conqueror He displayed these His fallen enemies to an astonished world, leading them in triumph on His cross.

[1917 (ii)] This view of the adverbial appηoía, namely, that it "appears always to retain the idea of 'confidence, boldness,"" is confirmed by its use as a noun in the rest of N.T. where R.V. regularly renders it to that effect'. Moreover in the Johannine Epistle it occurs four times, and always to express the "boldness," or "confidence" of Christ's followers, confidence "toward God," or confidence as to future judgment. Even in xi. 14 "then therefore Jesus said to them without more reserve (wappnσíą) ‘Lazarus is dead,”” the meaning may be, that Jesus, having prepared His disciples for the disclosure, revealed the truth without (as Lightfoot says above) "misgiving or apprehension" lest their faith should fail: for a teacher will not use rappηoía 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. frankly, and fully, and clearly.

[1917 (iii)] There remain two questions as to appŋσía in the Gospels. (1) Why do Matthew and Luke omit it in the single passage where Mark employs it (viii. 32) “and he [ie. Christ] was boldly (R.V. openly) speaking the word"? (2) What is the reason for the abundant use of the word in the Johannine Gospel and Epistle where it occurs thirteen times, as often as in all the rest of N.T. together (setting aside the Acts, where it occurs five times)? Out of these may arise a third question. (3) Is there any reason 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 (iv)] In order to understand Mark's use of "boldly' (Mk viii. 32 "boldly speaking the word ") we must bear in mind that Christ's prediction of His own crucifixion was the prediction of a Gospel that proved "to the Jews a stumbling block and to the

1 [1917 (ii) a] See Acts iv. 13, 29, 31, xxviii. 31, 2 Cor. iii. 12 (where A.V. has "plainness of speech," but R.V. "boldness of speech"), vii. 4 etc. Sim. Acts ii. 29 (R.V.) “I may say unto you freely," (A.V.) “let me freely speak unto you." 2 I Jn ii. 28, iii. 21, iv. 17, v. 14.

Gentiles foolishness'." The shock caused by "the word" to the disciples, and especially to Peter, shews that their Master had need of "boldness" (not for Himself in facing death, but for them in predicting it-boldness in believing that He would ultimately carry them with Him and that they would not abandon Him irrevocably). But still, to readers that did not realise the circumstances of the moment, Mark's brief phrase might seem obscure. Some might take appηoia as “openly," i.e. to all the world. These might say that the phrase was misplaced, since Christ was addressing the disciples alone. Others might take the view of the Sinaitic Syrian, the Arabic Diatessaron, and the Codex Bobbiensis, which agree (1252) in making the words part of a prediction of Christ, that, after death, He would rise again and speak the word "openly" or "with confidence" to the disciples. Matthew and Luke-perhaps for one of these two reasons omit the phrase. Clearly this tradition called for explanation on the part of any writer of a fourth authoritative Gospel.

[1917 (v)] Moreover, at the close of the first century, there were special reasons why attention should be called-among Christians, among non-Christian Jews, and among Greeks—to πappŋσía as the mark of a great Teacher of divine truth. It was a time of religious impostures. Many people made money out of them. St Paul lays great stress on his own "sincerity," "confidence," and "boldness" (or "frankness"). He is not one (he says) of those who water down" the Gospel for gain. Speaking from another point of view, there was a "veil," he adds, on the face of Moses proclaiming the Law (which was unto death) but not on the face of Christian teachers: "Having such a hope [as I have above described] we use great boldness-and not as Moses used to put the veil on his face."

1 [1917 (iv) a] Comp. Rom. i. 16 "For I am not ashamed of the Gospel, for it is the power of God...to the Jew first and also to the Greek" with 1 Cor. i. 23-4 We preach Christ crucified-unto Jews a stumbling block and unto Gentiles foolishness, but, unto them that are called, both Jews and Greeks, Christ the power of God and [Christ] the wisdom of God."

22 Cor. ii. 17 "watering down" or "making merchandise" kanŋ\eúovtes, “of sincerity” ἐξ εἰλικρινείας, iii. 4 “confidence,” πεποίθησιν.

3 [1917 (ν) α] 2 Cor. iii. 12 ἔχοντες οὖν τοιαύτην ἐλπίδα πολλῇ παρρησίᾳ Xpúμela.... Comp. 2 Cor. vii. 4, Eph. iii. 12, vi. 19, Phil. i. 20, Col. ii. 15, 1 Tim. iii. 13, Philem. 8, Heb. iii. 6, iv. 16, x. 19, 35; also Acts xx. 20 ovôèv ὑπεστειλάμην, at first limited by τῶν συμφερόντων, but repeated xx. 27 οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγείλαι πᾶσαν τὴν βουλὴν τ. θεοῦ ὑμῖν, where “all the counsel of God" implies the fore-ordained sacrifice on the cross, which was, to some, "foolishness" or "a stumbling block."

Philo, describing the freedom of speech used by Abraham toward God, classes #appηoría among "admirable virtues," the sign of a "good 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 appηoía'." Arrian, too, publishing the sayings of Epictetus, just as he had heard them, describes them as intended to be "notes to remind himself of the teacher's understanding and appηoía?" Epictetus had been a slave; but his teaching is permeated with a twofold rappηoía. He is 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.

[1917 (vi)] These facts may well explain the prominence given by John to Christ's appηoía, and the different circumstances in which he mentions it so as to suggest that traditions might vary about it and yet might be reconciled. For example, Christ's brethren urge Him, indirectly, to "take a bold attitude." He refuses, at the moment, because His "hour was not yet come." Soon afterwards, the multitude is represented as "not speaking boldly through fear of the Jews," and this timid multitude testifies to Christ, "Behold, he speaketh boldly." Later on, it is said that Jesus would no longer walk and teach "boldly" among the Jews; but this is almost immediately followed by His final journey to Jerusalem and to death. 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 "I have spoken boldly to the world"." The impression left by these

1 [1917 (ν) ό] Philo i. 473 ὡς καὶ τὸ κωμικὸν ἀψευδῶς μᾶλλον ἢ κωμικῶς εἰρῆσθαι

δοκεῖν

*Αν πάνθ ̓ ὁ δοῦλος ἡσυχάζων μανθάνῃ

Πονηρὸς ἔσται· μεταδίδου παρρησίας.

2 [1917 (v) c] Letter of Arrian to Gellius, introducing the Dissertations: Obre συνέγραψα ἐγὼ τοὺς ̓Επικτήτου λόγους οὕτως ὅπως ἄν τις συγγράψειε τὰ τοιαῦτα· οὔτε ἐξήνεγκα εἰς ἀνθρώπους αὐτὸς ὅς γε οὐδὲ συγγράψαι φημί. ὅσα δὲ ἤκουον αὐτοῦ λέγοντος, ταῦτα αὐτὰ ἐπειράθην, αὐτοῖς ὀνόμασιν ὡς οἷόν τε ἦν γραψάμενος, ὑπομνή ματα εἰς ὕστερον ἐμαυτῷ διαφυλάξαι τῆς ἐκείνου διανοίας καὶ παρρησίας. Aristotle Eth. Nic. iv. 3. 28 says that the μεγαλόψυχος must be παρρησιαστικός. Plutarch ii. 68-9 (De Adulatore 27—9) has a long discussion on the good and bad #appηola rather inclining against παρρησίαν κυνικὴν κ. λόγους τραχείς.

3 See 1917 (i), where Lightf. is quoted as rendering Jn vii.

attitude."

+ vii. 13, 26.

5

xi. 54, xii. 1.

4 "assume a bold

superficial inconsistencies is that our Lord always spoke "boldly," but not always "clearly,"-at least not clearly to the disciples because the disciples were "not able to bear1" the clear and full doctrine as yet. They also suggest a probability that John may have had in view misunderstandings arising from the doctrine of Mark, that "Jesus taught the word boldly." Perhaps, too, he may have had before him a version of Mark like that of SS, namely, that Christ would "rise from the dead and speak the word boldly": for this is very much like the Johannine tradition, "The hour cometh when I shall no longer speak to you in proverbs, but shall announce to you without reserve concerning the Father3."

(θ) Τάχειος

[1918] Taxelov (or Táxiov) occurs in xiii. 27 and xx. 4 "the other disciple ran on before more quickly than Peter." In N.T., it occurs also in Hebrews xiii. 19 (R.V.) “that I may be the sooner restored to you," and xiii. 23 "if he come (R.V.) shortly," but the meaning is doubtful (2554 d). John also uses both rayéws and Taxú1. We pass to the important passage xiii. 27 8 woɩeîs woínσov тáxelov. R.V. renders this "do quickly." But it seems reasonable to suppose that John does not use the form τάχειον exactly like ταχέως and ταχύ. And it makes excellent sense to suppose that Judas, who had not been originally purposing to commit the act of treachery on that night, was

1 xvi. 12.

2 [1917 (vi) a] xvi. 25. It is interesting to note that the disciples, in spite of this warning as to the need of waiting for the appηola, persist in affirming that Christ already speaks (xvi. 29) ἐν παρρησίᾳ. It should be added that παρρησία occurs (5 or 6) in Canon. LXX, but only once (cf. Oxf. Conc. Lev. xxvi. 13 "upright," i.e. "with head erect as freemen") with correct Heb. equiv. Levy iv. 103—4 says that the Hebraized word may mean (1) “publicly," (2) "mit lauter Stimme."

3 [1918 a] The Thesaurus indicates that eâorov is frequently used (perhaps meaning aTTov Xóyou, "quicker than one can tell it") for "at once," as it is also in the second book of Maccabees iv. 31, v. 21, xiv. 11 (A.V. “in all haste," "no sooner but"), and Táxion is also thus used, though not nearly so many instances are given. Táxior occurs thus in Diod. Sic. and in Plut. Moral. 240 D "Unless you turn the stranger (¿evúXXcov) out of doors at once, he will corrupt you." It belongs to vernacular Greek and is condemned by Phrynichus.

[1918] xi. 29 Taxú, xi. 31 Taxéws. In Wisd. xiii. 9, Tάxtov means "sooner." In 1 Macc. ii. 40 ἐὰν μὴ πολεμήσωμεν ...νῦν τάχιον ἡμᾶς ὀλεθρεύσουσιν, 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 Ν.Τ., ταχέως, ἐν τάχει, and ταχύ, are all in use, so that there was no lack of words to express “quickly" regularly and accurately. On the variation in xi. 29—31, see 2554 b.

driven to quicker action by the words of Jesus. In other words, Judas had in his mind some thought similar to that expressed by the chief priests in Mark and Matthew1, "Not on the feast day lest there be an uproar of the people" but he was forced to do the deed “more quickly." And so it was brought about that the crucifixion took place on the Day of the Passover. Luke omits all mention of this original intention to delay the arrest of Christ. If John's Taɣetor τάχειον refers to it, it is one of the many instances where Luke omits and John intervenes.

ANACOLUTHON

(i) Generally

[1919] Anacoluthon (lit. "not following") is the name given to a grammatical irregularity wherein, though the meaning may be clear, what is expected to follow does not follow, e.g. xv. 6 (R.V.) “If a man (TIS) abide not in me, he is cast forth as a branch and is withered; and they gather them (avrá) [i.e. the branches] and cast them into the fire." Here "as a branch is simile, but "he is withered" is 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.

(ii) The Subject suspended

[1920] Several instances may be illustrated by the Hebrew custom of putting the subject at the beginning of a sentence, and then repeating it as a pronoun, e.g. "The Lord, he is God." So in Revelation (iii. 12, 21) "He that conquereth (ó vikŵv)" is followed by "I will make him a pillar," "I will give to him." Somewhat more correct Greek is given earlier (Rev. ii. 7, 17) "To him that conquereth I will give to him." Compare Josh. ix. 12 ovтo oi aproɩ... ἐφωδιάσθημεν αὐτούς, Ps. ciii. 15 ἄνθρωπος, ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ etc. The following passages may be thus explained.

1 Mk xiv. 2, Mt. xxvi. 5.

2 The Johannine passages quoted under this head are i. 15, v. 44, vi. 39, vii. 38, 49, viii. 53, x. 35-6, xii. 35, xiii. 29, xv. 2-6, xvii. 2, xx. 18, xxi. 12: also I Jn ii. 24-7.