And it came to) ויהי הם קברים איש והנה ראו את הגדוד 13 .Kgs pass, they burying a man, and, behold, they saw the robber-hand’. LXX καὶ ἐγένετο αὐτῶν θαπτόντων τὸν ἄνδρα, καὶ ἰδοὺ ἴδον τὸν μονόζωνον. And it came to והוה עד דאינון קברין גברא והא חזו ית משרית .Targ pass, whilst they were burying a man, and (= then) they saw, &c.' burying a man, they saw, &c.' And when they were' ܘܟܕ ܗܢܘܢ ܩܒܪܝܢ ܓܒܪܐ܆ ܚܙܘ ܓܣܐ .Pesh ויהי הוא משתחוה בית נסרך אלהיו ואדרמלך ושראצר בניו 1987 .Kgs 2 And it came to pass, he worshipping in the house of Nisroch his god, and Adrammelech and Sharezer his sons smote him '. LXX καὶ ἐγένετο αὐτοῦ προσκυνοῦντος ἐν οἴκῳ Ἐσδράχ θεοῦ αὐτοῦ, καὶ Α. καὶ Σ. οἱ υἱοὶ αὐτοῦ ἐπάταξαν αὐτόν. as in Hebrew. ,והוה הוא סגיד בית נסרך טעותיה ואדרמלך ושראצר בנוהי קטלוהי .Targ ܘܟܕ ܤܓܕ ܗܘܐ ܒܝܬ ܢܣܪܟ ܐܠܗܗ܆ ܐܕܪܡܠܟ ܘܫܪܐܨܪ ܒܢ̈ܘܗܝ .Pesh And when he was worshipping in the house of N. his god, A. and S. his sons killed him'. Casus pendens. It is characteristic of Hebrew and Aramaic to simplify the construction of a sentence, and at the same time to gain emphasis, by reinforcing the subject by a Personal Pronoun. Such reinforcement is specially favoured if the subject happens to be further defined by a relative clause, since otherwise the sentence wouldto the Semitic ear-appear involved and overweighted. The same principle is also adopted with the object, when this, for the sake of emphasis, is brought to the beginning of the sentence; and other oblique cases may be similarly treated. Examples in Hebrew are— Gen. 312, 'The woman whom Thou gavest to be with me, she gave (b) of the tree and I did eat'; Gen. 15', 'But one that shall come out of thine own bowels, he shall be thine heir' (7); Gen. 24, 'Yahweh, the God of heaven, who took me from my father's house, &c., He shall send (b) His angel before thee'; Deut. 13', 'All the word that I command you, it shall ye observe to do' (nivy pen ins); Ezek. 1824, 'In his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die' (D). See further, Driver, Tenses, § 123 y Obs. me Similarly in Aramaic-Dan. 237.38, Thou, O king, the king of kings, to whom the God of heaven gave, &c., thou art that head of gold (91 7 Ν Ν πηγή); Dan. 3, ‘Those men that took up Shadrach, Meshach, and Abed-nego, the flame of the fire slew them (7) 7 Na'ati in hup); Dan. 4'-19, The tree that thou sawest, &c., it is thou, O king' (NN MAIN); Ezr. 5, ‘And moreover, the vessels of the house of God, &c., them did Cyrus the king take out (enis in Pan) of the temple of Babylon"; Ezr. 724, 'All priests and Levites, &c., it shall not be lawful to impose tribute, &c., upon them' (by 7); Ezr. 76, 'Every one that will not perform the law of thy God and the law of the king, let judgement diligently be executed upon him' ( sinh). This reinforcement of a Casus pendens by the Pronoun is a marked characteristic of the Fourth Gospel. We may note the following illustrations: 12 τ” ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. 118 μονογενὴς Θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1* ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν. 3 ὃ ἑώρακεν καὶ ἤκουσεν τοῦτο μαρτυρεῖ. 5. Ὁ ποιήσας με ὑγιῆ ἐκεῖνός μοι εἶπεν. 51 ἃ γὰρ ἂν ἐκεῖνος ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ. 36 5 τὰ γὰρ ἔργα ἃ δέδωκέν μοι ὁ πατὴρ ἵνα τελειώσω αὐτά, αὐτὰ τὰ ἔργα ἃ ποιῶ, μαρτυρεῖ περὶ ἐμοῦ ὅτι ὁ πατήρ με ἀπέσταλκεν (we should surely omit the comma after ποιώ, and make αὐτὰ τὰ ἔργα the subject of μαρτυρεῖ, reinforcing τὰ γὰρ ἔργα after ἃ δέδωκέν μοι κτλ.) 5 καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. 5 ὃν ἀπέστειλεν ἐκεῖνος τούτῳ ὑμεῖς οὐ πιστεύετε. 6 ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ. 64 ὁ ὢν παρὰ τοῦ Θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 18 7. ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν οὗτος ἀληθής ἐστιν. 8 κἀγὼ ἃ ἤκουσα παρ' αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον. Ιο' ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας . . . ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής. כל מי שיש לו מה י אכל היום ואמר מ * Schlatter (Sprache, pp. 49 f.) quotes a number of instances from Rabbinic Hebrew in which ! π behold, this one, &c. reinforces a Nominativus pendens. Thus e. g. Mechilta on Ex. 164, ΠΟΙΟΝ ΤΟΠΟ ΠΙ Whosoever hath what he may eat to-day, and saith, What shall I eat to-morrow ? behold, this one lacketh faith." 25 10 τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ. 12 ὁ λόγος ὃν ἐλάλησα ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 12 ὁ πέμψας με πατὴρ αὐτός μοι ἐντολὴν δέδωκεν. 12 14 ὁ πιστεύων εἰς ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιῶ κἀκεῖνος ποιήσει. 13 14 καὶ ὅτι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω. 21 14 ὁ ἔχων τὰς ἐντολάς μου καὶ τηρῶν αὐτὰς ἐκεῖνός ἐστιν ὁ ἀγαπῶν με. 26 14 ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα. 15 πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν αἴρει αὐτό, καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτό. 15ὗ ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν. 17 ̓ ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσει αὐτοῖς ζωὴν αἰώνιον. 24 17 ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετ ̓ ἐμοῦ. 18 τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό; 13 Against these 27* instances in Jn. we can only set 11 in Mt. (416, 1320.22.23.89, 151, 192, 214, 2413, 252, 26), 4 in Mk. (616, 720, 121o, 13"), and 6 in Lk. (814.15, 1248, 2017, 216, 2350-52); and of these Mt. 416 and Mt. 2142 Mk. 1210 = Lk. 201 are O.T. quotations. = Of course it cannot be claimed that the use of Casus pendens is specifically a Semitism, since-to go no farther-it is a familiar colloquialism in English. Prof. Moulton remarks that 'it is one of the easiest of anacolutha, as much at home in English as in Greek' (NTG.3 i, p. 69). The fact which concerns us is the remarkable frequency of its occurrence in Jn. as compared with the Synoptists. If Lk., for example, is a fair specimen of Κοινή Greek, why should we find that a construction which occurs there but 6 times is employed in Jn. with six times the frequency? An adequate answer is forthcoming in the assumption that a common Aramaic construction has been exactly reproduced in translation. * Abbott (JG. 1921) adds 1o35.36, ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς; 6 66 Whom the Father sanctified . . . do ye say to him] Thou blasphemest ? ”, best explained as [ἐκεῖνος] ὅν. 738, ὁ πιστεύων εἰς ἐμέ ... ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ (also cited by Abbott) is not included as involving-on our theory-a mistranslation. Cf. p. 109. CHAPTER III CONJUNCTIONS καί, οὖν. As compared with the Synoptists, κaí in Jn. is infrequent in narrative. The occurrences, as given by Abbott (JG. 2133; cf. Bruder's Concordance, pp. 456 ff.) are, Mt. about 250 times, Mk. more than 400 times, Lk. about 380 times, Jn. less than 100 times. This comparative infrequency seems to be due partly to the writer's use of asyndeton (cf. p. 50), partly to his fondness for ouv, which he uses some 200 times, as against Mt. 57 times, Mk. 6 times, Lk. 31 times. κaí is frequent in Jn. in speeches, linking co-ordinate clauses, as in a Semitic language. A striking Semitic usage may be seen in its employment to link contrasted statements, where in English we should naturally employ and yet' or 'but'. This is most frequent in speeches, though occasionally we find it also in the reflections of the author upon his narrative. So 110.11, 220, 310.11.19.32, 420, 539.40.43.44, 670, 74.19.30, 820.52.57, 930.34, 118, 123, 163, 20, 2111. Cf., in Hebrew, Gen. 216.17, 'Of every tree of the garden thou mayest eat; and (= but) of the tree of knowledge of good and evil, thou shalt not eat of it'; 323, 'Of the fruit of the trees of the garden we may eat; and (= but) of the fruit of the tree which is in the midst of the garden God hath said, Ye shall not eat, &c.'; 1720.21, And as regards Ishmael I have heard thee; behold I have blessed him, &c. And (= But) my covenant will I establish with Isaac'; 320 (Heb. 32), 'I have seen God face to face, and (=and yet) my life is preserved' (other instances of this common usage in Oxford Heb. Lex. p. 252 b). The same usage in Aramaic—where it is equally common-may be illustrated from Dan. 25.6, 'If ye make not known to me the dream and its interpretation, ye shall be cut in pieces, &c.; and (=but) if ye shew the dream and the interpretation thereof, ye shall receive of me gifts, &c.'; 35.6, 'At what time ye hear... ye shall fall down and worship the golden image, &c.; and (=but) whoso falleth not down, &c.'; 317.18, 'If our God, whom we serve, be able to deliver us, He will deliver, &c.; and (=but) if not, be it known, &c.'; 47 (Aram. 4'), 'And I told the dream before them, and (= yet) its interpretation they did not make known to me'. In Hebrew and Aramaic 'and' may very idiomatically introduce a contrasted idea in such a way as to suggest a question, this being implied by the contrast without the use of an interrogative particle. So in Hebrew, Judg. 14, 'Behold, to my father and my mother have not told it, and shall I tell it unto thee?' (lit. 'and to thee I shall tell it!'); 2 Sam. 11", 'The ark, and Israel, and Judah are abiding in tents; and my lord Joab, and the servants of my lord, are encamped in the open field; and shall I go into my house, to eat and to drink, &c.?' (lit. 'and I shall 1g go, &c.!' see further instances in Oxf. Heb. Lex. p. 252). The same usage may be illustrated in Aramaic from passages in Acta Thomae (ed. Wright). 'All buildings are built in summer; and thou buildest in winter!' myself from my lord, king Mazdai, and from the supper; and thou dost not choose to sup with me!' Thou thyself hast not departed from“ .ܐܢܬ ܐܝܟܢܐ ܚܒܝܫܢ ܗܘܝܢ us, except for a moment; and thou knowest not how we were shut up!' ܐܢܬ ܝܿܬܒ ܐܢܬ ܘܫܡܥ ܡܠܐ ܒܛܠܬܐ (ܪܣܛ .With inverted order, (p Thou sittest and hearkenest ' .ܘܡܙܕܝ ܡܠܟܐ ܒܪܘܓܙܗ ܒܥܐ ܕܢܘܒܕܟ to vain words; and king Mazdai in his wrath is seeking to destroy thee!' In a precisely similar way κaí introduces a paradox in several passages in Jn., and the paradox, being hypothetical, is treated as a question. 220 Τεσσεράκοντα καὶ ἓξ ἔτεσιν οἰκοδομήθη ὁ ναὸς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν ; 3. Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις ; 8 Πεντήκοντα ἔτη οὔπω ἔχεις καὶ ̓Αβραὰμ ἑώρακας ; |