλeî ovdév, viii. 15 ¿yw oỷ xpivw ovdéva etc. (about 12 times). It is also used in the words of others, iii. 27, vi. 33 etc. Jn has once ovdeπw ovdels in xix. 41 μνημεῖον καινὸν ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος, which resembles Lk. xxiii. 53 μνήματι λαξευτῷ οὐ οὐκ ἦν οὐδεὶς οὔπω κείμενος.

(vi) Où (or, μý) combined with râs

[2260] A distinction must be drawn between (1) ov.......πâs, (2) πâs ...ov, and (3) où râs. The first two belong mostly to Hebraic, the third-in which was follows où without any intervening word except perhaps the verb "to be"-belongs mostly to Greek idiom. In (1) and (2) the meaning of râs is generally to be expressed by "any," in (3) by "every." But in John a literal translation is sometimes preferable as will be seen below.

[2261] In Hebrew, when "not" and "all" occur (as mentioned 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 all finding him," i.e. that none finding him should smite him; (Ex. xii. 16) "all work shall not be done"1 etc. The last sentence might well be understood to mean "all kinds of work must not be done, but only the following": and, generally, the Hebrew idiom might produce ambiguity, which we escape in English and Greek by saying "not any (or, no) work"-and in Greek sometimes by repeating the negative ("no work shall not be done"). In the Synoptists, we have but few instances of either (1) où...wâs or (2) πᾶς...ου".

[2262] In John's Gospel, and perhaps in the Epistle, there are no instances of ou...âs meaning "not any," but râs followed by ou (or, un) is very frequent in both. It is partly explained by the writer's love of universal propositions, especially in connexion with the Church ("all that thou hast given me," "every branch in me,” "everyone that believeth"). These are connected mostly with affirmatives, but (a) sometimes with negatives followed by affirmatives thus: iii. 16 "in order that everyone (wâs) that believeth should not (un) perish but should have eternal life," vi. 39 "in order that

1 [2261 α] Gesen. 482 a. Ex. xii. 16 Πᾶν ἔργον λατρευτὸν οὐ ποιήσετε ἐν αὐταῖς, πλὴν ὅσα... Comp. Ex. xx. 10 οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον.

2 [22616] See (1) où...Tâs in Mk xiii. 20, Mt. xxiv. 22 "not...any flesh," Lk. i. 37 "not...any word,” (2) πâs.....où in Mk vii. 18 πâv.......oỷ dúvaraι, Mt. xii. 25 πᾶσα . οἰκία μερισθεῖσα...οὐ σταθήσεται (parall. Mk iii. 25 ἐὰν οἰκία...μερισθῇ, οὐ δυνήσεται στῆναι), Lk. iv. 33 (pec.).

3 [2262 a] In Is. xxviii. 16" he that believeth," Heb. and LXX om. "all," but Rom. x. II inserts it, thus, Ilâs ò TOTEúwv èπ' avтų. Parallel passages in Kings and Chronicles freq. differ in inserting or omitting Heb. "all" and LXX freq. differs similarly from Hebrew.

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