Grace Theological Journal 2.1 (1981) 75-114.
[Copyright © 1981 Grace
Theological Seminary; cited with permission;
digitally prepared for
use at
FIRST CLASS CONDITIONS:
WHAT DO THEY
MEAN?
JAMES L. BOYER
This inductive study of the approximately 300 NT
instances of
the first class
condition (ei]
+ indicative) disputes the common under-
standing that this
construction should be interpreted as obviously
true and translated as
"since." It is found that this is the case only
37% of the time.
Surprisingly, in 51% of the occurrences the condition
is undetermined. Four
proposed explanations of this construction are
examined and found to be
inadequate. It is then argued that the correct
explanation of the first
class condition is a simple logical connection
between protasis and
apodosis.
* *
*
THE
meaning of words is properly determined by a study of the ways
they
are used in their many contexts, not by theoretical rationaliza-
tions
on root meanings and etymologies. In just the same way the
significance
of a group of words in grammatical construction is
determined
by careful study of the same construction in actually
occurring
contexts, not by rationalizing about voice, mood, and the
technical
terminology employed by grammarians to identify them.
A commonly occurring example of the
neglect of this axiom is
the
manner in which the construction frequently called "First Class
Condition"
is handled in much exegetical literature. Reasoning from
the
use of ei]
instead of e]a<n and the use of the indicative mood, the
mood
of reality and actuality, the conclusion is drawn that the first
class
conditional sentence is not really a condition at all, but it
implies
that the condition is actually true and could well be translated
"since."l
Is this true?
To gather the information for this
kind of biblical study, it was
necessary
to locate all examples of this grammatical construction
1 Nigel Turner, A Grammar of New Testament Greek. Vol. 3:
Syntax (
T.
& T. Clark, 1963) 115. F. Blass, and A. Debrunner, A Greek Grammar of the New
Testament and Other
Early Christian Literature, trans. and rev. by Robert Funk
(Chicago:
University of Chicago, 1961) 188-90.
76
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occurring
in the NT. By using the GRAMCORD tool,2 a print-out was
produced
of all places where the conjunction ei] is followed by an
indicative
verb. Next, the list was edited manually to remove non-
applicable
situations3 and to supplement the list by inserting those
first
class conditions not caught by the program.4 The result was a list
of
about 300 instances5 in the NT where first class conditions occur.
The
procedure in case of uncertain instances was to include both,
noting,
of course, the problem.
Having in this list the materials for study, a
detailed analysis was
made
of all kinds of information about the construction, such as
sentence
connectives used, the negative particle (where it occurred),
the
tense and mood of the verb(s) in both the protasis and apodosis,
the
"time reference" involved, the form of the apodosis (admonition,
promise,
rhetorical question, declarative statement, etc.). Since many
of
these are not closely involved in the interpretive problem under
consideration
in this article, they will not be tabulated here.
The consideration primarily involved in this
study is the "relation
to
reality" expressed in the ei]-plus-indicative
protasis. This was
carefully
appraised, listed, and tabulated, with the following results:
1.
Instances where the condition was obviously true. 115 37%
II. Instances where the condition was obviously
false. 36 12%
III. Instances where the condition was
undetermined: 155 51% ,
1. Uncertain by reason
of futurity. 5 2%
2. Uncertain by reason
of providence, "the course
of
events. 24
8%
3. Uncertain by reason
of man's spiritual
condition. 38 12%
4. Uncertain by reason
of man's actions or
choices.
72
24%
5. Uncertain by reason
of man's ignorance or
doubt. 16
5%
The
implications of this information are the materials for the rest of
the
discusslon.
2 For information, see my article
"Project Gramcord: A Report," GTJ
1(1980) 97-99,
3 Ei] + indicative, of
course, also includes all second class conditions (contrary to
fact)
and a few examples where ei] mh< = "except,"
These I propose to deal with in a later
article.
4 For example, cases where the verb of the
protasis was left to be understood in the
text
but easily supplied from the context,
5 The number is not
definite, since some are mixed (part first class and part second
class); some are incomplete (where the protasis
or apodosis is left unexpressed); and
BOYER: FIRST CLASS CONDITIONS 77
PROPOSED EXPLANATIONS:
TRUE TO FACT
It seems obvious why "relation to
reality" is the crucial consider-
ation,
and it quickly appears that this term is understood very
differently
by different scholars. If it is understood to apply to the
actual
truth of the condition--its correspondence to the real world
"out
there"--then the three general categories (I, II, III) are sufficient
to
settle the controversy immediately and completely, Such an under-
standing
is impossible. If the first class condition states or implies the
actual
truth, then it could not possibly be used by Christ to say, "If [or
according
to this view, since] I by Beelzebub cast out demons. . .
(Matt
have
written "Since there is no resurrection. . ." (1 Cor
"Since
Christ is not raised. . ." (1 Cor
peculiar
examples; they represent 12% of all the first class conditions in
the
NT. It is simply not true that first conditions indicate the external
objective
truth or reality of the condition. "Since," of course, could be
used
in those cases where the condition happens to be true without
making
the statement untrue, but even there it would be a mistransla-
tion,
since it alters what the authors actually said. Greeks had a word
for
"since" (at least two of them) but they deliberately chose "if."
We
must
assume they knew what they were doing.
The most surprising lesson from this study is
the size and
importance
of the third category in the tabulation, Here are one-half
of
all the examples, dealing with possibilities
rather than realities, and
the
questions are not "true or false," but "probable or doubtful."
After
long study, it seemed best to clarify the many "relations to
reality"
involved by listing them under the heading, "Non-determined
by
reason of" five circumstances listed above in the tabulation. To
illustrate,
note some examples,
Matt
or
a fact? It is clear that the reality of the condition depends on how
one
has been using the eyes (or hands).
Matt 17:4: Peter said "If you wish, I will
build three taber-
nacles.
. . ." Did Christ so wish? Did Peter assume that he did? No;
Peter
perhaps thought that he did and volunteered. The condition
was
dependent on Peter's choice or desire, not on "relation to
reality."
Matt 26:39, 42: Jesus prayed in
and
a bit later "If it is not possible. . . ." It does not matter too
much
some
are uncertain (where the verb is left unexpressed). It should be noted that in
no
case
was uncertainty brought about by variant readings of the text.
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how
we understand the content of that prayer. In any case, Christ
prayed
for something, conditioning it on its possibility. Here appar-
ently
the possibility depended on the providence of God, the course
of
events he had determined. Of course, these two conditions cannot
possibly
in any sense both be true; they are
opposites.6
Acts
to
stop them." It is clear that Gamaliel was not stating that they were
from
God, nor that he thought or assumed that they were from God.
He
simply didn't know. I have labeled it "Uncertain by reason of
ignorance
or doubt."
Rom 8:9: Paul says, "You are no longer in
flesh if the Spirit of
God
is in you. . . if anyone does not have the Spirit of Christ. . . he
is
not of him." Paul is not implying by his use of the first class
condition
that they were, or were not, in Christ (the same construc-
tion
is used for both). He is saying that whether or not a person is in
Christ
is determined by his spiritual condition--his possession of the
Spirit.
Precisely the same reasoning may be applied to 1 Cor 3:14, 15,
7:
12-15,
2 Cor 1:6: "If we are being pressured. . . if
we are being com-
forted.
. . ." In this sentence it is probably true that they were actually
being
tested and were receiving God's
encouragement; we know it
from
the rest of the book. But it would be incorrect to say that this is
indicated by the fact that it is
a first class condition.
PROPOSED
EXPLANATIONS: ASSUMED TRUE
Since actuality or truth is obviously not the significance of first
class
conditions, another approach is needed. It is possible that the
reality
or actuality indicated by the indicative is the reality of
statement, or the attitude of the
speaker toward the condition stated;
he
states it ''as true"; he assumes its truth for the sake of argument.
This
has been a common expedient on the part of those who
recognized
the problem dealt with in the preceding paragraphs, but
still
want to see something "real" about these indicative verbs.7
And
such
an approach is acceptable if certain safeguards are clearly
6 There are nineteen such pairs of first
class conditional statements in the New
Testament;
twelve, as here, expressing optional alternatives, and seven indicating oppo-
sites,
either true or false.
7 G. B. Winer, A Treatise on the Grammar of the New Testament Greek (Edin-
burgh:
T. & T. Clark, 1870) 364; S. G. Green, A
Handbook of the Grammar of the
Greek Testament (
Greek New Testament in
the light of Historical Research (Nashville: Broadman, 1934)
1007-12;
Dana and Mantey, A Manual Grammar of the
Greek New Testament (New
New Testament (Grand Rapids: Baker,
1941) 195.
BOYER: FIRST CLASS CONDITIONS 79
understood.
For example, Paul did not actually assume the truth of
the
statement, "If righteousness is through the law. . ." (Gal 2:20).
But
this way of saying it may be acceptable if we understand it to
mean
that Paul reasoned something like this: "Suppose for a moment
that
righteousness is through the law, then consider the implications
of
such, if it were true; for then Christ's death was wasted; he didn't
need
to die." However, this is not the way such a statement is
commonly
understood or used by exegetes.
And while this manner of rationalizing, with
careful safeguards,
may
sometimes make plausible sense, it seems to be possible only in
contexts
which suggest the idea of debate or argument. Where such is
not
the case this rationalization becomes meaningless or even worse.
For
example, Paul's words in 1 Cor 15 may easily be understood as
"assuming
for the sake of argument that there is no resurrection,
then.
. . ." But can we use it in Christ's
for
the sake of argument that it is possible for this cup to pass. . .")?
With
whom was he arguing? It would seem more reasonable to admit
that
such a rationalization is not the explanation of the meaning of
the
first class condition.
PROPOSED EXPLANATIONS: DETERMINED AS FULFILLED
Apparently it was the influence of A. T.
Robertson's monumental
Grammar8 which popularized a
terminology that has given rise to the
current
confusion. He speaks of these conditions under the heading:
"Determined
as Fulfilled." The term "determined" refers to the use of
the
indicative mood, and ''as fulfilled" distinguishes this from the
second
class, which also was "determined" (used the indicative) but
determined
as not fulfilled (i.e. contrary to
fact). Robertson supports
this
terminology and concept very strongly in his theoretical explana-
tion
of its meaning, but insists that this "has to do only with the
statement, not the absolute truth
or certainty of the matter. . . . We
must
distinguish always therefore between the fact and the statement
of
the fact.”9 Robertson himself shows that he understood well what
he
meant and chooses his examples chiefly from among places where
the
fact and the statement of the fact were at variance, as a warning
against
misapplying his concept. But it has not saved many of his
followers
from making the precise mistake he warned against.
And there is good evidence that even Robertson
failed at times
to
heed his warning. In a spot-check of his Word
Pictures10 on some
8 See note 7 for bibliographical
information.
9 Ibid., p. 1006.
10 A. T. Robertson, Word Pictures in the New Testament, 6 vols. (
Broadman,
1930).
80
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passages
where these first class conditions occur, his comments are
not
always clear. In many instances where the condition was in fact
not
true, he makes no mention that a first class condition is involved.11
In
most instances his comment is, "assumed as true." What he means
by
that seems not always to be consistent. He frequently uses it of
some
statement which is obviously not "reality," considering it as-
sumed
for the sake of argument only.12 But there are times when he
seems
to mean more than that. For example, in dealing with the
it.
. . .' Condition of the third class undetermined, but with likelihood
of
determination, whereas 'if this cannot pass away' . . . is first class
condition,
determined as fulfilled, assumed to be true. This delicate
distinction
accurately presents the real attitude of Jesus towards this
subtle
temptation.”13 It is noteworthy that he does not recognize v 39,
"if
it is possible," the exact opposite, as also first class, also pre-
sumably
part of the delicate distinction which accurately presents the
real
attitude of Jesus. Another example is Acts 5:39. “The second
alternative
is a condition of the first class, determined as fulfilled. . . .
By
the use of this idiom Gamaliel does put the case more strongly in
favor
of the apostles than against them. This condition assumes that
the
thing is so without affirming it to be true.”14 Again, in 1 Cor
15:2,
"Paul
assumes that they are holding it fast."15 In such statements
most
readers
would understand that he is using the term to imply
factuality,
not merely a conceivably logical premise to an argument.
Again
on
rests
on the assumption that the Colossians had 'died with Christ
from
the elements of the world.' He assumed that to be true by the
very
form of the condition, 'if you died' (as you did).”16 This last
sentence
can hardly be understood any other way than expressing
Robertson's
careless slipping into the error he in theory warns against
elsewhere.
11 E.g., Matt 5:29-30, 17:4,26:39; Rom 8:9;
note particularly I Cor 15:12-19, where
of
seven occurrences of this construction, only one is identified as such.
12 Cf. his treatment of John 10:37-38; on v
37, "Condition of first class, assumed as
true";
on v 38, "Condition again of the first class, assumed as true, but with
opposite
results."
Also, on John
Jesus
had not spoken evilly toward Annas. . . . For the sake of argument, Jesus puts
it
as
if he did speak evilly. Then prove it, that is all" (Vol. 5, pp. 190,
289).
13 Ibid.,
14 Ibid., 3. 69.
15 Ibid., 4. 186.
16 A. T. Robertson, Paul and the Intellectuals (
1928)
143
BOYER: FIRST CLASS CONDITIONS 81
PROPOSED
EXPLANATIONS: IMPLIES TRUTH OR FACTUALITY
These last examples from Robertson illustrate
well the manner in
which
this question is dealt with by some more careful writers
today.17
They understand the obvious fact that first class does not
mean
"true to fact" condition, but they seek to keep part of that
misconception
by holding that it indicates, implies, it is more strongly
in
favor of the particular supposition so stated. But, to be consistent,
if
the ei]
+ indicative style of condition points out probability in any
instance,
it must in every instance, else such a conclusion is not an
implication
of the construction, but of some other element, such as
context.
CORRECT EXPLANATION: LOGICAL CONNECTION
What then does this examination of the first
class conditions
indicate
as the correct significance of this construction?
It seems better to drop entirely such references
to reality (or
actuality,
or assumption, or implication of reality) and return to a
"working"
rather than "theoretical" definition of the first class condi-
tion.
The classical grammarians along with the older NT scholars had
the
right idea. This form of the conditional sentence was called the
"Simple
Condition." The essence of this approach may be seen from a
few
quotations.18
When the protasis simply states a particular
supposition, implying
nothing
as to the fulfillment of the condition, it has the indicative
with
ei].19
17 Cf. Nigel Turner, Grammatical Insights Into the New Testament (
T.
& T. Clark, 1965) 52. Discussing the mixed condition in Luke 17:5, he says,
"A
grammarian
would complain that the present indicative in the protasis in place of the
correct
imperfect had changed the clause from an unreal to a real condition. It means
that
the supposition introduced by 'if' is no longer a vague one but is a real
situation. It
means
that Jesus was not saying, 'If you had faith' (implying that they had not), but
'If
you
have faith' (leaving the matter open, but implying that they have)." He
explains the
ungrammatical
words as "a subtle politeness." But note what his last statement
indicates
regarding his attitude toward the significance of a first class condition:
"leaving
the matter open, but implying that they have."
18 Beside these representative quotes,
others taking this basic approach are: H. P. V.
Nunn,
A Short Syntax of New Testament Greek
(
1951)
117. James Hope Moulton, An Introduction
to the Study of New Testament Greek
(New
York: MacMillan, 1955) 135.
19 W. W. Goodwin, Greek Grammar, rev. C. B. Gulick (Boston: Ginn, 1930) 294.
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Simple
present and past conditional sentences are sometimes called
'neutral,'
because nothing is implied with regard to the truth of either
condition
or conclusion.20
This
form merely sets forth the nexus between the conclusion and the
condition;
it sets forth the conclusion as real, if the condition is
real--but
implies nothing as to the latter.21
The
protasis simply states a supposition which refers to a particular
case
in the present or past, implying nothing as to its fulfillment. . . .
Conditional
clauses of the first class are frequently used when the
condition
is fulfilled, and the use of the hypothetical form suggests no
doubt
of the fact. This fact of fulfillment lies, however, not in the
conditional
sentence, but in the context.22
If a more descriptive title for this class of
construction than
"Simple
Condition" is desirable, "The Condition of Logical Connec-
tion"
may be useful. This form of conditional sentence affirms a
logical
connection between the condition proposed in the protasis and
the
conclusion declared in the apodosis. Sometimes this connection is
that
of cause and effect, but not always. "If there is a natural body
there
is also a spiritual one" (1 Cor
natural
body causes or produces the spiritual one. It affirms a logical
connection,
a concurrence of the two; they "go together." If the
protasis
is true, it is logical that the apodosis is true.
In summary, what does a first class conditional
sentence in NT
Greek
mean? It means precisely the same as the simple condition in
English,
"If this. . . then that. . . ." It implies absolutely nothing as to
"relation
to reality." It is saying that the result (the apodosis) is as
sure
as the condition (the protasis). It is a forceful device of language
which
leaves the judgment and convictions of the hearer with regard
to
the truthfulness of the supposition to prove or disprove and to
enforce
the truth of the conclusion. These statements can be made of
everyone
of the 300 NT examples and are equally true of everyone
of
them. It is the verdict of a usage study of this grammatical
construction.
20 H. W. Smyth, A Greek Grammar (New York: American Book Co., 1916) 341. The
statement
quoted follows a statement almost identical to that made by Goodwin.
21 Adolph Kaegi, A Short Grammar of Classical Greek (
1914)
144.
22 Ernest De Witt
(Chicago:
University of Chicago, 1897) 102.
BOYER: FIRST CLASS CONDITIONS 83
APPENDIX
CORPUS
OF FIRST CLASS CONDITIONS IN THE NT
Reference
Text
Category
1.
Matt 4:3 Ei]
ui[o>j ei# tou? qeou?, ei]pe> i!na oi[ li<qoi ou$toi I.
a@rtoi
ge<nwntai
If you are God's son, tell these stones to
become
bread.
2.
Matt 4:6 Ei]
ui[o>j ei# tou? qeou?, ba<le seauto>n ka<tw: I
If you are God's son,
cast yourself down.
3.
Matt
e@cele au]to>n
kai> ba<le a]po> sou?
If your right eye offends you, pull it out
and throw it away.
4.
Matt
au]th>n
kai> ba<le a]po> sou?:
If your right hand
offends you, cut it off and
throw it away.
5.
Matt
po<son.
If the light in you is
darkness, how great [is]
that darkness!
6.
Matt
kai>
au@rion ei]j kli<banon ballo<menon o[ qeo>j
ou!twj
a]mfie<nnusin, ou] poll&? ma?llon u[ma?j
o]ligo<pistoi;
If God so clothes the
grass. . . will he not much
rather [clothe] you?
7.
Matt
dido<nai
toi?j te<knoij u[mw?n, po<s& ma?llon o[
path>r u[mw?n o[
e]n toi?j ou]ranoi?j dw<sei a]gaqa>
toi?j ai]tou?sin
au]to<n
If you being evil know
how to give good gifts to
your children, much more
will your heavenly
father give good things
to those who ask him.
8.
Matt
a]ge<lhn
tw?n xoi<rwn
If you cast us out, send
us into the herd of swine.
9.
Matt
po<s&
ma?llon tou>j oi]kiakou>j au]tou?.
If they have called the house-master Beelzeboul,
much more [will they do
it to] his household
servants.
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10.
Matt
me<llwn
e@rxesqai
If you are willing to
accept [it, or him], he
himself is Elijah who is
going to come.
11.
Matt
e]meri<sqh
If Satan casts out
Satan, he has become divided
against himself.
12.
Matt
oi[
ui[oi> u[mw?n e]n ti<ni e]kba<llousin
If I by Beelzeboul cast
out the demons, by whom
do your sons cast them
out?
13.
Matt
daimo<nia,
a@ra e@fqasen e]f ] u[ma?j h[ basilei<a
tou?
qeou?.
If I by God's Spirit
cast out the demons, then
God's kingdom has come
upon you.
14.
Matt
e]pi>
ta> u{data:
Lord, if it is you,
command me to come to you
on the water.
15.
Matt
e[auto>n
kai> a]ra<tw to>n stauro>n au]tou? kai>
a]kolouqei<tw
moi.
If anyone wants to come
after me, let him deny
himself and lift up his
cross and keep following
me.
16.
Matt 17:4 ei]
qe<leij, poih<sw w$de trei?j skhna<j, soi> mi<an III.4
kai>
Mwu*sei? mi<an kai> ]Hli<%
mi<an.
If you wish, I will make
here three booths, one
for you.
17.
Matt 18:8 Ei] de> h[ xei<r sou h} o[ pou<j sou
skandali<zei se, III.4
e@kkoyon
au]to>n kai> ba<le a]po> sou?.
If your hand or foot
offends you, cut it off and
throw it away.
18.
Matt 18:9 ei] o[
o]fqalmo<j sou skandali<zei se, e@cele au]to>n III.4
kai>
ba<le a]po> sou?:
If your eye offends you,
pull it out and throw
it away.
19.
Matt
Pay [it] back, if you
owe anything.
1 Cf. vv 27, 28; pair of opposites.
BOYER: FIRST CLASS CONDITIONS 85
20.
Matt
gunaiko<j,
ou] sumfe<rei gamh?sai.
If the case of a man
with his wife is so, it is not
advantageous to marry.
21.
Matt
th<rhson
ta>j e]ntola<j.
If you want to enter
into life, keep the
commandments.
22.
Matt
u[pa<rxonta
kai> do>j toi?j ptwxoi?j, kai>
e!ceij
qhsauro>n
e]n ou]ranoi?j, kai> deu?ro a]kolou<qei moi.
If you want to be
perfect, go sell. . . give. . . and
keep following me.
23.
Matt
au]tou?
e]stin;
If David calls him Lord,
how is he his Son?
24.
Matt 26:33 Ei] pa<ntej skandalisqh<sontai e]n soi<,
e]gw> III.4
ou]de<pote
skandalisqh<somai.
If all shall be offended
in you, I shall never be
offended.
25.
Matt 26:39 Pa<ter
mou, ei] dunato<n e]stin, parelqa<tw
a]p ] III.22
e]mou?
to> poth<rion tou?to:
My Father, if it is possible,
let this cup pass
away from me.
26.
Matt 26:42 Pate<r mou, ei] ou] du<natai tou?to parelqei?n. .
. III.22
genhqh<tw
to> qe<lhma< sou.
My Father, if it is not possible
that this pass.
let your will come to
pass.
27.
Matt 27:40 sw?son
seauto<n, ei] ui[o>j ei# tou? qeou?,
[ kai>
] II.
kata<bhqi
a]po> tou? staurou?.
Save yourself, if you
are God's son, and come
down from the cross.
28.
Matt 27:43 r[
Let him deliver him now,
if he wants him.
29.
Mark
ou]
du<natai sth?nai a]lla> te<loj e@xei.
If Satan has risen up
against himself and has
become divided, he cannot
stand, but has an end.
30.
Mark
If anyone has ears to
hear, let him hear.
2 Cf. vv 39, 42; pair of alternative
possibilities.
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31.
Mark
[May something terrible
happen to me] if a sign
shall be given to this
generation.
32.
Mark
e[auto>n
kai> a]ra<tw to>n stauro>n au]tou? kai>
a]kolouqei<tw
moi.
If anyone wants to come
after me, let him deny
himself and lift up his
cross and keep following
me.
33.
Mark
e]f
] h[ma?j.
If you can [do]
anything, show mercy and help us.
34.
Mark
[Watch that expression]
"If you can"--all things
are possible to the one
who trusts.
35.
Mark
kai>
pa<ntwn dia<konoj
If anyone wants to be
first he shall be last of
all and servant of all.
36.
Mark
o]niko>j
peri> to>n tra<xhlon au]tou?
kai> be<blhtai
ei]j
th>n qa<lassan.
It is better for him if
a millstone is placed
around his neck and he
has been cast into the sea.
37.
Mark
23
ei@p^ t&? o@rei tou<t&, . . . kai> mh>
diakriq^? . . .
a]lla>
pisteu<^ . . . e@stai au]t&?.
If
you have faith in God, I tell you that whoever
says to this mountain. .
. and does not doubt
. . . but believes. . . ,
it shall be his.
38.
Mark
Forgive, if you have
anything against anyone.
39.
Mark
In order to lead astray,
if [it is] possible, the
elect ones.
40.
Mark
Even if all shall be
offended, yet [will]
not I.
3 An elliptical Semitic idiom expressing
an oath. Cf. Heb. 3:11, 4:3, 5.
4 Not a conditional sentence, but a
reference or quote of part of the preceding
sentence.
No separate classification given.
5 Not a complete conditional sentence, but
an idiomatic parenthetic insertion into
a
purpose clause.
BOYER: FIRST CLASS CONDITIONS 87
41.
Mark
a]p
] au]tou? h[
w!ra,
He kept praying that, if
it is possible, the hour
might pass away from
him.
42.
Luke 4:3 Ei] ui[o>j ei# tou? qeou?, ei]pe> t&? li<q& tou<t& i!na I.
ge<nhtai
a@rtoj.
If you are God's son, tell
this stone to become
bread.
43.
Luke 4:9 Ei]
ui[o>j ei# tou? qeou?, ba<le seauto>n e]nteu?qen I.
ka<tw:
If you are God's son,
throw yourself down from here.
44.
Luke 6:32 kai> ei]
a]gapa?te tou>j a]gapw?ntaj u[ma?j, poi<a u[mi?n III.4
xa<rij
e]sti<n;
And if you love those who love you, what sort of
credit is it to you?
45.
Luke
e[auto>n
kai> a]ra<tw to>n stauro>n au]tou? kaq ]
h[me<ran,
kai> a]kolouqei<tw moi.
If anyone wants to come
after me, let him deny
himself. . . lift up. . .
and keep following me.
46.
Luke 11:8 ei] kai>
ou] dw<sei au]t&? a]nasta>j dia> to> ei#nai I.
fi<lon
au]tou?, dia< ge th>n a]nai<deian au]tou?
e]gerqei>j
dw<sei au]t&? o!swn xr^<zei.
Even if he will not
arise and give to him because
he is his friend, yet
because of his shamelessness
he will arise and give
to him as much as he has need of.
47.
Luke
a]gaqa>
dido<nai toi?j te<knoij u[mw?n, po<s& ma?llon
o[
path>r [
o[ ]
e]c ou]ranou?
dw<sei pneu?ma a!gion
toi?j ai]tou?sin au]to<n.
If
you being evil know how to give good gifts to
your children, much more
your heavenly Father
will give the Holy
Spirit to those who ask him.
48.
Luke
staqh<setai
h[ basilei<a au]tou?;
If Satan has been
divided against himself, how
shall his kingdom stand?
49.
Luke
oi[
ui[oi> u[mw?n e]n ti<ni e]kba<llousin;
If I by Beelzeboul cast
out the demons, by whom
do your sons cast them
out?
6 Not a complete conditional sentence, but
an idiomatic parenthetic insertion into
a
purpose clause.
7 Cf. vv 19, 20; pair of opposites.
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50.
Luke
a@ra
e@fqasen e]f ] u[ma?j h[ basilei<a tou? qeou?.
If I by the finger of
God cast out demons, then
God's kingdom has come
upon you.
51.
Luke
me<roj
ti skoteino<n, e@stai fwteino>n o!lon w[j
o!tan
o[ lu<xnoj t^? a]strap^? fwti<z^
se.
If your whole body is
bright. . . it shall be
wholly bright, as when.
. .
52.
Luke
loipw?n
merimna?te;
If you are not able [to
do] the littlest thing, why
are you anxious about
the rest?
53.
Luke
au@rion
ei]j kli<banon ballo<menon o[ qeo<j ou!twj
a]mfia<zei,
po<s& ma?llon u[ma?j, o]ligo<pistoi.
If God clothes the
grass. . . much more [will he
clothe] you.
54.
Luke
e[autou?
kai> . . . ou] du<natai ei#nai< mou maqhth?j.
If anyone comes to me
and does not hate his
own father and. ..he
cannot be my disciple.
55.
Luke
to>
a]lhqino>n ti<j u[mi?n pisteu<sei;
If you have not become
faithful in the
unrighteous mammon, who
will entrust to you
the true [wealth]?
56.
Luke
u[me<teron
ti<j dw<sei u[mi?n;
If you have not become
faithful in that which
belongs to another, who
will give to you that
which is your own?
57.
Luke
ou]d
] e]a<n tij e]k nekrw?n a]nast^? peisqh<sontai.
If they do not hear
Moses and the prophets, they
will not even be
persuaded if someone should
rise from the dead.
58.
Luke 17:2 lusitelei? au]t&?
ei] li<qoj muliko>j peri<keitai peri> II.
to>n
tra<xhlon au]tou? kai> e@rriptai ei]j th>n
qa<lassan
It is better for him if
a millstone is put around
his neck and he has been
cast into the sea.
7 Cf. vv 19, 20; pair of opposites.
BOYER: FIRST CLASS CONDITIONS 89
59.
Luke 17:6 Ei] e@xete
pi<stin w[j ko<kkon sina<pewj, e]le<gete III.48
a}n
t^? sukami<n& [tau<t^
] , ]Ekrizw<qhti kai>
futeu<qhti
e]n t^? qala<ss^: kai> u[ph<kousen
a}n
u[mi?n.
If you have faith like a
mustard-seed, you would
be saying to this tree.
. . and it would be
hearkening to you.
60.
Luke 18:4, 5 Ei]
kai> to>n qeo>n ou] fobou?mai
ou]de> a@nqrwpon I.
e]ntre<pomai,
dia< ge to> pare<xein moi ko<pon th>n
xh<ran
tau<thn e]kdikh<sw au]th<n,
Even if I do not fear
God. . . yet because. . . I
will give this widow
justice.
61.
Luke 19:8 ei@ tino<j ti e]sukofa<nthsa a]podi<dwmi I.
tetraplou?n.
If I have cheated anyone
out of anything, I am
paying it back
four-fold.
62.
Luke
poth<rion
a]p ] e]mou: . . .
Father, if you are
willing take away this cup
from me.
63.
Luke 22:67 Ei]
su> ei# o[ Xristo<j, ei]po>n h[mi?n. II.
If you are the Messiah,
tell us.
64.
Luke
e]n
t&? cur&? ti< ge<nhtai;
If they are doing these
things in the green tree,
what may happen in the
dry [tree]
65.
Luke
e]stin
o[ Xristo>j tou? qeou? o[ e]klekto<j.
"He saved others,
let him save himself, if this is
God's Messiah."
66.
Luke
seauto<n.
If you are the king of
the Jews, save yourself.
67.
John
Why then do you baptize
if you are not the
Messiah. . .?
68.
John
pw?j
e]a>n ei#pw u[mi?n ta> e]poura<nia pisteu<sete;
If I told you earthly
things and you do not
believe, how will you
believe. . . ?
8 A mixed condition; the protasis is first
class by form, the apodosis is second
class.
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THEOLOGICAL JOURNAL
69.
John
pw?j
toi?j e]moi?j r[h<masin pisteu<sete;
If you do not believe
that one's writings, how
will you believe my
words?
70.
John 7:4 ei] tau?ta
poiei?j, fane<rwson seauto>n t&? III.5
ko<sm&.
If you are doing these
things, show yourself to
the world.
71.
John
.
. . e]moi> xola?te o!ti o!lon a@nqropon u[gih?
e]poi<hsa
e]n sabba<t&;
If a man gets
circumcision on the Sabbath. . .
are you angry with me
because I have made the
whole man well on the
Sabbath?
72.
John
]Abraa>m e]poiei?te;
If you are Abraham's
children, you would be
doing Abraham's works.
73.
John
pisteu<ete<
moi;
If I speak the truth,
why do you not believe me?
74.
John
If you are the Messiah,
tell us boldly.
75.
John
36 qeou? e]ge<neto, . . . o{n o[
path>r h[gi<asen kai>
a]pe<steilen
ei]j to>n ko<smon u[mei?j le<gete o!ti
Blasfhmei?j,
o!ti ei#pon, Ui[o>j tou? qeou?
ei]mi;
If he called them
"gods" to whom God's
word came. . . do you
say "you blaspheme"
to me whom the Father
set apart and sent into
the world, because I
said, "I am God's
son"?
76.
John
pisteu<ete<
moi:
If I do not do the works
of my father, do not
believe me.
77.
John
pisteu<ete,
But if I do [do the
works of my father], . . .
believe my works.
9 A mixed condition; the protasis is first
class by form, the apodosis is second
class.
10 Cf.. vv 37, 38; pair of opposites.
BOYER: FIRST CLASS CONDITIONS 91
78.
John
Lord, if he is asleep he will be safe.
79.
John
ku<rioj
kai> o[ dida<skaloj, kai> u[mei?j
o]fei<lete
a]llh<lwn ni<ptein tou>j po<daj:
If I . . . have washed
your feet, you also ought
to keep washing one
another's feet.
80.
John
au]ta<.
If you know these
things, you are blessed. . .
81.
John
doca<sei
au]to>n
If God has been
glorified in him, God also will
glorify him.
82.
John 14:7 ei] e]gnw<kate< me, kai> to>n pate<ra mou
gnw<sesqe: I.
If you know me, you will
also know my father.
83.
John 14:11 ei] de> mh<, dia> ta> e@rga au]ta>
pisteu<ete. III.5
If not [if you do not believe
me for these
reasons], believe me on
account of the works
themselves.
84.
John
e]me>
prw?ton u[mw?n memi<shken.
If the world hates you,
you know that it has
hated me first.
85.
John
If they persecuted me,
they will persecute you too.
86.
John
If they have kept my
word, they will keep
yours too.
87.
John 18:8 ei] ou#n e]me> zhtei?te, a@fete tou<touj u[pa<gein:
I.
If you are seeking me,
permit these to depart.
88.
John
kakou?:
If I have spoken in an
evil way, testify of the evil.
89.
John
But if [I have spoken]
in a good way, why do
you beat me?
11 Cf. rest of verse; pair of opposites.
12 Cf. rest of verse; pair of opposites.
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GRACE THEOLOGICAL
JOURNAL
90.
John
e@qhkaj
au]to<n ka]gw> au]to>n a]rw?.
Sir, if you have carried
him away, tell me where
you have put him, and I
will take him away.
91.
Acts 4:9, 10 ei] h[mei?j sh<meron a]nakrino<meqa
e]pi> I.
eu]ergesi<%
a]nqrw<pou a]sqenou?j, . . .
gnwsto>n
e@stw pa?sin u[mi?n kai> panti> t&?
la&? ]Israh>l
o!ti . . .
If we are being judged
concerning a kindness to
a sick man. . . let it
be known to you all. . .
92.
Acts
katalu?sai
au]tou<j
But if it is of God, you
will not be able to
stop them.
93.
Acts
qeo>j
w[j kai> h[mi?n . . . e]gw> ti<j h@mhn dunato>j
kwlu?sai
to>n qeo>n;
If God has given to them
an equal gift as also to
us. . . who was I [to
be] able to hinder God?
94.
Acts
ei]selqo<ntej
ei]j to>n oi#ko<n mou me<nete: . . .
If you have judged me to
be faithful to the Lord,
come into my house and
stay.
95.
Acts
kai>
no<mou tou? kaq ] u[ma?j, o@yesqe
au]toi<:
If there are questions
about. . . a law of yours,
you shall see [to them]
yourselves.
96.
Acts
texni?tai
e@xousi pro<j tina lo<gon, a]gorai?oi
a@gontai
kai> a]nqu<patoi< ei]sin: e]gkalei<twsan
a]llh<loij.
If
Demetrius and. . . have a complaint against
someone, courts are
being held and there are
officials; let them
bring charges against one another.
97.
Acts
e]kklhsi<%
e]piluqh<setai.
But if you are looking
for something more, it
shall be settled in the
lawful assembly.
98.
Acts 23:9 ei] de>
pneu?ma e]la<lhsen au]t&? h} a@ggeloj--. III.5
But if a spirit or an
angel has spoken to him-.
13 In form this resembles a second class
condition (past tense of indicative), but it
is
a rhetorical question which accounts for the past tense (potential imperfect)
in the
apodosis,
and it is not contrary to fact.
14 Cf. vv 38, 39; pair of alternative possibilities.
BOYER: FIRST CLASS
CONDITIONS 93
99.
Acts 25:5 ei@ ti< e]stin e]n t&? a]ndri> a@topon III.5
kathrorei<twsan
au]tou?.
If
there is anything a-miss about the man, let
them bring accusation
against him.
100.
Acts 25:11 ei]
me>n ou#n a]dikw? kai> a@cion qana<tou pe<praxa< ti, II.15
ou]
paraitou?mai to> a]poqanei?n:
If I am wrong and have
done anything worthy of
death, I do not refuse
to die.
101.
Acts 25:11 ei]
de> ou]de<n e]stin w$n ou$toi kathgorou?sin mou, I.15
ou]dei<j
me du<natai au]toi?j xari<sasqai:
But if there is nothing
of which these accuse me,
no one can give me over
to them.
102.
Acts 26:8 ti< a@piston kri<netai par ] u[mi?n ei] o[ qeo>j I.
nekrou>j
e]gei<rei;
Why is it considered by
you an unbelievable
thing if God raises the
dead?
103.
Rom
.
. . kai> kauxa?sai . . . kai> ginw<skeij . . . kai>
dokima<zeij
. . . pe<poiqa<j te . . . – o[ ou#n
dida<skwn
e!teron
seauto>n ou] dida<skeij; . . .
If you are named a Jew.
. .--, you who teach
another, do you not
teach yourself?
104.
Rom 3:3 ti<
ga>r ei] h]pi<sthsa<n tinej; . . . I.
What [shall we conclude]
if some did not believe?
105.
Rom 3:5 ei] de> h[
a]diki<a h[mw?n qeou? dikaiosu<nhn I.
suni<sthsin,
ti< e]rou?men; . . .
If our unrighteousness
recommends God's
righteousness, what
shall we say?
106.
Rom 3:7 ei] ga>r h[ a]lh<qeia tou? qeou? e]n t&? e]m&?
yeu<smati I.
e]peri<sseusen
ei]j th>n do<can au]tou?, ti< e@ti ka]gw>
w[j
a[martwlo>j kri<nomai;
If God's truth has
abounded by my lie unto his
glory, why am I still
judged as a sinner?
107.
Rom
Yes, [he is God] also of
the gentiles, if indeed
God is one.
108.
Rom 4:2 ei] ga>r
]Abraa>m e]c e@rgwn e]dikaiw<qh, e@xei II.
kau<xhma:
If Abraham was justified
from works, he has a
ground for boasting.
15 Cf. rest of verse; pair of opposites.
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109.
Rom
pi<stij
kai> kath<rghtai h[ e]paggeli<a:
If those who are of the
law [are] heirs, faith has
become empty and the
promise has become
inoperative.
110.
Rom
tou?
qana<tou tou? ui[ou? au]tou?,
poll&? ma?llon
katallage<ntej
swqhso<meqa e]n t^? zw^? au]tou?:
If while. . . we were
reconciled. . . much more
now. . . we shall be
saved. ..
111.
Rom
a]pe<qanon,
poll&? ma?llon h[ xa<rij tou?
qeou? kai>
h[
dwrea> e]n xa<riti t^? tou? e[no>j a]nqrw<pou ]Ihsou?
Xristou?
ei]j tou>j pollou>j e]peri<sseusen.
If by . . . the many
died, much more has the
grace of God. . .
abounded. . .
112.
Rom
e]basi<leusen
dia> tou? e[no<j, poll&? ma?llon oi[
th>n
perissei<an th?j xa<ritoj kai> th?j dwrea?j
th?j
dikaiosu<nhj lamba<nontej e]n zw^?
basileu<sousin
dia> tou? e[no>j ]Ihsou? Xristou?.
If by . . .death
reigned. . . much more those. . .
shall reign. . .
113.
Rom 6:5 ei] ga>r
su<mfutoi gego<namen t&? o[moiw<mati tou? I.
qana<tou
au]tou?, a]lla> kai> th?j a]nasta<sewj
e]so<meqa:
If we have become
fellow-sharers in ...his
death, certainly also we
shall be [fellow-sharers
in] his resurrection.
114.
Rom 6:8 ei] de>
a]peqa<nomen su>n Xrist&?, pisteu<omen o!ti I.
kai>
suzh<somen au]t&?:
If we died with Christ,
. . . we shall also live
with him.
115.
Rom
o!ti
kalo<j.
If I do what I do not
want [to do], I am agreeing
with the law that it is
good.
116.
Rom
e]gw>
katerga<zomai au]to> a]lla> h[ oi]kou?sa e]n
e]moi>
a[marti<a.
If I do what I do not
want [to do], I am no
longer doing it but the
sin which dwells in me
[is doing it].
BOYER: FIRST CLASS CONDITIONS 95
117.
Rom 8:9 u[mei?j
de> ou]k e]ste> e]n sarki> a]lla> e]n pneu<mati, III.316
ei@per
pneu?ma qeou? oi]kei? e]n u[mi?n.
You are not in flesh but
in spirit, if indeed
God's Spirit dwells in
you.
118.
Rom 8:9 ei] de<
tij pneu?ma Xristou? ou]k e@xei, ou$toj ou]k
III.316
e@stin
au]tou?.
If anyone does not have
Christ's Spirit, this one
does not belong to him.
119.
Rom
a[marti<an,
to> de> pneu?ma zwh> dia> dikaiosu<nhn.
If Christ is in you, the
body [is] dead. . . but
the spirit [is] life. . .
120.
Rom
nekrw?n
oi]kei? e]n u[mi?n, o[ e]gei<raj [ to>n
] Xristo>n
e]k
nekrw?n z&opoih<sei kai> ta> qnhta> sw<mata
u[mw?n
. . .
If the Spirit. . .
dwells in you, the One who
raised Christ. . . will
make alive your mortal
bodies. . .
121.
Rom
If you live after the
flesh you are going to die.
122.
Rom
qanatou?te
zh<sesqe.
But if by the Spirit you
keep putting to death the
practices of the body,
you shall live.
123.
Rom
If [we are] children,
[we are] also heirs.
124.
Rom
[We are] fellow-heirs of
Christ, if indeed we are
suffering with him.
125.
Rom
a]pekdexo<meqa.
If we hope for that
which we do not see, we wait
for it through patience.
126.
Rom
If God [is] for us, who
[is] against us?
16 Cf. rest of verse; pair of alternative
possibilities.
17 Cf. rest of verse; pair of alternative
possibilities.
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127.
Rom
gnwri<sai
to> dunato>n au]tou? h@negken e]n
poll^?
makroqumi<%
skeu<h o]rgh?j kathrtisme<na ei]j
a]pw<leian,
If God, wishing to . . .
endured. . . vessels of
wrath. . . , --.
128.
Rom 11:6 ei] de>
xa<riti, ou]ke<ti e]c e@rgwn I.
If [it is] by grace, [it
is] no longer from works.
129.
Rom
to> h!tthma au]tw?n plou?toj e]qnw?n,
po<s& ma?llon
to>
plh<rwma au]tw?n.
If their fall [is] the
wealth of the world and their
failure [is] the wealth
of the gentiles, much more
[will be] their fulness.
130.
Rom
14 mou th>n
sa<rka kai> sw<sw tina>j e]c au]tw?n.
I magnify my ministry,
if perhaps I shall provoke
. . . and save some.
131.
Rom
ti<j
h[ pro<slhmyij ei] mh> zwh> e]k nekrw?n;
If their setting aside
[is] the world's reconcilia-
tion, what [shall] their
acceptance [be] except
life. . . ?
132.
Rom
If the first-fruits
[are/were] holy, the batch of
dough also [will be
holy].
133.
Rom 11:16 kai> ei]
h[ r[i<za a[gi<a, kai> oi[ kla<doi I.
If the root [is/was]
holy, the branches also [will
be holy].
134.
Rom
18 a]grie<laioj w}n e]nekenri<sqhj e]n
au]toi?j kai>
sugkoinwno>j
th?j r[izhj th?j pio<thtoj th?j e]lai<aj
e]ge<nou,
mh> katakauxw? tw?n kla<dwn:
If some of the branches
have been broken off
and you. . . have been
grafted in . . . do not
boast against the branches.
135.
Rom
a]lla>
h[ r[iza se<.
But if you boast against
[them], you are not
supporting the root, but
the root [is supporting] you.
136.
Rom
e]fei<sato,
ou]de> sou? fei<setai.
If God did not spare. . .
neither will he
spare you.
BOYER.: FIRST CLASS
CONDITIONS 97
137.
Rom
a]grielai<ou
kai> para> fu<sin e]nekentri<sqhj ei]j
kallie<laion,
po<s& ma?llon ou$toi oi[ kata> fu<sin
e]gkentrisqh<sontai
t^? i]di<% e]lai<%.
If you were cut off. . .
and were grafted in . . .
much more shall these. .
. be grafted into. . .
138.
Rom
ei]rhneu<ontej:
If possible being at
peace with all. . .
139.
Rom 13:9 ei@ tij
e[te<ra e]ntolh<, e]n t&? lo<g& tou<t& I.
a]nakefalaiou?tai,
If [there is] any other
commandment, it is
summed up in this . . .
140.
Rom
ou]ke<ti
kata> a]ga<phn peripatei?j.
If your brother is being
grieved because of food,
you are no longer
walking according to love.
141.
Rom
ta>
e@qnh, o]fei<lousin kai> e]n toi?j sarkikoi?j
leitourgh?sai
au]toi?j.
If the gentiles have
become sharers in their
spiritual things, they
ought also to minister to
them in fleshly things.
142.
1 Cor
.
. . e[ka<stou to> e@rgon fanero>n genh<setai,
If anyone builds on the
foundation gold. . . ,
each one's work will be
manifest.
143.
1 Cor
misqo>n
lh<myetai:
If anyone's work abides.
..he shall receive
reward.
144.
1 Cor .3:15 ei@
tiwoj to> e@rgon katakah<setai, zhmiwqh<setai, III.418
au]to>j
de> swqh<setai, ou!twj de> w[j dia> puro<j.
If anyone's work shall
be burned, he shall suffer';
loss, but he himself
shall be saved. . .
145.
1 Cor
o[
qeo<j:
If anyone corrupts God's
temple, God will
corrupt him.
18 Cf. vv 14, 15. These four examples
represent two pairs of alternative possibilities;
the
first and fourth ("if anyone builds. . . or destroys. . . “) and the
second and third a
sub-classification
of the first ("if anyone builds gold. . . or wood. . . .”).
98
GRACE THEOLOGICAL
JOURNAL
146.
1 Cor
tou<t&,
mwro>j gene<sqw, i!na ge<nhtai sofo<j.
If anyone thinks he is
wise. . . let him become
a fool. . .
147.
1 Cor 4:7 ei] de>
kai> e@labej, ti< kauxa?sai w[j mh> labw<n; I.
If you have received
[what you have], why do
you boast. . . ?
148.
1 Cor 6:2 kai> ei]
e]n u[mi?n kri<netai o[ ko<smoj, a]na<cioi< e]ste I.
krithri<wn
e]laxi<stwn;
If the world is being
judged by you, are you
unworthy of the lesser
courts?
149.
1 Cor 7:9 ei] de>
ou]k e]gkrateu<ontai gamhsa<twsan, III.4
If they are not
controllong themselves, let them
get married.
150.
1 Cor
suneudokei?
oi]kei?n met ] au]tou?, mh> a]fie<tw au]th<n:
If any brother has an
unbelieving wife and she is
pleased to stay with
him, let him not send
her away.
151.
1 Cor
suneudokei?
oi]kei?n met ] au]th?j, mh> a]fie<tw to>n
a@ndra.
If any wife has an
unbelieving husband and he is
pleased to stay with
her, let her not send him
away.
152.
1 Cor
But if the unbelieving
husband departs, let him
depart.
153.
1 Cor
ma?llon
xrh?sai.
But if you are able to
become free, use it rather.
154.
1 Cor 7:36 Ei] de< tij
a]sxhmonei?n e]pi> th>n parqe<non au]tou? III.4
nomi<zei
. . . o{ qe<lei poiei<tw : . . .
If anyone thinks he is
acting shamefully towards
his virgin. . . let him
do what he wants; he is
not sinning; let them be
married.
155.
1 Cor 8:2 ei@ tij dokei? e]gnwke<nai ti, ou@pw e@gnw kaqw>j III.320
dei?
gnw?nai:
If anyone thinks that he
knows anything, he has
not yet come to know as
he ought to know.
19 Cf. vv 12, 13, 15; set of three
alternative possibilities.
20 Cf. vv 2, 3; pair of alternative
possibilities.
BOYER: FIRST CLASS CONDITIONS 99
156.
1 Cor 8:3 ei] de>
tij a]gap%? to>n qeo<n, ou$toj e@gnwstai III.320
If anyone loves God, he
has become known
to him.
157.
1 Cor 8:5, 6 kai<
ga?r ei@per ei]si>n lego<menoi qeoi> . . . a]ll ] I.
h[mi?n
ei$j qeo>j o[ path<r, . . .
Even if there are those
who are called gods. . .
yet for us [there is]
one God, the Father. . .
158.
1 Cor
ou]
mh> fa<gw kre<a ei]j to>n ai]w?na, . . .
If food offends my
brother, I shall never eat
flesh, lest. . .
159.
1 Cor 9:2 ei] a@lloij
ou]k ei]mi> a]po<stoloj, a]lla< ge u[mi?n ei]mi: II.
If I am not an apostle
to others, yet certainly
I am to you.
160.
1 Cor
me<ga
. . . ;
If we have sowed to you
spiritual things, [is it] a
great thing . . . ?
161.
1 Cor 9:11 me<ga
ei] h[mei?j u[mw?n ta> sarkika> qeri<somen; III.121
[Is it] a great thing,
if we shall reap your fleshly
things?
162.
1 Cor
ma?llon
h[mei?j;
If others share
authority over you, do not
we more?
163.
1 Cor
If I do this willingly,
I have a reward.
164.
1 Cor
But if [I do this]
unwillingly, I have been
entrusted with a
stewardship.
165.
1 Cor
poreu<esqai,
pa?n to> paratiqe<menon u[mi?n e]sqi<ete
mhde>n
a]nakri<nontej dia> th>n sunei<dhsin.
If anyone. . . invites
you [to dinner] and you
want to go, eat all that
is put before you asking
no questions. . .
20 Cf. vv 2, 3; pair of alternative possibilities.
21 Note that this and the next example are
two apodoses, both of which relate to
the
same clause as apodosis.
22 Cf. rest of verse; pair of alternative
possibilities.
100
GRACE THEOLOGICAL JOURNAL
166.
I Cor
ou$
e]gw> eu]xaristw?;
If I partake [of the
food] with thanks, why am
I spoken evil of . . . ?
167.
I Cor 11:6 ei]
ga>r ou] katalu<ptetai gunh<, kai> keira<sqw: III.4
If a woman does not wear
a covering, let her
also have her hair cut
off.
168.
I Cor 11:6 ei] de> ai]sxro>n gunaiki> to> kei<rasqai h}
cura?sqai, I.
katakalupte<sqw.
If it is shameful for a
woman to have her hair
cut off or to have it
shaved, let her wear a
covering.
169.
I Cor 11:16 Ei]
de< tij dokei? filo<neikoj ei#nai, h[mei?j toiau<thn III.5
sunh<qeian
ou]k e@xomen,
If anyone seems to be
argumentative, we do not
have such a custom.
170.
I Cor 11:34 ei@
tij pein%?. e]n oi@k& e]sqie<tw. III.4
If anyone is hungry, let
him eat at home.
171.
I Cor 14:5 mei<zwn de> o[ profhteu<wn h} o[ lalw?n
glw<ssaij, III.423
e]kto>j
ei] mh> diermhneu<^, i!na h[ e]kklhsi<a
oi]kodomh>n
la<b^.
The one who prophesies
is greater than the one
who speaks in tongues,
unless he interprets. . .
172.
I Cor
trei?j,
kai> a]na> me<roj, kai> ei$j diermhneue<tw:
And if anyone speaks in
a tongue, [let it be] by
two or at most three. . .
173.
I Cor
a@ndraj
e]perwta<twsan,
If they wish to learn
anything, let them question
their own husbands at
home.
174.
I Cor 14:37 Ei@
tij dokei? profh<thj ei#nai h} pneumatiko<j, III.3
e]piginwske<tw
a{ gra<fw u[mi?n o!ti kuri<ou e]sti>n
e]ntolh<:
If anyone thinks that he
is a prophet or is
spiritual, let him
recognize that. . .
175.
I Cor
If anyone does not acknowledge
[this], he is not
acknowledged.
23 This is not strictly a first class
condition; note the idiomatic e]kto>j ei] mh< and the
subjunctive
verb.
BOYER: FIRST CLASS CONDITIONS 101
176.
1 Cor 15:2 di
] ou$ kai> s&<zesqe, ti<ni lo<g& eu]hggelisa<mhn III.4
u[mi?n
ei] kate<xete,
Through which [gospel]
you also are being saved
. . . if you hold fast.
. .
177.
1 Cor 15:12 Ei]
de> Xristo>j khru<ssetai o!ti e]k nekrw?n I.
e]gh<gertai,
pw?j le<gousin e]n u[mi?n tinej o!ti
a]na<stasij
vekrw?n ou]k e@stin;
If Christ is preached
that he has been raised
from the dead, how do
some among you say
that . . . ?
178.
1 Cor
Xristo>j
e]gh<gertai:
If there is no
resurrection of the dead, not even
Christ has been raised.
179.
1 Cor
kh<rugma
h[mw?n, kenh> kai> h[ pi<stij u[mw?n,
If Christ has not been
raised, then our preaching
[is] empty. . .
180.
1 Cor
Christ, whom he did not
raise if in fact the dead
do not rise.
181.
1 Cor
e]gh<gertai:
If the dead do not rise,
not even Christ has been
raised.
182.
1 Cor
u[mw?n,
e@ti e]ste> e]n tai?j a[marti<aij u[mw?n.
If Christ has not been
raised, your faith [is]
worthless. . .
183.
1 Cor
mo<non,
e]leeino<teroi pa<ntwn a]nqrw<pwn e]sme<n.
If in this life we have
only hoped in Christ, we
are most pitiable of all
men.
184.
1 Cor
bapti<zontai
u[pe>r au]tw?n;
If the dead do not
actually rise, why are they
being baptized for them?
185.
1 Cor
moi
to> o@feloj;
If . . . I fought with
wild beasts in
[is] the benefit to me?
186.
1 Cor
au@rion
ga>r a]poqn^<skomen.
If the dead do not rise,
let us eat. . . drink. . .
102
GRACE THEOLOGICAL JOURNAL
187.
1 Cor
If there is a physical
body, there is also a
spiritual one.
188.
1 Cor
If anyone does not love
the Lord, let him be
anathema.
189.
2 Cor 1:6 ei@te qlibo<meqa, u[pe>r th?j u[mw?n paraklh<sewj III.224
kai>
swthri<aj:
Whether [if] we are
experiencing trouble, [it is]
for your encouragement.
. .
190.
2 Cor 1:6 ei@te de>
parakalou<meqa, u[pe>r th?j u[mw?n III.224
paraklh<sewj
Whether [if] we are
being encouraged, [it is] for
your encouragement. . .
191.
2 Cor 2:2 ei] ga>r
e]gw> lupw? u[ma?j, kai> ti<j o[ eu]frai<nwn me. III.1
ei]
mh> o[ lupou<menoj e]c e]mou?;
If I grieve you, who
then [is] the one who makes
me glad. . . ?
192.
2 Cor 2:5 Ei] de<
tij lelu<phken, ou]k e]me> lelu<phken, I.
If any has caused grief,
he has not caused me
grief . . .
193.
2 Cor
di
] u[ma?j e]n prosw<p& Xristou?,
If I have forgiven
anything, [I have done it] for
your sake. . .
194.
2 Cor 3:7, 8 Ei]
de> h[ diakoni<a tou? qana<tou e]n gra<mmasin I.
e]ntetupwme<nh
li<qoij e]genh<qh e]n do<c^, . . . pw?j
ou]xi>
ma?llon h[ diakoni<a tou? pneu<matoj e@stai
e]n
do<c^;
If the ministry of
death. ..came about in glory
. . .how much more shall
the ministry of the
Spirit be in glory?
195.
2 Cor 3:9 ei] ga>r h[ diakoni<a th?j katakri<sewj
do<ca, I.
poll&?
ma?llon perisseu<ei h[ diakoni<a th?j
dikaiosu<nhj
do<c^.
If the ministry of
condemnation [ was] glory,
much more does the
ministry of righteousness
abound in glory.
24 Cf. rest of verse; pair of alternative
possibilities.
BOYER: FIRST CLASS CONDITIONS 103
196.
2 Cor
ma?lon
to> me<non e]n do<c^.
If that which is being
put out of use [came]
through glory, much more
that which is abiding
[shall be] in glory.
197.
2 Cor 4:3 ei] de> kai> e@stin kekalumme<non to>
eu]agge<lion I.
h[mw?n,
e]n toi?j a]pollume<noij e]sti>n
kekalumme<non,
If our gospel is hidden,
it is hidden in those
who are perishing.
198.
2 Cor
o[
e@sw h[mw?n a]nakainou?tai h[me<r% kai> h[me<r%.
If our outer man is
decaying, yet our inner
[man] is being renewed.
. .
199.
2 Cor 5:2, 3 kai>
ga>r e]n tou<t& stena<zomen . . . e]pendu<sasqai I.
e]pipoqou?ntej,
ei@ ge kai> e]ndusa<menoi ou] gumnoi>
eu[reqhso<meqa.
In this we groan,
longing to put on . . . if indeed
when we have put it on
we shall not be found
naked.
200.
2 Cor
nu?n
ou]ke<ti ginw<skomen.
Even if we have known
Christ after the flesh, yet
now no longer do we know
him.
201.
2 Cor
If
anyone [is] is Christ, [he is] a new creation.
202.
2 Cor 7:8 ei] kai>
e]lu<phsa u[ma?j e]n t^? e]pistol^?,
ou] I.
metame<lomai:
ei] kai> metemelo<mhn . . . nu?n
xairw,
. . .
Even if I grieved you in
the letter, I am not sorry.
203.
2 Cor 7:8, 9. ei] kai> metemelo<mhn . . . nu?n
xai<rw, . . . I.
Even if I was sorry. . .
I now rejoice. . .
204.
2 Cor 7:8 (ble<pw
o!ti h[ e]pistolh> e]kei<nh ei] kai> pro>j w!ran I.
e]lu<phsen
u[ma?j),
(I see that that letter
did grieve you, even if [it
was] for an hour)
205.
2 Cor
Even if I wrote to you,
[it was] not for the
sake of . . . , but. . .
.
206.
2 Cor
kat^sxu<nqhn,
If I have boasted any to
him about you, 1 was
not put to shame.
104
GRACE THEOLOGICAL JOURNAL
207.
2 Cor
eu]pro<sdektoj,
ou] kaqo> ou]k e@xei.
If the readiness is
present, [one is] accepted
according to . . .
208.
2 Cor 10:7 ei@
tij pe<poiqen e[aut&? Xristou?
ei#nai, tou?to III.3
logize<sqw
pa<lin e]f ] e[autou? o!ti kaqw>j
au]to>j
Xristou?
ou!twj kai> h[mei?j.
If anyone is convinced
that he himself belongs to
Christ, let him reckon.
. . that just as he [is] of
Christ so also [are] we.
209.
2 Cor 11:4 ei]
me>n ga>r o[ e]rxo<menoj a@llon
]Ishou?n khru<ssei III.2
o{n
ou]k e]khru<camen, h} pneu?ma e!teron lamba<nete
o{
ou]k e]la<bete, h} eu]agge<lion e!teron o{ ou]k
e]de<casqe,
kalw?j a]ne<xesqe.
If the one who comes
preaches another Jesus. . .
or you receive another
spirit. . . or another
gospel. . . you put up
with it well.
210.
2 Cor 11:6 ei]
de> kai> i]diw<thj t&?
lo<g& a]ll ] ou] t^? gnw<sei, III.4
Even if [I am] a
non-expert in speech, yet [I am]
not [such] in knowledge.
211.
2 Cor
metasxhmati<zontai
w[j dia<konoi dikaiosu<nhj,
[It is] no great thing
if his servants also trans-
form themselves as
servants of righteousness. . .
212.
2 Cor
katesqi<ei,
ei@ tij lamba<nei, ei@ tij e]pai<retai, ei@
tij
ei]j pro<swpon u[ma?j de<rei.
You put up with it if
someone. . . devours you
. . . takes advantage. .
. lifts himself up . . . slaps
you in the face.
213.
2 Cor 11:30 Ei]
kauxa?sqai dei?, ta> th?j a]sqenei<aj mou III.2
kauxh<somai.
If it is necessary to
boast I will boast of the things
which pertain to my
weakness.
214.
2 Cor
ei]
kai> ou]de<n ei]mi:
I have fallen short not
at all of the super-
apostles, although (even
if) I am nothing.
215.
2 Cor
If I love you very much,
am I loved the less?
216.
Gal 1:9 ei@ tij
u[ma?j eu]aggeli<zetai par ] o{
parela<bete, III.2
a]na<qema
e@stw.
If anyone preaches as
gospel to you [something]
beyond what you
received, let him be anathema.
BOYER: FIRST CLASS
CONDITIONS 105
217.
Gal
]Ioudai*kw?j z^?j, pw?j ta> e@qnh
a]nagka<zeij
]Ioudai~zein;
If you being a Jew live
like gentiles and not like
Jews, how do you compel
the gentiles to live as
Jews?
218.
Gal
eu[re<qhmen
kai> au]toi> a[martwloi<, a#ra Xristo>j
a[marti<aj
dia<konoj; mh< ge<noito.
If while we seek to be
justified in Christ we
ourselves were
discovered [to be] sinners, [is]
Christ a minister of
sin?
219.
Gal
paraba<thn
e[mauto>n sunista<nw.
If I build again the
things I had tom down, I
constitute myself a
transgressor.
220.
Gal
dwrea>n
a]pe<qanen.
If righteousness [is]
through law, then Christ
died for nothing.
221.
Gal 3:4 tosau?ta
e]pa<qete ei]k^?; ei@ ge kai> ei]k^?. III. 3
Did you suffer so many
things in vain? If indeed
[it was] in vain.
222.
Gal
e]paggeli<aj:
If the inheritance [is]
from law, [it is] no
longer from promise.
223.
Gal
e]ste<,
kat ] e]paggeli<an klhrono<moi.
If you [belong] to
Christ, then you are
Abraham's seed. . .
224.
Gal 4:7 ei] de>
ui[o<j, kai> klhrono<moj
dia> qeou?. I.
If [you are] a son, [you
are] also an heir through God.
225.
Gal
e@ti
diw<komai;
If I am still preaching
circumcision, why am I
still being persecuted?
226.
Gal
mh< u[p ] a]llh<lwn a]nalwqh?te.
If you bite and devour
one another, watch out
that you are not
consumed by one another.
227.
Gal
If you are being led by
the Spirit, you are not
under law.
106
GRACE THEOLOGICAL JOURNAL
228.
Gal
If we are living by the
Spirit, let us also walk
by the Spirit.
229.
Gal 6:3 ei] ga>r
dokei? tij ei#nai< ti mhde>n w@n, frenapat%? III.5
e[auto<n:
If anyone thinks that he
is something when he is
nothing, he is deceiving
himself.
230.
Eph 3:2 ei@ ge
h]kou<sate th>n oi]konomi<an th?j xa<ritoj tou? I.
qeou?
th?j doqei<shj moi ei]j u[ma?j,
[I say this] if indeed
you have heard of the
administration. . . given
to me . . .
231.
Eph 4:20- u[mei?j
de> ou]x ou!twj e]ma<qete to>n Xristo<n, ei@ ge I.
21 au]to>n
h]kou<sate kai> e]n au]t&? e]dida<xqhte,
You did not learn Christ
in this manner, if
indeed you have heard
him and have been
instructed in him.
232.
Eph
But if [there is]
anything good for edifying. . .
[let it be named. . . ].
233.
Phil
If [it is] to live in
the flesh, this [will mean] a
fruit of labor for me.
234.
Phil 2:1, 2 Ei@
tij ou#n para<klhsij e]n Xrist&?, ei@ ti I.
paramu<qion
a]ga<phj, ei@ tij koinwni<a pneu<matoj,
ei@
tij spla<gxna kai> oi]ktirmoi<, plhrw<sate< mou
th>n
xara>n
If [there is] any
comfort. . . if any consolation
. . . if any sharing. . .
if any compassion. . .
fulfill my joy. . .
235.
Phil
leitourgi<%
th?j pi<stewj u[mw?n, xai<rw kai>
sugxai<rw
pa?sin u[mi?n:
Even if I am being
poured out as a drink
offering on the
sacrifice and service of your
faith, I rejoice. . .
236.
Phil 3:4 ei@ tij
dokei? a@lloj pepoiqe<nai e]n sarki<, e]gw> I.
ma?llon:
If anyone else thinks it
well to have confidence
in flesh, I (can do so)
more.
BOYER: FIRST CLASS
CONDITIONS 107
237.
Phil 3:8-11 a]lla>
menou?nge kai> h[mou?mai pa<nta zhmi<an ei#nai III.325
.
. . ei@ pwj katanth<sw ei]j th>n e]cana<stasin
th>n
e]k nekrw?n.
I consider all things to
be loss. . . if perhaps
I may arrive unto the
resurrection of the dead.
238.
Phil
u[mi?n
a]pokalu<yei:
If you think something
otherwise, God will
reveal even this to you.
239.
Phil 4:8 ei@ tij
a]reth> kai> ei@ tij e@painoj, tau?ta logi<zesqe: I.
If [there is] any virtue
and if [there is] any
praise, consider these
things.
240.
t^?
pi<stei teqemeliwme<noi kai> e[drai?oi kai> mh>
metakinou<menoi
a]po> th?j e]lpi<doj tou? eu]aggeli<ou
ou$
h]kou<sate,
But now you have been
reconciled. . . if indeed
you remain in the faith.
. .
241.
su>n
u[mi?n ei]mi,
Even if I am absent in
the flesh, yet I am with
you in spirit.
242.
tou? ko<smou, ti< w[j zw?ntej e]n
ko<sm&
dogmati<zesqe,
. . .
If you died with Christ.
..why, as though living
. . . do you submit to
regulations. . . ?
243.
If you were raised
together with Christ, seek the
things above.
244.
I Thess
a]ne<sth,
ou!twj kai> o[ qeo>j tou>j koimhqe<ntaj dia>
tou? ]Ihsou? a@cei su>n au]t&?.
If we believe that Jesus
died and rose, so also
God will bring with him those.
. .
25 Not strictly a
conditional sentence (the apodosis does not depend on the
protasis).
Actually it seems to be an elliptical way of expressing an uncertain purpose:
"I
count. . . loss, in order that, if possible, 1 may attain. . . ."
108
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THEOLOGICAL JOURNAL
245.
2 Thess 1:5, 7 ei]j
to> kataciwqh?nai u[ma?j th?j basilei<aj tou? I.
qeou?,
. . . ei@per di<kaion para> qe&? a]ntapodou?nai
toi?j
qli<bousin u[ma?j qli?yin kai> u[mi?n toi?j
qlibome<noij
a@nesin meq ] h[mw?n
That you be considered
worthy. . . if indeed [it
is] a righteous thing
with God to repay. . .
246.
2 Thess
If anyone does not want
to work, let him not eat.
247.
2 Thess
e]pistolh?j,
tou?ton shmeiou?sqe,
If anyone does not
hearken to our word through
the letter, mark such. .
.
248.
I Tim
a]nti<keitai,
And if there is anything
else contrary to sound
teaching [the law is for
it] (Cf. v. 9)
249.
I Tim 3:1 ei@ tij
e]piskoph?j o]re<getai, kalou? e@rgou e]piqumei? III.4
If
anyone aspires to the office of overseer, he
desires a good work.
250.
I Tim 3:5 ei] de<
tij tou? i]di<ou oi@kou prosth?nai ou]k oi#den, III.5
pw?j
e]kklhsi<aj qeou? e]pimelh<setai;
If anyone does not know
how to preside over his
own house, how shall he
take care of the church
of God?
251.
I Tim 5:4 ei] de<
tij xh<ra te<kna h} e@kgona e@xei, III.2
manqane<twsan
prw?ton to>n i@dion oi#kon eu]sebei?n
If any widow has
children or grand-children, let
them learn first to
practice piety at home. ..
252.
I Tim 5:8 ei]
de< tij tw?n i]di<wn kai> ma<lista oi]kei<wn ou] III.4
pronoei?tai,
th>n pi<stin h@rnhtai kai> e@stin
a]pi<stou
xei<rwn.
If
anyone does not provide for his own. . . he
has denied the faith and
is worse than an
unbeliever.
253.
I Tim 5:9,10 Xh<ra
katalege<sqw . . . ei] e]teknotro<fhsen, ei] III.4
e]cenodo<xhsen,
ei] a[gi<wn po<daj e@niyen, ei]
qlibome<noij
e]ph<rkesen, ei] panti> e@rg& a]gaq&?
e]phkolou<qhsen.
Let a widow be enrolled.
. . if she has reared children,
. . . shown hospitality.
. . washed. . .assisted. . . followed. . .
254.
I Tim
If any [woman] believer
has widows, let her
assist them.
BOYER: FIRST CLASS
CONDITIONS 109
255.
1 Tim 6:3, 4 ei@
tij e[terodidaskalei? kai> mh> prose<rxetai III.4
u[giai<nousin
lo<goij, . . . tetu<fwtai, . . .
If anyone teaches
otherwise and does not agree
with sound words. . . he
is puffed up . . .
256.
2 Tim
If we have died with
[him], we shall also live
with [him].
257.
2 Tim
If we endure, we shall
reign with [him].
258.
2 Tim
If we deny [him], he
also will deny us.
259.
2 Tim
If we are unfaithful, he
remains faithful.
260.
Titus 1:5-6 i!na
. . . katasth<s^j kata> po<lin III.4
presbute<rouj,
. . . ei@ ti<j e]stin
a]ne<gklhtoj,
. . .
In order that. . . you
may establish elders
. . . if any is above
reproach. . .
261.
Phlm 17 Ei] ou#n me
e@xeij koinwno<n proslabou? au]to>n I.
w[j
e]me<.
If you hold me as a
partner, receive him as [you
would] me.
262.
Phlm 18 ei] de<
ti h]di<khse<n se h} o]fei<lei, tou?to e]moi> I.
e]llo<ga:
If he has wronged you or
owes you anything,
charge this to me.
263.
Heb 2:2, 3 ei]
ga>r o[ di ] a]gge<lwn lalhqei>j lo<goj e]ge<neto I.
be<baioj,
. . . pw?j h[mei?j e]kfeuco<meqa
thlikau<thj
a]melh<santej swthri<aj;
If the word spoken
through angels was sure. . .
how shall we escape. . .
?
264.
Heb
[May something terrible
happen to me] if they
shall enter my rest.
265.
Heb 4:3 Ei]
ei]seleu<sontai ei]j th>n kata<pausi<n mou. II.26
Same as preceding (Heb
266.
Heb 4:5 Ei]
ei]seleu<sontai ei]j th>n kata<pausi<n mou.
II.26
Same as preceding (Heb
26 An elliptical Semitic
idiom expressing an oath. cf. Mark 8:12.
110
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267.
Heb 6:9 Pepei<smeqa
de> peri> u[mw?n, a]gaphtoi<, ta> I.
krei<ssona
kai> e]xo<mena swthri<aj, ei] kai> ou!twj
lalou?men:
We are persuaded of
better things concerning
you. . . even if we
speak thus.
268.
Heb
th>n
o[moio<thta Melxise<dek a]ni<statai i[ereu>j
e!teroj,
This is still more
abundantly clear, if another
priest arises after the
likeness of Melchizedek.
269.
Heb 9:13-14 ei]
ga>r to> ai$ma tra<gwn kai> tau<rwn . . . a[gia<zei I.
.
. . po<s& ma?llon to> ai$ma tou? Xristou?, . . .
kaqariei?
th?n sunei<dhsin h[mw?n . . .
If
the blood of bulls and goats. . . sanc-
tified . . . much more
shall the blood of
Christ. . . cleanse your
conscience. . .
270.
Heb 12:8 ei] de>
xwri<j e]ste paidei<aj h$j me<toxoi gego<nasin III.3
pa<ntej,
a@ra no<qoi kai> ou]x ui[oi< e]ste.
If you are without
chastening. . . then you are
illegitimate and not
sons.
271.
Heb
paraithsa<menoi
to>n xrhmati<zonta, polu>
ma?llon
h[mei?j oi[ to>n a]p ] ou]ranw?n
a]postrefo<menoi:
If they did escape who.
. . much more we [shall
not escape] who. . .
272.
Jas 1:5 Ei] de<
tij u[mw?n lei<petai sofi<aj, ai]tei<tw para> III.3
tou?
dido<ntoj qeou? pa?sin a[plw?j kai> mh>
o]neidi<zontoj,
kai> doqh<setai au]t&?.
If any of you lack
wisdom, let him ask. ..
273.
Jas
ou$toj
e@oiken a]ndri> katanoou?nti to> pro<swpon
th?j
gene<sewj au]tou? e]n e]so<ptr&:
If anyone is a hearer of
the word and not a doer,
he is like. . .
274.
Jas
glw?ssan
au]tou? a]lla> a]patw?n kardi<an
au]tou?,
tou<tou
ma<taioj h[ qrhskei<a.
If anyone thinks that he
is religious while not
bridling his tongue. . .
this man's religion [is]
worthless.
BOYER: FIRST CLASS
CONDITIONS 111
275.
Jas 2:8 ei]
me<ntoi no<mon telei?te basiliko>n kata> th>n III.427
grafh<n, ]Agaph<seij to>n plhsi<on sou w[j
seauto<n,
kalw?j poiei?te:
If you are accomplishing
the royal law . . . , you
do well.
276.
Jas 2:9 ei] de>
proswpolhmptei?te, a[marti<an e]rga<zesqe, III.427
But if you show partiality
you are working sin.
277.
Jas
paraba<thj
no<mou.
If you do not commit
adultery but you commit
murder, you have become
a law-breaker.
278.
Jas 3:2 ei@ tij e]n
lo<g& ou] ptai<ei, ou$toj te<leioj a]nh<r, III.4
If anyone does not
stumble in word, this [is] a
mature man.
279.
Jas 3:3 ei] de>
tw?n i!ppwn tou>j xalinou>j ei]j ta> sto<mata I.
ba<llomen
ei]j to>
o!lon
to> sw?ma au]tw?n meta<gomen.
If we put bits into the
mouths of horses. . . , we
control their whole
body.
280.
Jas
kardi<%
u[mw?n, mh> katakauxa?sqe kai> yeu<desqe
kata>
th?j a]lhqei<aj.
If you have bitter
jealousy and strife in your
heart, do not boast and
lie against the truth.
281.
Jas
a]lla>
krith?j.
If you judge the law,
you are not a doer of the
law, but a judge.
282.
I Pet 1:6 o]li<gon
a@rti ei] de<on [ e]sti>n
] luphqe<ntej III.228
Being grieved now for a
little while, if it is
necessary.
283.
I Pet 1:17 Kai>
ei] pate<ra e]pikalei?sqe to>n III.3
a]proswpolh<mptwj
kri<nonta kata> to> e[ka<stou
e@rgon,
e]n fo<b& to>n th?j paroiki<aj u[mw?n xro<non
a]nastra<fhte,
If you call upon the
father. . . live out the time
of your sojourn in fear.
27 a. vv 8, 9; pair of
alternative possibilities.
28 Not a complete
sentence; the protasis is an idiomatic parenthetic explanation.
112
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284.
I Pet 2:2-3 a@dolon ga<la e]pipoqh<sate, . .
. ei] e]geu<sasqe III.3
Desire the milk. . . if
you have tasted that the
Lord is good.
285.
I Pet
u[pofe<rei
tij lu<paj pa<sxwn a]di<kwj.
This [is] grace, if
someone for the sake of
conscience toward God
bears sorrow, suffering
unjustly.
286.
I Pet
kolafizo<menoi
u[pomenei?te;
What credit [is there],
if you endure when you sin
and are punished?
287.
I Pet 2:20 a]ll
] ei] a]gaqopoiou?ntej kai> pa<sxontej
u[pomenei?te, tou?to xa<rij para> qe&?.
But if you endure when
you are doing good and
suffer, this [is] grace
in God's eyes.
288.
I Pet 3:1 i!na kai>
ei@ tinej a]peiqou?soin t&? lo<g& dia> th?j tw?n III.3
gunaikw?n
a]nastrofh?j a@neu lo<gou
kerdhqh<sontai
In order that, even if
some [husbands] disbelieve
the word, they may be
won without the word. . .
289.
I Pet
If anyone speaks [let
him speak] as the oracle
of God.
290.
I Pet
If anyone serves [let
him do it] as from the
strength which God
supplies.
291.
I Pet
maka<rioi,
If you are reproached in
the name of Christ,
[you are] blessed.
292.
I Pet
If [anyone suffers] as a
Christian, let him not be
ashamed.
293.
I Pet
a]peiqou<ntwn
t&? tou? qeou? eu]aggeli<&;
If [judgment begins]
first from us, what [shall
be] the end of those. . .
?
294.
I Pet
a[martwlo>j
pou? fanei?tai;
If the righteous man is
saved with difficulty,
where shall the ungodly
and sinner appear?
29 Cf. vv 19, 20; set or
three alternative possibilities.
BOYER: FIRST CLASS
CONDITIONS 113
295.
2 Pet 2:4-9 Ei]
ga>r o[ qeo>j a]gge<lwn a[marthsa<ntwn ou]k I.
e]fei<sato,
. . . kai> a]rxai<ou ko<smou ou]k
e]fei<sato,
. . . kai> po<leij Sodo<mwn kai> Gomo<rraj
tefrw<saj
kate<krinen, . . . oi#den ku<rioj eu]sebei?j
e]k
peirasmou? r[u<esqai, . . .
If God did not spare
angels. . . did not spare the
old world. . . condemned
cities of
delivered
the godly. . .
296.
2 Pet
e]pignw<sei
tou? kuri<ou [ h[mw?n ] kai>
swth?roj ]Ihsou?
Xristou?
tou<toij de> pa<lin e]mplake<ntej h[ttw?ntai,
ge<gonen
au]toi?j ta> e@sxata xei<rona tw?n prw<twn.
If, having escaped the
defilement of the
world. . . and again
having become entangled,
they are overcome, the
last state [is] worse than
the first.
297.
1 John
o[
ko<smoj.
Do not be surprised,
brethren, if the world
hates you.
298.
1 John
kai>
h[mei?j o]fei<lomen a]llh<louj a]gapa?n.
Beloved, if God so loved
us, we also ought to
love one another.
299.
1 John 5:9 ei]
th>n marturi<an tw?n a]nqrw<pwn lamba<nomen, I.
h[
marturi<a tou? qeou? mei<zwn e]sti<n,
If we receive the
testimony of men, the
testimony of God is
greater.
300.
2 John 10 ei@ tij
e@rxetai pro>j u[ma?j kai> tau<thn th>n III.2
didaxh>n
ou] fe<rei, mh> lamba<nete au]to>n ei]j
oi]ki<an
kai> xai<rein au]t&? mh> le<gete:
If anyone comes to you
and does not bring this
teaching, do not receive
him into your house. . .
301.
Rev 11:5 kai> ei@
tij au]tou>j qe<lei a]dikh?sai, pu?r III.4
e]kporeu<etai
e]k tou? sto<matoj au]tw?n kai>
katasqi<ei
tou>j e]xqrou>j au]tw?n:
If anyone wants to harm
them, fire goes forth
. . . and devours. . .
302.
Rev 11:5 ei@ tij
qelh<sei au]tou>j a]dikh?sai, ou!twj dei? III.4
au]to>n
a]poktanqh?nai.
If anyone will want to
harm them, he must be killed thus.
303.
Rev 13:9 Ei@ tij
e@xei ou$j a]kousa<tw. III.3
If anyone has an ear let
him hear.
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304.
If anyone [is] for
captivity, into captivity he goes.
305.
maxai<r^
a]poktanqh?nai.
If anyone [is] to be
killed with a sword, [it is
necessary] that he be
killed with a sword.
306.
Rev 14:9 Ei@ tij
proskunei? to> qhri<on kai> th>n ei]ko<na III.4
au]tou?,
kai> lamba<nei xa<ragma . . . kai> au]to>j
pi<etai
e]k tou? oi@nou . . kai>
basanisqh<setai . . .
If anyone worships the
beast. . . he also shall
drink of the wine of
God's wrath. . . and shall be
tormented . . .
307.
au]tou?.
And if anyone receives
the mark. . . [he too has
no rest].
308.
gegramme<noj
e]blh<qh ei]j th>n li<mnhn tou? puro<j.
If anyone was not found
written in the book of
life he was cast into
the lake of fire.
This
material is cited with gracious permission from:
Grace
Theological Seminary
www.grace.edu
Please
report any errors to Ted Hildebrandt at:
thildebrandt@gordon.edu