τ. π. τὸν ἀδελφόν]) substituted τὰς περί for τήν. The reading of SS tòv suggests that the translator took [αὐ]τὰς περὶ τοῦ ἀδελφοῦ to mean "Martha and Mary," as being "the household of the brother (Lazarus)." "To Beth Ania" may have been supplied by SS for sense or may be a further error arising out of "household," confused by SS with "house,” Beth.

[1991] The best Greek мss. have probably preserved the correct text, the intention of the writer being to represent, by the unusual omission of the article, that Martha and Mary now made up one household, of which Martha was the leader. Comp. 1 Thess. i. 7—8 ἐν τῇ Μακ. καὶ ἐν τῇ ̓Αχ...ἐν τῇ Μ. καὶ ̓Αχ. (R.V.) " an ensample to all that believe in M. and in A....not only in M. and A. but in every place" (A.V. (bis) "in M. and A.")-where the article is omitted in the second clause, partly because one abbreviates in repetition, but more because there is, in the second clause, an antithesis between "M. and A.” (as being one place), and "every [other] place."

[1992] xii. 9-12 (W.H.) ἔγνω οὖν ὁ ὄχλος πολὺς ἐκ τῶν Ἰουδαίων.... Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν is uncertain owing to the variation of MSS. But it has been suggested above (1739-40) that it is written with allusion to Mk xii. 37 ó moλùs oxλos, and that John took advantage of some irregular expression in ancient tradition, in order to shew that he regards the phrase as meaning, not "the illiterate rabble," but "the multitude in full force."

[1993] In xiv. 27 εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, if Jn had written, in the second clause, r. T. uv, the article would have suggested, for the moment, a reference to the è in the first clause ("the peace just mentioned"). Instead of that, the 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? nay, a new kind of peace] the [peace] that is mine I give you." In this special context the phrase with the single article conveys even more emphasis than the phrase with the article doubled.

[1994] In iv. 34 ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω... we ought not to say that the article is omitted but rather that the predicate is placed

1 [1991 a] When "the chief priests" are mentioned before " Pharisees," the article is omitted before “Pharisees" where the two classes are regarded as forming one council in vii. 45 “came to the chief priests and Pharisees." But the article is repeated before "Pharisees" where they are regarded as two distinct classes combining in hostility against Jesus (vii. 32 áréσreclay, xi. 47 oviyayor, xi. 57 δεδώκεισαν ἐντολάς).

before the subject'. The words might have run otherwise, "To do the will of the Father—that is food for me (or, my food)." But the disciples were saying to themselves, in effect, "What is his food?" (“Hath any man brought him aught to eat?"). And Jesus answers their implied question by putting it foremost in His reply, because it is foremost in their thoughts: "My food, you ask: What is my food? it is to do the Father's will." The subject of the sentence is the subject of Christ's thought, namely, doing the Father's will.

(viii) With Infinitive

[1995] The Article with the Infinitive is almost non-occurrent in John. Its rarity deserves notice as being in striking contrast with its frequency in Luke, in whom alone there are more instances than in the other three Gospels together3.

ASYNDETON

(i) Johannine use of

[1996] A sentence in Greek is mostly connected with the preceding one by some conjunction. This has the disadvantage of sometimes defining rather narrowly the relation between one thought and another and a foreigner, writing Greek without a native knowledge of its conjunctions, might define the relation wrongly. But it has great advantages, especially for readers of an ancient Greek MS.-written before punctuation had been introduced. For it often helps us to discern the beginning of a sentence. From the want of such a conjunction springs the ambiguity noted by R.V. marg. in the words "Without him was not made anything. That which (8)

1 [1994 a] In i. 1 Deòs ñv ỏ Xóyos, iv. 24 πveûμa ò @eós, the predicate comes first for emphasis, and the subject, distinguished by the article, is placed last. It is very rare to have a noun predicate thus before a noun subject. An adj. in such a position is more freq., as vi. 60 σkλŋpós éσtiv ỏ Xóyos ouros, "hard [indeed] is this saying," and ɩoтós and evλoynrós are often thus placed (though not in Jn).

2 [1994] In Jn iv. 43 (R.V.) "after the two days," A.V. has omitted "the." It refers to iv. 40 "they besought him to abide with them and he abode there two days," and it means that He abode there those two days and no more. In Jn xviii. 3 (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.

3

[1995 a] Bruder (1880) gives тó with inf., Mk c. 15, Mt. c. 24, Lk. c. 70, Jn only 4, namely i. 48 πρὸ τοῦ σε Φ. φωνῆσαι, xiii. 19 πρὸ τοῦ γενέσθαι, xvii. 5 πρὸ τοῦ τὸν κόσμον εἶναι, ii. 24 διὰ τὸ αὐτὸν γινώσκειν.

hath been made," where many have taken the meaning to be (as R.V. text) "anything that hath been made1."

[1997] The omission of the conjoining words commonly called conjunctions is called "Asyndeton," ie. "not fastened together." John abounds in instances of asyndeton of the most varied and unexpected kind, too numerous to quote, especially with an initial 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 (o Túшv),” or sometimes "everyone that (πâs o) believeth"). Sentences frequently begin abruptly with "now" or "already," or with 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 shall live also," "Excommunicated shall they make you?."

[1998] The contrast in the use of asyndeton between the Fourth Gospel and the Three is well illustrated by what the evangelists place severally after the statement of the Baptist that he baptizes with

[1999] Under the head of "Conjunctions, κaws," instances will be found where the absence of a γάρ, δέ, or καί, makes it difficult to tell whether κabus is to be taken as beginning a new sentence or continuing a preceding one. 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 each clause is to be regarded as a separate sentence, e.g. "There

1 [1996 a] Jn i. 3—4. The meaning "That which..." would have been clearly conveyed by δ δέ, or if the writer disliked δ δέ as confusable with όδε) by ὅσα δέ. 2 xiv. 19, xvi. 2.

came into being (éyévero) [as distinct from v applied to the Logos] a man (aveρwños) [as distinct from eós applied to the Logos] sent from God. His name was John. This [man] came for witness'....” The presence of asyndeton is most remarkable in the Prologue of the Gospel (i. 1—18) and in the Prayer to the Father (xvii. 1—26). The absence of asyndeton is very remarkable in xvi. 2-11 (which includes, as initial conjunctions, ἀλλά, καί, ἀλλά, δέ, δέ, ἀλλ ̓, ἀλλ ̓, γάρ, δέ, καί, μέν, δέ, δέ). Αλλά, “ nay,” “but indeed," "but on the contrary," often occurs in emotional utterances in Greek literature generally. Both the presence and the absence of asyndeton appear appropriate to the tenor of these two passages.

The following attempt at classification of instances of asyndeton -according to the part of speech in connexion with which the conjunction is omitted-may be of use to students investigating the connexion between sentences in the Fourth Gospel.

[2000] (1) With Adverbs, or Adverbial Phrases:

(α) ἕως ἄρτι, ἀπ ̓ ἄρτι, νῦν, οὐκέτι, ἤδη, iv. 36, xii. 27, 31 (bis), xiii. 19, xiv. 7, 30, xv. 3, 15, xvi. 24, 30, xvii. 7; ěтɩ, xvi. 12; μικρὸν καί, xvi. 16.

(β) ἔπειτα, εἶτα, xi. 7, xiii. 5, xx. 27 ; οὕτως, iii. 8.

(γ) τῇ ἐπαύριον, i. 29, 35, 43, vi. 22, xii. 12.

(δ) ἐν ἐκείνῃ τῇ ἡμέρᾳ, xiv. 20, χνί. 26.

See also 2006 for dià Toûтo, μeтà таvта etc.

[2001] (2) With Conjunctions:

(a) éáv, av, ei, iii. 12, v. 31, 43, vi. 51, vii. 4, 17, 23, viii. 19, 46, ix. 33, x. 24, 35, 37, xi. 9, 48, xii. 26, xiii. 17, xiv. 7, 14, 15, 28, xv. 6, 7, 10, 18, 19, 20 (bis), 22, 24, xviii. 36, xx. 23 (bis).

(B) κals, and où κalús, v. 30, vi. 57, x. 15, xiv. 27, xv. 4, 9,

xvii. 18, xx. 21.

(γ) ότι, χίν. 19 ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε.

(8) örav, iv. 25, viii. 44, ix. 5, x. 4, xv. 26. [2002] (3) With Imperatives:

ii. 16, iii. 7, v. 8, 28, v. 39 (?) èpavvâte tàs ypapás (but see 2439 (i)),

v. 45, vi. 20, 27, vii. 24, 52, xii. 35, xiv. 1, 11, 27, 31, XV. 4.

(4) With Interrogatives :

ν. 44 πώς, vi. 42 πῶς, vii. 19 οὐ Μωυσῆς, vii. 42 οὐχ ἡ γραφή.

1 i. 6.

(5) With Negatives:

i. 8, v. 30, v. 37 oʊte, vi. 44 ovdeís, vii. 7, viii. 27, 29, xiii. 18, xiv. 6 ovdeís, xiv. 18, xv. 16, xvii. 9, 15, xxi. 12 ovdeís.

[2003] (6) With the Object :

(a) Object followed by Verb, vi. 68, viii. 26, 41, ix. 21, 25, x. 18, xiii. 34, xiv. 27 (bis).

(B) Object followed by Verb with Adverb or Clause intervening, v. 41, xiii. 37.

(y) Object qualified by Relative or Participial Clause, xiv. 10, xv. 2; or with Adj., xvi. 2 añoσvvaywyovs toiýσovσw iμâs, XV. 13 μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει.

[2004] (7) With Participles:

(a) Participle without Article, i. 42 μßλévas avτ@, xiii. 25 ἀναπεσὼν ἐκεῖνος οὕτως, xx. 16 στραφεῖσα ἐκείνη λέγει αὐτῷ, xxi. 20 ἐπιστραφεὶς ὁ Πέτρος.

(B) Participle preceded by Article (with or without intervening Adverb or Adverbial Phrase), iii. 6, 18 (bis), 29, 31 (bis), 33, 36, v. 23, vi. 35, 54, 58, vii. 18, 38, viii. 12, 47, xi. 26, xii. 25, 48, xiv. 9, 21, 24, XV. 5, 23.

(7) Participle preceded by Article and râs, vi. 45, xviii. 37, xix. 12.

(8) With Prepositions:

(a) Preposition and Noun, i. 1, 10, 11, iv. 31, ix. 32, xiv. 2, xvi. 33, xvii. 16.

(B) Preposition and Pronoun, v. 3, x. 9. See also 2006. [2005] (9) With Pronouns :

(a) yo (apart from èyú eiμ) iv. 38, v. 43, vii. 8, 29, viii. 15, 23, x. 10, 30, xii. 46, xiii. 18, xvi. 33, xvii. 4, 9, 14, xviii. 20, 37.

(B) éyú eim vi. 48, 51, viii. 18, x. 9, 11, 14, XV. 1, 5. (7) nueis ix. 4 (accus.), ix. 24, 29; at beginning of speech viii. 41, xii. 34, xix. 7; at beginning of clause iv. 22.

(δ) σύ xxi. 17 (πάντα σὺ οἶδας, σὺ γινώσκεις).

(e) iμeîs iv. 22, v. 33, vii. 8, viii. 15, 23, 41, 44, xiii. 13, xiv. 17, XV. 14, xvi. 20.

() allo(t) iv. 38, v. 32, vii. 41, ix. 9 (bis), x. 21, xii. 29.

(n) avrós ix. 21, iii. 28 avтoì vμeîs

(0) Kevos iii. 30, v. 35, viii. 44, ix. 9, xvi. 14, XX. 15.

(1) ouros (apart from Taura) i. 2, 7, 30, iii. 2, iv. 18, 47, v. 6,

vi. 50, 58, viii. 40, x. 3, xxi. 14, 24.

(K) Tavтa i. 28, vi. 59, viii. 30, ix. 6, 22, xi. 11, xii. 16, 36,