THE PRESENT INDICATIVE IN
NEW TESTAMENT EXEGESIS
by
John
A. Battle, Jr.
Submitted in partial
fulfillment of requirements
for the degree of
Doctor of Theology in
Grace
Theological Seminary
May, 1975
Please report any errors to Ted Hildebrand
at: ted.hildebrandt@gordon.edu
Accepted by the Faculty of Grace
Theological Seminary
in partial fulfillment of requirements
for the degree
Doctor of
Theology
Grade A
Examining
Committee
James L. Boyer
Homer A.
Kent
Charles R.
Smith
PREFACE
The study of the Greek New
Testament is perhaps the most rewarding
and exhilarating task possible.
But this study requires exegetical tools.
The syntax of Greek verb tenses
stands at the center of accurate exegesis,
and this grammatical tool must
be formed and sharpened by inductive study
of New Testament usage.
It has been this writer's happy task to seek to define
more
closely the value of the Greek
present indicative verb. He wishes to
thank all those who have
assisted in this effort. First of all, thanks
are due to Dr. James L. Boyer,
the chairman of the examining committee,
and to its other members, Dr.
homer A. Kent, Jr., and Dr. Charles R. Smith,
for their patient and expert
advice at several important points. Also,
thanks are due to Dr. John C.
Whitcomb, Jr., who directs the Postgraduate
Division of Grace Theological
Seminary, for his help and encouragement
throughout the entire program.
In addition, this author wishes to express
his gratitude toward several of
his colleagues in the faculty of Faith
Theological Seminary who have
assisted with their advice, help, and per-
sonal libraries: Dr. A.
Franklin Faucette, Dr. Stephen M. Reynolds, Dr.
Sang Chan Lee, and Dr. Richard
C. Curry. But the one person who has
helped the most deserves
special thanks, the author's wife, Tammie. In
addition to spending many, many
hours in difficult work, she has always
been an inspiration and
encouragement during this paper's preparation.
Of course, our chief gratitude
must be directed to the One who inspired
the New Testament, and of whom
it speaks.
iv
It is
this author's hope that this study of the present indicative
will shed more light on the New
Testament. Julius R. Mantey has advised,
"I trust in your
dissertation you will cite several examples in the New
Testament where the present
tense functions remarkably well in exegesis,
so much so that its readers
would be deprived of much insight if it were
not used" (personal
letter, September 13, 1974). Indeed, if the reader
will more thoroughly appreciate
the meaning of the New Testament, this
paper's purpose will be
fulfilled.
v
TABLE OF
CONTENTS
Page
PREFACE iv
TABLE OF CONTENTS vi
LIST OF TABLES ix
PART
Chapter
I. THE PLACE OF TENSE IN GREEK
The Importance of Tense in Exegesis 1
Common Misunderstanding of Tense 4
Modern Translation Approach of Eugene
A. Nida 7
Complexity of the Present Indicative
16
Aktionsart and Aspect 18
II. THE PLAN OF ATTACK 24
An Inductive Approach 24
Method of Procedure 26
Summary of the Study's Results 28
III. THE FREQUENCY OF THE PRESENT
INDICATIVE 30
Total Occurrences 30
Present Indicative Frequency 35
Doubtful Cases 41
Morphological Note on Movable Nu 42
PART II. PRESENT INDICATIVE
EXEGESIS
I. THE USAGE CATEGORIES 45
Traditional Usage Classifications 45
Proposed Classifications 49
II. THE PRESENT INDICATIVE IN PRESENT TIME
53
Progressive Present 53
The Verb "To Be" 56
vi
Chapter Page
The Question of Aoristic Presents 58
Declarative Present 61
Customary Present 63
Abstract Present 68
Perfective Present 75
The Present in Kingdom Passages 81
Conclusion for Presents in Present Time 84
III. THE PRESENT INDICATIVE IN PAST TIME 85
Historical Present Frequency 85
Synoptic Comparison 90
The Zero Tense Controversy 107
Relevant New Testament Data 117
Exegesis of the Historical Present 130
Otter Past Time Usages 135
Conclusion 137
IV. THE PRESENT INDICATIVE IN FUTURE TIME 138
Futuristic Present Frequency 138
Futuristic Present Vocabulary 142
Futuristic Present Aspect 149
Futuristic Present Exegesis 151
Present for Immediate Future 154
Conclusion 157
V. THE PRESENT INDICATIVE IN RELATIVE TIME 159
Relative Present 159
Indirect Present 160
VI. THE PRESENT INDICATIVE IN CONDITIONAL
SENTENCES 163
Present of the Protasis 163
Other Uses with Ei]
172
Present of the Apodosis 173
Conclusion 179
PART III.
CONCLUSION
The Problem of the Present
Indicative 181
Suggested Solution 183
The Limits of Syntax 184
APPENDIX A. PRESENT INDICATIVE
VERB CLASSIFICATION 186
vii
Page
APPENDIX B. TIE MOVABLE NU IN MATTHEW
245
APPENDIX C. HISTORICAL PRESENT
CONTEXT 246
APPENDIX D. PRESENT OF THE
PROTASIS 252
BIBLIOGRAPHY 256
viii
LIST OF
TABLES
Table Page
1. Present Indicatives per Chapter 30
2. Present Indicatives per Book 34
3. Present Indicatives per 100 Words 35
4. Present Indicatives per 100 Verb Forms 39
5. Present Indicative Preference by Book 40
6. Present Indicative Preference by Author 40
7. Progressive Present Frequency 55
8. Declarative Presents 61
9. Customary Presents 67
10. Abstract Presents 74
11. Perfective Present 81
12. Historical Present Frequency 86
13. Synoptic Historical Presents 93
14. Synoptic Historical Present Figures 104
15. Historical Present Vocabulary 119
16. Historical Present Verb Types 122
16A. Verb Type Percentages 123
17. Historical Present Contexts 126
18. Historical Present Connections 127
19. Futuristic Present Frequency 138
20. Futuristic Present Vocabulary 142
21. Present for Relative Time 161
ix
Table Page
22. Protasis Present Frequency 165
23. Apodosis Present Frequency 176
4
PART
I. THE PLACE OF TENSE IN
GREEK
The verb is the center of the sentence. Verbs turn mere
phrases
into clauses. They supply the
heart, the force of the sentence. Accu-
rate exegesis must begin with
the verb.
The two primary features of verb syntax are mood and
tense. This
paper will deal exclusively
with the indicative mood. Within that mood
Biblical Greek has at least six
tenses: present, imperfect, future,
aorist, perfect, and
pluperfect.1 Each of these
tenses carries with it
an exegetical background and
flavor, implications and associations which
belong to that tense alone.2
The exact force of these tenses is still
highly debated. One of them,
the present tense, especially has become
the object of recent inquiry
and discussion. This paper shall concen-
trate on that single tense, the
present indicative.
The Importance of Tense
in Exegesis
The Bible student has a special interest in Greek exegesis.
The
New Testament in Greek is God's
last direct revelation to His people,
inspired and inerrant. Each
word reflects the meaning that God intended.
1 For the few possible NT
examples of the non-periphrastic future
perfect,
see A. T. Robertson, A Grammar of the
Greek New Testament in the
Light of Historical
Research
(hereinafter referred to as Grammar;
Broadman
Press, 1934), pp. 906-07.
2 Ibid., p. 822: "In the beginning the verb-root was used with
personal
suffixes. At first this was enough. Some verbs developed some
tenses, others other tenses,
some few all the tenses."
2
Whatever meaning can be
extracted from a passage's syntax will be true,
useful, and profitable (2 Tim.
3:16).
The exegesis of the tenses stands at
the center of such study.
No element of the Greek language is of more
importance to the student
of the New Testament than the matter of
tense. . . . Though it is an
intricate nd difficult subject, no phase of
Greek grammar offers a
fuller reward. The benefits are to be reaped
only when one has invested
sufficient time and diligence to obtain an
insight into the idiomatic
use of tense in the Greek language and an
appreciation of the finer
distinctions in force.1
This attitude springs from the
conviction that the various authors selected
their tenses purposefully.
It is certainly unsafe, however, to proceed
upon any supposition other
than that he New Testament writer used the
tense which would convey
just the idea he wished to express. This is
the rule, and all seeming
exceptions are to be regarded with doubt.2
While ample provision must be
allowed for individual variations of style,
as this paper will demonstrate,
it should be assumed that each author em-
ployed tenses in accordance
with general usage and propriety.
Further, traditional grammarians have assumed that each
tense had
its own distinct usage and
force, and that one could not be switched with
another without changing the
flavor or even the meaning of the passage.
One hundred years ago Alexander
Buttmann defended the distinct meaning of
each tense:
In the use of the Tenses the N.T. writers
are by no means deficient
in the requisite skill. Consequently the
so-called Enallage Temporum
or Interchange of Tenses, which was applied
by some of the older inter-
preters of Scripture often and
indiscriminately, is to be opposed
1 H. E. Dana and Julius
R. Mantey, A Manual Grammar of the Greek
New
Testament (hereinafter referred
to as Manual Grammar;
2 Ibid.
3
on behalf of the N.T. language at the
outset, and discarded on
principle.1
A. T. Robertson, with
characteristic care and caution and historical aware-
ness, likewise emphasizes the
unique aura of each tense:
The
point here is not whether the Greeks used an aorist where we
in English would use a perfect, but whether
Greeks themselves drew no
distinction between an aorist and a perfect,
a present and a future.
It is not possible to give a categorical
answer to this question when
one recalls the slow development of the
Greek tenses and the long his-
tory of the language. . . . It is a very
crude way of speaking to say
that one tense is used "for"
another in Greek. That would only be true
of ignorant men. In general one may say that
in normal Greek when a
certain tense occurs, that tense was used
rather than some other because
it best expressed the idea of the speaker or
writer. Each tense,
therefore, has its specific idea. That idea
is normal and can be
readily understood. Various modifications
arise, due to the verb it-
self, the context, the imagination of the
user of the tense. The result
is a complex one, for which the tense is not
wholly responsible. The
tenses, therefore, are not loosely
interchangeable. Each tense has a
separate history and presents a distinct
idea. That is the starting-
point.2
Thus, from the traditional view
at least, the study of Greek tenses should
bear rich fruit for Bible
students.
The use of the Tenses is a most important
subject for the exegesis of
the NT. The student cannot learn too soon
that the tenses are used
with absolute accuracy by the NT writers,
and he will soon realise
how
much is lost in meaning by inexactness.3
On the other hand, if
traditional grammarians have been mistaken, if in
certain situations certain
tenses are indeed interchangeable, then should
not the exegete be aware of
that fact? In fact, by making artificial and
arbitrary distinctions, would
not the interpreter, teacher, or preacher
1 Buttmann, A Grammar of the New Testament Greek,
tr. by J. H. Thayer
(Andover:
Warren F. Draper, Publisher, 1873), p. 195.
2 Robertson, Grammar, pp. 829-30.
3 James Hope Moulton, A Grammar of New Testament Greek, Vol.
I:
Prolegomena
(3
d ed.;
4
be adding his own ideas to the
Scripture and obscuring God's intended
meaning? Thus, in either case,
the study of Greek tenses is vital for New
Testament exegesis.
Common Misunderstanding
of Tense
Perhaps some of the present difficulties among
interpreters can be
traced to earlier neglect of
this subject by many Greek grammarians. A
typical example might be the
classical scholar Philip Buttmann (not to be
confused with Alexander
Buttmann quoted above). He exhibits a remarkably
carefree attitude toward the
peculiarities of Greek tenses:
As the present, the imperfect, the perfect,
the pluperfect, and the
future, agree in the main with the
corresponding tenses of other lan-
guages, it is necessary only to speak
briefly of the Aorist and the
3d Future of the Passive voice.1
F. W. Farrar was convinced that
similar delusions plagued the translators
of the venerable Authorized
Version; he wrote that "the translators of our
English version have failed
more frequently from their partial knowledge
of the force of the tenses than
from any other cause."2
On the other side, many modern writers overstep the rules
of syntax,
forcing every occurrence of a
particular tense into a supposed semantic
rule. Many examples of such
misuse of the present indicative will appear
1
Philip Buttmann, Greek Grammar for the
Use of Schools, tr. by
Edward
Everett (2nd ed.;
p.
277.
2 As quoted by Robertson,
Grammar, p. 821. Robertson quoted
from
the
1876 edition of Farrar's Greek Syntax,
p. 123 (see p. lxviii). The
edition
to which this writer had access, A Brief
Greek Syntax and Hints on
Greek Accidence (New ed.; London:
Longmans, Green, and Co., 1868), does not
seem
to contain the quotation in the relevant chapter, pp. 110-27. However,
Farrar
does criticize various practices, as using the auxiliary verb "have"
for Greek aorist verbs (pp.
118-19), which criticism appears unjustified.
5
in this paper. And other moods
and tenses receive similar arbitrary
classification in the
commentaries, in spite of the warnings issued in
standard grammars.
The present imperative, for example, when used with mh<, often
means "stop doing
such-and-such." Yet the pattern is by no means a rule.1
One need not claim that Paul
accused Timothy of neglecting his ministerial
gifts (1 Tim. 4:14)! And yet, surprisingly enough, even such a
highly
respected grammarian as Nigel
Turner, who wrote the third volume of
Moulton's Grammar himself appears to maintain that the rule is universal.2
The brilliant linguist Eugene
A. Nida follows suit.3 One need only consult
the various standard commentaries
at such a passage as John 20:17, "Jesus
says unto her, Do not touch
me," to observe the confidence with which most
commentators construct the
scene--Jesus trying to wrench his feet from the
woman's grasp. Comparatively
few commentators4 even mention the alternative
possibility that Mary was about
to touch the Lord.
Along similar lines, many writers misunderstand the
impact of the
1 Moulton, for example,
carefully explains the qualifications and
exceptions
involved, Prolegomena, pp. 125-26.
2 Turner, Grammatical Insights into the New Testament
(hereinafter
referred
to as Insights;
is
not the only difference that separates the authors of Volumes I and III
of
the famous grammar! See E. V. McKnight, "The New Testament and 'Biblical
Greek,'"
The Journal of Bible and Religion,
XXXIV:l (January, 1966), 36-42,
and
Nigel Turner, "The Literary Character of New Testament Greek," New
Testament Studies, 20:2 (January, 1974),
107-14.
3 Nida, Toward a Science of Translating (Leiden:
E. J. Brill, 1964),
pp.
199-200; and God's Word in Man's Language
(
Publishers,
1952), pp. 58-59.
4 As Leon Morris, The Gospel According to John, in The New Inter-
national Commentary on
the New Testament,
ed. by F. F. Bruce (
Wm.
B. Eerdmans Publishing Co., 1971), p. 840, n. 38, in spite of his
previous statement, p. 195, n.
65.
6
aorist tense. Frank Stagg in
his instructive article "The Abused Aorist,"1
faults such illustrious names
as F. W. Beare, Wilhelm Bousset, R. H.
Charles, Joachim Jeremias,
Robert Law, Leon Morris, J. A. Sanders,
Rudolf Schnackenburg, A. N.
Wilder, Raymond E. Brown, and C. H. Dodd with
misusing the aorist tense. They
apply it, he says, too readily to the
action itself as being
punctiliar, rather than to the author's presenta-
tion or view of the action. The
correct appreciation of the aorist as
mere "non-determined"
is not new. Ernest DeWitt Burton employed it
during the previous century in
the field of aorist prohibitions.2 More
recently James L. Boyer has
noted that the aorist expresses "simple occur-
rence," not "single
occurrence," citing several examples of aorists that
describe durative action which
is being conceived of as punctiliar.3
The aorist is the most colorless, the least
distinctive of all the
tenses in Greek. It is the catch-all tense
which was used whenever
there was no particular reason to emphasize
duration or abiding result.4
Hence, to continue in his
words, the interpretation of aorists should be
equally broad:
From the viewpoint of exegesis a safe rule,
perhaps slightly exag-
gerated, might be: When you come to a
present, or imperfect, or
perfect tense, dig into it and squeeze out
of it its full signifi-
cance. But when you come to an aorist tense,
translate it as
simply as possible and forget it.5
And yet respected scholars
still "abuse the aorist." Nigel Turner has
1
Stagg, in the Journal of Biblical
Literature, 91:2 (June, 1972),
esp.
222-28.
2
(hereinafter
referred to as Moods and Tenses; 3rd
ed.;
3 Boyer, "Semantics
in Biblical Interpretation," Grace
Journal,
3:2 (Spring, 1962), 32.
4 Ibid. 5
Ibid.
7
applied his understanding of
the aorist to the science of textual cri-
ticism. Admitting that external
manuscript evidence favors the inclusion
of "daily" in Luke
9:23, he yet believes that intrinsic "grammatical
evidence" rules it out,
since "the addition of 'daily,' which has excel-
lent manuscript authority, is
impossible with the aorist imperative, for
it makes the command
durative."1 Note the use of that word "impossible."
Should not grammar be derived
from the text, and not vice versa?
While misunderstanding may err on the side of a too
stringent
interpretation, it may also err
by overlooking subtle but important
shifts in tense. In a very
helpful article Julius R. Mantey disputes
with Dr. Henry Cadbury of
Harvard, who takes the periphrastic future
perfects in Matthew 16:19 and
18:18 to be equivalent to simple futures.
Mantey compares these passages
to the simple perfects of John 20:23 and
demonstrates that the future
perfect tense itself provides the key to
these difficult verses.2
The apostles simply will be ratifying in their
official capacity what has
already been decided and established in
heaven.
A false understanding of the Greek tenses can lead to
arbitrary
and misleading exegesis. A
correct understanding will throw light and
clarity upon God's true
revelation.
Modern Translation
Approach of Eugene A. Nida
Central to this study are the issues of translation and
1 Turner, Insights, p. 31.
2 Mantey, "Evidence
that the Perfect Tense in John 20:23 and
Matthew
16:19 is Mistranslated," The Journal
of the Evangelical Theological
Society, 16:3
(Summer, 1973), esp. 129, 136.
8
interpretation. No modern
treatment of tense exegesis can ignore the
presuppositions of recent
translation theory. The word "presuppositions"
was chosen purposefully, since
many conclusions in this field stem from
admittedly theological
premises. Eugene Albert Nida is the best possible
spokesman for the new approach.
Born in 1914, he studied at the Univer-
sity of
nia, and received his Ph.D.
from the
An ordained Baptist minister,
he was honored with D.D. degrees from Phila-
delphia's Eastern Baptist
Seminary in 1956 and from
Baptist Seminary in 1959. Then
in 1967 he obtained the earned Th.D.
degree from the
1953 he was Professor of
Linguistics for the Summer Institute of Lin-
guistics, the
Secretary of Translations for
the American Bible Society. Internation-
ally, he is the Coordinator of
Research in Translations for the United
Bible Societies--a post from
which he exerts enormous influence over
virtually every new published
Bible translation throughout the world.
Also, he provides an excellent
focus for discussion since he is a pro-
lific writer. In addition to
being associate editor of Practical An-
thropology, he is
the author of numerous scholarly articles and of at
least ten books dealing with
Bible translation.1
The Essence of the Theory
The following diagram appears in a recent article by
1 Detals in this
paragraph are taken from "Nida, Eugene Albert,"
Who's Who in
Who's Who, Inc., 1972), II,
2334.
9
Nida.1
S1 M1 R1
R2
S2 M2 R2
R3
S3
Source
Language Receptor
Language
The top horizontal arrow in the
diagram represents the original writing
of a Scriptural portion. The
square boxes indicate that the entire
process was carried out in the
original language--e.g., Greek. S1
is the original
"source" or author; M1 is the "message," or form of
the writing itself; and R1 is
the original "receptor" of the message.
The second horizontal arrow
represents a translation of the passage into
another language, the circles
indicating the new language--e.g., English.
The translator, R2 S2, fulfills
two functions, as the symbols indicate.
He must be first of all a
receptor of the message in the original lan-
guage, and then he must become
the source of the translated message,
M2, for the receptor, R2, who
knows only the second language. The
bottom symbol, R3 S3 represents the critic of the
translation--a
person who, even as the translator,
must be familiar with both the
original language and that of
the translation.
The modern theory can now symbolically be stated thusly:
( R1= R2 )
> (M1 = M2 )
1 The diagram and the
following explanation are found in
A.
Nida, "Implications of Contemporary Linguistics for Biblical Scholar-
ship," Journal of Biblical Literature, 91:1
(March, 1972), 87-89.
10
Similar receptor response
outweighs similar message form or content.
Nida indicates with dotted
lines the traditional method of judging trans-
lations. The critic looks for
literary equivalence between M1 and M2--
that is, between the two
written texts. He expects literal translations
of vocabular and syntax. As
much as possible the exact form of the
original is ought in the
translation. Such a critic applauds what Nida
calls an "F-E"
translation ("Formal-Equivalence" translation), as, for
example, the American Standard
Version of 1901.1
But Nida defends the new method, indicated by the curved
arrows.
The critic should compare not
the formal equivalence of the texts, but
rather the response produced in
the two receptors. The modern reader
should have he same degree of
understanding as he reads the translation
as the original Greek readers
had in the first Christian centuries. The
modern critic, therefore, will
prefer a more free translation, what Nida
calls a "D-E” translation
("Dynamic-Equivalence" translation), as, for
example, the Phillips
translation.2 The D-E translation is characterized
by numerous departures from traditional
standards. Often words are not
translated literally, but are
adapted to different cultural milieus.
Thus "snow" becomes
"kapok down"3 and "blood" becomes
"death."4 Gram-
matical syntax also often is
changed radically; and verb tenses, of
course, need not be slavishly
reproduced in a D-E translation.
1 Nida, Toward a Science of Translating, pp.
186, 192.
2 Ibid., p. 160.
3 Ibid., p. 171.
4 As The New Testament: Today's English Version
at
his
death" ( Gk. e]n t&? ai!mati), sponsored by the
American Bible Society
(New York: Pocket Books, 1966).
11
Nida attributes the phenomenal rapidity of this change in
trans-
lation theory from
"literalness" to "content transfer" to five major
developments in recent years:
(1) the rapidly expanding field of
structural linguistics, . . .
the liberation of translators from the
philological presuppositions
of the preceding generation.
(2)
the application of present-day methods in structural linguistics
to the special problems of Bible translation
by members of the
Summer Institute of Linguistics, also known
as the Wycliffe Bible
Translators.
(3)
the program of the United Bible Societies, . . . conferences,
its journal The Bible Translator, helps for translators, and its
own research and field work.
(4)
the publication since 1955 of Babel,
under the auspices of
UNESCO, a quarterly linguistic journal of
contemporary trends.
(5)
machine translation . . . particularly in such places as the
sity of
stitute of Technology,
There can be no doubt of Nida's
favoring the new trend. His strongest
criticism is reserved for such
literal translations as the English Re-
vised Version and the American
Standard Version--citing a particularly
obscurely worded example, he
upbraids the "pernicious effects of the
literal, awkward syntax,"
and continues, "The words may be English, but
the grammar is not; and the
sense is quite lacking."2
Conflict with Traditional
Theory
Deep crevices separate the two approaches. Nida is aware
of these.
He mentions two conflicts in
translation theory: "(1) literal vs. free
1 Nida, Toward a Science of Translating, p. 22.
2 Ibid,
pp. 20-21.
12
translating, and (2) emphasis
on form vs. content";1 and also three con-
flicts in theological approach:
"(1) inspiration vs. philology, (2)
tradition vs. contemporary
authority, and (3) theology vs. grammar."2
While one may object to the
choice of terms, it is clear that Nida favors
the second alternative in each
case. Both translators and receptors must
fall into one of the two
categories. Nida asserts that superior trans-
lators will follow his method:
F-E translations tend to distort the message
more than D-E transla-
tions, since those persons who produce D-E
translations are in
general more adept in translating, and in
order to produce D-E
renderings they must perceive more fully and
satisfactorily the mean-
ing of the original text.3
Likewise, the more enlightened
readers will appreciate the new theory:
The degree of sophistication of the
receptors influences the extent
to which one can use functional equivalents.
In this connection it
is important to note that so-called
primitive peoples, whom we would
regard as entirely unsophisticated, are
usually quite ready to accept
radical departures in the direction of
functional rather than formal
equivalents. Similarly, highly educated
people in the Western world
will gladly accept such far-reaching
alterations. But partially edu-
cated persons, whether in folk or civilized
societies, appear to have
difficulty with anything but the most
literal renderings, for their
newly acquired respect for "book
learning" seems to prejudice them
against real comprehension and in favor of
literalistic obscurantism.
A little education can be a dangerous thing!4
And lest it be thought that
obscurantism is dead, translators and pub-
lishers are warned to proceed
with due strategy to overcome the resistance
of the newly literate.
The introductions of revisions is
essentially a matter of education.
A church that has used a traditional text of
the Scriptures for
several generations will obviously not find
immediately acceptable
a radically different translation,
reflecting contemporary insights
1 Nida, Toward a Science of Translating, p. 22.
2 Ibid., p. 26. 3 Ibid., p. 192.
4 Ibid
, p. 172.
13
into
text, exegesis, and lexicon. Rather, it is necessary to prepare
a
whole series of such revisions, with definite grades of adjustment
to
the theoretical goal. Thus, over a period of some twenty to fifty
years
the people may become better prepared to accept what is more
nearly accurate and meaningful.1
But the heart of the matter is theological. At what point
is
"inspiration"
applicable, and what aspects of the original should the
translation thus seek to
preserve? Nida candidly discusses the problem
in the following definitive
paragraph:
One must recognize, however, that
neo-orthodox theology has given
a new perspective to the doctrine of divine
inspiration. For the
most part, it conceives of inspiration
primarily in terms of the re-
sponse of the receptor, and places less
emphasis on what happened to
the source at the time of writing. An
oversimplified statement of
this new view is reflected in the often
quoted expression, "The Scrip-
tures are inspired because they inspire
me." Such a concept of
inspiration means, however, that attention
is inevitably shifted from
the details of wording in the original to
the means by which the same
message can be effectively communicated to
present-day readers.
Those who espouse the traditional, orthodox
view of inspiration quite
naturally focus attention on the presumed
readings of the "autographs."
The result is that, directly or indirectly,
they often tend to favor
quite close, literal renderings as the best
way of preserving the
inspiration of the writer by the Holy
Spirit. On the other hand,
those who hold the neo-orthodox view, or who
have been influenced by
it, tend to be freer in their translating:
as they see it, since the
original document inspired its readers
because it spoke meaningfully
to them, only an equally meaningful
translation can have this same
power to inspire present-day receptors.2
If the new method were found
only among the neo-orthodox, the Bible
student could deal with it
easily. Yet, Nida continues by noting the
adherence of many evangelicals
as well to the new method:
It would be quite wrong, however, to assume
that all those who
emphasize fully meaningful translations
necessarily hold to a neo-
orthodox view of inspiration; for those who
have combined orthodox
theology with deep evangelistic or
missionary convictions have been
equally concerned with the need for making
translations entirely
meaningfu1.3
1 Nida, Toward a Science of Translating
2 Ibid
, p. 27. 3
Ibid.
14
No one would dispute the
essence of Nida's claim. For example, the para-
phrased Living Bible has received immense publicity from evangelist Billy
Graham. The controversy among
conservatives concerning such translation
theories will continue to rage
until a correct understanding of the place
of syntax in inspiration and
exegesis can be ascertained and defended.
May this study contribute to
that end.
Some Criticisms of the Modern
Theory
While a full analysis of this conflict deserves a
separate treat-
ment, two shortcomings of the
modern theory are relevant to this paper.
First, the orthodox doctrine of
inspiration does indeed place the vital
point on the written autograph,
not the original receptors. Nowhere does
the Bible claim that the R1 of
Nida's notation understood the full
import of the revelation.
Rather the message, M1, was inspired and
inerrant (cf. Isa. 6:9-10; 2
Pet. 3:16).
Second while almost all Scripture is lucid, each passage
is a
rich mine from which other
truth, not immediately apparent, can be
extracted. Using an analogy, an
electronic musical synthesizer can pro-
duce a "pure" musical
note, which would appear as a simple, perfect curve
on an oscilloscope. A fine
violin, playing the same note, will produce
in addition a innumerable
variety of overtones or harmonics, which would
cause the curve on the
oscilloscope to appear jagged and irregular. The
Bible resembles the violin, not
the synthesizer. All one has to do is
read the Scripture proofs
listed in any discussion in any standard sys-
tematic theology text to see
the point: many verses which are teaching
one main thought also contain
subsidiary words, phrases, or clauses which,
when compared to other
passages, may imply some doctrine or truth quite
15
unrelated to that main thought.
These are the "harmonics" of the Scrip-
ture. In a "free"
translation the main thought is often preserved, or
even emphasized. But in the
process many of these "harmonics" are of
necessity lost. In addition,
the new wording will often introduce new
subsidiary thoughts which are
foreign to both the original message and
the original receptors. And it
cannot be argued that the translator can
know what these points are and
can thus preserve them in his free trans-
lation. Biblical exegesis is
never complete, and no one knows what great
truths still lie hidden in the
vocabulary and syntax of Scripture.
It also should be mentioned that the "orthodox"
translator does
not seek "literalistic obscurantism."
Rather, he desires to reproduce
the exact meaning of the
passage, within the limits of translatability,
into modern speech. But he
tries to preserve as much of the passage
intact as possible. He seeks to
know the exact force of a present tense,
a dative pronoun, a particular
vocabulary term. Each and every item of
the sentence is weighed and
analyzed. And as far as is possible, each
part, along with the whole, is
reproduced with its nearest equivalent in
the new language. He thus must
master thoroughly the Biblical language,
and also the language of the
translation. Perhaps, as Tyndale and Luther,
the translator will even enrich
and expand the potential and force of
his own language, as he seeks
to adapt it to the sublime thoughts of
Scripture.
Concerning the present indicative tense in particular,
this
study was undertaken to see
just what that tense does imply in the New
Testament. If the tense was
used strictly, it should be translated
strictly. If it was used
loosely, it should be translated loosely.
16
In either case, the resulting
translation will be "orthodox."
Complexity of the Present
Indicative
At first thought, the present indicative should be the
easiest
of the tenses to understand.
Normally, it is the first to be learned.1
Yet, perhaps because of its
very commonness, its usage patterns bewilder
the investigator who feels at
home with consistent and dependable limi-
tations and rules. Some of its
perplexing features are here noted under
several heads.
Linguistic Questions
The linguistic status of the present indicative in both
classical
and koine Greek is now a live
issue. Older traditional grammar claims
the indicative mood establishes
the tenses as specifically defining time,
allowing several categories of
special usage exceptions. Most modern
grammarians claim that the type
of action, Aktionsart, or view of
action,
"aspect," is more
important even in the indicative. Some even believe
the present indicative to be a
"zero" tense, after the analogy of early
Indo-European languages, which
in many contexts is a simple substitute
for the prevailing tense of the
passage.
Translation Questions
In the more practical sphere, Bible translators must
grapple with
all the kinds of present
indicatives, including perfective, historical,
and futuristic usages. Should
the translator reproduce the present
tense, or should he use the
appropriate past or future tense?
1 E.g., J.
17
Translations differ: some keep
the present (as in Mark 10:1, KJV and ASV,
“cometh”); some change the
tense to suit the context (RSV and NIV, "went,"
also
using a cumbersome punctuation
system ("*went"). Which method best
conveys the meaning of the
Greek text?
Literary Questions
The use of the historical present also figures largely in
the
question of Synoptic origins.
The descending percentage uses from Mark
to Matthew to Luke often are
used as arguments to sustain the theory of
Markan priority. A careful
comparison of present indicative usage in the
Synoptic Gospels should help to
shed light on this question.
Exegetical Questions
The extremely frequent occurrence of the present
indicative
results in its inclusion in
many important historical, prophetical, and
doctrinal passages. At times
the meaning of the passage itself depends
on the understanding of the
verb's tense and mood usage. Some demand
a time interpretation (John
3:36, "He that believeth on the Son hath
everlasting life"; 8:58,
"Before Abraham was, I am"); others must be
interpreted in terms of aspect
(Hebrews 7:3, "abideth a priest continu-
ally"; 1 John 3:6,
"whosoever abideth in him sinneth not"). In some
passages a possible futuristic
use introduces various possible interpre-
tations (John 18:36, "My
kingdom is not of this world").
Another exegetical question concerns the use of the
present
indicative in various classes
of conditional sentences. There are two
variables: the degree of
certainty or uncertainty indicated by various
18
Biblical authors in these
constructions, and the time element, if any,
impliedjn the condition.
Aktionsart and Aspect
When one thinks of "tense," he automatically
relates the word
to time: past, present, or
future. Yet in Greek, careful study reveals
that tense often performs a
double function.
Every tense has generally speaking a double
function to perform, at
least in the indicative: it expresses at
once an action (continuance,
completion, continuance in completion), and
a time-relation (present,
past, future), and the latter absolutely,
i.e. with reference to the
stand-point of the speaker or narrator, not
relatively, i.e. with
reference to something else which occurs in
the speech or narrative.1
This double function is most
apparent in the indicative, but even in that
mood the time element is
secondary.
The
time of the action of the verb is often left to be inferred from
the
content, and cannot always be certainly told from the form of
the
verb. This is almost invariably the case with the moods other
than
the indicative, and is sometimes the case in the Indicative mood
itself.2
The non-time feature of Greek tenses perplexed
grammarians for
many years. Occasionally a
scholar with above average insight would
fleetingly touch the nerve, as
B. L. Gildersleeve, when he mused, "Moods
are temporal, tenses are modal.”3 Many older grammars neglect the
1 Friedrich Blass, Grammar of New Testament Greek, tr. by
Henry
p.
187.
2 H. P. V. Nunn, A Short Syntax of New Testament Greek
(5th ed.;
3 Basil Lanneau
Gildersleeve, Problems in Greek Syntax
(
The
Johns Hopkins Press, 1903), D. 127; this book is a reprint of articles
from
the American Journal of Philology,
XXIII (1902), of which he was the
editor (p. 3)
19
subject altogether in
discussions of the indicative.1 Although the ori-
ginal edition of Goodwin omits
the subject, the revision by Charles B.
Gulick remedies the deficiency.
Gulick notes in his preface,
Goodwin was a master in his own field of
moods and tenses, and his
exact knowledge combined with common sense
produced a lucidity of
statement that could hardly be improved. . .
. I have tried to empha-
size more distinctly the "character of
the action."2
And in the appropriate section
Gulick inserts his own understanding of
the dual nature of Greek verb
tense:
The tenses may express two relations. They
may designate the time
of an action . . . and also its character. . . The character of an
action appears in all the moods and in the infinitive
and participle;
the relation of time appears always in the
indicative, and to a cer-
tain extent in some dependent moods and in
the participle.3
This new understanding of tense significance sprang from
the inves-
tigations in
It was James Hope Moulton who
first popularized the terms "linear" and
"punctiliar" in
English New Testament Greek studies in his first edition
of his Prolegomena in 1906.4 At this stage the German word Aktionsart
("kind of act-on")
became a standard designation in English as well:
Our first subject under the Verb will be one
which has not yet achieved
an entrance into the grammars. For the last
few years the compara-
tive philologists--mostly in
1 William W. Goodwin, A Greek Grammar (Rev. ed.;
Company,
1879), pp. 246-56; and George Benedict Winer, A Grammar of the
Idiom of the New
Testament
(hereinafter referred to as Idiom),
rev. by
Gottlieb
Lunemann, tr. from the 7th
2 William Watson Goodwin,
Greek Grammar, rev, by Charles Burton
Gulick
(Boston: Ginn and Company, 1930), p. iv.
3 Ibid , p. 266.
4 C. F D. Moule, An Idiom Book of New Testament Greek
(hereinafter
referred
to as Idiom Book;
p. 5.
20
the problems of Aktionsart, or the "kind of action" denoted by dif-
ferent verbal formations.1
The term now is thoroughly
entrenched. "Tenses in Greek indicate the
kind of action, rather than the
time of the action. Hence grammarians
in
accepted."2
Grammarians have discerned three major types of action in
Greek.
The three essential kinds of action are thus
momentary or punctiliar
when the action is regarded as a whole and
may be represented by a
dot (•), linear or durative action which may
be represented by a
continuous line (----), the continuance of
perfected or completed
action which may be represented by this
graph (*------).3
Eugene Nida, using the
alternative term "aspect," to be defined later,
notes six possible categories
in Indo-European languages.
Aspect, which defines the nature of
the action, is a much more
frequently used grammatical category than
tense. Even within the
Indo-European languages it was at one time
more significant than at
present. As a description of the kind of
action involved in the verb,
aspect serves to differentiate a number of
contrasts, of which some
of the most common are: (1) complete vs.
incomplete, (2) punctiliar
vs. continuous, (3) single (or simulfactive)
vs. repetitive, (4)
increasing vs. decreasing, (5) beginning vs.
ending, and (6) single
vs. habitual or customary.4
According to these grammarians, in the earliest stages of
Greek
the stem of the verb indicated
its Aktionsart, as it is called.
Later
the verbal prefix and suffix
further defined its time or nature.5
Certain durative roots could be
made perfective, for example, by the
1 Moulton, Prolegomena, p. 108.
2 Turner, Insights, D. 24.
3 Robertson, Grammar, p. 823.
4 Nida, Toward a Science of Translating, p. 199.
5 Moule,
Idiom Book, p. 6.
21
addition of prefixed
prepositions.1 Classical Greek also sought to
maintain Aktionsart distinctions within the future tense.2 In any
case,
time distinctions in verbs
developed later.
It may be more of a surprise to be told that
in our own family of
languages Tense is proved by scientific
inquiry to be relatively a
late invention, so much so that the
elementary distinction between
Past and Present had only been developed to
a rudimentary extent
when the various branches of the family
separated so that they ceased
to be mutually intelligible.3
Ideally, assuming three types of action and three sorts
of time,
the language could have
developed nine tenses. However, language being
a human creation, it hardly
develops along theoretically, mechanically
precise lines.
A completer system of Tenses would include
the nine produced by
expressing continuous, momentary, and
completed action in past,
present, and future time. English can
express all these, and more,
but Greek is defective.4
Unfortunately, terms and titles often fail to indicate
precisely
the concept involved. Such is
the case with the term Aktionsart.
When
one hears "kind of
action," he easily falls into a trap. The next logical
deduction is that the verbal
tense can define the sort of action which
occurs in reality. Nigel
Turner, as shown earlier, tends to follow this
lead. This theoretical basis
appears clearly in this statement:
Examining carefully the kind of action . . .
grammarians have analysed
it as either Durative (lasting) or iterative
(repeating) in all moods
of the present tense. The Aktionsart of the present must be
clearly
1 Moulton, Prolegomena, pp. 111-13.
2 Blass, Grammar, pp. 36-37.
3 Robertson, Grammar, D. 108.
4 James Hope Moulton, An Introduction to the Study of New Testa-
ment Greek (hereinafter referred
to as New Testament Greek; 4th ed.;
22
distinguished from that of the aorist, which
is not durative or
iterative) and expresses no more than one
specific instance of the
action of the verb, involving usually a
single moment of time.1
Even when distinguishing Aktionsart from the corrected term,
"aspect,"
he mixes his definition:
Essentially the tense in Greek expresses the
kind of action, not
time, which the speaker has in view and the
state of the subject, or
as the Germans say, the Aspekt. In short, the tense-stems indicate
the point of view from which the action or
state is regarded.2
While properly noting the
"point of view from which the action or state
is regarded," he defines
"aspect" as "the state of the subject," which
definition clouds the issue. A
clearer definition of the two terms is
this: "The original
function of the so-called tense stems of the verb in
Indo-European languages was not
that of levels of time (present, past,
future) but that of Aktionsarten (kinds of action) or
aspects (points of
view)."3 Note
there the contrasting emphases in the terms Aktionsart
and
1 Turner, Insights, p. 29.
2 Nigel Turner, A Grammar of New Testament Greek, Vol.
III: Syntax
(Edinburgh:
T. & T. Clark, 1963), p. 59.
3 F. Blass and A.
Debrunner, A Greek Grammar of the New
Testament
and Other Early
Christian Literature
(hereinafter referred to as BDF), tr.
and
rev. from the 9th-10th
sity
of Chicago Press, 1961), p. 116. Here is a good opportunity to com-
pare
two English editions of Blass's Grammar:
Thayer's translation of
Blass,
and Funk's translation of Blass-Debrunner. The former is very
readable
and lucid, and provides an invaluable help to understanding the
latter
work, with its large mass of detail and extreme abbreviation, which
render
it hardly discernable to most Greek students. In Thackeray's
"Preface
to the English Edition," written in 1905, he compares Blass's
grammar
to that of Winer: "The books to which the author expresses his
obligations
are the grammars of Winer and Buttmann, Jos. Viteau, and Bur-
ton.
The first-named of these works having grown to such voluminous
proportions,
the present grammar, written in a smaller compass, may,
the
author hopes, find a place beside it for such persons as maintain
the
opinion me<ga bibli<on me<ga kako<n." Indeed, there
has been an ironic
turn
of events. Imagine how dismayed Thackeray would be, were he to
discover
that Blass's latest edition has far surpassed even the me<geqoj
of Winer!
23
"aspect." Aktionsart draws one's attention to the
event itself; "aspect"
more properly emphasizes the
vantage point of the author.
This label (Aktionsart) has since become well known among New Testa-
ment grammarians, but it is possible that
its significance is less
well understood. In common with most
English-speaking classical
scholars, I prefer to use another label,
"aspect," for what is refer-
red to is not the kind of action, but the
way in which the writer
or speaker regards the action in its
context--as a whole act, as a
process, or as a state.1
To avoid the confusion inherent
in the term Aktionsart, many Greek
scholars
now prefer the term
"aspect" as designating the chief meaning of the ten-
ses. For example, Maximilian
Zerwick consistently prefers "aspect" to
the term "tense" in
his grammar, and does not use the term Aktionsart.2
The new term provides an
accurate insight into the syntactical data.
The aorist tense can describe
durative action; the present can describe
punctiliar action; both tenses
can describe perfected action. As W. D.
Chamberlain has put it,
"Remember that the same act may be looked at
from any of these three
viewpoints."3
The aspect of the present indicative will be seen to be
complex,
since the aspect is influenced
also by the verbal root and by the his-
torical evolution of present tense
usage. However, a correct understand-
ing of the concept of aspect
itself will enable one to profit most greatly
in any inductive study of the
data.
1 K. L. McKay,
"Syntax in Exegesis," Tyndale
Bulletin, 23 (1972),
44.
2 Zerwick, Biblical Greek Illustrated by Examples
(hereinafter re-
ferred
to as Biblical Greek), tr. from the 4th Lat. ed. by Joseph P. Smith
(Rome:
Scripta Pontificii Instituti Biblici, 1963), e.g., pp. 77-78.
3 William
New
Testament (New York: The Macmillan Company, 1941), p. 67.
II. THE PLAN OF
ATTACK
An Inductive
Approach
The most valuable data for the study of any Greek point
of syntax
in the New Testament is found
in the Biblical text itself. Especially
when the occurrences are
frequent, the knowledge of New Testament usage
provides the best
guide--whether in lexicography or in syntax.
The opposite method seeks absolute grammatical rules
first, and
then seeks to impose these
rules on every Biblical example. An outstand-
ing example of the extremes to
which this method can lead was cited
earlier1--Nigel
Turner's attempt to impose an inferior reading on the
text because of supposed
"grammatical evidence."
The method of this paper is inductive. The primary
material shall
be the New Testament examples.2
With over five thousand occurrences of
the present indicative in the
New Testament, the material is more than
ample to form valid
conclusions. And these conclusions, in turn, should
provide the most relevant
guidelines to the exegesis of the present
1 See above, p. 7.
2 The superiority of the
inductive method in grammatical research
does
not necessarily imply the superiority of that method in teaching a
new
language to beginners. For an interesting conflict of viewpoints,
compare
Basil Lanneau Gildersleeve, Hellas and
Hesperia, or the Vitality
of Greek Studies in
29-30,
who offers an amusing yet stringent criticism of inductive teaching
methods,
with William Sanford LaSor, Handbook of
New Testament Greek: An
Inductive Approach Based
on the Greek Text of Acts (2 vols.; Grand
Rapids:
William B. Eerdmans Publishing Co., 1973), I, vii-ix. LaSor's
text,
in fact, outlines a one year Greek course for beginners, using the
inductive approach.
24
25
indicative.
The best preparation for proper Biblical
exegesis, particularly in
matters of semantics, the meaning of words,
including both lexical
and grammatical study, is the widest
possible experience with and
constant practice in the use of the original
languages. One dare not
look up a word in the analytical lexicon,
discover it is a verb in
the aorist tense, turn to the aorist tense
section of Dana and Mantey,
then say, "The original Greek says so
and so."1
Previous investigations have failed to treat the New
Testament
verb exhaustively. Normally,
each writer will list a particular usage
category and will offer three
to six examples for each. Comparing the
grammars, one notices that the
examples are nearly always the same, lead-
ing one to suspect that they
merely have been handed down and received
from one generation to the next
without independent investigation. For
example, Zerwick's discussion
of concessive clauses2 cites, with one ad-
dition, a long list of
illustrative references--which are identical, even
in their order, with an earlier
list compiled by Burton.3 In addition,
the failure to be exhaustive
often has resulted in an unbalanced cate-
gorization. For example, the
so-called "conative present" is catalogued
in nearly every grammar as a
major category. Yet an inductive search
reveals fewer than five New
Testament examples, each of which would fall
more logically into another
category with nearly fifty examples. An-
other drawback of previous
investigations has been the retention of the
older categories, even after
the developments in the field of verbal
aspect. Statements like this
one by Chamberlain--"Those futuristic
presents are usually
aoristic"--appear with regularity, but without
1 Boyer, "Semantics
in Biblical Interpretation," p. 33.
2 Zerwick, Biblical Greek, p. 102.
3
26
proof.1 Also, recent
studies in comparative linguistics, including the
"zero tense"
hypothesis, have raised serious questions regarding the in-
terpretation and force of the
present tense when used for non-present
time; and these questions have
yet to be faced by Biblical scholars.
Finally, an exhaustive,
inductive study brings to light many thoughts and
suggestive examples which lead
to the formation of newer, more relevant
categories.
Method of
Procedure
Since every inductive study must begin with a full
collection of
data, the first step was to
locate and record every present indicative
verb in the New Testament. This
was no small task. The search began with
a careful reading of the Greek
New Testament, underlining every occurrence
of a present indicative verb
form. Each of these was written on a sepa-
rate file card with the
reference. The text used was the United Bible
Societies' Greek New Testament,
second edition.2 In order to
check the
list for omissions, it was
compared with Nathan E. Han's A Parsing
Guide
to
the Greek New Testament (Scottdale, Pennsylvania: Herald Press,
1971).
This work lists and parses most
of the verb forms verse by verse through-
out the New Testament. While
Han's list is based on the twenty-fifth
edition of the Nestle-Aland
Greek text (p. vii), it still provides an
effective check, since the two
texts normally are quite similar. However,
Han's list is not complete. It
omits repeated verb forms which have been
listed already within the
previous several verses, and it omits many
1 Chamberlain, An Exegetical Grammar of the Greek New
Testament,
p.
71.
2 Ed. by Kurt Aland,
Matthew Black, Carlo M. Martini, Bruce M. Metz-
ger, and Allen Wikgren (2nd
ed.;
27
first person singular forms. In
addition, it contains several omissions
and numerous errors.1
Hence it has been necessary to correct the original
data from time to time--adding
overlooked examples, and deleting misread
ones. The final result is
listed in Appendix A. It is believed this
list is complete. If anyone
should find a missed example, the author
would appreciate the
information.
The second step was perhaps the most demanding of all.
The over
five thousand verb cards were
repeatedly analyzed and distributed among
various exegetical or
syntactical categories. These categories often
shifted as the study
progressed, with resulting mergers, divisions, ex-
pansions, and multiplications.
Some verbs, like people, just seem to
dislike fitting in with the
others, no matter how the arrangements are
made. Finally, however, the
basic lines began to form and solidify, re-
sulting in the categories
presented in Part II.
The third step involved a detailed study of each category.
The
lines of study were determined
by the nature of the category, the exege-
tically significant issues
involved, and the variety of the Biblical
examples. In each case there is
at least an effort to state a conclusion
regarding any controversy
concerning the particular category (e.g., the
aspect of "punctiliar
presents," the zero tense concept for historical or
1 E.g. proseu<xesqe
in Mt. 5:44
and 6:9 is parsed as an indicative,
as
is mh> gi<nesqe in 6:16; Mt. 16:8 and Mk. 8:17 dialogi<zesqe is listed as
imperfect;
the three dative participles penqou?si, klai<ousin, and peripa-
tou?sin in Mk. 16:10, 12, are parsed as
indicatives, whereas the indicative
pra<ssousi in Acts 17:17 is parsed
as a dative participle. These mistakes
are
typical of many others--e.g., the verb "ye sin against Christ" in 1
Cor.
8:12
is parsed as either indicative or imperative! Yet a work of this much
detail,
especially in its first edition, must necessarily contain many
typographical
and editorial errors which will undoubtedly be corrected
subsequently.
In spite of these, it represents a major accomplishment,
and a welcome balm to Greek
students everywhere.
28
futuristic presents, or the
precise force of simple conditional presents).
The final step was to compare the results of the study
with tra-
ditional and contemporary
literature about the Greek present indicative.
The wide divergencies in this
literature make it impossible to analyze
it as a block. Rather, it appears that various authors seem
to explain
the data better at various
points, and are less adequate elsewhere. As
a result; the literature must
be considered in the discussion of each
category rather than as a unit
at the end. Likewise, various Bible verses
or passages will be discussed
in the chapter dealing with the appropriate
category.
Summary of the Study's
Results
It is the conclusion of this author that most previous
definitions
of the exact nature and force
of the present indicative are inadequate.
The tense can describe action
in any time--past, present, or future; and
it can describe action of any
kind--durative, punctiliar, or perfective.
In short, time and Aktionsart are both inadequate concepts
to define the
present tense.
Concerning the modern zero-tense claim, it is concluded
that the
concept is valid for certain
roots and certain authors. But it is be-
lieved that in portions of
Mark's and John's writings the historical pre-
sent is a vivid, narrative form,
and that in Revelation many futuristic
presents are likewise vivid.
Concerning the tense's use in conditions, it is concluded
that
a present indicative protasis
implies nothing as to the truth of the
protasis; but, rather, that it
establishes the subject as a question
of fact.
29
Finally, concerning the aspect of the present indicative,
it is
conclusions that the tense
has--except in zero usages--a legitimate aspect.
It normally signifies a
durative and/or present time aspect. The aspect
is not related to the type of
action, but to the force and attention
with which the author perceives
and relates it.
III. THE FREQUENCY OF THE PRESENT
INDICATIVE
Total
Occurrences
The present indicative occurs with consistently high
regularity.
As A. T. Robertson has put it,
"The present indicative, from the nature
of the case, is the most
frequent in actual usage and hence shows the
greatest diversity of
development."1 This author counted over five
thousand present indicatives in
the New Testament. The count includes
the verb oi#da, which has "come to be used as a practical
durative pre-
sent,"2 in spite
of its perfect form.3 The following table shows the
number of present indicatives
counted in each chapter of the New Testa-
ment.
TABLE 1
PRESENT INDICATIVES PER
CHAPTER
chapter occurrences chapter
occurrences
Matthew 1 2 Matthew 15 34
2 8 16 26
3 17 17 21
4 11 18 26
5 40 19 27
6 42 20 28
7 21 21 30
8 22 22 31
9 33 23 44
10 21 24 27
11 32 25 12
12 43 26 63
13 59 27 29
14 13 28 6
1 Robertson, Grammar, p. 350. 2 Ibid., p. 881.
3 In the same category is e@oiken in James 1:6, 23.
30
31
TABLE 1--Continued
chapter occurrences chapter occurrences
Matthew total
768 John 3 57
4 69
Mark 1 20 5 65
2 40 6 67
3 28 7 66
4 49 8 101
5 28 9 59
6 23 10 71
7 39 11 45
8 38 12 38
9 43 13 62
10 44 14 56
11 31 15 31
12 36 16 48
13 18 17 21
14 61 18 41
15 24 19 32
16 7 20 36
total 529 21 54
total 1,083
Luke
1 8
2 6 Acts 1 5
3 10 2 19
4 12 3 11
5 24 4 10
6 41 5 7
7 46 6 2
8 32 7 16
9 31 8 14
10 23 9 16
11 54 10 27
12 61 11 --
13 30 12 6
14 24 13 16
15 22 14 4
16 29 15 10
17 16 16 11
18 27 17 21
19 22 18 5
20 32 19 19
21 10 20 15
22 37 21 22
23 20 22 16
24 19 23 21
total 636 24 13
John 25 19
1 50 26 30
2 14 27 11
32
TABLE 1--Continued
chapter occurrences chapter occurrences
Acts 28 7 2
Corinthians 10 13
total 379 11 40
Romans 12 27
1 20 13 18
2 28 total 216
3 22
4 12 Galatians 1 13
5 9 2 15
6 15 3 25
7 34 4 30
8 43 5 22
9 19 6 10
10 21 total 115
11 18
12 7 Ephesians 1 5
13 10 2 9
14 30 3 8
15 12 4 11
16 14 5 22
total 314 6 9
total 64
1 Corinthians 1 16
2 12 Philippians 1 17
3 30 2 12
4 24 3 13
5 6 4 16
6 31 total 58
7 49
8 17 Colossians 1 17
9 40 2 14
10 38 3 8
11 39 4 9
12 39 total 48
13 23
14 45 1
Thessalonians 1 3
15 56 2 11
16 13 3 9
total 478 4 14
5 13
2 Corinthians 1 20 total 50
2 10
3 16 2
Thessalonians 1 7
4 14 2 8
5 20 3 14
6 9 total 29
7 11
8 10 1
Timothy 1 11
9 8 2 7
33
TABLE 1—Continued
chapter
occurrences chapter occurrences
1 Timothy 3 10 2
Peter 1 10
4 8 2 9
5 14 3 15
6 13 total 34
total 63
1
John 1 20
2 Timothy 1 12 2 55
2 15 3 42
3 3 4 45
4 6 5 46
total 36 total 208
Titus 1 9 2
John 12
2 1
3 5 3
John 19
total 15
Jude 13
Philemon 11
Revelation 1 13
Hebrews 1 7 2 46
2 12 3 35
3 7 4 6
4 7 5 6
5 9 6 5
6 6 7 6
7 20 8 1
8 10 9 11
9 14 10 4
10 20 11 15
11 15 12 6
12 14 13 12
13 14 14 12
total 155 15 1
16 7
James 1 18 17 22
2 25 18 7
3 22 19 14
4 32 20 5
5 9 21 13
total 106 22 14
total 261
1 Peter 1 8
2 9
3 6
4 10
5 7
total 40
34
Before summarizing these results, it might be profitable
to note
a single instance of style
variation within a single book. Notice that
chapters 2-3 of Revelation each
contain many more present indicatives
than any of the other chapters
of the book. Of course, these chapters.
the Letters to the Seven
Churches, comprise a different literary genre
from the others. Yet both
portions come from John's pen. This example
should warn the investigator to
refrain from construing differences in
present indicative frequency as
evidence for divergent authorship.
The findings of Table 1 are summarized below:
TABLE 2
PRESENT INDICATIVES PER BOOK
book occurrences book occurrences
Matthew 768 1
Timothy 63
Mark 529 2
Timothy 36
Luke 636 Titus 15
John 1,083 Philemon 11
Acts 379 Hebrews 155
Romans 314 James 106
1
Corinthians 478 1 Peter 40
2
Corinthians 216 2 Peter 34
Galatians 115 1
John 208
Ephesians 64 2
John 12
Philippians 58 3
John 19
Colossians 48 Jude 13
1
Thessalonians 50 Revelation 261
2 Thessalonians 29 total NT 5,740
With the number of occurrences
in hand, one can see that he is working
with a great deal of data. He
also begins to feel that the tense is used
differently by the different
authors. Both these conclusions are true.
But more data is needed. Total
occurrence is not enough; there needs to
be a frequency evaluation for
each book and author.
35
Present Indicative
Frequency
Due to the detailed research of Robert Morgenthaler,1
it is pos-
sible to compare the findings
recorded above with other relevant statisti-
cal data, and to determine the
frequency of the present indicative in each
New Testament book and author.
Morgenthaler's Greek text is Nestle's
twenty-first edition;2
but due to the large numbers involved and the basic
similarity of that edition to
the text used in this study, his figures
are close enough for the
purposes of this study.
Frequency per 100 Words
Morgenthaler lists a total of 137,490 words in the Greek
New
Testament.3 The
number of words in each book is listed below, along with
the number of present
indicative verbs, and the resulting percentage:
the number of present
indicative verbs per one hundred words, to the
nearest hundredth of a percent.
TABLE 3
PRESENT INDICATIVES PER 100 WORDS
book words P.I.
verbs P.I. verbs/100 words
Matthew 18,305 768 4.20
Mark 11,242 529 4.71
Luke 19,428 636 3.27
John 15,416 1,083 7.03
Acts 18,382 379 2.06
Romans 7,105 314 4.42
1 Corinthians 6,811 478 7.02
2 Corinthians 4,469 216 4.83
Galatians 2,229 115 5.16
Ephesians 2,418 64 2.65
Philippians 1,629 58 3.56
1 Statistik des Neutestumentlichen Wortschatzes (hereinafter re-
ferred
to as Statistik; Frankfurt am Main:
Gotthelf-Verlag Zurich, 1958).
2 Ibid.
p. 9. 3
Ibid., p. 164.
36
TABLE
3--Continued
book words P.I.
verbs P.I.
verbs/100 words
Colossians 1,575 48 3.05
1
Thessalonians 1,475 50 3.39
2
Thessalonians 821 29 3.53
1
Timothy 1,588 63 3.97
2
Timothy 1,236 36 2.91
Titus 658 15 2.28
Philemon 33.3 11 3.28
Hebrews 4,951 155 3.13
James 1,749 106 6.06
1
Peter 1,678 40 2.38
2
Peter 1,098 34 3.10
1
John 2,137 208 9.73
2
John 245 12 4.90
3
John 219 19 8.68
Jude 457 13 2.84
Revelation 9,834 261 2.65
___________________________________________________
total NT 137,490 5,740 4.17
One notes several interesting phenomena. John's books
have the
highest usage, far above the
New Testament average of 4.17 present indi-
catives per 100 words. His
Gospel and epistles are very high; yet his
Revelation is quite low, with
only 2.65 present indicatives per 100 words;
only four books have a lower
rating. The nature of the Apocalypse's
content accounts for the
difference, as will be seen later.1 Also it is
of interest that Paul's
epistles tend to fall into natural groups:
Eschatological-- 1 Thessalonians 3.39
2
Thessalonians 3.53
Soteriological-- Romans 4.42
1
Corinthians 7.02
2
Corinthians 4.83
Galatians 5.16
Christological-- Ephesians 2.65
1 However, the
"letter" genre of Rev. 2-3, mentioned earlier, has
a
percentage more in line with John's other books. Independent count of
the
Nestle-Aland text, 25th ed., shows 1146 words for Rev. 2-3. With 81
present
indicatives in the two chapters, the resulting percentage is 7.07
present indicatives per, 100
words, a typical figure for John.
37
Philippians 3.56
Colossians 3.05
Philemon 3.28
Pastoral-- 1
Timothy 3.97
2 Timothy 2.91
Titus 2.28
Obviously, the lines are not
absolute, but in general there is a pattern.
From the highest percentages
downward this order appears: Soteriological
Epistles Eschatological
Epistles, Christological Epistles (with Philip-
pians reaching up and Ephesians
down), then the Pastoral Epistles (over-
lapping the Christological
Epistles).
While this frequency list is highly instructive, another
frequency
base would be even more
helpful. Next shall be shown the frequency of
the present indicative as
compared with other tenses and moods, including
infinitives d participles. This
information will give a better idea of
each author's style and tense
preference.
Frequency per 100 Verb Forms
In order to compute the number of present indicatives per
100
verbs, it was necessary first
to determine the total number of verb forms
in each book. The author was
unable to locate this information already
published; so it was necessary
to add up the occurrences listed under
every verb in a New Testament
concordance. The concordance of Jacob Bru-
baker Smith1 would
be suited admirably for the project, since each entry
charts the number of
occurrences in each book, but his concordance is
based on the Textus Receptus
rather than on a later critical text.2 The
1 J. B. D Smith, ed., Greek-English Concordance to the New
Testament
(Scottdale,
Pennsylvania: Herald Press, 1955).
2 Ibid.,
p. v.
38
closest work to J. B. Smith's
based on a critical text, was found in the
vocabulary list of Robert
Morgenthaler.1 Using Nestle's
twenty-first
edition, Morgenthaler charts
every vocabulary word in the New Testament,
showing how many times it
occurs in each book. The one drawback is that
Morgenthaler combines John's
epistles into a single entry. Hence, for
John's epistles this author
obtained the information from Moulton and
Geden's Greek concordance.2
In order to ascertain the number of verbs in each book it
was
necessary to pick out the verbs
from the other vocabulary words, to write
them down ,with the number of
occurrences in each book, and to add up the
totals. Morgenthaler's list
contains 1,846 verbs. Many occur only one
time in the New Testament; the
others range all the way up to the most
common one, ei#nai, which is found in the New Testament 2,450
times.3
In all, the New Testament
contains 27,714 verb forms. Table 4 lists the
number of verbs in each book,
and the number of present indicatives per
100 verb forms. Notice that this
table, while generally agreeing with
the previous one, gives a much
more accurate assessment of each book's
preference for the present
indicative. For example, Table 3 showed that
the Gospel of John and 1
Corinthians have nearly identical P.I./100 words
frequency. Yet Table 4 shows
that Paul in 1 Corinthians actually is much
1 Morgenthaler, Statistik, pp. 67-157.
2 W. F. Moulton and A. S.
Geden, eds., A Concordance to the Greek
New Testament According
to the Texts of Westcott and Hort, Tischendorf
and the English Revisers (2nd ed.;
3 Morgenthaler, Statistik, p. 91. The task of recording
these
words
and statistics was a strenuous one, involving nearly 48,000 entries
in
a difficult chart format. This author wishes to thank his wife,
Tammie, for cheerfully doing
this work with exemplary care and precision.
39
TABLE 4
PRESENT INDICATIVES PER 100 VERB
FORMS
book P.I. verbs verb forms P.I. verbs/100 verbs
Matthew 768 3,948 19.45
Mark 529 2,612 20.25
Luke 636 4,388 14.49
John 1,083 3,535 30.64
Acts 379 3,874 9.78
Romans 314 1,159 27.09
1
Corinthians 478 1,288 37.11
2
Corinthians 216 758 28.50
Galatians 115 407 28.26
Ephesians 64 325 19.69
Philippians 58 254 22.83
Colossians 48 234 20.51
1
Thessalonians 50 243 20.58
2
Thessalonians 29 122 23.77
1
Timothy 63 299 21.07
2
Timothy 36 224 16.07
Titus 15 112 13.39
Philemon 11 44 25.00
Hebrews 155 916 16.92
James 106 347 30.55
1
Peter 40 275 14.55
2
Peter 34 194 17.53
1
John 208 436 47.71
2
John 12 48 25.00
3
John 19 51 37.25
Jude 13 84 15.48
Revelation 261 1,537 16.98
_________________________________________________________
total NT 5,740 27,714 20.71
more fond of the tense than
John is in his Gospel. The reason for this
variation is that Paul in 1
Corinthians uses all verb forms less frequently
than John, thus having a lower
P.I./word rating; but when he does use a
verb form, he favors the
present indicative, thus raising the P.I./verb
rating. These findings can be
summarized by listing the books in descen-
ding order of preference for
the present indicative. This follows in
Table 5, along with the rounded
off percentage of present indicative usage,
as opposed to other moods and
tenses.
40
TABLE 5
PRESENT INDICATIVE PREFERENCE
BY BOOK
rank book P.I.
usage rank book P.I.
usage
1
1 John 48% 15 Colossians 21%
2
3 John 37% 16
Mark 20%
3
1 Corinthians 37% 17 Ephesians 20%
4
John 31% 18
Matthew 19%
5
James 31% 19
2 Peter 18%
6
2 Corinthians 28% 20 Revelation 17%
7
Galatians
28% 21 Hebrews 17%
8
Romans
27% 22 2 Timothy 16%
9
2 John 25% 23
Jude 15%
10
Philemon
25% 24 1 Peter 15%
11 2
Thessalonians 24% 25 Luke 14%
12
Philippians
23% 26 Titus 13%
13
1 Timothy 21% 27
Acts 10%
14
1 Thessalonians 21% ________________
NT
average 21%
Finally, with the above information in hand, one can
ascertain
each Biblical author's style
and preference for the present indicative.
These findings are tabulated
below; the authors are arranged in the order
of the amount of their material
in the New Testament.
TABLE
6
PRESENT INDICATIVE PREFERENCE BY
AUTHOR
author words verbs P.I.
verbs %--P.I. verbs/100 verbs
Luke 37,810 8,262 1,015 12%
Paul
(incl. 37,300 6,385 1,652 26%
Hebrews)
Paul
(excl. 32,349 5,469 1,497 27%
Hebrews
John 27,851 5,607 1,583 28%
Matthew 18,305 3,948 768 19%
Mark 11,242 2,612 529 20%
Hebrews
(if 4,951 916 155 17%
non-Pauline)
Peter 2,776 469 74 16%
James 1,749 347 106 31%
Jude 457 84 13 15%
__________________________________________________
total NT 137,490 27,714 5,740 21%
41
Therefore, the authors with above average present indicative
usage, in descending order, are
James, John, and Paul, while those below
average are Mark, Matthew,
Hebrews (if non-Pauline), Peter, Jude, and
Luke.
Doubtful Cases
In a few forms the present indicative is identical to
either a
subjunctive or an imperative.
Normally the context clearly indicates
which parsing is intended. However,
occasionally both are possible with-
in the context. In these cases the examples are included in
this paper's
discussion, bit they are here
listed:
Mt.
11:3, prosdokw?men, ind. or subj. (
ative questions use either the
Subjunctive or the Future Indi-
cative," Moods and Tenses, p.
77.)
Mt.
24:43, ginw<skete, ind. or impv.
Mt.
26:45, kaqeu?dete
and a]napau<esqe, ind. or impv., decided
by punc-
tuation
Lk.
7:19, 20, prosdokw?men, see Mt. 11:3 above
Lk.
12:39, ginw<skete, ind. or impv.
Jn.
12:19, qewpei?te, ind. or impv.
Jn.
14:1a, pisteu<ete, ind. or impv.
Jn.
15:27, marturei?te, ind. or impv.
Acts
25:24, qewpei?te, ind. or impv.
1
Cor. 1:26, ble<pete, ind. or impv.
1
Cor. 6:4, kaqi<zete, ind. or impv., depends
on punctuation
Eph.
5:5, i@ste, ind. or impv.
1
Th. 2:9, mnhmoneu<ete, ind. or impv.
1
Pet. 1:6, a]gallia?sqe, ind. or impv.
1 Jn. 2:27, me<nete, ind.
or impv.
With the inclusion of this list, the raw data for this
study is
complete. Part II will show the
division of these occurrences into their
respective categories and will
develop the evidence for the conclusions
of this study delineated in
Part III.
42
Morphological Note on Movable
Nu
Students in first year Greek learn the following rule:
When the -ousi of the third person
plural of the verb comes either
before a vowel or at the end of a sentence,
a n,
called movable n,
is added to it. Thus ble<pousin
a]posto<louj.
Sometimes the movable
n is added even before a
word that begins with a consonant. Thus
either lu<ousi
dou<louj or lu<ousin
dou<louj is correct.1
Of course, the movable Nu also
appears in the present indicative on the
third person, singular and
plural, of non-thematic verbs. The impression
given in Machen's textbook is
that seldom--"sometimes . . . even"--the
movable Nu is used when the
"rule" does not require it. However, it ap-
pears that the "rule"
cited applies more to Byzantine and modern Greek
than to classical or koine
Greek. The movable Nu
is so universal in the forms which admit it
at all, that it is only
necessary to take note of omissions. Modern
use, by which n is in-
serted before vowels only, is known to be
wrong even for classical
writers, and in Hellenistic it is
altogether to be set aside.2
Actually, in Hellenistic Greek,
it often runs counter to the rule:
Its particular place . . . is the pause,
i.e. the end of a sentence or
clause.
Moreover, from the v BC on the tendency to employ n to avoid
hiatus, and therefore to comply with the
modern rule which stems from
the Byzantine period, betrays itself in an
increasing degree. It is
very popular in the Hellenistic language,
but e.g. in the papyri of
the Ptolemaic period it is omitted often before vowels and appears
still more often before consonants. . . .
The standard MSS of the NT
almost always employ it, whether a
consonant or vowel follows, or the
word stands at the end of a sentence.3
Interest in this subject began
when it was noticed that in the New Testament
examples of the present
indicative, the movable Nu was nearly always present.
1 Machen, New Testament Greek for Beginners, p.
27.
2 James Hope Moulton and
Wilbert Francis Howard, A Grammar of New
Testament Greek, Vol. II: Accidence and Word-Formation (
3 BDF, p. 12.
43
In fact, a careful search
revealed that in only ten instances was the
final Iota left final:
Mt. 18:10, ble<pousi Acts 17:7, pra<ssousi
Mk. 2:4, xalw?si Acts 18:10, e]sti<
Lk. 16:29, @Exousi Acts 19:38, e@xousi
Jn. 5:23, timw?si Acts 26:4, i@sasi
Jn. 10:14, ginw<skousi Rev. 9:4, e@xousi
In each of these places the
word is followed by a consonant, thus up-
holding the rule; but in one of
them, Acts 17:7, the form is followed
immediately by a comma, which,
while allowed by Machen's wording, contra-
dicts that of BDF, "Its
particular place . . . is the pause, i.e. the end
of a sentence or clause."1
However, these references do support this
further statement in BDF:
It is omitted here and there (never,
however, before a vowel and in
pause) following e and with e]sti<, somewhat more often
after the -si
of the 3rd pl., most frequently by
comparison after the -au of the
dat. plur.2
In order to see how often the movable Nu could have been
omitted,
according to the rule, compared
to the number of times it was omitted,
this author selected at random
the book of Matthew. Every potential case
of a present indicative with
the movable Nu was located. Then those ex-
amples were eliminated which
were followed by a vowel or which were fol-
lowed by any mark of
punctuation in the UBS text. All of these occur-
rences, as expected, had the
movable Nu. The remaining list, therefore,
consisted solely of examples in
which the verb was followed by a consonant
and was not in pause--in other
words, cases in which the movable Nu was
not necessary. In only one case was the Nu missing (Mt.
18:10), but in
1 BDF, p. 12. It should
be noted that the Nestle text, used by
BDF,
inserts the Nu in Acts 17:7.
2 Ibid.
44
sixty-six cases it was still
present. These cases are identified in Ap-
pendix B. As stated by
Moulton-Howard, "The irrational addition of -n
may be set beside its
irrational omission."1 Hence, an easier rule to
remember, and more accurate, is
this one: "The rule of the koine was to
use the n movable
irrespective of what followed."2
1 Moulton and Howard, Accidence and Word-Formation, p. 113.
2 Dana and Mantey, Manual Grammar, p. 24.
PART II. PRESENT INDICATIVE
EXEGESIS
I. THE USAGE
CATEGORIES
Before the present indicative can be treated as a whole,
it must
be considered in its various
exegetical usages separately. This chapter
shall define the categories to
be explored in this paper.
Traditional Usage
Classifications
Earlier grammarians were aware of the broad use of the present
indicative found in the New
Testament. W. H. Simcox, for example, wrestling
with this problem, sought the
solution in "foreign influence" and in "the
special requirements of the
Scriptural order of thought."1 Subsequently,
A. T. Robertson noted simply,
All three kinds of action are found in the
present (punctiliar,
durative, perfect). All three kinds of time
are also found in the
present ind. (historical present = past,
futuristic present = future,
the common use for present time), 2
thus adding to the time
variations already noted by Simcox the aspect
variations as well.
The difficulty and complexity of this subject becomes
evident as
one examines the various
schemes which have been proposed for classifying
the uses of the present
indicative. No two systems are the same. How-
ever, in spite of the numerous
differences, a few categories are so out-
standing or unique that they
appear in virtually every list:
1 William Henry Simcox, The Language of the New Testament (4th
ed.;
2 Robertson, Grammar, p. 869.
45
46
a) Progressive present, action going on at
the same time as the
speaking or writing
b) Conative present, attempted action not
carried out
c) Gnomic present, general truth
d) Iterative present, repeated or customary
action
e) Aoristic present, punctiliar action in
present time
f) Historical present, past action
g) Futuristic present, future action
h) Perfective present, past action, with
either the action itself or
its effects continuing into present time
In spite of this general
consensus grammarians have never fully agreed.
In fact, none of the grammars
consulted in this study had even the nine
categories listed above.
The classical grammarian H. W. Smyth omits the aoristic
category,
and adds two others. He adds
another perfective category for continuing
action, and he adds the
annalistic present, a present which "registers
historical facts or notes
incidents," in addition to the historical pres-
ent.1
Another classical scholar, B. L. Gildersleeve, uses
categories
similar to these used later by
Smyth.2 He calls the progressive present
the specific present, and the
gnomic present the universal present. He
includes the classical
annalistic present under the head of historical
present. But he leaves out the iterative as well as the
aoristic cate-
gories.
1 Herbert Weir Smyth, A Greek Grammar (
Company,
1916 , pp. 276-78.
2 Basil Lanneau
Gildersleeve and Charles William Emil Miller, Syntax
of Classical Greek from
Homer to Demosthenes
(hereinafter referred to as
Syntax; 2
vols.;
47
Among scholars of Biblical Greek the variation is even
greater.
R. T. France, for example,
lists only five categories, omitting the gnomic,
iterative, and perfective
categories.1 And in his discussion of the aoris-
tic present he shows some
confusion.2
C. F. D. Moule's analysis conforms fairly well to the
list above,
except there is no category for
the perfective present whose effects con-
tinue into the present.
Instead, another category of "present in reported
speech" is introduced.3
The older grammarian S. G. Green notes only four
categories, omit-
ting these categories: conative
(his is the only grammar seen to omit this
category), gnomic (unless it be
included under "habitual or usual act"),
aoristic, and perfective. The
last omitted category is, however, brought
forward in th discussion of the
"certain futurity" category.4
and two additional, the
periphrastic present (present of ei#nai plus a
present participle) and the
present in indirect discourse. In addition,
he divides the perfective
present into its two natural parts.5
A. T. Robertson's scheme is a little harder to follow and
compare,
since he analyzes his Aktionsart categories rather than the
tenses as
such. Under “aoristic present”
he includes the specific or constative
1
Notes on Translation, 46 (December, 1972), pp.
4-5.
2 Ibid., cf. pp. 6-7. 3 Moule, Idiom Book, pp. 7-8.
4 Samuel G. Green, Handbook to the Grammar of the Greek
Testament
(Rev.
ed.; New York: Fleming H. Revell Company, 1912), pp. 297-98.
5
48
present (as “I say” in the
Gospels) along with the gnomic, historical,
and futuristic categories.1
Under "durative action" he includes the ob-
viously progressive examples
("descriptive present"), past continuing ac-
tion ("progrssive
present"), and iterative and conative Presents. He
allows some historical and
futuristic presents, and adds "deliberative"
and "periphrastic"
presents.2 Finally, under "perfected action" he
includes "presents as
perfects."3
Blass gives many examples of each category he lists.
However, he
does not include the gnomic,
iterative, or perfective categories. He
does add the "relative
present," which is similar to the present in indi-
rect discourse, only is limited
to verbs of perception and knowledge.4
One of the few grammars to attach any priority to the
categories
is that of Dana and Mantey.
Listed under "regular uses of the present"
are the "progressive"
and iterative categories. "Progressive" presents
are divided into what has
earlier been listed as progressive and perfective
presents. An Dana and Mantey
see two types of iterative presents, repe-
titive ("iterative")
and habitual ("customary"). Under "special uses of
the present" are listed
the aoristic, futuristic, historical, conative
("tendential" , and
gnomic ("static") categories.5
The only writer this author discovered who tried to
actually count
the number of usages in each
exegetical category was G. Mussies,6 His
1 Robetson, Grammar, pp. 864-70. 2
Ibid., pp. 970-82.
3 Ibid. pp. 881, 903. 4
BDF, pp. 167-69.
5 Dana and Mantey, Manual Grammar, pp. 182-86.
6 Mussies, The Morphology of Koine Greek as Used in the
Apocalypse
of
1971), p. 333.
49
categories are sufficiently
different from the average that they deserve
a separate listing, along with
an example and the number of occurrences
in Revelation:
1) General present, Rev. 10:3, 6 times
2) Direct address to the reader, Rev. 16:15, 11 times
3) Explanatory remarks in visions, Rev. 17:18, 42 times
(including
13 which should also be listed under #4, but
are not counted
there)
4) Reported speech, mainly Rev. 2-3, 121 times
5) Historical present, Rev. 19:12, 43 times
6) Future present, Rev. 14:9, 39 times
While this author would dispute
the assignment of several examples to these
categories, the list does
demonstrate three things: the unusual grammatical
character of the Apocalypse,
the approximate weight of the major categories,
and the difficulty of defining
exegetically significant categories.
Proposed
Classifications
The exegetical categories arrived at by this author are
here out-
lined, with an example of each
usage, and the symbol used for each cate-
gory (as in Appendix A).
I. Present indicative in present time
A. Progressive
present (10), describes action or state of being
going on during
the time of speaking or writing.
Mt. 9:4,
"Why are you thinking evil things in your hearts?"
B. Declarative present (11), introduces a
statement of the
speaker or
writer.
Lk. 7:28, “I
say to you, . . .”
C. Customary present (12), describes
habitual, customary, or
repeated
action.
1.
General
customary present (121), describes customary
action without reference to its repetition for any
individual.
50
1 Cor. 1:22,
"The Jews seek a sign."
2. Singular iterative present (122),
describes action re-
peated by
one individual.
Jn. 14:10,
"The Father abiding in me does his works."
3. Plural iterative present (123),
describes action repeated
by each
member of a plural subject.
Lk. 5:33,
"The disciples of John fast often."
4. Non-iterative customary present (124),
describes customary
action which
occurs only once to any individual.
Mt. 11:5,
"The blind receive sight."
5. Parabolic customary present (125),
describes the expected
action of a
typical person in a parable.
Mt. 13:44,
"From joy he goes and sells all he has."
D. Abstract
present (13), describes truth or fact which is theo-
retical or abstract, and
therefore always valid.
1. Explanatory present (131), explains
relevant facts and
information
to help the reader.
Lk. 2:4,
"the city of
2. Factual present (132), describes a
natural, theological,
or
theoretical truth.
Jn. 15:5,
"Without me you are not able to do anything."
3. Impersonal present (133), expresses what
is right, proper,
advantageous,
or necessary.
2 Cor. 5:10,
"It is necessary for all of us to appear."
4. Interpretive present (134), explains the
theological sig-
nificance of
an item in the text.
Mt. 13:38,
"The field is the world."
5. Comparative present (135), compares the
similarities of
two items.
Mk. 4:26,
"The
E. Perfective
present (14), describes a present state resulting
from past action.
1. General perfective present (141),
describes perfected
action with
a simple present tense.
Jn. 11:28,
"The teacher has come."
2. Present in periphrastic perfect (142),
provides the helping
verb for a
perfect participle.
Col. 2:10,
"You are completed in him."
51
3. Present in citation periphrastic perfect
(143), provides
the helping
verb in the phrase "it is written."
Jn. 6:31, "even as it is
written."
4. Citation present (144), describes the
actions or previous
Scriptural
writers or characters.
Rom. 10:5,
"Moses writes concerning the righteousness
which is of the law."
II. Present indicative in past
time
A. Historical
present (21), describes simple past action in a
narrative.
Mk. 7:28, "She answered and says."
B. Present
for immediate past (22), describes action immediately
completed.
Jn. 13:22, "being uncertain concerning whom he
says."
C. Imperfective
present (23), describes past action continuing into
the present.
Lk. 13:7, "For three years I come seeking
fruit."
III. Present indicative in
future time
A. Futuristic
present (31), describes future action.
Jn. 20:17, "I ascend to my Father."
B. Present
for immediate future (32), describes action just about
to happen.
Lk. 19:8, "Lord, I give to the poor."
IV. Present indicative in
relative time
A. Relative
present (41), describes action which is present to
the verbal context of the clause,
but not necessarily to the
speaker or writer.
1 Cor. 7:36, "That which he wishes let him
do."
B. Indirect
present (42), describes action presented in indirect
discourse, thought, or perception.
Lk. 18:37, "They declared to
him that Jesus the Nazarene is
coming."
V. Present indicative in
conditional sentences
A. Present
of the protasis (51), describes the condition necessary
to produce the apodosis.
Ja. 4:11, "if you judge the law."
B. Concessive
present (52), describes the condition in spite of
which the apodosis will take place.
52
Heb. 6:9, "though we speak thus."
C. Substantive
present (53), describes the content of desired
information.
Lk. 6:7, "They were watching . . . if he heals
on the Sabbath."
VI.
Modal use of the present indicative (60), employs the word as
a subjunctive or an imperative.1
1 In a few places the
present indicative seems to take on the
meaning
of another mood. It appears to be used as a subjunctive in de-
liberative
questions with prosdokw?men (Mt. 11:3; Lk. 7:19,
20), a form
which
can be either indicative or subjunctive; likewise, a subjunctive
sense
seems best for gi<netai, in Rom. 11:6 and ginw<skomen
in 1 Jn.
5:20.
In
two places the present indicative resembles the imperative mood: Lk.
2:29,
a]polu<eij; and 2 Tim. 1:15, oi#daj. These few cases
evidently should
be
treated as with the other mood and do not fall into the purview of
this study.
II. THE PRESENT INDICATIVE IN
PRESENT TENSE
By far the largest number of usages lie within this
category.
Except for the perfect tense
and specialized uses of the aorist, the pres-
ent tense monopolizes
expressions of present time. But within this gen-
eral category are numerous
subtypes. Each of these shall be examined in
this chapter.
Progressive
Present
This constantly used designation finds various
interpretations
among grammarians.
The most constant characteristic of the
Present Indicative is that
it denote action in progress. It probably
had originally no reference
to present time. But since, in the
historical periods of the language,
action in progress in past time is
expressed by the Imperfect, and the
Future is used both as a progressive and as
an aoristic tense for fu-
ture time, it results that the Present
Indicative is chiefly used to
express action in progress in present time.
Hence in deciding upon
the significance of any given instance of
the Present Indicative in
the New Testament as well as in Classical
Greek, the interpreter may
consider that there is, at least in the
majority of words, a certain
presumption in favor of the Progressive
Present rather than any of
the other uses mentioned below.1
This author concluded that
nearly 40% of the New Testament's present in-
dicatives are progressive
presents. Robertson tends to lean more toward
an "aoristic"
present--i.e., no aspect distinction--as the basic idea of
the tense, with the progressive
feature being added later.
The original present was probably therefore
aoristic, or at least some
roots were used either as punctiliar or
linear, and the distinctively
durative notions grew up around specially
formed stems and so were
applied to the form with most verbs, though
never with all. 2
1
2 Robertson,
Grammar, p. 865.
53
54
However, he admits that it is
the largest category in the New Testament.1
He calls it "descriptive
present," and reserves "progressive present" for
presents that carry on past
action (e.g., 1 John 2:9),2 which
cases will
be treated later in this
chapter.
In this study the term "progressive present"
describes any present
which describes an action or
state of being which is present to the speaker
or writer, and which does not
fall into another, more specialized category.
Some examples often given for
this category, as Matthew 25:8 ("our lamps
are going out") or 8:25
("Lord, save, we perish"), are included rather
in the "immediate
future" category for reasons which will be argued in
that discussion.3
The title "progressive present" is indeed
vague. But the alter-
natives are misleading. Thus
"simple present" might be assumed to be
aoristic; "general
present" might be confused with "present of general
truth," the
"gnomic" category.
Translating the progressive present often leads to the
English
periphrastic present--"he
is drinking milk"--to avoid confusing it with
the English general present of
customary action--"he drinks milk."4
Sometimes the Greek stresses
the progressive idea by combining the present
indicative of ei#nai with a present participle--the
"periphrastic present."
In these cases, the participle
takes on the nature of a predicate adjective:
The Greek has no special form
for the progressive present of English,
nor for the progressive tenses
generally. In the periphrasis with the
1 Robertson, Grammar, p. 879.
2 Ibid.
3 Cf. Robertson, Grammar, p. 879;
4 Moule,
Idiom Book, p. 7; cf. Robertson, Grammar, p. 879.
55
present participle, the participle is
generally equivalent to a
characteristic adjective or substantive,
with which it is often cou-
pled.1
The progressive present is the largest single category of
present
indicative verbs, being used
frequently by all authors. The following
table notes its frequency in
each book, as compared with other uses of
the present indicative.
TABLE 7
PROGRESSIVE PRESENT
FREQUENCY
book prog. pres. P.I. verbs %--prog.
pres.
Matthew 210 768 27%
Mark 136 529 26%
Luke 201 636 32%
John 404 1,083 37%
Acts 204 379 54%
Romans 124 314 39%
1
Corinthians 174 478 36%
2
Corinthians 122 216 56%
Galatians 55 115 48%
Ephesians 38 64 59%
Philippians 42 58 72%
Colossians 33 48 69%
1
Thessalonians 29 50 58%
2
Thessalonians 12 29 41%
1
Timothy 19 63 30%
2
Timothy 19 36 53%
Titus 5 15 33%
Philemon 5 11 45%
Hebrews 50 155 32%
James 28 106 26%
1
Peter 17 40 42%
2
Peter 16 34 47%
1
John 120 208 58%
2
John 3 12 25%
3
John 11 19 58%
Jude 4 13 31%
Revelation 84 261 32%
__________________________________________________________
total
NT 2,165 5,740 38%
It is noticeable that the
highest frequencies are found in Paul's Prison
1 Gildersleeve,
Syntax, I, 81.
56
Epistles, Acts, and scattered
epistles of Paul and John. In these books
more than half of the present
indicatives are simple progressive presents.
Yet one should beware of
generalizations, as, for example, the difference
between Second and Third John
might prove.
The
Verb "To Be"
The most common verb, ei#nai, is
also one of the most complex.
Its aspect is basically
durative.1 In
this sense it is contrasted with
gi<nesqai, which
denotes "temporal existence which has a beginning and
ending."2 It
especially is durative as a present tense helping verb in
a periphrastic construction.3
General agreement prevails concerning the verb's linking
capa-
bilities:
a) x equals y,
b) x is described by y, or
c) x is located at y,4
as well as its primary
syntactical usage:
Ei#nai is mainly a structure
signaling word in Greek. As such, it is
nearly lexically empty, in distinction from
all other verbs in Greek.
On the basis of this study, one may
formulate the following generali-
zations with respect to ei#nai: ei#nai, belongs to a
restricted class
of verbs, consisting of one member; ei#nai is primarily a
syntactic
rather than a lexical item in the
vocabulary stock of Greek: ei#nai,
determines one sentence type that plays a
fundamental role in the
structure of Greek.5
1 Charles H. Kahn,
"The Greek Verb 'To Be' and the Concept of Be-
ing,"
Foundations of Language, 2 (1966),
254-55.
2 Lane C. McGaughy, Toward a Descriptive Analysis of "Einai
as a
Linking Verb in New
Testament Greek
(hereinafter referred to as "Einai),
Dissertation
Series, No. 6, The Society of Biblical Literature (
3 Ibid., p. 7. 4 Ibid. 5 Ibid.,
pp. 150-51.
57
Where disagreement arises is in
understanding its lexical status when used
absolutely, as in the famous
statement, "I am." Some writers vehemently
deny any "existential
meaning" for ei#nai, and
assume a predicate comple-
ment should be supplied.1 Kahn even goes so far as to assert that
the
Greeks' understanding of the
verb ei#nai led to certain
distinguishing
points in Greek philosophy.2
On the other side, however, the verb seems to have
"existential"
force in the statement "I
am." In John 8:58, for example, "It stands in
unmistakable contrast to pri>n ]Abraa>m
gene<sqai. This is the only passage
in the NT where we have the
contrast between ei#nai and gene<sqai. The
verse ascribes to Jesus
consciousness of eternity or supra-temporality."3
A crucial passage is John
8:24-29. In verse 24 Jesus says, "If you be-
lieve not that I am, you shall
die in your sins," and similarly in verse
28, "then shall you know
that I am." This expression is tied closely
to the description of Jehovah
in the Old Testament.4 In this
understand-
ing Abbott is joined by
Ethelbert Stauffer, who notes the special Messi-
anic use of e]gw< ei]mi in Mark and John.5 Some writers see the possibility
1 McGaughy, @Einai, pp. 119-25; Kahn, "The Greek Verb 'To Be' and
the
Concept of Being," pp. 250-54.
2 Ibid., p. 260.
3 Friedrich Bachsel,
"ei]mi<," Theological
Dictionary of the New
Testament, Vol. II, ed. by
Gerhard Kittel, trans. and ed. by Geoffrey W.
Bromiley
(Grand Rapids: Wm. B. Eerdmans Publishing Company, 1964), p. 399.
4 Edwin A. Abbott, Johannine Gramar (
Black,
1906), pp. 183-86, notes Isa. 43:10-13; 46:4; 48:12; Dt. 32:39;
also
the parallel phrases "from the beginning," "working," and
"speaking"
in
John 6:68-69 and Isa. 43:10; 52:6.
5 "e]gw<," Theological Dictionary of the New Testament,
Vol. II, ed.
by
Gerhard Kittel, trans. and ed. by Geoffrey W. Bromiley (
Wm. B. Eerdmans Publishing
Company, 1964), pp. 352-54.
58
of the simple translation
"I am he" or "it is I" in many instances, as
B. F. Westcott at John 6:20.1 But "I am he" is clearly
rendered by e]gw<
ei]mi<
au]to<j, as in Luke 24:39.2 Rather, e]gw<
ei]mi,
in the Gospels often
has the added significance of
"I am the Savior," "I am the Son of God."3
The phrase "seems to call
upon the Pharisees to believe that the Son of
man is not only the Deliverer
but also one with the Father in the unity
of the Godhead."4
The Question of
Aoristic Presents
Most grammars have a major category of admittedly few
examples
for "punctiliar
presents."
In those few cases where a punctiliar act
taking place at the moment
of speaking is to be denoted, the present
is usually used since the
punctiliar aorist stems form no present. 5
1 Westcott, The Gospel According to
Eerdmans
Publishing Company, 1881), p. 98. Westcott lists the following
verses
under his explanation: Mk. 13:6; Lk. 21:8; Jn. 4:26; 8:24, 28, 58;
(9:4);
13:19; 18:5, 6, 8. However, Abbott is wrong to assume that Westcott
favors
the same translation in each passage, as an examination of each in
Westcott's
commentary will prove (Johannine Grammar,
p. 183).
2 Abbott, Johannine Grammar, p. 182.
3 Cf. Mk. 13:6 and Lk.
21:8 with Mt. 24:5, which adds, o[ Xristo<j.
4 Abbott, Johannine Grammar, p. 187; an
interesting issue of similar
import
is the possible Messianic claim in Christ's answers to the Sanhedrin
and
Pilate: "Are you the Son of God?" Jesus says, "You have
said." For
a
convincing defence of the claim, see D. R. Catchpole, "The Answer of Je-
sus
to Caiaphas (Matt. xxvi. 64)," New
Testament Studies, 17:2 (January,
1971),
213-26. On pp. 217 and 226 Catchpole summarizes the statement's
force:
"In Matt. 26:25 su> ei#paj contains an affirmation
modified only by
a
preference for not stating the matter expressis
verbis. . . . In each
case
considerations of the literary background of su>
ei#paj or u[mei?j
le<gete converge with the
position of the phrases at the turning point of
the
hearing to recommend the following meaning: affirmative in content,
and
reluctant or circumlocutory in formulation."
5 BDF,
p. 167.
59
However, the argument is
lacking, since the aorist indeed can describe
events in present time, as
examples of the so-called "dramatic aorist"
show.1 On the other hand, some claim the present
tense cannot be aoristic,
it "cannot denote the
completion of an act."2
ficulty by defining the present
indicative as "action in progress" and
then having to allow for a
large exception category.
The Present Indicative is sometimes used of
an action or event coinci-
dent in time with the act of speaking, and
conceived of as a simple
event. Most frequently the action denoted
by the verb is identical
with the act of speaking itself, or takes
place in that act. . . .
This usage is a distinct departure from the
prevailing use of the
Present tense to denote action in progress.
There being in the Indi-
cative no tense which represents an event
as a simple fact without at
the same time assigning it either to the
past or the future, the Pre-
sent is used for those instances, in which
an action of present time
is conceived of without reference to its
progress.3
Robertson is quick to point out
this inconsistency:
A greater difficulty is due to the absence
of distinction in the tense
between punctiliar and linear action. This
defect is chiefly found
in the indicative. . . . There is nothing
left to do but to divide
the so-called
(or
Punctiliar Present and Linear Present). The one Greek form covers
both ideas in the
distinct tense. . . The present is formed on punctiliar as well as
linear roots. It is not wise therefore to
define the pres. ind. as
denoting "action in progress"
like the imperf. as
he has to take it back on p. 9 in the
discussion of the "Aoristic
Present," which he calls a
"distinct departure from the prevailing use
of the present tense to denote action in
progress." In sooth, it is
no "departure" at all. The idiom
is as old as the tense itself and is
due to the failure in the development of
separate tenses for punctiliar
and linear action in the ind. of present
time. 4
Due to the combined
durative-punctiliar history of the present indicative,
1 Dana and Mantey, Manual Grammar, p. 198.
2 Goodwin-Gulick, Greek Grammar, p. 268: this statement
was not made
in
Goodwin's own edition, cf. A Greek
Grammar, p. 246.
3
4 Robertson,
Grammar, p. 864.
60
it appears that the tense
cannot be limited to either category.
It must not be thought, however, that the
durative meaning monopolises
the present stem. In the prehistoric period
only certain conjugations
had linear action; and though later
analogic processes mostly levelled
the primitive diversity, there are still
some survivals of importance.1
The only limitation would come
through the nature of the action itself.
If the action takes any time at
all, it could be classed as progressive.
On this basis, K. L. McKay has
denied a punctiliar present:
Some grammarians write as if the present
may be used to express a
punctiliar action in present time
("aoristic present"), but can it?
If a real action is really in present time
it is almost inevitably
in process. In the rare cases where an
aoristic sense in present
time is appropriate--mainly in the
colloquial language of comedy--
the aorist is used.2
But in view of the many
examples of presents with "undefined" action, it
seems best to define the
aoristic present as Robertson does: "The aoristic
present = undefined action in
the present, as aoristic past (ind.) = un-
defined action in the
past."3 In the
New Testament, it "may be interpre-
ted either as durative or as
aoristic, depending on the context."4
In this study the common examples of aoristic presents
have been
switched to other--it is hoped,
better--categories. Thus Robertson's
example of Luke 7:8, "I
say go, and he goes," is listed under customary
present; and his "common ei]mi<" is under progressive presents.5 The only
special category derived from
these "aoristic presents" shall be the
declarative category discussed
next.
1 Moulton, Prolegomena, p. 119.
2 McKay, "Syntax in
Exegesis," p. 49.
3 Robertson, Grammar, p. 865. 4 Mussies, Apocalypse, p. 276.
5 Robertson,
Grammar, p. 865.
61
Declarative
Present
The largest single category normally listed under
"aoristic pres-
ents" is "le<gw in the Gospels."1 This category was considered sufficiently
large and distinctive to be
included as a separate category. Other ex-
amples belong with it, as
"says the Lord" in Old Testament quotations,
and the frequent "I
exhort," "I command" and "I make known" statements
throughout the New Testament,
especially in the epistles. At first the
category was entitled "presents
of self-expression." But the strongly
assertive quality of the
examples made the title "declarative present"
more appropriate. The following
table delineates this category in the
major New Testament sections.
TABLE 8
DECLARATIVE
PRESENTS
1 3 2 8 5 11 66 2 97
2 - - - - - 33 - 33
3 27 3 36 3 1 4 1 75
4 - 2 5 - - - - 7
5 27 12 6 - - - - 45
6 - 1 - - - - - 1
7 - - - 20 - - - 20
8 - - - 5 - - - 5
9 - - - - 4 8 16 28
____________________________________________________
total 57 20 55 33 16 111 19 311
Key:
1--miscellaneous: "I exhort,
command, ask, adjure, etc,"
2--"I say" introducing the
speech
3--"I say to you (pl.)"
4--"I say to you (sing.)"
5--"truly I say to you
(pl.)"
6--"truly I say to you
(sg.)"
7--'truly truly I say to you
(pl.)"
8--"truly truly I say to you
(sg.)"
9--"says the Lord (or the
Spirit)"
1
Moule, Idiom Book, p. 7.
62
As expected, books with more
homiletic material rate higher than histori-
cal or prophetical books.
However, authorship style here has an important
bearing. Paul often
"beseeches," "commands," and "exhorts." Jesus, on
the other hand, as reported by
all four Evangelists, merely "says." Yet
the form of "I say"
varies from book to book: Mark prefers "truly I say
to you"; Luke prefers to
omit "truly"; Matthew balances the two forms.
John, who only three times has
"I say to you," never writes "truly I say
to you." Instead,
twenty-five times John has the formula "truly truly I
say to you," a form found
nowhere else in the New Testament.
In almost all these instances the declarative verb is
followed by
the content of the speech.1 The declarative verb can therefore be
under-
stood as either durative,
emphasizing the process of making the speech, or
aoristic, emphasizing the
content of the speech as a unit. The latter
seems the most likely. The
introduction probably is intended to add force
to what is said. This
understanding is that of the United Bible Societies'
translating rule #19:
"Introductory expressions such as 'verily, verily,'
must be related to the content
of what is said, not to the fact of saying."2
But one must be careful to
distinguish Aktionsart and aspect in
these verbs.
The speech itself is not
punctiliar, but it is merely viewed as aoristic,
with no reference to its linear
or punctiliar nature, but concentrating
on the matter only.
1 Sometimes "says
the Lord" comes within or after the speech. Bruce
M.
Metzger notes, "Paul occasionally adds within or at the end of the quo-
tation
the words le<gei ku<rioj," "The Formulas Introducing
Quotations of
Scripture
in the New Testament and in the Mishnah" (hereinafter referred
to
as "Formulas"), Historical and
Literary Studies: Pagan, Jewish, and
Christian, Vol. VIII of New Testament Tools and Studies, ed. by
Bruce M.
Metzger
(Grand Rapids: Wm. B. Eerdmans, 1968),p. 55.
2 Nida, Toward a Science of Translating, p.
182.
63
Customary
Present
This category, as many others, covers a wide territory
and finds
various definitions in the
grammars. Robertson calls it "iterative" or
"customary," and
charts it as a series of punctiliar dots (• • • •).1
Dana and Mantey find a
subdivision, calling "iterative" those presents
which recur at successive
intervals, and "customary," those which denote
habitual action.2 Thus "I brush my teeth" would be
customary, while
"I still get
cavities" would be iterative. On the whole, however, this
method seems artificial and is
difficult to carry out when assigning
categories—What does one do
with "I sin"?
Other grammarians lump several categories together.
separate category for repeated
action, except what might be implied in
"General or Gnomic
Present."3 H. M. Smyth, on the other hand, divides the
category into
"customary," i.e., repeated by one person, and "factual,"
for "general truth."4
It appears that the most cogent subdivision is that
offered by
Moulton, who uses the terms
"frequentative" and "iterative." Using the
word a]poqn^<skw, he notes,
We find the present stem used as an
iterative in 1 Cor. 15:31, and as
frequentative in Heb. 7:8; 10:28; 1 Cor. 15:22;
Rev. 14:13: the latter
describes action which recurs from time to
time with different indi-
viduals, as the iterative describes action
repeated by the same agent.5
This division seems the best,
and more objective than that suggested by
Dana and Mantey. Eventually,
this author divided customary presents into
1 Robertson, Grammar, p. 880. 2 Dana and Mantey, Manual Grammar, p.
184.
3
5 Moulton, Prolegomena, p. 114. In this sense he,
as opposed to Bur-
ton,
includes aa]fi<omen in Luke 11:4 as frequentative, since the same
indi-
viduals "habitually
forgive," p. 119.
64
five groups. Each of these will
be noted in turn.
General Customary Present
This is the largest section, and includes repeated,
customary, or
habitual action, whether the
subject is singular or plural. None of these
examples fits certainly in any
of the following four categories.
Usually the subject is plural, and the action described
may or may
not be repeated by any
particular individual. This category does not
stress the repetitive nature of
the act for any particular individual;
rather, it stresses the
repetitive nature of the act itself. In the case
of a singular subject, this
category stresses not so much the repetitive
nature of the act, as it
emphasizes its dependability in any particular
case; thus John 10:27-28,
"My sheep hear my voice, and I know them, and
they follow me; and I give unto
them eternal life." The plural verbs
(hear, follow) are
customary--whether each sheep hears and follows once
or more than once is not the
question in view. Also the singular verbs
(know, give) are customary,
since each individual instance is more in view
than the mere repetition
required for Christ to know and give life to
all the sheep throughout
history.
An interesting example of this usage is a]pe<xousin in Matthew
6:2, 5, 16, "they have
their reward." Adolf Deissmann has compared this
usage to the common use of a]pe<xw on papyri and ostraca business and tax
receipts: "I have received
payment in full--nothing more is due."1 Jesus
was speaking of the Pharisees
as a class, not necessarily of individuals.
As Moulton has put it,
"The hypocrites have as it were their money down,
1 Deissmann, Light from the Ancient East, tr. by
Lionel R. M.
Strachan (Grand Rapids: Baker
Book House, 1927), pp. 110-12.
65
as soon as their trumpet has
sounded."1
Singular Iterative Present
This category includes cases where a singular verb
represents re-
peated action for that one
subject. For example, John the Baptist says
in Matthew 3:11, "I
baptize with water." The action is not progressive,
but rather repetitive or
habitual. Many times Jesus says, "The things
which I say unto you." Yet
the verb refers primarily to His repeated
speeches made throughout His
ministry, not primarily to the speech He is
making at the time. Paul uses
this category in Romans 7, where he des-
cribes his constant struggles
with his sinful nature. It is wrong to sup-
pose that he is describing his
earlier life.2
Plural Iterative Present
Often the present verb is plural and the action is
customary.
But, in addition, it is clear
from the context and important in the
statement, that each individual
in the plural subject repeatedly does the
action. Thus the disciples of
John ask, "Why do we and the Pharisees fast
often, but thy disciples fast
not?" (Mt. 9:14). The point of the question
is not that fasting as such is
at issue, but repeated fasting is the norm.
Often the subject is
"we," as with Paul's frequent "we preach Christ,"
"we boast on you," or
"we give thanks often for you."
1 Moulton, Prolegomena, p. 247.
2 Charles Horne, Salvation (Chicago: Moody Press, 1971),
p.
113;
cf. Boyce W. Blackwelder, Light from the
Greek New Testament (Ander-
son, Indiana: The Warner Press,
n.d.), p. 67.
66
Non-Iterative Customary Present
This title may sound incongruous or self contradictory.
Yet there
are several New Testament
examples which need such a category. In these
cases the action occurs only
once to each particular individual, but the
action is considered repetitive
as it occurs with many different indivi-
duals at different times. There
is a close relationship between this
category and the factual or
gnomic present. The dividing line is a matter
of emphasis, and thus of
personal judgment. This category stresses the
repetitive--and thus
inevitable--nature of the action. The gnomic present
instead emphasizes the
physical, logical or legal basis of the action.
Thus Matthew 7:19, "Every tree that brings not forth
good fruit
is hewn down, and cast into the
fire," is non-iterative, since it obvi-
ously can happen only once to
each tree; yet it is customary, since it hap-
pens to many trees over the
years. When Jesus declared in Matthew 11:5
that "the blind receive
their sight, and the lame walk, the lepers are
cleansed, and the deaf hear,
the dead are raised up, and the poor have the
gospel preached to them,"
He was referring to the sun of the single heal-
ings of each person as
repetitive, since many people were being healed.
Perhaps the finest example is
Paul's in 1 Corinthians 15:22, "In Adam all
die." Each person dies
once; yet Paul uses the present tense because
the action constantly repeats
itself with different individuals.1
1 James Oliver Buswell is
a bit unclear when he says, "The present
tense
of the verb justifies the implication of a continuous process. All
men
are subject to death," A Systematic
Theology of the Christian Religion
(2
vols.;
word
"continuous" is better replaced by "continuously repeated";
the
action itself is not durative.
67
Parabolic Customary Present
Often as He related a parable, Jesus would describe a
hypotheti-
cal situation, and would
describe the actions of the character which
would be expected in that
situation. For example, the man in Matthew
13:44, having found the
treasure-field, "goes and sells all that he has,
and buys that field." This
action is not iterative, but it is customary
for a person in his
circumstances. Similarly, the plants in shallow
ground "have no root"
(Mk. 4:17) because there is no soil. Since these
examples occur in parables and
hypothetical situations, they are divided
from the general customary
presents.
Having seen all the types of customary presents, it is
now possible
to delineate the occurrences of
each type in the New Testament books.
TABLE
9
CUSTOMARY
PRESENTS
book 1 2 3 4 5 total
Matthew 99 31 14 13 17 174
Mark 21 15 10 - 21 67
Luke 73 27 13 12 25 150
John 55 47 8 5 2 117
Acts 10 14 4 - - 28
Romans 25 36 8 - - 69
1
Corinthians 82 15 15 3 - 115
2
Corinthians 33 4 2 - - 39
Galatians 10 2 - - - 12
Ephesians 4 - - - - 4
Philippians 4 1 - - - 5
Colossians 2 - 1 - - 3
1
Thessalonians 5 - 2 - - 7
2
Thessalonians 5 - 1 - - 6
1
Timothy 12 2 - - - 14
2
Timothy 6 1 - - - 7
Titus 3 - - - - 3
Philemon - 1 - - - 1
Hebrews 33 3 - 1 - 37
James 40 - - - - 40
68
TABLE
9--Continued
book 1 2 3 4 5 total
I
Peter 9 - - - - 9
2
Peter 8 - - - - 8
1
John 24 1 2 - - 27
2
John - - - - - -
3
John - 7 - - - 7
Jude 8 - - - - 8
Revelation 18 - 1 - - 19
___________________________________________
total NT 589 207 81 34 65 976
Key: 1--general customary presents
2--singular iterative
presents
3--plural iterative
presents
4--non-iterative
customary presents
5--parabolic customary presents
Abstract Present
Often the present indicative indicates a general truth or
a time-
less statement or idiom. Unlike
the previous category of customary or
repeated presents, this
category is necessarily durative. Yet the action
itself need not be durative,
only the truthfulness or validity of the
statement within the context of
the speaker or writer. Thus Jesus can
say, "The seed is the word
of God," and the context is established--the
parable of the sower. In
another parable the seed may represent something
else entirely. There are five
major types of abstract presents, and they
are examined below.
Explanatory Present
Often the Biblical writer will step aside to interpret or
explain
some item in his account to the
reading audience. The very second occur-
rence of the present indicative
in the New Testament falls into this
group, " . . . which is
interpreted, With us is God" (Mt. 1:23). Matthew
uses this device only four
times (above, and in 27:33, 46, 62), and Luke
69
only twice (2:4; 8:26). But it
is frequent in Mark (12 times: 3:17; 5:41;
7:2, 4, 11, 34; 12:18, 42;
15:16, 22, 34, 42), and John (10 times: 1:38,
41, 42; 4:9; 5:2; 9:7; 19:17,
40; 20:16; 21:24), and Acts (9 times: 1:12,
19; 4:36; 8:26; 9:36; 13:8;
16:12; 23:8, 8). It is found only once in
the epistles (Heb. 9:2) and
three times in Revelation (2:24; 21:17;
22:20). It is possible to
include some citations under other categories
as well; for example, the verbs
in Acts 23:8, "The Sadducees say that
there is no resurrection,
neither angel, nor spirit; but the Pharisees
confess both," could be
classified as customary presents as well as ex-
planatory presents. Yet here it
seems that the confidential tone of Acts
calls for classing those verbs
as primarily explanatory.
Factual Present
This category, often called the "gnomic"
present, has a fairly
high number of occurrences.
Unfortunately, the line separating this cate-
gory and several others is not
always clear, and the confusion is evident
in the grammars. While all recognize
a sort of "gnomic" present,1 the
definitions and examples for
the category are far from uniform. The dif-
ficulty arises from the nature
of the category. If every statement of the
Bible is true, is it not a
fact, and is it not, therefore, factual?
Furthermore, many progressive
presents as well as customary presents lend
themselves to this grouping.2
Perhaps one helping factor is the durative nature of
these verbs'
aspect. K. L. McKay goes so far
as to distinguish gnomic presents from
1 Dana and Mantey call it
"static" present, Manual
Grammar, p. 186.
2
70
gnomic aorists on the basis of
aspect alone:
The difference between the present and the
aorist in these timeless
contexts is the normal aspectual difference
between process and com-
plete action, and we need not apologize for
it.1
While this estimation appears a
bit sweeping, it seems reasonable to re-
strict this category to more or
less "timeless" expressions of fact. The
aspect of these verbs could be
either durative or "non-determined."
Robertson thinks that gnomic
presents are aoristic, and defines the gnomic
present as "the aorist
present that is timeless in reality, true for all
time."2 Of course, "aoristic" here means
"non-determined" aspect, not
"punctiliar" in
reality. Likewise, the timeless idea influences Dana
and Mantey, who define their
"static" present as "practically the present
of duration applied to a verb
of being."3
The examples chosen for this category are those which
appear too
uniform or durative to be
included under the customary presents. The
statement is a matter of fact,
theoretical or actual. Thus, Matthew 5:14,
"A city that is set on an
hill cannot be hid" is a theoretical statement;
there need be no historical
example of such a city. On the other hand,
Matthew 5:37, "whatsoever
is more than these is of evil," is a theoretical
statement which has many sad
examples in reality. Matthew 6:22,
"The light
of the body is the eye,"
expresses a general truth of relative nature;
that is, it is valid within the
present created human race. Finally,
1 John 4:8, "God is
love," declares a truth which is universally valid
for all time.
1 McKay, "Syntax in
Exegesis," p. 49. 2 Robertson, Grammar, p. 866.
3 Dana
and Mantey, Manual Grammar, p. 186.
71
Impersonal Present
The little expressions "it is necessary,"
"it is lawful," "it is
good," "it is
proper," "it is better," and a few others pop up throughout
the New Testament. They trace
their descent to the ancient Greek language.
"In the present tense the
idiom is on purely Greek lines, not Semitic.
. . . So the impersonal verbs
(and e@xw) stand to themselves in
support
from ancient Greek and the koinh<."1 The
identity of these has been
disputed by some, as Nigel
Turner, who maintains that the verbs quoted
above are not impersonal if
followed by "an infinitive as subject."2
For truly impersonal verbs,
Turner finds their origin at least partially
in the desire to avoid God's
name when He is the implied subject)
In this study the idiomatic phrases o! e]stin and tou?t’
e@stin
are
not normally included as
impersonal presents (as in Robertson, Grammar,
p. 881), but are classed under
such categories as explanatory or interpre-
tive presents. One particular
example stands out as highly problematical.
It is a]pe<xei, in Mark 14:41, translated, "It is
enough." That particular
usage is included as
impersonal, since the verb allows that meaning in
contemporary koine Greek.
Deissmann reproduces an ostracon from
dated 32-33 A.D., with
identical usage in the first singular.4
What does the present tense of the impersonal verbs
signify? Ex-
amining the examples, one
concludes that the present tense normally stresses
the present time application of
the statement. "It is necessary (dei?)"
applies to the present;
"it was necessary (e@dei)"
applies to the past.
1 Robertson, Grammar, p. 881. 2 Turner, Syntax, pp. 291-92.
3 Ibid., p. 291.
4 Deismnann, Light from the Ancient East, pp. 111-12;
photograph,
p. 111; cf. Robertson's
comments, Grammar, p. 866.
72
Yet, even here, usage is more
subtle. Thus, Jesus says, "These things it
was necessary (e@dei) to do" (Mt. 23:23), and yet it is still
necessary:
here the imperfect may be used
because it was more important that they do
something else also. Most of
the impersonal verbs are found in the
present tense, indicating that
the time is indeed abstract, the aspect
"non-determined."
Interpretive Present
These verbs seek to explain the meaning of events, sayings,
or
parables from the theological
perspective. They differ from explanatory
presents, which explain more
technical matters of language or custom.
Thus e]stin in Matthew 3:3 is interpretive, "This is
that which was spoken
through Isaiah," and in
7:12, "This is the law and the prophets." Mat-
thew 11:14 provides an
important interpretive use as well: "and if you
wish to receive (it), he is
Elijah who is about to come." Often this
present is used in the
explanation of parables--e.g., "The one sowing
the good seed is the son of
man" (Mt. 13:37). This author included the
crucial passage Matthew 26:26
in this category: "Take, eat, this is my
body." The identity of the
bread with Christ's body springs from theo-
logical truth and symbolism,
not physical equality (Jn. 6:63). Sometimes
the wording of the passage
causes another verb to be used besides e]sti<n,
as Mark 4:14, "The sower
sows the word."
Often in the book of John Jesus or the author explains a
term or
fact introduced into the
narrative, as "the witness of John" in 1:19,
"the judgment" in
3:19, "the work of God" in 6:29, "the bread of God" in
6:33, "the will of my
Father" in 6:40, and many other examples. Also in-
cluded are the famous "I
am" passages in John, already discussed in this
73
chapter.
The interpretive present is frequent in epistolary
literature
(e.g., Rom. 5:14), especially
in Paul's more "theological" longer epistles;
and in Hebrews, with that
book's continual interpretation of Old Testament
symbolism and prophecy. An
example in Hebrews is at 10:20, "the veil,
that is, his flesh." The
verse has caused difficulty for some. Hebrews
often uses the form tou?t ] e@stin (2:14;
7:5; 9:11; 11:16; 13:15; and here
at 10:20). N. H. Young has shown that word order is not a
factor in de-
termining the antecedent in
these cases.1 Yet
the natural interpretation
is to tie "veil" to
"flesh," and the structure of the passage bears it
out.2 The
usage occurs with greatest frequency (23 times) in Revelation,
interpreting the apocalyptic
visions (1:20a, b; 4:5; 5:6, 8; 11:4; 13:10,
18a, b; 14:12; 16:14; 17:9a, b,
11b, c, 12, 15, 18; 19:8; 20:2, 12, 14;
21:8). In fact, the abundance
of these interpretive presents should en-
courage the student toward a
literal, futuristic interpretation of Reve-
lation, since John goes out of
his way to avoid a mystical understanding
by frequently employing
interpretive presents.
Comparative Present
In a few places the interpretive present is modified or
softened
by stating the interpretation
as a "similarity,"--"is similar to"--much as
a simile is distinguished from
a metaphor by the addition of "like" or
"as." Also, this
category of verbs ushers the reader from the reality to
the figure, while the
interpretive present brings him back from the figure
1 Young, "tou?t
] e@stin th?j sarko>j au]tou? (Heb. x. 20):
Apposition,
Dependent
or Explicative?" New Testament
Studies, 20:1 (October, 1973), 101.
2 Ibid., pp. 102-04; cf.
Homer A. Kent, Jr., The Epistle to the
Hebrews;
a Commentary (Winona Lake, Indiana: B.M.H Books, 1972), pp.
198-99.
74
to the reality.
Usage for this category in the New Testament is limited
primarily
to the Synoptic Gospels (Mt.
11:16; 13:31, 33, 44, 45, 47, 52; 20:1; Mk.
4:26; Lk. 6:47, 48, 49; 7:31,
32; 13:18, 19, 21). The only other exam-
ples in this category are the
two occurrences of eouxcy in the book of
James (1:6, 23).
This last group brings to an end the category of abstract
pres-
ents. The occurrences of each
type in the books of the New Testament are
here listed.
TABLE 10
ABSTRACT
PRESENTS
book 1 2 3 4 5 total
Matthew 4 54 21 22 8 109
Mark 12 33 23 6 1 75
Luke 2 35 30 9 8 84
John 10 66 15 22 - 113
Acts 9 4 21 5 - 39
Romans - 25 4 8 - 37
1
Corinthians - 69 15 5 - 89
2
Corinthians - 4 4 - - 8
Galatians - 9 - 7 - 16
Ephesians - 4 5 2 - 11
Philippians - - 1 - - 1
Colossians - 1 3 3 - 7
1
Thessalonians - - 1 - - 1
2
Thessalonians - - 1 - - 1
1
Timothy - 8 5 - - 13
2
Timothy - - 2 - - 2
Titus - 1 5 - - 6
Philemon - - - 1 - 1
Hebrews 1 8 3 7 - 19
James - 18 1 - 2 21
I
Peter - 1 - 1 - 2
2
Peter - 1 2 - - 3
1
John 1 38 - 3 - 41
2
John - 3 - 3 - 6
3
John - 1 - - - 1
Revelation 3 1 7 23 - 34
_________________________________________________
total NT 41 384 169
127 19 740
75
TABLE
10--Continued
Key: 1--explanatory present
2--factual present
3--impersonal present
4--interpretive present
5--comparative present
While these verbs may be
considered timeless, the present tense is appro-
priate since the truth is
applicable to present time--whether to the
speaker at the time of
speaking, or the the author at the time of writing.
The aspect, therefore, is
aoristic, in the sense of the "undetermined"
view of the action's duration.
Perfective
Present
The perfect aspect describes a present, continuing effect
produced
by a past event. Many times in
the New Testament a present indicative is
used in contexts where the
perfective meaning is obvious. The unqualified
denial of this fact by G.
Mussies appears forced: "The present indicative
does not express any view
except the non-perfective view, and as such it
is unmarked as opposed to the
perfect indicative."1 The perfective present
is indeed found in the New
Testament, and can be divided into the follow-
ing four heads.
General Perfective Present
Often the stem of the verb itself is made perfective by
the ad-
dition of a prepositional prefix,
as a]poqn^<skw and
only gradually does
1 Mussies, Apocalypse, p. 275. If it be thought
that the wording
of
this sentence is unclear, perhaps J. Neville Birdsall rightly attributes
Mussies's
awkward writing style to the fact that he, a German, himself
wrote
his book in English; review in the Evangelical
Quarterly, XLV:1
(January-March, 1973), esp. p.
49.
76
it resume its durative nature.1 Such is also the case with pa<reimi,
which can mean "I have
come," as well as "I am present."2 In
other cases
the roots themselves evidently
had a perfective meaning, as h@kw or a]kou<w.3
A. T. Robertson notes that in
these cases the "root has the sense of
state, not of linear action.
This is an old use of these roots."4 When
the stems themselves are perfective,
as h@kw or pa<reimi (often), it is
important to remember that
"this is not a Present for the Perfect of the
same verb, but a Present
equivalent to the Perfect of another verb."5
On the other hand, is there any
contrast between a perfect verb and a
present used as a perfect?
But it seems better to see with
Dana and Mantey a greater stress on the
present state in the perfective
present than in the simple perfect tense.
To say that this use is "present for
perfect" is not accurately rep-
resenting the case. It does approach quite
closely the significance
of the perfect, but stresses the
continuance of results through
present time in a way which the perfect
would not do, for the perfect
stresses existence of results but not their
continuance.7
New Testament examples of perfective presents are not
lacking.
John asks Jesus, "Do you
come to me?" (Mt. 3:14); Jesus had already come
and was there as a result.
Jesus consoles the paralytic, "Your sins are
forgiven" (Mt. 9:2), for
Jesus had seen his faith already shown. This
1 Moulton, Prolegomena, p. 114.
2 William F. Arndt and F.
Wilbur Gingrich, eds., A Greek-English
Lexicon of the New
Testament and Other Early Christian Literature (
The
3
Exegetical Grammar of
the Greek New Testament, p. 71.
4 Robertson, Grammar, p. 881. 5
6 Ibid. 7
Dana and Mantey, Manual Grammar, p.
182.
77
last example is often listed
under the category "aoristic present," but
truly it better is
perfective--God had already forgiven his sins, which
forgiveness Jesus declared with
authority (cf. v. 6). An undebatable
example is found in Luke 1:34,
where Mary protests to the angel, "How will
this be, since I know not a
man?" Her previous chastity resulted in her
present virginity. Often in
court scenes this usage comes forth. Pilate
declares, "I find no fault
in him" (Jn. 19:4), speaking of the results of
the previous interrogation.
Some controversy surrounds Acts 26:31, "This
man has done nothing worthy of
death or bonds." Winer believes the present
is customary, his conduct in
general.1
However, it seems better to class
pra<ssei there
as perfective, since Paul's previous conduct was at issue,
not his conduct, for example,
while being held two years in
To strengthen this claim, note
the strongly parallel wording in Luke 23:15,
"Nothing worthy of death
has been done by him." Here the form is e]sti>n
pepragme<non, the
periphrastic perfect. If this be the case, then Acts
26:31 parallels the force of
Acts 25:11: "if I am guilty," a conditional
present which is also
perfective,2 and
also "if I have done (pe<praxa<)
anything worthy of death,"
a normal perfect tense verb.
Present in Periphrastic Perfect
A periphrastic construction combines the present
indicative of
the helping verb--normally ei]mi<3--with
a participle, to form a synthesis.
The helping verb does influence
to a degree the aspect of the resulting
1 Winer, Idiom, p. 267; also BDF, p. 168.
2 Ibid., for both Winer
and BDF.
3 But e@xw appears in Mk. 8:17.
78
tense--making it more linear.
"The periphrastic use of ei#nai must
be
clearly distinguished from its
equative function."1 Normally the con-
struction is the present
indicative of ei#nai with
either the present
participle, forming the
periphrastic present, discussed earlier, or the
perfect participle, forming the
periphrastic perfect, which McGaughy holds
to be a simple equivalent to
the perfect tense.2 The
other possibility,
the periphrastic aorist, using
the imperfect form h#n with
the aorist
participle (blhqei<j), is "quite exceptional," being
limited in the New
Testament to Luke 23:19.3
A good example of the aspectual contribution of the
Present indi-
cative to the periphrastic
perfect is in Ephesians 2:5, 8. Kenneth S.
Wuest observes,
Not content with the details offered by the
perfect tense, Paul uses
a periphrastic construction consisting of a
participle in the perfect
tense and the verb of being in the present
tense. The perfect tense
speaks of the existence of finished results
in present time, whereas
Paul wanted to express persistence of
finished results through present
time. So he borrows the durative aspect of
the present tense verb to
give persistence to the existing results. .
. . The security of the
believer could not have been expressed in
stronger terms.4
Present in Citation
Periphrastic Perfect
This category is merely a subdivision of the previous
one. It
consists of periphrastic
perfects applied to Scripture citation--i.e.,
the form ei]stin gegramme<non, "it is written."
The form is found only six
times, and always in John's
Gospel (2:17; 6:31, 45; 10:34; 12:14; 20:30).
1 L. C. McGaughy, @Einai, p. 82.
2 Ibid., p. 81. 3
4 Wuest, "The
Eloquence of Greek Tenses and Moods," Bibliotheca
Sacra,
117:46 (April, 1960), 135.
79
The first five refer to Old
Testament Scripture; the last reference re-
fers to his own book,
"which things are not written in this book." He
then employs the normal New
Testament perfect form, "but these things are
written (ge<graptai) that you might believe."
Since this periphrastic
form is a special Johannine
idiom, it appears best to understand its
aspect as perfective, the
equivalent of the perfect indicative, and not
as especially durative. This
form thus constitutes an idiomatic exception
to the conclusion of the
previous section.
Citation Present
Often when one quotes from a written source, he thinks of
the
author as speaking still, in
his writings. Thus in English, as well as
other languages, the citation
present is actually a perfective present--
e.g., "Shakespeare extols
the quality of mercy." The saying is past,
yet the saying continues as an
echo.
Some writers have sought to identify various Biblical
citation
formulas with the intended
interpretation of the citation. Thomas
Hartwell Horne has shown the
fallacy of this method in practice.1
However,
the form of citation presents
does show the high regard of the New Testa-
ment writers for the Old
Testament Scriptures. For the subject of the
verbs "he says,"
"it says," and so forth, is often "God" or "the Holy
Spirit," as well as
"the Scripture."2 For an extremely important
discussion
1 Horne, An Introduction to the Critical Study and
Knowledge of
the Holy Scriptures (8th ed.; 5 vols.;
1839),
II, 336-46.
2 Turner, Syntax, p. 293; Turner notes the textual
variant supplying
h[
grafh< in Rom. 10:8 in MSS D and G; see the Nestle-Aland text.
80
of the theological importance
of citation presents, see Benjamin Breckin-
ridge Warfield, "'It Says:’ ‘Scripture Says’ ‘God Says'"; he shows
how
these formulas confirm the
orthodox doctrine of verbal inspiration.1
Bruce M. Metzger notes that
there needs to be an investigation comparing
the New Testament citation
formulas with those of the Mishnah, to show the
difference between the
Christian and the Orthodox Jewish attitudes toward
the Old Testament in the first
century A.D.2 While
Metzger in his article
does not discuss the
significance of the present tense in citation for-
mulas, he does observe that
"the New Testament writers allow themselves
more freedom in attributing
personality to the Scriptures than do the
Tannaim."3
Sometimes the human author is regarded as still speaking,
as in
Matthew 22:43, "How does
David call his Lord?" Jesus considered David as
still speaking, even though he
was dead and buried (Acts 2:29). Other
times the Scripture itself
speaks (Jn. 19:37), or God in Scripture (Acts
13:35; Gal. 3:16). This form of
citation present is especially frequent
in the books of Romans and
Hebrews, both of which make extensive theolo-
gical use of the Old Testament.
The occurrences of the perfective present are enumerated
in the
following table.
1 Warfield, The Inspiration and Authority of the Bible,
ed. by
Samuel
G. Craig (
Company,
1948), pp. 299-348; the chapter originally appeared in The Pres-
byterian and Reformed
Review,
X (1899), 472-510.
2 Metzger,
"Formulas," pp. 52-53.
3 Ibid., p. 55; this is especially true of Hebrews; see the appendix
in
Brooke Foss Westcott, The Epistle to the
Hebrews (2nd ed.:
Wm. B. Eerdmans Publishing
Company, 1892), pp. 474-76.
81
TABLE
11
PERFECTIVE
PRESENT
book 1 2 3 4 total
Matthew 5 2 - 1 8
Mark 3 1 - 1 5
Luke 8 5 - 3 16
John 13 2 6 1 22
Acts 8 4 - 6 18
Romans 1 1 - 24 26
1
Corinthians 2 3 - 4 9
2
Corinthians - 1 - 1 2
Galatians 1 - - 2 3
Ephesians 1 2 - 2 5
Philippians 2 - - - 2
Colossians - 1 - - 1
1
Thessalonians 2 - - - 2
2
Thessalonians 1 - - - 1
1
Timothy 1 - - 1 2
2
Timothy 1 - - - 1
Hebrews 9 4 - 14 27
James 1 - - 2 3
2
Peter - 1 - - 1
1
John 1 1 - - 2
Jude 1 - - - 1
__________________________________________
total NT 61 28 6 62 157
Key: 1--general perfective present
2--present
in periphrastic perfect
3--present
in citation periphrastic perfect
4--citation present
The Present in Kingdom
Passages
Twenty three times the present indicative describes some
truth
specifically about the
a category for this study, but
will be scattered among the other cate-
gories. However in view of
their exegetical importance, they are here
mentioned together.
This author believes the theocratic Kingdom of the Bible
to be
still in the future, to be
ushered in by Christ after His personal, physical
return to the earth. In many
cases when the Kingdom is mentioned in the
82
Gospels, therefore, the usage
is taken as futuristic, especially when
grammatical factors in the
context suggest a futuristic usage. However,
in some of these instances, the
presents could also be factual--describing
what the Kingdom is like
without stating the time of its manifestation.
Included as futuristic presents
are the following references:
a. Mt. 5:3, e]stin;
parallel beatitudes are future
b. Mt. 5:10, e]stin; see
"a"
c. Mt. 11:11, e]stin: they will be greater
in the future; note future
in Lk. 13:30
d. Mt. 18:1, e]sti>n; see
"c"
e. Mt. 1 :4 e]stin; see
"c"
f. Lk. 6:20, e]sti>n: see
"a"
g. Lk. 7:28b, e]stin; see
"c"
h. Lk. 17:20a, e]rxetai; po<te shows Pharisees
expected a future
kingdom
One additional reference
qualifies as expressing immediate future, even
though it is listed under the
interrogative substantive category:
i. Acts 1:6, a]pokaqista<neij: immediate future
implied by "at this
time"; future implied by "to
Even though the kingdom is future in its manifestation,
it is
present in it representatives
and in many of its blessings for believers.
The Church and the Kingdom are
different. Yet the Church experiences spiri-
tual blessings promised in the
New Covenant.1 Even before Christ's death
and resurrection, the Kingdom
was present in Himself and in His appointed
delegates; and after Pentecost
the Kingdom was present in the Church
1 Kent, The
Epistle to the Hebrews: A Commentary, pp. 158-60.
83
through the Holy Spirit in many
of its spiritual manifestations.1 This
idea does not contradict the
truth that Jesus and the apostles taught an
earthly futuristic Kingdom of
both physical and spiritual aspects, in line
with literal Old Testament
prophecy.2 All these remarks lead to the
following two usages of the
present indicative as progressive presents:
j. Lk. 17:21, e]stin; i]dou< calls attention to the present time;
"as
to the personal presence of its King, the
Kingdom was actually
'in the midst' of men."3
k. Lk. 22:29, diati<qemai; for
both the disciples and Jesus, the con-
ferring takes place before the realization
One case is relative:
1. Lk. 21:31, e]]stin;
"when you see" sets the time
Occasionally the present indicative is customary,
describing "how
things happen" concerning
the Kingdom:
m. Mt. 21:31, proa<gousin;
speaks of new birth
n. Lk. 17:20b, e@rxetai;
Pharisees do not recognize the King4
o. Lk. 18:24, ei]sporeu<ontai;
compare with "m"
Closely related to the
customary presents are the factual presents. Each
of these states a truth about
the Kingdom, its source, character, or its
1 George Eldon Ladd, The Presence of the Future (
William
B. Eerdmans Publishing Company, 1974), pp. 271-73.
2 Ibid., pp. 319-20.
3 Alva J. McClain, The Greatness of the Kingdom, An Inductive
Study
of the Kingdom of God (Chicago: Moody Press,
1959), p. 272.
4 This passage has been
variously interpreted. Arndt and Gingrich
make
it progressive: "the
i.e.,
in such a way its rise can be observed," Greek-English Lexicon, p.
628.
Premillennialists can understand it either as in this paper, or by
meta> parathrh<sewj as prophetic
date-setting. This author prefers the
former,
since the reference in Jesus' answer seems to be to the Pharisees'
blindness.
84
subjects. The category is like the
comparative present in the Kingdom
Parables.
p. Mt. 19:14, e]sti>n:
describes the nature of its subjects
q. Mk. 10:14, e]sti>n: see
"p"
r. Lk. 18:16, e]sti>n: see
"p"
s. Jn. 18:36a, e@stin;
describes its source
t. Rom. 18:36b, e@stin: see
"s"1
u. Rom. 14:17, e]stin:
describes its character
v. 1 Cor. 15:50, du<natai;
describes the necessary nature of its
rulers
w. Eph. 5:5, e@xei; see
"v"
These few passages provide rich material for fascinating
discussion,
and for further specialized
research in other tenses and moods.
Conclusion for Presents
in Present Time
So far the study has consisted of present indicative
usage which
directly bears on present time.
The major categories--progressive present,
declarative present, customary
present, abstract present, and perfective
present--contribute various
aspectual emphases. Even in present time the
present indicative expresses
both durative and aoristic points of view. In
order to work out a general
conclusion, it is necessary to push the tense
to its time-limits, past and
future, and to its modal limit in conditional
sentences. This plan provides
the basis for the rest of Part II.
1 The "but now"
indicates a future reversal when the Kingdom shall
be
more worldly in its influence, if not in its source; cf. George N. H.
Peters,
The
1884; reprinted;
III. THE PRESENT INDICATIVE IN PAST
TIME
Since Greek was a living language, it took on character
and flavor
by use, which still confuses
the grammarian desiring "the rule of law" in
language. The use of the
present tense for past time, while it sounds
incongruous, is actually common
to all language. This chapter shall deal
with three types of present
indicatives: the historical present, the
present for immediate past, and
the imperfective present. The largest and
most debated category is that
of historical presents, and it will require
the bulk of this chapter. The
other two categories will be discussed at
the end.
Historical
Present Frequency
The historical present is simply a present indicative in
past nar-
ration, where one would expect
a "past" tense, such as an imperfect or
an aorist. The first one in the
New Testament is fai<netai in
Matthew
2:13, "And after they had
departed, behold, an angel of the Lord appears
to Joseph in a dream."
Since the historical present is limited to narration, it
is rare
in epistles, being encountered
only in Hebrews. It is found chiefly in
the Gospels, Acts, and
Revelation (ch. 4-22). The individual occurrences
of all the historical presents
in the New Testament are listed in Appendix
C. The following table shows
the frequency of the historical present in
each book in which it occurs.
In addition to these there is a possible
historical present in Hebrews
11:15 (mnhmoneu<ousin); but
since it is
conditional, it is included in
that list. This table is more accurate
85
86
TABLE 12
HISTORICAL PRESENT FREQUENCY
book hist. pres. verb forms hist.
pres./100 verb forms
Matthew 94 3,948 2.38
Mark 150 2,612 5.74
Luke 13 4,388 0.30
John 163 3,535 4.61
Acts 14 3,374 0.36
Revelation 54 1,537 3.51
and helpful for comparing
frequencies than earlier attempts. John C.
Hawkins, not knowing the total
number of verbs in each book, had to
estimate frequency by figuring
the average number of historical presents
on each page of the Westcott
and Hort printed Greek text.1 Hawkins thus
estimates: "it appears
that Mark uses it more freely than John":2 now an
exact comparison is possible:
5.74 to 4.61, a difference of just under
25%.
Obviously, the frequency of the historical present varies
con-
siderably from book to book
throughout the New Testament. This fact fits
with the general usage of
historical presents in all language. "It is a
well-known idiom in all periods
of Greek, particularly in popular, non-
literary usage."3
Various strata of writing styles reflect various usage
patterns:
It was indeed a permanent element in prose
narrative, whether colloquial
or literary; but it seems to have run much
the same course in English,
where the historic present is not normally
used in educated conversation
or in literature as a narrative form. It
carries a special effect of
1 Hawkins, Horae Synopticae (2nd e.;
House,
1909), p. 143.
2 Ibid.
3
87
its own, which may be a favourite
mannerism of a particular author,
but entirely avoided by others.1
The historical present is so
universal that Paul Kiparsky can cite a
usage even from a Hittite
inscription: "He went to his grandfather and
speaks to him.2
It is interesting to note how other Greek writings use
the histori-
cal present. It is not found at
all in Homer.3 However, it is frequent
in other classical writers.4
This variation in classical authors invites
speculation. Gildersleeve
suggested that the tone of content influences
the use or disuse of the
historical present.
This use of the present belongs to the
original stock of our family
of languages. It antedates the
differentiation into imperf. and
aorist. Being a familiar form, it is set
down as a mark of simplicity
(a]fe<leia) of style. By reason,
therefore, both of its liveliness
and its familiar tone it is foreign to the
leisurely and dignified
unfolding of the epos, and is not found in
Homer, whereas it is very
common in the rhetorical Vergil, as it is
very common in the Attic
orators. Nor is it used to any extent, if
at all, in the statuesque
Pindaric ode, whereas it is frequent in
the Attic drama, which seems
to have introduced it to higher
literature.5
The usage finds a home among the neo-classicists as well.
Nigel
Turner quotes the statistics
produced by K. Eriksson (Das Praesens
His-
toricum
in der nachclassischen griechischen Historiographie, Diss.
of
1 Moulton, Prolegomena, p. 121.
2 Tense and Mood in
Indo-European Syntax" (hereinafter referred
to
as "Tense and Mood"), Foundations
of Language, 4(1968), 32.
3 Goodwin-Gulick, Greek Grammar, p. 268.
4 Several examples in
classical literature are cited by Winer,
Idiom, p. 267. H. W. Smyth, Greek Grammar, rev, by Gordon M. Messing
(Cambridge:
Harvard University Press, 1956), p. 277, offers an example
of
the similar "annalistic present."
5 Gildersleeve, Syntax, I, 86.
88
present in the Archeology of Dionysius of
Halicarnassus, Arrian's Anabasis,
and Xenophon's Anabasis.1 He also notes a few samplings from Josephus,
showing a high ratio of
historical presents per page.2 This author spot
checked a page of Josephus
selected at random. One page of Greek contains
several aorists and many
imperfects, and in addition, three historical
presents: paragi<netai,
eu]ri<skei, and a]polu<ei.3
The historical present occurs often in the LXX. Winer's
statement,
"as to the Sept., in which
this usage is extremely rare,"4 is misleading.
Parts of the LXX, especially
the books of Kings, have many historical
presents. Thackeray's classic
work notes that even within the books of
Kings, vocabulary and style
vary sharply. He uses the following notations:5
earlier portions: K.a (= 1
K.)
K. bb (= 2 K.
1:1 - 11:1)
K.gg (= 3 K. 2:12 - 21:43)
later portions: K.bg (= 2 K. 11:2 - 3 K. 2:11)
K. gd (= 3 K. 22:1 - 4 K. end)
K.bd = K.bg + K.gd
He then states that K.bd shows an "almost complete absence of the
histori-
cal present," while the
other sections show varying amounts (145 in K.a,
28 in K. bb, 47 in K.gg).6
He notes the resulting contrasts within
1 Turner, Syntax, p. 61. 2 Ibid.
3 Josephus, The Jewish War, 1:301, in The Jewish War, Books I-III
With
a translation by H. St J. Thackeray, Loeb Classical Library (
William
Heinemann, Ltd., 1927), p. 140.
4 Winer, Idiom, p. 267.
5 Henry
according to the
Septuagint
(hereinafter referred to as Septuagint;
bridge:
6 Ibid.
89
the LXX:
The
historic present tends to be used with verbs of a certain class;
apart from le<gei, etc. it is
specifically used of verbs of seeing in
the Pentateuch, of verbs of motion (coming
and going) in the later
historical books: its absence from K. bd, distinguishes the
later from
the earlier portions of the Kingdom books.1
Hawkins enlarges on Thackeray's
list, and offers the following occurrences
in LXX books:2
Genesis, 9 2 Esdras, 8
Exodus, 24 --Ezra,
3
Numbers, 7 --Nehemiah,
5
Joshua, 1 Job, 25
Judges, 2 Esther, 2
Ruth, 1 Tobit, 10
1 Kingdoms, 151 Daniel, 1
2 Kingdoms, 32 Bel and the Dragon, 1
3 Kingdoms, 47 1 Maccabees, 2
4 Kingdoms, 2 2 Maccabees, 1
1 Chronicles, 2 3 Maccabees, 3
1 Esdras, 3 4
Maccabees, 3
total LXX, 337
Having tabulated the total, he
observes that the historical present is
still more rare in the LXX,
even in narrative portions, than in Mark's
Gospel.3 Moulton has
suggested that the difference is due, at least in
part, to the lack of le<gei, in LXX narration.4
As would be expected, the historical present is most
common in
popular speech. This fact is
borne out by its very common use in the
papyri,5 and even in
modern Greek.6
1 Thackeray, Septuagint, p. 24.
2 Hawkins, Horae Synopticae, p. 213.
3 Ibid., p. 214.
4 Moulton, Prolegomena, p. 121.
5 Ibid. Moulton includes examples.
6 BDF, p. 167.
90
Synoptic
Comparisons
One of the most interesting fields of Bible study is the
subtle
and intricate nuances of the
three Synoptic Gospels. The so-called "Synop-
tic Problem" has intrigued
scholars for centuries, and has produced a pro-
found as well as elaborate
literature. Entering into this picture is the
historical present. Those who
defend the Markan priority claim the higher
frequency of the historical
present in that book as evidence that the
other authors
"corrected" his usage by supplying past tenses.1 While
this
study cannot cover the point
completely, a few comments are in order.
General Data
First, it is evident from Table 12 that Mark does use the
historical
present much more frequently
than Matthew and Luke. But the distance be-
tween Matthew and Luke far
exceeds that between Matthew and Mark. Hence,
the remark, "Matthew and
Luke do not favor the historic present,"2 tends
to be misleading.
The Case of Luke 24:12
It has been assumed by many that Luke corrected Mark's
grammar,
deleting "Mark's
historical presents except in 3:49."3 Hence, the appear-
ance of any historical present
in Luke is immediately suspect. One
celebrated case is Luke 24:12,
"Peter having arisen ran unto the tomb,
1 For example, Ned B.
Stonehouse, Origins of the Synoptic
Gospels,
Some Basic Questions (
pany,
1963), pp. 61-62.
2 Charles H. Talbert and
Edgar V. McKnight, "Can the Griesback
Hypothesis
Be Falsified?" (hereinafter referred to as "Griesback"),
Journal of Biblical
Literature,
91:3 (September, 1972), 350.
3 Robertson, Grammar, p. 367.
91
and having stooped down sees
the linen cloths alone; and he departed
wondering to himself what had
happened." The UBS text includes the verse,
but with a "D"
rating.1 This rating appears strange in view of the verse's
overwhelming textual support,
including Aleph, A, B, and the Byzantine
text, along with the Bodmer
Papyrus, p75. Against the verse stands the
western D alone.2 Three reasons have been advanced against the
verse:
the parallel wording in John
20, indicating (to some) an interpolation;
the textual "Western
Non-Interpolations" in Luke;3 and the presence in
the verse of a historical
present. Metzger reports that a "sharp difference"
prevailed in the Committee as
they debated these verses:
During the discussions a sharp difference
of opinion emerged. Accor-
ding to the view of a minority of the
Committee, apart from other ar-
guments there is discernible in these
passages a Christological-
theological motivation that accounts for
their having been added,
while there is no clear reason that
accounts for their having been
omitted. Accordingly, if the passages are
retained in the text at
all, it was held that they should be
enclosed within square brackets.
On the other hand, the majority of the
Committee, having evaluated
the weight of the evidence differently,
regarded the longer readings
as part of the original text.4
And the Committee also refected
theological borrowing from John as an
explanation for Luke 24:12.
A majority of the Committee regarded the
passage as a natural ante-
cedent to ver. 24, and was inclined to
explain the similarity with
the verses in John as due to the
likelihood that both evangelists
had drawn upon a common tradition.5
Recently two scholars have attempted to disqualify the
verse.
1 The Greek New Testament, pp. 314-15. 2 Ibid.
3 The nine so-called
Western Non-Interpolations are Mt. 27:49;
Lk.
22:19b-20: 24:3, 6, 12, 36, 40, 51, 52; Bruce M. Metzger, A Textual
Commentary on the Greek
New Testament
(hereinafter referred to as Textual
Commentary;
4 Metzger, Textual
Commentary, p. 193. 5 Ibid., p. 184..
92
K. P. G. Curtis considers the
"linguistic evidence" as "most weighty" for
excluding the verse. He does
not mention such niceties as textual evidence.1
Raymond E. Brown is more
cautious, but he also considers "the Western text
as original not because of
better transmission but through correct emen-
dation."2 Both
these critics are answered on their own ground by John
Muddiman, who notes that the
verse now "has at last been put up for re-
habilitation.3 Muddiman asserts that, if Luke had a redactor,
he would
no doubt have
"corrected" the historical present in 24:12, just as he
supposedly had corrected the
others taken from Mark.4 He continues with
this bit of wisdom:
The uncorrected historic present . .
. is a good illustration of
the frequent inconclusiveness of the
stylistic criterion in textual
criticism.
Unless we resort to emendation, we must admit that the
Third Gospel contains at least two
"scandalous" historic presents.
Our author, then, is not infallible, but
if he slipped twice, why not
a third time, considering human rather
than mathematical probability.5
F. Neiynck, following up
Muddiman's article, adds the obvious fact that
John could very well have
referred to Luke when writing John 20,6 adding
significant details, or perhaps
relating a separate but similar event.
Furthermore, he sees as a
possible "'source' of the uncorrected historic
present" in Luke 24:12,
the historical present qewrou?sin, which
is found
1 Curtis, “Luke xxiv. 12
and John xx. 3-10," Journal of
Theological
Studies, XXII (1971), esp. 515.
2 Brown, The Gospel According to John (xiii-xxi), in The Anchor
Bible,
ed. by William Foxwell Albright and David Noel Freedman (Garden
City,
3 Muddiman, "A Note
on Reading Luke XXIV. 12," Ephemerides
Theolo-
gicae Lovanienses, XLVIII:3-4 (December,
1972), 542.
4 Ibid., p. 544. 5
Ibid.
6 Neiynck, "The
Uncorrected Historic Present in Lk. xxiv. 12,"
Ephemerides
Theologicae Lovanienses, XLV11.1:3-4 (December, 1972), 553.
93
in Mark 16:4.1
Thus it appears that Luke really did use historical
presents.2
Once again, grammar must
proceed from the text, not the reverse.
Specific Data
In order to compare accurately the three Synoptics' use
of the
historical present, one must
examine the individual examples for each of
the Gospels. The occurrences
are here tabulated, along with the parallel
usages (if any) in the other
Synoptic Gospels. This table is a compila-
tion of several charts in
Hawkins's Horae Synopticae (pp.
144-49), along
with the results of this
author's research. The parallelism followed is
that worked out by
(*) are historical presents.
TABLE 13
SYNOPTIC HISTORICAL
PRESENTS
Matthew Mark Luke
*2:13 fai<netai - -
*2:18 ei]si<n - -
*2:19 fai<netai - -
*3:1 paragi<netai 1:4 e]ge<neto 3:2 (e]ge<neto)
1 Neiynck, "The
Uncorrected Historic Present in Lk. xxiv. 12,"
p.
551.
2 Thus Abbott is wrong to
say that John is the only Evangelist to
use
ble<
3 Ernest DeWitt
the Synoptic Gospels in
Greek
(2nd ed.;
Press, 1947).
94
TABLE
13--Continued
Matthew Mark Luke
*3:13 paragi<netai 1:9
h@lqen -
*3:15 a]fi<hsin - -
4:1 a]nh<xqh *1:12 e]kba<llei 4:1 h@geto
*4:5 paralamba<nei - 4:9
h@gagen
*4:5 i@sthsin - 4:9
e@sthsen
*4:6 le<gei - 4:9
ei#pen
*4:8 paralamba<nei - 4:5 a]nagagw<n
*4:8 dei<knusin - 4:5
e@deicen
*4:9 le<gei - 4:6
ei#pen
*4:10 le<gei - 4:8
ei#pen
*4:11 a]fi<hsin - 4:13
a]pe<sth
*4:19 le<gei 1:17 ei#pen 5:10 ei#pen
- *1:21 ei]sporeu<ontai 4:31 kath?lqen
- *1:30 le<gousin 4:38 h]rw<thsan
- *1:37
le<gousin -
- *1:38 le<gei 4:43 ei#pen
8:2 i]dou<. . . proselqw<n *1:40 e@rxetai 5:12 e]ge<neto. . . kai> i]dou<
8:3
le<gwn *1:41 le<gei 5:13 le<gwn
*8:4 le<gei *1:44 le<gei 5:14 parh<ggeilen
*8:7 le<gei - -
- - *7:40
fhsi<n
*8:20 le<gei - 9:58
ei#pen
*8:22 le<gei - 9:60
ei#pen
*8:26 le<gei - -
95
TABLE
13--Continued
Matthew Mark. Luke
9:2 i]dou< *2:3 e@xretai 5:18 kai> i]dou< .
. .
proselqw<n fe<rontej fe<rontej
- *2:4 xalw?si 5:19 kaqh?kan
9:2 ei#pen *2:5 le<gei 5:20 ei#pen
9:4 ei#pen *2:8 le<gei 5:22 ei#pen
*9:6 le<gei *2:10 le<gei 5:24 ei#pen
*9:9 le<gei *2:14 le<gei 5:27 ei#pen
9:10 e]ge<neto *2:15 gi<netai -
9:12 ei#pen *2:17 le<gei 5:31 ei#pen
*9:14 le<gontej *2:18 e@rxomai -
9:14 le<gontej *2:18 le<gousin 5:33 ei#pan
12:3 ei#pen *2:25 le<gei 6:3 ei#pen
- *3:3 le<gei 6:3 ei#pen
12:11 ei#pen *3:4 le<gei 6:9 ei#pen
*12:13
le<gei *3:5 le<gei 6:10 ei#pen
- *3:13 a]nabai<nei 6:12 e]ge<neto . . . e]celqei?n
- *3:13 proskalei?tai 6:13 prosefw<nhsen
- *3:20 e@rxetai -
- *3:20 sune<rxetai -
12:46 i]dou< *3:31 e@rxontai 8:19 parege<neto
(12:47
ei#pen) *3:32 le<gousin 8:20 a]phgge<lh
12:48 ei#pen *3:33 le<gei -
12:49 ei#pen *3:34 le<gei 8:21 ei#pen
13:2 sunhxqh<san *4:1 suna<getai 8:4 sunio<ntoj
- *4:13 le<gei -
96
TABLE
13--Continued
Matthew Mark Luke
8:18 e]ke<leusen *4:35 le<gei 8:22 ei#pen
- *4:36 paralamba<nousin -
8:24 e]ge<neto *4:37 gi<netai 8:23 kate<bh
8:25 h@geiran *4:38 e]gei<rousin 8:24 dih<geiran
8:25 le<gontej *4:38 le<gousin 8:24 le<gontej
8:29 le<gontej *5:7 le<gei 8:28 ei#pen
- *5:9 le<gei 8:30 ei#pen
8:34 e]ch?lqen *5:15 e@rxontai 8:35 h#lqan
- *5:15 e@rxontai 8:35 h#lqan
- *5:19 le<gei 8:38 le<gwn
9:18 i]dou< . . .
proselqw<n *5:22 e@rxetai 8:41 i]dou> h#lqen
9:18 proseku<nei *5:22 pi<ptei 8:41 pesw<n
- *5:23 parakalei? 8:41 pesw<n
- *5:35 e@rxontai *8:49 e@rxetai
- *5:36 le<gei 8:50 a]pekri<qh
9:23 e]lqw<n *5:38 e@rxontai 8:51 e]lqw<n
9:23 e@legen *5:39 le<gei 8:52 ei#pen
9:23 i]dw<n *5:38 qewrei? -
- *5:40 paralamba<nei 8:51 ou]k a]fh?ken. . .
ei] mh<
9:25 ei]selqw<n *5:40 ei]sporeu<etai -
- *5:41 le<gei 8:54 e]fw<nhsen
*9:28 le<gei - -
*9:28 le<gousin - -
*9.37 le<gei - -
*13:28
le<gousin - -
97
TABLE
13--Continued
Matthew Mark Luke
*13:29 fasin - -
*13:51 le<gousin - -
13:54 e]lqw<n *6:1 e@rxetai -
- *6:1 a]klouqou?sin -
10:1 proskalesqa<menoj *6:7 proskalei?tai 9:1 sunkalesa<menoj
*14:8 fasi<n 6:25 ^]th<sato. . . le<gousa -
- *6:30 suna<gontai 9:10 u[postre<yantej
- *6:31 le<gei -
- *6:37 le<gousin 9:13 ei#pan
- *6:38 le<gei -
*14:17
le<gousin *6:38 le<gousin -
14:25 h#lqen *6:48 e@rxetai -
14:27 e]la<lhsen *6:50 le<gei -
*14:31
le<gei - -
*15:1 prose<rxontai *7:1 suna<gontai -
15:1 le<gontej *7:5 e]perwtw?sin -
*15:12
le<gousin - -
15:16 ei#pen *7:18 le<gei -
15:27 ei#pen *7:28 le<gei -
15:30 prosh?lqon *7:32 fe<rousin -
- *7:32 parakalou?sin -
- *7:34 le<gei -
15:32 ei#pen *8:1 le<gei -
*15:33
le<gousin 8:4 a]pekri<qhsan -
98
TABLE
13--Continued
Matthew Mark Luke
*15:34 le<gei 8:5 h]rw<ta -
15:35 paraggei<laj *8:6 paragge<llei -
16:2 ei#pen *8:12 le<gei -
16:8 ei#pen *8:17 le<gei -
- *8:19 le<gousin -
- *8:20 le<gousin -
- *8:22 e@rxontai -
- *8:22 fe<rousin -
- *8:22 parakalou?sin -
*16:15 le<gei 8:29 e]phrw<ta 9:20 ei#pen
16:16 ei#pen *8:29 le<gei 9:20 ei#pen
16:23 ei#pen *8:33 le<gei -
*17:1 paralamba<nei *9:2 paralamba<nei 9:28 paralabw<n
*17:1 a]nafe<rei *9:2 a]nafe<rei 9:28 a]ne<bh
17:4 ei#pen *9:5 le<gei 9:33 ei#pen
17:17 ei#pen *9:19 le<gei 9:41 ei#pen
*17:20
le<gei - -
*17:25
le<gei - -
- *9:35 le<gei -
*18:22 le<gei - -
*18:32
le<gei - -
19:1
h#lqen *10:1 e@rxetai -
19:2
h]kolou<qhsin *10:1 sunporeu<ontai -
- - *11:37
e]rwt%?
99
TABLE 13-- continued
Matthew Mark Luke
- - *11:45 le<gei
- - *13:8 le<gei
- - *16:7 le<gei
- - 16:23 o[r%?
- - *16:29 le<gei
- - *17:37 le<gousin
*19:7
le<gousin - -
*19:8
le<gei - -
- *10:11 le<gei -
*19:10 le<gousin - -
*19:18 le<gei - -
*19:20
le<gei 10:20 e@fh 18:21 ei#pen
19:23 ei#pen *10:23 le<gei . 18:24 ei#pen
- *10:24 le<gei -
19:26
ei#pen *10:27 le<gei 18:27 ei#pen
*20:6 le<gei - -
*20:7 le<gousin - -
*20:7 le<gei - -
*20:8 le<gei - -
20:20 prosh?lqen *10:35 prosporeu<ontai -
*20:21
le<gei 10:37 ei#pan -
*20:22
le<gousin 10:39 ei#pen -
*20:23
le<gei 10:39 ei#pen -
20:25 ei#pen *10:42 le<gei -
100
TABLE
13--Continued
Matthew Mark Luke
20:29 e]kporeuome<nwn *10:46 e@rxontai 18:35 e]n t&?
e]ggi<zein
- *10:49
fwnou?sin -
*20:33
le<gousin 10:51 ei#pen 18:41 ei#pen
- - *19:22 le<gei
21:1 h@ggisan *11:1 e]ggi<zousin 19:29 h@ggisen
21:1 a]pe<steilen *11:1 a]poste<llei 19:29
a]pe<steilei
21:2 le<gwn *11:2 le<gei 19:30 le<gwn
- *11:4 lu<ousin 19:33 luo<ntwn
21:7 e]pe<qhkan *11:7 e]piba<llousin 19:35 e]piri<fantej
21:7 h#gagon *11:7 fe<rousin 19:35 h#gagon
- *11:15
e#rxontai
*21:13
le<gei 11:17 e@legen 19:46 le<gwn
*21:16 le<gei - -
*21:19 le<gei - -
21:20 le<gontej *11:21 le<gei -
21:21
ei#pen *11:22 le<gei -
- *11:27a
e#rxontai -
21:23 prosh?lqan 11:27b e#rxontai 20:1 e]pe<sthsan
21:27
ei#pan 11:33 le<gousin 20:7 a]pekri<qhsan
21:27
e@fh 11:33 le<gei 20:8 ei#pen
*21:31
le<gousin - -
*21:31
le<gei - -
*21:41
le<gousin - -
*21:42 le<gei - 20:17 ei#pen
101
TABLE
13--Continued
Matthew Mark Luke
*22:8 le<gei - -
*22:12
le<gei - -
*22:16
a]poste<llousin *12:13 a]poste<llousin 20:20 a]pe<steilan
22:16
le<gontaj *12:14 le<gousin 20:21 le<gontej
*22:20
le<gei *12:16 le<gei -
*22:21
le<gousin 12:16 ei#pan 20:24 ei#pan
*22:21
le<gei 12:17 ei#pen 20:25 ei#pen
22:23
prosh?lqon *12:18 e@rxontai 20:27 proselqo<ntej
*22:42
le<gousin - -
*22:43 le<gei - -
24:1 prosh?lqon *13:1 le<gei 21:5 lego<ntwn
...
e]pidei?cai
*25:11
e#rxontai - -
*25:19 e@rxetai - -
*25:19
sunai<rei - -
26:17 le<gontej *14:12 le<gousin 22:9 ei#pan
- *14:13
a]poste<llei 22:8 a]pe<steilen
26:18
ei#pen *14:13 le<gei 22:10 ei#pen
26:20
a]ne<keito *14:17 e@rxetai 22:14 a]ne<pesen
*26:25
le<gei - -
*26:31
le<gei *14:27 le<gei -
26:34 e@fh *14:30 le<gei 22:34 ei#pen
*26:35
le<gei 14:31 e]la<lei -
*26:36 e@rxetai *14:32 e@rxontai 22:39 e]poreu<qh
*26:36 le<gei *14:32 le<gei 22:40 ei#pen
102
TABLE.13--Continued
Matthew Mark Luke
26:37 paralabw<n *14:33 paralamba<nei -
*26:38 le<gei *14:34 le<gei -
*26:40 e@rxetai *14:37 e@rxetai 22:45 e]lqw<n
*26:40 eu[ri<skei *14:37 eu[ri<kei 22:45 eu$ren
*26:40 le<gei *14:37 le<gei 22:46 ei#pen
*26:45 e@rxetai *14:41 e@rxetai -
26:47 i]dou< . . .h#lqen *14:43 paragi<netai 22:34 proh<rxeto
26:49 ei#pen *14:45 le<gei -
*26:52 le<gei - 22:51 ei#pen
- *14:51 kratou?sin -
26:57 sunh<xqhsan *14:53 sune<rxontai -
26:63 ei#pen *14:61 le<gei -
*26:64 le<gei *14:62 ei#pen -
26:65 le<gwn *14:63 e@rxetai -
26:69 prosh?lqen *14:66 e@rxetai -
26:69 le<gousa *14:67 le<gei 22:56 ei#pen
*26:71 le<gei 14:69 h@rcato. . . le<gein 22:58 e@fh
27:11 e@fh *15:2 le<gei 23:3 e@fh
*27:13 le<gei 15:4 e]phrw<ta -
*27:22 le<gei 15:12 e@legen 23:20 prosefw<nhsen
27:22 le<gousin 15:13 e@kracan 23:21 e]pefw<noun
27:27 sunh<gagon *15:16 sunkalou?sin -
27:28 perie<qhkan *15:17 e]ndidu<skousin -
27:29 e]pe<qhkan *15:17 peritiqe<asin -
103
TABLE.13--Continued
Matthew Mark Luke
27:31 aa]ph<gagon *15:20 e]ca<gousin 23:26 a]ph<gagon
27:32 h]gga<reusan *15:21 a]ggareu<ousin 23:26 e]pe<qhkan
27:33 e]lqo<ntej *15:22 fe<rousin 23:33 h#lqan
27:35 staufw<santej *15:24 staurou?sin 23:33 e]stau<rwsan
27:35 diemeri<santo *15:24
diameri<zontai 23:34 diamerizo<menoi
*27:38 staurou?ntai *15:27 staurou?sin -
28:1 h#lqen *16:2 e@rxontai 24:1 h@lqan
- *16:4 qewrou?sin 24:3 eu$ron
28:5 ei#pen *16:6 le<gei 24:5 ei#pan
*28:10 le<gei - -
- - *24:12 ble<
- - *24:23 le<gousin
- - *24:36 le<gei
This list is more helpful for examining the Synoptic
Problem than
any in Hawkins's work for
several reasons. First, it follows a more recent
critical text; Hawking follows
the Westcott and Hort text exclusively.1
Due to the different text or to
a different interpretation, this table
includes three historical
presents omitted by Hawkins (Mt. 2:18; 4:5, 9),
and omits one which Hawkins
includes with a question mark (Mk. 6:45, a]po-
lu<ei,
treated here as a relative time present). Second, the arrangement
of parallel readings is
improved, and non-parallel but similar readings
are omitted. Third, the
historical presents of all three books are inte-
grated into one list, making
cross comparison much easier. Fourth, while
1 Hawkins,
Horae Synopticae, p. 144, n. 3.
104
Hawkins lists the parallel
readings for Mark's historical presents, he
does not for Matthew's or for
Luke's. This incomplete treatment leads
to an unbalanced conclusion.
This table is especially revealing, since
it shows many cases where
Matthew has a historical present while Mark
does not.
After examining this data, it is this author's opinion
that the
use or disuse of the historical
present provides absolutely no evidence
regarding the literary priority
of any of the Synoptics. It is obvious
that Mark employs it more than
Matthew, and that Luke employs it hardly
at all. Yet the places these
authors use it show no significant pattern
of literary interdependence.
Notice the following summary table:
TABLE 14
SYNOPTIC HISTORICAL PRESENT
FIGURES
parallel Matthew (94) Mark
(150) Luke
(13)
Mt. hist pres 94 21 0
Mt. other 0 87 0
Mt. nothing 0 42 13
-------------------------------------------------------------------------
Mk. hist pres 21 150 1
Mk. other 21 0 0
Mk. nothing 52 0 12
--------------------------------------------------------------------------
Lk. hist pres 0 1 13
Lk. other 35 87 0
Lk. nothing 59 62 0
This table is revealing.
Assuming for the moment that Matthew copied
from Mark, "correcting"
Mark's historical presents, one might look at the
105
second vertical column to see
what Matthew did with Mark's 150 historical
Presents. There it is seen that
Matthew changed 87 of them to other
tenses--so far so good. And
that same column shows that he simply did not
reproduce 42 of them, either
because the entire section was omitted or
because he left out parts of
the section. But also notice that he repro-
duced Mark's historical
presents 21 times, which shows that his "correc-
ting" was not too
energetic. But looking in the first vertical column,
one sees even more
difficulties. Matthew not only brought over 21 of
Mark's historical presents
intact, but he added 73 more historical
presents of his own! Fifty-two
of them have no parallel in Mark, and he
evidently composed them
himself, or got them from another source. Did
he incorporate them from source
Q? That solution is unlikely since Q
was shorter than Mark (even assuming
such a document ever existed), and
how in its shorter compass
could it supply more than twice the historical
presents that Mark did? No
extant Greek literature has a higher percen-
tage of historical presents
than Mark. On the other hand, 'if Matthew com-
posed 52 historical presents
himself, why would he "correct" 87 of Mark's?
But what is more amazing, and
what Hawkins does not show in his charts,
is that 21 times Matthew has
changed Mark's normal past narrative tense,
and has turned it into that dreaded
historical present! In other words,
the data, taken as a whole,
supplies no evidence that Matthew "corrected"
Mark's historical presents,
only that Matthew used the historical present
less, whether he wrote before
or after Mark.
The same may be said for Luke. He was averse to the
usage. The
interesting feature in Luke is
his use of historical presents in his pe-
culiar material. Twelve times
he used it in Lukan material, once in
106
conjunction with Mark, never in
conjunction with Matthew. The ratio is
similar to his use of fourteen
historical presents in Acts.1
It appears that each author employed the historical
present as he
felt at the moment, without any
special compulsion from previous writers.
Each writer maintained his own
general style, which included the appro-
ximate frequency with which he
normally used the historical present,
whether often, seldom, or in
between.
Some writers have sought for various explanations to
account for
the frequency difference. Some
have sought it in the language of Christ's
original speech or of the
particular Gospel or its sources.2
Specifically,
it has been suggested that in
Mark "the Aramaic participial sentence may
have contributed to its
frequency."3 While
these influences may indeed
have contributed to its use by
different authors, they offer no clue to
the order of the Synoptic
Gospels.
Some particular idiosyncrasies appear in each writer's
use of the
historical present. Matthew
limits it to verbs of speaking more than
three-fourths of the time.4
Matthew and Luke often make up the lack by
supplying i]dou<.5 And
Mark quite often uses kai< before
the historical
present, while John often
employs asyndeton.6
1 Hawkins notes only 13,
omitting not in Acts 26:25, Horae Syn-
opticae, p. 149.
2 For a good scholarly
discussion of the contemporary languages of
Century
A.D.," The Catholic Biblical
Quarterly, XXXII:4 (October, 1970),
501-31.
3 BDF, p. 167.
4 Hawkins, Horae Synopticae, p. 148, n. cf. Talbert and McKnight,
"Griesback,"
p. 355.
5 Robertson,
Grammar, p. 868.
107
The conclusion can be only that "the personal
equation may have
to explain the variations in
the Gospels."1 The
difference is in the men
and their approach to
literature:
Luke's manifest reluctance to use it . . .
is due to the fact that
in Luke's time the construction was
regarded as "too familiar for his
liking." He is the scientific
historian, while Mark and John are
the dramatists. Different writers would
feel differently about it.2
Moulton especially tries to
size up Luke:
We conceive that Josephus would use the
tense as an imitator of the
classics, Mark as a man of the people who
heard it in daily use around
him;
while Luke would have Greek education enough to know that it
was not common in cultured speech of his
time, but not enough to re-
call the encouragement of classical writers
whom he probably never
read, and would not have imitated if he had
read them.3
Whether the personal reasons
for the stylistic variations in the Synoptics
are correctly surmised by
Moulton or not, detailed study of their use of
the tense reveals no evidence
of the priority of any. Thus one can agree
with Stephen M. Reynolds,
although for a different reason:
Comparative frequency or infrequency of the
present tense in past
situations may have nothing to do with
earliness or lateness of a
Gospel passage, and attempts which have
been made to use this as a
criterion should be abandoned.4
The Zero Tense
Controversy
The historical present provides the unlikely battleground
for a
modern controversy which
strikes right at the root of tense exegesis. So
far the battle has been joined
only on one side. The traditional under-
standing of the present and
imperfect tenses has received unquestioning
1 Robertson, Grammar, p. 868. 2
Ibid., p. 867.
3 Moulton, Prolegomena, p. 121.
4 Reynolds, "The
Zero Tense in Greek,"
Journal, 32:1
(November, 1969), 72.
108
acceptance for so long that its
defenders are not responding to the
attack. The new theory comes
from the linguistic school, from scholars
of comparative early
Indo-European languages.
Traditional Interpretations
Why does an author use the historical present in some
places and
not in others? What is its
force, its semantical contribution? These
questions have produced various
answers. The most common explanation by
far is that the historical
present makes a "past action more vivid by
bringing it into the present,
setting it before the reader's or hearer's
eyes instead of giving a remote
report."1 Thus
Winer sees vividness
instilled in John's Revelation.2 Writing later
in the definition itself:
"The Present Indicative is used to describe
vividly a past event in the
presence of which the speaker conceives him-
self to be."3 Likewise Robertson and Moulton ascribe the
same significance
to the historical present.4 Attempting to explain the data more
closely,
Goodwin and Gulick's Greek Grammar notes that the historical
present
is "used vividly for the
aorist" (p. 267), while Hawkins notes the
vividness it imparts to Mark
and John: "In several cases the historic
present gives to this Gospel
[Mark] something of the vividness produced in
the parallel places of Matthew
and Luke by the use of i]dou<, which
is never
employed by Mark (or by John)
in narrative, but by Matthew 33 times and
1
2 Winer, Idiom, p. 267. 3
4 Robertson,
Grammar, pp. 867, 868; Moulton, Prolegomena, p. 120.
109
by Luke 16 times."1
A second proposed explanation is that certain authors
were in-
fluenced by their language
milieu, especially by Hebrew and Aramaic. The
primary apologist for this view
is Nigel Turner, whose proclivity for
"Biblical Greek" has
been noted earlier. He finds two Hebrew sources for
the historical present,
"the picturesque participle in Heb. narrative,"2
and the Hebrew imperfect.3 Noting John's extreme tense variation in
Revelation, he maintains that
John was "either inexpert in Greek or
deliberately provocative in his
choice of Semitic constructions."4 He
thus maintains that even the
Greek future in Revelation can be translated
by the English past or
historical present, and he prefers such a trans-
lation:
One has only to examine the R.V. to
experience the weird effect when
the tenses are literally rendered, to the
puzzlement of commentators
all down the ages. Yet there is no doubt
that the true text has a
succession of future verbs; the manuscripts
which offer us the past
tense are clearly the victims of attempts
to wring sense out of the
text.5
The second volume of Moulton's
grammar concurs to some extent, since it
includes the historical present
under the Appendix "Semitisms in the New
Testament."6 Moulton and Howard also enlist the
statistics of Thackeray
and of Hawkins from the LXX to
prove that the historical present cannot
be proved to be an Aramaism.7 Turner's conclusions, however, have come
1 Hawkins, Horae Synopticae, p. 144. 2 Turner, Syntax, p. 61.
3 Turner, Insights, p. 159. 4 Ibid.
5 Ibid., pp. 158-59.
6 Moulton and Howard, Accidence and Word Formation, pp.
456-57.
p.
456.
7 Ibid., p. 456.
110
under sharp attack. The
historical present appears rather to be of good
Greek lineage, and not a Semitism.
This fact is strengthened by wide
papyri usage. Hence Turner's theory seems based on
insufficient evidence.1
Several other explanations have been advanced. Jelf
thinks
important events are emphasized
by the usage, "the more important action
being held as it were before
our eyes, as present to us, while the less
important one is suffered to
pass rapidly by in the Aorist."2 Winer
prefers the idea that
"suddenness in a series of past events is indicated
with striking effect by the
Present."3 While
these observations may
correctly describe certain
occurrences, they fail in the majority of
cases. Therefore others have
sought more subtle explanations. Blass quotes
Karl Theodor Rodemeyer, Das Praesens historicum bei Herodot and
Thukydides
(Basel: Buckdrucherei M. Werner
Riehm, 1889), explaining his theory and
Blass's evaluation of it:
Rodemeyer
attempts to show that the historical
present indicates that an event
took place at the same time as, or
immediately after, a point of time
already given; this is valid to a certain
degree.4
Blass himself comes forward
with a proposal; citing John 1:29-43, he
concludes:
Thus the circumstances, or all that is
secondary, are given in a past
tense; on the other hand the main action is
likely to be represented by
the present, while the concluding events
are again put into the aor.
1 McKnight, "The New
Testament and 'Biblical Greek,'" esp. pp. 39-
42;
earlier, Simcox, The Language of the New
Testament, p. 78. For a dis-
cussion
of Revelation usage, see below under "Surrounding Tenses."
2 William Edward Jelf, A Grammar of the Greek Language (4th
ed.;
2
vols.;
p.
61.
3 Winer, Idiom, p. 267.
4 BDF,
p. 167; Turner notes this theory also, Syntax,
p. 61.
111
because here a historical present would not
be natural.1
A final theory is one advanced
by Thackery in his study of the historical
present in Kings. He notes that
the historical present may be used to
"change scenes," or
to introduce new characters or a new locality.2 This
author noted several such
examples in Mark's Gospel especially. Turner
hesitates: "at most, it
may be a tendency."3 And
summarizing all the
suggestions, he says, "but
the hist. pres. is so universal that it is
impossible to theorize."4 The traditional interpretations thus are
numer-
ous, but none of them fully
accounts for the data. And each of them must
account for opposite data.
These problems have resulted in the broadside
attack discussed next.
Criticism of the Traditional
Theories
The most powerful onslaught on traditional theory has
come from
a comparative linguist, Paul
Kiparsky of the Massachusetts Institute of
Technology. His article "Tense and Mood in
Indo-European Syntax" summarizes
the flaws of traditional
grammar and proposes a bold new approach to
present tense exegesis (he
would use the term "semantics"). He begins by
noting earlier explanations:
There are several: (1) The historical
present expresses timelessness.
(2)
The historical present expresses simultaniety with the action
denoted by the preceding verb. (3) The
historical present has an
inceptive meaning. The range of examples
that will come up here is
sufficient, I think, to show that none of
these special meanings is
1 BDF, p. 167.
2 Thackery, The Schweich
Lectures, pp. 21-22, quoted by Turner,
Syntax, pp. 61-62.
3 Ibid., p. 62; Moulton and Howard give stronger support to Thack-
eray's
theory, Accidence and Word Formation,
PP. 456-57.
4 Ibid., p. 61; also Robertson, Grammar, p. 868.
112
inherent to the historical present. In
fact, any consistent semantic
difference between historical presents and
narrative past tenses has
not been successfully demonstrated.
Recognizing this, some have pro-
posed, equally unacceptably, that the use
of the historical present
can be purely arbitrary.1
Singling out the
"vivid" or "dramatic" concept, he sees this concept as
a later development in
Indo-European language.
While this is undoubtedly a correct
intuition about the historical
present as found in modern European
languages, I shall argue that it
is quite mistaken to transfer it to the
earlier stages of Indo-European.
In Greek . . . the historical present has quite
different syntactic
and semantic properties, to which the traditional
idea, or any of its
variants, must utterly fail to do justice.2
In order to point up the weaknesses of traditional
theory, Kipar-
sky notes five phenomena:3
a. the
historical present behaves syntactically as a past tense
b.
the historical present often is linked directly to a past tense
(as Thucydides, 7:29,
"he attacked the town and takes it";
8:84, "they
captured the fort and drive out the garrison";
8:102, "most of
them escaped towards Imbros, but four are
caught")
c. the
historical present "is never sustained over longer pas-
sages but normally
alternates with preterite forms in rapid
succession" 4
1 Kiparsky, "Tense
and Mood," p. 30. 2 Ibid.
3 Ibid., pp. 30-33.
4 Kiparsky contrasts this
to what he considers as modern usage: "A
curiously
pervasive fact is that verbs of saying are especially frequently
put
into the historical present in virtually all Indo-European languages.
.
. . In general, however, conjunction of past and historical present is
quite
untypical of modern languages. Conversely, the sustained use of
the
historic present in long passages of narrative which is natural in
these,
is conspicuously absent in earlier Indo-European. In this respect
the
two systems are completely reversed" (p. 32). However, this author
recently
ran across an example in modern literature which contradicts
Kiparsky's
rule. Alexander Solzhenitsyn's Nobel Prize winning novel, One
Day in the Life of Ivan
Denisovieh,
graphically portrays the misery, cru-
dity,
and hopelessness of Soviet prison camps. The novel was written in
"a
peculiar mixture of concentration camp slang and the language of a
Russian peasant" (p.
xvii). Telling a story to his men, a camp gang-boss
113
d. the
present is used similarly for the future tense (as Hero-
dotus 1:207, "when
they see so many good things, they will
turn to them and after that there remains for
us . . .")
e. the
present switches with the aorist in exactly the same way
in modal contexts,
including subjunctives, optatives, and
imperatives.
Kiparsky sees no other
alternative than to reject any particular special
exegetical or semantic meaning
the historical present might have.
It would be absurd to seek in such
examples any semantic differences,
however subtle, between aorist and
present. But this simply highlights
the impossibility of adequately
characterizing the so-called historical
present on a semantic basis alone.
Rather a syntactic solution is
called for. It is beginning to look
as if the historical present in
early Indo-European is a present
tense only in its superficial form.
It functions syntactically as a past
tense, as shown by sequence of
tenses, it is semantically
indistinguishable from the past tenses,
and it alternates with these in conjoined structures.1
Kiparsky's work was in classical Greek. But Biblical
scholars
were not slack to spot the
implications for New Testament exegesis,
Stephen M. Reynolds followed
through with an article in the
Theological
Journal, 32:1 (November, 1969), 68-72, entitled "The Zero
Tense in Greek." He notes
his indebtedness to Kiparsky (pp. 68-69). He
especially is impressed by
Kiparsky's argument "c," the lack of a sustained
series of historical presents
throughout a narrative.
It is obvious that if the narrator
for vividness intended to give
the impression that he was relating the
events as he saw them, he
would continue to use the present tense and
not break the illusion
by introducing a past tense. The New
Testament writers make no effort
to maintain an illusion of this sort. On
the contrary, they frequently
Tyurin
mixes past tenses and historical presents as follows: past, past,
present,
past, present, present, present, past, past, past, past, past,
present,
past, . . . (pp. 100-01). It should be noted that the histori-
cal
presents are limited to verbs of saying, as "says" and
"tells"; and
that
Solzhenitsyn himself normally does not employ the historical present
--only
in his characters. The novel is trans. by Max Hayward and Ronald
Hingley
(New York: Praeger Publishers, 1963).
1 Kiparsky,
"Tense and Mood," p. 33.
114
revert to the aorist. . . .
When in a given passage in the New
Testament there are many changes
back and forth from aorist to present, it
would seem that there is no
forgetting of time for vividness, but that
the present is considered
the equivalent of the aorist in the
context.1
Citing the example of Mark
5:32-42, Reynolds opposes other suggested
theories as well:
I believe that no idea of the illusion of
actually being present, or
of special vividness for certain words can
be consistently maintained
to explain this interspersing of aorist and
imperfect tense forms
with the present tense. I do not believe
that any explanation saying
that verbs of primary importance are put in
one tense and verbs of
secondary importance in another can be
advanced successfully. The
only plausible explanation is that the
present tenses here are the
equivalent
of the past tense forms. 2
The article by Reynolds, in
turn, is cited by Frank Stagg, who also rejects
the "vivid" idea of
the historical present or of the futuristic present:
"'Present tense' does not
illuminate the past action of a 'historical pre-
sent' or the futuristic force
of a 'futuristic present.'"3 While
Nida has not written explicitly
in this area, his analysis of another
area could be viewed as
sympathetic to the new trend. Speaking of lexical
definition of terms in a context,
he advocates the meaning which changes
the context the least:
This process of maximizing the
context is fully in accord with
the soundest principles of communication
science. As has been clearly
demonstrated by mathematical techniques in
decoding, the correct mean-
ing of any term is that which contributes
least to the total context,
or in other terms, that which fits the
context most perfectly. 4
The Zero Tense Claim
Kiparshy sets forth with admirable clarity his solution
to the
1 Reynolds, "The
Zero Tense in Greek," p. 70. 2 Ibid., pp. 70-71.
3 Stagg, "The Abused
Aorist," pp. 222-23.
4 Nida,
"Implications of Contemporary Linguistics for Biblical
Scholarship," p. 86.
115
problem. Rather than being
exegetically significant, the historical (or
futuristic) present is governed
by syntactical rules—i.e., mechanically,
as the Hebrew imperfect with
waw-conversive is mechanical,--while it is
exegetically identical to the
narrative aorist.
Everything points to its being an
underlying past tense, and its
conversion into the present tense in the
surface structure must be
governed by a syntactic rule, evidently
some form of conjunction
reduction, which optionally reduces
repeated occurrences of the same
tense to the present. Such a rule not only
accounts for the histori-
cal present, but at the same time for the
alternation of aorist and
present in modal contexts, and also for the
alternation of future and
present, which in the traditional theory
remain separate and unexplained
facts.1
Thus the present can be a
"zero tense," which merely carries on the thrust
of earlier tenses.
Schematically, then, the sequence . . .
Past . . . and . . . Past . . .
is reduced to . . . Past . . . and . . .
zero . . ., and since it is
the present which is the zero tense, the
reduced structure . . . Past
. . . and . . . zero . . . . is realized
morphologically as Past
. . . and . . . Present . . . . Repeated
futures and subjunctives
reduce
in just the same way.2
Kiparsky finds the Greek
counterpart in the very early "injunctive" form
of the verb--the stem with past
endings but without the augment:
The Indo-European counterpart to these
forms which at once suggests
itself is the so-called injunctive. The
unaugmented forms with
secondary endings which this term refers to
were characterized by
Thurneysen in a classic study (1883) as
forms which in effect
1 Kiparsky, "Tense
and Mood," pp. 33-34.
2 Ibid., p. 35. Kiparsky notes several modern African languages
with
such a zero tense (an "N-tense"): Masai, Bantu languages (Tswana,
Hereo,
the
present tense is the remnant of the zero tense: (a) when there are
two
conditions in a general conditional sentence in Old Irish, the first
is
subjunctive, the second is Present indicative: (b) the
linguistics
theory concludes that the present indicative is the "unmarked
tense
and mood"; (c) "while verbs may lack other tenses and moods, no verb
lacks
a present indicative"; and (d) “nominal sentences are normally
interpreted as present
indicative," pp. 34-45.
116
neutralize the verbal categories of tense
and mood, expressing only
person, number, and voice.1
These injunctive forms are
found in the earliest copies of Homer, while
later copies have changed them
to either imperfects or historical presents,
depending on the meter.2 For example, the injunctive lei?pe would become
either e@leipe or lei<
writing (which is virtually all
the extant Greek material) has only the
present or imperfect to serve
as the injunctive, thus making positive
identification of a special
injunctive tense usage impossible--which,
according to Kiparsky, accounts
for the lapse of traditional grammar.
Thus he concludes with the
following survey of the development of the his-
torical present in Greek:
(1) The oldest system, represented
by Vedic Sanskrit, in which con-
junctive reduction of tense and mood
yielded injunctive forms. We
shall see in the next two sections that the
outlines of this system
can also be reconstructed from Homeric
Greek and Celtic.
(2) A new system, in which the injunctive
is lost and its role in
conjunction reduction as the unmarked tense
and mood is taken over by
the present and the indicative. This stage
is attested most clearly
in Greek and Old Irish, but also in early
Latin, Old Icelandic, and
even some modern languages.
(3) The newest system, characterized
by the loss of conjunction
reduction of inflectional categories. This
system is that of most
modern European languages and was already
nascent in classical Latin.
Thus in classical Latin the historical
present does not always count
as a past tense in sequence of tenses, but
already optionally counts
as a true present. Also we see the
alternation of historical present
and past typical of the other Indo-European
languages being lost in
1 Kiparsky, "Tense
and Mood," p. 36.
2 Ibid., p. 39. Kiparshy notes H. Koller, who discovered "that
the
verbs
which typically occur in the historical imperfect are just those
which
also can occur in the historical present," p. 40; thus, the histo-
rical
imperfect is likewise a zero-tense: "As is well known, Herodotus,
Thucydides,
and Xenophon, the same authors who use the historical present
in
such profusion, also use a historical imperfect, which like the his-
torical
present is semantically indistinguishable from the aorist and
also
alternates in narrative with the aorist in much the same way as the
historical present does."
117
Latin and replaced by sustained sequences
of historical presents,
which are frequent e.g. in Caesar.1
Applying this theory to the New Testament, Reynolds,
allowing
for such a thing as a
"dramatic present" (which Kiparsky also does for
more recent Greek), believes
there are no examples of it in the New Tes-
tament.2 He
separates examples like "David says," which have "a present
reference," and should
have a distinctive name in English grammar."3
This paper concurs, and has
already discussed such cases under the cate-
gory of citation presents.
If this theory is true, then much of previous grammar and
exegesis
is false and arbitrary. More
than the historical or futuristic present
is at stake. This theory would
neutralize linear-punctiliar distinctions
in many modal usages as well,
in participles, subjunctives, infinitives,
imperatives, and prohibitions.
Certainly the theory deserves to be tested
and analyzed. The New
Testament, with its hundreds of examples, provides
an admirable testing ground.
Relevant New
Testament Data
The New Testament supplies many types of data. The data
selected
for investigation here is that
which bears most directly on the various
theories proposed to explain
the historical present. The data for Synoptic
comparison already has been
presented. The following sections shall discuss
data bearing on the exegetical
significance of the historical present.
1 Kiparsky, "Tense
and Mood," p. 38.
2 Reynolds, "The
Zero Tense in Greek," p. 72.
3 Ibid., p. 71.
118
Verbs Used
The first question, and the easiest to investigate, is
this: are
certain verbs unduly common as
historical presents? If so, is their
exegetical significance
different from other verbs which may appear as
historical presents? Many
authors have noticed that verbs of saying
take the lead. In all Greek
literature one often finds in "especially
vernacular ''(occasionally in
Plutarch) in the reporting of a conversation"1
the forms le<gei, and fhsi<n.
Thackeray comments that "the historic pres-
ent tends to be used with verbs
of a certain class"; he mentions that
verbs of seeing are common in
the Pentateuch LXX and verbs of coming or
going in the later historical
books, in addition to verbs of saying.2
Muddiman goes so far as to call
verbs of saying "a separate category" in
the study of historical
presents.3 Turner
applies the tendency to all
language: "In all speech,
especially the least educated, forms like
le<gei and fhsi<n appear in reports of conversation."4 The phrase "least
educated" may be
misleading, for Luke himself several times employs fhsi<n
in the latter part of Acts.
In order to judge further this question, it will be
necessary to
tabulate the historical present
word usage in each New Testament book.
The results are tabulated
below:
1 BDF, D. 167; cf.
Simcox, The Language of the New Testament,
p. 99.
2 Thackery, Septuagint, a. 24; also Turner, Syntax, p. 61.
3 Muddiman, "A Note
on the
4 Turner,
Syntax, p. 61.
119
TABLE
15
HISTORICAL PRESENT
VOCABULARY
hist. pres. Mt. Mk Lk. Jn. Acts Rev. total
a]ggareu<w 1 1
b a@gw 3 3
a]dike<w 1 1
a@dw 3 3
b
a]kolouqe<w 1 1
b
a]nabai<nw 1 1
b a]nafe<rw 1 1 2
a
a]pokri<nomai 3 3
a]poste<llw 1 3 4
a]fi<hmi 2 2
ba<llw 1 1
g
ble<pw 1 5 6
ge<mw 1 1
gi<nomai 2 2
dei<knumi 1 1
diameri<zw 1 1
di<dwmi 2 2
b
e]ggi<zw 1 1
b
e]gei<rw 1 1 2
ei]mi< 1 8 9
b
ei]sporeu<omai 2 2
e]kba<llw 1 1
b e]kporeu<omai 4 4
120
TABLE 15--Continued
hist. pres. Mt. Mk Lk. Jn. Acts Rev. total
e]ndidu<skw 1 1
b e]ca<gw 1 1
a e]perwta<w 1 1
e]piba<llw 1 1
b e@rxomai 5 24 1 13 43
a e]rwta<w 1 1 4 1 7
e@xw 8 8
g qewre<w 3 4 1 8
i!sthmi 1 1
ka<qhmai 1 1
b katabai<nw 1 1
kei?mai 1 1
a
kra<zw 2 2
krate<w 1 1
kri<nw 1 1
lamba<nw 2 2
a
le<gw 68 72 8 120 2 12 282
lu<w 1 1
me<llw 1 1
neu<w 1 1
oi#da 1 1
g o[ra<w 1 1
a paragge<llw 1 1
121
TABLE 15--Continued
hist. pres. Mt. Mk Lk. Jn. Acts Rev. total
b paragi<nomai 2 1 3
a
parakale<w 3 3
paralamba<nw 3 4 7
b pate<w 1 1
periti<qhmi 1 1
pi<ptw 1 1
plana<w 1 1
poie<w 4 4
poleme<w 1 1
b prose<rxomai 2 2
a proskale<omai 2 2
b
prosporeu<omai 1 1
stauro<w 1 2 3
a sugkale<w 1 1
b sumporeu<omai 1 1
b suna<gw 3 3
b sunai<rw 1 1
b sune<rxomai 2 2
su<rw 1 1
ti<qhmi 1 1
tre<fw 1 1
b tre<xw 1 1
g fai<nw 2 2
b fe<rw 4 4
122
TABLE
15--Continued
hist. pres. Mt. Mk Lk. Jn. Acts Rev. total
a fhmi< 2 1 1 10 14
a fwne<w 1 1 2
xala<w 1 1
________________________________________________________________
total 94 150 13 163 14 54 488
Thus, out of a total of nearly
two thousand verbs in the New Testament
vocabulary, only seventy-five
are used in the historical present, and
only thirty-four of them are
used so more than once. Traditional theory
mentions verbs of saying,
coming or going, and seeing. These verbs have
been marked with the letters
"a," "b," and "g,"
respectively. Their
totals are as follows;
TABLE
16
HISTORICAL PRESENT VERB TYPES
book saying going seeing other total
Matthew 70 11 3 10 94
Mark 78 44 4 24 150
Luke 10 1 2 - 13
John 125 18 13 7 163
Acts 12 - 2 - 14
Revelation 14 15 - 25 54
_____________________________________________________________
total 309 89 24 66 488
It certainly appears that
traditional grammar fits with the New Testament
data here. Over 86% of the
historical presents in the New Testament fit
the three categories. Of
course, as expected, the lion's share belongs to
the single verb le<gw, with 58% of the total; the second
highest, e@rxo-
mai, takes
up 9% of the historical present usage. Only one other verb
123
is used over ten times, fhmi<, accounting for 3 1/2%. To counter the argu-
ment that these verbs are the
most common anyway, one need note only the
verb ei]mi< with 2450 New Testament usages, but only
nine of them histori-
cal presents, eight being in
Revelation.
More significant is the analysis of each author individually.
In order to assist this
analysis, Table 16 is here reproduced in percen-
tages rather than in total
usages:
TABLE
16A
VERB TYPE PERCENTAGES
book saying going seeing other total
Matthew 74% 12% 3% 11% 100%
Mark 52% 29% 3% 16% 100%
Luke 77% 8% 15% - l00%
John 77% 11% 8% 4% 100%
Acts 86% - 14% - 100%
Revelation 26% 28% - 46% 100%
______________________________________________________________
total NT 63% 18% 5% 14% 100%
Matthew, Luke, and John reserve
most of their historical presents for verbs
of saying (about 75%), while
Mark spreads out his usage more over other
types (about 50% saying, 50%
others). Luke, the most literary writer in
the list, totally avoids using
the historical present for any but the
three categories named, and
even there he uses it sparingly, and mainly
for verbs of saying (over 80%).
Finally, the Revelation shows the most
unusual pattern of all.
However, most of the historical presents in that
book occur while John relates
visions; and in a sense, John was actually
describing the scene as if he
were really present, for indeed, in his
mind he was! So for that book,
the traditional understanding of the
historical presents often fits admirably
well.
124
Change of Scene
Thackeray some time ago suggested that the historical
present was
one technique used to change
scenes or to introduce a new character or
subject.1 Robertson
also notes that it may often begin a new paragraph.2
This author found in the New
Testament several places where the paragraphs
in the United Bible Societies'
Greek text began with a historical present
(Mt. 2:13, 19; 3:1, 13; 9:14;
13:51; 15:1; 17:1; 26:31, 36; Mk. 1:12, 21,
40; 3:13, 20, 31; 4:13, 35; 5:35;
6:30; 7:1; 8:1, 22; 9:2; 10:23, 35;
11:1, 15, 27; 12:13, 18; 13:1;
14:27, 32, 43, 66; 15:21; Lk. 8:49; 11:37;
Jn. 1:29; 4:7, 16; 9:13; 11:38;
13:36; 18:28; 19:28; 20:1; 21:20; Acts
21:37; 26:24; Rev. 17:15). For
most books this number does not seem ab-
normally large, except in the
Gospel of Mark and in chapters 2-3 of Matthew.
What is more significant is
that the verbs employed are often not le<gw in
books where le<gw is often a historical present, but are
other words,
such as e@rxomai or paralamba<nw. Acts, on the other hand, which uses
le<gw only
twice as a historical present, employs it one of those two
times to begin a paragraph at
21:37, and then continues down the paragraph
with fhsi<n at 22:2. Especially noticeable are the
paragraph beginnings
in Matthew 2-3 and Mark 1, 3. Here and in a few other places one gets the
feeling that Thackeray is
right, that the historical present often does
bring one back to his senses
and does open his eyes to a new vista in the
story.
1 Moulton and Howard, Accidence and Word Formation, pp.
456-57;
Turner,
Syntax, pp. 61-62.
2 Robertson,
Grammar, p. 868.
125
Surrounding Tenses
An important side of the controversy involves the
tense-value of
the historical present. Should
it be considered as a replacement for an
aorist verb or for an imperfect
verb? Most writers tend to favor the
aorist verb. Blass says it
"can replace the aorist indicative in a vivid
narrative at the events of
which the narrator imagines himself to be
present."1 The
older grammarians Winer and Buttmann concur.2 Goodwin,
however, allows either
possibility in each case: "The present is often
used in narration for the
aorist, sometimes for the imperfect, to give a
more animated statement of past
events."3
In order to obtain objective data for this question, this
writer
examined the verbal context of
each historical present. Of primary concern
was the tense of the indicative
verb before and the verb after each his-
torical present. Appendix C
contains this information. Chains of two or
more historical presents were
classified according to the verbs before and
after the entire chain. The
imperfect of ei]mi< was
considered neutral,
since there is no aorist form;
in that case the second following (or pre-
ceding) verb was used for the
classification. Also, it is important to
realize that the preceding and
following verbs are not necessarily the
immediate neighbors of the
historical present form in the text, but are
parallel verbs--on the same
level of narration. For example, in this quo-
tation, "I said, 'Who was
that.' And a voice says, 'Nobody is here.' But
1 BDF, p. 167.
2 Winer, Idiom, p. 267; Alexander Buttmann, A Grammar of the New
Testxnent Greek, p. 196.
3 William Watson Goodwin,
Syntax of the Moods and Tenses of the
Greek
Verb
(enlarged ed.;
126
I knew better," the
historical present "says" is surrounded in context by
"said" and
"knew," not the more immediate verbs "was" and
"is."
The following table summarizes Appendix C. The left hand
column
describes the various tense
contexts that occur. The dash represents
the historical present; the
abbreviation "Para" indicates that the his-
torical present is the first or
last tensally significant verb in the
paragraph:
TABLE 17
HISTORICAL PRESENT
CONTEXTS
context tenses Mt. Mk. Lk. Jn. Acts Rev, total
Aor.
only: 87 80 12 106 10 27 322
Aor--Aor 63 44 8 69 5 14 203
Aor--
---------------------------------------------------------------------------------
Impf.
only: 2 34 - 13 - 7 56
Impf--Impf - 12 - 4 - - 16
Impf--
---------------------------------------------------------------------------------
Aor.
& Impf.: 3 30 1 18 2 11 65
Aor--Impf 3 14 1 2 2 3 25
Impf--Aor - 16 - 16 - 8 40
---------------------------------------------------------------------------------
Plpf.
only: - 3 - 9 - 1 13
Plpf--
---------------------------------------------------------------------------------
Aor.
& Plpf.: - 2 - 13 - - 15
Aor--Plpf - 1 - 6 - - 7
Plpf--Aor - 1 - 7 - - 8
---------------------------------------------------------------------------------
Fut. only: - - - - - 4 4
Para--Fut - - - - - 2 2
Fut--Para - - - - - 2 2
---------------------------------------------------------------------------------
Aor. & Fut.: - - - - - 1 1
(Aor--Fut)
127
TABLE 17-Continued
context tenses Mt. Mk. Lk. Jn. Acts Rev. total
Impf.
& Fut.: - - - - - 1 1
(Impf--Fut)
Isolated 2 1 - 4 2 2 11
(Para--
total 94 150 13 163 14 54 488
In order to evaluate this table further, it is helpful to
note
how much of the time
percentagewise the historical presents in each book
are connected to each tense in
parallel. Thus "Aor--Aor" counts as two
aorists, "Impf--Pare
counts as one imperfect, "Impf--Fut" counts as one
imperfect and one future, and
so on. Table 18 tabulates these findings.
TABLE
18
HISTORICAL PRESENT
CONNECTIONS
book aorist imperfect pluperfect
future
Matthew 97% 3% - -
Mark 66% 32% 2% -
Luke 95% 5% - -
John 78 1/2% 13% 8 1/2 -
Acts 89% 11% - -
Revelation 67% 24% 15 8%
_________________________________________________
total NT 78% 17 1/2% 3 1/2% 1%
This table reveals remarkable
differences among the Biblical au-
thors. Matthew and Luke-Acts,
especially the former, nearly always connect
the historical present to the
aorist. Very seldom is it tied to an imper-
fect. This fact can show either
that the historical present is substi-
tuted for an aorist in what
would normally be a chain of aorists, or
that the historical present
takes the place of the imperfect which would
128
normally be used to break the
monotony of continuous aorists. The first
explanation seems simpler, and
thus better. Also, in Matthew and Luke-
Acts, the historical present is
not usually used in context with imperfects,
suggesting that it is not
substituted for the imperfect in these books.
The fact that it has no tie to
the pluperfect or future, confirms its re-
stricted exegetical force for
the writers Matthew and Luke.
Mark, on the other side, places his historical presents
next to
imperfects nearly a third of
the time. It seems that in his Gospel the
historical present can
substitute for either an aorist or an imperfect;
and the fact that thirty times
he places a historical present between an
aorist and an imperfect,
indicates that he considers the present even as a
bridge which spans those
tenses.
John's Gospel takes a mediating course. He can use the
historical
present as an imperfect on
occasion, but usually prefers the aorist. The
higher percentage with
pluperfects is noticeable in his Gospel. His Reve-
lation is similar to Mark in
its use of the historical present for other
tenses than the aorist.
Revelation ties most of them to the imperfect, and a few even
to
the future. This latter strange
tendency is explained thusly: John saw
visions in the past, he relates
them as if present, and applies them to
the future. In his important
work on the morphology of the Revelation,
G. Mussies explains and defends
this understanding of the tense shifts.
Although the quotation is long,
its scholarship, importance, and clarity
call for its insertion here:
In recounting visions and dreams an author
usually starts by using a
past tense expressing something like "I
heard" or "I saw." This is
also the case in the Apocalypse: all the
indicatives which pertain
129
to
contents of the visions can of course also
be told in past tenses and
However, in 4:5; 5:5; 6:16; 7:10; 8:11;
14:3; 15:3; 16:21, the author
switches over to a present indicative, and
he does so immediately
after the introductory ei#don,
h@kousa,
etc., in 12:2, 4; 16:14: 19:
9, 11. These shifts indicate that he is no
longer telling what he
saw in the past, but rather what he is
seeing again before his eyes,
and as such these present indicatives give
the idea of lively repre-
sentation. Similar shifts have also been
noticed in dream accounts
that have come down to us in Egyptian
papyri.
A
further complication in the Apocalypse is the fact that the
visions are supposed to predict future
events (1:1, 19). This may
account for the shifts to the future
indicative usually via the inter-
mediary stage of (historical or futural)
presents. Immediate tran-
sitions from past tense to future tense
are: 13:7-8; 22:1-3. Via
the present indicative: 4:8-10; 7:14-17;
9:4-6; 18:4, 7-8, 15;
19:14-16; 20:4-8; 21:22-26.
The
reverse shift is also found a number of times: 11:1-11 (verses
12-14 contain 8 more past tenses; here the
direct speech contains a
prophecy in futural and present tenses
which become more and more
picturesque until it suddenly falls back
into the past tense again);
18:15-19; 20:8-10.
In
our opinion it is unnecessary to see behind these shifts of
time the inability of an author who could
not handle the Greek tenses.
Lancellotti, the only scholar who has thus far
devoted a special study
to the use of tenses in the Apocalypse
holds the view that these
"haphazard" shifts can be
accounted for by assuming the Biblical
Hebrew verb system as the underlying
substrate.
between past and present, present and
future is according to him due
to the timelessness of both the Biblical
Hebrew indicatives. If the
influence of Biblical Hebrew were so strong
still that
not clearly distinguish between present and
future tenses it is dif-
ficult to understand why he did not avoid
to use the Greek future at
all. The present indicative could then be
used either as a present,
past or future tense and the aorist as a
past tense. Lancellotti's
point of view would be proved if in the
Apocalypse future indicatives
were misused for past tenses or with the
value of present time,l or if
aorists were used as presents or as
futures. As long as this is not
the case we think it more probable to
assume that the underlying Heb-
rew had developed to a great extent towards
Mishnaic Hebrew or was
perhaps already identical to it.
As
it is, the transitions to the future tense in the Apc. are
usually preceded by another kind of
transitions, namely those from a
past tense to the present indicative. Such
a use of tenses seems quite
1 Mussies defends 4:9-11
as futuristic, Apocalypse, pp.
342-47.
130
natural for an author who has to recount
visions actually seen, or
pretended to have been seen, in the past,
but which at the same time
predict future events.1
Thus the genre of the book
explains the connections of its historical
Presents.
The shifts of time which we have discussed
are caused by the apo-
calyptic "genre": the visions
reported were seen in the past, can
be vividly pictured by present indicatives,
but predict the future.
It is therefore not accidental that there
are no shifts of time in
non-visionary parts like the Letters to the
Seven Churches.2
Exegesis of the
Historical Present
Aspect
First the aspect of the historical present must be
determined.
Some grammarians summarily
assign to it punctiliar or aoristic force.2
Many say it is primarily
aoristic.3 Robertson places the bulk of his
discussion of the historical
present in the "punctiliar action" section,
but he also notes that
"the hist. pres. is not always aoristic. It may
be durative like the imperfect.
This point has to be watched."4
Robertson's point is well made.
Often the historical present is
durative. He himself supplies
three examples: Mk. 1:12, e]kba<llei; 1:21,
ei]sporeu<omai; and
also 6:1, a]kolouqou?sin.5
Many classical Greek scho-
lars see this usage too. H. W.
Smyth's grammar says, "The historical
present may represent either
the descriptive imperfect or the narrative
1 Mussies, Apocalypse,., pp. 333-36.
2 Ibid., p. 349.
3 E.g., Chamberlain, An Exegetical Grammar of the Greek New
Testa-
ment, pp. 68, 71.
4 E.g., BDF, p. 167;
Turner, Syntax, p. 60; Mussies, Apocalypse,
p.
276 (but he modifies this statement on p. 349 by equating it with a
Hebrew
participle).
5 Robertson, Grammar, p. 867; cf. pp. 866-69, 880.
6 Ibid., p. 880.
131
aorist."1 Goodwin had stated already that the
historical present could
stand for either the aorist or
the imperfect,2 and B.
L. Gildersleeve,
using the expression "kind
of time" for "aspect," emphasized the durative
nature of the present tense,
even in narration, and the corollary possi-
bility that the aorist tense
can describe present time:
A typical difference having set itself up
between imperfect and aorist
in certain forms, the present associated
itself with the imperfect and
became by preference durative, by
preference progressive. When, there-
fore, an aoristic present was needed, the
aorist itself was employed.
We who have learned to feel the augment as
the sign of the past time
may have our sensibilities shocked, but we
have to unlearn that feeling;
and in any case the fact is there, and it
is impossible to explain all
the uses of the aorist side by side with
the present by a resort to
the paradigmatic aorist or the empiric
aorist. . . . The paradig-
matic aorist and the empiric explanations
do not satisfy the feeling
in passages in which the shift from present
to aorist is clearly a
shift from durative to complexive, from
progress to finality, and it
is just these passages that show how alive
the Greek is to the kind
of time.3
Among scholars of New Testament
Greek, the picture is basically the same.
Farrar also likens the historic
present's role to that of the imperfect
in narrative.5 Similarly Buttmann notes the close
relation of present to
imperfect in conative usages.6 The traditional understanding of the
role of the imperfect tense in
narrative has been stated admirably by
1 Smyth, A Greek Grammar, p. 277; this older
edition of Smyth also
states
that the imperfect "sets forth subordinate actions and attendant
circumstances,"
p. 284; but that statement does not square with the data
and
was dropped in the Smyth-Messing edition, Greek
Grammar, p. 422.
2 Goodwin, Syntax of the Moods and Tenses of the Greek
Verb, p. 11.
3 Gildersleeve, Problems of Greek Syntax, pp. 244-45.
4
5 Frederic W. Farrar, A Brief Greek Syntax and Hints on Greek
Accidence, pp. 121-22.
6 Buttmann,
A Grammar of the New Testament Greek,
p. 205.
132
Robertson:
The personal equation, style, character of
the book, vernacular or
literary form, all come into play. It
largely depends on what the wri-
ter is after. If he is aiming to describe a
scene with vividness, the
imperfect predominates. Otherwise he uses
the aorist, on the whole
the narrative tense par excellence. . . .
The imperfect is here a sort
of moving panorama, a "moving-picture show."
. . . Sometimes the
change from aorist to imperf. or vice versa
in narrative may be due to
the desire to avoid monotony. . . The aorist tells the simple story.
The imperfect draws the picture. It helps
you to see the course of the
act.
It passes before the eye the flowing stream of history.1
It is not within the scope of
this paper to analyze the imperfect tense,
but it is here noted that this
description by Robertson sharply contrasts
with that of Kiparsky, noted
above, which sees the imperfect in narration
as a zero tense.
Whatever role the imperfect plays in narration, the
historical
present is tied to it in many
cases. Gildersleeve has observed that "this
use of the present belongs to
the original stock of our family of languages.
It antedates the
differentiation into imperf. and aorist."2 Following this
up, Dana and Mantey say,
"This idiom is possibly a residue from the pri-
mitive syntax of the
Indo-European language, when, like the Semitic verb,
time relations were indicated
by the context rather than the inflectional
forms."3
With this bewildering array and variety of views, one
might be
tempted to throw up his hands
in despair. But the data in this chapter
should lead to a more
definitive conclusion. It appears that the New
Testament was written in a
transition period, from zero tense usages to
1 Robertson, Grammar, pp. 839-40, 883.
2 Gildersleeve and
Miller, Syntax of Classical Greek from
Homer to
Demosthenes, I, 86.
3 Dana
and Mantey, Manual Grammar, p. 185.
133
more modern dramatic present
usages. The various authors were each more
or less developed in the
transition. In Matthew, Luke-Acts, and most of
the narrative of John, the
historical present seems aoristic. Especially
is it so when surrounded by aorists
in context (as Mt. 19). In Mark the
historical present has various
aspects. Generally, verbs which introduce
new paragraphs, and verbs of
saying or going are aoristic. However, when
a section contains a high
percentage of imperfects and historical presents
(e.g., the Passion Narrative),
those historical presents can be assumed
to be durative in aspect.
Likewise in John's Gospel, those few passages
with large percentages of
historical presents (e.g., ch. 2, 20, 21)1
using unusual verbs can be
taken as durative. The historical presents in
the visions in Revelation are
most probably durative, since John's language
is written from the standpoint
of one actually viewing the events described.
Translation
It has been noted already how different versions translate
his-
torical presents.2 Some writers suggest that all historical
presents be
given special treatment in
translation. Robertson points out,
A vivid writer like Mark, for instance,
shows his lively imagination
by swift changes in the tenses. The reader
must change with him. It
is mere commonplace to smooth the tenses
into a dead level in trans-
lation and miss the writer's point of view.3
And likewise
In translation, the important point is not
to aim at wooden literalness
of tense (if the language would allow it),
but to achieve the same
degree of vividness as the Greek intends,
by whatever idiomatic means
1 Cf. Robertson, Grammar, pp. 868-69; and Abbott, Johannine Gram-
mar, pp. 350-51.
2 See above, p. 17.
3 Robertson,
Grammar, p. 830.
134
the language offers (which may be nothing
to do with tense). Beware
of making a lively narrative stuffy be
being too literal. Translate
idiom into idiom.1
Unlike
always should replace that in
the Greek: "Modern literary English abhors
this idiom, but it ought to be
preserved in translating the Gospels in
order to give the same element
of vividness to the narrative."2 The
United
Bible Societies' translation
rule #27 allows a little more flexibility:
"In narrative style the
present tense forms may be used to indicate the
'liveliness' of the
narrative."3
The conclusions of this chapter lead to a more specific
translation
policy. This policy may be
summarized in a series of points:
a. Historical
presents in Matthew, Luke, and Acts normally should
be translated as simple pasts.
b. Historical
presents at the beginning of a Paragraph, especially
if followed by past
tenses, should be translated as simple
pasts, but with some
indication of a new paragraph--either
indentation or introductory particles.
c. Historical
presents in Mark or John normally should be trans-
lated by simple pasts,
especially if they are verbs of saying
or going, unless they
appear in a context with an unusually
high frequency of
historical presents or imperfects. In that
case, they should
receive special emphasis; whether the English
present or progressive
past is used is a matter of English
style preference.
d. Historical
presents in visions in Revelation should be trans-
lated as progressive pasts or as presents.
While the zero tense arguments
have much validity, it seems arbitrary to
rule that the natural
"dramatic present" idiom, used in all languages,4
1
2 Robertson, Grammar, p. 868.
3 Nida, The Theory and Practice of Translation,
p. 183.
4 Kiparsky himself admits
this for verbs of saying, "Tense and
Mood," p. 32.
135
could never appear in koine
Greek. Also it, is arbitrary to assume that
"dramatic present"
narratives must never include past tense verbs. These
tendencies appear in writers of
every language. It appears that Mark
and, to a lesser degree, John
are the two New Testament writers with a
legitimate "dramatic"
use of the historical present.
Other Past
Time Usages
Several times the New Testament offers a present tense
verb which
cannot be called a historical
present, but yet which describes past action.
These examples are tied more
directly to present time; hence the present
tense is in a more
"normal" usage. There are two such categories.
Present for Immediate Past
Occasionally an event, usually a speech, which is just
over is
referred to in the present. For
example, when Jesus declared to the
paralytic, "Your sins are
forgiven," the scribes immediately said, "This
one blasphemes!" (Mt.
9:3). They did not mean that Jesus was continu-
ously blaspheming, but that He
had just blasphemed. The present tense,
however, ties the past act to
the present in point of time.
While grammarians have not noted this category under the
present
tense, Robertson does include a
similar category for the aorist tense,
called the "dramatic
aorist":
The aorist in Greek, particularly in
dialogue, may be used for what
has just happened. It seems awkward in
English to refer this to past
time, but it is perfectly natural in Greek.
So we translate it by
the present indicative. From the Greek
point of view the peculiarity
lies in the English, not in the Greek.1
As the "dramatic
aorist," the aspect of the present for immediate past
1 Robertson,
Grammar, 842.
136
appears to be aoristic, the
present tense suggesting immediacy. There
are fifty-seven examples of
this usage in the New Testament, nearly half
of them in John's Gospel.
Imperfective Present
The imperfect tense describes action as continuous in the
past.
The imperfective present can do
the same--in some cases as a historical
present--or in others as an
imperfective present. The difference with the
imperfective present is that it
goes up to and includes present time: it
"gathers up past and
present time into one phrase."1 The
name given this
category varies considerably
among grammarians who distinguish it. Robert-
son calls it "progressive
present,"2 Moule,
"present of past action still
in progress,"3 and
Often the usage is distinguishable by the combination of
a past
adverb or adverbial phrase with
a present tense verb--e.g., John 15:27,
"from the beginning you
are with me."5 As the
imperfect, the imperfective
present need not be
progressive, but can be iterative, as in Luke 13:7,
"three years from when I
come seeking fruit." The usage occurs frequently,
most often in John's Gospel.
The following list shows its number of occur-
rences in each book in which it
is found: Matthew (6), Mark (3), Luke (10),
John (26), Acts (4), 1
Corinthians (2), Galatians (2), 2 Timothy (1),
and Hebrews (1); total for the
New Testament (55).
It is interesting to note that, as with the previous
category,
1 Moulton, Prolegomena, p. 119. 2 Robertson, Grammar, p. 879.
3 Moule, Idiom Book, p. 8. 4
5 Cf.
137
this one can be performed by
the aorist as well.
aorist "may also be used
of acts beginning in past time and continuing to
the time of speaking. Mt. 27:8; 28:15."1 Here, however, there is an as-
pect difference. The aorist has
no defined aspect, while the present--
describing the same sort of
action--would view the action from a durative,
continuous standpoint. Kiparsky
understands this usage as zero also,2
but it seems that the
predominance of durative verbs here such as ei]mi<
(29 out of 55 times),
especially in John, would call for the durative as-
pect. Burton3 calls
for translation with the English perfect--e.g., "I
have been with you,"--and
his suggestion seems best.
Conclusion
The present tense often reaches back into past time. When
it does
so, it often retains its
durative aspect, especially when the action con-
tinues into the present or when
the writer imagines himself to be in the
past as he describes the event.
More often, however, the present indica-
tive functions with a
"zero" aspect, the tense being used as a substitute
for the aorist in normal
narration. The different style from author to
author accounts for the
variation in historical present usage. Language
never stands still, and the New
Testament provides a cross-section of its
development. The conclusions
reached in this chapter will affect the
succeeding chapters as well. In
addition, their implications can affect
the exegesis of presents in
modal contexts, but that is another study in
itself.
1
2 Kiparsky, "Tense
and Mood," pp. 46-48.
3
IV. THE PRESENT INDICATIVE IN FUTURE
TIME
Just as the present indicative can reach back to describe
events
in the past, so it can look
ahead and relate future events. This chapter
shall discuss two types of
presents, futuristic presents and presents for
immediate future. The former
category is the larger, and shall receive
its treatment first.
Futuristic Present
Frequency
The futuristic present has been called the
"counterpart to the
historical present."1 It
describes a future event with a present tense
verb--e.g., Matthew 26:2,
"after two days is the Passover." For the sake
of convenience, the New
Testament examples have been divided into two
Parts, general futuristic
presents, dealing with normal events, and
eschatological futuristic
presents, dealing with events of the last days.
occurrences of each type are
tabulated below.
TABLE
19
FUTURISTIC PRESENT FREQUENCY
book general eschatological total fut. pres./100 verb forms
Matthew 21 17 38 0.96
Mark 16 6 22 0.84
Luke 17 12 29 0.66
John 87 13 100 2.83
Acts 5 - 5 0.13
Romans 5 2 7 0.60
1
Corinthians 2 10 12 0.93
2
Corinthians 2 - 2 0.26
Galatians 1 - 1 0.25
1 BDF,
p. 168.
138
139
TABLE
19--Continued
book general eschatological total fut. pres./100 verb forms
Ephesians - 1 1 0.31
lossians - 1 1 0.43
1
Thessalonians - 2 2 0.82
2
Thessalonians - 2 2 1.64
Timothy 1 - 1 0.33
Timothy 1 - 1 0.45
Hebrews 3 - 3 0.33
1
Peter 2 - 2 0.73
2
Peter 1 3 4 2.06
1
John 1 4 5 1.15
Revelation 3 32 35 2.28
----------------------------------------------------------------------------------
total NT 168 105 273 0.99
As can be seen from this table John prefers this usage
much more
than other authors, both in his
Gospel and in Revelation. The higher
percentages in 2 Peter and 2
Thessalonians result from the eschatological
content of those books.
In a few cases classification of examples is tricky, and
the
category chosen depends on
one's interpretation of the passage. For exam-
ple, Matthew 10:16 occurs in
Jesus' speech to the Twelve before their
itinerant preaching journeys:
"Behold, I send you as sheep in the midst
of wolves." If the verse
applies to the Twelve at that time, it should be
classed as either a progressive
present or a present for immediate future.
However, the context seems to
indicate a later time. Verse 16 marks a
transition in the discourse
from triumph (experienced by the Twelve) to
persecution (experienced by the
Twelve and others later); and verse 23
ties that persecution to the
second coming of Christ: "You shall by no
means finish the cities of
24:34). For these reasons a]poste<llw in Matthew 10:16 is catalogued
as a
futuristic present.
140
By failing to recognize as a futuristic present die<rxomai, in
1 Corinthians 16:5, the
inserters of the subscription to 1 Corinthians
("written from
with verses 8-9, which state
that Paul was in
epistle. This spurious subscription stands in the Textus
Receptus, and
therefore in the King James
Version.1
The distinction between present and future in John is
nearly in-
distinct on occasion. Abbott
notes the subtle shift in John 4:21-23 from
future to present.
"The hour cometh" . . . refers to
the time when
will cease to be the special homes of
worship; to the earlier and
immediate time when worship is to be
"in spirit and truth." The former
(5:28) is used to predict the resurrection of
those "in the tombs";
the latter to predict (5:25) the
proclamation of the Gospel to those
who are "dead (in sins)." In
16:2, 25, the shorter form is used to
predict the persecutions and revelations
that await the disciples
after Christ's death; in 16:32, a version
of the longer form, "the
hour is coming and hath come,"
predicts the "scattering" of the disci-
ples on that same night, and, perhaps
literally, in that same "hour."2
Some see in certain cases a
present reference, as Blass at John 8:14, who
believes that the
"going" is present--only the destination is future.3
However, this interpretation is
not necessary, especially when compared
with other futuristic usages of
u[pa<gw and e@rxomai. Ti<qhmi in passages
like John 10:15 has caused
controversy. Was Jesus then giving His life,
or was He about to give His
life on the cross? Some prefer the former
understanding.4 But rather, it appears that the figure of
the Shepherd,
1 Simcox, The Language of
the New Testament, p. 100; see also Hen-
ry
Clarence Thiessen, Introduction to the
New Testament (
Wm.
B. Eerdmans Publishing Company, 1943), P. 205.
2 Abbott, Johannine Grammar, pp. 352-53. 3 BDF, p. 168.
4 Robertson,
Grammar, p. 870.
141
and the ordinary meaning of yuxh<, indicate more than earthly living, ra-
ther, His ensuing death. For
this reason, these references are classed
as futuristic. Another
controversial usage is ei]mi< in
John 12:26 (cf.
14:3; 17:24). Abbott mentions that some MSS show the
difficulty by chang-
ing the form to ei#mi, "I go."1 He himself claims that it "is not prophe-
tic present, but expresses the
real, and existing, though invisible fact."2
Winer modifies this idea by
translating "where I have my home."3 It ap-
pears to this writer that ei]mi< can
be used futuristically just as easily
as gi<nomai can,4 and that it is so used
here. Finally, one should note
the futuristic use of ]Anabai<nw in
John 20:17, "I ascend to my Father."
In order to press this idea
into present time, Abbott resorts to almost
incredible spiritualizing. He
does not even translate it "I am on the
point of ascending," but
maintains that
more probably the words are intended to
suggest the thought of a
spiritual ascending, already begun. . . .
The mysterious words "Touch
me not for I have not yet ascended"
seem to mean that when the Lord
had ascended His disciples would be able to "touch" Him
(perhaps as
being the "Bread of Life"). The
Ascension may be regarded in two ways,
1st, as an uplifting from the material
earth up to and beyond the
material clouds and out of sight, 2nd, as
an uplifting of the Messiah
in the invisible world, and simultaneously
in the hearts of the dis-
ciples, to the throne of God. Luke
describes the former in the Acts.
John may be thinking of the latter here,
and, if so, a]nabai<nw may
mean, not "I shall ascend" but
"I am ascending," i.e. the
Father is
preparing the moment when the Son shall be
exalted to heaven in the
sight of angels above and in the hearts of
believers below.5
To steer clear of mysticism,
one would do well to categorize these verbs
1 Abbott, Johannine Grammar, p. 354; cf. p. 163. 2 Ibid., p. 353.
3 Winer, Idiom, p. 265. 4
Robertson, Grammar, p. 869.
5 Abbott, Johannine Grammar, p. 355. Lest it be
thought that his
spiritualizing
be thus limited to John, note his subsequent evaluation of
the
ascension in Acts, which he considers to be both a subjective and ob-
jective
experience: "The moment for His full and final ascension will not
have
arrived till he can be so 'lifted up' as to 'draw all men' unto Him-
self," p. 355, n. 1.
142
in John as what on the surface
they appear to be--futuristic presents.
Futuristic Present
Vocabulary
Just as the historical present prefers certain words to
others,
so the futuristic present shows
a similar preference. The vocabulary
words used by each author are
charted below. Hebrews' three examples are
listed under Paul.
TABLE 20
FUTURISTIC PRESENT
VOCABULARY
word Mt. Mk. Lk.-Acts
Jn.-Rev.
Paul Peter total
a]gora<zw 1 1
ai@rw 1 3 4
ai]te<w 1 1
a]kolouqe<w 1 1
a]nabai<nw 1 1 4 6
a]noi<gw 1 1
a]poqn^<skw 2 2 4
a]pokaqista<nw 1 1
a]pokalu<ptw 1 1 2
a]po<llumi 1 1
a]poste<llw 4 2 3 9
apotele<w 1 1
a]fi<hmi 2 3 5
ba<llw 1 1
baptizw 2 2
ble<pw 1 1
143
TABLE
20--Continued
word Mt. Mk. Lk.-Acts
Jn.-Rev.
Paul Peter total
game<w 1 1 1 3
gami<zw 1 1 1 3
gi<nomai 1 1 2
ginw<skw 1 1 2
diame<nw 1 1
di<dwmi 3 3
die<rxomai 1 1
dikaio<w 1 1
du<namai 1 1 2
e]gei<rw 1 1 1 2 6 11
ei]mi< 11 2 6 15 4 1 39
ei]sporeu<omai 1 1
e]kba<llw 1 1
ekdike<w 1 1
e]kporeu<omai 1 1
e]rga<zomai 1 1
e@rxomai 5 2 8 36 6 57
eu]fai<nw 1 1
e]fi<sthmi 1 1
e@xw 3 2 1 9 15
za<w 1 1
z&opoie<w 2 2
qewre<w 6 6
katarge<w 1 1
144
TABLE
20--Continued
word Mt. Mk. Lk.-Acts Jn.-Rev.
Paul Peter total
katoike<w 1 1
klai<w 1 1
kri<nw 4 1 5
lamba<nw 2 2
marture<w 1 1
me<nw 1 1 1 3
nusta<zw 1 1
para<gw 2 1 3
paradi<dwmi 2 2 1 5
paralamba<nw2 2
pe<mpw 1 1
penqe<w 1 1
pi<nw 2 2
pi<ptw 1 1
poreu<omai 1 5 1 7
proa<gw 1 1 2
prosdoka<w 1 1
proseu<xomai 1 1
spe<ndomai 1 1
sth<kw 1 1
telei<ow 1 1
th<komai 1 1
ti<qhmi 3 1 1 5
u[pa<gw 1 1 21 24
145
TABLE 207-Continued
word Mt. Mk. Lk.-Acts
Jn.-Rev.
Paul Peter total
fe<rw 1 1
feu<gw 1 1
xai<rw 1 1
total NT 38 22 34 140 33 6 273
Of the sixty-seven verbs which
are found in the futuristic present, only
thirteen occur five times or
more. These are their occurrences:
57—e@rxomai 6—a]nabai<nw
39—ei]mi< 6—qewre<w
24—u[pa<gw 5—a]fi<hmi
15—e@xw 5—kri<nw
11—e]gei<rw 5—paradi<dwmi
9—a]poste<llw 5—ti<qhmi
7—poreu<omai
Most prominent are verbs of going, especially e@rxomai; in the
short list above they account
for half of the total usages. It is be-
lieved that e@rxomai originally had a futuristic meaning in the
root,
derived from the classical verb
ei#mi.1 Thus e@rxomai, can
be futuristic
whether or not it is prophetic
(Mt. 17:11; cf. 24:43).2 Futuristic e@rx-
omai, can
account for God's "wrath" predicted against the earth to be still
future, at the Tribulation
(Eph. 5:6; Col. 3:6; cf. present participle
1 Robertson, Grammar, p. 354; Goodwin, A Greek Grammar, p. 247
(he
notes that the future form e]leu<somai, was not used in Attic
prose);
Buttmann,
A Grammar of the New Testament Greek,
pp. 50, 204; Abbott,
Johannine Grammar, p. 353; Simcox, The Language of the New Testament, pp.
99-100.
2 BDF, p. 168.
146
at 1 Th. 1:10; cf. 1 Th. 5:9).1
This tendency to stay in the present is
obvious when it is in parallel
with a future verb, as in Luke 12:54-55
(e@rxetai
. . . e@stai) and John 14:3 (e@rxomai
kai> paralh<myomai).2 The
present participle, "the
coming one" is also futuristic, as in Revelation.3
Blass, however, tends to
discount this meaning in e@rxomai. He
maintains
that the futuristic present
"is not attached to any definite verbs, and
it is purely by accident that e@rxomai, appears with special frequency in
this sense."4
He tries to neutralize some of the data by stating that
"verbs of going and coming
when used in the present also have the mean-
ing of being in course of going
(or coming), in which case the arrival
at the goal still lies in the
future: Jn. 3:8; 8:14; 14:4-5; Acts 20:22;
Mt. 20:18; Jn. 20:17."5
The newer edition of Blass concurs and cites
the same examples.6
To some extent Buttmann's grammar tries to argue for
a similar treatment:
By the Future e]leu<somai, (Mt. 9:15; 1 Cor.
4:19; 16:12) the beginning
of the future action is placed at a
distance, by the Present it is
placed more in the present (to be sure,
not always in the immediate
present of which the senses take
cognizance as John 21:3, but also
proleptically in the imaginary present of
prophetic vision.7
This argument, however; seems
strained. The coming or going is not in
1 John A. Sproule,
"A Revised Review of The Church and the Tribu-
lation
by Robert H. Gundry" (postgraduate seminar paper, Grace Theological
Seminary,
1974), p. 63.
2 BDF, p. 168.
3 Cf. Mt. 3:11; Buttmann,
A Grammar of the New Testament Greek,
p.
204.
4 Blass-Thackeray, Grammar, p. 189. 5
Ibid.
6 BDF, p. 168.
7 Buttmann, A Grammar of the New Testament Greek, p. 204:
147
progress until it is in progress.
When Paul said he was to go through
leave later on (cf. vv. 8-9).
Many similar examples can be shown from
Jesus' life as well. When He
said, "I come to you" (Jn. 14:18), He was
not yet in the process of
coming, for He had not even gone yet. It is
better to realize, as most
grammarians have, that e@rxomai and
related
verbs can take both a
progressive use (in progress of coming) or a fu-
turistic use (will come), just
as other verbs do. The reason for its
higher percentage is the nature
of its meaning and the history of its
root development.
The verb "to be," ei]mi< or gi<nomai, is
the next most common. The
verb gi<nomai, is recognized as often being futuristic,
even though there
are only two New Testament
examples.1 Yet not much discussion is given
to futuristic ei]mi<. Zerwick,
however, does note the futuristic use of
ei]mi<, and
suggests that its high frequency (along with that for e@xw) is
due to an Aramaic speaking
background, which language would render them
with a present participal and a
temporal adverb.2
Most of the other terms on the most frequent list are
special
favorites of one author or of
the Synoptic writers. The verbs u[pa<gw,
e@xw, poreu<omai, a]nabai<nw, qewre<w, and kri<nw are
favorites of John. The
three "going" verbs,
along with e@rxomai, are
mostly in the Gospel. @Exw
is found also in the visions of
Revelation. The alternation in meaning
in e@xw from the Gospel to Revelation is remarkable.
1 Buttmann, A Grammar of the New Testament Greek,
pp. 203-04;
Simcox,
The Language of the New Testament, p.
101.
2 Zerwick, Biblical
Greek, pp. 93-94.
148
In John e@xw is used most often for
possessions which are unseen ex-
ternally, such as eternal life. In
Revelation almost all the usages
of this verb are open and visible, such as
bodily parts or marks or
objects grasped in the hand.1
This change in emphasis in e@xw from John to Revelation is typical of the
two books.
The book of John shows the first stages of
belief and unbelief. The
world consists of men who are to be
convinced that Jesus is the Christ,
and who thereby are to have life. The
appeal goes out. Some hear and
understand and accept, and others do not.
The words in John are di-
rected to this decision making process.
The book of Revelation, on the other
hand, vividly paints the pic-
ture of the outcome of the decision
demanded in John. Only occasionally
is the call repeated. The choice of the
majority of the world has al-
ready been made. The visible punishments
are now to be meted out, as
are the visible rewards. That was in John
an inward allegiance becomes
in Revelation an external categorization.
The lost have the mark of
the beast; the redeemed have the mark of
God. God, who influences the
heart in John, judges the earth in
Revelation. The words used in
Revelation point to that emphasis, most of
them being interpreted
literally and externally.2
The verb qewre<w is significant in the Gospel, as
"seeing" in John some-
times has a higher spiritual
significance.3 The Synoptic writers account
for the frequency of a]poste<llw and paradi<dwmi, since each book contributes
one usage in the three parallel
passages. John and Matthew divide a]fi<hmi
between them, and John divides ti<qhmi, with Peter and Paul. The Pauline
futuristic present use of the
verb e]gei<rw
prevails in 1 Corinthians 15,
where there are many similar
usages classified in this paper under fac-
tual presents. The word
admittedly can be futuristic,4 but the cogent
1 John A.
Most
Common Words in John and Revelation" (unpublished S.T.M. thesis,
Faith
Theological Seminary, 1971), p. 47.
2 Ibid., pp. 102-03.
3 Cf. Ibid., pp. 47-52;
Abbott, Johannine Grammar, pp. 356-58.
4 Cf., Jn. 7:52,
Buttmann, A Grammar of the New Testament
Greek,
p. 204.
149
arguments of Winer concerning 1
Corinthians 15 bear weight. The passage,
he says,
treats of the resurrection of the dead, not
as a fact (of the future),
but as a doctrine: in what manner does the resurrection of the dead
(according to thy teaching) take place? cf. vs. 42. In the same
we can say: Christ is the judge; the punishments of the damned are
eternal, etc.1
In this sense they could be
classified as factual presents; but the events
described are basically
futuristic and prophetically eschatological;
therefore, it was decided to
class most of them as futuristic--especially
since the future resurrection
was debated, not the resurrection of Christ,
which was admitted by all (cf.
1 Cor. 15:12).
Futuristic
Present Aspect
Is the futuristic present aoristic or durative? Or is it
either?
Most writers classify it as
primarily aoristic. For example, Robertson
says, "This futuristic
present is generally punctiliar or aoristic. The
construction certainly had its
origin in the punctiliar roots."2 Moulton
concurs in finding the origin
of the usage in the punctiliar roots,3 and
he sees further evidence to
link the futuristic present to the aorist as-
pect: "Compare the close
connexion between aorist (not present) subjdnc-
tive and the future, which is
indeed in its history mainly a specializing
of the former." However,
both Robertson and Moulton go out of their way
to point out that durative
roots are used as well. Robertson mentions the
historical development of the
future and the futuristic present as taking
1 Winer, Idiom, p. 266.
2 Robertson, Grammar, p. 869; also Blass-Thackeray, Grammar, p. 188;
and
Chamberlain, Exegetical Grammar, p.
71.
3 Moulton, Prolegomena,
p. 120. 4
Ibid., n. 1.
150
place with durative roots as well,1
and Moulton admits that
though it is generally asserted that this
use of the present tense
for future originates in the words with
momentary action, this limi-
tation does not appear in any NT examples,
any more than in English.2
And he notes the futuristic use
of e@rxomai and gi<nomai, which "have no
lack of durative meaning about
them."3
seems to teach that futuristic
presents primarily are progressive, that
is, durative.4
Turner mentions the papyri usage in legal wills, the use
of katalei<pw, "I leave," an
"aoristic" declaration.5 An interesting
discussion can follow on
Revelation 14:11, "They do not have rest day
and night." Does this
verse teach eternal, durative suffering? The an-
swer is yes, but the reason
must not be the present tense of e@xousin;
rather, it is the durative
adverbial phrase of the genitive nouns "day
and night," and the wording
of the predicate "not have rest." These two
factors prove eternal torment
of those who rebel against God.
As with the historical present, it appears that the
aspect of the
futuristic present basically is
aoristic. The fact itself is in view, not
the process of carrying out the
fact. This view does not rule out durative
action; it only defines the
standpoint from which the action is viewed.
When one says "Jesus is
coming," he views the action aoristically as long
as the action is still in the
future. But when the last time events are
in the process of taking place,
the same statement could be durative, for
he would then view the second
coming as a series of events going on.
1 Robertson, Grammar, p. 354. 2 Moulton, Prolegomena,
p. 120.
3 Ibid. 4
5 Turner, Syntax, p. 63; for other examples from
the papyri, see
Robertson, Grammar, p. 869.
151
Futuristic
Present Exegesis
The Bible reader naturally asks what stress or importance
to place
on futuristic presents. The
grammarians are not agreed; they range over
all views. Some take it be be
parallel to the historical present (the
“dramatic" variety),
seeing added vividness by its use. Thus Robertson
sees in it "the present in
a vivid, lively sense projected into the future,"
a “vivid future, as is true of
all language," which "startles and arrests
attention," which
"affirms and not merely predicts."1 And Blass adds,
“In confident assertions
regarding the future, a vivid, realistic present
may be used for the future (in
the vernacular; a counterpart to the his-
torical present."2
Likewise
be used to describe vividly a
future event."3 He continues,
It is indeed not to be supposed that Greek
writers confused the Present
and the Future tenses, or used them
indiscriminately. But that the
form which customarily denoted an act in
progress at the time of speak-
ing was sometimes, for the sake of
vividness, used with reference to a
fact still in the future, is recognized by
all grammarians. The whole
force of the idiom is derived from the
unusualness of the tense em-
ployed.4
Other grammarians, however, and even the same grammarians
in other
instances, see other overtones
in the futuristic present. Blass mentions
that the form occurs often in
classical Greek in prophecies,5 and France
then calls the entire category
"prophetic present.”6 Smyth
notes an ex-
ample, "in time this
expedition captures Priam's city."7 Even Kiparsky
1 Robertson, Grammar, pp. 353, 829, 870. 2 BDF, p. 168.
3
5 BDF, p. 168.
6
7 Smyth, A
Greek Grammar, p. 277.
152
recognizes this usage in some
cases.1 Closely related to prophecy is the
idea of assurance or
certainty. For some the futuristic
present gives an
added tone of assurance.2 Winer amplifies: "An action still future
is to
be designated as good as
already present, either because it is already
firmly resolved upon or because
it follows according to some unalterable
law."3 Others see the certainty of the event as based
upon its foreseen
immediate fulfilment. Smyth
says it describes actions which are "immedi-
ate, likely, certain, or
threatening";4 and Buttmann says it sometimes is
used “in order to portray the
more impressively their closely impending
occurrence.”5
On the other hand, advocates of the zero tense in the
historical
present carry over a similar
argument for futuristic presents. The present
is merely a substitute for the
future--nothing more, nothing less. Butt-
mann, in spite of his confident
assertions quoted above, wrestled with a
large number of apparently
"zero" usages:
In this case the Present as the more common
and simple verbal form
perfectly takes the place of the Future in
all languages, and a mul-
titude of instances can be adduced from the
N.T. where not only the
Present alone has the future force, . . .
but also where (especially
in John) Presents alternate with Futures
without a sensible difference,
or where (in parallel passages) one writer
employs the Present, the
other the Future.6
This situation seems indicated
by the historical development of the future
tense. It appears that for some
time the present doubled as the future
1 Kiparsky, "Tense
and Mood," pp. 48-50.
2 Moule, Idiom Book, p. 7; Moulton, Prolegomena, p. 120.
3 Winer, Idiom, p. 265. 4 Smyth, A
Greek Grammar, p. 277.
5 Buttmann, A Grammar of the New Testament Greek, p.
205.
6 Ibid.
153
for many roots. In fact,
"in South Italian Greek the futuristic present
is the only means of expressing
the future
not defend with vigor the zero
futuristic use of the present, Reynolds
claims the same principle
applies in verses like Matthew 26:2.
This illustrates a rule in New Testament
Greek and modern English
that when an action is known to be in the
future the present tense
may be substituted for the future tense.
The present tense thus
becomes semantically a "zero"
tense, taking a future meaning from
the context.2
After analyzing all the futuristic present tenses in the New
Tes-
tament, this author believes
that by and large the futuristic present is
a simple equivalent for the
future tense. It is here a "zero tense."
This appears to be especially
so for verbs like e@rxomai and u[pa<gw, and
also for ei]mi<. The historical development of the future
of these verbs
seems to have been retarded,
giving the present a broader scope. Some
verbs, as e]gei<rw in 1 Corinthians 15, could be kept in the
present to
emphasize the argument of the
passage--a debate of fact.3 The only ex-
ceptions would be in passages
that are clearly prophetic and use other
verbs, especially the visions
in Revelation. In these cases the futuris-
tic present is indeed vivid, as
John sees the future painted before him.
Therefore, futuristic presents
normally should be translated by simple
futures, or where appropriate,
by parallel English futuristic presents
(e.g., "I go, am
going," etc.). In truly vivid usages, it should be trans-
lated by an English present, in
order to preserve the immediacy and
1 Robertson, Grammar, p. 869.
2 Reynolds, "The
Zero Tense in Greek," p. 69.
3 Cf. Abbott, Johannine Grammar, pp. 352, 354, for a
similar argu-
ment for passages in John.
154
excitement of the original.
Present for
Immediate Future
In a few places the present indicative describes action
which is
just about to take place. There
may or may not be "warning signs" in the
present, but normally the
present situation causes the impending future
event. This category is
distinct from futuristic presents, since the ac-
tion is to take place immediately,
not at some undetermined later time.
Winer notes that here "the
Present is employed to denote what is just about
to take place, what one is on
the point of doing, that for which he is
already making
preparation."1 No grammarian consulted named this parti-
cular category. Many of them
had an overlapping category, the conative
present, which represents
unsuccessful action.2
defining the category, very
nearly defines this one:
The Conative Present is merely a species of
the Progressive Present.
A verb which of itself suggests effort,
when used in a tense which
implies action in progress, and hence
incomplete, naturally suggests
the idea of attempt.3
The difference is this: the
conative present must have some action going
on in the present, and the
action must be stopped short in the future.
Since this is the case, the
verb should be classified as a progressive
present (which
for in each case which is not a
progressive present, the action is still
future. And since it is future,
it is not different in kind from other
1 Winer, Idiom, p. 265.
2 Robertson, Grammar, p. 880; BDF, p. 167;
Tenses, p. 8.
3
155
immediately future action which
will be completed successfully. Hence,
the title "present for
immediate future" appears better and more accurate.
The conative idea is not to be
disregarded entirely, however, and it is
a legitimate use of the
imperfect tense.1 Abbott classes John 10:32;
13:6, 27, as describing
"actions of which the beginnings have been de-
scribed."2 But the last example he uses, "what thou
doest do quickly,
is not conative, and could be
classed as immediate future.
An interesting controversy surrounds John 11:47,
"What do we do,
because this man does many
miracles?" This verse is classed as immediate
future. It is a deliberative question. Blass and
Buttmann make it a
special usage, a substitute for
the subjunctive, a loosening of classical
standards.3 Winer, on the other hand, had defended a
special force for
the indicative here that a
subjunctive would have lost. In his "Transla-
tor's Preface" to
Buttmann's grammar, Thayer notes the conflict.
While Winer . . . seems loath to recognize
incipient departures from
classic usage, Prof. Buttmann, on the other
hand, is quick to concede
and to trace out the general tendency of
the language to degenerate
from the classic standard Hence it comes to pass that respecting
several details, such as . . . the Indic.
Pres. for the Subjunc. in
deliberative questions, his views vary
materially from those of his
predecessor.4
In rebuttal, Lunemann in his
revision of Winer, answers Buttmann, insisting
that the present indicative in
John 11:47 (and 1 Cor. 10:22) is stronger
than the subjunctive.
The
be done (forthwith); so we say, what are we
doing? more resolute and
1 Robertson, Grammar, p. 880; BDF, p. 169.
2 Abbott, Johannine Grammar, p. 353.
3 Cf. Buttmann, A Grammar of the New Testament Greek, p.
209.
4 Ibid.,
p. vi.
156
emphatic than what shall we do? 1 Cor. 10:22--not Subj., but "or
do we
provoke God? is that the meaning of our conduct, to awaken
God's wrath?1
Abbott adds his assent. He compares the indicative in John 11:47 with
the subjunctive in 6:28. The
subjunctive, he says, asks "What is to be
our course of action?" The
indicative queries, "What are we accomplishing?"
--that is, “We are
accomplishing nothing.” Abbott puts it
this way, "We
are doing nothing while this
man is doing miracle after miracle."2 It
appears to this writer that the
indicative does add this perspective to
the verb, but it does not refer
merely to present (or past) action alone;
it asks for the future as well.
Another question surrounds an example normally quoted as
an exem-
plary progressive present, but
which this author feels is immediate fu-
ture. Dana and Mantey cite
Matthew 8:25, "Lord, save, we perish!" as a
descriptive progressive
present.3 It appears rather that the disciples
were still very healthy, but
feared imminent death in the storm and waves.
A very important example in the NT is the
recurrent oi[ a]pollu<menoi
"the perishing." Just as much as a]poktei<nw
and its
passive a]poqn^<skw,
a]po<llumai, implies the completion
of the process of destruction.
When we speak of a "dying" man,
we do not absolutely bar the pos-
sibility of a recovery, but our word
implies death as the goal in
sight. Similarly in the cry of the
Prodigal, lim&? a]po<llumai, Lk.
15:17, and in that of the disciples in the
storm, sw?son,
a]pollu<meqa,
Mt. 8:25, we recognise in the perfective
verb the sense of an inevi-
table doom, under the visible conditions,
even though the subsequent
story tells us it was averted.4
For this reason this verb often
has been classified in this study as
1 Winer, Idiom, p. 284.
2 Abbott, Johannine Gramar, p. 359, text and n. 1.
3 Dana and Mantey, Manual Grammar, p. 182.
4 Moulton, Prolegomena,
p. 114.
157
present for immediate future,
rather than as progressive present.
This usage is fairly common in the gospels and occurs
occasionally
in a few other books. Here are
listed its occurrences: Matthew (6),
Mark (3), Luke (11), John (21),
Acts (10), Romans (1), Revelation (4);
total for the New Testament
(56).
Translating the present for immediate future requires
flexibil-
ity. Robertson suggests using
"try" or "begin" followed by an infinitive.
Often it can be translated by
itself, with the meaning "about to . . . “
being understood.
Conclusion
The present tense in future time has many parallels with
the pres-
ent tense in past time. In both
cases the majority of usages derive not
from some purposeful intention
of the writer, but from the history of the
development of individual
verbal roots. Certain verbs prefer the present
form to the future, especially
verbs of going or coming.
Present tense verbs for the future normally are aoristic
in as-
pect, the action being viewed
as a unit, not as durative. This says no-
thing about the action in fact,
only the manner in which it is viewed.
When deciding whether or not a verb is futuristic, one
should note
the root--is it a root that
prefers the present stem? He should note the
author--John is the biggest
user of this form. In these cases the
verb
under question may well be
futuristic. Other cases are more exceptional.
Finally, the force of futuristic verbs usually is
equivalent to
simple futures, especially with
e@rxomai and u[pa<gw. The futuristic
1 Robertson, Grammar, p. 880.
158
present of ei]mi< can likewise be a "zero" usage,
unless spoken by Christ
in a Messianic context, where
the specialized meaning of the term dis-
cussed earlier would come into
play. The only extended passages with
truly vivid futuristic presents
appear to be the visions of Revelation.
V. THE PRESENT INDICATIVE IN RELATIVE TIME
In many cases the present tense occurs in a context which
places
the verb in a past or future
time setting, yet with the verb being under-
stood in that setting as being
in present time. Normally it is in a
subordinate clause; often it
describes the content of one's speech,
thought, or perception.
Relative
Present
Often a present tense in a subordinate clause describes
nonpresent
action.
In subordinate clauses, the action
expressed by the present may be
(a) contemporaneous, (b) antecedent, or (c)
subsequent to that set
forth by the main verb. The context alone
decides in which sense
the present is to be taken.1
These subordinate, relative
clauses normally are introduced by a relative
pronoun (as o!j, o!stij, oi$oj, o!soj) or by
another relative word (as o!te,
w[j, o!pou, w!sper,
etc.).2 Often these clauses are indefinite, and therefore
can be conditional. These cases
will be discussed under conditional
presents.3 Sometimes
these relative clauses are introduced by adverbs
of time (as e!wj, e!wj ou$, a@xri, me<xri, pri<n, etc.
).4 The combination
of o!tan and the indicative occurs seldom, usually in
"the two least
1 Smyth-Messing, Greek Grammar, p. 425.
2
3 See Ibid., pp. 119-24, for an excellent
discussion of conditional
relative
clauses.
4 Ibid.,
pp. 126-29.
159
160
correct of the N.T.
writers," Mark and John.1
Sometimes the relative present describes prophecy (cf.
Mt. 2:4,
genna?tai),
sometimes a timelessly valid truth (Rom. 9:18, qe<lei), and
sometimes a hypothetical or
parabolic truth (Mt. 13:44, e@xei). The
usage's
occurrences will be enumerated
at the end of the next section.
Indirect
Present
English grammar places indirect discourse and similar
constructions
in the same tense as the main
clause. Thus in English one says, "He said
that he felt sick," but in
Greek, "He said that he feels sick." Greek
retains the tense of the
original statement, even when the quotation is
indirect, with a change of
person in the subject.2 The construction o!ti,
plus the indicative can be
understood as a noun clause.3 In this usage
Greek differs from Latin and English,
in that it employs the indicative.4
And sometimes Greek employs a
mixed construction, the direct object followed
by the o!ti-clause.5 However, this usage is not
universal in the New Tes-
tament; several passages change
the discourse tense.6
1 Simcox, The Language of the New Testament, p.
10; he cites Mk. 3:11;
11:19,
25; Rv. 4:9; 8:1; one can disagree with this label, since a@n appar-
ently
was used by the best writers with the indicative: Lk. 13:28; 1 Th. 3:8.
2 J. Harold Greenlee,
"The Importance of Syntax for the Proper Under-
standing
of the Sacred Text of the New Testament" (hereinafter referred to
as
"Syntax"), The Evangelical
Quarterly, XLIV:3 (July-September, 1972),
144-45;
he notes Jn. 4:1; 6:22.
3 Ibid., p. 144; he notes the similar i!na with the subj. in Mt.
14:36
and with the impv. in Mk. 6:25.
4 Moule, Idiom Book, p. 153.
5 M.k. 1:24: Jn. 9:29; 2
Th. 2:4; ibid., p. 154.
6 Jn. 1:50: cf. 9:30, 32,
35; Acts 19:32; Robertson, Grammar,
pp.
1029-30.
161
In indirect discourse from past time
classical can use either the
present or the past depending on whether
the temporal point of view
of the original sneaker or that of the
reporter is adopted. In the
NT the latter (oratio obliqua) is not popular and the former, which
conforms to direct speech (oratio recta), prevails.1
An imperfect in indirect
discourse therefore normally is rendered as a
pluperfect.2
This category is entitled "indirect present"
because a form simi-
lar to that of indirect
discourse often appears with verbs of seeing,
hearing, thinking, believing,
or knowing, in which the original tense
is preserved.3 For
example, Joseph heard that "Archelaus reigns" (Mt.
21:45). Since these occurrences
are grammatically identical to indirect
discourse, they are included
with them in the overall category of indi-
rect presents.
The following table delineates the occurrences of the
present for
relative time.
TABLE
21
PRESENT FOR RELATIVE
TINE
book rel.
Pres. ind. pres. total
Matthew 10 10 20
Mark 7 15 22
Luke 15 9 24
John 14 27 41
Acts 1 18 19
Romans 10 - 10
1 Corinthians 9 - 9
1 BDF, p. 168.
2 Ibid.; for a thorough discussion of indirect discourse, see Bur-
ton,
Moods and Tenses, pp. 130-42.
3 Robertson, Grammar, p. 1029; BDF, p. 168.
162
TABLE 21--Continued
book rel.
pres. ind. pres. total
2 Corinthians 1 - 1
Galatians - 1 1
2 Thessalonians - 1 1
Hebrews 2 2 4
James 1 - 1
1 John 3 1 4
Revelation 4 2 6
--------------------------------------------------------------
total NT 77 86 163
As would be expected, the
highest numbers of indirect presents occur in
books with much narrative and
dialogue, especially John. The relative
presents are more spread out,
noticeable especially in Romans and 1 Corin-
thians.
The aspect in this category varies from example to
example. Since
relative time is actually
present time viewed from afar, the durative
aspect of the progressive
present appears to prevail. In translation,
presents of relative time are
normally rendered by appropriate English
tenses, whether past, general
present, or future. The durative nature
of non-iterative roots can be
emphasized in exegesis.
VI. THE PRESENT INDICATIVE IN
CONDITIONAL SENTENCES
This chapter shall consider present indicative verbs
which are
the main verb in the protasis
of a conditional sentence, or a similar
construction. These sentences
are often complex grammatically. Normally
they are divided into types or
classes, depending on the grammatical
form, including particles and
verbal tense and mood, and upon sense.1
Thus the form of a conditional sentence is
largely determined by two
main factors--time (past, present, future) or Aktionsart
(instantane-
ous, protracted, recurrent, etc.) and the
degree of reality (impos-
sible, improbable, possible, probable,
actual). . . . The protasis
is the only half in which the mood is
variable. In the apodosis it
is always Indic. (or its equivalent).2
This discussion shall analyze
conditional presents in two classes: those
in the protasis; and those in
the apodosis, though catalogued elsewhere.
Present
of the Protasis
The protasis is the "if" part of the sentence.
Conditional sen-
tences with a present
indicative in the protasis are all classed by gram-
marians as "first
class" conditional sentences. But here the agreement
stops. Terminology which
describes these classes varies from one authority
to another. "The lack of
any generally accepted terminology makes easy
reference difficult. The
classical grammars are also hopelessly at vari-
ance."3 Older
grammars called these constructions "simple" conditional
1 For thorough
discussions, see Moule, Idiom Book,
pp. 148-51:
Robertson,
Grammar, pp. 1004-23; BDF, pp.
188-216:
Tenses, pp. 101-11; Goodwin, Syntax of the Moods and Tenses of the Greek
Verb, pp. 145-73.
2 Moule,
Idiom Book, p. 150. 3
BDF, p. 189.
163
164
sentences. "When the
protasis simply states a present or past particular
supposition, implying nothing
as to the fulfilment of the condition, it
takes the indicative with ei].”1
Recently, LaSor has retained this ter-
minology.2 Blass likes the term for classical Greek, but
believes that
by New Testament times the
meaning had developed to the point where he
prefers determined as
fulfilled" for the koine term.3 This is the term
of Robertson.4 Sometimes the sentence is mixed, with a
protasis of one
class and an apodosis of
another.
of these sentences.5
In order better to define and exegete
these protasis
constructions, it will be
necessary to examine them in detail.
Frequency of the Present in the
Protasis
Most conditional constructions begin with the particle "if,"
as Matthew 4:3, "If (ei]) you are the Son of God." Sometimes,
however,
another conditional
construction is used, as an indefinite relative
pronoun, for example, Matthew
5:39, "whoever (o!stij)
strikes you." The
occurrences of each of these
types of protases are listed below. "Non-
ei]
protasis" also includes cases in which a compound form with ei] is
used. All these usages would be considered
"first class" conditional
clauses, since they are ei] plus the present indicative.
1 Goodwin, A Greek Grammar, p. 267; cf.
p.
101.
2 LaSor, Handbook of New Testament Greek, II,
221-23.
3 BDF, pp. 188-89.
4 Robertson, Grammar, p. 1004.
5
165
TABLE 22
PROTASIS PRESENT FREQUENCY
book ei] prot. non
ei] prot. total prot./100
verb forms
Matthew 27 9 36 0.91
Mark 9 5 14 0.54
Luke 18 5 23 0.52
John 13 2 15 0.42
Acts 9 - 9 0.23
Romans 16 5 21 1.81
1
Corinthians 38 7 45 3.49
2
Corinthians 14 4 18 2.37
Galatians 10 4 14 3.44
Philippians 3 - 3 1.18
Colossians 2 - 2 0.85
1
Thessalonians 2 - 2 0.82
2
Thessalonians 2 - 2 1.64
1
Timothy 8 - 8 2.68
2
Timothy 2 - 2 0.89
Titus 1 - 1 0.89
Philemon 2 - 2 4.55
Hebrews 4 3 7 0.76
James 11 1 12 3.46
1
Peter 7 - 7 2.55
2
Peter 1 1 2 1.03
1
John 2 4 6 1.38
2
John 2 - 2 4.17
Revelation 5 1 6 0.39
------------------------------------------------------------------------------------------
total NT 208 51 259 0.93
It is evident that these
conditional sentences are the favorites of Paul
in his Soteriological Epistles,
of Peter, and of James. The high per-
centages in Philemon and 2 John
are due to the shortness of these letters.
1 John also shows a high
frequency, but it will show an even higher fre-
quency in the apodosis
category.
Significance of the Simple
Protasis
The most important question for the exegesis of these
conditional
sentences is this: What
credence does the form of the protasis (normally
plus the present indicative)
lend to the truth of the proposition?
166
Some writers take it to be
"true to fact." For example, A. Glenn Campbell,
Professor of Greek at the Montana
Institute of the Bible, insists that
the Greek construction of Matthew
4:3 should be translated, "Since you are
the Son of God," that the
Devil here admits the deity of Christ.1 J. Har-
old Greenlee criticizes Kenneth
Wuest's similar handling of the passage in
his Expanded Translation.2
Wuest carries this idea into other passages
as well, translating ei] as "since." James Boyer also
criticizes this
simplistic approach:
The problem is a careless
misapplication of the grammatical point.
A condition determined as fulfilled has
nothing whatever to do with
the truth or reality of the supposition,
only with the way the author
is looking at it. For the sake of argument
he assumes it as fact
and draws a conclusion from it. . . To
translate this simple con-
dition of ei with the indicative by "in view of the fact" or
"since"
is a very serious mistranslation.3
In order to test the force of ei] and the indicative, at least for
the present tense, this author
examined each protasis in the New Testa-
ment to see if Wuest's theory
holds up, and to see just what the construc-
tion implies. The data of this
investigation is noted in Appendix D. It
was discovered that the
"truthfulness" of the protasis to fact varied con-
siderably, according to these
percentages: true to fact (33%), contrary to
fact (81%), either possible (36%),
impossible to determine (22 ½%). In
other words, over half the
occurrences are either true or false, only a
third are definitely true, and
many are contrary to fact. That last cate-
gory is of special interest; so
its examples are here listed:
1
Journal, March-April, 1974, p.
10.
2 Greenlee, "'If in
the New Testament," p. 39; Robertson says the
Devil
assumes it as true for the sake of argument, Grammar, p. 1009.
3 Boyer, "Semantics in Biblical
Interpretation," p. 33.
167
Mt. 12:26, "if Satan casts
out Satan"
Mt. 12:27, "if I cast out
demons by Beelzeboul"
Lk. 11:19, “if I cast out
demons by Beelzeboul”
Lk. 22:42, "if you
will"
Jn. 8:39, "if you are
children of Abraham"
Jn. 10:37, "if I do not
the works of my Father"
Acts 5:39, "if it is of
God" (see discussion below)
Acts 19:38, "if Demetrius
and craftsmen have a matter"
Acts 25:11, "if I am
guilty"
Rom. 4:15, "where (if?)
there is no law"
Rom. 8:13, "if you live
according to the flesh"
1 Cor. 9:17, "if I do it
voluntarily"
1 Cor. 15:13, "if there is
not a resurrection"
1 Cor. 15:15, "if the dead
rise not"
1 Cor. 15:16, "if the dead
rise not"
1 Cor. 15:19, "if in this
life only we have hope"
1 Cor. 15:29, "if the dead
rise not"
1 Cor. 15:32, "if the dead
rise not"
Gal. 2:18, "if I build
again the things I destroyed"
Gal. 5:11, "if I yet
preach circumcision"
2 Tim. 2:13, "if ye are
unfaithful"
Heb. 11:15, "if they are
(were) mindful"
Heb. 12:8, "if you are
without chastisement"
Ja. 2:11, "if you do not
commit adultery but do commit murder"
Ja. 3:2, "if someone does
not stumble in word" (?)
In order to see the absurdity
of claiming a "true to fact"
168
interpretation for this
construction, all one needs to do is insert the
word "since" instead
of "if, and read these passages from the Bible.
Thus David R. Lithgow is right
when he says that "the protasis introduced
with ei, can have any degree of
certainty from absolutely sure to im-
probable or hypothetical."1
Greenlee correctly observes that ei] with
the
indicative "does not imply
either that the speaker believes that the
condition stated is true or
that he believes it is not true. . . . The
'if' clause itself implies
nothing concerning the speaker's assumption."2
he provides examples of the
condition where the speaker may: (a) believe
it, John 15:20a, (b) disbelieve
it, John 15:20b, (c) be uncertain, John
20:15, or (d) be mistaken, John
11:12.3
Since this variety of usage is so clear, why do many
still teach
that the condition is true to
fact? One reason is simple: in many cases
it is true to fact, and in many
more it could be true to fact. But another
cause is the unfortunate
terminology used. It already has been mentioned
that Goodwin,
However, others have used the
term "determined as fulfilled."4 Robertson
goes out of his way to explain
what he means. He emphasizes that "the,
point in 'determined' is that
the premise or condition is assumed to be
true (or untrue)."5
The certainty is related to the statement, not to
the fact itself:
1 Lithgow, "New
Testament Usage of the Function Words Gar
and Ei,
Notes on Translation, 47 (March, 1973), 19.
2 Greenlee, "'If' in
the New Testament,'' p. 40. 3 Ibid.
4 Robertson, Grammar, p. 1007; BDF, p. 189.
5 Robertson, Grammar, p. 1004.
169
The point about all the four classes to
note is that the form of the
condition has to do only with the
statement, not with the absolute
truth or certainty of the matter. . . . We
must distinguish always
therefore between the fact and the
statement of the fact. The con-
ditional sentence deals only with the
statement.1
Thus the context must decide on
the actual truth or falsity of the pre-
mise: "This condition,
therefore, taken at its face value, assumes the
condition to be true. The
context or other light must determine the ac-
tual situation."2
And he purposefully selects Matthew 12:27 as his first
example, to emphasize his
point: "This is a good example to begin with,
since the assumption is untrue
to fact, though assumed to be true by
Jesus for the sake of
argument."3
But it is not enough to see what the construction does
not say;
rather, its real force needs to
be determined. That force appears to be
this: with the present indicative expresses a premise in the realm of
fact or reality. Either it is
true or it is not.
Ei] with the indicative
simply means, "If it is a fact that . . . ,"
or "If it is not a fact that . . .
," while e]a<n with the subjunctive
means, "If at some time or other it
should be true that . . . ," or,
"If at some time or other it should
not be true that . . . ." These
two types of conditional clauses have
nothing to do with the degree
of certainty of the condition assumed.4
The ei] conditions and the e]a<n conditions both can express either true
or false premises.5 Robertson seems a little wide of the mark when
he
says that in John 13:17 (ei] tau?ta oi@date, maka<rioi< e]ste e]a>n poih?te
au]ta<)
"we have the first and
third class conditions happily combined with
1 Robertson, Grammar, p. 1006. 2 Ibid., p. 1008.
3 Ibid.; cf.
4 Greenlee,
"Syntax," D. 145.
5 Greenlee notes Jn.
15:20: Gal. 1:18; 1 Jn. 2:23; 3:2, ibid.,
pp. 145-46.
170
clear distinction. [So far so
good.] Jesus assumes the knowledge as a
fact, but the performance is
doubtful."1 It would be better to say,
"Jesus regards their
present knowledge as either existing or not--that
matter is settled. But He
regards their performance as possible or pro-
bable in the future."
Robertson is difficult to read. He has already
stated that first class
conditions need not be true. But sometimes he
gives the opposite impression.
For example, he also criticizes Goodwin
for saying that it “implies
nothing as to the fulfilment of the condi-
tion.”2 This
obscurity, plus the title "determined as fulfilled," has
created some confusion among
subsequent Greek students.
The clearest exposition of conditional present exegesis
which
this author has found is an
unsigned article entitled "Greek Conditional
Sentences."3 First and third class conditional sentences
are defined as
follows:
When ei
with the indicative is used, it implies that the truth or
otherwise of the condition is regarded as
in principle "determined,"
i.e. is represented as a fact (although the
speaker does not commit
himself as to whether he believes the
condition is true or not).
When ean
with the subjunctive is used, it implies that the truth
or otherwise of the condition is regarded
as in principle "undeter-
mined," i.e. is represented as
uncertain, either because the condition
is conceived as a future occurrence, which may
or may not ever take
place, or because the condition is a
general one which may be realised
at any time.4
Thus ei] with the indicative is translated as, "If
(it is a fact that)
. . . ," while e]a<n with the subjunctive is translated as,
"If (at any
time it happen that) . . .
."5 These distinctions are in the viewpoint
1 Robertson, Grammar, p. 1019. 2 Ibid., p. 1006.
3 The Bible Translator, XIII:4 (October, 1962), 223-24.
4 Ibid.,
p. 223. 5 Ibid.
171
of the speaker, not necessarily
in the events themselves, since the same
thing can be thought of both
ways (Mt. 5:46, cf. Lk. 6:32: and Mk. 3:24,
cf. v. 26). However, the rule
is recognized as not foolproof.1 But it
does explain the data better
than any other theory examined. Hence, the
title "simple
condition" seems best for ei] plus
the indicative.
Before leaving this section, it would be good to notice
one more
passage. In Acts 5:38-39
Gamaliel warns the Sanhedrin to shun hasty ac-
tion against the new sect of
Christians. He reasons, "If it is of men
(e]a<n plus
subj.), it shall cease; but if it is of God (ei], plus
ind.), you
shall not be able to stop
them." Some have thought that the Greek shows
Gamaliel as actually believing
in Christ. A critical writer taking that
view has argued on that basis
that the speech was "Christianized" in
Acts.2 Even Robertson tries to get Gamaliel on
the side of the Christians,
to some extent at least:
Gamaliel gives the benefit of the doubt to Christianity.
He assumes
that Christianity is of God and
puts the alternative that it is of
men in the third class. This
does not, of course, show that Gamaliel
was a Christian or an inquirer.
He was merely willing to score a
point against the Sadducees.3
It seems better, rather, to view Gamaliel's speech from
the standpoint of
aspect. Whether the new sect
and its miraculous power were from God, is
a settled fact which nothing
can change. If, on the other hand, it is of
men, then future events will
show it to be so--an alternative Gamaliel
could have considered probable,
even though he used a with the indica-
tive.
1 “Greek Conditional
Sentences," p. 224.
2 Radermacher quoted in
Zerwick, Biblical Greek, pp. 104-05.
3 Robertson,
Grammar, p. 1018.
172
Other Uses
with ei]
Occasionally the form of a sentence is the same as a conditional
sentence, but the meaning is
not. There are two specialized uses of this
sort.
Concessive Present
When the protasis states a condition in spite of which
the apodo-
sis will occur, the clause is
concessive. Thus the unjust judge says,
"Though (Ei]) I fear not God nor regard man, I will avenge
her" (Lk. 18:4).
It would be wrong to translate ei] by "if," since it would reduce the
sen-
tence to absurdity.
Most writers mention the addition of kai< to the ei] in
these
clauses.
mitted fact, while kai> ei] ("even if") represents an
improbable supposi-
tion.1 However,
it is good to heed LaSor's warning: "The distinction
between kai> ei], and ei]
kai>
does not always obtain. The primary importance
of context must not be
disregarded!"2 The
aspect of concessive clauses
follows the same lines as that
of normal conditional clauses.3
The New Testament examples of concessive present
indicatives are
here listed: Lk. 18:4, fobou*mai, e]ntre<pomai; 18:7,
makroqumei?; Rom.
7:16,
poiw?; 1
Cor. 9:2a, ei]mi; 2
Cor. 4:16, diafqei<retai;
12:11, ei]mi; Heb.
6:9, lalou?men; 1 Pet. 1:6, [e]sti>n].
1
p.
1026.
2 LaSor, Handbook of New Testament Greek, II,
226.
3 Greenlee,
"'If' in the New Testament," p. 43.
173
Substantive Present
Occasionally ei]
introduces a clause much as o!ti,
would, only the
clause is an indirect statement
or question. Sometimes the question is
direct, but then o!ti
often
introduces a direct quotation.1 The
whole
clause of ei] plus the present indicative verb can be
understood as a
noun clause, hence the name
"substantive present."
The number of New Testament examples is as follows:
Matthew (3),
Mark (2), Luke (5), John (1),
Acts (9), 2 Corinthians (2), 1 John (1);
total for the New Testament
(23). As can be seen, Luke uses this form
more than twice as often as the
other writers combined. The aspect of
each verb should be determined
by its root. Impersonal verbs like
e]stin
normally are aoristic, as are futuristic verbs like a]pokaqisa<neij
(Acts 21:37; 1:6). Most of the
others are durative.
Present of the
Apodosis
Although all examples of the present indicative in the
apodoses
of conditional sentences have
been catalogued under their appropriate
categories, it is profitable to
consider them together in this chapter.
The present indicative finds
its way into the conditional sentence often
through the apodosis, the
"then" clause: "If he really ate fourteen ham-
burgers, he has problems."
In these sentences the protasis may be one of any number
of forms.
It may be an indicative verb
with a noun, or a relative or an indefinite
pronoun, perhaps even referring
to future time:
If the fact stated in the apodosis is
already true at the time of
speaking, or if the issue involved has
already been determined,
1 Greenlee,
"'If' in the New Testament," p. 43.
174
though not necessarily known, the Present
indicative is frequently
used after a protasis referring to future
time. The thought would
be expressed . . . as it will appear that or it will still be true
that.1
In that case, the sentence is a
first class condition. There are no
examples of second class conditions
with the present indicative, since
that class requires a secondary
tense in both members. The present indi-
cative often supplies the
apodosis in third class conditional sentences,
with e]a<n and the subjunctive in the protasis.2 It
is also found as the
apodosis in fourth class
sentences, with ei] and the
optative in the pro-
tasis. However, there are no complete New Testament
examples, only par-
tial ones (1 Cor. 14:10; 15:37;
1 Pet. 3:14, 17).3 In
addition to the
four "normal" classes
of protases and to relative clauses, conditional
participles often function as a
protasis.4 A familiar example
is John
3:36, “The one believing (o[ pisteu<wn) on the Son has eternal life,”
which
means, "if one believes,
then he has eternal life," as evidenced by the
contrasting unbeliever
mentioned next in the verse. The classical Greek
scholar Gildersleeve gives an
example from Herodotus, and mentions that
the conditional participle was
a comparatively late development in Greek.
LaSor concludes from his
inductive New Testament study that several forms
are possible in the protasis of
a conditional sentence, including along
with ei]-clauses "a participle (often in genitive
absolute), an adverb,
a prepositional phrase, a
relative clause, or some other single word or
1
2
4 BDF, pp. 215-16; and
Dana and Mantey, Manual Grammar, p.
227.
5 Gildersleeve,
Problems in Greek Syntax, pp. 12-13.
175
phrase."1 One
must be careful, however, not to overdo it. Some sentences
are similar in form, but are
simple factual statements, with no condi-
tional element intended. For
example, while John 3:36 apparently stresses
the conditional aspect and
makes a plea for belief, a similarly worded
passage, 1 Corinthians 9:13,
"the ones working at (oi[
e]rgazo<menoi) the
temple eat of the temple,"
is classed as a simple customary present. In
the latter passage there is no
condition, no appeal, rather a simple
substantive use of the participle.
These distinctions sometimes are nice,
and judgments may vary from
person to person. However, the overall pat-
tern should remain about the
same in the total.
Frequency of the Present in the
Apodosis
Since so many more types of conditional sentences have
the pres-
ent indicative in the apodosis
than have it in the protasis, the number
is higher than the protasis
count. However, there are a few losses,
since some first class
sentences have another form in the apodosis. The
frequency of apodosis presents
for each book in which they occur is tabu-
lated below. All of these
examples are catalogued in Appendix A under
their normal categories, but
they can be seen there by the "A" written
after the code number.
TABLE
23
APODOSIS PRESENT
FREQUENCY
book apod.
pres. apod. pres./100 verb forms
Matthew 59 1.49
Mark 21 0.80
Luke 63 1.44
1 LaSor,
Handbook of New Testament Greek, II,
220-21.
176
TABLE 23--Continued
book
apod. pres. apod.
pres./100 verb forms
John 75 2.12
Acts 8 0.21
Romans 26 2.24
1
Corinthians 63 4.89
2
Corinthians 10 1.32
Galatians 10 2.46
Ephesians 3 0.92
Philippians 4 1.57
1
Thessalonians 2 1.64
1
Timothy 3 1.00
2
Timothy 2 0.89
Hebrews 5 0.55
James 12 3.46
1
Peter 1 0.36
2
Peter 2 1.03
1
John 58 13.30
2
John 3 6.25
3
John 1 1.96
Revelation 9 0.59
------------------------------------------------------------------
total NT 440 1.59
Obviously, the writer most addicted to this usage is
John. And
his First Epistle is by far the
outstanding example. His Gospel also
surpasses the other three in
its use of conditional sentences with the
present indicative. One may
wonder at the low score for Revelation. The
score drops even more when
chapters 2-3 are removed, for they contain over
half of the examples. This low
percentage fits with Revelation's style
and thrust. The book in its
vocabulary and syntax is nearly totally be-
reft of logical statements or
appeals to reason (unlike his Gospel and
Epistle). It paints the picture
of the result of one's previous choice,
considered as already made.1 As with the protasis present, James rates
high, as does Paul in his
Soteriological Epistles (not 2 Cor.). These
1
words in John and
Revelation," pp. 37, 72-73, 93-94, 99-100, 102-03.
177
two writers' argumentative
style lends itself to frequent use of condi-
tional sentences.
Significance of the Present
Apodosis
In order to ascertain the meaning and force of the
apodosis, one
must first examine the make-up
of the protasis, and compare it with the
context. In only two places
does the New Testament contain "logically
inconsequent" conditional
clauses: Galatians 5:15 and James 3:14, "In
both instances the Imperative
clause remains valid whether or not the
condition in the protasis is
fulfilled. Logically, the Imperative clauses
should be Future Indicative
clauses--if you go on like this, you will
. . . ."1 Otherwise, the protasis-apodosis relation
is logical.
If the condition is first class, a present indicative in
the apo-
dosis indicates a present
situation which is either true or untrue. In
either case, these conditions
are matters of present reality, matters of
fact. If the condition is third
class (or fourth), or if the protasis
is a participle or a relative
clause, the present indicative in the apo-
dosis assumes another force.
Many times a maxim, a universal truth, is
of this form.2
Sometimes it takes the form of legal legislation (Mt.
5:32; 19:9; Mk. 7:12; 10:11-12;
Lk. 16:18; Rom. 14:23; 1 Cor. 7:4, 36;
Heb. 10:28). When the condition is hypothetical or futuristic
(as the
third class often is), the
present indicative apodosis is often a futur-
istic present (John 14:3). When a third class condition describes a pres-
ent possibility, the present
indicative apodosis is whatever aspect that
1 Moule, Idiom Book, p. 152.
2 Robertson, Grammar, p. 1019; cf. Goodwin, Syntax of the Moods
and
Tenses of the Greek Verb, p. 170.
178
verb would normally have:
progressive, customary, or whatever (1 John
1:6-10). Similarly, a
participial protasis, or an indefinite relative
clause protasis, can speak of
past, present, or future time (1 John 2:9,
10, and 17, respectively). The
net result is a factual statement, which
is applied in the specified
cases.
One particular question in 1 John deserves notice here. 1
John
3:6 states, “Everyone abiding
in him does not sin”; also verse 9, "Every-
one begotten of God does not do
sin"; and 5:18, "Everyone begotten of God
does not sin." In order to
get around the difficulty, most commentators
and grammarians rely on the
present indicative form of the apodosis. Wuest
quotes 3:9 and says, "That
simply is not true," and solves the difficulty
by translating it "does
not habitually sin."1 Most
writers note the aorist
subjunctive in 2:1, "if
anyone does sin." J. R. Mantey thus compares the
aorist and present usages:
The aorist tense in 1 John 2:1 is
inadequately translated in prac-
tically all English translations. The tense
basically was used to
state a single act or thought, the opposite
of the present tense, which
pictures action in progress, as in 1 John
3:8-9, "continue sinning."
The aorist in 1 John 2:1 = "do not sin
at all . . . commit a sin."2
Nigel Turner takes a different
tack. He sees the aorist of 2:1 as incep-
tive and the present of 3:9 as
durative:
The apostle affirms that a Christian
believer can never be a
sinner. He will start to be one, will take
the first (aoristic) step
by committing this or that sin, but he
stops short of the condition
of being "a sinner."3
1 Wuest, The Practical Use of the Greek New
Testament (
moody
Press, 1946), p. 45.
2 Mantey, "Notes
from the Greek," Notes on
Translation, 42 (Decem-
ber,
1971), 23.
3 Turner,
Insights, p. 151.
179
The results of the study of
this paper lead this author to a different
emphasis. John obviously favors
the present tense in this book, especial-
ly in apodoses. This is the
character and thrust of the book. All issues
are before his eyes at once. He
sees truth at the poles. The book is
"marked by contrasts,
antitheses, opposites; . . . it is a picture in
high contrast: a line drawing, rather
than half-tone."1 John uses present
tense verbs for both punctiliar
and durative action (cf. lamba<nomen and
throu?men in
3:22). The point is the aspect John views the action, not
the type of the action itself.
John views the Christian as one who does
not sin, as opposed to the
unbeliever, who does sin. John does not dis-
tinguish durative from
punctiliar sins. The present tense here is factual,
not progressive; it describes
John's vivid perspective toward sin, not the
nature of the sin itself. In
practice, all Christians do sin--isolated
sins, habitual sins, and even
continuous, durative sins. "In actual ex-
perience, of course, we find
ourselves in 'dirty grays."2 John's
point
is that sin itself is inimical
to the Christian. God keeps him and works
within him (3:9; cf. 5:18,
where o[ gennhqei<j is
Christ3). A
correct
view of aspect will keep one
from casuistry on one hand and from naiveté
on the other.
Conclusion
Conditional present indicatives are key words in
exegesis. The
danger lurks, however, to make
them say too much. A present indicative
1 James L. Boyer.
"Johannine Epistles" (class syllabus, Grace Theo
logical
Seminary, 1973), p. 2.
2 Ibid.
3 Metzger, Textual Commentary, p. 719; Stagg,
"The Abused Aorist,"
pp. 226-27.
180
in the protasis tells the
exegete only one thing: the condition is deal-
ing in factual data. Either it
is true or it is not true. The best term
is "simple conditional
sentence," and the best translation is, "if (it is
a fact that) . . ," or,
for concessive clauses, "though (it is/be a
fact that) . . . “
A present indicative in the apodosis should be
interpreted as it
would be in any other context,
normally as factual, as customary, or as
progressive. The root and the
context must provide the key. In John's
writings especially, where this
usage is most common, it must be remembered
that verbal aspect describes
the author's viewpoint, not necessarily the
nature of the action itself.
Apodoses with e@rxomai or u[pa<gw often are
futuristic, especially with a
third class protasis.
PART III.
CONCLUSION
The Problem of the Present
Indicative
Grammarians always like to have things fit together. For
this
reason they are perplexed by
the present tense. Gildersleeve raises his
voice with perhaps a note of
resignation:
To the Greek the present was an indefinite
tense. In familiar lan-
guage it answered for present, it answered
for past, it answered for
future. It is universal: "The sun
rises in the East and sets in the
West." It is particular: "The
sun sets behind a cloud." And this
suffices.1
Moulton also has said that
"the present tense is not primarily a tense,
in the usual acceptation of the
term."2
Previous research has seen four main phases. The first
phase
viewed all tenses as time
centered. Thus Winer writes, "The Present Tense
. . . expresses present time in
all its relations."3 The
second phase
realized that time was
secondary for the present tense, even in the in-
dicative.4 Instead, this stage saw the present tense
as defining the
Aktionsart, the
kind of action.5 Even
Stagg, who denies a particular
Aktionsart for
the aorist, claims there is one for the present.6 Most of
1 Gildersleeve, Problems in Greek Syntax, p. 244.
2 Moulton, Prolegomena, p. 120.
3 Winer, Idiom, p. 265.
4 E.g., Robertson, Grammar, pp. 881-82; Nida, Toward a Science of
Translating, pp. 198-99.
5 Robertson, Grammar, p. 825; Goodwin-Gulick, Greek Grammar,
166;
Smyth, A Greek Grammar, pp. 275-76;
and many others.
6 Stagg,
"The Abused Aorist," p. 231.
181
182
these writers claim the type of
action described to be durative action.
Goodwin goes even so far in his
chart to deny that the present tense can
represent "action simply
taking place" in present time, leaving the space
blank!1 However,
other writers recognize the present tense's use for
both punctiliar and linear
action.2 The
third phase saw the rise of
"aspect" as an
alternative to Aktonsart. K. L. McKay
even has called for
renaming the present tense the
"imperfective aspect" in all moods but the
indicative, but he still
resides in phase two, regarding the indicative
present as describing only
durative action.3 An
excellent definition of
verbal aspect is that of
Maximilian Zerwick:
The use of the "tenses" is
determined not so much by the objective
reality as by the speaker's needs: he will
use the aorist for an
action which objectively lasted a long time
or was repeated, if what
he wishes to express is simply the fact
that the action took place;
or the present for an action which is of
its nature momentary, if what
he wishes to express is the nature or kind
of action as distinct from
its concrete realization.4
The fourth phase is the
zero-tense phase, introduced by Kiparsky. He
himself recognizes a non-zero
use of the present as well: "The [early
Indo-European] present tense,
besides serving as a zero tense, also has
the positive function of
denoting present time, and analogously in the
case of the indicative
mood."5 G. Mussies defines the present indicative
as "a timeless or omnitemporai
indicative."6 Each
of these four phases
1 Goodwin-Gulick, Greek Grammar, D. 267.
2 Dana and Mantey, Manual Grammar, p. 181.
3 McKay, "Syntax in
Exegesis," pp. 45, 49.
4 Zerwick, Biblical Greek, p. 78.
5 Kiparsky, "Tense
and Mood," pp. 35-36.
6 Mussies,
Apocalypse, pp. 250-55.
183
has left its mark on the study.
Yet none accounts for all the data.
Suggested
Solution
The present indicative cannot be defined on the basis of
time,
for it covers all times. Nor
can it be limited to a single Aktionsart,
for it describes all types of
action. The best definition appears to be
"aspect." This term
refers the tense's significance to the writer's view
of the action, rather than to
the action itself. Normally, of course,
the two will coincide. But
often the author may conceive of action as
being in progress, which
actually took place in the past, or as being
durative, which actually is
punctiliar. The present indicative normally
signifies a durative and/or
present time aspect. That is, the author
conceives of the action in his
mind as being present to him, and normally
as durative (or iterative). The durative or punctiliar nature of the
verb must be determined from
the verbal root itself. The major excep-
tions to this rule would be
"zero" usages of historical and futuristic
presents, which share the
aspect of the context. These usages are limi-
ted to a few verbal roots and
to specific, delineated examples of a few
specialized usages, as
historical presents at paragraph headings. If
these zero usages be
temporarily set aside, though, the present aspect
is a unified and workable
definition.
While the presence of the present indicative in a passage
is in-
sufficient in itself to prove a
certain interpretation, it does open sev-
eral doors of possible
interpretation, as seen in its various classifi-
cations. Many other doors
remain closed; those doors are opened by the
other tenses. Even in those
areas in which tenses may overlap (e.g.,
the perfective present), the
present indicative adds its emphasis of
184
durative present aspect in a
way the other tense would fail to do.
The Limits
of Syntax
Some authors have shown undue dogmatism while exegeting
Scriptural
portions. Modern neo-orthodoxy
has reversed the trend, and seeks mystical
interpretations. Jay G.
Williams, in a significant article which shows
how the jump to the Wellhausen
theory leads to the jump to existentialism
in exegesis, rebels against
real syntax:
Searching for the original meaning of a
given text is like looking
for the pot of gold at the end of Noah's
rainbow. . . . A search for
one meaning, then, is futile. We must
listen to a whole chorus of
interpretive voices, a chorus which
sometimes harmonizes and sometimes
does not. And, if we are to be true to the
history of exegesis, we
must add our own voice with its own
distinctive melody.1
Thus he asks on one occasion,
"Is this legitimate interpretation?" rather
than "Is this correct interpretation?"2
Among Bible-believers, however, the danger is to press
more into
grammar than it will endure.
"In many cases the present means such-and-
such, therefore it does here,
too." But other places may show opposite
usage. Exegesis takes out the
meaning that can be supported by inductive
study of all usages. Robertson,
perhaps
ever, is aware of the facts of
life.
After all is done, instances remain where
syntax cannot say the last
word, where theological bias will
inevitably determine how one inter-
prets the Greek idiom. . . . When the
grammarian has finished, the
theologian steps in, and sometimes before
the grammarian is through.3
This study should help to show just what
the present indicative does say,
1 Williams,
"Exegesis-Eisegesis: Is There a Difference?" Theology
Today, XXX:3 (October, 1973),
219-20.
2 Ibid., p. 225. 3 Robertson, Grammar, p. 389.
185
as well as what it does not
necessarily say. It is the tense of one
who
views reality as being before
his eyes. It is the tense of certainty
and assurance, as John has
said, "Now are we children of God."
APPENDIX
A
PRESENT INDICATIVE VERB
CLASSIFICATION
Here are listed all the
present indicative verbs in The New Tes-
tament,
along with this author's classification of each. The numbers are
the
same as those indicated on pp. 49-52. An "A" after a number indicates
that
the particular form is the primary verb in an apodosis clause. An
"E"
after futuristic verbs (31E) indicates that the verb's interpretation
is
judged as eschatological. And an "o" after protasis verbs (51o) shows
that
the particular protasis clause does not begin with the simple
but with a compound of it or
with some other construction.
Mt.
1:20 e]stin 23 Mt. 4:8 dei<knusin 21
1:23 e]stin 131 4:9 le<gei 21
2:2 e]stin 10 4:10 le<gei 21
2:4 genna?tai 41 4:11 a]fi<hsin 21
2:6 ei# 10 4:19 le<gei 21
2:13 fai<netai 21 5:3 e]stin 31E
me<llei 10 5:10 e]stin 31E
2:18 ei]si<n 21 5:11 e]ste 31
2:19 fai<netai 21 5:13 e]ste 10
2:22 basileu<ei 42 i]sxu<ei 121A
3:1 paragi<netai 21 5:14 e]
3:3 e]stin 134 i]sxu<ei 132
3:9 e@xomen 10 5:15 kai<ousin 121
le<gw 11 tiqe<asin 121
du<natai 10 la<mpei 121
3:10 kei?tai 10 5:18 le<gw 11
e]kko<ptetai 124A 5:20 le<gw 11
ba<lletai 124A 5:22 le<gw 11
3:11 bapti<zw 122 5:23 e@xei 42
e]stin 10 5:25 ei# 42
ei]mi> 10 5:26 le<gw 11
3:13 paragi<netai 21 5:28 le<gw 11
3:14 e@xw 10 5:29 skandali<zei 51
e@rx^ 141 sumfe<rei 133
3:15 e]sti>n 133 5:30 skandali<zei 51
a]fi<hsin 21 sumfe<rei 133
3:17 e]stin 10 5:32 le<gw 11
4:3 ei# 51 poiei? 132A
4:5 paralamba<nei21 moixa?tai 132A
i!sthsin 21 5:34 le<gw 11
4:6 le<gei 21 e]sti>n 10
ei# 51 5:35a e]stin 10
4:8 paralamba<nei21 5:35b e]sti>n 10
186
187
APPENDIX A—Continued
Mt. 5:36 du<nasai 10 Mt. 6:30 a]mfie<nnusin 51
5:37 e]stin 132 6:32 e]pizhtou ?sin 121
5:39 le<gw 11 oi#den 10
r[api<zei 510 xr^<zete 10
5:44 le<gw 11 7:2 kri<nete 121
5:45 a]nate<llei 122 metrei ?te 121
bre<xei 122 7:3 ble<peij 122
5:46 e@xete 10A katanoeij 122
poiou ?sin 121 7:8 lamba<nei 132A
5:47 poiei?te 10A eu[ri<skei 132A
poiou ?sin 121 7:9 e]stin 10
5:48 e]stin 10 7:11 oi@date 51
6:1 e@xete 31E 7:12 e]stin 134
6:2 poiou ?sin 121 7:13 ei]sin 10
le<gw 11 7:14 ei]si>n 10
a]pe<xousin 121 7:15 e@rxontai 121
6:3 poiei ? 41 ei]sin 10
6:5 filou?sin 121 7:16 sulle<gousin 121
le<gw 11 7:17 poiei? 121
a]pe<xousin 121 poiei ? 121
6:7 dokou ?sin 121 7:18 du<natai 132
6:8 oi#den 10 7:19 e]kko<ptetai 124
e@xete 10 ba<lletai 124
6:16 a]fani<zousin 121 7:24 a]kou<ei 510
le<gw 11 poiei ? 510
a]pe<xousin 121 8:2 du<nasai< 10
6:19 a]fani<zei 121 8:3 qe<lw 10
dioru<ssousin 121 8:4 le<gei 21
kle<ptousin 121 8:7 le<gei 21
6:20 a]fani<zei 121 8:8 ei]mi> 10
dioru<ssousin 121 8:9 ei]mi 10
kle<ptousin 121 le<gw 122
6:21 e]stin 41 poreu<etai 121
6:22 e]stin 132 e@rxetai 121
6:23 e]sti<n 51 poiei ? 121
6:24 du<natai 132 8:10 le<gw 11
du<asqe 132 8:11 le<gw 11
6:25 le<gw 11 8:20 le<gei 21
e]stin 132 e@xousin 121
6:26 spei<rousin 121 e@xei 121
qeri<zousin 121 8:22 le<gei 21
suna<gousin 121 8:25 a]pollu<meqa 32
tre<fei 122 8:26 le<gei 21
diafe<rete 132 e]ste 10
6:27 du<natai 132 8:27 e]stin 10
6:28 merimna?te 10 u[pakou<ousin 121
au]ca<nousin 121 8:31 e]kba<lleij 51
kopiw ?sin 121 9:2 a]fi<entai 141
nh<qousin 121 9:3 blasfhmei? 22
6:29 le<gw 11 9:4 e]nqumei ?sqe 10
188
APPENDIX
A--Continued
Mt. 9:5 e]stin 133 Mt. 10:42 le<gw 11
]Afi<entai 141 11:3 ei# 10
9:6 e@xei 10 prosdokw?men 60
le<gei 21 11:4 a]kou<ete 10
9:9 le<gei 21 ble<pete 10
9:11 e]sqiei 10 11:5 a]nable<pousin 124
9:12 e@xousin 121 peripatou ?sin 124
9:13 e]stin 10 kaqari<zontai 124
qe<lw 10 a]kou<ousin 124
9:14 prose<rxontai 21 e]gei<rontai 124
nhstu<omen 123 eu]aggeli<zontai 124
nhsteu<ousin 123 11:6 e]stin 132A
9:15 du<nantai 125A 11:8 ei]si<n 121
e]stin 510 11:9 le<gw 11
9:16 e]piba<llei 121 11:10 e]stin 134
ai@rei 125A a]poste<llw 31
gi<netai 125A 11:11 le<gw 11
9:17 ba<llousin 121 e]stin 31E
r[h<gnuntai 125A 11:12 bia<zetai 23
e]kxei?tai 125A a[rpa<zousin 23
a]po<lluntai 125A 11:14 qe<lete 51
ba<llousin 121 e]stin 134A
sunthrou?ntai 121 11:16 e]sti>n 135
9:24 kaqeu<dei 10 11:18 le<gousin 121
9:28 le<gei 21 e@xei 10
Pisteu<ete 10 11:19 le<gousin 121
du<namai 10 11:22 le<gw 11
le<gousin 21 11:24 le<gw 11
9:34 e]kba<llei 122 11:25 ]Ecomologou?mai 10
9:37 le<gei 21 11:27 e]piginw<skei 10
10:2 e]stin 132 e]piginw<skei 10
10:11 e]stin 42 11:29 ei]mi 10
10:15 le<gw 11 11:30 e]stin 132
10:16 a]poste<llw 31 12:2 poiou ?sin 10
10:20 e]ste 31 e@cestin 133
10:23 le<gw 11 12:5 bebhlou?sin 121
10:24 e@stin 132 ei]sin 121
10:26 e]stin 142 12:6 le<gw 11
10:27 le<gw 122 e]stin 10
a]kou<ete 123 12:7 e]stin 134
10:29 pwlei?tai 121 qe<lw 10
10:30 ei]si<n 142 12:8 e]stin 10
10:31 diafe<rete 10 12:10 e@cestin 53
10:37 e@stin 132A 12:12 diafe<rei 132
e@stin 132A e@cestin 133
10:38 lamba<nei 510 12:13 le<gei 21
a]kolouqei? 510 12:23 e]stin 10
e@stin 132A 12:24 e]kba<llei 122
10:40 de<xetai 132A 12:25 e]rhmou?tai 121A
de<xetai 132A 12:26 e]kba<llei 51
189
APPENDIX
A--Continued
Mt. 12:27 e]kballw 51 Mt. 13:23 e]stin 134
e]kba<llousin 121A karpoforei? 125
12:28 e]kba<llw 51 poiei? 125
12:29 du<ntai< 121A 13:27 e@xei 10
12:30 e]stin 10A 13:28 le<gousin 21
skorpi<zei 10A qe<leij 10
12:31 le<gw 11 13:29 fhsin 21
12:33 ginw<sketai 132 13:31 e]sti>n 135
12:34 du<nasqe 10 13:32 e]stin 132
lalei? 132 e]stin 132
12:35 e]kba<llei 122 gi<netai 132
e]kba<llei 122 13:33 e]sti>n 135
12:36 le<gw 11 13:37 e]sti>n 134
12:38 qe<lomen 10 13:38 e]stin 134
12:39 e]pizhtei? 132 ei]sin 134
12:43 die<rxetai 121A ei]sin 134
eu[ri<skei 121A 13:39 e]stin 134
12:44 le<gei 121A e]stin 134
eu[ri<skei 121A ei]sin 134
12:45 poreu<etai 121A 13:40 sulle<getai 124
paralamba<nei 121A kai<etai 124
katoikei? 121A 13:44 e]sti>n 135
gi<netai 121A u[pa<gei 125
12:48 e]stin 10 pwlei? 125
ei]si>n 10 e@xei 41
12:50 e]sti>n 10A a]gora<zei 125
13:10 lalei?j 122 13:45 e]sti>n 135
13:12 e@xei 51o 13:47 e]sti>n 135
e@xei 51o 13:51 le<gousin 21
e@xei 41 13:52 e]stin 135
13:13 lalw? 122 e]kba<llei 125
ble<pousin 121 13:55 e]stin 10
a]kou<ousin 121 le<getai 10
suni<ousin 121 13:56 ei]sin 10
13:14 a]naplhrou?tai 121 13:57 e@stin 132
13:16 ble<pousin 123 14:2 e]stin 10
a]kou<ousin 123 e]nergou?sin 123
13:17 le<gw 11 14:4
e@cestin 133
ble<pete 123 14:8 fhsi<n 21
a]kou<ete 123 14:15 e]stin 10
13:19 e@rxetai 121A 14:16 e@xousin 10
a[rpa<zei 121A 14:17 le<gousin 21
e]stin 134 14:17 e@xomen 10
13:20 e]stin 134 14:26 e]stin 10
13:21 e@xei 134 14:27 ei]mi 10
e]stin 134 14:28 ei# 51
skansdali<zetai125 14:31 le<gei 21
13:22 e]stin 134 14:33 ei# 10
sumpni<gei 125 15:1 prose<rxontai 21
gi<netai 125 15:2 parabai<nousin 123
190
APPENDIX
A--Continued
Mt . 15:2 ni<ptontai 121 Mt.
16:18 ei# 10
15:3 parabai<nete 123 16:20 e]stin 42
15:5 le<gete 123 16:21 dei? 133
15:8 tim%? 122 16:23 ei# 10
a]pe<xei 122 fronei?j 10
15:9 sebontai< 122 16:24 qe<lei 51
15:11 koinoi? 132 16:27 me<llei 10
koinoi? 132 16:28 le<gw 11
15:12 le<gousin 21 ei]si<n 10
Oi#daj 10 17:1 paralamba<nei 21
15:14 ei]sin 10 a]nafe<rei 21
15:16 e]ste< 10 17:4 e]stin 133
15:17 noiei?te 10 qe<leij 51
xwrei? 121A 17:5 e]stin 10
e]kba<lletai 121A 17:10 le<gousin 121
15:18 e]ce<rxetai 121A dei? 133
koinoi? 121A 17:11 e@rxetai 31E
15:19 e]ce<rxontai 121 17:12 le<gw 11
15:20 e]stin 132 me<llei 10
koinoi? 132 17:15 selhnia<zetai 10
15:22 daimoni<zetai 10 pa<sxei 122
15:23 kra<zei 10 pi<ptei 122
15:26 e@stin 133 17:20 le<gei 21
15:27 e]sqi<ei 123 le<gw 11
15:28 qe<leij 10 17:22 Me<llei 10
15:32 Splagxni<zomai 10 17:24 telei? 32
prosme<nousi<n 23 17:25 le<gei 21
e@xousin 23 dokei? 10
qe<lw 10 lamba<nousin 121
15:33 le<gousin 21 17:26 ei]sin 132
15:34 le<gei 21 18:1 e]sti>n 31E
e@xete 10 18:3 le<gw 11
16:2 le<gete 123 18:4 e]stin 31E
purra<zei 10 18:5 de<xetai 121A
16:3 purra<zei 10 18:6 sumfe<rei 121A
ginw<skete 10 18:7 e@rxetai 31
du<nasqe 10 18:8 skandali<zei 51
16:4 e]pizhtei? 132 e]stin 133
16:8 dialogi<zesqe 10 18:9 skandali<zei 51
e@xete 10 e]stin 133
16:9 noei?te 10 18:10 le<gw 11
mnhmoneu<ete 10 ble<pousi 10
16:11 noei?te 10 18:12 dokei? 10
16:13 le<gousin 121 zhtei? 125A
16:15 le<gei 21 18:13 le<gw 11
le<gete 10 xai<rei 125A
16:16 ei# 10 18:14 e@stin 10
16:17 ei# 10 18:18 le<gw 11
16:18 le<gw 11 18:19 le<gw 11
191
APPENDIX
A—Continued
Mt. 18:20 ei]sin 510 Mt. 20:22 du<nasqe 10
ei]mi 31A me<llw 10
18:22 le<gei 21 le<gousin 21
le<gw 11 Duna<meqa 10
18:25 e@xei 41 20:23 le<gei 21
18:28 o]fei<leij 51 e@stin 10
18:32 le<gei 21 20:25 Oi#date 10
19:3 e@cestin 53 katakurieu<ousin 121
19:6 ei]si<n 132 katecousia<zousin 121
19:7 le<gousin 21 20:30 para<gei 42
19:8 le<gei 21 20:32 qe<lete 10
19:9 le<gw 11 20:33 le<gousin 21
moixa?tai 132A 21:3 e@xei 10
19:10 le<gousin 21 21:5 e@rxetai 31
e]sti>n 51 21:10 e]stin 10
sumfe<rei 133A 21:11
e]stin 10
19:11 xwrou?sin 132 21:13 le<gei 21
19:12 ei]si>n 132 poiei?te 23
ei]si>n 132 21:16 ]Akou<eij 10
ei]si>n 132 le<gousin 10
19:14 e]sti>n 132 le<gei 21
19:17 e]rwt%?j 22 21:19 le<gei 21
e]stin 10 21:21 le<gw 11
qe<leij 51 21:23 poiei?j 122
19:18 le<gei 21 21:24 poiw? 122
19:20 le<gei 21 21:26 fobou<meqa 10
u[sterw? 10 e@xousin 10
19:21 qe<leij 51 21:27 oi@damen 10
19:23 le<gw 11 le<gw 32
19:24 le<gw 11 poiw? 122
e]stin 133 21:28 dokei? 10
19:25 du<natai 10 21:29 qe<lw 10
19:26 e]stin 132 21:31 le<gousin 21
19:28 le<gw 11 le<gei 21
20:1 e]stin 135 le<gw 11
20:6 le<gei 21 proa<gousin 124
20:7 le<gousin 21 21:38 e]stin 10
le<gei 21 21:41 le<gousin 21
20:8 le<gei 21 21:42 le<gei 21
20:13 a]dikw? 22 e@stin 133
20:14 qe<lw 10 21:43 le<gw 11
20:15 e@cesti<n 133 21:45 le<gei 42
qe<lw 41 22:8 le<gei 21
e]stin 10 e]stin 10
ei]mi 10 22:12 le<gei 21
20:18 a]nabai<nomen 31 22:14 ei]sin 132
20:21 qe<leij 10 22:16 a]poste<llousin 21
le<gei 21 oi@damen 10
20:22 oi@date 10 ei# 10
ai]tei?sqe 10 dida<skeij 122
192
APPENDIX
A--Continued
Mt. 22:16 me<lei 122 Mt. 23:23 a]podekatou?te 123
ble<peij 122 23:25 kaqari<zete 121
22:17 dokei? 10 ge<mousin 10
e@cestin 133 23:27 paromoia<zete 10
22:18 peira<zete 10 fai<nontai 10
22:20 le<gei 21 ge<mousin 10
22:21 le<gousin 21 23:28 fai<nesqe 10
le<gei 21 e]ste 10
22:29 Plana?sqe 141 23:29 oi]kodomei?te 121
22:30 gamou?sin 31E kosmei?te 121
gami<zontai 31E 23:30 le<gete 121
ei]sin 31E 23:31 marturei?te 121
22:32 ei]mi 10 marturei?te 10
e@stin 132 23:34 a]poste<llw 31
22:38 e]sti>n 134 23:36 le<gw 11
22:40 kre<matai 10 23:37 e]pisuna<gei 122
22:42 dokei? 10 23:38 a]fi<etai 141
e]stin 10 23:39 le<gw 11
le<gouin 21 24:2 ble<pete 10
22:43 le<gei 21 le<gw 11
kalei? 144 24:5 ei]mi 10
22:45 kalei? 51 24:6 dei? 133
e]stin 134A e]stin 31E
23:3 le<gousin 121 24:26 e]sti<n 10
poiou?sin 121 24:27 e]ce<rxetai 122
23:4 desmeu<ousin 121 fai<netai 122
e]pitiqe<asin 121 24:32 ginw<skete 121
qe<lousin 121 24:33 e]stin 42
23:5 poiou?sin 121 24:34 le<gw 11
platu<nousin 121 24:36 oi#den 10
megalu<nousin 121 24:40 paralamba<netai 31E
23:6 filou?sin 121 a]fi<etai 31E
23:8 e]stin 10 24:41 paralamba<netai 31E
e]ste 10 a]fi<etai 31E
23:9 e]stin 10 24:42 oi@date 10
23:10 e]stin 10 e@rxetai 31E
23:13 klei<ete 121 24:43 ginw<skete 10
ei]se<rxesqe 121 e@rxetai 31
a]fi<ete 121 24:44 dokei?te 41
23:15 peria<gete 121 e@rxetai 31E
poiei?te 121 24:45 e]sti>n 132
23:16 e]stin 132A 24:47 le<gw 11
o]fei<lei 132A 24:48 Xroni<zei 10
23:17 e]sti<n 10 24:50 prosdok%? 31
23:18 e]stin 132A ginw<skei 31
o]fei<lei 132A 25:8 sbe<nnuntai 32
23:20 o]mnu<ei 132A 25:11 e@rxonati 21
23:21 o]mnu<ei 132A 25:12 oi#da 10
23:22 o]mnu<ei 132A 25:13 oi@date 10
193
APPENDIX
A--Continued
Mt. 25:19 e@rxetai 21 Mt. 26:53 doikei?j 10
sunai<rei 21 du<namai 10
25:24 ei# 26:54 die? 133
25:25 e@xeij 133 26:61 Du<namai 10
25:26 qeri<zw 122 26:62 a]pokri<n^ 10
suna<gw 122 a]pokri<n^ 10
25:29 e@xei 41 26:63 ]Ecorki<zw 11
25:32 a]fori<zei 122 ei] 51
26:2 Oi@date 10 26:64 le<gei 21
gi<netai 31 le<gw 11
paradi<dotai 31 26:65 e@xomen 10
26:10 pare<xete 10 26:66 dokei? 10
26:11 e@xete 31 e]sti<n 10
e@xete 31 26:68 e]stin 10
26:13 le<gw 11 26:70 oi#da 10
26:15 qe<lete 10 le<geij 22
26:17 qe<leij 10 26:71 le<gei 21
26:18 le<gei 11 26:72 oi#da 10
e]stin 10 26:73 ei# 10
poiw? 32 poiei? 10
26:21 le<gw 11 26:74 oi#da 10
26:22 ei]mi 10 27:6 e@cestin 133
26:24 u[pa<gei 31 e]stin 10
paradi<dotai 31 27:11 ei# 10
26:25 ei]mi 10 le<geij 22
le<gei 21 27:13 le<gei 21
26:26 e]stin 134 a]kou<eij 10
26:28 e]stin 134 katamarturou?sin 10
26:29 le<gw 11 27:17 qe<lete 10
26:31 le<gei 21 27:21 qe<lete 10
26:34 le<gw 11 27:22 le<gei 21
26:35 le<gei 21 le<gousin 21
26:36 e@rxetai 21 27:24 w]felei? 42
le<gei 21 gi<netai 42
26:38 le<gei 21 ei]mi 10
e]stin 10 27:33 e]stin 131
26:39 e]stin 51 27:37 e]stin 10
qe<lw 10 27:38 staurou?ntai 21
26:40 e@rxetai 21 27:40 ei# 51
eu[ri<skei 21 27:42 du<natai 10
le<gei 21 e]stin 10
26:42 du<natai 51 27:43 qe<lei 51
26:45 e@rxetai 21 ei]mi 10
le<gei 21 27:46 e@stin 131
Kaqeu<dete 10 27:47 fwnei? 22
a]napau<esqe 10 27:49 e@rxetai 53
paradi<dotai 32 27:62 e]sti<n 131
26:48 e]stin 41 27:63 e]gei<romai 31
26:50 pa<rei 10 27:65 @Exete 10
26:52 le<gei 21 oi@date 10
194
APPENDIX
A--Continued
Mt. 28:5 oi#da 10 Mk. 2:18 e@rxontai 21
zhtei?te 10 le<gousin 21
28:6 e@stin 10 nhsteu<ousin 123
28:7 proa<gei 31 nhsteu<ousin 123
28:10 le<gei 21 2:19 du<nantai 132
28:20 ei]mi 31 e]stin 41
e@xousin 41
Mk. 1:2 a]poste<llw 31 du<natai 132
1:7 @Erxetai 31 2:21 e]pira<ptei 121
ei]mi> 10 ai@rei 125A
1:11 ei# 10 gi<netai 125A
1:12 e]kba<llei 21 2:22 ba<llei 121
1:21 ei]sporeu<ontai 21 a]po<llutai 125A
1:24 oi#da 10 2:24 poiou?sin 10
ei# 10 e@cestin 133
1:27 e]stin 10 2:25 le<gei 21
e]pita<ssei 122 2:26 e@cestin 133
u[pakou<ousin 123 2:28 e]stin 10
1:30 le<gousin 21 3:3 le<gei 21
1:37 le<gousin 21 3:4 le<gei 21
zhtou?si<n 10 @Ecestin 133
1:38 le<gei 21 3:5 le<gei 21
1:40 e@rxetai 21 3:11 ei# 10
du<nasai 10A 3:13 a]nabai<nei 21
1:41 le<gei 21 a]nabai<nei 21
qe<lw 10 3:17 e]stin 131
1:44 le<gei 21 3:20 e@rxetai 21
2:1 e]sti<n 42 sune<rxetai 21
2:3 e@rxontai 21 3:22 e@xei 42
2:4 xalw?si 21 e]kba<llei 42
2:5 le<gei 21 3:23 du<natai 10
a]fi<entai 141 3:24 du<natai 125A
2:7 lalei? 22 3:26 du<natai 132A
blasfhmei? 22 e@xei 132A
du<natai 10 3:27 du<natai 132A
2:8 dialogi<zontai 42 3:28 le<gw 11
le<gei 21 3:29 e@xei 132A
dialogi<zesqe 10 e]stin 132A
2:9 e]stin 133 3:30 e@xei 10
]Afi<entai< 141 3:31 e@rxetai 21
2:10 e@xei 10 3:32 le<gousin 21
le<gei 21 zhtou?si<n 10
2:11 le<gw 11 3:33 le<gei 21
2:14 le<gei 21 e]stin 10
2:15 gi<netai 21 3:34 le<gei 21
2:16 e]stqi<ei 42 3:35 e]sti<n 10A
e]sqi<ei 10 4:1 suna<getai 21
2:17 le<gei 21 4:9 e@xei 51o
e@xousin 121 4:11 gi<netai 123
195
APPENDIX
A--Continued
Mk. 4:13 le<gei 21 Mk. 5:9 e]smen 10
oi@date 10 5:14 e]stin 42
4:14 spei<rei 134 5:15 e@rxontai 21
4:15 ei]sin 134 qewrou?sin 21
spei<retai 125 5:19 le<gei 21
e@rxetai 125 5:22 e@rxetai 21
ai@rei 125 pi<ptei 21
4:16 ei]sin 134 5:23 parakalei? 21
lamba<nousin 125 e@xei 10
4:17 e@xousin 125 5:31 Ble<peij 10
ei]sin 125 le<geij 22
skandali<zontai125 5:35 e@rxontai 21
4:18 ei]si>n 125 sku<lleij 10
ei]sin 134 5:36 le<gei 21
4:19 sumpni<gousin 125 5:38 e@rxontai 21
gi<netai 125 qewrei? 21
4:20 ei]sin 125 5:39 le<gei 21
a]kou<ousin 125 qorubei?sqe 10
parade<xontai 125 klai<ete 10
karpoforou?sin125 kaqeu<dei 10
4:21 e@rxetai 121 5:40 paralamba<nei 21
4:22 e]stin 10 ei]sporeu<etai 21
4:23 e@xei 51 5:41 le<gei 21
4:24 a]kou<ete 123 e]stin 131
metrei?te 123 le<gw 11
4:25 e@xei 510 6:1 e@rxetai 21
e@xei 510 a]kolouqou?sin 21
e@xei 41 6:3 e]sti<n 10
4:26 e]sti>n 135 ei]si<n 10
4:27 oi#den 125 6:4 e@stin 132
4:28 karpoforei? 125 6:7 proskalei?tai 21
4:29 a]poste<llei 125 6:14 e]nergou?sin 123
4:32 a]nabai<nei 132 6:15 e]stin 10
gi<netai 132 6:18 e@cestin 133
poiei? 132 6:25 qe<lw 10
4:35 le<gei 21 6:30 suna<gontai 21
4:36 paralamba<nousin 21 6:31 le<gei 21
4:37 gi<netai 21 6:35 e]stin 10
4:38 e]gei<rousin 21 6:37 le<gousin 21
le<gousin 21 6:38 le<gei 21
me<lei 10 e@xete 10
a]pollu<meqa 32 le<gousin 21
4:40 e]ste 10 6:45 a]polu<ei 41
e@xete 10 6:48 e@rxetai 21
4:41 e]stin 10 6:49 e]stin 42
u[pakou<ei 121 6:50 le<gei 21
5:7 le<gei 21 ei]mi 10
o[rki<zw 11 6:55 e]sti<n 42
5:9 le<gei 21 7:1 suna<gontai 21
196
APPENDIX
A--Continued
Mk. 7:2 e@stin 131 Mk. 8:17 dialogi<zesqe 10
e]sqi<ousin 42 e@xete 10
7:3 e]sqi<ousin 121 noei?te 10
7:4 e]sqi<ousin 121A suni<ete 10
e]stin 131 e@xete 142
7:5 peripatou?sin 123 8:18 ble<pete 10
e]perwtw?sin 21 a]kou<ete 10
e]sqi<ousin 123 mnhmoneu<ete 10
7:6 tim%? 122 8:19 le<gousin 21
a]pe<xei 122 8:20 le<gousin 21
7:7 se<bontai< 122 8:21 suni<ete 10
7:8 kratei?te 121 8:22 e@rxontai 21
7:9 a]qetei?te 121 fe<rousin 21
7:11 le<gete 121 parakalou?sin 21
e]stin 131 8:23 ble<peij 10
7:12 a]fi<ete 132A 8:24 ble<pw 10
7:13 poiei?te 121 o[rw? 10
7:15 e]stin 132 8:27 le<gousin 121
du<natai 10 8:29 le<gete 10
e]stin 132 le<gei 21
7:18 le<gei 21 ei# 10
e]ste 10 8:31 dei? 133
noei?te 10 8:33 le<gei 21
du<natai 132 fronei?j 10
7:19 ei]sporeu<etai 132 8:34 qe<lei 51
e]kporeu<etai 132 8:36 w]felei? 133A
7:20 koinoi? 132 9:1 le<gw 11
7:21 e]kporeu<ontai 121 ei]si<n 10
7:23 e]kporeu<etai 132 9:2 paralamba<nei 21
koinoi? 132 a]nafe<rei 21
7:27 e]stin 133 9:3 du<natai 10
7:28 le<gei 21 9:5 le<gei 21
e]sqi<ousin 123 e]stin 133
7:32 fe<rousin 21 9:7 e]stin 10
parakalou?sin 21 9:10 e]stin 10
7:34 le<gei 21 9:11 le<gousin 121
e]stin 131 dei? 133
7:37 poiei? 122 9:12 a]pokaqista<nei 31E
8:1 le<gei 21 9:13 le<gw 11
8:2 Splagxni<zomai 10 9:16 suzhtei?te 10
prosme<nousi<n 23 9:18 r[h<ssei 122
e@xousin 23 a]fri<zei 122
8:3 h!kasin 141 tri<zei 122
8:5 e@xete 10 chrai<netai 122
8:6 paragge<llei 21 9:19 le<gei 21
8:12 le<gei 21 9:21 e]sti>n 23
zhtei? 10 9:22 du<n^ 51
le<gw 11 9:23 du<n^ 51
8:16 e@xomen 10 9:24 Pisteu<w 10
8:17 le<gei 21 9:25 e]pisuntre<xei 42
197
APPENDIX
A--Continued
Mk. 9:25 e]pita<ssw 11 Mk. 10:39 Duna<meqa 10
9:29 du<natai 10 pi<nw 31
9:31 paradi<dotai 31 bapti<zomai 31
9:35 le<gei 21 10:40 e@stin 10
qe<lei 51 10:42 le<gei 21
9:37 de<xetai 132A Oi@date 10
de<xetai 132A katakurieu<ousin 121
9:39 e]stin 132 katecousia<zousin 121
9:40 e@stin 51o 10:43 e]stin 121
e]stin 10A 10:46 e@rxontai 21
9:41 e]ste 10 10:47 e]stin 42
le<gw 11 10:49 fwnou?sin 21
9:42 e]stin 133A fwnei? 22
peri<keitai 51 10:51 qe<leij 10
9:43 e]sti<n 133 11:1 e]ggi<zousin 21
9:45 e]sti<n 133 a]poste<llei 21
9:47 e]stin 133 11:2 le<gei 21
9:48 teleut%? 132 11:3 poiei?te 10
sbe<nnutai 132 e@xei 10
10:1 e@rxetai 21 a]poste<llei 31
sumporeu<ontai 21 11:4 lu<ousin 21
10:2 e@cestin 53 11:5 poiei?te 10
10:8 ei]si>n 132 11:7 fe<rousin 21
10:11 le<gei 21 e]piba<llousin 21
moixa?tai 132A 11:15 e@rxontai 21
10:12 moixa?tai 132A 11:21 le<gei 21
10:14 e]sti>n 132 11:22 le<gei 21
10:15 le<gw 11 e@xete 51
10:18 le<geij 22 11:23 le<gw 11
10:19 oi#daj 10 lalei? 42
10:21 u[sterei? 10 gi<netai 42
e@xeij 10 11:24 le<gw 11
10:23 le<gei 21 proseu<xesqe 31
10:24 le<gei 21 ai]tei?sqe 31
e]stin 133 11:25 sth<kete 51o
10:25 e]stin 133 e@xete 51
10:26 du<natai 132 11:27 e@rxontai 21
10:27 le<gei 21 e@rxontai 21
10:29 le<gw 11 11:28 poiei?j 122
e]stin 132 11:29 poiw? 122
10:33 a]nabai<nomen 10 11:33 le<gousin 21
10:35 prosporeu<ontai21 oi@damen 10
qe<lomen 10 le<gei 21
10:36 qe<lete< 10 le<gw 32
10:38 oi@date 10 poiw? 122
ai]tei?sqe 10 12:7 e]stin 10
du<nasqe 10 12:11 e@stin 133
pi<nw 31 12:13 a]poste<llousin 21
bapti<zomai 31 12:14 le<gousin 21
198
APPENDIX
A--Continued
Mk. 12:14 oi@damen 10 Mk. 14:6 pare<xete 10
ei# 10 14:7 e@xete 31
me<lei 122 du<nasqe 121
ble<peij 122 e@xete 31
dida<skeij 122 14:9 le<gw 11
e@cestin 133 14:12 le<gousin 21
12:15 peira<zete 10 qe<leij 10
12:16 le<gei 21 14:13 a]poste<llei 21
12:18 le<gousin 21 le<gei 21
le<gousin 131 14:14 le<gei 22
12:24 plana?sqe 10 e]stin 10
12:25 gamou?sin 31E 14:17 e@rxetai 21
gami<zontai 31E 14:18 le<gw 11
ei]si>n 31E 14:21 u[pa<gei 31
12:26 e]gei<rontai 31E paradi<dotai 31
12:27 e@stin 10 14:22 e]stin 134
plana?sqe 10 14:24 e]stin 134
12:28 e]sti>n 10 14:25 le<gw 11
12:29 e]sti<n 10 14:27 le<gei 21
e]stin 10 14:30 le<gei 21
12:31 e@stin 10 le<gw 11
12:32 e]stin 10 14:32 e@rxontai 21
e@stin 10 le<gei 21
12:33 e]stin 133 14:33 paralamba<nei 21
12:34 ei# 10 14:34 le<gei 21
12:35 le<gousin 121 e]stin 10
e]stin 132 14:35 e]stin 51
12:37 le<gei 144 14:36 qe<lw 10
e]stin 132 14:37 e@rxetai 21
12:41 ba<llei 41 eu[ri<skei 21
12:42 e]stin 131 le<gei 21
12:43 le<gw 11
kaqeu<deij 10
13:1 le<gei 21 14:41 e@rxetai 21
13:2 Ble<peij 10 le<gei 21
13:6 ei]mi 10 Kaqeu<dete 10
13:7 dei? 133 a]napau<esqe 10
13:10 die? 133 a]pe<xei 133
13:11 e]
13:14 dei? 133 14:43 paragi<netai 21
13:28 ginw<skete 121A 14:44 e]stin 41
e]sti<n 41 14:45 le<gei 21
13:29 e]stin 42 14:51 kratou?sin 21
13:30 le<gw 11 14:53 sune<rxonati 21
13:32 oi#den 10 14:60 a]pokri<n^ 10
13:33 oi@date 10 katamarturou?sin 10
e]stin 10 14:61 le<gei 21
13:35 oi@date 10 ei# 10
e@rxetai 31E ei]mi 10
13:37 le<gw 10 14:63 le<gei 21
le<gw 11 e@xomen 10
199
APPENDIX
A--Continued
Mk. 14:64 fai<netai 10 Lk. 1:61 kalei?tai 141
14:66 e@rxetai 21 1:63 e]sti>n 10
14:67 le<gei 21 2:4 kalei?tai 131
14:68 oi#da 10 2:10 eu]aggeli<zomai 11
e]pi<stamai 10 2:11 e]stin 10
le<geij 22 2:29 a]polu<eij 60
14:69 e]stin 10 2:34 kei?tai 141
14:70 ei# 10 2:49 dei ? 133
ei# 10 3:8 e@xomen 10
14:71 oi#da 10 le<gw 11
le<gete 22 du<natai 10
15:2 ei# 10 3:9 e]kko<ptetai 10
le<gei 21 e]kko<ptetai 124A
le<geij 22 ba<lletai 124A
15:4 a]pokri<n^ 10 3:16 bapti<zw 122
kathgorou?sin 10 e@rxetai 31
15:9 qe<lete 10 ei]mi< 10
15:12 (qe<lete) 10 3 :22 ei# 10
(le<gete) 121 4:3 ei# 51
15:16 e]stin 131 4:6 di<dwmi 122
sugkalou?sin 21 4:22 e]stin 10
15:17 e]ndidu<skousin 21 4:24 le<gw 11
peritiqe<asin 21 e]stin 132
15:20 e]ca<gousin 21 4:25 le<gw 11
15:21 a]ggareu<ousin 21 4:34 oi#da< 10
15:22 fe<rousin 21 ei# 10
e]stin 131 4:36 e]pita<ssei 122
15:24 staurou?sin 21 e]ce<rxontai 123
diameri<zontai 21 4:41 ei# 10
15:27 staurou?sin 21 4:43 dei? 133
15:31 du<natai 10 5:8 ei]mi 10
15:34 e]stin 131 5:12 du<nasai< 10A
15:35 fwnei? 22 5:13 qe<lw 10
15:36 e@rxetai 53 5:21 e]stin 10
15:42 e]stin 131 lalei? 22
16:2 e@rxontai 21 du<natai 10
16:4 qewrou?sin 21 5:22 dialogi<zesqe 10
16:6 le<gei 21 5:23 e]stin 133
zhtei?te 10 5:24 e@xei 10
e@stin 10 le<gw 11
16:7 Proa<gei 31 5:30 e]sqi<ete 10
(16:11)
(z^?) 42 pi<nete 10
5:31 e@xousin 121
Lk. 1:18 ei]mi 10 5:33 nhstu<ousin 123
1:19 ei]mi 10 poiou?ntai 123
1:34 ginw<skw 141 e]sqi<ousin 123
1:36 e]sti>n 10 pi<nousin 123
1:46 Megalu<nei 10 5:34 du<nasqe 132
1:61 e]stin 10 e]stin 41
200
APPENDIX
A—Continued
Lk. 5:36 e]piba<llei 121 Lk.
7:8 ei]mi 10
5:37 ba<llei 121 le<gw 122
5:39 qe<lei 121 poreu<etai 121
le<gei 121 e@rxetai 121
e]stin 133 poiei? 121
6:2 poiei?te 10 7:9 Le<gw 11
e@cestin 133 7:14 le<gw 11
6:4 e@cestin 133 7:19 ei# 10
6:5 e]stin 10 prosdokw?men 60
6:7 qerapeu<ei 53 7:20 ei# 10
6:9 ]Eperwtw? 11 prosdokw?men 60
e@cestin 53 7:22 a]nable<pousin 124
6:20 e]sti>n 31E peripatou?sin 124
6:22 e]ste 31A kaqari<zontai 124
6:24 a]pe<xete 10 a]kou<ousin 124
6:27 le<gw 11 e]gei<rontai 124
6:31 qe<lete 10 eu]aggeli<zontai 124
6:32 a]gapa?te 51 7:23 e]stin 10
e]sti<n 133A 7:25 ei]si<n 121
a]gapw?sin 121 7:26 le<gw 11
6:33 e]sti<n 133A 7:27 e]stin 134
poiou?sin 121 a]poste<llw 31
6:34
e]lpi<zete 41 7:28
le<gw 11
(e]sti>n) 133A e]stin 10
danei<zousin 121 e]stin 31E
6:35 e]stin 10 7:31 ei]sin 135
6:36 e]sti<n 10 7:32 ei]sin 135
6:38 metrei?te 123 le<gei 121
6:39 du<natai 132 7:33 le<gete 121
6:40 e@stin 132 e@xei 10
6:41 ble<peij 122 7:34 le<gete 121
katanoei?j 122 7:37 kata<keitai 42
6:42 du<nasai 10 7:39 a!ptetai 10
6:43 e]stin 132 e]stin 10
6:44 ginw<sketai 132 7:40 e@xw 10
sulle<gousin 121 fhsi<n 21
trugw?sin 121 7:43 [Upolamba<nw 10
6:45 profe<rei 132 7:44 Ble<peij 10
profe<rei 132 7:47 a]fi<etai 11
lalei? 132 a]fi<etai 51o
6:46 kalei?te 121 a]gap%? 121A
poiei?te 121 7:49 e]stin 10
le<gw 122 a]fi<hsin 22
6:47 e]sti>n 135 8:11 @Estin 134
6:48 e]stin 135 e]sti>n 134
6:49 e]stin 135 8:12 ei]sin 134
7:4 e]stin 10 e@rxetai 125
7:5 a]gap%? 10 ai@rei 125
7:6 ei]mi 10 8:13 de<xontai 125
201
APPENDIX A--Continued
Lk. 8:13 e@xousin 125 Lk.
9:48 e]stin 132A
pisteu<ousin 125 9:49 a]kolouqei? 10
a]fi<stantai 125 9:50 e@stin 51o
8:14 sumpni<gontai 125 e]stin 10A
telesforou?sin
125 9:54 qe<leij 10
8:15 ei]sin 134 9:58 e@xousin 121
kate<xousin 125 e@xei 122
karpoforou?sin125 9:62 e]stin 132A
8:16 kalu<ptei 121 10:3 a]poste<llw 32
ti<qhsin 121 10:11 a]pomasso<meqa 32
ti<qhsin 121 10:12 le<gw 11
8:17 e]stin 10 10:16 a]kou<ei 132A
8:18 a]kou<ete 121 a]qetai? 132A
dokei? 41 a]qetai? 132A
8:21 ei]sin 10A 10:17 u[pota<ssetai 123
8:24 a]pollu<meqa 32 10:20 u[pota<ssetai 123
8:25 e]stin 10 10:21 ]Ecomologou?mai< 10
e]pita<ssei 121 10:22 ginw<skei 10
u[pakou<ousin 121 e]stin 10
8:26 e]sti>n 131 e]stin 10
8:28 de<omai 11 10:23 ble<pete 123
8:30 e]stin 10 10:24 le<gw 11
8:45 sune<xousi<n 10 ble<pete 123
a]poqli<bousin 10 a]kou<ete 123
8:49 e@rxetai 21 10:26 a]naginw<skeij 10
8:52 kaqeu<dei 10 10:29 e]sti<n 10
9:9 e]stin 10 10:36 dokei? 10
a]kou<w 141 10:40 me<lei 10
9:12 e]sme<n 10 10:41 merimn%?j 10
9:13 ei]si<n 10 qoruba<z^ 10
9:18 le<gousin 121 10:42 e]stin 133
9:20 le<gete 10 11:4 a]fi<omen 123
9:22 Dei? 133 11:6 e@xw 10
9:23 qe<lei 51 11:7 ei]si<n 10
9:25 w]felei?tai 133A du<namai 10
9:27 le<gw 11 11:8 le<gw 11
ei]si<n 10 xr^<zei 41
9:33 e]stin 133 11:9 le<gw 11
le<gei 41 11:10 lamba<nei 121A
9:35 e]stin 10 eu[ri<skei 121A
9:38 de<omai 11 a]noi<getai 121A
e]stin 10 11:13 oi@date 51
9:39 lamba<nei 122 11:15 e]kba<llei 122
kra<zei 122 11:17 e]rmou?tai 121A
spara<ssei 122 e]rmou?tai 121A
a]poxwrei? 122 11:18 le<gete 22
9:44 me<llei 10 11:19 e]kba<llw 51
9:48 de<xetai 132A e]kba<llousin 121A
de<xetai 132A 11:20 e]kba<llw 51
202
APPENDIX
A--Continued
Lk. 11:21 e]sti>n 125A Lk. 12:22 le<gw 11
11:22 ai@rei 125A 12:23 e]stin 132
diadi<dwsin 125A 12:24 spei<rousin 121
11:23 e]stin 10A qeri<zousin 121
skorpi<zei 10A e@stin 121
11:24 die<rxetai 121A tre<yei 122
le<gei 121A diafe<rete 10
11:25 eu[ri<skei 121A 12:25 du<natai 10
11:26 poreu<etai 121A 12:26 du<nasqe 51
paralamba<nei 121A merimna?te 10A
katoikei? 121A 12:27 au]ca<nei 121
gi<netai 121A kopia? 121
11:29 e]stin 10 nh<qei 121
zhtei? 121 le<gw 11
11:33 ti<qhsin 121 12:28 a]mfia<zei 51
11:34 e]stin 132 12:30 e]pizhtou?sin 121
e]stin 132A oi#den 10
11:35 e]sti<n 41 xr^<zete 10
11:37 e]rwt%? 21 12:33 e]ggi<zei 121
11:39 kaqari<zete 121 e]ggi<zei 121
ge<mei 10 12:34 e]stin 41
11:41 e]stin 31A 12:37 le<gw 11
11:42 a]podekatou?te 123 12:38 ei]sin 125A
pare<rxesqe 121 12:39 ginw<skete 10
11:43 a]gapa?te 10 e@rxetai 41
11:44 e]ste< 10 12:40 dokei?te 10
11:44 oi@dasin 124 e@rxetai 31E
11:45 le<gei 21 12:41 le<geij 22
u[bri<zeij 10 12:42 e]sti>n 10
11:46 forti<zete 121 12:44 le<gw 11
forti<zete 121 12:45 Xroni<zei 10
11:47 oi]kodomei?te 121 12:46 proskok%? 41
11:48 e]ste 10 ginw<skei 41
suneudokei?te 10 12:49 qe<lw 10
oi]kolomei?te 121 12:50 e@xw 10
11:51 le<gw 11 sune<xomai 10
12:1 e]sti<n 134 12:51 dokei?te 10
12:2 e]sti>n 142 le<gw 11
12:4 Le<gw 11 12:54 le<gete 121A
12:5 le<gw 11 e@rxetai 31
12:6 pwlou?ntai 121 gi<netai 121A
e@stin 142 12:55 le<gete 121A
12:7 diafe<rete 10 gi<netai 121A
12:8 Le<gw 11 12:56 oi@date 10
12:12 dei? 133 oi@date 10
12:15 e]stin 132 12:57 kri<nete 121
12:17 e@xw 10 12:58 u[pa<geij 41
12:19 e@xeij 10 12:59 le<gw 11
12:20 a]paitou?sin 32 13:2 Dokei?te 10
203
APPENDIX
A--Continued
Lk. 13:3 le<gw 11 Lk. 14:33 a]pota<ssetai 510
13:4 dokei?te 10 du<natai 132A
13:5 le<gw 11 14:35 e]stin 133
13:7 e@rxomai 23 ba<llousin 121
eu[ri<skw 23 15:2 prosde<xetai 10
katargei? 10 sunesq i<ei 10
13:8 le<gei 21 15:4 katalei<pei 125A
13:14 ei]si<n 121 poreu<etai 125A
dei? 133 15:5 e]piti<qhsin 125A
13:15 lu<ei 132 15:6 sugkalei? 125A
poti<zei 132 15:7 le<gw 11
13:18 e]sti<n 135 e@xousin 10
13:19 e]sti>n 135 15:8 a!ptei 125A
13:21 e]sti>n 135 saroi? 125A
13:24 le<gw 11 zhtei? 125A
13:25 oi#da 10 15:9 sugkalei? 125A
e]ste< 23 15:10 le<gw 11
13:27 oi#da 10 le<gw 132
e]ste< 23 15:17 perisseu<ontai 10
13:30 ei]si<n 10 a]po<llumai 32
ei]si>n 10 15:19 ei]mi> 10
13:31 qe<lei 10 15:21 ei]mi> 10
13:32 e]kba<llw 31 15:27 h!kei 141
a]potelw? 31 15:29 doudeu<w 23
teleiou?mai 31 15:31 ei# 23
13:33 dei? 133 e]stin 23
e]nde<xetai 133 16:2 du<n^ 10
13:35 a]fi<etai 141 16:3 a]fairei?tai 141
le<gw 11 i]sxu<w 10
14:3 @Ecestin 133 ai]sxu<naomai 10
14:14 e@xousin 41 16:5 o]fei<leij 10
14:17 e]stin 10 16:7 o]fei<leij 10
14:18 e@xw 10 o]fei<leij 21
e]rwtw? 11 16:8 ei]sin 132
14:19 poreu<omai 32 16:9 le<gw 11
e]rwtw? 11 16:10 e]stin 132
14:20 du<namai 10 e]stin 132
14:22 e]sti<n 10 16:13 du<natai 132
14:24 le<gw 11 du<nasqe 10
14:26 e@rxetai 51 16:15 e]ste 10
misei? 51 ginw<skei 10
du<natai 132A 16:16 eu]aggeli<zetai 23
14:27 basta<zei 51o bai<zetai 23
e@rxetai 51o 16:17 e]stin 133
du<natai 132A 16:18 moixeu<ei 132A
14:28 yhfi<zei 125A moixeu<ei 132A
e@xei 53 16:23 o[r%? 21
14:31 e]stin 53 16:24 o]dunw?mai 10
14:32 e]rwt%? 125A 16:25 parakalei?tai 10
204
APPENDIX A—Continued
Lk. 16:25 o]duna?sai 10 Lk.
19:3 e]stin 41
16:27 ]Erwtw? 11 19:5 dei? 133
16:28 e@xw 10 19:8 di<dwmi 32
16:29 le<gei 21 a]podi<dwmi 32A
@Exousi 10 19:9 e]stin 10
16:31 a]kou<ousin 51 19:11 me<llei 42
17:1 e]stin 133 19:13 e@rxomai 31
e@rxetai 31 19:14 qe<lomen 10
17:2 lusitelei? 133A 19:21 ei# 10
peri<keitai 51 ai@reij 122
17:4 Metanow? 10 qeri<zeij 122
17:6 e@xete 51 19:22 le<gei 21
17:9 e@xei 125A kri<nw 32
17:10 e]smen 10 ei]mi 10
17:20 e@rxetai 31E 19:25 (e@xei) 10
e@rxetai 121 19:26 le<gw 11
17:21 e]stin 10 le<gw 41
17:24 la<mpei 122 19:31 lu<ete 10
17:25 dei? 133 e@xei 10
17:30 a]pokalu<ptetai 31E 19:33 lu<ete 10
17:34 le<gw 11 19:34 e@xei 10
17:37 le<gousin 21 19:40 Le<gw 11
18:4 fobou?mai 52 20:2 poiei?j 122
e]ntre<pomai 52 e]stin 10
18:6 le<gei 23 20:6 e]stin 142
18:7 makroqumei? 52 20:8 le<gw 32
18:8 le<gw 11 poiw? 122
18:9 ei]si<n 42 20:14 e]stin 10
18:11 eu]xaristw? 10 20:17 e]stin 134
ei]mi> 10 20:21 oi@damen 10
18:12 nhsteu<w 122 le<geij 122
a]podekatw? 122 dida<skeij 122
ktw?mai 122 lamba<neij 122
18:14 le<gw 11 dida<skeij 122
18:16 e]sti>n 132 20:22 e@cestin 133
18:17 le<gw 11 20:24 e@xei 10
18:19 le<geij 22 20:33 gi<netai 31E
18:20 oi#daj 10 20:34 gamou?sin 124
18:22 lei<pei 10 gami<skontai 124
e@xeij 10 20:35 gamou?sin 31E
18:24 ei]sporeu<ontai 124 gami<zontai 31E
18:25 e]stin 133 20:36 du<nantai 31E
18:26 du<natai 10 ei]sin 31E
18:27 e]stin 10 ei]sin 31E
18:29 le<gw 11 20:37 e]gei<rontai 31E
e]stin 132 le<gei 144
18:31 a]nabai<nomen 31 20:38 e@stin 10
18:37 pare<rxetai 42 zw?sin 10
18:41 qe<leij 10 20:41 le<gousin 121
205
APPENDIX
A--Continued
Lk. 20:42 le<gei 144 Lk. 22:70 le<gete 22
20:44 kalei? 144 ei]mi 10
e]stin 10 22:71 e@xomen 10
20:47 katesqi<ousin 121 23:3 ei# 10
proseu<xontai 121 le<geij 22
21:3 le<gw 11 23:4 eu[ri<skw 141
21:6 qewrei?te 10 23:5 ]Anasei<ei 122
21:8 ei]mi 10 23:6 e]stin 53
21:9 dei? 133 23:7 e]sti>n 42
21:22 ei]sin 134 23:14 kathgorei?te 10
21:28 e]ggi<zei 41 23:15 e]sti>n 142
21:30 ginw<skete 121A 23:29 e@rxontai 31
e]sti<n 42 23:31 poiou?sin 51
21:31 e]stin 42 23:34 (oi@dasin) 10
21:32 le<gw 11 (poiou?sin) 10
22:9 qe<leij 10 23:35 e]stin 51
22:10 ei]sporeu<etai 31 23:37 ei# 51
22:11 Le<gei 11 23:39 ei# 10
e]stin 10 23:40 fob^? 10
22:16 le<gw 11 ei# 10
22:18 le<gw 11 23:41 a]polamba<nomen 10
22:19 e]stin 134 23:43 le<gw 11
22:22 poreu<etai 31 23:46 parati<qemai 32
paradi<dotai 31 24:5 zhtei?te 10
22:24 dokei? 42 24:6 e@stin 10
22:25 kurieu<ousin 121 24:7 dei? 133
kalou?ntai 121 24:12 ble<pei 21
22:27 ei]mi 10 24:17 a]ntiba<llete 22
22:28 e]ste 10 24:18 paroikei?j 10
22:29 diati<qemai 10 24:21 e]stin 42
22:33 ei]mi 10 e]stin 10
22:34 Le<gw 11 24:23 le<gousin 21
22:37 le<gw 11 24:29 e]sti>n 10
dei? 133 24:36 le<gei 21
e@xei 31 24:38 e]ste< 142
22:38 e]stin 10 a]nabai<nousin 10
22:42 bou<lei 51 24:39 ei]mi 10
22:46 kaqeu<dete 10 e@xei 132
22:48 paradi<dwj 10 qewrei?te 10
22:53 e]sti>n 10 24:41 @Exete 10
22:57 oi#da 10 24:44 dei? 133
22:58 ei# 10 24:49 a]poste<llw 31
ei]mi< 10
22:59 e]stin 10 Jn. 1:5 fai<nei 122
22:60 oi#da 10 1:9 fwti<zei 122
le<geij 22 1:15 marturei? 141
22:64 e]stin 10 1:19 e]sti>n 134
22:67 ei# 51 ei# 10
22:70 ei# 10 1:20 ei]mi< 10
206
APPENDIX
A--Continued
Jn. 1:21 ei# 10 Jn. 2:7 le<gei 21
le<gei 21 2:8 le<gei 21
ei]mi< 10 2:9 e]sti<n 42
ei# 10 fwnei? 21
1:22 ei# 10 2:10 le<gei 21
le<geij 32 ti<qhsin 132
1:25 bapti<zeij 122A 2:17 e]sti<n 143
ei# 51 2:18 deiknu<eij 32
1:26 bapti<zw 122 poiei?j 22
oi@date 10 3:2 oi@damen 10
1:27 ei]mi< 10 du<natai 10A
1:29 ble<pei 21 poiei?j 122
le<gei 21 3:3 le<gw 11
1:30 e]stin 10 du<natai 10A
e@rxetai 31 3:4 le<gei 21
1:33 e]stin 41A du<natai 132A
1:34 e]stin 10 du<natai 132A
1:36 le<gei 21 3:5 le<gw 11
1:38 le<gei 21 du<natai 132A
zhtei?te 10 3:6 e]stin 132A
le<getai 131 e]stin 132A
me<neij 10 3:7 Dei? 133
1:39 le<gei 21 3:8 qe<lei 41
me<nei 42 pnei? 122
1:41 eu[ri<skei 21 a]kou<eij 122
le<gei 21 oi#daj 122
e]stin 131 e@rxetai 42
1:42 ei# 10 3:8 u[pa<gei 42
e[rmhneu<etai 131 e]sti>n 132
1:43 eu[ri<skei 21 3:9 du<natai 10
le<gei 21 3:10 ei# 10
1:45 eu[ri<skei 21 ginw<skeij 10
le<gei 21 3:11 le<gw 11
1:46 du<natai< 10 3:11 oi@damen 10
le<gei 21 lalou?men 123
1:47 le<gei 21 marturou?men 123
e@stin 10 lamba<nete 121
1:48 le<gei 21 3:12 pisteu<ete 51
ginw<skeij 141 3:14 dei? 133
1:49 ei# 10 3:18 kri<netai 31EA
ei# 10 3:19 e]stin 134
1:50 pisteu<eij 10 3:20 misei? 121A
1:51 le<gei 21 e@rxetai 121A
le<gw 11 3:21 e@rxetai 121A
2:3 le<gei 21 e]stin 142
e@xousin 10 3:26 bapti<zei 122
2:4 le<gei 21 e@rxontai 121
h!kei 141 3:27 du<natai 121A
2:5 le<gei 21 3:28 marturei?te 10
207
APPENDIX
A--Continued
Jn. 3:28 ei]mi> 10 Jn. 4:22 e]sti>n 132
ei]mi< 142 4:23 e@rxetai 31
3:29 e]sti<n 132 e]stin 132
xai<rei 132 zhtei? 10
3:30 dei? 133 4:24 dei? 133
3:31 e]sti<n 10 4:25 le<gei 21
e]stin 10 Oi#da 10
lalei? 122 e@rxetai 31E
(e]sti<n) 10 4:26 le<gei 21
3:32 marturei? 122 ei]mi 10
lamba<nei 121 4:27 zhtei?j 10
3:33 e]stin 10 zhtei?j 10
3:34 lalei? 122 4:28 le<gei 21
di<dwsin 122 4:29 e]stin 10
3:35 a]gap%? 10 4:32 e@xw 10
3:36 e@xei 132A oi#date 10
me<nei 132A 4:34 le<gei 21
4:1 poiei? 42 le<gei 134
bapti<zei 42 4:35 le<gete 121
4:5 e@rxetai 21 e]stin 31
4:7 @Erxetai 21 e@rxetai 31
4:9 le<gei 21 le<gw 11
ai]tei?j 22 ei]sin 10
sugxrw?ntai 131 4:36 lamba<nei 132
4:10 e]stin 10 suna<gei 132
4:11 le<gei 21 4:37 e]sti>n 10
e@xeij 10 e]sti>n 132
e]sti>n 10 4:42 pisteu<omen 10
e@xeij 10 oi@damen 10
4:12 ei# 10 e]stin 10
4:15 le<gei 21 4:44 e@xei 132
4:16 Le<gei 21 4:47 h!kei 42
4:17 e@xw 10 4:49 le<gei 21
le<gei 21 4:50 le<gei 21
e@xw 10 z^? 10
4:18 e@xeij 10 4:51 z^? 32
e@stin 10 4:52 z^? 10
4:19 le<gei 21 5:2 e@stin 131
qewrw? 10 5:6 e@xei 23
ei# 10 le<gei 21
4:20 le<gete 121 qe<leij 10
e]sti>n 10 5:7 e@xw 10
dei? 133 e@rxomai 41
4:21 le<gei 21 katabai<nei 41
e@rxetai 31 5:8 le<gei 21
4:22 proskunei?te 121 5:10 e]stin 10
oi@date 10 e@cesti<n 133
proskunou?men 121 5:12 e]stin 10
oi@damen 10 5:13 e]stin 42
208
APPENDIX A-
-Continued
Jn. 5:14 eu[ri<skei 21 Jn. 5:44 zhtei?te 10
5:15 e]stin 42 5:45 e@stin 10
5:17 e]rha<zetai 23 5:47 pisteu<ete 51
e]rga<zomai 23 6:5 e@rxetai 42
5:19 le<gw 11 le<gei 21
du<natai 10 6:7 a]rkou?sin 132
poiei? 122 6:8 le<gei 21
5:20 filei? 10 6:9 @Estin 10
dei<knusin 122 e@xei 10
poiei? 41 e]stin 10
5:21 e]gei<rei 31E 6:12 le<gei 21
z&opoiei? 31E 6:14 e]stin 10
qe<lei 41 6:15 me<llousin 42
z&opoiei? 31E 6:19 qewrou?sin 21
5:22 kri<nei 31E 6:20 le<gei 21
5:23 timw?si 122 ei]mi 10
tim%? 132A 6:24 e@stin 42
5:24 le<gw 11 6:26 le<gw 11
e@xei 132A zhtei?te< 22
e@rxetai 31EA 6:29 e]stin 134
5:25 le<gw 11 6:30 poiei?j 32
e@rxetai 31E e]rga<z^ 32
e]stin 10 6:31 e]stin 143
5:26 e@xei 10 6:32 le<gw 11
5:27 e]sti>n 10 di<dwsin 141
5:28 e@rxetai 31E 6:33 e]stin 134
5:30 du<namai 10 6:35 ei]mi 10
a]kou<w 122 6:36 pisteu<ete 10
kri<nw 122 6:37 di<dwsi<n 141
e]sti<n 10 6:39 e]stin 134
zhtw? 122 6:40 e]stin 134
5:31 e@stin 132A 6:41 ei]mi 10
5:32 e]sti>n 10 6:42 e]stin 10
oi@da 10 oi@damen 10
e]stin 10 le<gei 22
marturei? 10 6:44 du<natai 132A
5:34 lamba<nw 122 6:45 e@stin 143
le<gw 10 e@rxetai 124A
5:36 e@xw 10 6:47 le<gw 11
poiw? 122 e@xei 132A
marturei? 123 6:48 ei]mi 10
5:38 e@xete 10 6:50 e]stin 134
pisteu<ete 10 6:51 ei]mi 134
5:39 dokei?te 10 ei]mi 134
ei]sin 10 6:52 du<natai 10
5:40 qe<lete 10 6:53 le>gw 11
5:41 lamba<nw 122 e#xete 10A
5:42 e@xete 10 6:54 e@xei 132A
5:43 lamba<nete 10 6:55 e]stin 10
5:44 du<nasqe 10 e]stin 10
209
APPENDIX
A--Continued
Jn. 6:56 me<nei 132A Jn. 7:23 xola?te 10A
6:57 zw? 10 7:25 e]stin 10
6:58 e]stin 134 zhtou?sin 10
6:60 e]stin 10 7:26 lalei? 10
du<natai 10 le<gousin 10
6:61 goggu<zousin 42 e]stin 10
skandali<zei 10 7:27 oi@damen 10
6:63 e]stin 132 e]stin 23
w]felei? 132 ginw<skei 41A
e]stin 10 e]sti<n 42
e]stin 10 7:28 oi@date 10
6:64 ei]si>n 10 oi@date 10
pisteuousin 10 ei]mi< 23
ei]si>n 41 e@stin 10
e]stin 41 oi@date 10
6:65 du<natai 132A 7:29 oi#da 10
6:67 qe<lete 10 oi#da 23
6:68 e@xeij 10 7:33 ei]mi 31
6:69 ei@ 10 u[pa<gw 31
6:70 e]stin 10 7:34 ei]mi> 31
7:3 poiei?j 122 ei]mi 10
7:4 poiei? 121A 7:35 me<llei 10
zhtei? 51o me<llei 10
poiei?j 51 7:36 e]stin 10
7:6 le<gei 21 ei]mi> 31
pa<restin 10 du<nasqe 10
e]stin 10 7:40 e]stin 10
7:7 du<natai 10 7:41 e]stin 10
misei? 10 7:41 e@rxetai 31
marturw? 122 7:42 e@rxetai 31
e]stin 10 7:49 ei]sin 10
7:8 a]nabai<nw 31 7:50 le<gei 21
7:11 e]stin 10 7:51 kri<nei 132A
7:12 e]stin 10 poiei? 42
plan%? 122 7:52 ei# 10
7:15 oi#den 10 7:52
e]ggei<retai 31
7:16 e@stin 10 (8:3)
a@gousin 21
7:17 e]stin 10 (8:4)
le<gousin 21
lalw? 122 (8:5) le<geij 32
7:18 zhtei? 121A (8:10) ei]sin 32
e]stin 10 (8:11) katakri<nw 32
e@stin 10 8:12 ei]mi 134
7:19 poiei? 121 8:13 marturei?j 10
zhtei?te 10 e@stin 10
7:20 e@xeij 10 8:14 e]stin 10A
zhtei? 10 oi#da 10
7:21 qauma<zete 10 u[pa<gw 31
7:22 e]sti>n 23 oi#date 10
perite<mnete 121 e@rxomai 23
7:23 lamba<nei 51 u[pa<gw 31
210
APPENDIX
A--Continued
Jn. 8:15 kri<nete 121 Jn. 8:44 e]ste> 23
kri<nw 122 qe<lete 121
8:16 e]stin 10A e@stin 10
ei]mi< 10 lalei? 132
8:17 e]stin 132 e]sti>n 10
8:18 ei]mi 10 8:45 le<gw 122
marturei? 122 pisteu<ete 121
8:19 e]stin 10 8:46 e]le<gxei 32
oi@date 10 le<gw 51
8:21 u[pa<gw 31 pisteu<ete< 10A
u[pa<gw 31 8:47 a]kou<ei 121A
du<nasqe 10 a]kou<ei 10
8:22 le<gei 22 e]ste< 23
u[pa<gw 31 8:48 le<gomen 123
du<nasqe 10 ei# 10
8:23 e]ste< 23 e@xeij 10
ei]mi< 23 8:49 e@xw 10
e]ste< 23 timw? 10
ei]mi> 23 a]tima<zete 10
8:25 ei# 10 8:50 zhtw? 10
lalw? 122 e@stin 10
8:26 e@xw 10 8:51 le<gw 11
e]stin 10 8:52 e@xeij 10
lalw? 122 le<geij 22
8:28 ei]mi 42 8:53 ei# 10
poiw? 122 ei# 10
lalw? 122 8:54 e]stin 10A
8:29 poiw? 122 e@stin 10
8:31 e]
8:33 e]smen 10 e]stin 10
le<geij 22 8:55 oi#da 10
8:34 le<gw 11 oi#da 10
e]stin 132A oi#da 10
8:35 me<nei 132 thrw? 122
me<nei 132 8:57 e@xeij 23
8:37 oi#da 10 8:58 le<gw 11
e]ste 10 ei]mi< 23
zhtei?te< 10 9:4 dei? 133
xwrei? 10 e]stin 10
8:38 lalw? 122 e@rxetai 31
poiei?te 121 du<natai 31
8:39 e]stin 10 9:5 ei]mi 10A
le<gei 21 9:7 e[rmhneu<etai 131
e]ste 51 9:8 e]stin 10
8:40 zhtei?te< 10 9:9 e]stin 10
8:41 poiei?te 121 e]stin 10
e@xomen 10 ei]mi 10
8:42 h!kw 141 9:12 e]stin 10
8:43 ginw<skete 10 le<gei 21
du<nasqe 10 oi#da 10
211
APPENDIX
A--Continued
Jn. 9:13 @Agousin 21 Jn. 10:3 a]noi<gei 121
9:15 ble<pw 141 a]kou<ei 121
9:16 e@stin 23 fwnei? 121
threi? 122 e]ca<gei 121
du<natai 132 10:4 poreu<etai 121
9:17 le<gousin 21 a]kolouqei? 121
le<geij 32 oi@dasin 121
e]sti<n 10 10:5 oi@dasin 121
9:19 e]stin 10 10:7 le<gw 11
le<gete 10 ei]mi 10
ble<pei 10 10:8 ei]si<n 132
9:20 Oi@damen 10 10:9 ei]mi 134
e]stin 10 10:10 e@rxetai 121
9:21 ble<pei 10 10:11 ei]mi 134
oi@damen 10 ti<qhsin 121
oi@damen 10 10:12 e@stin 125
e@xei 10 qewrei? 121
9:23 e@xei 10 a]fi<hsin 121
9:24 e]stin 10 feu<gei 121
e]stin 10 a[rpa<zei 121
9:25 e]stin 53 skorpi<zei 121
oi#da 10 10:13 e]stin 132
oi#da 10 me<lei 132
ble<pw 10 10:14 ei]mi 134
9:27 qe<lete 10 ginw<skw 121
qe<lete 10 ginw<skousi< 121
9:28 ei# 10 10:15 ginw<skei 10
e]sme>n 10 ginw<skw 10
9:29 oi@damen 10 ti<qhmi 31
oi@damen 10 10:16 e@xw 10
e]stin 23 e@stin 10
9:30 e]stin 10 die? 133
oi@date 10 10:17 a]gap%? 10
e]sti<n 23 ti<qhmi 31
9:31 oi@damen 10 10:18 ai@rei 31
a]kou<ei 132 ti<qhmi 31
a]kou<ei 121A e@xw 10
9:34 dida<skeij 10 e@xw 10
9:35 pisteu<eij 10 10:20 e@xei 10
9:36 e]stin 10 mei<netai 10
9:37 e]stin 10 a]kou<ete 121
9:38 Pisteu<w 10 10:21 e@stin 10
9:40 e]smen 10 du<natai 132
9:41 le<gete 121 10:24 ai@reij 31
Ble<pomen 10 ei# 51
me<nei 10 10:25 pisteu<ete 10
10:1 le<gw 11 poiw? 122
e]sti>n 132A marturei? 123
10:2 e]stin 132A 10:26 pisteu<ete 10
212
APPENDIX A.--Continued
Jn. 10:26 e]ste> 10 Jn. 11:39 le<gei 21
10:27 a]kou<ousin 121 o@zei 10
ginw<skw 121 11:39 e]stin 10
a]kolouqou?sin 121 11:40 le<gei 21
10:28 di<dwmi 121 11:41 eu]xaristw? 10
10:29 e]stin 10 11:42 a]kou<eij 122
du<natai 10 11:44 le<gei 21
10:30 e]smen 10 11:47 poiou?men 32
10:32 liqa<zete 32 poiei? 122
10:33 liqa<zomen 32 11:49 oi@date 10
poiei?j 22 11:50 logi<zesqe 10
10:34 e@stin 143 sumfe<rei 133
e]ste 10 11:56 dokei? 10
10:35 du<natai 132 11:57 e]stin 42
10:36 le<gete 22 12:4 le<gei 21
Blasfhmei?j 22 12:8 e@xete 31
ei]mi 10 e@xete 31
10:37 poiw? 51 12:9 e]stin 42
10:38 poiw? 51 12:12 e@rxetai 42
11:3 filei?j 10 12:14 e]stin 143
a]sqenei? 10 12:15 e@rxetai 31
11:4 e@stin 10 12:19 qewrei?te 10
11:6 a]sqenei? 42 w]felei?te 23
11:7 le<gei 21 12:21 qe<lomen 10
11:8 le<gousin 21 12:22 e@rxetai 21
u[pa<geij 31 le<gei 21
11:9 ei]sin 132 e@rxetai 21
prosko<ptei 121A le<gousin 21
ble<pei 41 12:23 a]pokri<netai 21
11:10 prosko<ptei 121A 12:24 le<gw 11
e@stin 41 me<nei 121A
11:11 le<gei 21 fe<rei 121A
poreu<omai 31 12:25 a]pollu<ei 31A
11:13 le<gei 22 12:26 ei]mi> 31
11:15 xai<rw 10 12:31 e]sti>n 31
11:20 e@rxetai 42 12:34 me<nei 132
11:22 oi#da 10 le<geij 22
11:23 le<gei 21 dei? 133
11:24 le<gei 21 e]stin 10
ei# 10 12:35
e]stin 31
11:25 ei]mi 134 e@xete 31
11:26 pisteu<eij 10 oi#den 121A
11:27 le<gei 21 u[pa<gei 41
ei# 10 12:36 e@xete 51o
11:28 pa<restin 141 12:44 pisteu<ei 132A
fwnei? 141 12:45 qewrei? 132A
11:31 u[pa<gei 42 12:47 kri<nw 31EA
11:34 le<gousin 21 12:48 e@xei 132A
11:38 e@rxetai 21 12:50 oi#da 10
11:39 le<gei 21 e]stin 10
213
APPENDIX
A--Continued
Jn. 12:50 lalw? 122 Jn. 13:31 le<gei 21
lalw? 122 13:33 ei]mi 31
13:3 u[pa<gei 31 u[pa<gw 31
13:4 e]gei<retai 21 du<nasqe 10
ti<qhsin 21 le<gw 11
13:5 ba<llei 21 13:34 di<dwmi 11
13:6 e@rxetai 21 13:35 e]ste 10
le<gei 21 13:36 Le<gei 21
ni<pteij 32 u[pa<geij 31
13:7 poiw? 32 u[pa<gw 31
oi#daj 10 du<nasai< 10
13:8 le<gei 21 13:37 le<gei 21
e@xeij 10A du<namai< 10
13:9 le<gei 21 13:38 a]pokri<netai 21
13:10 le<gei 21 le<gw 11
e@xei 10A 14:1(a)
pisteu<ete 10
e@stin 10A 14:2 ei]sin 10
e]ste 10 poreu<omai 31
13:11 e]ste 10 14:3 e@rxomai 31EA
13:12 Ginw<skete 10 ei]mi> 31
13:13 fwnei?te< 123 14:4 u[pa<gw 31
le<gete 123 oi@date 10
ei]mi> 10 14:5 Le<gei 21
13:14 o]fei<lete 10A oi@damen 10
13:16 le<gw 11 u[pa<geij 31
e@stin 132 duna<meqa 10
13:17 oi@date 51 14:6 le<gei 21
e]ste 10A ei]mi 134
13:18 le<gw 22 e@rxetai 132
oi#da 10 14:7 ginw<skete 31
13:19 le<gw 32 14:8 le<gei 21
ei]mi 10 a]rkei? 32A
13:20 le<gw 11 14:9 le<gei 21
lamba<nei 132A ei]mi 23
lamba<nei 132A le<geij 22
13:21 le<gw 11 14:10 pisteu<eij 10
13:22 le<gei 22 e]stin 10
13:24 neu<ei 21 lalw? 122
le<gei 22 lalw? 122
13:25 le<gei 21 poiei? 122
e]stin 10 14:12 le<gw 11
13:26 a]pokri<netai 21 poiw? 122
e]stin 10 poreu<omai 31
(lamba<nei) 21 14:17 du<natai 10
di<dwsin 21 qewrei? 10
13:27 poiei?j 32 ginw<skei 10
13:27 le<gei 21 ginw<skete 10
13:29 le<gei 22 me<nei 10
e@xomen 10 e]stin 10
214
APPENDIX
A--Continued
Jn. 14:18 e@rxomai 31 Jn. 15:23 misei? 132A
14:19 qewrei? 31 15:26 e]kporeu<etai 31
qewrei?te< 31 15:27 marturei?te 31
zw? 31 e]ste 23
14:21 e]stin 132A 16:2 e@rxetai 31
14:22 Le<gei 21 16:5 u[pa<gw 31
me<lleij 10 e]rwt%? 10
14:24 threi? 121A u[pa<geij 31
a]kou<ete 10 16:7 le<gw 11
e@stin 10 sumfe<rei 133
14:27 a]fi<hmi 31 16:9 pisteu<ousin 10
di<dwmi 31 16:10 u[pa<gw 31
di<dwmi 122 qewrei?te< 31
didmsin 31 16:12 e@xw 10
14:28 [Upa<gw 31 du<nasqe 10
e@rxomai 31 16:15 e@xei 10
poreu<omai 31 e]stin 10
e]stin 10 lamba<nei 31
14:30 e@rxetai 31 16:16 qewrei?te< 31
e@xei 10 16:17 e]stin 10
14:31 a]gapw? 10 le<gei 22
poiw? 32 qewrei?te< 31
15:1 ei]mi 134 u[pa<gw 31
e]stin 134 16:18 e]stin 10
15:2 ai@rei 124 (le<gei) 22
kaqai<rei 121 oi@damen 10
15:3 e]ste 10 lalei? 22
15:4 du<natai 132A 16:19 zhtei?te 10
15:5 ei]mi 134 qewrei?te< 31
fe<rei 121A 16:20 le<gw 11
du<nasqe 132 16:21 e@xei 132
15:6 suna<gousin 124A e@xei 132
ba<llousin 124A 16:22 e@xete 10
kai<etai 124A ai@rei 31
15:10 me<nw 10 16:23 le<gw 11
15:12 e]sti>n 134 16:25 e@rxetai 31
15:13 e@xei 132 16:26 le<gw 10
15:14 e]ste 10A 16:27 filei? 10
e]nte<llomai 10 16:28 a]fi<hmi 31
15:15 le<gw 10 poreu<omai 31
oi#den 132 16:29 Le<gousin 21
poiei? 125 lalei?j 22
15:17 e]nte<llomai 10 le<geij 22
15:18 misei? 51 16:30 oi@damen 10
15:19 e]ste< 23 oi#daj 10
misei? 132 e@xeij 10
15:20 e@stin 132 pisteu<omen 10
15:21 oi@dasin 41 16:31 pisteu<ete 10
15:22 e@xousin 10 16:32 e@rxetai 31
215
APPENDIX
A--Continued
Jn. 16:32 ei]mi> 31 Jn. 18:31 e@cestin 133
e]stin 31 18:33 ei# 10
16:33 e@xete 31 18:34 le<geij 22
17:3 e]stin 134 18:35 ei]mi 10
17:7 ei]sin 10 18:36 e@stin 132
17:9 e]rwtw? 11 e@stin 132
e]rwtw? 11 18:37 ei# 10
ei]sin 10 le<geij 22
17:10 e]stin 10 ei]mi 10
17:11 ei]mi> 31 a]kou<ei 121A
ei]si<n 31 18:38 le<gei 21
e@rxomai 31 e]stin 10
17:13 e@rxomai 31 le<gei 21
lalw? 10 eu[ri<skw 132
17:14 ei]si>n 10 18:39 bou<lesqe 133
ei]mi> 10 e@stin 10
17:15 e]rwtw? 11 e@stin 21
17:16 ei]si>n 23 19:4 le<gei 32
ei]mi> 23 a@gw 141
17:17 e]stin 10 19:5 le<gei 21
17:19 a[gia<zw 141 19:6 le<gei 21
17:20 e]rwtw? 11 eu[ri<skw 141
17:24 qe<lw 10 19:7 e@xomen 10
ei]mi> 31 o]fei<lei 10
18:3 e@rxetai 21 19:9 le<gei 21
18:4 le<gei 21 ei# 23
zhtei?te 10 19:10 le<gei 21
18:5 le<gei 21 lalei?j 10
ei]mi 10 oi#daj 10
18:6 ei]mi 10 e@xw 10
18:7 zhtei?te 10 e@xw 10
18:8 ei]mi 10 19:11 e@xei 10
zhtei?te 51 19:12 ei# 10A
18:14 sumfe<rei 133 a]ntile<gei 132A
18:17 le<gei 21 19:14 le<gei 21
ei# 10 19:15 le<gei 21
18:17 ei]mi< 21 e@xomen 10
ei]mi< 10 19:17 le<getai 131
18:20 sune<rxontai 123 19:21 ei]mi 10
18:21 e]rwt%?j 22 19:26 le<gei 21
oi@dasin 10 19:27 le<gei 21
18:22 a]pokri<n^ 22 19:28 le<gei 21
18:23 de<reij 22A Diyw? 10
18:25 ei# 10 19:35 e]stin 10
ei]mi< 10 oi#den 10
18:26 le<gei 21 le<gei 10
18:28 !Agousin 21 19:37 le<gei 144
18:29 fhsi<n 21 19:40 e]sti>n 131
fe<rete 10 20:1 e@rxetai 21
216
APPENDIX
A--Continued
Jn. 20:1 ble<pei 21 Jn. 21:13 e@rxetai 21
20:2 tre<xei 21 lamba<nei 21
e@rxetai 21 di<dwsin 21
le<gei 21 21:15 le<gei 21
oi@damen 10 a]gap%?j 10
20:5 ble<pei 21 le<gei 21
20:6 e@rxetai 21 oi#daj 10
qewrei? 21 filw? 10
20:9 dei? 133 le<gei 21
20:12 qewrei? 21 21:16 le<gei 21
20:13 le<gousin 21 a]gap%?j 10
klai<eij 10 le<gei 21
le<gei 21 oi#daj 10
oi#da 10 filw? 10
20:14 qewrei? 21 le<gei 21
e]stin 42 21:17 le<gei 21
20:15 le<gei 21 filei?j 10
klai<eij 10 Filei?j 10
zhtei?j 10 le<gei 21
e]stin 42 oi@daj 10
le<gei 21 ginw<skeij 10
20:16 le<gei 21 filw? 10
le<gei 21 le<gei 21
le<getai 131 21:18 le<gw 11
20:17 ]Anabai<nw 31 qe<leij 41
le<gei 21 21:19 le<gei 21
20:18 e@rxetai 21 21:20 ble<pei 21
20:19 le<gei 21 e]stin 10
20:21 pe<mpw 32 21:21 le<gei 21
20:22 le<gei 21 21:22 le<gei 21
20:26 e@rxetai 21 e@rxomai 31E
20:27 le<gei 21 21:23 a]poqn^<skei 31
20:29 le<gei 21 a]poqn^<skei 31
20:30 e@stin 143 e@rxomai 31E
20:31 e]stin 10 21:24 e]stin 131
21:3 le<gei 21 oi@damen 10
[Upa<gw 31 e]sti<n 10
le<gousin 21 21:25 @Estin 10
]Erxo<meqa 31 oi#mai 10
21:4 e]stin 42
21:5 le<gei 21 Acts 1:6 a]pokaqista<neij 53
e@xete 141 1:7 e]stin 10
21:7 le<gei 21 1:12 e]stin 131
le<gei 10 1:19 e@stin 131
e]stin 42 1:21 dei? 133
21:9 ble<pousin 21 2:7 ei]sin 10
21:10 le<gei 21 2:8 a]kou<omen 10
21:12 le<gei 21 2:11 a]kou<omen 10
ei# 10 2:12 qe<lei 10
e]stin 42 2:13 ei]si<n 142
217
APPENDIX
A--Continued
Acts 2:15 u[polamba<nete 10 Acts
7:28 qe<leij 10
mequ<ousin 10 7:33 e]sti<n 10
e@stin 10 7:34 a]postei<lw 32
2:16 e]stin 134 7:37 e]stin 134
2:17 le<gei 11 7:38 e]stin 134
2:22 oi@date 10 7:40 oi@damen 10
2:25 le<gei 144 7:48 katoikei? 10
e]stin 10 le<gei 144
2:29 e@stin 23 7:49 le<gei 11
2:32 e]smen 10 7:51 a]ntipi<ptete 121
2:33 ble<pete 10 7:56 qewrw? 10
a]kou<ete 10 8:10 e]stin 10
2:34 le<gei 144 8:18 di<dotai 42
2:39 e]stin 10 8:21 e@stin 10
3:6 u[pa<rxei 10 e@stin 10
e@xw 10 8:23 o[rw? 10
di<dwmi 32 8:26 e]sti>n 131
3:12 qauma<zete 10 8:30 ginw<skeij 10
a]teni<zete 10 a]naginw<skeij 10
3:15 e]smen 10 8:32 a]noi<gei 31
3:16 qewrei?te 10 8:33 ai@retai 31
oi@date 10 8:34 De<omai 11
3:17 oi#da 10 le<gei 144
3:21 dei? 133 8:36 fhsin 21
3:25 e]
4:9 a]nakrino<meqa 51 9:4 diw<keij 122
4:11 e]stin 134 9:5
ei# 10
4:12 e@stin 10 ei]mi 10
e]stin 10 diw<keij 122
dei? 133 9:6 dei? 133
4:13 ei]sin 42 9:11 proseu<xetai 10
4:16 duna<meqa 10 9:14 e@xei 10
4:19 e]stin 53 9:15 e]stin 10
4:20 dima<meqa 10 9:16 dei? 133
4:36 e]stin 131 9:20 e]stin 42
5:25 ei]si<n 10 9:21 e]stin 10
bou<lesqe 10 9:22 e]stin 42
5:29 dei? 133 9:26 e]sti>n 42
5:32 e]smen 10 9:34 i]a?tai 32
5:35 me<llete 10 9:36 le<getai 131
5:38 le<gw 11 9:38 e]sti<n 42
5:39 e]stin 51 10:4 e]stin 10
6:2 e]stin 133 10:5 e]pikalei?tai 10
6:13 pau<etai 122 10:6 ceni<zetai 10
7:1 e@xei 53 e]stin 10
7:4 katoikei?te 10 10:11 qewrei? 21
7:25 di<dwsin 42 10:18 ceni<zetai 53
7:26 e]ste 10 10:19 zhtou?sin 10
a]dikei?te 10 10:21 ei]mi 10
218
APPENDIX
A--Continued
Acts 10:21 zhtei?te 10 Acts 15:15 sumfwnou?sin 10
pa<reste 10 15:17 le<gei 11
10:26 ei]mi 10 15:19 kri<nw 10
10:27 eu[ri<skei 21 15:21 e@xei 23
10:28 e]pi<stasqe 10 15:36 e@xousin 10
e]stin 133 16:12 e]sti<n 131
10:29 punqa<nomai 10 16:17 ei]si<n 10
10:31 fhsi<n 21 katagge<llousin 123
10:32 e]pikalei?tai 10 16:18 Paragge<llw 11
ceni<zetai 10 16:20 e]ktara<ssousin 123
10:33 pa<resmen 10 16:21 katagge<llousin 123
10:34 katalamba<nomai 10 e@cestin 133
e@stin 10 16:28 e]smen 10
10:35 e]stin 132A 16:30 dei? 133
10:36 e]stin 132 16:37 e]kba<llousin 32
10:37 oi@date 10 16:38 ei]sin 10
10:42 e]stin 10 17:3 e]stin 10
10:43 marturou?sin 144 katagge<llw 10
10:47 du<natai 10 17:6 pa<reisin 141
12:3 e]stin 133 17:7 pra<ssousi 123
12:8 le<gei 21 17:18 dokei? 10
12:9 e]stin 42 17:19 Duna<meqa 10
12:11 oi@da 10 17:20 ei]sfe<reij 10
12:15 Mai<n^ 10 bouso<meqa 10
e]stin 10 qe<lei 10
13:8 le<gei 131 17:22 qewrw? 10
13:15 e]stin 51 17:23 eu]sebei?te 121
13:25 ei]mi> 10 katagge<llw 11
ei]mi> 10 17:24 katoikei? 10
e@rxetai 31 17:25 qerapeu<etai 121
ei]mi> 10 17:28 zw?men 10
13:31 ei]sin 10 kinou<meqa 10
13:32 eu]aggelizo<meqa11 e]sme<n 10
13:33 ei# 10 e]sme<n 10
13:35 le<gei 144 17:29 o]fei<lomen 10
13:38 katagge<lletai 122 17:30 paragge<llei 122
13:39 dikaiou?tai 132A 17:31 me<llei 10
13:41 e]rga<zomai 31 18:10 ei]mi 10
13:46 a]pwqei?sqe 10 e]sti< 10
kri<nete 10 18:13 a]napei<qei 122
strefo<meqa 32 18:15 e]stin 51
14:9 e@xei 42 bou<lomai 10
14:15 poiei?te 10 19:2 e@stin 53
e]smen 10 19:4 e@stin 134
14:22 dei? 133 19:13 [Orki<zw 11
15:1 du<nasqe 10A khru<ssei 122
15:5 dei? 133 19:15 ginw<skw 10
15:7 e]pi<stasqe 10 e]pi<stamai 10
15:10 peira<zete 10 e]ste< 10
15:11 pisteu<omen 10 19:21 dei? 133
219
APPENDIX
A—Continued
Acts 19:25 e]pi<stasqe 10 Acts
21:37 e@cestin 53
e]stin 10 ginw<skeij 10
19:26 qewrei?te 121 21:38 ei# 10
a]kou<ete 121 21:39 ei]mi 10
ei]si>n 42 de<omai 11
19:27 kinduneu<ei 10 22:2 fhsi<n 21
se<betai 121 22:3 ei]mi 10
19:34 e]stin 42 e]ste 10
19:35 fhsi<n 21 22:5 marturei? 132
e]stin 10 22:7 diw<keij 122
ginw<skei 10 22:8 ei# 10
19:36 e]sti>n 133 ei]mi 10
19:38 e@xousi 51 diw<keij 122
a@gontai 10A 22:16 me<lleij 10
ei]sin 10A 22:19 e]pi<stantai 10
19:39 e]pizhtei?te 51 22:25 e@cestin 53
19:40 kinduneu<omen 10 22:26 me<lleij 10
20:10 e]stin 10 e]stin 10
20:18 e]pi<stasqe 10 22:27 ei# 10
20:22 poreu<omai 32 22:29 e]stin 42
20:23 diamatu<retai< 122 22:30 kathgorei?tai 41
me<nousin 10 23:3 me<llei 10
20:24 poiou?mai 10 ka<q^ 10
20:25 oi@da 10 keleu<eij 22
20:26 martu<romai 11 23:4 loidorei?j 22
ei]mi 10 23:5 e]sti>n 10
20:29 oi#da 10 23:6 e]sti>n 42
20:32 parati<qemai 32 ei]mi 10
20:34 ginw<skete 10 kri<nomai 10
20:35 dei? 133 23:8 le<gsousin 131
e]stin 133 o[mologou ?sin 131
20:38 me<llousin 42 23:9 eu[ri<skomen 141
21:11 le<gei 11 23:11 dei? 133
e]stin 10 23:15 e]smen 10
21:13 poiei?te 10 23:17 e@xei 10
e@xw 10 23:18 fhsi<n 21
21:20 qewrei?j 10 23:19 e]stin 10
ei]sin 10 e@xeij 10
u[pa<rxousin 10 23:21 e]nedreu<ousin 10
21:21 dida<skeij 122 ei]sin 10
21:22 e]stin 10 23:27 e]stin 42
21:23 le<gomen 32 23:34 e]sti>n 42
ei]sin 10 24:3 a]podexo<meqa 121
21:24 e]stin 10 24:4 parakalw? 11
stoixei?j 10 24:8 kathgorou?men 10
21:28 e]stin 10 24:10 a]pologou?mai 32
21:31 sugxu<nnetai 42 24:11 ei]si<n 23
21:33 e]stin 142 24:13 du<nantai< 10
21:37 le<gei 21 kathgorou?si<n 22
220
APPENDIX
A--Continued
Acts 24:14 o[mologw ? 10 Acts 26:27 oi#da 10
le<gousin 121 pisteu<eij 10
latreu<w 121 26:28
24:15 prosde<xontai 10 26:29 ei]mi 10
24:16 a]skw? 10 26:31 pra<ssei 141
24:21 kri<nomai 10 27:10 qewrw? 10
25:5 fhsi<n 21 27:22 parainw? 11
e]stin 51 27:23 ei]mi 10
25:9 qe<leij 10 ei]mi 121
25:10 ei]mi 142 27:24 dei? 133
dei? 133 27:25 pisteu<w 10
e]piginw<skeij 10 27:26 dei? 133
25:11 a]dikw? 51 27:31 du<nasqe 10A
paraitou?mai 10A 27:33 diatelei?te 10
e]stin 51 27:34 parakalw? 11
kathgorou?si<n 22 u[pa<rxei 10
du<natai 10A 28:1 kalei?tai 42
e]pikalou?mai 32 28:4 e]stin 10
25:14 e]stin 142 28:20 peri<keimai 23
25:16 e@stin 10 28:22 a]ciou?men 10
25:22 fhsi<n 21 fronei?j 10
25:24 fhsin 21 e]stin 141
qewrei?te 10 a]ntile<getai 122
25:26 e@xw 10
25:27 dokei? 10 Rom.
1:6 e]ste 10
26:1 ]Epitre<petai< 10 1:8 eu]xaristw? 122
26:2 e]gkalou?mai 141 katagge<lletai 122
26:3 de<omai 11 1:9 e]stin 10
26:4 i@sasi 10 latreu<w 10
26:7 e]lpi<zei 10 poiou?mai 122
e]gkalou?mai 141 1:11 e]pipoqw? 10
26:8 kri<netai 141 1:12 e]stin 133
kri<netai 53 1:13 qe<lw 10
26:14 diw<keij 122 1:14 ei]mi< 10
26:15 ei# 10 1:16 e]paisxu<nomai 10
ei]mi 10 e]stin 10
diw<keij 122 1:17 a]pokalu<ptetai 122
26:17 a]poste<llw 31 1:18 ]Apokalu<ptetai 122
26:23 me<llei 53 1:19 e]stin 122
26:24 fhsin 21 1:20 kaqora?tai 122
Mai<n^ 10 1:25 e]stin 10
peritre<pei 141 1:32 ei]si<n 132A
26:25 mai<nomai 10 poiou?sin 121
fhsi<n 21 suneudokou?sin 121
a]pofqe<ggomai 10 2:1 ei# 10
26:26 e]pi<statai 10 kri<neij 21
lalw? 10 katakri<neij 121
pei<qomai 10 pra<sseij 122
e]stin 10 2:2 oi@damen 10
26:27 pisteu<eij 10 e]stin 132
221
APPENDIX
A--Continued
2:4 katafronei?j 10 4:15 katerga<zetai 132
a@gei 132 e@stin 51o
2:5 qhsauri<zeij 10 4:16 e]stin 10
2:11 e]stin 132 4:21 e]stin 10
2:14 ei]sin 10 4:24 me<llei 10
2:15 e]ndei<knuntai 121 5:1 e@xomen 10
2:16 kri<nei 31E 5:2 kauxw<meqa 123
2:17 e]ponoma<z^ 51 5:3 kauxw<meqa 123
e]panapau<^ 51 katerga<zetai 132
kauxa?sai 51 5:5 kataisxu<nei 132
2:18 ginw<skeij 51 5:7 tolm%? 132
dokima<zeij 51 5:8 suni<sthsin 141
2:21 dida<skeij 122 5:13 e]llogei?tai 132A
kle<pteij 122 5:14 e]stin 134
2:22 moixeu<eij 122 6:3 a]gnoei?te 10
i[erosulei?j 122 6:8 pisteu<omen 10A
2:23 kauxa?sai 122 6:9 a]poqn^<skei 31
a]tima<zeij 122 kurieu<ei 10
2:24 blasfhmei?tai 122 6:10 z^? 10
2:25 w]felei? 133A z^? 10
2:28 e]stin 132 6:14 e]
3:5 suni<sthsin 51 6:15 e]sme>n 10
le<gw 11 6:16 oi@date 10
3:7 kri<nomai 10A parista<nete 51o
3:8 blasfhmou<meqa 122 e]ste 10A
fasi<n 122 u[pakou<ete 41
e]stin 31E 6:19 le<gw 22
3:9 proexo<meqa 10 6:21 e]paisxu<nesqe 10
3:10 e@stin 10 6:22 e@xete 10
3:11 e@stin 10 7:1 a]gnoei?te 10
e@stin 10 lalw? 10
3:12 e@stin 10 kurieu<ei 132
e@stin 10 z^? 51o
3:14 ge<mei 10 7:3 e]sti>n 132A
3:18 e@stin 10 7:14 oi@damen 10
3:19 Oi@damen 10 oi@damen 10
le<gei 144 7:15 katerga<zomai 122
lalei? 144 ginw<skw 10
3:22 e]stin 10 qe<lw 41
3:23 u[sterou?ntai 121 pra<ssw 122
3:28 logizo<meqa 10 misw? 41
3:31 katarou?men 10 poiw? 122
i[sta<nomen 10 7:16 qe<lw 41
4:2 e@xei 144A poiw? 52
4:3 le<gei 144 su<mfhmi 122
4:4 logi<zetai 132 7:17 katerga<zomai 122
4:5 logi<zetai 132 7:18 oi#da 10
4:6 le<gei 144 oi]kei? 10
logi<zetai 41 e@stin 134
222
APPENDIX A--Continued
Rom. 7:18 para<keitai< 10 Rom.
8:28 oi@damen 10
7:19 qe<lw 41 sunergei? 123
poiw? 122 8:34 e]stin 10
qe<lw 41 e]ntugxa<nei 122
pra<ssw 122 8:36 qanatou<meqa 123
7:20 qe<lw 122 8:37 u[pernikw?men 123
poiw? 51 9:1 le<gw 11
katerga<zomai 121A yeu<domai 11
7:21 Eu[ri<skw 122 9:2 e]stin 10
para<keitai 10 9:4 ei]sin 10
7:22 sunh<domai 10 9:7 ei]si>n 134
7:23 ble<pw 10 9:8 e@stin 134
7:25 douleu<w 121 logi<zetai 132
8:5 fronou?sin 121A 9:15 le<gei 144
8:7 u[pota<ssetai 10 9:17 le<gei 144
du<natai 10 9:18 qe<lei 41
8:8 du<nantai 10 e]leei? 132
8:9 e]ste> 10A qe<lei 41
oi]kei? 51 sklhru<nei 132
e@xei 51 9:19 memfetai 122
e@stin 10A 9:20 ei# 10
8:11 oi]kei? 51 9:21 e@xei 10
8:12 e]sme<n 10 9:25 le<gei 144
8:13 zh?te 51 9:27 kra<zei 144
me<llete 10A 9:33 ti<qhmi 31
qanatou?te 51 10:2 marturw? 10
8:14 a@gontai 51o e@xousin 10
ei]sin 10A 10:5 gra<fei 144
8:15 kra<zomen 123 10:6 le<gei 144
8:16 summarturei? 10 e@stin 134
e]sme>n 10 10:7 e@stin 134
8:17 sumpa<sxomen 51 10:8 le<gei 144
8:18 Logi<zomai 10 e]stin 10
8:19 a]pekde<xetai 10 e@stin 134
8:22 oi@damen 10 khru<ssomen 123
sustena<zei 10 10:10 pisteu<etai 132
sunwdi<nei 10 o[mologei?tai 132
8:23 stena<zomen 10 10:11 le<gei 144
8:24 e@stin 132A 10:12 e]stin 10
ble<
e]lpi<zei 121 10:18 le<gw 11
8:25 ble<pomen 41 10:19 le<gw 11
e]lpi<zomen 51 le<gei 144
a]pekdexo<meqa 10A 10:20 a]potolm%? 144
8:26 sunantilamba<netai 122 le<gei 144
dei? 133 10:21 le<gei 144
oi@damen 123 11:1 Le<gw 11
u[perentugxa<nei122 ei]mi< 10
8:27 oi@den 10 11:2 oi@date 10
e]ntugxa<nei 122 le<gei 144
223
APPENDIX
A--Continued
11:3 zhtou?sin 10 14:11 Zw? 10
11:4 le<gei 144 le<gei 11
11:6 gi<netai 60 14:14 oi#da 10
11:7 e]pizhtei? 10 14:15 lupei?tai 51
11:9 le<gei 144 peripatei?j 10A
11:11 Le<gw 11 14:17 e]stin 132
11:13 le<gw 11 14:21 prosko<ptei 51o
ei]mi 10 14:22 e@xeij 10
doca<zw 10 dokima<zei 10
11:18 katakauxa?sai 51 14:23 e]sti<n 132A
basta<zeij 10A 15:1 ]Ofei<lomen 10
11:23 e]stin 10 15:8 le<gw 11
11:25 qe<lw 10 15:10 le<gei 144
12:1 Parakalw? 11 15:12 le<gei 144
12:3 Le<gw 11 15:14 e]
dei? 133 15:17 e@xw 10
12:4 e@xomen 121 15:24 e]lpi<zw 10
e@xei 121 15:25 poreu<omai 31
12:5 e]smen 10 15:27 ei]si>n 10
12:19 le<gei 11 o]fei<lousin 10
13:1 e@stin 10 15:29 oi@da 10
ei]si<n 142 15:30 Parakalw? 11
13:3 ei]si>n 121 16:1 Suni<sthmi 32
qe<leij 10 16:4 eu]xaristw? 122
13:4 e]stin 10 16:5 e]stin 10
forei? 121 16:7 ei]sin 10
e]stin 10 16:16 ]Aspa<zontai 10
13:6 ei]sin 10 16:17 Parakalw? 11
13:9 a]nakefalaiou?tai 134A 16:18 douleu<ousin 121
13:10 e]rga<zetai 132 e]capatw?sin 121
14:2 pisteu<ei 121 16:19 xai<rw 122
e]sqi<ei 122 16:19 xai<rw 10
14:4 ei# 10 16:21 ]Aspa<zetai 10
sth<kei 31 16:22 a]spa<zomai 10
pi<ptei 31 16:23 a]spa<zetai 10
dunatei? 10 a]pa<zetai 10
14:5 kri<nei 121
kri<nei 121 1
Cor. 1:4 Eu]xaristw? 122
14:6 fronei? 121A 1:10 Parakalw? 11
e]sqi<ei 121A 1:11 ei]sin 10
eu]xaristei? 122 1:12 le<gw 11
e]sqi<ei 121A le<gei 122
eu]xaristei? 122 ei]mi 10
14:7 z^? 132 1:14 eu]xaristw? 10
a]poqn^<skei 132 1:16 oi@da 10
14:8 zw?men 121A 1:18 e]stin 10
a]poqn^?skomen 121A e]stin 10
e]sme<n 10A 1:22 ai]tou?sin 121
14:10 kri<neij 10 zhtou?sin 121
224
APPENDIX
A—Continued
1 Cor. 1:23 khru<ssomen 122 1
Cor. 4:4 e]stin 10
1:25 e]sti<n 132 4:7 diakri<nei 10
1:26 ble<pete 10 e@xeij 10
1:30 e]
2:6 lalou?men 122 4:8 e]ste< 142
2:7 lalou?men 122 4:9 dolw? 10
2:10 e]reun%? 10 4:11 peinw?men 123
2:11 oi#den 132 diyw?men 123
2:13 lalou?men 122 gumniteu<omen 123
2:14 de<xetai 132 kolafizo<meqa 123
e]stin 132 a]statou?men 123
du<natai 132 4:12 kopiw?men 123
a]nakri<netai 132 eu]logou?men 123
2:15 a]nakri<nei 122 a]nexo<meqa 123
a]nkri<netai 122 4:13 parakalou?men 123
2:16 e@xomen 10 4:14 gra<fw 10
3:2 du<nasqe 10 4:16 parakalw? 11
3:3 e]ste 10 4:17 e]stin 10
e]
peripatei?te 10A 4:21 qe<lete 10
3:4 ei]mi 10 5:1 a]kou<etai 10
e]
3:5 e]stin 10 5:6 zumoi? 132
e]stin 10 oi@date 10
3:7 e]sti<n 132 5:7 e]ste 10
3:8 ei]sin 132 5:12 kri<nete 121
3:9 e]smen 10 6:1 Tolm%? 10
e]
3:10 e]poikodomei? 121 kri<netai 51
e]poikodomei? 41 e]
3:11 du<natai 10 6:3 oi@date 10
e]stin 134 6:4 kaqi<zete 121
3:12 e]poikodomei? 51 6:5 le<gw 11
3:13 a]pokalu<ptetai 31E e@ni 10
e]stin 41 6:6 kri<netai 121
3:16 oi@date 10 6:7 e]stin 10
e]
oi]kei? 10 a]dikei?sqe 121
3:17 fqei<rei 51 a]postrerei?sqe 121
e]stin 10 6:8 a]dikei?te 121
e]
3:18 dokei? 51 6:9 oi@date 10
3:19 e]stin 10 6:12 e@cestin 133
3:20 ginw<skei 10 sumfe<rei 133
ei]si>n 10 e@cestin 133
3:21 e]stin 10 6:15 oi@date 10
4:2 zhtei?tai 10 e]stin 10
4:3 e]stin 10 6:16 oi@date 10
a]nakri<nw 10 e]stin 132A
4:4 su<noida 10 fhsi<n 144
226
APPENDIX A--Continued
1 Cor. 9:16 e]stin 10A 1 Cor. 10:33 a]re<skw 121
9:17 pra<ssw 51 11:2 ]Epainw? 10
e@xw 10A kate<xete 10
9:18 e]stin 10 11:3 qe<lw 10
9:23 poiw? 122 e]stin 10
9:24 oi@date 10 11:4 kataisxu<nei 121A
tre<xousin 124 11:5 kataisxu<nei 121A
lamba<nei 121 e]stin 10
9:25 e]gkrateu<etai 121A 11:6 katakalu<ptetai 51
9:26 tre<xw 121 11:7 o]fei<lei 10
pukteu<w 121 e]stin 132
9:27 u[pwpia<zw 121 11:8 e]stin 132
doulagwgw? 121 11:10 o]fei<lei 10
10:1 qe<lw 10 11:13 e]sti>n 133
10:13 du<nasqe 41 11:14 dida<skei 121
10:15 le<gw 10 e]stin 10A
10:15 fhmi 10 11:15 e]stin 10A
10:16 eu]logou?men 121 11:16 dokei? 51
e]stin 134 e@xomen 10A
klw?men 121 11:17 e]painw? 10
e]stin 134 sune<rxesqe 123
10:17 e]smen 10 11:18 a]kou<w 141
mete<xomen 121 a]kou<w 10
10:18 ble<pete 10 11:19 dei? 133
ei]si<n 132A 11:20 e@stin 41
10:19 fhmi 10 11:21 prolamba<nei 121
e]stin 10 pein%? 121
e]stin 10 mequ<ei 121
10:20 qu<ousin 121 11:22 e@xete 10
qu<ousin 121 katafronei?te 121
qe<lw 10 kataisxu<nete 121
10:21 du<nasqe 10 e]peinw? 10
du<nasqe 10 11:24 e]stin 134
10:22 parazhlou?men 10 11:25 e]sti>n 134
e]smen 10 11:26 katagge<llete 123
10:23 e@cestin 133 11:29 e]sqi<ei 121A
sumfe<rei 133 pi<nei 121A
e@cestin 133 11:30 koimw?ntai 10
oi]kodomei? 121 11:32 paideuo<meqa 121
10:27 kalei? 51 11:34 pein%? 10
qe<lete 51 12:1 qe<lw 10
10:28 e]stin 10 12:2 Oi@date 10
10:29 le<gw 11 12:3 gnwri<zw 11
kri<netai 11 le<gei 132A
10:30 mete<xw 51 du<natai 132A
blasfhmou?mai 10A 12 :4 ei]si<n 10
eu]xaristw? 121 12 :5 ei]sin 10
10:31 e]sqi<ete 51o 12:6 ei]si<n 10
pi<nete 51o 12:7 di<dotai 121
poiei?te 51o 12:8 di<dotai 121
227
APPENDIX A—Continued
1 Cor. 12:11 e]nergei? 121 1 Cor.
13:12 ginw<skw 10
bou<letai 41 13:13 me<nei 10
12:12 e]stin 132 14:2 lalei? 121A
e@xei 132 a]kou<ei 121A
e]stin 10 lalei? 121A
12:14 e@stin 132 14:3 lalei? 121A
12:15 ei]mi> 10 14:4 oi]kodomei? 121A
ei]mi> 10 oi]kodomei? 121A
e@stin 132A 14:5 qe<lw 10
12:16 ei]mi> 10 14:10 ei]sin 51
ei]mi> 10 14:12 e]
e@stin 132A 14:14 proseu<xetai 121A
12:21 du<natai 10 e]stin 121A
e@xw 10 14:15 e]stin 10
e@xw 10 14:16 le<geij 41
12:22 e]stin 10 oi#den 41
12:23 dokou?men 121 14:17 eu]xaristei?j 121A
periti<qemen 121 oi]kodomei?tai 121A
e@xei 10 14:18 eu]xaristw? 10
12:24 e@xei 121 lalw? 122
12:26 pa<sxei 51o 14:19 qe<lw 122
sumpa<sxei 121A 14:21 le<gei 11
doca<zetai 51o 14:22 ei]sin 132
sugxai<rei 121A 14:23 mai<nesqe 10
12:27 e]
12:30 e@xousin 121 a]nakri<netai 121A
lalou?sin 121 14:25 gi<netai 121A
diermhneu<ousin121 e]stin 10
12:31 dei<knumi 11 14:26 e]stin 10
13:2 ei]mi 10A e@xei 121
13:3 w]felou?mai 10A e@xei 121
13:4 makroqumei? 132 e@xei 121
xrhsteu<etai 132 e@xei 121
zhloi? 132 e@xei 121
perpereu<etai 132 14:27 lalei? 51
fusiou?tai 132 14:31 du<nasqe 10
13:5 a]sxhmonei? 132 14:32 u[pota<ssetai 121
zhtei? 132 14:33 e]stin 10
parocu<netai 132 14:34 e]pitre<petai 133
logi<zetai 132 le<gei 144
13:6 xai<rei 132 14:35 qe<lousin 51
sugxai<rei 132 e]stin 133
13:7 ste<gei 132 14:37 dokei? 51
pisteu<ei 132 gra<fw 10
e]lpi<zei 132 e]sti>n 10
u[pome<nei 132 14:38 a]gnoei? 51
13:8 pi<ptei 132 a]gwoei?tai 132A
13:9 ginw<skomen 121 15:1 Gnwri<zw 11
profhteu<omen 121 15:2 s&<zesqe 10A
13:12 ble<pomen 10 kate<xete 51
228
APPENDIX A--Continued
1 Cor. 15:6 me<nousin 10 1 Cor. 15:51 le<gw 11
15:9 ei]mi 10 15:53 dei? 133
ei]mi 10 15:58 e@stin 10
15:10 ei]mi 10 16:5 die<rxomai 31
ei]mi 10 16:7 qe<lw 10
15:11 khru<ssomen 123 e]lpi<zw 10
15:12 khru<ssetai 51 16:10 e]rga<zetai 122
le<gousin 121A 16:11 e]kde<xomai 10
e@stin 31E 16:15 Parakalw? 11
15:13 e@stin 51 oi@date 10
15:15 eu[risko<meqa 10A e]sti>n 10
e]gei<rontai 51o 16:17 xai<rw 23
15:16 e]gei<rontai 51 16:19 ]Aspa<zontai 10
15:17 e]ste< 10A a]spa<zetai 10
15:19 e]sme>n 51 16:20 a]spa<zontai 10
e]sme<n 10A 16:22 filei? 51
15:22 a]poqn^<skousin124
15:25 dei? 133 2
Cor. 1:4 parakalou<meqa 121
15:26 katargei?tai 311 1:5 perisseu<ei 121
15:29 e]gei<rontai 51 perisseu<ei 121
bapti<zontai 121A 1:6 qlibo<meqa 51o
15:30 kinduneu<omen 10A parakalou<meqa 51o
15:31 a]poqn^<skw 122 pa<sxomen 121
e@xw 10 1:7 e]
15:32 e]gei<rontai 51 1:8 qe<lomen 10
a]poqn^<skomen 31 1:12 e]sti<n 10
15:33 Fqei<rousin 132 1:13 gra<fomen 10
15:34 e@xousin 10 a]naginw<skete 10
lalw? 10 e]piginw<skete 10
15:35 e]gei<rontai 31E e]lpi<zw 10
e@rxontai 31E 1:14 e]smen 10
15:36 spei<reij 121 1:17 bouleu<omai 10
z&opoiei?tai 121A bouleu<omai 10
15:37 spei<reij 121 1:18 e@stin 122
spei<reij 121 1:23 e]pikalou?mai 11
15:38 di<dwsin 121 1:24 kurieu<omen 10
15:41 diafe<rei 132 e]smen 10
15:42 spei<retai 132 2:2 lupw? 51
e]gei<retai 31E 2:3 e]stin 10
15:43 spei<retai 132 2:4 e@xw 10
e]gei<retai 31E 2:8 parakalw? 11
spei<retai 132 2:9 e]
e]gei<retai 31E 2:10 xari<zesqe 10
15:44 spei<retai 132 2:11 a]gnoou?men 10
e]gei<retai 31E 2:15 e]sme<n 10
e@stin 51 2:17 e]smen 10
e@stin 132A lalou?men 123
15:50 fhmi 11 3:1 ]Arxo<meqa 10
du<natai 132 xr^<zomen 10
klhronomei? 132 3:2 e]
229
APPENDIX A--Continued
2 Cor. 3:3 e]ste> 10 2 Cor. 6:12 stenoxwrei?sqe 10
3:4 e@xomen 10 stenoxwrei?sqe 10
3:5 e]smen 10 6:13 le<gw 11
3:6 a]poktei<nei 121 6:16 e]smen 10
z&opoiei? 121 6:17 le<gei 11
3:9 perisseu<ei 10A 6:18 le<gei 11
3:12 xrw<meqa 10 7:3 le<gw 10
3:14 me<nei 10 e]
katargei?tai 121 7:4 u[perperisseu<omai 121
3:15 kei?tai 121 7:8 metame<lomai 10A
3:16 periairei?tai 121A ble<pw 10
3:17 e]stin 10 7:9 xei<rw 10A
3:18 metamorfou<meqa 10 7:10 e]rga<zetai 121
4:1 e]gkakou?men 10 katerga<zetai 121
4:3 e@stin 51 7:15 e]stin 10
e]sti>n 142A 7:16 xai<rw 10
4:4 e]stin 10 qarrw? 10
4:5 khru<ssomen 123 8:1 Gnwri<zomen 11
4:7 @Exomen 10 8:3 marturw? 11
4:11 paradido<meqa 121 8:7 perisseu<ete 10
4:12 e]nergei?tai 10 8:8 le<gw 11
4:13 pisteu<omen 10 8:9 ginw<skete 10
lalou?men 122 8:10 di<dwmi 11
4:16 e]gkakou?men 121 sumfe<rei 133
diafqei<retai 52 8:12 pro<keitai 51
a]nakainou?tai 122A e@xei 41
4:17 katerga<zetai 10 8:21 pronoou?men 10
5:1 Oi@damen 10 9:1 e]stin 133
e@xomen 10 9:2 oi#da 10
5:2 stena<zomen 10 kauxw?mai 122
5:4 stena<zomen 10 9:7 a]gap%? 132
qe<lomen 10 9:8 dunatei? 10
5:6 e]kdhmou?men 10 9:9 me<nei 31
5:7 peripatou?men 10 9:11 katerga<zetai 10
5:8 qarrou?men 10 9:12 e]sti>n 10
eu]dokou?men 10 10:1 parakalw? 11
5:9 filotimou<meqa 10 qarrw? 10
5:10 dei? 133 10:2 de<omai 11
5:11
e]lpi<zw 10 10:3 strateuo<meqa 121
5:12 sunista<nomen 10 10:7 ble<pete 121
5:13 swfronou?men 51o 10:10 fhsi<n 121
5:14 sune<xei 10 10:11 e]smen 10
5:16 oi@damen 10 10:12 tolmw?men 10
ginw<skomen 10 sunia?sin 10
5:20 presbeu<omen 10 10:14 u[perektei<nomen 10
deo<meqa 11 10:18 e]stin 132A
6:1 parakalou?men 11 suni<sthsin 51o
6:2 le<gei 144 11:1 a]ne<xesqe< 10
6:9 zw?men 10 11:2 zhlw? 10
230
APPENDIX
A--Continued
2 Cor. 11:3 fobou?mai 10 2
Cor. 12:9 ]Arkei? 10
11:4 khru<ssei 51 telei?tai 132
lamba<nete 51 12:10 eu]dokw? 121
a]ne<xesqe 121A ei]mi 121
11:5 logi<zomai 10 12:11 ei]mi 52
11:10 e@stin 10 12:13 e]stin 10
11:11 a]gapw? 10 12:14 zhtw? 10
oi#den 10 o]fei<lei 132
11:12 poiw? 10 12:15 a]gapw? 51
kauxw?ntai 121 a]gapw?mai 10A
11:14 metaxhmati<zetai 121 12:19 dokei?te 10
11:15 metaxhmati<zontai
51 a]pologou?meqa 10
11:16 le<gw 11 lalou?men 11
11:17 lalw? 10 12:20 fobou?mai 10
lalw? 10 qe<lw 10
11:18 kauxw?ntai 121 qe<lete 10
11:19 a]ne<xesqe 121 13:1 e@rxomai 31
11:20 a]ne<xesqe 121A 13:2 prole<gw 11
katadouloi? 51 13:3 zhtei?te 10
katesqi<ei 51 a]sqenei? 10
lamba<nei 51 dunatei? 10
e]pai<retai 51 13:4 z^? 10
de<rei 51 a]sqenou?men 10
11:21 le<gw 11 13:5 e]
le<gw 11 e]piginw<skete 10
tolmw? 10 e]ste> 51
11:22 ei]sin 10 13:6 e]lpi<zw 10
ei]sin 10 e]sme>n 10
ei]sin 10 13:7 eu]xo<meqa 10
11:23 ei]sin 10 13:8 duna<meqa< 10
lalw? 11 13:9 xai<romen 121
11:29 a]sqenw? 121 eu]xo<meqa 10
a]sqe<nw 121 13:10 gra<fw 10
skandali<zetai 121 13:12 a]spa<zontai 10
purou?mai 121
11:30 die? 51 Gal.
1:6 qauma<zw 10
11:31 oi#den 10 metati<qesqe 23
yeu<domai 10 1:7 e@stin 10
12:1 dei? 133 ei]sin 51
12:2 oi#da 10 1:9 le<gw 11
oi#da 10 eu]aggeli<zetai 51
oi#da 10 1:10
oi#den 10 zhtw? 10
12:3 oi#da 10 1:11 Gnwri<zw 11
oi#da 10 e@stin 23
oi#den 10 1:20 gra<fw 10
12:6 fei<domai 11 yeu<domai 10
ble<
a]kou<ei 121 2:2 khru<ssw 122
231
APPENDIX A—Continued
Gal. 2:4 e@xomen 10 Gal.
4:12 de<omai 11
2:6 diafe<rei 10 4:13 oi@date 10
lamba<nei 121 4:15 marturw? 11
2:14 o]rqopodou?sin 42 4:17 zhlou?sin 10
z^?j 51 qe<lousin 10
a]nagka<zeij 10A zhlou?te 10
2:16 dikaiou?tai 132 4:19 w]di<nw 10
2:18 oi]kodomw? 51 4:20 a]porou?mai 10
sunista<nw 10A 4:21 a]kou<ete 10
2:20 zw? 10 4:24 e]stin 134
z^? 10 ei]sin 134
zw? 10 e]sti>n 134
zw? 10 4:25 e]stin 134
2:21 a]qetw? 10 sustoixei? 134
3:2 qe<lw 10 douleu<ei 10
3:3 e]
e]pitelei?sqe 10 e]stin 134
3:7 ei]sin 10 4:28 e]ste< 10
3:8 dikaioi? 31 4:30 le<gei 144
3:9 eu]logou?ntai 121 4:31 e]sme>n 10
3:10 ei]si>n 51o 5:2 le<gw 11
ei]si<n 10A 5:3 martu<romai 11
e]mme<nei 51o e]stin 10A
3:11 dikaiou?tai 132 5:4 dikaiou?sqe 510
3:12 e@stin 10 5:5 a]pekdexo<meqa 10
3:15 le<gw 11 5:6 i]sxu<ei 10
a]qetei? 132 5:9 zumoi? 132
e]pidiata<ssetai132 5:11 khru<ssw 51
3:16 le<gei 144 diw<komai 10A
e]stin 134 5:15 da<knete 51
3:17 le<gw 11 katesqi<ete 51
a]kuroi? 141 5:16 Le<gw 11
3:20 e@stin 10 5:17 e]piqumei? 121
e]stin 10 a]ntikei<tai 132
3:25 e]smen 10 5:18 a@gesqe 51
3:26 e]
3:28 e@ni 10 5:19 e]stin 10
e]
3:29 e]ste< 10A 5:21 prole<gw 11
4:1 Le<gw 11 5:22 e]stin 10
e]stin 51o 5:23 e@stin 10
diafe<rei 132A 5:25 zw?men 51
4:2 e]sti>n 132A 6:3 dokei? 51
4:6 e]
4:7 ei# 10 6:7 mukthri<zetai 121
4:9 e]pistre<fete 10 6:10 e@xomen 121
qe<lete 10 6:12 qe<lousin 121
4:10 parathrei?sqe 121 a]nagka<zousin 121
4:11 fobou?mai 10 6:13 fula<ssousin 121
232
APPENDIX
A--Continued
Gal. 6:13 qe>lousin 121 Eph.
5:23 e]stin 10
6:15 e]stin 132 5:24 u[pota<ssetai 10
6:17 basta<zw 1.0 5:28 o]fei<lousin 10
a]gap%? 132A
Eph. 1:7 e@xomen 10 5:29 e]ktre<fei 121
1:14 e]stin 10 qa<lpei 121
1:16 pau<omai 121 5:30 e]sme<n 10
1:18 e]stin 10 5:32 e]sti<n 10
1:23 e]sti>n 10 le<gw 11
2:5 e]
2:8 e]
2:10
e]smen 10 6:9
e]stin 10
2:14 e]stin 10 e@stin 10
2:18 e@xomen 10 6:12 e@stin 10
2:19 e]ste> 10 6:17 e]stin 134
e]ste> 10 6:20
presbeu<w 10
2:21 au@cei 10 dei? 133
2:22 sunoikodomei?sqe 10 6:21 pra<ssw 10
3:4 du<nasqe 10
3:12 e@xomen 10 Phil.
1:3 Eu]xaristw? 10
3:13 ai]tou?mai 11 1:7 e]stin 133
e]sti>n 10 1:8 e]pitoqw? 10
3:14 ka<mptw 10 1:9 proseu<xomai 10
3:15 o]noma<zetai 141 1:12 bou<lomai 10
3:20 ai]tou<meqa 10 1:15 khru<ssousin 121
noou?men 10 1:16 kei?mai 141
4:1 Parakalw? 11 1:17 katagge<llousin 121
4:8 le<gei 144 1:18 katagge<lletai 122
4:9 e]stin 10 xai<rw 10
4:10 e]stin 10 1:19 oi#da 10
4:15 e]stin 10 1:22 gnwri<zw 10
4:16 poiei?tai 10 1:23 sune<xomai 10
4:17 le<gw 11 1:25 oi#da 10
martu<romai 11 1:27 sth<kete 10
peripatei? 121 1:28 e]sti<n 10
4:21 e]stin 10 1:30 a]kou<ete 10
4:25 e]sme<n 10 2:13 e]stin 10
5:3 pre<
5:5 i@ste 10 2:17 spe<ndomai 51
e]stin 134 xai<rw 10A
e@xei 132 sugxai<rw 10A
5:6 e@rxetai 31E 2:18 xai<rete 10A
5:10 e]stin 133 sugxai<rete< 10A
5:12 e]stin 133 2:19 ]Elpi<zw 10
5:13 fanerou?tai 132A 2:20 e@xw 10
5:14 e]stin 132A 2:21 zhtou?sin 121
le<gei 144 2:22 ginw<skete 10
5:15 peripatei?te 10 2:23 e]lpi<zw 10
5:16 ei]sin 10 3:3 e]smen 10
5:18 e]stin 10 3:4 dokei? 51
233
APPENDIX
A--Continued
Phil. 3:8 h[gou?mai 10
h[gou?mai 10 2:9 katoikei? 10
3:12 diw<kw 10 2:10 e]ste> 142
3:13 logi<zomai 10 e]stin 10
3:14 diw<kw 10 2:17 e]stin 10
3:15 fronei?te 51 2:19 au@cei 10
3:17 e@xete 10 2:20 dogmati<zesqe 10
3:18 peripatou?sin 121 2:22 e]stin 10
le<gw 11 2:23 e]stin 10
3:20 u[pa<rxei 10 3:1 e]stin 10
a]pekdexo<meqa 10 3:5 e]sti>n 134
4:2 parakalw? 11 3:6 e@rxetai 31E
parakalw? 11 3:11 e@ni 10
4:3 e]rwtw? 11 3:14 e]stin 10
4:8 e]sti<n 10 3:20 e]stin 133
4:11 le<gw 11 3:24 douleu<ete 10
ei]mi 10 3:25 e@stin 132
4:12 oi#da 10 4:1 e@xete 10
oi#da 10 4:4 dei? 133
4:13 i]sxu<w 10 4:6 dei? 133
4:15 Oi@date 10 4:9 e]stin 10
4:17 e]pizhtw? 10 4:10 ]Aspa<zetai 10
e]pizhtw? 10 4:12 a]spa<zetai 10
4:18 a]pe<xw 141 4:13 marturw? 10
perisseu<w 10 marturw? 10
4:21 a]spa<zontai 10 4:14 a]spa<zetai 10
4:22 a]spa<zontai 10
1 Th. 1:2 Eu]xaristou?men 123
1:4 e@xete 10 1:9 a]pagge<llousin 121
1:6 e]sti>n 10 2:1 oi@date 10
1:7 e]stin 10 2:2 oi@date 10
1:9 pauo<meqa 121 2:4 lalou?men 123
1:14 e@xomen 10 2:5 oi@date 10
1:15 e]stin 10 2:8 eu]dokou?men 10
1:17 e]stin 10 2:9 mnhmoneu<ete 10
1:18 e]stin 10 2:11 oi@date 10
e]stin 10 2:13 eu]xaristou?men 10
1:23 e]pime<nete 51 e]stin 10
1:24 xai<rw 10 e]nergei?tai 10
a]ntanaplhrw? 10 2:20 e]
e]stin 134 3:3 oi@date 10
1:27 e]stin 134 kei<meqa 141
1:28 katagge<llomen 123 3:4 me<llomen 10
1:29 kopiw? 121 oi@date 10
2:1 qe<lw 10 3:6 e#xete 10
e@xw 10 3:8 zw?men 10A
2:3 ei]sin 10 sth<kete 51
2:4 le<gw 11 3:9 duna<meqa 10
2:5 a@peimi 51 xai<romen 10
234
APPENDIX
A--Continued
1 Th. 4:1 e]rwtw?men 11 2
Th. 3:10 qe<lei 51
parakalou?men 11 3:11 a]kou<omen 141
dei? 133 3:12 paragge<llomen 11
peripatei?te 10 parakalou?men 11
4:2 oi@date 10 3:14 u[pakou<ei 51
4:3 e]stin 10 3:17 e]stin 121
4:8 a]qetei? 10A gra<fw 10
4:9 e@xete 10
e]
4:10 poiei?te 121 1:5 e]sti>n 10
parakalou?men 11 1:7 le<gousin 121
4:13 qe<lomen 10 diabebaiou?ntai 121
4:14 pisteu<omen 51 1:8 Oi@damen 10
4:15 le<gomen 11 1:9 kei?tai 141
5:1 e@xete 10 1:10 a]nti<keitai 51
5:2 oi@date 10 1:12 e@xw 10
e@rxetai 31E 1:15 ei]mi 10
5:3
e]fi<statai 31E 1:18 parati<qemai< 11
5:4 e]ste> 10 1:20 e]stin 10
5:5 e]
e]sme>n 10 2:4 qe<lei 10
5:7 kaqeu<dousin 121 2:7 le<gw 11
mequ<ousin 121 yeu<domai 11
5:11 poiei?te 121 2:8 Bou<lomai 10
5:12 ]Erwtw?men 11 2:10 pre<
5:14 parakalou?men 11 2:12 e]pitre<pw 121
5:27 ]Enorki<zw 11 3:1 o]re<getai 51
e]piqumei? 132A
2 Th. 1:3 o]fei<lomen 10 3:2 dei? 133
e]stin 10 3:5 oi@den 51
u[perauca<nei 10 3:7 dei? 133
pleona<zei 10 3:13 peripoiou?ntai 132A
1:4 a]ne<xesqe 121 3:14 gra<fw 10
1:5 pa<sxete 121 3:15 dei? 133
1:11 proseuxo<meqa 123 e]sti>n 10
2:1 ]Erwtw?men 11 3:16 e]sti>n 10
2:4 e@stin 42 4:1 le<gei 122
2:5 mnhmoneu<ete 10 4:5 a[gia<zetai 132
2:6 oi@date 10 4:8 e]sti>n 132
2:7 e]nergei?tai 10 e]stin 132
2:9 e]stin 31E 4:10 kopiw?men 121
2:11 pe<mpei 31E a]gwnizo<meqa 121
2:13 o]fei<lomen 10 e]stin 10
3:3 e]stin 10 4:13 e@rxomai 31
3:4 paragge<llomen121 5:4 e@xei 51
poiei?te 121 e]stin 133
3:6 Paragge<llomen11 5:5 prosme<nei 122
3:7 oi@date 10 5:8 pronoei?tai 51
dei? 133 e@stin 132A
3:9 e@xomen 10 5:11 qe<lousin 121
235
APPENDIX
A--Continued
1 Tim. 5:13 manqa<nousin 121 2
Tim. 3:8 a]nqi<stantai 121
5:14 bou<lomai 10 3:15 oi#daj 23
5:16 e@xei 51 4:1 Diamartu<romai 11
5:18 le<gei 144 4:6 spe<ndomai 31
5:21 Diamartu<romai 11 4:8 a]po<keitai< 141
5:24 ei]sin 10 4:11 e]stin 10
e]pakolouqou?sin121 e@stin 10
5:25 du<natai 10 4:21 ]Aspa<zetai 10
6:1 ei]si>n 10
6:2 ei]sin 10 Tit.
1:6 e]stin 51
ei]sin 10 1:10 Ei]si>n 10
6:3 e]terodidaskalei? 51 1:11 dei? 133
prose<rxetai 51 a]natre<pousin 121
6:4 gi<netai 121 dei? 133
6:6 e@stin 132 1:13 e]sti>n 10
6:7 duna<meqa 10 1:16 o[mologou?sin 121
6:9 e]mpi<ptousin 121 a]pnou?ntai 121
buqi<zousin 121 2:1 pre<
6:10 e]stin 132 3:8 bou<lomai 10
6:13 paragge<llw 11 e]stin 133
6:16 du<natai 10 3:9 ei]si>n 10
3:11 a[marta<nei 132
2 Tim. 1:3 e@xw 10 3:15 ]Aspa<zontai 10
latreu<w 10
e@xw 122 Phle. 4 Eu]xaristw? 122
1:6 a]namimn^<skw 11 5 e@xeij 10
e]stin 10 9 parakalw? 11
1:12 pa<sxw 10 10 parakalw? 11
e]paisxu<nomai 10 12 e@stin 134
oi#da 10 17 e@xeij 51
e]stin 10 18 o]fei<lei 51
1:15 Oi#daj 60 19 prosofei<leij 10
e]stin 10 21 le<gw 10
1:18 ginw<skeij 10 22 e]lpi<zw 10
2:4 e]mple<ketai 121 23 ]Aspa<zetai< 10
2:5 stefanou?tai 121A
2:6 dei? 133 Heb. 1:5 ei# 10
2:7 le<gw 10 1:6 le<gei 144
2:9 kakopaqw? 10 1:7 le<gei 144
2:10 u[pome<nw 10 1:10 ei]sin 10
2:12 u[pome<nomen 51 1:11 diame<neij 31
2:13 a]pistou?men 51 1:12 ei# 31
me<nei 10A 1:14 ei]si>n 10
du<natai 10 2:1 dei? 133
2:17 e]stin 10 2:5 lalou?men 10
2:18 a]natre<pousin 121 2:6 e]stin 10
2:20 e@stin 121 mimn^<sk^ 121
2:23 gennw?sin 121 e]piske<pt^ 121
2:24 dei? 133 2:8 o[rw?men 10
3:6 ei]sin 10 2:9 ble<pomen 10
236
APPENDIX
A--Continued
Heb. 2:11 e]paisxu<netai 144 Heb.
7:23 ei]sin 142
2:14 e@stin 134 7:24 e@xei 10
2:16 e]pilamba<netai 141 7:25 du<natai 10
e]pilamba<netai 141 7:27 e@xei 10
2:18 du<natai 10 7:28 kaqi<sthsin 121
3:3 e@xei 132 8:1 e@xomen 10
3:4 kataskeua<zetai121 8:3 kaqi<statai 121
3:6 e]smen 10A 8:5 lateu<ousin 121
3:7 le<gei 144 fhsi<n 144
3:10 planw?ntai 121 8:6 e]stin 10
3:13 kalei?tai 10 8:8 le<gei 144
3:19 ble<pomen 10 e@rxontai 31
4:2 e]smen 142 le<gei 11
4:3 ei]serxo<meqa 10 8:9 le<gei 11
4:6 a]polei<petai 141 8:10 le<gei 11
4:7 o]ri<zei 144 9:2 le<getai 131
4:9 a]polei<petai 141 9:5 e@stin 10
4:13 e@stin 10 9:6 ei]si<asin 121
4:15 e@xomen 10 9:7 prosfe<rei 121
5:1 kaqi<statai 121 9:9 prosfe<rontai 121
5:2 peri<keitai 121 9:11 e@stin 134
5:3 o]fei<lei 121 9:13 a[gia<zei 51
5:4 lamba<nei 121 9:15 e]sti<n 10
5:5 ei# 10 9:17 i]sxu<ei 132
5:6 le<gei 144 z^? 51o
5:12 e@xete 10 9:22 kaqari<zetai 121
5:13 e]stin 132A gi<netai 132
5:14 e]stin 132 9:25 ei]se<rxetai 122
6:7 gewrgei?tai 41 9:27 a]po<keitai 141
metalamba<nei 121 10:1 prosfe<rousin 121
6:9 lalou?men 52 du<natai 121
6:11 e]piqumou?men 10 10:5 le<gei 144
6:16 o]mnu<ousin 121 10:7 h!kw 141
6:19 e@xomen 10 10:8 prosfe<rontai 121
7:2 e]stin 134 10:9 h!kw 141
7:3 me<nei 23 a]nairei? 141
7:5 e@xousin 10 10:10 e]sme<n 142
7:5 e@stin 134 10:11 du<navtai 121
7:7 eu]logei?tai 132 10:15 Marturei? 144
7:8 lamba<nousin 121 10:20 e@stin 134
z^? 10 10:25 ble<pete 10
7:12 gi<netai 132 10:26 a]polei<petai 141
7:13 le<getai 144 10:28 a]pozn^<skei 124
7:15 e]stin 133A 10:29 dokei?te 10
a]ni<statai 51 10:30 oi@damen 10
7:17 marturei?tai 144 10:35 e@xei 10
7:18 gi<netai 132 10:36 e@xete 10
7:19 e]ggi<zomen 10 10:38 eu]dokei? 121A
7:20 ei]si<n 142 10:39 e]sme<n 121A
237
APPENDIX
A--Continued
Heb. 11:1 @Estin 10 Ja.
1:13 peira<zei 121
11:3 noou?men 10 1:14 peira<zetai 121
11:4 lalei? 10 1:15 ti<ktei 121
11:6 dei? 133 a]poku<ei 121
e@stin 10 1:17 e]stin 10
gi<netai 10 e@ni 10
11:8 e@rxetai 41 1:19 @Iste 60
11:13 ei]sin 42 1:20 e]rga<zetai 121
11:14 e]mfani<zousin 121 1:23 e]sti>n 51
e]pizhtou?sin 42 e@oiken 135A
11:15 mnhmoneu<ousin 51 1:26 dokei? 51
11:16 o]re<gontai 144 1:27 e]sti<n 10
e@stin 134 2:6 katadunasteu<ousin 121
e]paisxu<netai 122 e!lkousin 121
11:32 le<gw 11 2:7 blasfhmou?sin 121
12:5 diale<getai 144 2:8 telei?te 51
12:6 a]gap%? 51o poiei?te 10A
paideu<ei 121 2:9 proswpolhmptei?te 51
mastigoi? 121 e]rga<zesqe 10A
parade<xetai 51o 2:11 moixeu<eij 51
12:7 prosfe<retai 121 foneu<eij 51
paideu<ei 122 2:13 katakauxa?tai 132
12:8 e]
e]
12:11 dokei? 121 e@xw 10
a]podi<dwsin 121 2:19 pisteu<eij 10
12:17 i@ste 10 e]stin 10
12:21 ei]mi 10 poiei?j 10
12:27 dhloi? 10 pisteu<ousin 121
13:10 e@xomen 10 fri<ssousin 121
e@xousin 10 2:20 qe<leij 10
13:11 ei]sfe<retai 121 e]stin 132A
katakai<etai 121 2:22 ble<peij 10
13:14 e@xomen 10 2:24 o[ra?te 10
13:14 e]pizhtou?men 10 dikaiou?tai 132
13:15 e@stin 134 2:26 e]stin 132A
13:16 eu]arestei?tai 121 e]stin 132A
13:17 a]grupnou?sin 121 3:2 ptai<omen 121
13:18 peiqo<meqa 10 ptai<ei 51
e@xomen 10 3:3 ba<llomen 51
13:19 parakalw? 11 meta<gomen 121A
13:22 parakalw? 11 3:4 meta<getai 121
13:24 a]spa<zontai 10 bou<letai 41
3:5 e]sti>n 132
Ja. 1:3 katerga<zetai 121 au]xei? 121
1:5 lei<petai 51 a]na<ptei 121
1:6 e@oiken 135A 3:6 kaqi<statai 141
1:12 u[pome<nei 51o 3:7 dama<zetai 121
1:13 peira<zomai 10 3:8 du<natai 10
e]stin 132 3
:9 eu]logou?men 121
238
APPENDIX
A--Continued
Ja. 3:9 katarw<meqa 121 1
Pet. 1:6 a]gallia?sqe 10
3:10 e]ce<rxetai 121 (e]sti>n) 52
xrh< 133 1:8 a]gapa?te 10
3:11 bru<ei 121 a]gallia?sqe 10
3:12 du<natai 132 1:12 e]piqumou?sin 10
3:14 e@xete 51 1:17 e]pikalei?sqe 51
3:15 e@stin 132 1:25 me<nei 31
3:17 e]stin 132 e]stin 10
3:18 spei<retai 121 2:5 oi]kodomei?sqe 10
4:2 e]piqumei?te 121 2:6 perie<xei 10
e@xete 121 ti<qhmi 31
foneu<ete 121 2:8 prosko<ptousin 121
zhlou?te 121 2:11 parakalw? 11
du<nasqe 121 strateu<ontai 121
ma<xesqe 121 2:12 katalalou?sin 121
polemei?te 121 2:15 e]stin 10
e@xete 121 2:19 u[pofe<rei 51
4:3 ai]tei?te 121 3:1 a]peiqou?sin 51
lamba<nete 121 3:4 e]stin 132
ai]tei?sqe 121 3:16 katalalei?sqe 121
4:4 oi@date 10 3:20 e@stin 134
e]stin 132 3:21 s&<zei 121
kaqi<statai 132A 3:22 e]stin 10
4:5 dokei?te 10 4:4 ceni<zontai 10
le<gei 144 4:8 kalu<ptei 121
e]pipoqei? 10 4:11 lalei? 51
4:6 di<dwsin 121 diakonei? 51
le<gei 144 xorhgei? 10
a]ntita<ssetai 121 e]stin 10
di<dwsin 121 4:13 koinwnei?te 121
4:11 katalalei? 132A 4:14 o]neidi<zesqe 51
kri<nei 132A a]napau<etai 10A
kri<neij 51 4:18 s&<zetai 51
ei# 132A 5:1 parakalw? 11
4:12 e]stin 10 5:5 a]ntita<ssetai 121
ei# 10 di<dwsin 121
4:14 e]pi<stasqe 10 5:7 me<lei 10
e]
4:16 kauxa?sqe 121 5:12 logi<zomai 10
e]stin 132 5:13 ]Aspa<zetai 10
4:17 e]stin 132
5:4 kra<zei 10 2
Pet. 1:8 kaqi<sthsin 121
5:6 a]ntita<ssetai 121 1:9 pa<restin 51o
5:7 e]kde<xetai 121 e]stin 132A
5:11 makari<zomen 121 1:13 h[guo?mai 133
e]stin 10 ei]mi> 10
5:13 Kakopaqei? 10 1:14 e]stin 31
eu]qumei? 10 1:17 e]stin 10
5:14 a]sqenei? 10 1:19 e@xomen 10
5:16 i]sxu<ei 10 poiei?te 121A
239
APPENDIX
A--Continued
2 Pet. 1:20 gi<netai 10 1
Jn. 2:4 e]sti<n 10
2:3 a]rgei? 10 e@stin 10
nusta<zei 31E 2:5 ginw<skomen 10
2:9 oi#den 10 e]smen 10
2:10 tre<mousin 121 2:6 o]fei<lei 10
2:11 fe<rousin 121 2:7 gra<fw 10
2:12 a]gnoou?sin 121 e]stin 10
2:17 ei]sin 10 2:8 gra<fw 10
2:18 delea<zousin 121 e]stin 10
2:20 h[ttw?ntai 51 para<getai 31
3:1 gra<fw 10 fai<nei 10
diegei<rw 10 2:9 e]sti>n 10A
3:4 e]stin 10 2:10 me<nei 10A
diame<nei 10 e@stin 10A
3:5 lanqa<nei 10 2:11 e]sti>n 10A
3:7 ei]sin 142 peripatei? 10A
3:9 bradu<nw 10 oi#den 10A
h[gou?ntai 121 u[pa<gei 41
makroqumei? 10 2:12 Gra<fw 10
3:11 dei? 133 2:13 gra<fw 10
3:12 th<ketai 31E gra<fw 10
3:13 prosdokw?men 10 2:14 e]
katoikei? 31E me<nei 10
3:16 e]stin 10 2:15 e@stin 10A
streblou?sin 121 2:16 e@stin 132
e]sti>n 132
1 Jn. 1:2 marturou?men 10 2:17 para<getai 31E
a]pagge<llomen 10 me<nei 31EA
1:3 a]pagge<llomen 10 2:18 e]sti<n 10
1:4 gra<fomen 10 e@rxetai 31E
1:5 e@stin 10 ginw<skomen 10
a]nagge<llomen 10 e]sti<n 10
e]stin 10 2:19 ei]si>n 10
e@stin 10 2:20 oi@date 10
1:6 e@xomen 10 2:21 oi@date 10
yeudo<meqa 121A oi@date 10
poiou?men 121A e@stin 132
1:7 e]stin 10 2:22 e]stin 132A
e@xomen 10A e@stin 132
kaqari<zei 10A e]stin 132A
1:8 e@xomen 10 2:23 e@xei 132A
planw?men 132A e@xei 132A
e@stin 132A 2:25 e]sti>n 10
1:9 e]stin 10A 2:27 me<nei 10
1:10 poiou?men 132A e@xete 10
e@stin 10A dida<skei 10
2:1 gra<fw 10 e]stin 10
e@xomen 10A e@stin 10
2:2 e]stin 10 me<nete 10
2:3 ginw<skomen 10 2:29 e]stin 10
240
APPENDIX
A--Continued
1 Jn. 2:29 ginw<skete 10A 1
Jn. 4:3 e@rxetai 31E
3:1 e]sme<n 10 e]sti>n 10
ginw<skei 10 4:4 e]
3:2 e]smen 10 e]sti>n 10
oi@damen 10 4:5 ei]si<n 10
e]stin 41 lalou?sin 121
3:3 a[gni<cei 121A a]kou<ei 121
e]stin 10 4:6 e]smen 10
3:4 poiei? 121A a]kouei< 121A
e]sti>n 132 e@stin 51o
3:5 oi@date 10 a]kou<ei 121A
e@stin 10 ginw<skomen 10
3:6 a[marta<nei 121A 4:7 e]stin 132
3:7 e]stin 132A ginw<skei 132A
e]stin 10 4:8 e]sti<n 132
3:8 e]sti<n 132A 4:10 e]sti>n 10
a[marta<nei 122 4:11 o]fei<lomen 10
3:9 poiei? 121A 4:12 me<nei 10A
me<nei 121 e]stin 142A
du<natai 121 4:13 ginw<skomen 10
3:10 e]stin 121 me<nomen 10
e@stin 132A 4:14 marturou?men 10
3:11 e]sti>n 134 4:15 e]stin 10
3:13 misei? 51 me<nei 132A
3:14 oi@damen 10 4:16 e@xei 10
a]gapw?men 10 e]sti<n 132
me<nei 132A me<nei 132A
3:15 e]sti<n 132A me<nei 132A
oi@date 10 4:17 e]stin 10
e@xei 132A e]smen 10
3:16 o]fei<lomen 10 4:18 e@stin 132
3:17 me<nei 132A ba<llei 121
3:19 e]sme<n 42 e@xei 132
3:20 e]sti<n 10 4:19 a]gapw?men 10
ginw<skei 10 4:20 ]Agapw? 10
3:21 e@xomen 121A e]sti<n 132A
3:22 lamba<nomen 121A du<natai 132A
throu?men 123 4:21 e@xomen 10
poiou?men 123 5:1 e]stin 10
3:23 e]sti>n 10 a]gap%? 121A
3:24 me<nei 132A 5:2 ginw<skomen 10
ginw<skomen 10 a]gapw?men 10
me<nei 10 5:3 e]stin 134
4:1 e]stin 53 ei]si<n 10
4:2 ginw<skete 10 5:4 nik%* 121A
o[mologei? 51o 5:5 e]stin 10
e]stin 132A e]stin 10
4:3 o[mologei? 51o 5:6 e]stin 10
e@stin 132A e]stin 10
e]stin 134 e]stin 10
241
APPENDIX A--Continued
1 Jn. 5:7 ei]sin 10 3
Jn. 2 eu]odou?tai< 10
5:8 ei]sin 10 3 peripatei?j 10
5:9 lamba<nomen 51 4 e@xw 10
e]sti<n 10A 5 poiei?j 122
e]sti>n 10 8 o]fei<lomen 10
5:10 e@xei 121A 9 e]pide<xetai 122
5:11 e]sti>n 10 10 poiei? 122
e]stin 10 e]pide<xetai 122
5:12 e@xei 132A xwlu<ei 122
e@xei 132A e]kba<llei 122
5:13 e@xete 10 11 e]stin 132A
5:14 e]sti>n 10 12 marturou?men 10
e@xomen 10 oi#daj 10
a]kou<ei 121A e]stin 10
5:15 oi@damen 51o 13 qe<lw 10
a]kou<ei 121 14 e]lpi<zw 10
oi@damen 10A 15 a]spa<zontai 10
e@xomen 41
5:16 e@stin 132 Jd.
5 bou<lomai 10
le<gw 11 7 pro<keintai 141
5:17 e]sti<n 132 8 miai<nousin 121
e@stin 132 a]qetou?sin 121
5:18 Oi@damen 10 blasfhmou?sin 121
a[marta<nei 121A 10 oi@dasin 121
threi? 121 blasfhmou?sin 121
a!ptetai 121 e]pi<stantai 121
5:19 oi@damen 10 fqei<rontai 121
e]smen 10 12 ei]sin 10
kei?tai 10 16 ei]sin 10
5:20 oi@damen 10 lalei? 121
h!kei 141 19 ei]sin 10
ginw<skomen 60
5:20 oi@damen 10 Rev.
1:1 dei? 133
e]stin 10 1:7 e@rxetai 31E
1:8 ei]mi 10
2 Jn. 1 a]gapw? 10 le<gei 11
5 e]rwtw? 11 1:11 ble<peij 32
6 e]sti>n 134 1:16 fai<nei 121
e]stin 134 1:17 ei]mi 10
7 e]stin 134 1:18 ei]mi 10
9
e@xei 132A e@xw 10
e@xei 132A 1:19 ei]si>n 10
10 e@rxetai 51 me<llei 10
fe<rei 51 1:20 ei]sin 134
11 koinwnei? 132A ei]si<n 134
12 e]lpi<zw 10 2:1 le<gei 11
13 ]Aspa<zetai 10 2:2 Oi#da 10
du<n^ 10
3 Jn. 1 a]gapw? 10 ei]si<n 10
2 eu@xomai< 122 2:3 e@xeij 10
242
APPENDIX
A--Continued
Rev. 2:4 e@xw 10 Rev.
3:7 a]noi<gei 121
2:5 e@rxomai 31A 3:8 Oi#da 10
2:6 e@xeij 10 du<natai 10
misei?j 10 e@xeij 10
mesw? 10 3:9 didw? 32
2:7 le<gei 11 ei]si>n 10
e]stin 31E yeu<domai 121
2:8 le<gei 11 3:11 e@rxomai 318
2:9 Oi#da 10 e@xeij 10
ei# 10 3:13 le<gei 11
ei]si>n 10 3:14 le<gei 11
2:10 me<lleij 10 3:15 Oi#da< 10
me<llei 10 ei# 10
2:11 le<gei 11 3:16 ei# 10
2:12 le<gei 11 me<llw 10
2:13 Oi#da 10 3:17 le<geij 121
katoikei?j 10 ei]mi 10
kratei?j 10 e@xw 10
katoikei? 10 oi#daj 10
2:14 e@xw 10 ei# 10
e@xeij 10 3:18 sumbouleu<w 11
2:15 e@xeij 10 3:19 filw? 51o
2:16 e@rxomai 31A e]le<gxw 121A
2:17 le<gei 11 paideu<w 121A
2:17 oi#den 41 3:20 krou<w 121
2:18 le<gei 11 3:22 le<gei 11
2:19 Oi#da 10 4:1 dei? 133
2:20 e@xw 10 4:5 e]kporeu<ontai 21
a]fei?j 10 ei]sin 134
dida<skei 121 4:8 ge<mousin 21
plan%? 121 e@xousin 21
2:21 qe<lei 10 4:11 ei# 10
2:22 ba<llw 31A 5:5 le<gei 21
2:23 ei]mi 10 5:6 ei]sin 134
2:24 le<gw 11 5:8 ei]sin 134
e@xousin 10 5:9 a@dousin 21
le<gousin 131 ei# 10
ba<llw 32 5:12 e]stin 10
2:25 e@xete 10 6:10 kri<neij 318
2:27 suntri<betai 121 e]kdidei?j 318
2:29 le<gei 11 6:13 ba<llei 121
3:1 le<gei 11 6:16 le<gousin 21
Oi#da< 10 6:17 du<natai 10
e@xeij 10 7:10 kra<zousin 21
z^?j 10 7:13 ei]si>n 10
ei# 10 7:14 oi#daj 10
3:4 e@xeij 10 ei]sin 10
ei]sin 10 7:15 ei]sin 10
3:6 le<gei 11 latreu<ousin 121
3:7 le<gei 11 8:11 le<getai 41
243
APPENDIX
A--Continued
Rev. 9:3 e@xousin 121 Rev.
14:4 ei]sin 21
9:4 e@xousi 42 14:5 ei]sin 21
9:6 feu<gei 31E 14:9 proskunei? 51
9:10 e@xousin 21 lamba<nei 51
9:11 e@xousin 21 14:11 a]nabai<nei 31E
e@xei 21 e@xousin 31E
9:12 e@rxetai 31E lamba<nei 51
9:17 e]kporeu<etai 21 14:12 e]sti<n 134
9:19 e]stin 21 14:13 le<gei 11
a]dikou?sin 21 a]kolouqei? 315
9:20 du<natai 121 15:3 %@dousin 21
10:3 muka?tai 121 16:5 ei# 10
10:9 le<gei 21 16:6 ei]sin 10
10:11 le<gousi<n 21 16:14 ei]si>n 134
Dei? 133 e]kporeu<etai 21
11:4 ei]sin 134 16:15 e@rxomai 31E
11:5 qe<lei 51 16:21 katabai<nei 21
e]kporeu<etai 121A e]sti>n 21
katesqi<ei 121A 17:8 e@stin 10
dei? 133A me<llei 10
11:6 e@xousin 31E u[pa<gei 31E
e@xousin 31E e@stin 10
11:8 kalei?tai 41 17:9 ei]si<n 134
11:9 ble<pousin 31E ka<qhtai 10
a]fi<ousin 31E ei]sin 134
11:10 xai<rousin 31E 17:10 e@stin 10
eu]frai<nontai 31E dei? 133
11:14 e@rxetai 31E 17:11 e@stin 10
11:16 ka<qhntai 21 e]stin 134
11:17 Eu]xaristou?men10 e]stin 134
12:2 kra<zei 21 u[pa<gei 31E
12:4 su<rei 21 17:12 ei]sin 134
12:5 me<llei 21 lamba<nousin 315
12:6 e@xei 21 17:13 e@xousin 315
12:12 e@xei 42 dido<asin 31E
12:14 tre<fetai 21 17:14 e]sti>n 10
13:4 du<natai 10 17:15 le<gei 21
13:9 e@xei 51 ka<qhtai 41
13:10 u[pa<gei 132A ei]si>n 134
e]stin 134 17:18 e@stin 134
13:12 poiei? 21 18:7 le<gei 21
poiei? 21 Ka<qhmai 10
13:13 poiei? 21 ei]mi< 10
13:14 plan%? 21 18:11 klai<ousin 31E
e@xei 21 penqou?sin 31E
13:16 poiei? 21 a]gora<zei 315
13:18 e]sti<n 134 18:17 e]rga<zontai 121
e]sti<n 134 19:3 a]nabai<nei 31E
14:3 ei]sin 21 19:8 e]sti<n 134
14:4 ei]sin 21 19:9 le<gei 21
244
APPENDIX
A--Continued
Rev. 19:9 le<gei 21
ei]sin 10
19:10 le<gei 21
ei]mi 10
e]stin 10
19:11 kri<nei 21
polemei? 21
19:12 oi#den 21
19:15 e]kporeu<etai 21
patei? 21
19:16 e@xei 21
20:2 e]stin 134
20:3 dei? 133
20:6 e@xei 10
20:12 e]stin 134
20:14 e]stin 134
21:1 e@stin 21
21:5 poiw? 32
le<gei 21
ei]sin 10
21:6 (ei]mi) 10
21:8 e]stin 134
21:12 e]stin 10
21:16 kei?tai 21
e]sti<n 21
21:17 e]stin 131
21:22 e]stin 21
21:23 e@xei 21
21:24 fe<rousin 31E
22:5 e@xousin 31E
22:6 dei? 133
22:7 e@rxomai 31E
22:9 le<gei 21
ei]mi 10
22:10 le<gei 21
e]stin 10
22:12 e@rxomai 31E
e]sti>n 10
22:16 ei]mi 10
22:17 le<gousin 123
22:18 Marturw? 11
22:20 Le<gei 131
e@rxomai 31E
APPENDIX
B
THE MOVABLE NU IN MATTHEW
Following are the
sixty-six examples in the Gospel of Matthew
in which the
Movable Nu is added to a present indicative form that does
not require it
according to "rule."
1:23 e]stin 15:2 parabai<nousin
5:13 kai<ousin 15:20 e]stin
5:34 e]stin 15:26 e@stin
5:35a
e]stin 15:32 prosme<nousi<n
5:35b e]sti>n e@xousin
6:2 a]pe<xousin 16:28 ei]si<n
6:5 a]pe<xousin 17:25 lamba<nousin
6:7 dokou?sin 18:9 e]stin
6:16 a]fani<zousin 18:14 e@stin
a]pe<xousin 18:20 ei]sin
6:19 dioru<ssousin 19:6 ei]si>n
6:25 e]stin 19:11 xwrou?sin
7:15 ei]sin 19:12a
ei]si>n
8:20 e@xousin 19:24 e]stin
10:2 e]stin 20:15 e@cestin
10:24 e@stin 21:26 e@xousin
10:26 e]stin 21:42 e@stin
10:37a
e@stin 22:14 ei]sin
10:37b e@stin 22:17 e@cestin
10:38 e@stin 23:3 le<gousin
11:5 a]nable<pousin 23:4 le<gousin
11:10 e]stin qe<lousin
11:16 e]sti>n 23:5 poiou?sin
12:2 e@cestin plantu<nousin
12:5 bebhlou?sin megalu<nousin
12:8 e]stin 23:6 filou?sin
12:10 e@cestin 24:6 e]sti>n
12:12 e@cestin 26:26 e]stin
13:13 ble<pousin 26:28 e]stin
13:32a
e]stin 27:6 e@cestin
13:32b e[sti>n 27:22 le<gousin
13:57 e@stin 27:33 e]stin
14:4 e@cesti<n 27:62 e]sti>n
APPENDIX C
HISTORICAL PRESENT CONTEXT
Here are listed
all the historical presents in the New Testament.
The tenses of the
preceding and following verbs which are parallel in the
narrative are
indicated by the number following each entry. The numbers
here correspond to
the entries in Table 17, pp. 126-27; they are as fol-
lows:
l--Aorist--Aorist 10--Pluperfect--Paragraph
2--Paragraph--Aorist 11--Aorist--Pluperfect
3--Aorist--Paragraph 12--Pluperfect--Aorist
4--Imperfect--Imperfect 13--Paragraph--Future
5--Paragraph--Imperfect 14--Future--Paragraph
6--Imperfect--Paragraph 15--Aorist--Future
7--Aorist--Imperfect 16--Imperfect--Future
8--Imperfect--Aorist 17--Paragraph--Paragraph
9--Paragraph--Pluperfect
Mt. 2:13 fai<netai 2 Mt.
12:13 le<gei 1
2:18 ei]si<n 3 13:28 le<gousin 3
2:19 fai<netai 2 13:29 fhsin 3
3:1 paragi<netai 5 13:51 le<gousin 2
3:13 paragi<netai 5 14:8 fhsi<n 1
3:15 a]fi<hsin 1 14:17 le<gousin 1
4:5 paralamba<nei 1 14:31 le<gei 1
i!sthsin 1 15:1 prose<rxontai 2
4:6 le<gei 1 15:12 le<gousin 1
4:8 paralamba<nei 1 15:33 le<gousin 1
dei<knusin 1 15:34 le<gei 1
4:9 le<gei 1 16:15 le<gei 1
4:10 le<gei 1 17:1 paralamba<nei 2
4:11 a]fi<hsin 1 a]nafe<rei 2
4:19 le<gei 1 17:20 le<gei 3
8:4 le<gei 3 17:25 le<gei 1
8:7 le<gei 1 18:22 le<gei 3
8:20 le<gei 1 18:32 le<gei 1
8:22 le<gei 3 19:7 le<gei 1
8:26 le<gei 1 19:8 le<gei 1
9:6 le<gei 1 19:10 le<gousin 1
9:9 le<gei 1 19:18 le<gei 1
9:14 prose<rxontai 2 19:20 le<gei 1
9:28 le<gei 1 20:6 le<gei 1
le<gousin 1 20:7 le<gousin 1
9:37 le<gei 3 le<gei 1
247
APPENDIX
C--Continued
Mt. 20:8 le<gei 1 Mk.
1:44 le<gei 1
20:21 le<gei 1 2:3 e@rxontai 8
20:22 le<gousin 1 2:4 xalw?si 7
20:23 le<gei 1 2:5 le<gei 7
20:33 le<gousin 1 2:8 le<gei 8
21:13 le<gei 1 2:10 le<gei 8
21:16 le<gei 1 2:14 le<gei 1
21:19 le<gei 1 2:15 gi<netai 7
21:31 le<gousin 17 2:17 le<gei 6
le<gei 17 2:18 e@rxontai 8
21:41 le<gousin 2 le<gousin 8
21:42 le<gei 2 2:25 le<gei 4
22:8 le<gei 1 3:3 le<gei 4
22:12 le<gei 1 3:4 le<gei 4
22:16 a]poste<llousin 1 3:5 le<gei 8
22:20 le<gei 1 3:13 a]nabai<nei 2
22:21 le<gousin 1 proskalei?tai 2
le<gei 1 3:20 e@rxetai 2
22:42 le<gousin 7 sune<rxetai 2
22:43 le<gei 7 3:31 e@rxetai 5
25:11 e@rxontai 1 3:32 le<gousin 6
25:19 e@rxetai 1 3:33 le<gei 6
sunai<rei 1 3:34 le<gei 6
26:25 le<gei 3 4:1 suna<getai 7
26:31 le<gei 2 4:13 le<gei 17
26:35 le<gei 1 4:35 le<gei 5
26:36 e@rxetai 2 4:36 paralamba<nousin 5
le<gei 2 4:37 gi<netai 4
26:38 le<gei 1 4:38 e]gei<rousin 1
26:40 e@rxetai 1 le<gousin 1
eu[ri<skei 1 5:7 le<gei 7
le<gei 1 5:9 le<gei 4
26:45 e@rxetai 3 5:15 e@rxontai 1
le<gei 3 qewrou?sin 1
26:52 le<gei 1 5:19 le<gei 1
26:64 le<gei 1 5:22 e@rxetai 1
26:71 le<gei 1 pi<ptei 1
27:13 le<gei 1 5:23 parakalei? 1
27:22 le<gei 1 5:35 e@rxontai 2
le<gousin 1 5:36 le<gei 2
27:38 staurou?ntai 7 5:38 e@rxontai 7
28:10 le<gei 3 qewrei? 7
5:39 le<gei 7
Mk. 1:12 e]kba<llei 5 5:40 paralamba<nei 8
1:21 ei]sporeu<ontai 5 ei]sporeu<etai 8
1:30 le<gousin 4 5:41 le<gei 8
1:37 le<gousin 1 6:1 e@rxetai 1
1:38 le<gei 1 e@rxetai 1
1:40 e@rxetai 2 6:7 proskalei?tai 8
1:41 le<gei 1 6:30 suna<gontai 2
248
APPENDIX C--Continued
Mk. 6:31 le<gei 7 Mk.
11:33 le<gousin 6
6:37 le<gousin 1 le<gei 6
6:38 le<gei 1 12:13 a]poste<llousin 2
le<gousin 1 12:14 le<gousin 2
6:48 e@rxetai 7 12:16 le<gei 1
6:50 le<gei 1 12:18 e@rxontai 5
7:1 suna<gontai 2 13:1 le<gei 2
7:5 e]perwtw?sin 2 14:12 le<gousin 8
7:18 le<gei 4 14:13 a]poste<llei 8
7:28 le<gei 1 le<gei 8
7:32 fe<rousin 1 14:17 e@rxetai 1
parakalou?sin 1 14:27 le<gei 2
7:34 le<gei 1 14:30 le<gei 7
8:1 le<gei 2 14:32 e@rxontai 2
8:6 paragge<llei 1 le<gei 2
8:12 le<gei 1 14:33 paralamba<nei 2
8:17 le<gei 4 14:34 le<gei 7
8:19 le<gousin 4 14:37 e@rxetai 8
8:20 le<gousin 4 eu[ri<skei 8
8:22 e@rxontai 2 le<gei 8
fe<rousin 2 14:41 e@rxetai 10
parakalou?sin 2 le<gei 10
8:29 le<gei 8 14:43 paragi<netai 9
8:33 le<gei 1 14:45 le<gei 12
9:2 paralamba<nei 2 14:51 kratou?sin 4
a]nafe<rei 2 14:53 sune<rxontai 1
9:5 le<gei 11 14:61 le<gei 8
9:19 le<gei 1 14:63 le<gei 1
9:35 le<gei 1 14:66 e@rxetai 2
10:1 e@rxtetai 5 14:67 le<gei 2
sumporeu<ontai 5 15:2 le<gei 4
10:11 le<gei 6
15:16 sugkalou?sin 1
10:23 le<gei 5 15:17 e]ndidu<skousin 1
10:24 le<gei 4 peritiqe<asin 1
10:27 le<gei 8 15:20 e]ca<gousin 3
10:35 prosporeu<ontai 2 15:21 a]ggareu<ousin 5
10:42 le<gei 3 15:22 fe<rousin 5
10:46 e@rxontai 5 15:24 staurou?sin 1
10:49 fwnou?sin 1 diameri<zontai 1
11:1 e]ggi<zousin 2 15:27 staurou?sin 7
a]poste<llei 2 16:2 e@rxontai 7
11:2 le<gei 2 16:4 qewrou?sin 8
11:4 lu<ousin 7 16:6 le<gei 7
11:7 fe<rousin 1
e]piba<llousin 1 Lk.
7:40 fhsi<n 1
11:15 e@rxontai 2 8:49 e@rxetai 2
11:21 le<gei 3 11:37 e]rwt%? 2
11:22 le<gei 3 11:45 le<gei 2
11:27a
e@rxontai 5 13:8 le<gei 3
11:27b e@rxontai 5 16:7 le<gei 1
249
APPENDIX
C--Continued
Lk. 16:23 o[r%? 1 Jn.
6:5 le<gei 4
16:29 le<gei 1 6:8 le<gei 1
17:37 le<gousin 1 6:12 le<gei 1
19:22 le<gei 1 6:19 qewrou?sin 8
24:12 ble<
24:23 le<gousin 1 7:6 le<gei 8
24:36 le<gei 7 7:50 le<gei 1
(8:3 a@gousin) 4
Jn. 1:21 le<gei 1 (8:4 le<gousin) 4
1:29 ble<
le<gei 2 9:12 le<gei 3
1:36 le<gei 12 9:13 @Agousin 5
1:38 le<gei 1 9:17 le<gousin 8
1:39 le<gei 1 11:7 le<gei 1
1:41 eu[ri<skei 1 11:8 le<gousin 1
le<gei 1 11:11 le<gei 1
1:43 eu[ri<skei 7 11:23 le<gei 1
le<gei 7 11:24 le<gei 1
1:45 eu[ri<skei 8 11:27 le<gei 3
le<gei 8 11:34 le<gousin 1
1:46 le<gei 1 11:38 e@rxetai 5
1:47 le<gei 1 11:39a le<gei 8
1:48 le<gei 1 11:39b le<gei 8
1:51 le<gei 3 11:40 le<gei 8
2:3 le<gei 7 11:44 le<gei 10
2:4 le<gei 7 12:4 le<gei 1
2:5 le<gei 7 12:22a
e@rxetai 6
2:7 le<gei 8 le<gei 6
2:8 le<gei 1 12:22b e@rxetai 6
2:9 fwnei? 12 le<gousin 6
2:10 le<gei 12 12:23 a]pokri<netai 6
3:4 le<gei 1 13:4 e]gei<retai 1
4:5 e@rxetai 4 ti<qhsin 1
4:7 @Erxetai 9 13:5 ba<llei 1
4:9 le<gei 9 13:6 e@rxetai 1
4:11 le<gei 1 le<gei 1
4:15 le<gei 3 13:8 le<gei 1
4:16 Le<gei 2 13:9 le<gei 11
4:17 le<gei 3 13:10 le<gei 11
4:19 le<gei 3 13:24 neu<ei 8
4:21 le<gei 3 13:25 le<gei 8
4:25 le<gei 3 13:26 a]pokri<netai 8
4:26 le<gei 3 (lamba<nei) 8
4:28 le<gei 1 di<dwsin 8
4:34 le<gei 6 13:27 le<gei 1
4:49 le<gei 1 13:31 le<gei 3
4:50 le<gei 1 13:36 Le<gei 2
5:6 le<gei 8 13:37 le<gei 3
5:8 le<gei 1 13:38 a]pokri<netai 3
5:14 eu[ri<skei 1 14:5 Le<gei 17
250
APPENDIX
C--Continued
Jn. 14:6 le<gei 17 Jn.
21:5 le<gei 12
14:8 le<gei 17 21:7 le<gei 8
14:9 le<gei 17 21:9 ble<pousin 1
14:22 Le<gei 2 21:10 le<gei 1
16:29 Le<gousin 2 21:12 le<gei 7
18:3 e@rxetai 12 21:13 e@rxetai 8
18:4 le<gei 1 lamba<nei 8
18:5 le<gei 11 di<dwsin 8
18:17a
le<gei 11 21:15a
le<gei 2
18:17b le<gei 11 21:15b le<gei 2
18:26 le<gei 1 21:15g le<gei 2
18:28 @Agousin 2 21:16a le<gei 2
18:29 fhsi<n 1 21:16b le<gei 2
18:38a le<gei 1 21:16g le<gei 2
18:38b le<gei 1 21:17a le<gei 2
19:4 le<gei 1 21:17b le<gei 1
19:5 le<gei 1 21:17g le<gei 1
19:6 le<gei 1 21:19 le<gei 3
19:9 le<gei 1 21:20 ble<
19:10 le<gei 1 21:21 le<gei 2
19:14 le<gei 1 21:22 le<gei 2
19:15 le<gei 1
19:26 le<gei 12 Acts
8:36 fhsin 1
19:27 le<gei 12 10:11 qewrei? 1
19:28 le<gei 5 10:27 eu[ri<skei 1
20:1 e@rxetai 2 10:31 fhsi<n 1
ble<
20:2 tre<xei 2 19:35 fhsi<n 1
e@rxetai 2 21:37 le<gei 2
le<gei 2 22:2 fhsi<n 3
20:5 ble<
20:6 e@rxetai 1 25:5 fhsi<n 3
qewrei? 1 25:22
fhsi<n 3
20:12 qewrei? 1 25:24 fhsi<n 3
20:13 le<gousin 1 26:24 fhsi<n 17
le<gei 1 26:25 fhsi<n 17
20:14 qewrei? 11
20:15a
le<gei 10 Rev.
4:5 e]kporeu<ontai 6
20:15b le<gei 10 4:8 ge<mousin 13
20:16a
le<gei 10 e@xousin 13
20:16b le<gei 10 5:5 le<gei 6
20:17 le<gei 10 5:9 a@dousin 3
20:18 e@rxetai 10 6:16 le<gousin 3
20:19 le<gei 1 7:10 kra<zousin 9
20:22 le<gei 3 9:10 e@xousin 6
20:26 e@rxetai 1 9:11 e@xousin 6
20:27 le<gei 1 e@xousin 6
20:29 le<gei 3 9:17 e]kporeu<etai 1
21:3 le<gei 1 9:19 e]stin 3
le<gousin 1 a]dikou?sin 3
251
APPENDIX
C--Continued
Rev. 10:9 le<gei 1
10:11 le<gousi<n 3
11:16 kaqhntai 1
12:2 kra<zei 2
12:4 su<rei 2
12:5 me<llei 1
12:6 e@xeti 6
12:14 tre<fetai 1
13:12a
poiei? 8
13:12b poiei? 8
13:13 poiei? 8
13:14 plan%? 8
e@xei 8
13:16 poiei? 3
14:3 %@dousin 5
14:4a ei]sin 8
14:4b ei]sin 8
14:5 ei]sin 3
15:3 %@dousin 17
16:14 e]kporeu<etai 1
16:21 katabai<nei 1
e]sti>n 3
17:15 le<gei 17
18:7 le<gei 15
19:9a le<gei 1
19:9b le<gei 1
19:10 le<gei 3
19:11 kri<nei 7
19:12
oi@den 7
19:15 e]kporeu<etai 16
patei? 14
19:16 e@xei 14
21:1 e@stin 1
21:5 le<gei 1
21:16 kei?tai 8
e]sti<n 1
21:22 e]stin 1
21:23 e@xei 1
22:9 le<gei 3
22:10 le<gei 3
APPENDIX D
PRESENT OF THE PROTASIS
Here is listed every present
indicative verb in the New Testament
which is the main
verb in a conditional clause. Following each entry is
this writer's
evaluation of the "truthfulness" of the protasis to fact.
Four symbols are
used:
(+) true to fact
(-) contrary to fact
(0) either possible at
that time
(?) insufficient data
4:6 ei# ? 26:63 ei# 0
5:29 skandali<zei 0 27:40 ei# ?
5:30 skandali<zei 0 27:43 qe<lei ?
5:39 r[api<zei 0
6:23 e]sti<n 0 Mk. 4:9 e@xei 0
6:30 a]mfie<nnusin + 4:23 e@xei 0
7:11 oi@date + 4:25a
e@xei 0
7:24 a]kou<ei 0 4:25b e@xei 0
poiei? 0 8:34 qe<lei 0
8:31 e]kba<lleij 0 9:22 du<n^ 0
9:15 e]stin 0 9:23 du<n^ 0
10:38 lamba<nei 0 9:35 qe<lei 0
a]kolouqei? 0 9:40a
e@stin 0
11:14 qe<lete 0 9:42 peri<keitai 0
12:26 e]kba<llei - 11:22 e@xete 0
12:27 e]kba<llw - 11:25 sth<kete 0
12:28 e]kba<llw + e@xete 0
13:12a
e@xei 0 14:35 e]stin 0
3:12b e@xei 0
14:28 ei# ? Lk. 4:3 ei# ?
16:24 qe<lei 0 6:32 a]gapa?te 0
17:4 qe<leij 0 7:47 a]fi<etai 0
18:8 skandali<zei 0 9:23 qe<lei 0
18:9 skandali<zei 0 9:50a
e@stin +
18:20 ei]sin ? 11:13 oi@date +
18:28 o]fei<leij + 11:19 e]kba<llw -
19:10 e]sti>n ? 11:20 e]kba<llw +
19:17 qe<leij 0 12:26 du<nasqe +
19:21 qe<leij 0 12:23 a]mfia<zei +
22:45 kalei? + 14:26 e@rxetai 0
26:39 e]stin ? misei? 0
253
APPENDIX
D--Continued
Lk. 14:27 basta<zei 0
e@rxetai 0 8:13 zh?te -
14:33 a]pota<ssetai 0 qanatou?te +
16:31 a]kou<ousin + 8:14 a@gontai 0
17:2 peri<keitai 0 8:17 sumpa<sxomen +
17:6 e@xete 0 8:25 e]lpi<zomen +
22:42 bou<lei - 11:18 katakauxa?sai ?
22:67 ei# ? 14:15 lupei?tai ?
23:31 poiou?sin + 14:21 prosko<ptei ?
23:35 e]stin ?
23:37 ei# ? 1
Cor. 3:12 e]poikodomei? ?
3:17 fqei<rei ?
Jn. 1:25 ei# 3:18 dokei? ?
3:12 pisteu<ete 1 6:2 kri<netai +
5:47 pisteu<ete ? 7:9 e]gkrateu<ontai 0
7:4 zhtei? 0 7:12 e@xei 0
poiei?j ? e@xei 0
7:23 lamba<nei + 7:13 e@xei 0
8:39 e]ste - suneudokei? 0
8:46 le<gw + 7:15 xwri<zetai 0
10:24 ei# 0 7:21 du<nasai 0
10:37 poiw? - 7:36 nomi<zei 0
10:38 poiw? + 7:39 z^? ?
12:36 e@xete + 8:2 dokei? 0
13:17 oi@date + 8:3 a]gap%? +
15:18 misei? + 8:5a ei]sin +
18:8 zhtei?te + 8:13 skandali<zei ?
9:12 mete<xousin +
Acts 4:9 a]nakrino<meqa + 9:17 pra<ssw -
5:39 e]stin - 10:27 qe<lete 0
13:15 e]stin + kalei? 0
18:15 e]stin - 10:30 mete<xw +
19:38 e@xousin - 10:31 e]sqi<ete +
19:39 e]pizhtei?te + 10:31 pi<nete +
25:5 e]stin 0 poiei?te +
25:11 a]dikw? - 11:6 katakalu<ptetai ?
e]stin + 11:16 dokei? ?
11:34 pein%? ?
Rom. 2:17 e]ponoma<z^ + 12:26 pa<sxei 0
e]panapau<^ + doca<zetai 0
kauxa?sai + 14:10 ei]sin +
2:18 ginw<skeij + 14:27 lalei? +
dokima<zeij + 14:35 qe<lousin +
3:5 suni<sthsin + 14:37 dokei? +
4:15 e@stin -
(?) 14:38 a]gnoei? 0
6:16 parista<nete ? 15:2 kate<xete ?
7:1 z^? ? 15:12 khru<ssetai +
7:20 poiw? + 15:13 e@stin - 8:9 oi]kei? + 15:15 e]gei<rontai 0
e@xei 0 15:16 e]gei<rontai -
254
APPENDIX
D--Continued
1 Cor. 15:19a
e]smen - 2 Th. 3:10 qe<lei +
15:29 e]gei<rontai - 3:14 u[poakou<ei 0
15:32 e]gei<rontai -
15:44a
e@stin + 1
Tim. 1:10 a]nti<keitai ?
16:22 filei? 0 3:1 o]re<getai 0
3:5 oi#den 0
2 Cor. 1:6 qlibo<meqa + 5:4 e@xei 0
parakalou<meqa + 5:8 pronoei?tai 0
2:2 lupw? + 5:16 e@xei 0
4:3a e@stin + 6:3 e[terodidaskalei? 0
5:13 swfronou?men + prose<rxetai 0
8:12 pro<keitai +
10:18 suni<sthsin ? 2
Tim. 2:12 u[pome<nomen +
11:4 khru<ssei ? 2:13 a]pistou?men -
lamba<nete ?
11:15 metasxhmati<zontai + Tit. 1:6 e]stin ?
11:20 katadouloi? ?
katesqi<ei ? Phle. 17 e@xeij +
lamba<nei ? 18 o]fei<lei ?
e]pai<retai ?
de<rei ? Heb. 7:15 a]ni<statai +
11:30 dei? + 9:13 a[gia<zei +
12:15 a]gapw? + 9:17 z^? 0
13:5b e]ste> ? 11:15 mnhmoneu<ousin -
12:6 a]gap%? 0
Gal. 1:7 ei]sin ? parade<xetai 0
1:9 eu]aggeli<zetai + 12:8a e]ste -
2:14 z^?j +
2:18 oi]kodomw? - Ja. 1:5 lei<petai ?
3:10a
ei]sin 0 1:12 u[pome<nei 0
3:10 e]mme<nei ? 1:23 e]sti>n 0
4:1 e]stin 0 1:26 dokei? 0
5:4 dikaiou?sqe + 2:8 telei?te 0
5:11 khru<ssw - 2:9 proswpolhmptei?te 0
5:15 da<knete ? 2:11 moixeu<eij -
katesqi<ete ? foneu<eij -
5:18 a@gesqe 0 3:2 ptai<ei - (?)
5:25 zw?men ? 3:3 ba<llomen +
6:3 dokei? 0 3:14 e@xete ?
4:11 kri<neij 0
Phil. 2:17 spe<ndomai ?
3:4 dokei? ? 1
Pet. 1:17 e]pikalei?sqe +
3:15 fronei?te 0 2:19 u[pofe<rei 0
Col. 1:23 e]pime<nete 3:1 a]peiqou?sin +
2:5 a@peimi + 4:11 lalei? +
diakonei? +
1 Th. 3:8 sth<kete 0 o]neidi<zesqe +
4:14 pisteu<omen + 4:18 s&<zetai +
255
APPENDIX
D--Continued
2 Pet. 1:9 pa<restin 0
2:20 h[ttw?ntai ?
1 Jn. 3:13 misei? +
4:2 o[mologei? 0
4:3 o[mologei? 0
4:6 e@stin ?
5:9 lamba<nomen ?
5:15a
oi@damen +
2 Jn. 10 e@rxetai 0
fe<rei 0
Rev. 3:19 filw? +
11:5 qe<lei +
13:9 e@xei 0
14:9 proskunei? +
lamba<nei +
14:11 lamba<nei +
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Please report any errors to Ted Hildebrandt at:
ted.hildebrandt@gordon.edu