Basic HTML Version
(
b
) Occasionally
kai
tends towards an
adversative
meaning, expressing a contrast,
“yet,” almost the equivalent of
alla
, “but”; see, e.g., Mark 12:12, “yet they feared”; Luke
20:19; John 18:28, “yet they themselves entered not.” Some take it in this sense in Rom.
1:13, where, however, it may be simply parenthetic. Sometimes in the English versions
the “yet” has been added in italics, as in 2 Cor. 6:8, 9, 10.
(
c
) In some passages
kai
has the meaning “and yet,” e.g., Matt. 3:14, “and yet comest
Thou to me?”; 6:26, “and yet (
RV
‘and,’
KJV
, ‘yet’) your Heavenly Father feedeth them”;
Luke 18:7, “and yet He is longsuffering”; John 3:19, “and yet men loved the darkness”;
4:20, “and yet we say”; 6:49, “and yet they died”; 1 Cor. 5:2, “and yet ye are puffed up”;
1 John 2:9, “and yet hateth his brother.” The same is probably the case in John 7:30, “and
yet no man laid hands on Him”, some rule this and similar cases out because of the
negative in the sentence following the
kai
, but that seems hardly tenable.
(
d
) In some passages it has a
temporal
significance, “then.” In Luke 7:12 the
kai
,
which is untranslated in the English versions, provides the meaning “then, behold, there
was carried out”; so Acts 1:10, “then, behold, two men stood.” This use is perhaps due to
the influence of the Septuagint, reflecting the Hebrew idiom, especially when
idou
“behold” follows the
kai
.
(
e
) There is also the
inferential
use before a question, e.g., Mark 10:26, “then who can
be saved?”
RV
. This is commonly expressed by the English “and,” as in Luke 10:29; John
9:36.
(
f
) Occasionally it has almost the sense of
hoti
, “that,” e.g., Matt. 26:15 (first part);
Mark 14:40 (last part); Luke 5:12, 17, where, if the
kai
had been translated, the clause
might be rendered “that, behold, a man … ,” lit., “and behold … ”; so v. 17; see also
9:51, where
kai
, “that,” comes before “He steadfastly set”; in 12:15, “take heed that ye
keep.” What is said under (d), regarding the influence of the Septuagint, is applicable also
to this significance.
(
g
) Sometimes it has the consecutive meaning of “and so”: e.g., Matt. 5:15, “and so it
shineth”; Phil. 4:7, “and so the peace … ”; Heb. 3:19, “and so we see.”
(
h
) The
epexegetic
or
explanatory
use. This may be represented by the expressions
“namely,” “again,” “and indeed,” “that is to say”; it is usually translated by “and.” In
such cases not merely an addition is in view. In Matt. 21:5, “and upon a colt” means “that
is to say, upon a colt.” In John 1:16 the clause “and grace for grace” is explanatory of the
“fullness.” In John 12:48, “and receiveth not My sayings,” is not simply an addition to
“that rejecteth Me,” it explains what the rejection involves, as the preceding verse shows.
In Mark 14:1, “and the unleavened bread” is perhaps an instance, since the Passover feast
is so defined in Luke 22:1. In Acts 23:6 the meaning is “the hope, namely, the
resurrection of the dead.” In Rom. 1:5 “grace and apostleship” may signify “grace
expressed in apostleship.” In Eph. 1:1 “and the faithful” does not mark a distinct class of
believers, it defines “the saints”; but in this case it goes a little further than what is merely
epexegetical, it adds a more distinctive epithet than the preceding and may be taken as
meaning “yes indeed.”
For the suggestion as to the epexegetic use of
kai
in John 3:5, “water, even the
Spirit,” see
WATER
.
In regard to Titus 3:5, “the renewing of the Holy Ghost” is coordinate with “the
washing of regeneration,” and some would regard it as precisely explanatory of that
phrase, taking the
kai
as signifying “namely.” Certainly the “renewing” is not an