John 8:9

An Exegetical Analysis of εἷς καθ’ εἷς in John 8:9

This exegetical study of An Exegetical Analysis of εἷς καθ’ εἷς in John 8:9 is based on a b-greek discussion from August 19, 2008. The initial post introduces the phrase εἷς καθ’ εἷς (eis kath’ eis) from John 8:9, questioning its grammatical form within the context of solecisms. The author observes the correct elision of the vowel in κατὰ (kata) and the use of the sound represented by theta before εἷς (eis), suggesting an intentional construction. However, it is noted that grammatically ‘proper Greek’ for ‘one by one’ would typically be καθ’ ἕνα (kath’ hena).

The main exegetical issue revolves around the precise grammatical and rhetorical function of the phrase εἷς καθ’ εἷς in John 8:9, specifically whether its deviation from standard classical Attic Greek grammar constitutes a solecism, an intentional stylistic choice, or a reflection of Semitic linguistic influence. Understanding this usage is crucial for accurately interpreting the departure of the accusers in the narrative of the woman caught in adultery, and for shedding light on the linguistic characteristics of Johannine Greek.

οἱ δὲ ἀκούσαντες καὶ ἐλεγχόμενοι ὑπὸ τῆς συνειδήσεως ἐξήρχοντο εἷς καθ’ εἷς, ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων ἕως τῶν ἐσχάτων· καὶ κατελείφθη μόνος ὁ Ἰησοῦς καὶ ἡ γυνὴ ἐν μέσῳ ἑστῶσα.
— John 8:9 (Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT omits the phrase καὶ ἐλεγχόμενοι ὑπὸ τῆς συνειδήσεως (kai elenchomenoi hypo tēs syneidēseōs, “and being convicted by their conscience”), which is present in Nestle 1904. This omission reflects strong manuscript evidence (e.g., P66, P75, B, L, N, T, W) for a shorter reading.
• The SBLGNT places [ὁ Ἰησοῦς] ([ho Iēsous]) in square brackets, indicating a minor textual uncertainty or an early scribal addition in some manuscripts, while Nestle 1904 includes it without brackets.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):
The textual tradition for εἷς καθ’ εἷς in John 8:9 is remarkably stable, appearing consistently across major manuscript traditions. The significant textual critical issue in this verse, as noted in NA28 and SBLGNT, centers on the omission of καὶ ἐλεγχόμενοι ὑπὸ τῆς συνειδήσεως, which is considered an early scribal expansion in many critical editions due to its absence in the earliest and most reliable witnesses. However, the phrase under examination, εἷς καθ’ εἷς, remains undisputed.

Lexically, the components are common: εἷς (heis) means “one” (BDAG: “one, single, alone”). Κατὰ (kata) is a versatile preposition with various meanings, including “according to,” “down,” or in distributive contexts, “by” or “each” (BDAG: “of distribution, *one by one*, *each by each*”). The phrase εἷς καθ’ εἷς itself is recognized by BDAG as a distributive expression meaning “one by one, singly.” It is often noted as a Semitism or a colloquialism for the more classically correct καθ’ ἕνα (kath’ hena), which uses the accusative singular of the numeral ἕνα after the preposition κατὰ.

Translation Variants

The phrase εἷς καθ’ εἷς presents a challenge due to its anomalous grammatical construction. Classical Greek grammar typically requires the accusative case after the preposition κατὰ, leading to the expectation of καθ’ ἕνα. However, εἷς is primarily a nominative form, though it can function as an accusative. Its repetition here, along with the preposition, constitutes either an intentional solecism, a common idiom of Koine Greek, or a direct reflection of Semitic linguistic patterns.

From a grammatical perspective, the use of εἷς (rather than ἕνα) after κατὰ can be analyzed as a nominative form used adverbially for emphasis or as an instance of anacoluthon, where the grammatical expectation is abandoned for a more direct or emphatic expression. Rhetorically, the repetition of εἷς achieves a strong distributive emphasis, highlighting the individuality and sequential nature of the departure. This is consistent with a Hebraic idiom like Hebrew אִישׁ אִישׁ (ish ish, “man, man” or “each man”) found in the Old Testament, which likewise emphasizes individual action or distribution. This suggests that the evangelist, or the linguistic environment of the text, favored a construction that powerfully conveyed “each one, individually,” even if it diverged from strict Attic grammatical norms. This emphasis underscores the personal conviction and shame experienced by each accuser as they left, rather than a single, collective withdrawal.

Conclusions and Translation Suggestions

The phrase εἷς καθ’ εἷς in John 8:9 is best understood as an intentional stylistic choice, likely influenced by Semitic idiom, designed to emphasize the individual and sequential departure of the accusers. It is not an error but a feature of the linguistic register of Johannine Greek, conveying a specific rhetorical effect.

1. They went out one by one.
   This translation emphasizes the sequential nature of their departure while maintaining a natural English idiom for εἷς καθ’ εἷς.
2. They departed, each man individually.
   This version highlights the distributive and individual aspect, echoing the potential Hebrew idiom and the personal conviction that led each accuser to leave.
3. They left, each one after the other.
   This option accentuates the distinct, sequential nature of their exit, emphasizing the gradual emptying of the crowd and the isolation of Jesus and the woman.