SYNTAX
OF THE
MOODS and TENSES
IN NEW TESTAMENT GREEK
By
ERNEST DE WITT BURTON
President of the University of Chicago
1923-25
THE UNIVERSITY OF CHICAGO PRESS
CHICAGO, ILLINOIS
COPYRIGHT 1900
By ERNEST D. BURTON
All Rights Reserved
Published in pamphlet form 1888
Second Edition September 1898
Third Edition June 1898
Second Impression September 1900
Third Impression April 1903
Fourth Impression October 1906
Fifth Impression November 1909
Sixth Impression October 1912
Seventh Impression October 1916
Eighth Impression November 1923
Composed and Printed By
The University of Chicago Press
Chicago, Illinois, U.S.A.
PREFACE TO THE SECOND EDITION.
THE first edition of this work appeared as a pamphlet in
1888. In issuing this revised and enlarged edition, it seems
desirable to state somewhat more fully than was done in the
former preface the purpose which it is hoped the book will
serve. Classified according to its intent, it belongs among the
aids to the interpretation of the New Testament. It is de-
signed to assist English-speaking students in the task of
translating the Greek New Testament into English forms of
hought and expression. The work has not been undertaken
under the impression that grammar is an end in itself, or that
a knowledge of it is the sole qualification for successful in-
terpretation, but in the conviction that grammar is one of
the indispensable auxiliaries of interpretation. The book is
written, therefore, in the interest not of historical but of
exegetical grammar, not of philology as such, but of philology
as an auxiliary of interpretation. If it has any value for
historical grammar, this is incidental. Its main purpose is
to contribute to the interpretation of the New Testament by
the exposition of the functions of the verb in New Testament
Greek, so far as those functions are expressed by the dis-
tinctions of mood and tense.
The student of the New Testament who would interpret it
with accuracy and clearness must possess -along with other
qualifications for his work -a knowledge of the distinctions
of thought which are marked by the different moods and
tenses of the Greek verb. If he would acquire facility in the
work of interpretation, he must have an easy familiarity with
the leading uses of each mood and tense. It is not enough
vi PREFACE.
that he have at hand for reference an encyclopedic treatise on
the subject. He must acquire, as a personal mental posses-
sion, a knowledge of the leading functions of the several
forms of the Greek verb, and of the forms which express
those functions in English. For this purpose he needs a book
which, availing itself of the assured results of comparative
and historical grammar, and applying to the interpretation of
the Greek verb the principles of grammar and logic, the laws
both of Greek and of English speech, shall enumerate the
various functions of each mood and tense, exhibit in some
degree their relative importance, and define each clearly.
The definitions should be scientifically accurate, but they
should at the same time be constructed with reference to the
point of view of the interpreter. For the English-speaking
student English usage must be constantly considered and
must frequently be defined and compared with Greek usage.
If such a book does not solve all the problems of New
Testament grammar, it should, by its treatment of those -which
it discusses, illustrate to the student the right method of
investigation and so suggest the course which he must pursue
in solving for himself those problems which the book leaves
unsolved. My aim has been to provide a book fulfilling these
conditions.
The aim of the book has determined the method of its con-
struction. The usages which are of most frequent occurrence,
or otherwise of especial importance, have been emphasized by
being set in the largest type, with a title in bold-faced type.
The table of contents also has been so constructed as to make
prominent a conspectus of the leading uses. It may be well to
require of students who use the book as a text-book that they
be able to name and define these leading usages of each mood
and tense; if they also commit to memory one of the Greek
examples under each of these prominent usages, they will do
still better.
The matter printed in smaller type consists partly of fuller
exposition of the usages defined in the more prominently
PREFACE. vii
printed sections, partly of enumeration and definition of the
less frequent usages. The portions in smallest type are
chiefly discussions of the rarer or more difficult usages. They
are an addition to the text-book proper, and are intended to
give the work, to a limited extent, the character of a book of
reference. The occasional discussions of English usage would
of course have no place in a work on Greek grammar pure
and simple, but to the end which this book is intended to
serve they are as really germane as any discussions of the
force of a Greek tense. One often fails to apprehend accu-
rately a thought expressed in Greek quite as much through
inexact knowledge of one's own language as through ignorance
of Greek usage.
As concerns the extent to which I have used the work of
others, little need be added to the testimony which the pages
of the book themselves bear. While gathering information
or suggestion from all accessible sources, I have aimed to
make no statement concerning New Testament usage which I
have not myself proved by personal examination of the pas-
sages. Respecting classical usage and pre-classical origins, I
have relied upon those authorities which are recognized as
most trustworthy.
On a subsequent page is added a list of books and authors
referred to by abbreviations in the body of the book. To all
of the works there enumerated, as well as to those mentione:d
by full title in the body of the book, I am under obligation for
assistance or suggestion. It is a pleasure also to acknowledge
the valuable assistance privately given by various friends.
Prominent among these, though not completing the list, are
Professor W. G. Hale of the University of Chicago, Profes-
sors M. L. D'Ooge and W. W. Beman of the University of
Michigan, my brother, Professor Henry F. Burton of the
University of Rochester, and Professor George W. Gilmore
of Brooklyn, N.Y. But I am chiefiy indebted to Professor
William Arnold Stevens of the Rochester Theological Semi-
nary, under whose instructions I first became interested in the
viii PREFACE.
subject of this book, and to whom my obligations in many
directions are larger than can be acknowledged here.
In quoting examples from the New Testament I have fol-
lowed the Greek text of Westcott and Rort as that which
perhaps most nearly represents the original text, but have
intended to note any important variations of Tischendorf's
eighth edition or of Tregelles in a matter affecting the point
under discussion. The word text designates the preferred
reading of the editor referred to, as distinguished from the
marginal reading. In the English translation of the examples
I have preferred to follow the Revised Version of 1881 rather
than to construct entirely independent translations. Yet in
not a few passages it has seemed necessary to depart from
this standard either because the revisers followed a Greek text
different from that of Westcott and Hort, or because their
translation obscured the value of the passage as an illustration
of the grammatical principle under discussion, or occasionally
because I was unwilling even to seem to approve what I
regarded as unquestionably an error of translation.
While I have given all diligence to make the book correct
in statement and in type, I dare not hope that it has altogether
escaped either typographical errors or those of a more serious
character. I shall welcome most cordially criticisms, sugges-
tions, or corrections from any teacher or student into whose
hands the book may fall.
ERNEST D. BURTON
NOTE TO THE THIRD EDITION.--It having become necessary to send the
plates of this book to the press again, I have availed myself of the opportunity
to correct such errors, typographical and other, as "have come to my attention,
and to make a few alterations of statement which use of the book has convinced
me are desirable. The chief changes are in §§ 67 Rem. 1,98, 120, 137,142-145, 153, 189, 195, 198, 200 Rem., 202, 225, 235, 236, 318,325-328, 344 Rem. 2, 352
Rem.,
406, 407,485.
CHICAGO, June, 1898. E. D. B.
CONTENTS.
INTRODUCTORY.
SECTION PAGE
1. Form and Function. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
2. The Interpreter's Relation to Grammar. . . . . . . . . . . . . . . . . . 2-5
3, 4. The four Moods and the seven Tenses . . . . . . . . . . . . . . . . 5
THE TENSES.
5. Two-fold Function of the Tenses. . . . . . . . . . . . . . . . . . . . . . . 6
TENSES OF THE INDICATIVE MOOD.
6, 7. General Definition of the Tenses of the Indicative . . . . . . . . 6, 7
The Present Indicative.
8-10. PROGRESSIVE PRESENT. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7, 8
11. Conative Present. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
12. GENERAL OR GNOMIC PRESENT . . . . . . . . . . . . . . . . . . . 8
13. AORISTIC PRESENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
14. HISTORICAL PRESENT. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
15. PRESENT FOR THE FUTURE . . . . . . . . . . . . . . . . . . . . . . . . 9, 10
16. Present of ἥκω, πάρειμι, etc. . . . . . . . . . . . . . . . . . . . . . . . . . . 10
17. PRESENT OF PAST ACTION STILL IN PROGRESS. . . . . . 10
18. Similar use of the Aorist. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
19. Present in Indirect Discourse . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
20. Periphrastic Form of the Present. . . . . . . . . . . . . . . . . . . . . . . . . 11
The Imperfect Indicative.
21, 22. PROGRESSIVE IMPERFECT. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
23. Conative Imperfect. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
24. IMPERFECT OF REPEATED ACTION. . . . . . . . . . . . . . . . . . . 12
25-27. Minor uses of Secondary Tenses . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
28, 29. Imperfect translated by English Perfect and Pluperfect . . . . . . . . . . 13, 14
30-32. Imperfect of Verbs denoting obligation, etc. . . . . . . . . . . . . . . . . . . . 14, 15
33. Imperfect of Verbs of wishing . . . . . . . . . . . . . . . . . . . . . . . . . . . 15, 16
34. Periphrastic Form of the Imperfect. . . . . . . . . . . . . . . . . . . . . . . . 16
ix
x CONTENTS.
The Aorist Indicative.
SECTION PAGE
35. Fundamental. Idea of the Aorist . . . . . . . . . . . . . . . . . . . . . . . 16, 17
36. Additional uses of the Aorist Indicative . . . . . . . . . . . . . . . . . 17, 18
37. Functions of the Aorist distinguished . . . . . . . . . . . . . . . . . . . 18, 19
38-40. HISTORICAL AORIST. . . . . . . . . . . . . . . . . . . . . . . . . . . 19, 20
41. INCEPTIVE AORIST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20, 21
42. RESULTATIVE AORIST . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
43. GNOMIC AORIST. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
44. EPISTOLARY AORIST. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
45. DRAMATIC AORIST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22
46. Aorist for the (English) Perfect. . . . . . . . . . . . . . . . . . . . . . . . . 22
47. Use of the Aorists ἀπέθανον, ἐξέστην, ἔγνων . . . . . . . . . . . 22
48. Aorist for the (English) Pluperfect . . . . . . . . . . . . . . . . . . . . . . 22, 23
49. Aorist Indicative in Indirect Discourse . . . . . . . . . . . . . . . . . . . 23
50. Aorist used proleptically . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
51. Minor uses of the Aorist. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
52-55. English Equivalents of the Greek Aorist Indica-
tive . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23-30
56, 57. Distinction between the Aorist and the Imperfect. . . . . . . . . . . . . 30, 31
The Future Indicative.
58-66. PREDICTIVE FUTURE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31-35
59. Aoristic Future. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
60. Progressive Future. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
61, 62. Relation of Aoristic and Progressive Future. . . . . . . . . . . . . . . . . . 32, 38
63, 64. Types of Aoristic Future. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 33, 34
65. Predictive Future as assertive or promissory. . . . . . . . . . . . . . . 34, 35
66. Predictive Future with οὐ μή. . . . . . . . . . . . . . . . . . . . . . . . . . . 35
67, 68. IMPERATIVE FUTURE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
69.GNOMIC FUTURE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
70. DELIBERATIVE FUTURE. . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
71. Periphrastic Form of the Future . . . . . . . . . . . . . . . . . . . . . . . . . 36
72, 73. MiAAtI1 with the Infinitive. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36, 37
The Perfect Indicative.
74. PERFECT OF COMPLETED ACTION. . . . . . . . . . . . . . . . . . . 37
75, 76. PERFECT OF EXISTING STATE. . . . . . . . . . . . . . . . . . . . . . . . . . 37,38
77. Intensive Perfect. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
78. Historical Perfect . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38, 39
79. Gnomic Perfect. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
CONTENTS. xi
SECTION PAGE
80. Aoristic Perfect . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
81. Perfect Indicative in Indirect Discourse. . . . . . . . . . . . . . . 39
82. Perfect Indicative translated by English Past. . . . . . . . . . . 39, 40
83. Perfect used proleptically . . . . . . . . . . . . . . . . . . . . . . . . . 40
84. Periphrastic Form of the Perfect. . . . . . . . . . . . . . . . . . . . . 40
85. Definition of the term "complete” . . . . . . . . . . . . . . . . . . . 40, 41
86-88. Aorist and Perfect compared. . . . . . . . . . . . . . . . . . . . . . . . . . . 41-44
The Pluperfect.
89. PLUPERFECT OF COMPLETED ACTION. . . . . . . . . . . 44
90. PLUPERFECT OF EXISTING STATE . . . . . . . . . . . . . . . 44, 45
91. Periphrastic Form of the Pluperfect. ...45
92. Pluperfect and Aorist siInilarly translated. . . . . . . . . . . . . . 45
The Future Perfect.
93. Simple Future Perfect. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
94. Periphrastic Future Perfect. . . . . . . . . . . . . . . . . . . . . . . . . . 45
TENSES OF THE DEPENDENT MOODS.
95. General Principles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
96, 97. PRESENT OF THE DEPENDENT MOODS. . . . . . . . . . . . . . 46
98. AORIST OF THE DEPENDENT MOODS. . . . . . . . . . . . . 46, 47
99,100. FUTURE OF THE DEPENDENT MOODS . . . . . . . . . . . . . . 47,48
101-103. PERFECT OF THE DEPENDENT MOODS. . . . . . . . . . . . . 48,49
104-109. Tenses of the Infinitive after Prepositions. . . . . . . . . . . . . . . . 49-51
110-114. Tenses of the Dependent Moods in Indirect
Discourse. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51-53
TENSES OF THE PARTICIPLE.
115-118. General Principles. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53, 54
The Present Participle.
119. PRESENT PARTICIPLE OF SIMULTANEOUS ACTION. 54,55
120-122. PRESENT PARTICIPLE OF IDENTICAL ACTION. . . . . . . 55,56
123-126. GENERAL PRESENT PARTICIPLE . . . . . . . . . . . . . . . . . . . 56-58
127. PRESENT PARTICIPLE FOR THE IMPERFECT 58
128-131. Minor uses of the Present Participle . . . . . . . . . . . . . . . . . . . . . 58, 59
xii CONTENTS.
The Aorist Participle.
SECTION PAGE
132, 133. General Force of the Aorist Participle. . . . . . . . . . . . . . . . . . . 59-63
134-138. AORIST PARTICIPLE OF ANTECEDENT ACTION. . . . . . 63,64
139-141. AORIST P.ARTICIPLE OF IDENTICAL ACTION. . . . . . . . 64,65
142-145. AORIST PARTICIPLE OF SUBSEQUENT ACTION. . . . . . 65-67
146. AORIST PARTICIPLE WITH THE OBJECT OF A VERB OF
PERCEPTION. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
147. Aorist Participle with λανθάνω. . . . . . . . . . . . . . . . . . . . . . 67
148,149. Exceptional uses of the Aorist Participle. . . . . . . . . . . . . . . . . . 67, 68
150,151. Equivalence of the Aorist Participle . . . . . . . . . . . . . . . . . . . . . 68-70
The Future Participle.
152. GENERAL FORCE OF THE FUTURE PARTICIPLE. . . . . 70, 71
153. Μέλλων with the Infinitive, denoting inten-
tion, etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
The Perfect Participle.
154,155. GENERAL FORCE OF THE PERFECT PARTICIPLE . . . . . . 71, 72
156. Perfect Participle used as a Pluperfect. . . . . . . . . . . . . . . . . . . 72
THE MOODS.
MOODS IN PRINCIPAL CLAUSES.
The Indicative Mood.
157. GENERAL FORCE OF THE INDICATIVE. 73
158,169. INDICATIVE IN QUALIFIED ASSERTIONS. 73,74
The Subjunctive Mood.
160,161. HORTATORY SUBJUNCTIVE. 74,75
162-167. PROHIBITORY SUBJUNCTIVE. 75,76
168-171. DELIBERATIVE SUBJUNCTIVE. 76-78
172, 173. SUBJUNCTIVE IN NEGATIVE ASSERTIONS. 78
The Optative Mood.
174. Infrequency of the Optative in later Greek.. 79 '
175-177. OPTATIVE OF WISHING. 79
178, 179. POTENTIA.LOPTATIVE. " 79,80
CONTENTS. xiii
The Imperative Mood
SECTION PAGE
180. IMPERATIVE IN COMMANDS AND EXHORTATIONS. 80
181. IMPERATIVE IN ENTREATIES AND PETITIONS. . . . . 80
182, 183.IMPERATIVE TO EXPRESS CONSENT OR AN HYPOTHESIS 80, 81
184. Tenses of the Imperative in Commands and Pro-
hibitions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
FINITE MOODS IN SUBORDINATE CLAUSES.
185-187. Subordinate Clauses Classified. 81-83
Moods in Clauses Introduced by Pinal Particles.
188,189. Classification and General Usage. . . . . . . . . . . . . . . . . . . . . . . . 83, 84
190-196. New Testament Use of Final Particles. . . . . . . . . . . . . . . . . . . . 84, 85
197-199. PURE FINAL CLAUSES . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85, 86
200-204. OBJECT CLAUSES AFTER VERBS OF EXHORTING, etc. . 87, 88
205-210. OBJECT CLAUSES AFTER VERBS OF STRIVING, etc. 88-90
211-214. SUBJECT, PREDICATE, AND APPOSITIVE CLAUSES INTRO-
DUCED BY i!na. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90, 91
215-217. COMPLEMENTARY AND EPEXEGETIC CLAUSES INTRO-
DUCED BY i!na. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91, 92
218-223. CLAUSES OF CONCEIVED RESULT INTRODUCED BY i!na 92-95
224-227. OBJECT CLAUSES AFTER VERBS OF FEAR AND DANGER 95,96
Moods in Clauses of Cause.
228. Definition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 97
229, 230. Moods and Tenses in Causal Clauses. . . . . . . . . . . . . . . . . . . . . 97
231,232. Independent Causal Sentences. . . . . . . . . . . . . . . . . . . . . . . . . . . 98
233, Other Methods of Expressing Cause . . . . . . . . . . . . . . . . . . . . 98
234. Definition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
235. Distinction between Indicative and Infinitive in Con-
secutive Clauses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
236. Indicative with ὥστε . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99, 100
237. Independent Consecutive Sentences. . . . . . . . . . . . . . . . . . . . . . 100
Moods in Conditional Sentences.
238-241. Definition and Classification. . . . . . . . . . . . . . . . . . . . . . . . . . .100, 101
242-247. SIMPLE PRESENT OR PAST PARTICULAR SUPPOSITION 102,103
xiv CONTENTS.
SECTION PAGE
248, 249. SUPPOSITION CONTRARY TO FACT. . . . . . . . . . . . . . 103,104
250. FUTURE SUPPOSITION WITH MORE PROBABILITY . . . . 104
251-256. Variant Forms. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104, 105
257. Particular and General Suppositions referring
to the Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
258. Present and Future Suppositions in Indirect
Discourse . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106
259. FUTURE SUPPOSITION WITH LESS PROBABILITY . . . . . 106, 107
260, 261. PRESENT GENERAL SUPPOSITION. 107 108
262, 263. Third and Fifth Classes compared. . . . . . . . . . . . . . . . . . . . . 108
264. First and Fifth Classes compared. . . . . . . . . . . . . . . . . . . . . . . . . . 109
265. [PAST GENERAL SUPPOSITION]. . . . . . . . . . . . . . . . . . . . . . 109
266-277. Peculiarities of Conditional Sentences. . . . . . . . . . . . . . . . . . 109-112
Moods in Concessive Sentences.
278. Definition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112, 113
279-282. Ἐι καί and καὶ εἰ in Concessive Clauses. . . . . . . . . . . . . . . . 113, 114
283. General Usage of Moods and Tenses in Con-
cessive Clauses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
284. CONCESSIVE CLAUSES OF THE FIRST CLASS. . . . . . . . . . . 114
285. CONCESSIVE CLAUSES REFERRING TO THE FUTURE. . . 114, 115
286. Concessive Clauses of the Fourth Class. . . . . . . . . . . . . . . . . . . . . 115
287. Concessive Clauses of the Fifth Class . . . . . . . . . . . . . . . . . . . . . . 115
288. Concessive Particles in English. . . . . . . . . . . . . . . . . . . . . . . . . . . 115, 116
Moods in Relative Clauses.
289-291. Definition and Classification.. . . . . . . . . . . . . . . . . . . . . . . . . 116, 117
I. DEFINITE RELATIVE CLAUSES.
292. Definition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117, 118
293. Moods in Definite Relative Clauses . . . . . . . . . . . . . . . . . . 118
294. Definite Relative Clauses implying cause, result,
or concession. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118
295. Restrictive and Explanatory Relative Clauses. . . . . . . . . . . . . . . . . 119
II. CONDITIONAL RELATIVE SENTENCES.
296-300. Definition and Classification. . . . . . . . . . . . . . . . . . . . . . . . . . 119-121
301. SIMPLE PRESENT OR PAST PARTICULAR SUPPOSITION . 121
302. [SUPPOSITION CONTRARY TO FACT] . . . . . . . . . . . . . . . . . . . . . 121
CONTENTS. xv
SECTION PAGE
303-305. FUTURE SUPPOSITION WITH MORE PROBABILITY. 121, 122
306-309. Variant Forms. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122,123
310. Particular and General Suppositions referring
to the future. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123
311. [FUTURE SUPPOSITION WITH LESS PROBABILITY]. . . . . 123
312-314. PRESENT GENERAL SUPPOSITION . . . . . . . . . . . . . . . . 123,124
315. PAST GENERAL SUPPOSITION. . . . . . . . . . . . . . . . . . . . . . . . 124, 125
316. Clauses conditional in form, but definite in sense . . . . . . . . . . . . 125
III. RELATIVE CLAUSES EXPRESSING PURPOSE.
317. RELATIVE CLAUSES OF PURE PURPOSE. . . . . . . . . . . . . . . 125
318-320. Complementary Relative Clauses. . . . . . . . . . . . . . . . . . . . . . 125, 126
IV. RELATIVE CLAUSES INTRODUCED BY WORDS MEANING
UNTIL, WHILE, AND BEFORE.
321. Definition of ἕως . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126, 127
322, 323. CLAUSES INTRODUCED BY ἕως AND REFERRING TO THE
FUTURE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127
324-326. CLAUSES INTRODUCED BY ἕως AND REFERRING TO
WHAT WAS IN PAST TIME A FUTURE CONTINGENCY . . 127, 128
327. CLAUSES INTRODUCED BY ἕως (UNTIL), AND REFER-
RING TO A PAST FACT. . . . . . . . . . . . . . . . . . . . . . . . . . 128
328, 329. CLAUSES INTRODUCED BY e!wj (WHILE), AND REFER-
RING TO A CONTEMPORANEOUS EVENT. . . . . . . . . . . . . . . 128
330. !Ewj followed by οὖ or ὅτου . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 128, 129
331, 332. Clauses introduced by ἄχρι, ἄχρι οὗ etc. . . . . . . . . . . . . . . . . 129
333. Clauses introduced by πρίν . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
Moods in Indirect Discourse.
334-340. Definition and Classification. . . . . . . . . . . . . . . . . . . . . . . . . . . . 130-132
341, 342. Classical Usage in Indirect Discourse. . . . . . . . . . . . . . . . . . . . . 132
343-346. New Testament Usage in Indirect Discourse. . . . . . . . . . . . . . . . 132-134
347. Single dependent Clauses in Indirect Discourse . . . . . . . . . . . . . . . . . 134
348. Imperfect for Present, and Pluperfect for Per-
fect in Indirect Discourse. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134, 135
349, 350. Relative Pronouns in Indirect Discourse. . . . . . . . . . . . . . . . . . 135
351-356. Indirect Discourse in English and in Greek
Construction after Καὶ ἐγένετο
357-360. Three Forms of the Idiom. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 142,143
xvi CONTENTS.
THE INFINITIVE.
SECTION PAGE
361-363. Origin, and Classification of Uses. . . . . . . . . . . . . . . . . . . 143-145
The Infinitive without the Article.
364, 365. IMPERATIVE INFINITIVE. . . . . . . . . . . . . . . . . . . . . . . 146
366, 367. INFINITIVE OF PURPOSE . . . . . . . . . . . . . . . . . . . . . . . 146
368. INFINITIVE AS AN INDIRECT OBJECT. . . . . . . . . . . . . . . . 147
369-371. INFINITIVE OF RESULT. . . . . . . . . . . . . . . . . . . . . . . . . 147-150
372-374. Exceptional usages. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
375. INFINITIVE DEFINING CONTENT OF A PREVIOUS VERB
OR NOUN. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150, 151
376, 377. INFINITIVE LIMITING ADJECTIVES AND ADVERBS. 151
378, 379. INFINITIVE LIMITING NOUNS. . . . . . . . . . . . . . . . . . . . 151, 152
380-382. INFINITIVE AFTER πρίν or πρίν ἤ . . . . . . . . . . . . . . . . . 152
383. INFINITIVE USED ABSOLUTELY. . . . . . . . . . . . . . . . . . . . . . 153
384, 385. INFINITIVE AS SUBJECT. . . .. . . . . . . . . . . . . . . . . . . . . . 153
386. INFINITIVE AS APPOSITIVE . . . . . . . . . . . . . . . . . . . . . . . . . . 153
387-389. INFINITIVE AS OBJECT. . . . . . . . . . . . . . . . . . . . . . . . . . . 153, 154
390. Infinitive in Indirect Discourse. . . . . . . . . . . . . . . . . . . . . . . . . . . . 154, 155
391. Infinitive after verbs of hoping, promising, swear-
ing, commanding, etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
The Infinitive with the Article.
392. General Use of Infinitive with the Article. . . . . . . . . . . . . . . . . . . 155, 156
393. INFINITIVE WITH τό AS SUBJECT. . . . . . . . . . . . . . . . . . . . . 156
394. INFINITIVE WITH τό AS OBJECT. . . . . . . . . . . . . . . . . . . . . . 156
395. INFINITIVE WITH THE ARTICLE, IN APPOSITION. . . . . . . 156, 157
396. INFINITIVE WITH τῷ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
397. INFINITIVE OF PURPOSE WITH τοῦ . . . . . . . . . . . . . . . . . . . 157
398. INFINITIVE OF RESULT WITH τοῦ . . . . . . . . . . . . . . . . . . . . . 157, 158
399. INFINITIVE WITH τοῦ AFTER ADJECTIVES. . . . . . . . . . . . . 158
400. INFINITIVE WITH τοῦ AFTER NOUNS. . . . . . . . . . . . . . . . . . 158
401. INFINITIVE WITH τοῦ AFTER VERBS THAT TAKE THE
GENITIVE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158, 159
402, 403. Various constructions after Verbs of hindering . . . . . . . . . . 159
404, 405. INFINITIVE WITH τοῦ AS SUBJECT OR OBJECT. . . . . 159, 160
406-417. INFINITIVE WITH THE ARTICLE GOVERNED BY PREPO-
SITIONS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 160-163
CONTENTS. xvii
THE PARTICIPLE.
SECTION PAGE
418. General Nature of the Participle. . . . . . . . . . . . . . . . . . . . . . 163
419. Classification respecting logical force . . . . . . . . . . . . . . . . . 163, 164
The Adjective Participle.
420, 421. Definition and Classification. . . . . . . . . . . . . . . . . . . . . 164
422. RESTRICTIVE ATTRIBUTIVE PARTICIPLE. . . . . . . . . . 164, 165
423. Restrictive Attributive Participle with Subject
omitted. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
424. Noun without the article limited by a Participle
with the article. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
425.. Neuter Participle with the article equivalent to an
abstract Noun. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
426. EXPLANATORY ATTRIBUTIVE PARTICIPLE . . . . . . . . 166
427. Order of words with Attributive Participle
limiting a Noun with the article. . . . . . . . . . . . . . . . . . . . . . 166, 167
428. Attlibutive Participle conveying a subsidiary idea
of cause, purpose, etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167
429, 430. PREDICATIVE ADJECTIVE PARTICIPLE. . . . . . . . . 167
431. Predicative Participle used to form periphrastic
tenses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
432, 433. Participles in Predicate in various construc-
tions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168, 169
The Adverbial Participle.
434. Definition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169
435. ADVERBIAL PARTICIPLE OF TIME. . . . . . . . . . . . . . . . . . 169
436. ADVERBIAL PARTICIPLE OF CONDITION. . . . . . . . . . . 169
437,438. ADVERBIAL PARTICIPLE OF CONCESSION. . . . . . 170
439. ADVERBIAL PARTICIPLE OF CAUSE. . . . . . . . . . . . . . . . 170
440, 441. Participle of Cause with ὠς . . . . . . . . . . . . . . . . . . . . . . . 170, 171
442. ADVERBIAL PARTICIPLE OF PURPOSE . . . . . . . . . . . . . . 171
443. ADVERBIAL PARTICIPLE OF MEANS. . . . . . . . . . . . . . . . 171
444. ADVERBIAL PARTICIPLE OF MANNER. . . . . . . . . . . . . . 171
445, 446. Ὡς with the Participle denoting Manner . . . . . . . . . . . . . 172
447. Participle of Manner or Means denoting same
action as that of the principal Verb. . . . . . . . . . . . . . . . . . . . . 172, 173
448. Intensive Participle-Hebraistic . . . . . . . . . . . . . . . . . . . . . . . . . 173
xviii CONTENTS.
SECTION PAGE
449, 450. ADVERBUL PARTICIPLE OF ATTENDANT CIRCUM.
STANCE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173,174
451. More than one adverbial relation implied by
the same Participle. . . . . . . . . . . . . . . . . . . . . . . . . . 174
452-454. Genitive Absolute. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174, 175
455. Position of Adverbial Participle. . . . . . . . . . . . . . . . . . . . . . . 175
The Substantive Participle.
456. Definition. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 175
457. SUBSTANTIVE PARTICIPLE AS SUBJECT. . . . . . . . . . . . 175
458,459. SUBSTANTIVE PARTICIPLE AS OBJECT. . . . . . . . . . 176
460. Substantive Participle in Indirect Discourse. . . . . . . . . . . . . . . 176
461. SUBSTANTIVE PARTICIPLE AS A LIMITING GENITIVE 176
462. Position of Substantive Participle. . . . . . . . . . . . . . . . . . . . . . . 177
463. Substantive Participle distinguished from Ad.
jective Participle used substantively. . . . . . . . . . . . . . . . . . . . . . . . . 177
THE USE OF NEGATIVES WITH VERBS.
464. General Usage. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
NEGATIVES WITH THE INDICATIVE.
465. Negatives in Independent declaratory Sentences. . . . . . . . . . . . 178
466. Negatives with a Prohibitory Future. . . . . . . . . . . . . . . . . . . . . . 179
467. Negatives in Questions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179
468. Μὴ οὐ in Rhetorical Questions. . . . . . . . . . . . . . . . . . . . . . . . . 179
469, 470. Negatives in Conditional and Conditional Relative
Clauses. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179, 180
471. Εἰ μή in the sense of except. . . . . . . . . . . . . . . . . . . . . . . . . . 180
472. Οὐ after μή as a conjunction. . . . . . . . . . . . . . . . . . . . . . . . . 181
473. Negatives in Indirect Discourse. . . . . . . . . . . . . . . . . . . . . . . 181
474. Negatives in Causal Clauses and in simple Relative
Clauses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181
NEGATIVES WITH THE SUBJUNCTIVE, OPTATIVE,
AND IMPERATIVE.
475. Negatives with the Subjunctive. . . . . . . . . . . . . . . . . . . . . . . . . 181, 182
476,477. Negatives with the Optative. . . . . . . . . . . . . . . . . . . . . . . . 182
479. Negatives with the Imperative. . . . . . . . . . . . . . . . . . . . . . . . . . 182, 183
CONTENTS. xix
NEGATIVES WITH THE INFINITIVE AND PARTICIPLE.
SECTION PAGE
480. General Usage of Negatives with the Infinitive. . . . . . . . . . 183
481. Negatives with a limitation of an Infinitive or of its
subject. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 183,184
482. Compound of οὐ with an Infinitive dependent on a
principal verb limited by ou] . . . . . . . . . . . . . . . . . . . . . . . 184
483. Redundant μή with Infinitive after verbs of hinder-
ing, denying, etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184
484. Negative with Infinitive dependent on a verb itself
egatived by οὐ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 184
485. General Usage of Negatives with the Participle. . . . . . . . 184, 185
SUCCESSIVE AND DOUBLE NEGATIVES.
486. Two simple Negatives, or a compound Negative fol-
lowed by a simple Negative. . . . . . . . . . . . . . . . . . . . . . . . 185
487, 488. Double Negative οὐ μή. . . . . . . . . . . . . . . . . . . . . . . . . 185, 186
489. Negative followed by similar compound Negative or
double Negative. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
LIST OF WORKS AND AUTHORS
REFERRED TO BY ABBREVIATION.
A.J.P. . . . . . American Journal of Philology.
Alf. . . . . . . Henry Alford, The Greek New Testament. 4 vols. Lon-
don.
A. V. . . . . . Authorized Version of the New Testament.
B. . . . . . . . . Alexander Buttmann, A Grammar of the New Testament
Greek. Translated by J. H. Thayer. Andover, 1873.
Bib. Sac. . . . Bibliotheca Sacra.
Br. . . . . . . . . Karl Brugmann, Griechische Grammatik, in Iwan Mut-
ler's Handbuch der klassischen Altertumswissenschaft,
vol. II. Second Edition. Miinchen, 1890.
Cl. Rev. . . . . Classical Review.
Del. . . . . . . . B. Delbruck, Syntaktische Forschungen. Halle, 1871-
1888.
Ev. Pet.. . . . Apocryphal Gospel of Peter. (Verses according to the
edition of Harnack, Leipzig, 1893.)
G. . . . . . . . . W. W. Goodwin, A Greek Grammar. Revised Edition.
Boston, 1892.
Gild. . . . . . . Basil L. Gildersleeve, various papers in A.J.P. and
T.A.P.A.
G.MT. . . . . . W. W. Goodwin, Syntax of the Moods and Tenses of the
Greek Verb. Revised and enlarged. Boston, 1889.
Gr. . . . . . . . . Thomas Sheldon Green, A Treatise on the Grammar of
the New Testament. New Edition. London, 1862.
HA. . . . . . . . James Hadley, A Greek Grammar for Schools and Col-
leges. Revised by F. D. Allen. New York, 1884.
Hr. . . . . . . . . W. R. Harper, Elements of Hebrew Syntax. New York,
1888.
J. . . . . . . . . J. W. E. Jelf, A Grammar of the Greek Language. Third
Edition. 2 vols. Oxford and London, 1861.
J.B.L. . . . . . . Journal of the Society of Biblical Literature and Exegesis.
K. . . . . . . . . . Raphael Kuhner, Grammatik der Griechischen Sprache.
Hanover, 1869-1872.
Ka. . . . . . . . . E. Kautzsch, Grammatik des Biblisch-Aramaischen.
Leipzig, 1884.
xxi
xxii LIST OF WORKS AND AUTHORS.
L. and S. . . . Liddell and Scott, Greek-English Lexicon, etc. Seventh
Edition. New York, 1882.
Ltft. . . . . . . . J. B. Lightfoot, Commentaries on Galatians, on Philip-
pians, and on Colossians and Philemon.
Mart. Polyc. . Martyrium Polycarpi. (See any edition of the Apostolic
Fathers. )
Meist. . . . . . K. Heisterhans, Grammatik der Attischen Inschriften.
Berlin, 1885.
Mey. . . . . . . H. A. W. Meyer, Kommentar iiber das Neue Testament.
Gottingen, 1867-1876. English Translation, Edinburgh,
1873-1880.
Ps. Sol. . . . . The Psalms of Solomon. (Recent edition by Ryle and
James, Cambridge, 1891.)
R. V. . . . . . . The New Testament in the Revised Version of 1881.
S. . . . . . . . . . W. H. Simcox, The Language of the New Testament.
London and New York, 1889.
Th. . . . . . . . . J. H. Thayer, A Greek-English Lexicon of the New
Testament: Being Grimm's Wilke's Clavis Novi Testa-
menti, translated, revised, and enlarged. New York,
1886.
Tisch. . . . . . Constantinus Tischendorf, Novum Testamentum Graece.
Eighth Edition. 2 vols. Leipzig, 1869-72.
Treg. . . . . . . S. P. Tregelles, The Greek New Testament. London,
1857-79.
T .A.P .A.. . Transactions of the American Philological Association.
W. . . . . . . . . G. B. Winer. See WE and WT.
WH. . . . . . . . Westcott and Hort, The New Testament in the Original
Greek, the text revised by B. F. Westcott and F. J. A.
Hort. 2 vols. Cambridge and New York, 1881.
WT . . . . . . . G. B. Winer, A Treatise on the Grammar of New Testa-
ment Greek. Translated by W. F. Moulton. Third
Edition. Edinburgh, 1882.
WT. . . . . . . . G. B. Winer, A Grammar of the Idiom of the New Tes-
tament. Seventh Edition, enlarged and improved by
Gottlieb Liinemann. Revised and authorized Trans-
lation by J. H. Thayer. Andover, 1869.
WS. . . . . . . . G. B. Winer's Grammatik des neutestamentlichen Sprach-
idioms, Achte Auflage, neu bearbeitet von D. Paul Wilh.
Schmiedel, Gottingen, 1894- (in process of publication).
For classical and Scripture writers the ordinary abbreviations are used.
References to the Old Testament are to the Septuagint Version, unless
otherwise indicated.
SYNTAX
OF THE
MOODS AND TENSES IN NEW TESTAMENT GREEK.
INTRODUCTORY
1. FORM AND FUNCTION. The following pages deal with
the various functions of the various verb-forms of the Greek
of the New Testament, so far as respects their mood and
tense. It is important that the nature of the relation between
form and function be clearly held in mind. It is by no means
the case that each form has but one function, and that each
function can be discharged by but one form. Forms of various
origin may be associated together under one name and perform
the same function, or group of functions. Compare, e.g., the
Aorist Active Infinitives, λῦσαι and εἰπεῖν : these forms are of
quite diverse origin; in function they have become entirely
assimilated. The same is true of the Aorist Active Indicatives,
ἔδειξα and ἔστην. Forms also which still have different names,
and usually perform different functions, may have certain
functions in common. Compare the Aorist Subjunctive and
the Future Indicative in clauses of purpose (197, 198). On
the other hand, and to an even greater extent, we find that a
given form, or a given group of forms bearing a common name,
performs various distinct functions. Observe, e.g., the various
functions of the Aorist Indicative (38-48).
1
2 INTRODUCTORY.
The name of a given form, or group of forms, is usually
derived from some prominent function of the form or group.
Thus the term Aorist reflects the fact that the forms thus
designated most frequently represent an action indefinitely
without reference to its progress. The name Present suggests
that the forms thus designated denote present time, which is
true, however, of the smaller part only of those that bear the
name, and of none of them invariably. The name Optative
again reminds us that one function of the forms so named is
to express a wish. While, therefore, the names of the forms
were originally intended to designate their respective func-
tions, they cannot now be regarded as descriptive of the actual
functions, but must be taken as conventional, and to a con-
siderable extent arbitrary, names of the forms. The functions
must be learned, not from the names, but from observation of
the actual usage.
2. THE INTERPRETER'S RELATION TO GRAMMAR. Both the
grammarian as such and the interpreter deal with grammar, but
from very different points of view. The distinction between
these points of view should be clearly recognized by the in-
terpreter. It may be conveniently represented by the terms
historical grammar and exegetical grammar. Historical gram-
mar deals with the development of both form and function
through the various periods of the history of the language,
and does this in purely objective fashion. Exegetical grammar,
on the other hand, takes the forms as it finds them, and defines
the functions which at a given period each form discharged,
and does this from the point of view of the interpreter, for
the purpose of enabling him to reproduce the thought con-
veyed by the form. To investigate the process by which the
several forms were built up, to determine the earliest function
of each such form, to show how out of this earliest function
INTRODUCTORY. 3
others were developed, and how forms of different origin, and
presumably at first of different function, became associated,
discharging the same function and eventually coming to bear
the same name -all this belongs to historical grammar. To
reproduce in the mind of the interpreter, and to express as
nearly as may be in his own tongue, the exact thought
which a given form was in the period in question capable of
expressing -this is the task of exegetical grammar. Histori-
cal grammar views its problem wholly from the point of view
of the language under investigation, without reference to the
language of the grammarian. Exegetical grammar is neces-
sarily concerned both with the language under investigation
and with that in which the interpreter thinks and speaks,
since its problem is to aid in reproducing in the latter tongue
thought expressed in the former.
The results of historical grammar are of the greatest interest
and value to exegetical grammar. Our interpretation of the
phenomena of language in its later periods can hardly fail to
be affected by a knowledge of the earlier history. Strictly
speaking, however, it is with the results only of the processes
of historical grammar that the interpreter is concerned. If
the paradigm has been rightly constructed, so that forms of
diverse origin perhaps, but completely assimilated in function,
bear a common name, exegetical grammar is concerned only to
know what are the functions which each group of forms bear-
ing a common name is capable of discharging. Thus, the
diversity of origin of the two Aorists, ἔλυσα and ἔλιπον, does
not immediately concern the interpreter, if it is an assured
result of historical grammar that these two forms are com-
pletely assimilated in function. N or does it concern him that
the ai at the end of the Infinitives, δεῖξαι and ἰέναι, is the mark
of the Dative case, and that the earliest use of such infinitives
was as a verbal noun in the Dative case, except as this fact
4 INTRODUCTORY.
of historical grammar aids him in the interpretation of the
phenomena of that period of the language with which he is
dealing. The one question of exegetical grammar to which
all other questions are subsidiary is, What function did this
form, or group of forms, discharge at the period with which
we are dealing? What, e.g., in the New Testament, are the
functions of the Present Indicative? What are the uses of
the Aorist Subjunctive?
For practical convenience forms are grouped together, and
the significance of each of the distinctions made by inflection
discussed by itself. The present work confines itself to the
discussion of mood and tense, and discusses these as far as
possible separately. Its question therefore is, What in the
New Testament are the functions of each tense and of each
mood? These various functions must be defined first of all
from the point of view of the Greek language itself. Since,
however, the interpreter whom in the present instance it is
sought to serve thinks in English, and seeks to express in
English the thought of the Greek, reference must be had
also to the functions of the English forms as related to
those of the Greek forms. Since, moreover, distinctions of
function in the two languages do not always correspond,
that is, since what in Greek is one function of a given form
may be in English subdivided into several functions per-
formed by several forms, it becomes necessary not only to
enumerate and define the functions of a given form purely
from the point of view of Greek, but to subdivide the one
Greek function into those several functions which in English
are recognized and marked by the employment of different
forms. An enumeration of the uses of a given Greek tense
made for the use of an English interpreter may therefore
properly include certain titles which would not occur in a
list made for one to whom Greek was the language of
INTRODUCTORY. 5
ordinary speech and thought. The Aorist for the English
Perfect, and the Aorist for the English Pluperfect (46, 48)
furnish a pertinent illustration. The interests of the English
interpreter require that they be clearly recognized. Fidelity
to Greek usage requires that they be recognized as, strictly
speaking, true Historical Aorists.
3. The Greek verb has four moods,-- the Indicative, the
Subjunctive, the Optative, and the Imperative. With these
are associated in the study of Syntax the Infinitive, which is,
strictly speaking, a verbal noun, and the Participle, which is
a verbal adjective.
The Subjunctive, Optative, Imperative, and Infinitive are
often called dependent .moods.
REM. The term dependent is not strictly applicable to these moods,
and least of all to the Imperative, which almost always stands as a prin-
cipal verb. It has, however, become an established term, and is retained
as a matter of convenience.
4. There are seven tenses in the Greek, -- the Present,
Imperfect, Aorist, Future, Perfect, Pluperfect, and Future
Perfect.
Those tenses which denote present or future time are called
Primary tenses. Those tenses which denote past time are
called Secondary tenses. Since the time denoted by a tense
varies with the particular use of the tense, no fixed line of
division can be drawn between the two classes of tenses. In
the Indicative the Present and Perfect are usually, and the
Future and Future Perfect are always, Primary tenses; the
Imperfect, Aorist, and Pluperfect are usually Secondary
tenses.
THE TENSES.
5. The action denoted by a verb may be defined by the tense
of the verb
(a) As respects its progress. Thus it may be represented
as in progress, or as completed, or indefinitely, i.e. as a simple
event without reference to progress or completion.
(b) As respects its time, as past, present, or future.
The tenses of the Indicative mood in general define the
action of the verb in both these respects.
The tenses of the other moods in general define the action
of the verb only as respects its progress. HA. 821; G. 1249.
REM. The chief function of a Greek tense is thus not to denote time,
but progress. This latter function belongs to the tense-forms of all the
moods, the former to those of the Indicative only.
TENSES OF THE INDICATIVE MOOD.
6. The significance of the tenses of the Indicative mood
may be stated in general as follows: --
As respects progress: The Present and Imperfect denote
action in progress; the Perfect, Pluperfect, and Future Perfect
denote completed action; the Aorist represents the action
indefinitely as an event or single fact; the Future is used
either of action in progress like the Present, or indefinitely
like the Aorist.
As respects time: The Present and Perfect denote present
time; the Imperfect, Aorist, and Pluperfect denote past time;
the Future and Future Perfect denote future time.
6
THE PRESENT INDICATIVE 7
7. The tenses of the Indicative in general denote time rela-
tive to that of speaking. Most exceptions to this rule are
apparent or rhetorical rather than real and grammatical. In
indirect discourse the point of view, as respects time, of the
original speaking or thinking is retained. Cf. 351. Of two
verbs of past time, one may refer to an action antecedent to
the other, but this fact of antecedence is implied in the con-
text, not expressed in the tense. Cf. 29 and 48. By prolepsis
also a verb of past time may refer to or include events to take
place after the time of speaking, but before a point of future
time spoken of in the context. Cf. 50. In conditional sen-
tences of the second form, the tenses are properly timeless.
Cf. 248. See Br. 154 (p. 180).
THE PRESENT INDICATIVE.
8. The Progressive Present. The Present Indicative
is used of action in progress in present time. EA. 824;
G. 1250, 1.
Matt. 25:8; αἰ λαμπάδες ἡμῶν σβέννυνται, our lamps are going out
Gal.
1:6; θαυμάζω ὅτι οὕτως ταχέως μετατίθεστε ἀπὸ τοῦ καλέσαν-
τος ὑμᾶς, I marvel that ye
are so quickly removing from him that called
you.
9. The most constant characteristic of the Present Indica-
tive is that it denotes action in progress. It probably had
originally no reference to present time (see Br. 156). 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 future 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 classi-
8 THE TENSES.
cal 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.
10. The Progressive Present in Greek is not always best
translated by what is commonly called in English the "Pro-
gressive Form." Some English verbs themselves suggest
action in progress, and do not, except when there is strong
emphasis on the progressive idea, use the progressive form.
Thus the verb (θαυμάζω), in Gal. 1:6, is a Progressive Present,
but is best translated I marvel, the verb itself sufficiently sug-
gesting the idea of action in progress.
11. THE CONATIVE PRESENT. The Present Indicative is
occasionally used of action attempted, but not accomplished.
H.A. 825; G. 1255. This use is, however, not to be re-
garded as a distinct function of the tense. 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, natu-
rally suggests the idea of attempt. All the verb-forms of the
Present system are equally, with the Present, capable of
expressing attempted action, since they all denote action in
progress. John 10:32, λιθάζετε, and Gal. 5:4, δικαιοῦσθε, illus-
trate this usage in the Present. Similar is the use of the
Present in Rom. 2:4, ἄγει, leadeth, i.e. such is its tendency.
For examples of the Imperfect see 23. Respecting the
resultative force of such verbs in the Aorist see 42.
12. The General or Gnomic Present. The Present
Indicative is used to express customary actions and general
truths. EA. 824, a; G. 1253, 1291.
Matt. 7:17; πᾶν δένδρον ἀγαθὸν καρποὺς ποιεῖ, every good tree
bringeth forth good fruit.
THE PRESENT INDICATIVE. 9
2 Cor. 9:7; ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός, for God loveth a cheerful
giver.
13. The Aoristic Present. The Present Indicative is
sometimes used of an action or event coincident 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.
Acts 16:18; παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ, I command
thee in the name of Jesus Christ. See also Mark 2:5, ἀφίενται; Acts
9:34, ἰᾶται; 26:1, ἐπιτρέπεται; Gal. 1:11, γνωρίζω, and the numer-
ous instances of λέγω in the gospels.
REM. This usage is a distinct departure from the prevailing use of
the Present tense to denote action in progress (cf. 9). There being in the
Indicative 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 Present is
used for those instances (rare as compared with the cases of the Pro-
gressive Present), in which an action of present time is conceived of
without reference to its progress.
14. The Historical Present. The Present Indicative
is used to describe vividly a past event in the presence of
which the speaker conceives himself to be.. EA. 828;
G. 1252.
Mark 11:27; καὶ ἔρχονται πάλιν εἰς Ἰεροσόλυμα, and they come again
to Jerusalem. See also Luke 8:49, ἔρχεται; John 18:28, ἄγουσιν.
This use is very frequent in the gospels.
15. The Present for the Future. In a similar way
the Present Indicative may be used to describe vividly a
future event.
Mark 9:31; ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, the
Son of man is delivered into the hands of men. See also Matt. 26:18,
ποιῶ; 27:63, ἐγείρομαι; Luke 3:9, ἐκκόπτεται.
10 THE TENSES.
REM. The term "Present for Future" is sometimes objected to, but
without good reason. The arguments of Buttmann, pp. 203 f., and Winer,
WT. pp. 265 ff.; WH. pp. 331 ff., are valid only against the theory of an
arbitrary interchange of tenses. 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 speaking was sometimes, for the sake of vivid-
ness, used with reference to a fact still in the future, is recognized by all
grammarians. See; e.g., J. 397; K. 382, 5; G.MT.32. The whole force
of the idiom is derived from the unusualness of the tense employed.
16. The Present form ἥκω means I have come ( John 2: 4 ;
4: 47; etc. ). Similarly πάρειμι (I am present) sometimes means
I have arrived (Acts 17: 6; etc.). This, however, is not a
Present for the Perfect of the same verb, but a Present
equivalent to the Perfect of another verb. The use of ἀκύω
meaning I am informed (cf. similar use of English hear, see,
learn) is more nearly a proper Present for Perfect (1 Cor.
11 : 18; 2 Thess. 3 : 11). Such use of the Present belongs to
a very few verbs. HA. 827; G. 1256.
17. The Present of past Action still in Progress.
The Present Indicative, accompanied by an adverbial
expression denoting duration and referring to past time,
is sometimes used in Greek, as in German, to describe
an action which, beginning in past time, is still in prog-
ress at the time of speaking. English idiom requires
the use of the Perfect in such cases. RA. 826; G. 1258.
Acts 15:21 Μωυσῃς γὰρ ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσ-
Σοντας αὐτὸν ἔχει, for Moses from generations of old has had in every
city them that preached him. See also Luke 13:7, ἔρχομαι 15:29,
δουλεύω; John 5:6, ἔχει; 2 Tim. 3:15, οἶδας. This Present is
almost always incorrectly rendered in R. V.
REM. Cf. Br. 156, "Das Prasens in Verbindung mit πάρος, πάλαι,
ποτέ wurde seit Homer gebraucht, um eine Handlung auszudriicken, die
sich durch die Vergangenheit bis zur Zeit des Sprechens hinzieht." In
the New Testament examples definite expressions of past time occur in
place of the adverbs πάρος, etc.
THE PRESENT INDICATIVE. 11
18. The Aorist Indicative, limited by an expression mean-
ing up to this time, may also be used of acts. beginning in past
time and continuing to the time of speaking. Matt. 27:8;
28:15. Cf. 46, and 52.
19. Verbs in indirect discourse retain the point of View, as
respects time, of the original statement; a Progressive Present
in indirect discourse accordingly denotes action going on at
the time, not of the quotation of the words, but of the original
utterance of them. English usage in indirect discourse is
different, and from this difference it results that a Greek
Present Indicative standing in indirect discourse after a verb
of past time must often be rendered by a verb of past time.
These cases, however, involve no special use of the Greek
tense, and should not be confused with those of the Historical
Present. Cf. 351-356.
20. PERIPHRASTIC FORM OF THE PRESENT. One of the
clearly marked peculiarities of the Greek of the New Testa-
ment is the frequency with which periphrastic forms composed
of a Present or Perfect Participle (Luke 23:19 is quite excep-
tional in its use of the Aorist Participle; cf. Ev. Pet. 23),
and the Present, Imperfect, or Future Indicative, or the
Present Subjunctive, Imperative, Infinitive, and even parti-
ciple, of the verb εἰμί (rarely also ὑπάρχω), are used instead
of the usual simple forms. Cf. 431, and see the full dis-
cussion with examples in B. pp. 308-313, and the list (not
quite complete) in S. pp. 131ff.
Instances of the periphrastic Present Indicative are, how-
ever, few. The clear instances belong under the head of the
General Present.
Matt.
27:33; εἰς τόπον λεγόμενον Γολγοθά, ὅ ἐστιν Κρανίου Τόπος
λεγόμενος, unto a place
called Golgotha, which is called Place of a
Skull. See also Matt. l:23; Mark 5:41; 2Cor.2:17; 9:12.
12 THE TENSES.
THE IMPERFECT INDICATIVE.
21. The Progressive Imperfect. The Imperfect is
used of action in progress in past time. HA. 829;
G. 1250, 2.
Mark 12:41; καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά, and many that were
rich were casting in much.
Luke 1:66; καὶ γὰρ χεὶρ κυρίου ἦν μετ' αὐτοῦ, for the hand of the Lord
was with him.
John 11:36; ἴδε πῶς ἐφίλει αὐτόν, behold how he loved him.
22. The statement respecting the translation of the Pro.
gressive Present (cf. 10), applies to the Imperfect also.
Notice the third example above, and see also Luke 2 : 51,
his mother kept [διετήρει] all these things in her heart; in Luke
24:32, A. V., did not our heart burn within us, is better than
R. V., was not our heart burning within us. Though the verb
is a periphrastic Imperfect, καιομένη, the English form
did burn sufficiently suggests action in progress to render it
adequately.
23. THE CONATIVE IMPERFECT. The Progressive Imperfect
is sometimes used of action attempted, but not accomplished.
Cf.11. HA.832; G.1255.
Matt. 3:14;ὁ δὲ διεκώλυεν αὐτόν, but he would have hindered him.
See also Luke 1:59, ἐκάλουν; 15:16, ἐδίδου; Acts 7:26, συνήλ-
λασσεν; 26:11, ἠνάγκαζον.
24. The Imperfect of Repeated Action. The Imper-
fect is used of customary or repeated action in past time.
HA. 830; G. 1253, 2
Acts 3:2; ὅν ἐτίθουν καθ' ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ, whom they
used to lay daily at the gate of the temple.
THE IMPERFECT INDICATIVE 13
25. For the use of the Imperfect, Aorist, or Pluperfect in
a condition contrary to fact, or its apodosis, see 248, 249.
26. The Imperfect and Aorist with ἄν are used in classical
Greek to denote a customary past action taking place under
certain circumstances. In the New Testament this usage
never occurs in principal clauses. The use of the Imperfect
and Aorist with ἄν in conditional relative clauses is possibly
a remnant of the usage. Cf. 315.
27. The Imperfect and Aorist are used in a clause express-
ing an unattained wish having reference to the present or past.
The Imperfect denotes action in progress. The Aorist repre-
sents the action indefinitely as a simple event. Either tense
may refer to either present or past time. All the New Testa-
ment instances seem to refer to present time.
Rev. 3:15; ὄφελον ψυχρὸς ἦς ἤ ζεστός, I would that thou wert cold
or hot. See also 1 Cor. 4:8 (Aor.); 2 Cor. 11:1 (Imperf.).
REM. 1. In classical Greek unattainable wishes are expressed by εἴθε
or εἰ γάρ with the Indicative (HA. 871; G. 1511) or ὤφελον with the
Infinitive. In Callimachus, 260 B.C., w@felon is found with the Indicative
(L. & S., ὀφείλω II. 3. fin.). In the New Testament εἰ γάρ (in this
sense) and εἴθε do not occur, but ὄφελον, shortened form of ὤφελον, is
used (as an uninflected particle) with the Imperfect and Aorist Indica-
tive. WM. p. 377; WT. p. 301, N. 2.
REM. 2. In Gal. 5:12 ὄφελον is followed by the Future, but the wish
is probably not conceived of as unattainable.
28. When an Imperfect refers to an action not separated
from the time of speaking by a recognized interval, it is
best translated into English by the Perfect, using preferably
the progressive form, unless the verb itself suggests action
ill progress.
14 THE TENSES.
John 2: 7; ἣν εἴχετε ἀπ' ἀρχῆς, which ye have had from the beginning.
See also Luke 2:49; Rom. 15:22; Rev. 3:2 (cited by Weymouth
in Theological Monthly, IV. 42, who also quotes examples from clas-
sical authors). Cf. 52.
29. When an action denoted by an Imperfect evidently pre-
ceded an event already mentioned, such Imperfect is sometimes
best translated into English by the Pluperfect. From the
point of view of Greek, however, this, like the preceding
usage, is an ordinary Progressive Imperfect or Imperfect of
Repeated Action. Cf. 52.
Matt.
14:14; ἔλεγεν γὰρ ὁ Ἰωάνης αὐτῷ, Οὐκ ἔξεστίν σοι ἔχειν αὐτήν,
for John had been saying to him, It is not lawful for you to have
her.
See also Luke 8:27; Acts 9:39.
30. The Imperfect of verbs denoting obligation or possi-
bility, when used to affirm that a certain thing should or
could have been done, i.e. was required or possible under the
circumstances related, is a true affirmative Imperfect. It is
incorrect in this case to speak of an omitted ἄν, since though
it is frequently the case that the necessary or possible deed
did not take place, the past necessity or possibility was actual,
not hypothetical or "contrary to fact." Here belong Matt.
18:33; 23:23; 25:27; Acts 24:19; 26:32; 27:21; 2 Cor.
2:3, etc.
The Imperfect is also used of a past necessity or obligation
when the necessary deed did take place. Here also, of course,
the Imperfect has its usual force. Luke 13: 16; 24: 26 ;
John 4:4; Acts 1:16; 17:3.
31. Buttmann, pp. 216 f., 225 f., describes correctly the class of cases
in which the past obligation or possibility was actual, but in which the
required or possible deed did not take place, but wrongly includes in
his list several passages in which not only the fact but the obligation
or ability is hypothetical. Such are John 9:33; 1 Cor. 5:10; Heb. 9:26,
which are to be explained in accordance with 249. The distinction
THE IMPERFECT INDICATIVE. 15
between these two classes of cases is not always easily marked in English
translation, since the English forms could, should, etc., are used both
for actual and for hypothetical obligation or ability. Of. He could have
gone, if he had been well, and He could have gone, but did not wish
to go.
32. Through a dimming of the distinction between the
ideas of present and past obligation (which has occurred also
in English in the case of the word ought), the Imperfect with-
out Łtv is sometimes used to express a present obligation. The
Infinitive after such an Imperfect is always in the Present
tense. In accordance with this usage we are probably to ex-
plain Acts 22: 22; Eph. 5: 4; Col. 3 :18; cf. Ltft. on Col.
loc. cit. and G.MT. 416.
On these several uses of the Imperfect of verbs of obliga-
tion, etc., see G.MT. 413-423.
33. The Imperfect of verbs of wishing, without ἄν, is best
explained as a true Progressive Imperfect, describing a desire
which the speaker for a time felt, without affirming that he
actually cherishes it at the time of his present utterance.
This is especially clear in Philem. 13, 14, where the apostle
states in one clause what his desire--his personal prefer-
ence--was (ἐβουλόμην), and in the next his actual decision
(ἠθέλησα), as over against his preference. The reason for
describing the desire as past is not always, however, that
it has been put aside. Failure to realize the desire, or the
perception that it cannot be realized, or reluctance to express
a positive and deliberate choice may lead the speaker ,to use
the Imperfect rather than the Present. Similarly we some-
times say in colloquial English, I was wishing that such a
thing might happen, or even more commonly, I have sometimes
wished. Nearly the same meaning may be conveyed in Eng-
lish by the more usual potential form, I should like, I would
16 THE TENSES.
that, or I could wish. In Acts 25 : 22 the use of the Imperfect
ἐβουλόμην rather than a Present softens the request for polite-
ness' sake, and may well be rendered I should like. In Gal.
4:20 it is probably the impossibility of realizing the wish
that
leads to the use of the Imperfect, and ἤθελον παρεῖναι
may be rendered, I would that I were present. In Rom. 9:3
ηὐχόμην may have been chosen because the apostle shrank
from expressing a deliberate choice in regard to so solemn.
a matter, or because he thought of it as beyond the control
or influence of his wish. I could pray expresses the meaning
with approximate accuracy. In all these cases, however, what
is strictly stated in the Greek is merely the past existence of a
state of desire; the context alone implies what the present
state of mind is. Of. G.MT. 425.
34. PERIPHRASTIC FORM OF THE IMPERFECT. Periphras-
tic Imperfects, formed by adding a Present Participle to the
Imperfect of the verb εἰμί, are frequent in the New Testament,
especially in the historical books. The large majority of
these forms denote continued action.
Mark 10:32; καὶ ἦν προάγων αὐτοῦς ὁ Ἰησοῦς, and Jesus was going
before them. So also Luke 1:10, 22; John 13:23; and probably
Mark 2:18. In a few instances repeated action is referred to, as
Luke 5:16; 19:47; Gal. 1:23. Cf. 431.
THE AORIST INDICATIVE.
35. The constant characteristic of the Aorist tense in all
of its moods, including the participle, is that it represents the
action denoted by it indefinitely; i.e. simply as an event,
neither on the one hand picturing it in progress, nor on the
other affirming the existence of its result. The name indefi-
nite as thus understood is therefore applicable to the tense in
all of its uses.
THE AORIST INDICATIVE 17
As respects the point of view from which the action is
looked at, however, we may distinguish three functions of the
tense common to all of its moods.
First, it may be used to describe an action or event in its
entirety. This use of the tense, since it is by far the most
frequent, may be called by pre-eminence the Indefinite Aorist.
In the Indicative it may be called the Historical Aorist. The
Aorist of any verb may be used in this sense; thus εἰπεῖν,
to say; διακονήσαι, to serve.
Secondly, it may be used to denote the inception of a
state. The Aorist thus used may be called the Inceptive
Aorist. It belongs to verbs which in the Present and Imper-
fect denote the continuance of a state; thus σιγᾷν, to be silent;
σιγῆσαι, to become silent.
Thirdly, it may be used to denote the success of an effort.
The Aorist thus used may be called the Resultative Aorist.
It belongs to verbs which in the Present and Imperfect denote
effort or attempt; thus κωλύειν, to hinder, obstruct; κωλῦσαι, to
prevent.
The genetic relation of these three functions of the Aorist
tense has not been satisfactorily defined. In the Greek, both of
the classical and the New Testament periods, however, they ap-
pear side by side as co-ordinate uses. Br.159; Del. IV.,pp.l00f.
REM. Respecting the force of the Indefinite Aorist, compare Brug-
mann's statement concerning the Aorist forms: "Am haufigsten wurden
diese Formen so gebraucht, dass man sich die Handlung in einen unge-
teilten Denkakt ganz und vollstandig, in sich abgeschlossen, absolut vor-
stellen sollte. Das Factum wurde einfach constatiert ohne Rucksicht
auf Zeitdauer." Br. 159.
36. In addition to these uses which belong to the Aorist in
all its moods, the Aorist Indicative has three uses, instances
of which are comparatively infrequent. These are the Gnomic
Aorist, the Epistolary Aorist, and the Dramatic Aorist.
18 THE TENSES.
The Aorist for the Perfect and the Aorist for the Pluper4
fect are, as explained below (52), not distinct functions of the
Aorist, but merely special cases of the Historical, Inceptive,
or Resultative Aorist.
37. The distinction between the Indefinite, the Inceptive,
and the Resultative functions of the Aorist is often ignored,
or its legitimacy denied. It is true that there are cases in
which it is not possible to decide certainly whether a given
verb refers to the inception of an action only, or to its entire
extent, and others in which there is a similar difficulty in
deciding whether the reference is to the action as a whole or
to its result only. It is true also that the genetic relation of
these three uses of the tense is not a matter of entire cer-
tainty, and that it is possible that, historically speaking, they
are but varying types of one usage. Especially must it be
regarded as doubtful whether the Resultative Aorist is any-
thing else than the Indefinite Aorist of verbs denoting effort.
The matter of importance to the interpreter, however, is
that, whatever the genesis of the fact, of the Aorists of the
New Testament some denote a past act in its undivided
entirety, others denote merely or chiefly the inception of an
action, and others still affirm as a past fact the accomplish-
ment of an act attempted. These distinctions, which from the
exegetical point of view it is often Important to mark, are
conveniently indicated by the terms indefinite, inceptive, and
resultative. With reference to the validity of this distinction,
see Br. 159.
The Inceptive Aorist is illustrated in Acts 15 : 13, and after
they had become silent [μετὰ τὸ σιγῆσαι] James answered. It
is evident that the Infinitive must refer to the becoming
silent, not to the whole period of silence, since in the latter
case James must have been silent while the others were silent,
THE AORIST INDICATIVE. 19
and have begun to speak when their silence had ended. In
2 Cor. 8: 9, we must read not being rich he was poor, but being
rich he became poor; ἐρτώχευσεν is manifestly inceptive. So
also in Luke 2:44, supposing him to be in the company, they
went a day's journey, it was not the holding of the opinion that
he was in the company that preceded the day's journey, but
the forming of it, and the participle νομίσαντες is inceptive.
Contrast Acts 16:27. See other examples under 41.
Illustrations of the resultative sense are less numerous and
less clear. In Acts 7:36, however, this man led them forth,
having wrought wonders and signs in Egypt and in the Red Sea,
and in the wilderness forty years, the verb ἐξήγαγεν seems to
refer only to the result, since the signs wrought in the Red
Sea and the wilderness would otherwise have been represented
as accompanying the bringing out, and instead of ποιήσας we
should have had ποιῶν. See also 42.1
38. The Historical Aorist. The Aorist Indicative is
most frequently used to express a past event viewed in its
entirety, simply as an event or a single fact. It has no
reference to the progress of the event, or to any existing
result of it. HA. 836; G. 1250, 5.
John 1:11; εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον, he came
unto his own and they that were his own received him not.
39. Since any past event without reference to its duration
or complexity may be conceived of as a single fact, the His-
torical Aorist may be used to describe
(a) A momentary action.
Acts 5:5; ἐξέψυξεν, he gave up the ghost.
Matt. 8: 3; καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ, and having stretched
forth his hand he touched him.
1 Cf. Mart. Polyc. 8 : 2, 3, where both ἔπειθον, were persuading, and
ἀποτυχόντες τοῦ πεῖσαι, failing to persuade, refer to the same event.
20 THE TENSES.
(b) An extended act or state, however prolonged in time, if
viewed as constituting a single fact without reference to its
progress.
Acts 28:30; ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, and he abode
two whole years in his own hired dwelling.
Eph. 2:4; διὰ τὴν πολλὴν ἀγάπην αύτοῦ ἣν ἠγάπησεν ἡμᾶς, because
of his great love wherewith he loved us.
(c) A series or aggregate of acts viewed as constituting a
single fact.
Matt. 22:28; πάντες γὰρ ἔσχον αὐτήν, for they all had her.
2 Cor. 11:25; τρὶς ἐναυάγησα, thrice I suffered shipwreck.
40. These three uses of the Historical Aorist may for con-
venience be designated as the Momentary Aorist, the Compre-
hensive Aorist, and the Collective Aorist. But it should be
clearly observed that these terms do not mark distinctions in
the functions of the tense. An Historical Aorist, whatever the
nature of the fact affirmed, affirms it simply as a past fact.
The writer mayor may not have in mind that the act was
single and momentary, or extended, or a series of acts, but the
tense does not express or suggest the distinction. The pur-
pose of the subdivision into momentary, comprehensive, and
collective is not to define the force of the tense-form, but to
discriminate more precisely the nature of the facts to which
it is applied as shown by the context or the circumstances.
Cf. G.MT. 56.
REM. The term Historical Aorist is applied to the use of the Aorist
here described only by pre-eminence. In strictness the Inceptive and
Resultative Aorists are also Historical. Compare what is said concerning
the term Indefinite under 35.
41. The Inceptive Aorist. The Aorist of a verb whose
Present denotes a state or condition, commonly denotes
the beginning of that state. HA. 841; G. 1260.
THE AORIST INDICATIVE. 21
2 Cor. 8:9; δι' ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, though he was rich, for
your sakes he became poor. See also Luke 15:32; John 4:52 ;
Acts 7:60; Rom. 14:9.
REM. The Aorist of such verbs is not, however, necessarily inceptive.
The same form may be in one sentence inceptive and in another historical
Cf. Luke 9:36 with Acts 15:12, the verb e]si<ghsa being in the former
historical, in the latter probably inceptive.
42. The Resultative Aorist. The Aorist of a verb
whose Present implies effort or intention, commonly de-
notes the success of the effort. Cf. 11, 23. Br. 159.
Acts 27:43; ὁ δὲ ἑκατοντάρχης . . . ἐκώλυσεν αὐτοὺς τοῦ βουλήματος,
but the centurion. . . prevented them from their purpose. See also
Matt. 27:20; Acts 7:36.
43. The Gnomic Aorist. The Aorist is used in prov-
erbs and comparisons where the English commonly uses a
General Present. HA. 840; G. 1292; G. MT. 154-161;
B. pp. 201 ff.; WM. pp. 346 f.; WT. p. 277; Br. 160.
1 Pet. 1:24; ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος ἐξέπεσεν, the grass wither-
eth and the flower falleth. See also Luke 7:35; John 15:6; Jas.
1:11, 24.
REM. Winer's contention (WT. p. 277; WM. p. 346) that the
Gnomic Aorist does not occur in the New Testament does not seem
defensible. The passages cited above are entirely similar to the classical
examples of this ancient and well-established idiom.
44. The Epistolary Aorist. The writer of a letter
sometimes puts himself in the place of his reader and de-
scribes as past that which is to himself present, but which
will be past to his reader. HA. 838.
Eph. 6:22; ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, whom I send to you for
this very purpose. See also Acts 23:30; 1 Cor. 5:11; Phil. 2:28;
Col. 4:8; Philem. 11.
22 THE TENSES.
45. The Dramatic Aorist. The Aorist Indicative is
sometimes used of a state of mind just reached, or of an
act expressive of it. The effect is to give to the statement
greater vividness than is given by the more usual Present.
HA. 842; G.MT. 60; K 386, 9; Br. 160.
Luke 16:4; ἔγνων τί ποιήσω, I know [lit. I knew, or I perceived] what
I shall do.
REM. This usage is in classical Greek mainly poetical and is found
chiefly in dialogue. It is sometimes called "Aoristus tragicus." Brug-
mann thus describes it: "Nicht selten wurde der Aorist yon dem
gebraucht, was soeben eingetreten ist, besonders von einer Stimmung,
die soeben uber einen gekommen ist, oder yon einem Urteil, das man
sich soeben gebildet hat." See numerous examples in K. 386, 9.
46. THE AORIST FOR THE (English) PERFECT. The Aorist
is frequently used in Greek where the English idiom requires
a Perfect. G.MT. 58; H.A. 837; B. pp. 197, 198.
Lk19:9; σήμερον σωτηρία τῷ οἴκῳ τούτῳ εγἐνετο, to-day is salvation
come to this house.
Matt. 5:21; ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, ye have heard that it was
said to them of old time.
Ph. 4:11; ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι, for I have learned
in whatsoever state I am therein to be content. See also under 52.
47. The Aorist Indicative of a few verbs is used in the New
Testament to denote a present state, the result of a past act,
hence with the proper force of a Greek Perfect. Of. 75, 86.
So the Aorists ἀπέθανον (cf. Mark 5:35 with Luke 8:49, and
see John 8:52 et al.), ἐξέστην (Mark 3:21; 2 Cor. 5:13), and
possibly ἔγνων (John 7:26; cf. 1 Macc. 6:13). All these
Aorists may also be used as simple historical Aorists.
48. THE AORIST FOR THE (English) PLUPERFECT. The
Aorist Indicative is frequently used in narrative passages of
a past event which precedes another past event mentioned
THE AORIST INDICATIVE. 23
or implied in the context. In English it is common in such
a case to indicate the real. order of the events by the use
of a Pluperfect for the earlier event. Of. 52, 53. H...4.. 837;
G.MT. 58; B. pp. 199 f.
John 19:30; ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν, Τετέλεσται, when
therefore Jesus had received the vinegar, he said, It is finished.
Matt. 14:3; ὁ γὰρ Ἡρῴδης κρατήσας τὸν Ἰωάνην ἔδησεν, for Herod
having laid hold on John had bound him. See also Matt. 27:31;
Mark 8:14; Luke 8:27; John 12:17; 13:12.
REM. It has been much disputed whether ἀπέστειλεν in John 18:24
is to be assigned to this head. The valid objection to this is not in any
inappropriateness of the Aorist tense to express an event antecedent to
one already mentioned)--the Aorist is the only form that can be used if
the event is thought of simply as an event (cf. Mey. ad loc., contra)--
but in the presence of οὖν, which is, in John especially, so constantly
continuative, and in the absence of any intimation in the context that
the events are related out of their chronological order.
49. From the general principles of indirect discourse in
English and in Greek it results that an Aorist Indicative in
indirect discourse after a verb of past time must usually be
rendered into English by a Pluperfect. Cf. 353. These cases
form a class entirely distinct from those that are included
above under the term Aorist for the English Pluperfect.
50. Both the Aorist and the Perfect are sometimes used
proleptically, but this is rather a rhetorical figure than a gram-
matical idiom. WM. pp. 341, 345, 347; WT. pp. 273, 277, 278.
1 Cor. 7:28; ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες, but even if thou shalt
marry, thou hast not sinned. See also John 15: 8; J as. 2: 10.
51. For the Aorist in a condition contrary to fact, see 248.
For the Aorist expressing an unattained wish, see 27.
52. ENGLISH EQUIVALENTS OF THE GREEK AORIST INDIC-
ATIVE. It should be observed that the Aorist for the Perfect
and the Aorist for the Pluperfect are not variations from the
24 THE TENSES.
normal use of the Greek Aorist. Viewed strictly from the
point of view of Greek Grammar, these Aorists are simply
Historical, Inceptive, or Resultative Aorists. The necessity for
mentioning them arises merely from the difference between
the English and the Greek idiom.
The Greek Aorist corresponds to the English simple Past
(or Imperfect or Preterite, loved, heard, etc.) more nearly than
to any other English tense. But it is not the precise equiva-
lent of the English Past; nor is the Greek Perfect the precise
equivalent of the English Perfect; nor the Greek Pluperfect
of the English Pluperfect. This will appear distinctly if we
place side by side the definitions of the tenses which in gen-
eral correspond in the two languages.
The English Perfect is used The Greek Perfect is used
of any past action between to represent an action as
which and the time of speak- standing complete, i.e. as hav-
ing the speaker does not in- ing an existing result, at the
tend distinctly to interpose an time of speaking.
interval.1
The English Pluperfect is The Greek Pluperfect is
used to mark the fact that the used to represent an action as
event expressed by it preceded standing complete, i.e. as hav-
another past event indicated by ing an existing result, at a
the context, and this whether point of past time indicated
the earlier event is thought of by the context.
as completed at the time of
the later event, or only indefi-
nitely as a simple occurrence
preceding the later event!
1 The English Perfect and Pluperfect by their auxiliaries have and had
distinctly suggest completed action in the proper sense, viz. the posses-
sion of a thing in the condition indicated by the participle, and substan-
THE AORIST INDICATIVE. 25
The English Past is used of The Greek Aorist is used of
any past action between which any past event which is con,
and the moment of speaking ceived of simply as an event
an interval is thought of as (or as entered upon, or as ac-
f existing. It affirms nothing complished), regardless alike
respecting existing result. of the existence or non-exist.
ence of an interval between
itself and the moment of
speaking, and of the question.
whether it precedes or not
some other past action. It
affirms nothing respecting ex-
isting result.
It is evident from this comparison that the English Perfect
has a larger range of use than the Greek Perfect.
tially this is the meaning often conveyed by these tenses. Thus, I have
learned my lesson, differs but little in meaning from I have my lesson
learned. But this is by no means the only use which may be made of
these tenses in modern English. They have, in fact, ceased to be Perfect
tenses in any proper sense of that word. Compare, e.g., the Pasts and
Perfects in the following examples: The army arrived. The army has
arrived. Many men fought for their country. Many men have fought
for their country. He often visited Rome. He has often visited Rome.
Only in the first example is existing result suggested by the Perfect tense.
In each pair the distinguishing mark between the two sentences is that
while the Perfect tense places the event in the past time without defining
whether or not an interval has elapsed since the event, the Past tense
places it in the past time and suggests an interval.
Similarly, the English Pluperfect affirms only the antecedence of its
event to the other past event, leaving it to the context or the nature of
the fact to show whether at the past time referred to there were existing
results or not. Thus in the sentence, I showed him the work which I had
done, it is implied that the results of the doing remained at the time of
the showing. But in the sentence, He did not recognize the persons whom
he had previously seen, it is not implied that any result of the seeing
remained at the time of the non-recognition.
26 THE TENSES.
Thus a past event between which and the time of speaking
no interval is distinctly thought of may be expressed by the
English Perfect, whether the result of the event is thought of
as existing or not; but it can be expressed by the Greek Per-
fect only in case such result is thought of. So also the Eng-
lish Pluperfect has a wider range than the Greek Pluperfect.
For while the Greek can use its Pluperfect for an event
which preceded another past event only in case the result
of the earlier event is thought of as existing at the time
of the later event, the English freely uses its Pluperfect
for all such doubly past events, without reference to the
existence of the result of the earlier event at the time of
the later one.
On the other hand, the Greek Aorist has a wider range
than the English Past, since it performs precisely those func-
tions which the Greek Perfect and Pluperfect refuse, but
which in modern English are performed not by the Past but
by the Perfect and Pluperfect. The Greek Aorist, therefore,
in its ordinary use not only covers the ground of the English
Past, but overlaps in part upon that of the English Perfect
and Pluperfect. Hence arise the so-called Aorist for Perfect
and Aorist for Pluperfect.
If the attempt be made to define more exactly the extent
of this overlapping, it will appear that a simple past event
which is conceived of without reference to an existing result,
and between which and the time of speaking the speaker does
not wish distinctly to suggest an interval,--the interval may
be ever so long, in fact,--will be expressed in Greek by
the Aorist, because the result is not thought of, and in Eng-
lish by the Perfect, because the interval is not thought "of.
Cases of this kind arise, e.g., when the event is said to con-
tinue up to the time of speaking, so that there is actually no
interval [Matt. 27:8; διὸ ἐκλήθη ὁ ἀργὸς ἐκεῖνος Ἀγρὸς Αἵματος
THE AORIST INDICATIVE. 27
ἕως τῆς σήμερον, therefore that field has been called Field of Blood
until this day. See also Matt. 28:15; John 16:24]; or when the
event is so recent as to make the thought. of an interval seem
unnatural [Luke 5:26; εἴδαμεν παράδοξα σήμερον, we have seen
strange things to-day. See also Mark 14:41; Acts 7:52, nu?n
. . . ἐγένεσθε]; or when the time of the event is entirely
indefinite [Matt. 19:4; οὐκ ἀνέγνωτε, have ye not read? See
also Rev. 11:12; exx. are frequent in the New Testament];
or when the verb refers to a' series of events which extends
approximately or quite to the time of speaking [Matt. 5:21;
ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, ye have heard that it was said
to the ancients; the reference is doubtless to the frequent
occasions on which they had heard such teachings in the
synagogue. See also 1 Esdr. 4 : 26, 27].
Instances of the Greek Aorist for the English Pluperfect
arise when a past event which is conceived of simply as an
event without reference to existing result is mentioned out
of its chronological order, or is expressed in a subordinate
clause. The Greek employs the Aorist, leaving the context
to suggest the order; the English usually suggests the order
by the use of a Pluperfect. See exx. under 48. Of. Beet, The
Greek Aorist as used in the New Testament, in Expositor, XI.
191-201, 296-308, 312-385; Weymouth, The Rendering into
English of the Greek Aorist and Perfect, in Theological
Monthly, IV. 33-41,162-180.
53. In many cases in which the Greek Aorist is used of
an event antecedent to another past event already referred to,
English idiom permits a simple Past. A Pluperfect is strictly
required only when the precedence in time is somewhat promi-
nent. The Revisers of 1881 have used the Pluperfect spar-
ingly in such cases. It might better have been used also in
Matt. 9:25; Mark 8:14; John 12:18 (had heard).
28 THE TESES.
54. An Aorist which is equivalent to an English Perfect
or Pluperfect may be either an historical, or an inceptive, or
a Resultative Aorist. If historical, it may be either momentary,
comprehensive, or collective.
In Luke 15:32, ἔζησεν, and in 1 Cor. 4:8, ἐπλουτήσατε, are inceptive
Aorists which may be properly rendered by the English Perfect; probably
also ἐβασίλευσας, in Rev. 11:17, should be rendered, thou hast become
king.
In Rom. 3:23, h!marton is evidently intended to sum up the aggregate
of the evil deeds of men, of which the apostle has been speaking in the
preceding paragraphs (1:18 -3:20). It is therefore a collective historical
Aorist. But since that series οf evil deeds extends even to the moment
of speaking, as is indeed directly affirmed in the πάντες, it is impos-
sible to think of an interval between the fact stated and this statement
of it. It must therefore be expressed in English by the Perfect tense, and
be classed with Matt. 5:21 as a collective Aorist for (English) Perfect.
Of similar force is the same form in Rom. 2:12. From the point of view
from which the apostle is speaking, the sin of each offender is simply a
past fact, and the sin of all a series or aggregate of facts together consti-
tuting a past fact. But inasmuch as this series is not separated from the
time of speaking, we must, as in 3:23, employ an English Perfect in
translation. This is upon the supposition that the verb ἥμαρτον takes its
point of view from the time of speaking, and the apostle accordingly
speaks here only of sin then past, leaving it to be inferred that the same
principle would apply to subsequent sin. It is possible, however, that
by a sort of prolepsis ἥμαρτον is uttered from the point of view of the
future judgment [κριθήσονται], and refers to all sin that will then be past.
In this case the Future Perfect, shall have sinned, may be used in trans-
lation, or again the Perfect, common in subordinate clauses in English as
an abbreviation of the Future Perfect. Whether the same form in Rom.
5:12 shall be rendered in the same way or by the English Past depends
upon whether it is, like the other cases, a collective Aorist, representing
a series of acts between which and the time of speaking no interval is
interposed, or refers to a deed or deeds in the remote past in which the
"all" in some way participated. So far as the tense-form is concerned
there is no presumption in favor of one or the other of these inter-
pretations, both uses of the tense being equally legitimate. The nature
of the argument or the author's thought, as learned from sources
outside the sentence itself, must furnish the main evidence by which
to decide.
THE AORIST INDICATIVE. 29
55. The Aorist εὐδόκησα in Matt. 3:17; 17:5; Mark 1:11; Luke
3:22; 2 Pet. 1:11, may be explained --(a) as a Historical Aorist having
reference to a specific event as its basis. I was well pleased with thee,
e.g. for receiving baptism. If all the instances were in connection with the
baptism, this would be the most natural explanation. But for those that
occur in connection with the account of the transfiguration this explana-
tion fails, and is probably therefore not the true explanation of any of the
instances. (b) as a comprehensive Historical Aorist covering the period
of Christ's preincarnate existence. Cf. John 17:5, 24; see W. N. Clarke,
Com. on Mark 1:11. If the passages were in the fourth gospel, and
especially if they contained some such phrase as πρὸ καταβολῆς κόσμου,
this explanation would have much in its favor. The absence of such
limiting phrase, and the fact that the passages are in the synoptic gospels
are opposed to this explanation. (c) as a comprehensive Historical Aorist,
having the force of an English Perfect, and referring to the period of
Christ's earthly existence up to the time of speaking. But against this
is the absence of any adverbial phrase meaning up to this time, which
usually accompanies an Aorist verb used in this sense. Cf. 18 and 52.
(d) as an Aorist which has by usage come to have the meaning which is
strictly appropriate to the Perfect, I became well pleased with thee, and
I am [accordingly] well pleased with thee. Cf. 47. There are a few pas-
sages of the Septuagint that seem at first sight to favor this explanation.
SeePs. 101:15; Jer. 2:19; Mal. 2:17. Cf. also Matt. 12:18; Luke 12:32.
The force of this evidence is, however, greatly diminished by the fact
that all these instances are capable of being explained without resort to so
unusual a use of the Aorist, that both in the Septuagint and in the New
Testament there is in use a regular Present form of this verb, and that
the Aorist in the majority of cases clearly denotes past time. (e) as an
Inceptive Aorist referring to some indefinite, imagined point of past time
at which God is represented as becoming well pleased with Jesus. But
since this point is not thought of as definitely fixed, English idiom requires
a Perfect tense. Cf. 52 (p. 27), 54. It may be described, therefore, as an
Inceptive Aorist equivalent to an English Perfect, and may be rendered,
I have become well pleased. This, however, can only be a vivid way of
saying, I am well pleased. If then this view is correct, the rendering
of the English versions is a free but substantially correct paraphrase.
A true Perfect would affirm the present state of pleasure and imply the
past becoming pleased. The Aorist affirms the becoming pleased and
leaves the present pleasure to be suggested. This explanation, therefore,
differs from the preceding (d) in that it does not suppose the Aorist
of this verb to have acquired the power of expressing an existing result,
but judges the existing result to be only suggested by the affirmation
30 THE TENSES.
of the past fact. This is rhetorical figure, on the way to become gram-
matical idiom, but not yet become such. Manifestly similar is the use
of προσεδέξατο in Isa. 42:1, and of εὐδόκησεν in Matt. 12: 18. Indeed, if
Matt. 12:18 represents a current translation of Isa. 42:1, our present
passages were probably affected in form by this current rendering of the
Isaiah passage. Similar also are ἐκάθισαν in Matt. 23:2, and ἔμαθον in
Phil. 4:11. In neither case is there any clearly established usage of the
Aorist for Greek perfect; in neither is there apparent any reference
to a definite point of past time; in both the real fact intended to be
suggested is the present state.
56. THE DISTINCTION BETWEEN THE AORIST AND THE
IMPERFECT. The difference between an Historical Aorist
and an Imperfect of action in progress or repeated being one
not of the nature of the fact but of the speaker's conception
of the fact, it is evident that the same fact may be expressed
by either tense or by both. This is illustrated in Mark 12:41
and 44, where, with strict appropriateness in both cases, Mark
writes in v. 41, πολλοὶ πλούσιοι ἔβαλλον πολλά, and in v. 44
records Jesus as stating the same fact in the words πάντες . . .
ἔβαλον. The former describes the scene in progress, the latter
merely states the fact.
57. From the nature of the distinction between the Imper-
fect and Aorist, it also results that the difference in thought
represented by the choice of one form rather than the other
is sometimes almost imperceptible. Cf., e.g., Mark 3:7 and
5:24; Luke 2:18 and 4:22. Some verbs use one of the two
tenses almost or quite to the exclusion of the other. The
form ἔλεγον is used in classical Greek without emphasis on
the thought of the saying as in progress or repeated, and in the
New Testament the Aorist of this verb does not occur. A dis-
tinction between the Imperfect ἔλεγον and the Aorist εἶπον is
scarcely to be drawn in the New Testament. Cf. G.MT. 56,
57, especially the following: "In all these cases tbe funda-
mental distinction of the tenses, which was inherent in the
THE FUTURE INDICATIVE. 31
form, remained; only it happened that either of the two dis-
tinct forms expressed the meaning which was here needed
equally well. It must not be thought, from these occasional
examples, that the Greeks of any period were not fully alive
to the distinction of the two tenses and could not use it with
skill and nicety."
This approximation of the Aorist and Imperfect, it should
be noted, occurs only in the case of the Historical Aorist (38).
The Inceptive and Resultative Aorists are clearly distinguished
in force from the Imperfect.
THE FUTURE INDICATIVE.
58. The Predictive Future. The Future Indicative is
most frequently used to affirm that an action is to take
place in future time. Since it does not mark the distinc-
!tion between action in progress and action conceived of
indefinitely without reference to its progress, it may be
either aoristic or progressive. HA. 843; G. 1250, 6;
G.MT. 63, 65; Br. 163.
59. THE AORISTIC FUTURE conceives of an action simply
as an event, and affirms that it will take place in future time.
It may be indefinite, inceptive, or resultative. As indefinite
it may be momentary, comprehensive, or collective. Of. 35, 39.
1
Cor. 15:51, 52; πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα,
ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ we shall not all
sleep
[indefinite com-
prehensive]; or; we shall not all fall asleep [inceptive], but we shall
all be changed, in a moment, in the twinkling of an eye [indefinite
momentary].
John
14:26; ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ
εἶπον ὑμῖν ἐγώ, he will teach
you all things and bring to your remem-
brance all things that I said unto you [indefinite collective].
Luke 1:33; καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, and he
shall reign over the house of Jacob forever [indefinite comprehensive].
Luke 16:31; οὺδ' ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται, neither will
they be persuaded if one rise from the dead [resultative].
32 THE TENSES.
60. THE PROGRESSIVE FUTURE affirms that an action will
be in progress in future time. HA. 843; G. 1250, 6.
Phil. 1:18; καὶ ἐν τούτῳ χαίρω· ἀλλὰ καὶ χαρήσομαι, and therein I
rejoice, yea, and will [continue to] rejoice. See also Rom. 6:2;
Phil. 1:6; Rev. 9:6.
61. It may be doubted whether any of the distinctions indi-
cated by the subdivisions of the Predictive Future are justi-
fied from the point of view of pure grammar. It is probable,
rather, that the tense in all these cases makes precisely the
same affirmation respecting the event, viz. that it will take
place; and that it is the context only that conveys the dis-
tinctions referred to. These distinctions, however, are real
distinctions either of fact or of thought, and such, moreover,
that the writer must in most cases have had them in mind
when speaking of the facts. From the exegetical point of
view, therefore, the distinctions are both justified and neces-
sary, since they represent differences of thought in the mind
of the writer to be interpreted. The terms employed above
are convenient terms to represent these distinctions of thought,
and it is to the interpreter a matter of secondary importance
whether the distinction in question is by his writer immedi-
ately connected with the tense of the verb.
62. Since the Aoristic Future is less definite respecting
progress than the' Progressive Future, the latter predicting
the act as continuing, the former making no assertion, it is
evident that any instance of the Predictive Future not clearly
progressive must be accounted as aoristic. If the writer did
not conceive the act or event as continuing, he left it in his
own mind and for the reader undefined as respects progress,
hence aoristic. Whether he left it thus undefined in his mind
must of course be determined, if at all, from the context, there
being no difference of form between a Progressive and an
THE FUTURE INDICATIVE. 33
Aoristic Future. It should be noticed that it is not enough
to show that an act will be in fact continued, in order to count
the verb which predicts it a Progressive Future; it must ap-
pear that the writer thought of it as continuing. Every
Future form is therefore by presumption aoristic. It can
be accounted progressive only on evidence that the writer
thought of t4e act as continued.
REM. There is one exception to this principle. In verbs of effort a
Progressive Future is naturally like other Progressive forms, a conative
tense. An Aoristic Future of such a verb is like the Aorist, a resultative
tense. Since the latter is the larger meaning, the context must give the
evidence of this larger meaning, and such evidence failing, it cannot be
considered established that the verb is resultative. The verb in John 12:
32 furnishes an interesting and important illustration. .Since the verb
denotes effort, the Future will naturally be accounted conative if it is
judged to be progressive, and resultative if it is taken as aoristic. In the
latter case the meanwg will be, I will by my attraction bring all men to
me. In the former case the words will mean, I will exert on all men an
attractive influence.
63. To decide whether a given Aoristic Future merely pre-
dicts the fact, or refers to the inception of the action, or has
reference to it as a thing accomplished, must again be deter-
mined by the context or the meaning of the word. The dis-
tinction between the indefinite and the resultative senses will
often be very difficult to make, and indeed the difference
of thought will be but slight. Here also it results from the
nature of the distinction between the indefinite use and the
other two, inceptive and resultative, that any instance of
the Aoristic Future not clearly inceptive or resultative must
be accounted indefinite. In other words, if the writer did not
define the action to his own mind as inceptive or resultative,
he left it indefinite, a mere fact.
64. The distinction between momentary, comprehensive,
and collective is in respect to the Future tense, as in respect
34 THE TENSES.
to the Aorist, a distinction which primarily has reference to
the facts referred to and only secondarily to the writer's con-
ception of the facts. There may easily occur instances which
will defy classification at this point. A writer may predict
an event not only without at the moment thinking whether
it is to be a single deed or a series of deeds, a momentary or
an extended action, but even without knowing. Thus the
sentence, He will destroy his enemies, may be uttered by one
who has confidence that the person referred to will in some .
way destroy his enemies, without at all knowing whether he
will destroy them one by one, or all at once, and whether by
some long-continued process, or by one exterminating blow.
In such cases the verb can only be accounted as an Aoristic
Future, incapable of further classification.
65. From a different point of view from that of the above
classification, the instances of the Predictive Future might be
classified as (a) assertive, and (b) promissory. The distinc-
tion between the assertion that an event will take place and
the promise that it shall take place is difficult to make,
requiring delicate discrimination, but is often important for
purposes of interpretation. It is in general not indicated in
Greek, and its representation in English is complicated by the
varied uses of the auxiliary verbs shall and will. In general
it may be said that in principal clauses shall is in the first
person simply assertive, will is promissory; in the second and
third person will is assertive, shall is promissory, imperative,
or solemnly predictive.
R. V. employs shall almost constantly in the second and
third person, in most cases probably intending it as solemnly
predictive.
Matt. 10:42; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ, verily
I say unto you, he shall by no means lose his reward.
THE FUTURE INDICATIVE. 35
Mark 11:31; ἐὰν εἴπωμεν Ἐξ οὐρανοῦ, ἐπεῖ, if we say, From heaven, he
will say.
Luke 22:61; Πρὶν ἀλέκτορα φωνῆσαι σήμερον ἀπαρνήσῃ, before
the cock crow this day, thou shalt deny me thrice. See also Matt. 11:
28, 29; 12:31; John 16:7, 13.
66. A Predictive Future is sometimes made emphatically
negative by the use of the negative οὐ μή, Matt. 16:22; 26:
35; Mark 14 : 31 (Tisch. Subjunctive); cf. 172.
67. The Imperative Future. The second person of the
Future Indicative is often used as an Imperative. HA. 844;
G. 1265.
Jas. 2:8; ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, thou shalt love thy
neighbor as thyself.
REM. 1: This idiom as it occurs in the New Testament shows clearly
the influence of the Septuagint. It occurs most frequently in prohibi-
tions, its negative being, as also commonly in classical Greek, not μή but
ou]. G.MT. 69, 70; B. p. 267; WM. pp.. 396 f.; WT. pp. 315 f.
REM. 2. In Matt. 15: 6 the verb τιμήσει has the negative οὐ μή. Some
interpreters take this as a Predictive Future, but the thought requires the
Imperative sense, and in view of the frequent use of οὐ μή with the Future
in an imperative sense in the Septuagint, and its occasional use in classi-
cal Greek, the possibility of it can hardly be denied. WM. p. 636 f., n. 4;
G.MT.297.
68. One or two probable instances of the Imperative Future
in the third person occur, though perhaps no entirely certain
case. Matt. 4:4, οὐκ ἐπ'ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, is prob-
ably to be so regarded, though the Hebrew of the passage
quoted (Deut. 8:3) is apparently Gnomic rather than Imper-
ative. On Matt. 15:6, see 67, Rem. 2. See also Matt. 20:
26, 27.
36 THE TENSES.
69. The Gnomic Future. The Future Indicative may
be used to state what will customarily happen when occa-
sion offers.
Rom. 5:7; μόλις γὰρ "πὲρ δικαίου τις ἀποθανεῖται, for scarcely for a
righteous man will one die. See also Gen. 44:15; Rom. 7:3, χρημα-
τίσει. Observe the Gnomic Presents both before and after.
70. The Deliberative Future. The Future Indicative
is sometimes used in questions of deliberation, asking not
what will happen, but what can or ought to be done.
Such questions may be real questions asking information,
or rhetorical questions taking the place of a direct asser-
tion. Cf. 169.
Luke 22:49; εἰ πατάξομεν ἐν μαχαίρῃ, shall we smite with the sword
John 6:68; κύριε, πρὸς τίνα ἀπελευσόμεθα, Lord, to whom shall we go?
71. PERIPHRASTIC FORM: OF THE FUTURE. A Future tense
composed of a Present Participle and the Future of the verb
εἰμί is found occasionally in the New Testament. The force
is that of a Progressive Future, with the thought of continu-
ance or customariness somewhat emphasized.
Luke 5:10; ἀνθρώπους ἔσῃ ζωγρῶν, thou shalt catch men, i.e. shalt be a
catcher of men.
Luke 21:24; Ἰερουσαλὴν ἔσται πατουμένη, Jerusalem shall [continue
to] be trodden under foot.
72. Μέλλω with the Infinitive is also used with a force
akin to that of the Future Indicative. It is usually employed
of an action which one intends to do, or of that which is
certain, destined to take place.
Matt. 2:13; μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό,
for Herod will seek the young child to destroy it.
Luke
9:44; ὁ γὰρ υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χείρας
τῶν ἀνθρώπων, for the Son
of man is to be delivered up into the hands of
men. See also Matt. 16:27; 20:22; Acts 5:35; 20:38; Rom. 8:13.
THE PERFECT INDICATIVE. 37
73. By the use of the Imperfect of me<llw with the Infinitive
it is affirmed that at a past point of time an action was about
to take place or was intended or destined to occur.
John
7:39; τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος οὗ ἔμελλον λαμβάνειν οἱ
πιστεύσαντες εἰς αὐτόν, but this
spake he of the Spirit which they
that believed on him were to receive. See also Luke 7:2; John 6:71.
THB PERFECT INDICATIVE.
74. The Perfect of Completed Action. In its most
frequent use the Perfect Indicative represents an action as
standing at the time of speaking complete. The reference
of the tense is thus double; it implies a past action and
affirms an existing result. HA. 847; G. 1250, 3.
Acts 5:28; πεπληρώκατε τὴν Ἰερουσαλὴμ τπης διδαχῆς ὑμῶν, ye have
filled Jerusalem with your teaching.
Romans 5:5; ὁτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμπων,
because the love of God has been poured forth in our hearts.
2
Tim. 4:7; τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν
πίστιν τετήρηκα, I have fought
the good fight, I have finished the
course, I have kept the faith.
REM. On the use of the term complete as a grammatical term, see
85. On the distinction between the Perfect and the Aorist, see 86.
75. The Perfect of Existing State. The Perfect is
sometimes used when the attention is directed wholly to
the present resulting state, the past action of which it is
the result being left out of thought. This usage occurs
most frequently in a few verbs which use the Perfect in
this sense only. HA. 849; G.1263.
Matt. 27:43; πέποιθεν ἐπὶ τὸν θεόν, he trusteth on God.
1 Cor. 11:2; ἐπαινῶ δὲ ὑμμᾶς, ὅτι πάντα μοῦ μέμνησθε, now praise you
that ye remember me in all things.
Luke 24:46; οὕτως γέγραπται, thus it is written, i.e. stands written.
See also Rev. 19:13.
38 THE TENSES.
76. There is no sharp line of distinction between the Perfect
of Completed Action and the Perfect of Existing State. To
the latter head are to be assigned those instances in which the
past act is practically dropped from thought, and the attention
turned wholly to the existing result; while under the former
head are to be placed those instances in which it is evident
that the writer had in mind both the past act and the present
result.
77. THE INTENSIVE PERFECT. The Perfect is sometimes
used in classical Greek as an emphatic or intensive Present.
It is possible that under this head should be placed certain
Perfects of the New Testament more commonly assigned to
one of the preceding uses. Thus πέποιθα a practically expresses
the thought of πείθομαι intensified. Πεπίστευκα is also clearly
a
stronger way of saying πιστεύω. John 6:69; πεπιστεύκαμεν
καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ, we have believed
and know
that thou art the Holy One of God. See also 2 Cor. 1:10.
Whether this usage is in the New Testament a survival of the
ancient intensive use of the Perfect, regarded by some gram.
marians as an original function of the tense (Del. IV. 94 ff.,
Br. 162), or a later development from the Perfect of com.
pleted action, affirming the present existence of the result of
a past act, need not, for the purpose of the interpreter, be
decided.
78. Of the Historical Perfect in the sense of a Perfect
which expresses a past completed action, the result of which
the speaker conceives himself to be witnessing (as in the case
of the Historical Present he conceives himself to be witness-
ing the action itself), there is no certain New Testament
instance. Possible instances are Matt. 13: 46; Luke 9:36;
2 Cor. 12:17; Jas. l:24. Cf. Br. 162. This idiom is perhaps
rather rhetorical than strictly grammatical.
THE PERFECT INDICATIVE 39
Κέκραγεν in John 1:15 is a Perfect expressing a past fact
vividly conceived of as if present to the speaker. But since
the Perfect of the verb had already in classical Greek come to
be recognized as functionally a Present, it is from the point
of view of the current usage a Historical Present rather than
a Historical Perfect. Cf. L. and S. s.v.
79. The Perfect in 1 Cor. 7:39, de<detai, and in 1 John 2:5, τετελείω-
ται, is probably Gnomic, referring to a state that is wont to exist. If
ἀπελήλυθεν in Jas. 1:24 is Gnomic, it is with nearly the force of a Gnomic
Present or Aorist. G.MT. 154, 155.
80. THE AORISTIC PERFECT. The Perfect Indicative is
sometimes used in the New Testament of a simple past fact
where it is scarcely possible to suppose that the thought of
existing result was in the writer's mind. See more fully
under 88.
2Cor. 2:13; οὐκ ἔσχηκα ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν με Τίτον,
I had no relief for my spirit because I found not Titus.
Rev 8:5; καὶ εἴληφεν ὁ ἄγγελος τὸν λιβανωτόν, καὶ ἐγέμισεν αὐτόν, and
the angel took the censer, and filled it. See also Matt. 25:6; 2 Cor.
1:9; 7:5; 11:25; Heb.11:28; Rev. 7:14; 19:3.
81. The Perfect Indicative in indirect discourse after a
verb of past time is regularly rendered into English by a
Pluperfect. This involves, however, no special use of the
tense, but results from the regular difference between English
and Greek in the matter of indirect discourse. Cf. 353.
82. When the Perfect Indicative is used of a past event
which is by reason of the context necessarily thought of as
separated from the moment of speaking by an interval, it is
impossible to render it into English adequately. English
idiom forbids the use of the Perfect because of the interval
(present in thought as well 'as existing in fact) between the
act and the time of speaking, while the English Past tense
40 THE TENSES.
fails to express the idea of existing result which the Greek
Perfect conveys. In most of these cases R.V. has attempted
to preserve the sense of the Greek at the expense of the Eng-
lish idiom.
Acts
7:35; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν
χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ, him did God send
[R. V. hath God sent] to be both a ruler and a deliverer with the hand
of the angel which appeared to him in the bush. See also instances
cited by Weymouth in Theological Monthly, IV. 168 f.; Rom. 16:7,
who also were [γέγοναν, R. V. have been] in Christ before me; John
6:25, R. V. correctly, when camest γέγονας] thou here? Heb. 7:
6, 9; 8:5.
These cases should not be confused with those treated under
80. Here the Greek tense has its normal force, though it can-
not be well rendered by its usual English equivalent. There
the use of the Greek tense is somewhat abnormal.
83. For the Perfect used proleptically, see 50.
84. PERIPHRASTIC FORM OF THE PERFECT. Periphrastic
Perfects, formed by adding a Perfect Participle to the
Present of the verb εἰμί are frequent in the New Testament,
about forty instances occurring. In function these forms
more frequently denote existing state, though clear instances
of the Perfect denoting completed action occur. The former
use is illustrated in Luke 20:6; John 2:17; Acts 2:13;
25:10; 2 Cor. 4:3, etc.; the latter in Luke 23:15; Acts
26:26; Heb. 4:2, etc. Cf. 431.
85. It is important to observe that the term "complete"
or "completed" as a grammatical term does not mean ended,
but accomplished, i.e. brought to its appropriate result, which
result remains at the time denoted by the verb. "The Perfect,
although it implies the performance of the action in past time.
yet states only that it stands completed at the present time."
THE PERFECT INDICATIVE 41
G. MT. 44. "Das Perf. hatte zwei altuberkommene Funktio-
nen. Einerseits hatte es intensi ven, beziehentlich iterativen
Sinn. . . . Anderseits bezeichnete es die Handlung im Zustand
des Vollendet- und Fertigseins." Br. 162.
An action which has ceased may be expressed in Greek by
the Aorist or the Imperfect quite as well as by the Perfect,
provided only the action is thought of apart from any existing
result of it. These tenses are indeed more frequently used
of actions which are complete in the sense of having come to
an end than is the Perfect. See, e.g., Gal. 4:8; τότιε μὲν . . .
ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς, at that time. . . ye were in
bondage to them which by nature are no gods; and 2 Cor. 7, 8;
οὐ μεταμέλομαι· εἰ καὶ μετεμελόμην, I do not regret it, although
I did regret [was regretting] it. The Perfect, on the other
hand, affirms the existence of the normal result of the action,
and this even though the action itself is still in progress.
See, e.g., the Perfect τετήρηκα, in 2 Tim. 4:7, quoted under 74.
86. Since the Aorist and the Perfect both involve reference
to a past event, the Perfect affirming the existence of the
result of the event, and the Aorist affirming the event itself,
without either affirming or denying the existence of the result,
it is evident that whenever the result of the past action does
still exist, either tense may be used, according as the writer
wishes either to affirm the result or merely the event. In
many cases the reason of the choice of one tense rather than
the other is very evident and the distinction clearly marked,
even when in accordance with the principle of 82 both tenses
must be translated by an English Past. See, e.g., 1 Cor. 15:4;
ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ, that he was buried,
and thai he was raised on the third day. The burial is simply
a past event. Of the resurrection there is an existing result,
prominently before the mind.
42 THE TENSES.
But there are naturally other cases in which, though each
tense retains its own proper force, the two approximate very
closely, and are used side by side of what seem to be quite
coordinate facts. Instances of this approximation of the two
tenses are especially frequent in the writings of John. See
John 5:36, 38; 1 John 1:1; 4:9, 10; cf. also Acts 6:11
and 15:24.
87. It might be supposed that the Resultative Aorist would
be especially near in force to the Perfect. The distinction is,
however, clearly marked. The Resultative Aorist affirms that
an action attempted in past time was accomplished, saying
nothing about the present result. The Perfect, on the other
hand, belongs to all classes of verbs, not merely to those that
imply attempt, and affirms the existence of the result of the
past action, the occurrence of which it implies.
88. It should be observed that the aoristic use of the Per-
fect (80) is a distinct departure from the strict and proper
sense of the tense in Greek. The beginnings of this departure
are to be seen in classical Greek (G.MT. 46), and in Greek
writers of a time later than the New Testament the tendency
was still further developed, until the sense of difference between
the tenses was lost.
Meantime there grew up a new form of the Perfect, made
as is the English Perfect, of an auxiliary denoting possession
(in Greek ἔχω, as in English have) and a participle. This
periphrastic Perfect, traces of which appear even in classical
times (G.MT. 47), at length entirely displaced the simple
Perfect for the expression of completed action, and the process
by which the Perfect had become an Aorist in meaning and
been succeeded in office as a Perfect tense by another form
was complete. See Jebb in Vincent and Dickson, Modern Greek,
pp. 326-330. In the New Testament we see the earlier stages
THE PERFECT INDICATIVE. 43
of this process. The Perfect is still, with very few exceptions,
a true Perfect, but it has begun to be an Aorist. In Latin this
process was already complete so far as the assimilation of the
Perfect and the Aorist was concerned; the new Perfect had
not yet appeared. In modern English we see the process at a
point midway between that represented by the Greek of the
New Testament and that which appears in the Latin of about
the same time. Modern German represents about the same
stage as modern English, but a little further advanced.
It should be borne in mind that in determining whether a
given Perfect form is a true Perfect in sense or not, the
proper English translation is no certain criterion, since the
functions of the Perfect tense in the two languages differ so
widely. Cf. 52. The Perfect πεποίηκα in 2 Cor. 11:25 seems
evidently aoristic; that it "goes quite naturally into Eng-
lish" (S. p. 104) does not at all show that it has the usual
force of a Greek Perfect. Many Aorists even go quite natu-
rally and correctly into English Perfects. Cf. 46. The Per-
fects in Luke 9:36; 2 Cor. 12:11; Heb. 1:13 (προσέσχηκεν);
9:18; 11:28; Rev. 3:3; 5:1 are probably also Aoristic
Perfects, though it is possible that in all these cases the
thought of an existing result is more or less clearly in mind
and gives occasion to the use of the Perfect tense. The
Perfect pe<praken in Matt. 13:46 must be either aoristic or
historical, probably the former (see Sophocles, Glossary, etc.,
82, 4). The evidence seems to show clearly that Matthew
regularly used ge<gona in the sense of an Aorist; some of the
instances cannot, without violence, be otherwise explained, and
all are naturally so explained. Mark's use of the word is pos-
sibly the same, but the evidence is not decisive. All other
writers of the New Testament use the form as a true Perfect.
Still other cases should perhaps be explained as Aoristic
Perfects, but for the reasons mentioned in 86 it is impossible
44 THE TENSES.
to decide with certainty. While there is clear evidence that
the Perfect tense was in the New Testament sometimes an
Aorist in force, yet it is to be observed that the New Testa-
ment writers had perfect command of the distinction between
the Aorist and the Perfect. The instances of the Perfect in
the sense of the Aorist are confined almost entirely to a few
forms, ἐσχηκα, εἴληφα, ἑώρακα, εἴρηκα, and γέγονα, and the use of
each of these forms in the sense of an Aorist mainly to one
or more writers whose use of it is apparently almost a per-
sonal idiosyncrasy. Thus the aoristic use of γέγονα belongs
to Matt; of εἴληφα to John in Rev.; of ἔσχηκα to Paul; but
see also Heb. 7:13. The idiom is therefore confined within
narrow limits in the New Testament. Cf. Ev. Pet. 23, 31.
2 Cor. 12:9 and 1 John 1:10 are probably true Perfects of
Completed Action, the latter case being explained by v. 8.
John1:18; 5:37; 8:33; and Heb. 10:9 also probably con-
vey the thought of existing result, though the use of an adverb
of past time serves to give more prominence to the past action
than is usually given by a Perfect tense.
THE PLUPERFECT.
89. The Pluperfect of Completed Action. The Plu-
perfect is used of an action which was complete at a point
of past time implied in the context. HA. 847; G. 1250, 4.
Acts 9:21; καὶ ὧδε εἰς τοῦτο ἐληλύθει, and he had come hither for this
intent.
John 9:22; ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι, for the Jews had agreed
already. See also Luke 8: 2; Acts 7: 44; 19: 32.
90. The Pluperfect of Existing State. Verbs which
in the Perfect denote a present state, in the Pluperfect
denote a past state. HA. 849, c; G. 1263.
THE PLUPERFECT. 45
Luke 4:41; ᾒδεισαν τὸν Χριστὸν αὐτὸν εἶναι, they knew that he was the
Christ. See also John 18:16, 18; Acts 1:10.
91. PERIPHRASTIC FORM OF THE PLUPERFECT. A peri-
phrastic Pluperfect formed by adding the Perfect Participle
to the Imperfect of the verb εἰμί is somewhat frequent in the
New Testament. In classical Greek this was already the only
form in the third person plural of liquid and mute verbs, and
an occasional form elsewhere. In the New Testament these
periphrastic forms are frequently, but not at all uniformly,
Pluperfects of existing state; about one-third of the whole
number of instances belong to the class of Pluperfects denot-
ing completed action, referring to the past act as well as the
existing result. Cf. G.MT. 45.
Matt. 26:43; ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι, for their eyes
were heavy, lit. weighed down.
Luke 2:26; καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύματος τοῦ ἁγίου,
and it had been revealed to him by the Holy Spirit.
92. The ambiguity of the English sometimes renders it
impossible to distinguish in translation between a Pluperfect
of Existing State and an Historical Aorist. Thus in Acts 4:21
and 31 we must, in both cases read were gathered, though the
verb in the former case is an Aorist and refers to an act, and
in the latter a Perfect and refers to a state. Cf. also the two
verbs in Luke 15:24.
93. The simple Future Perfect does not occur in the New
Testament. Respecting Luke 19:40, see B. p. 61; and the
lexicons s.v.
94. A periphrastic Future Perfect, expressing a future
state, occurs in Matt. 16:19; 18:18 ; Luke 12:52 ; Heb.
2:13.
46 THE TENSES.
TENSES OF THE DEPENDENT MOODS.
95. The tenses of the dependent moods have in general no
reference to time, but characterize the action of the verb in
respect to its progress only, representing it as in progress,
or completed, or indefinitely, simply as an event. H.A. 851;
G. 1212,1213; G.MT.85.
96. The Present of the Dependent Moods is used to
represent an action as in progress or as repeated. It may
be altogether timeless, the action being thought of without
reference to the time of its occurrence; or its time, as
past, present, or future, may be involved in the function
of the mood, or may be indicated by the context.
Phil. 3:1; τὰ αὐτὰ γράφειν ὑμῖν ἐμοὶ μὲν οὐκ ὀκνηρόν, to be writing the
same things to you, to me indeed is not irksome.
Matt. 5:23; ἐὰν οὖν προσφέρῃς τὸ δῶρον σου ἐπὶ τὸ θυσιαστήριον, if
therefore thou shalt be offering thy gift at the altar.
Mk.
12:33l καὶ τὸ ἀγπᾷν αὐτὸν ἐξ ὅλης καρδίας . . . περισσότερόν
ἐστιν πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν, and to love
him with
all the heart. . . is much more than all whole burnt offerings and
sacrifices.
97. PERIPHRASTIC FORM OF THE PRESENT. A periphras-
tic Present Infinitive, formed by adding a Present Participle
to the Present Infinitive of εἰμί, and a periphrastic Present
Imperative, formed by adding a Present Participle to the
Present Imperative of εἰμί, occur rarely in the New Testament.
Luke 9:18; 11:1; Matt. 5:25; Luke 19:11. Cf. 20, and
431.
98. The Aorist of the Dependent Moods represents
the action expressed by the verb as a simple event or fact,
OF THE DEPENDENT MOODS. 47
without reference either to its progress or to the existence
of its result. As in the Indicative the verb may be indefi-
nite, inceptive or resultative (cf. 35), and when indefinite
may refer to a momentary or extended action or to a
series of events (cf. 39).
The time of the action, if indicated at all, is shown, not
by the tense, but by some fact outside of it.
An Aorist Subjunctive after ἐάν, ὅταν, ἕως etc. is sometimes properly
translated by a Perfect or Future Perfect, but only because the context
shows that the action is to precede that of the principal verb. In the
great majority of cases a Present Subjunctive or a Future is the best
translation. See examples under 250, 285, 303, 322.
Luke 9:54; εἰπωμεν πῦρ καταβῆναι, shall we bid fire to come down?
John 15:9; μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ, abide ye in my love.
Luke
17:4; καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ . . . ἀφήσεις
αὐτῷ, and if he
sin against thee seven times in the day. . . thou shalt
forgive him.
Acts 15:13; μετὰ δὲ τὸ σιγῆσαι αὐτοὺς, ἀπεκρίθη Ἰάκωβος, and after
they had become silent, James answered.
Acts 11:17; ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν, who was I that I
could withstand God?
REM. Compare the Presents and Aorists in the following examples:
Matt. 6:11; τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον, give us
this day our daily bread.
Luke 11:3; τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ' ἡμέραν,
give us day by day our daily bread.
Acts 18:9; μὴ φοβοῦ, ἀλλὰ λάλει καῖ μὴ σιωπήσῃς, be not in fear, but
[continue to] speak and hold not thy peace.
Matt. 5:17; οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι, I came not to destroy,
but to fulfil.
John 9:4; ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντος με ἕως ἡμέρα
ἐστίν, we must work [be doing] the works of him that sent me while
it is day.
99. The Future Optative does not occur in the New Tes.
tament.
48 THE TENSES.
The Future Infinitive denotes time relatively to the time of
the principal verb. It is thus an exception to the general prin-
ciple of the timelessness of the dependent moods.
Acts 23:30; μηνυθείσης δέ μοι ἐπιβουλῆς εἰς τὸν ἄνδρα ἔσεσθαι, and
when it was shown to me that there would be a plot against the man.
100. The Infinitive μέλλειν with the Infinitive of another
verb dependent on it has the force of a Future Infinitive of the
latter verb. The dependent Infinitive is usually a Present,
sometimes a Future. It is regularly a Future in the New
Testament in the case of the verb dILL.
Acts
28.6; οἱ δὲ προσεδόκων αὐτὸν μέλλειν πίμπρασθαι ἢ καταπίπτειν
ἄφνω νεκρόν, but they
expected that he would swell or fall down sud-
denly. See also Acts 19: 27; 27: 10, etc.
101. The Perfect of the Dependent Moods is used of
completed action. As in the Indicative, the thought may
be directed both to the action and its result, or only to the
result. The time of the action is indicated, as in the
Present and Aorist, not by the tense but by the context or
by the function of the mood.
Acts 25:25; ἐγὼ δὲ κατελαβόμην μηδὲν ἄξιον αὐτὸν θανάτου πεπραχέναι,
but I found that he had committed nothing worthy of death.
Acts 26:32; ἀπολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὗτος, this man might have
been set at liberty.
Mark 4:39; Σιώπα, πεφίμωσο, peace, be still.
102. AN INTENSIVE PERFECT may occur in the dependent
moods as in the Indicative.
1
Tim. 6:17; τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν
μηδὲ ἠλπικέναι ἐπὶ πλούτου ἀδηλότητι,
charge them that are rich in this present world, that they be not high
minded, nor have their hope set on the uncertainty of riches.
OF THE DEPENDENTT MOODS. 49
103. PERIPHRASTIC FORM OF THE PERFECT. In the New
Testament as in classical Greek, the Perfect Subjunctive Pas-
sive is formed by adding a Perfect Participle to the Present
Subjunctive of the verb εἰμί. These forms are in the New
Testament most commonly Perfects of Existing State. John
16:24; 11:19; 2 Cor. 1:9; etc. See also Luke 12:35,
which furnishes an instance of a periphrastic Perfect Impera-
tive, enjoining the maintenance of the state denoted by the
Perfect Participle. Cf. 20 and 431.
104. TENSES OF THE INFINITIVE AFTER PREPOSITIONS.
The general principle that the tenses of the dependent moods
characterize the action of the verb only as respects progress
and are properly timeless holds also respecting the Infinitive
after prepositions, The Infinitive itself is properly timeless,
though the time-relation is usually suggested by the meaning
of the preposition or by this combined with that which the
tense implies respecting the progress of the action.
105. By μετά with the Infinitive antecedence of the action denoted by
the Infinitive to that denoted by the principal verb is expressed, but this
meaning manifestly lies in the preposition, not in the tense of the verb.
That the Aorist Infinitive is almost constantly used (the Perfect occurs
once, Heb. 10:15) is natural, since in dating one event by another the
latter is usually conceived of simply as an event without reference to its
progress, See Matt. 26:32; Luke 12:5; Acts 1:3; 1 Cor. 11:25, etc.
106. By πρό with the Infinitive antecedence of the action of the prin-
cipal verb to that of the Infinitive is expressed, and the action of the
Infinitive is accordingly relatively future. But here also the time relation
is expressed wholly by the preposition. The reason for the almost uniform
use of the Aorist (the Present EIp!1L occurs John 17: 5) is the same as in
the case of meta<. See Luke 2:21; 22:15; John 1:48.
107. After εἰς and πρός the Infinitive usually refers to an action which
is future with respect to the principal verb. This also results from the
meaning of the prepositions, which, expressing purpose or tendency,
necessarily point to an action subsequent to that of the verb which the
50 THE TENSES.
prepositional phrase limits. When πρός means with reference to, the time-
relation is indicated only by the necessary relation of the things spoken
of. See Luke 18: 1. All three tenses of the Infinitive occur after ei]j
and both Present and Aorist after πρός, the difference marked by the tense
being not of time but of progress. See Rom. 12:2; Phil. 1:23; Heb.
11:3; Matt. 6:1; Mark 13:22. Cf. 409-414.
108. After διά the three Infinitives distinguish the action as respects
the writer's conception of its progress, as continued, completed, or indefi-
nite. Time relations are secondary and suggested. The Aorist Infinitive
occurs only in Matt. 24:12, where τό πληθυνθῆναι τήν ἀνομίαν apparently
refers to the multiplication of iniquity as a fact of that time without
exclusive reference to its preceding the action of the principal verb. The
Present Infinitive refers to action in progress usually shown by the con-
text to be contemporaneous with the action of the principal verb. See
Matt. 13:5, 6; Acts 12:20; Heb. 10:2; Jas. 4:2. The Perfect Infini-
tive has its usual force, denoting an action standing complete. The time
of the state of completeness appears from the context; it is usually that
of the principal verb. See Acts 8:11; 18: 2; 27:9; but cf. Mark 5:4,
where δεδέσθαι denotes an action whose result was existing, not at the
time of speaking, but at an earlier time. Cf. 408.
109. After ἐν we naturally expect to find only the Present Infinitive,
the preposition by its meaning suggesting an action thought of as in
progress; and this is indeed the more common usage. Luke, however,
who uses ἐν with the Infinitive far more frequently than all the other New
Testament writers, has ἐν with the Aorist Infinitive nine times, and the
same construction occurs in Hebrews twice, and in 1 Corinthians once.
Since the Aorist Infinitive conceives of an action simply as an event with-
out thought of its continuance, it is natural to take ἐν with it in the same
sense which the preposition bears with nouns which denote an event rather
than a continued action or state (cf. 98), viz. as marking the time at which
the action expressed by the principal verb takes place. The preposition
in this sense does not seem necessarily to denote exact coincidence, but
in no case expresses antecedence. In 1 Cor. 11:21 and Heb. 3:12 the
action of the Infinitive cannot be antecedent to that of the principal verb;
see also Gen. 19:16. In Luke 9:34 such a relation is very difficult,
and in Luke 14:1 improbable in view of the Imperfect tense following.
In Luke 2:27; 11:37; 19:15 ; 24:30; Acts 11:15, the action denoted
by the Infinitive, strictly speaking, precedes the action of the principal
verb, yet may be thought of by the writer as marking more or less exactly
the time at which the action of the verb takes place. As respects the
OF THE DEPENDENT MOODS. 51
relation of the action to that of the principal verb, the Aorist Infinitive
after ἐν may be compared to the Aorist Indicative after ὁτε, which simply
marks in general the time of the event denoted by the principal verb,
leaving it to the context to indicate the precise nature of the chronological
relation. See Matt. 12:3; 21:34; 27:31; John 19: 6, 30. Similarly
indefinite is the use of the English preposition on with verbal nouns, as,
e.g., On the completion of his twenty-first year he becomes of legal age;
On the arrival of the train the procession will be formed. Luke 3:21
cannot in view of the Aorist tense be rendered, while all the people were
being baptized, nor in view of the preposition ἐν, after all the people had
been baptized, but must be understood as affirming that the baptism of
Jesus occurred at the time (in general) of the baptism of all the people.
Luke 9: 36 can only mean, when the voice came, a meaning entirely
appropriate to the context. Cf. 415.
110. THE TENSES OF THE DEPENDENT MOODS IN INDI-
RECT DISCOURSE. The Optative and Infinitive in indirect
discourse preserve the conception of the action as respects
progress which belonged to the direct discourse. The Present
Optative and Infinitive represent tense forms which in the
direct discourse denoted action in progress. Similarly the
Aorist of these moods represents forms which expressed action
indefinitely, and the Perfect stands for forms denoting com-
pleted action. The Future represents a Future Indicative of
the direct discourse. In the majority of cases each tense of
the Optative or Infinitive in indirect discourse stands for the
same tense of the Indicative or Subjunctive of the direct form.
Yet it is doubtful whether, strictly speaking, the dependent
moods in indirect discourse express time-relations. The cor-
respondence of tenses probably rather results from the neces-
sity of preserving the original conception of the action as
respects its progress, and the time-relation is conveyed by the
context rather than by the tense of the verb.
REM. Cf. Br. 161. "Der opt. und info aor. von vergangenen Hand-
lungen als Vertreter des indo aor. in der or. obl. entbehrten ebenso wie opt.
und info praes. (§ 158) des Ausdrucks der Zeitbeziehung, die nur aus der
52 THE TENSES.
Natur der in der Rede in Verbindung gebrachten Verbalbegriffe oder aus
der ganzen in Rede stehenden Situation erkannt wurde." Cf. G.MT.
85, contra.
111. The Present Optative in indirect discourse in the New
Testament usually represents the Present Indicative of the
direct form. Luke 1:29; 3:15; Acts 11:11; etc. In Acts
25:16, it stands for a Present Subjunctive of the direct form.
The Optative with ἄν is taken unchanged from the direct dis-
course. Luke 1:62; 6:11; etc. The Aorist Optative occurs
in indirect discourse only in Acts 25:16, where it represents
a Subjunctive of the direct form referring to the future.
Neither the Perfect Optative nor the Future" Optative occurs in
the New Testament.
112. The Present Infinitive in indirect discourse in the
New Testament stands for the Present Indicative of the direct
form. Matt. 22:23; Luke 11:18; 20:41; Acts 4:32; 1 Cor.
1:36; 1 John 2:9. Similarly the Perfect Infinitive rep-
resents the Perfect Indicative of the direct discourse. Luke
22:34; John 12:29; Acts 14:19; 2 Tim. 2:18. The Pres-
ent Infinitive as the representative of the Imperfect, and the
Perfect Infinitive as the representative of the Pluperfect
(G. MT. 119, 123) apparently do not occur in the New.Testa-
ment. The Future Infinitive is, as stated above (99), an
exception to the general rule of the timelessness of the de-
pendent moods. It represents a Future Indicative of the
direct form. John 21:25; Acts 23:30; Heb. 3:18.
113. The Aorist Infinitive occurs in the New Testament,
as in classical Greek, as a regular construction after verbs
signifying to hope, to promise, to swear, to command, etc. In
this case the action denoted by the Aorist Infinitive is, by the
nature of the case, future with reference to that of the princi-
OF THE PARTICIPLE 53
pal verb, but this time-relation is not expressed by the tense.
The' Aorist Infinitive is here as elsewhere timeless. These
instances, though closely akin in force to those of indirect
discourse, are not usually included under that head. Cf.
G.MT.684.
114. The Aorist Infinitive referring to what is future with
t reference to the principal verb also occurs in a few instances
after verbs of assertion. These must be accounted cases in
which the Aorist Infinitive in indirect discourse is timeless.
Luke
24:46; ὅτι ὅυτως γέγραπται παθεῖν τὸν χριστὸν καὶ ἀναστῆναι ἐκ
νεκρῶν τῷ τρίτῃ ἡμέρᾳ, thus it is written,
that the Christ should suffer,
and rise again from the dead the third day. See also Luke 2 : 26 ;
Acts 3:18. Cf. Hom. Od. 2. 171, φημὶ τελευτηθῆναι ἅπαντα, the
accomplishment being still future (Carter in Cl. Rev. Feb. 1891,
p. 5). Plat. Euthyd. 278, C. ἐφάτην ἐπιδείψασθαι τὴν προτρεπτικὴν
σοφίαν, they said that
they would give a sample of the hortatory
wisdom.
Protag. 316 C. τοῦτο δὲ οἴεταί οἱ μ΄λιστα γενέσθαι, εἰ σοὶ ξυγγένοιτο, and he supposes that he would be most likely to attain this if he should associate with you; and other examples in Riddell, Digest of Platonic Idioms, § 81; also in G.MT. 127.
There is apparently no instance in the New Testament of
the Aorist Infinitive in indirect discourse representing the
Aorist Indicative of the direct form. Cf. 890.
TENSES OF THE PARTICIPLE.
115. The participle is a verbal adjective, sharing in part
the characteristics of both the 'verb and the adjective; it de-
scribes its subject as a doer of the action denoted by the verb.
For the proper understanding of a participle three things must
be observed:
(a) The grammatical agreement.
(b) The use of the tense.
(c) The modal significance, or logical force.
54 THE TENSES.
116. In grammatical agreement, a participle follows the
rule for adjectives, agreeing with its noun or pronoun in gen-
der, number, and case.
117. The logical force of the participle, usually the most
important consideration from the point of view of interpreta-
tion, will be treated at a later point. See 419 ff. The matter
now under consideration is the significance of the tense of a
participle.
118. The tenses of the participle, like those of the otherc
dependent moods, do not, in general, in themselves denote time.
To this general rule the Future Participle is the leading ex-
ception, its functions being such as necessarily to express time-
relations. The fundamental distinguishing mark of each of
the other tenses is the same for the participle as for the
dependent moods in general. The Present denotes action in
progress; the Aorist, action conceived of indefinitely; the
Perfect, completed action. These distinctions, however, im-
pose certain limitations upon the classes of events which may
be expressed by the participle of each tense, and thus indirectly
and to a limited extent, the tense of the participle is an indica-
tion of the time-relation of the event denoted by it. Since for
purposes of interpretation it is often needful to define the
time-relation of an event expressed by the participle, it becomes
expedient to treat the tenses of the participle apart from
those of the dependent moods in general.
THE PRESENT PARTICIPLE.
119. The Present Participle of Simultaneous Action.
The Present Participle most frequently denotes an action
in progress, simultaneous with the action of the principal
verb. HA. 856; G. 1288.
THE PRESENT PARTICIPLE. 55
Mark
16:20; ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου
συνεργοῦντος, and they went
forth and preached everywhere, the Lord
working with them.
Acts
10:44; ἔτι λαλοῦντος τοῦ Πέτρου τὰ ῥήματα ταῦτα ἐπέπεσε τὸ
πνεῦμα τὸ ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας τὸν λόγον, while Peter
was yet speaking these words, the Holy Ghost fell on all them which
heard the word.
REM. The action of the verb and that of the participle may be of the
same extent (Mark 16:20), but are not necessarily so. Oftener the
action of the verb falls within the period covered by the participle (Acts
10: 44).
Even a subsequent action is occasionally expressed by a Present
Participle, which in this case stands after the verb. Cf. 145.
Acts
19:9; ἀφώρφισεν τγοὺς μαθητὰς, καθ' ἡμέραν διαλεγόμενος ἐν τῇ
σχολῇ Τυράννου, he separated the
disciples, reasoning daily in the
school of Tyrannus. See also Acts 17:13; 18:23.
120. The Present Participle of Identical Action.
The Present Participle not infrequently denotes the same
action which is expressed by the verb of the clause in
which it stands.
John 6:6; τοῦτο δὲ έλεγεν πειράζων αὐτόν, and this he said trying him.
See also Matt. 27 : 41; John 21 : 19; Acts 9 : 22; Gal. 3 : 23.
121. The verb and the participle of identical action, though
denoting the same action, usually describe it from a different
point of view.. The relation between the different points of
view varies greatly. It may be the relation of fact to method,
as in Acts 9:22; 15:24, 29; of outward form to inner sig-
nificance or quality, as in Luke 22:65; or of act to purpose
or result, as in Matt. 16:1; John 6:6.
122. A Present Participle of Identical Action, since it de-
notes action in progress, most naturally accompanies a verb
denoting action in progress. Sometimes, however, a Pres-
ent Participle accompanies an Aorist verb denoting the same
56 THE TENSES.
action; regularly so in the phrase ἀπεκρίνατο (ἀπεκρίθη) λέγων;
see Mark 15:9; Luke 3:16; John 1:26; etc.
Acts 15:24; ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζυντες τὰς ψυχὰς ὑμῶν,
they have troubled you with words, subverting your souls. See also
Acts 1:3; 22:4; Gen. 43:6.
Similarly a Present Participle representing the action as in
progress, may accompany an Aoristic Future, which conceives
of it simply as an event. Acts 15:29; 1 Macc. 12:22.
123. The General Present Participle. The Present
Participle is also used without reference to time or prog-
ress, simply defining its subject as belonging to a certain
class, i.e. the class of those who do ,the action denoted
by the verb. The participle in this case becomes a simple
adjective or noun and is, like any other adjective or noun,
timeless and indefinite. B. pp. 296 f.; WM. p. 444; WT.
p. 353.
Acts
10:22; Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος
τὸν θεόν, Cornelius a
centurion, a righteous and God-fearing man.
Mark 5:16; πῶς ἐγένετο τῷ δαιμονιζομένῳ, what had happened to the
demoniac.
Ga1.
6:6; κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν
πᾶσιν ἀγαθοῖς, but let him
that is taught in the word communicate to
him that teacheth in all good things.
124. A class may consist of those who habitually or con-
stantly do a given act, or of those who once do the act the
single doing of which is the mark of the class. The former
case is illustrated in Matt. 5:6; the latter in Rev. 14:13.
Matt. 5:6; μακαριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, blessed
are they that hunger and thirst after righteousness.
Rev. 14:13; μακάριοι οἱ νεκροὶ οἱ ἐν κυρίῳ ἀποθνήσκοντες, blessed are
the dead which die in the Lord. See also Matt. 7:13.
THE PRESENT PARTICIPLE. 57
In the first class of cases the Present Participle only can be
used; in the second class either an Aorist (as in Matt. 23:20;
26:52; John 16:2, et al.) or a Present may occur, and that,
either in the plural designating the class as such, or in the
singular designating an individual of the class.
Thus παντὶ ἀνθρώπῳ περιτεμνομένῳ (Gal. 5:3; cf. 6:13) does not mean, to every man that is wont to be circumcised, but, to every man that is
circumcised, i.e. that receives circumcision (R. V., correctly though not
literally). So also in Heb. 5:1 λαμβαλόμενος does not mean, one that is
wont to be taken, but, that is taken. Being once taken is the mark of the
class here referred to, as being once circumcised is the mark of the class
referred to in Gal. 5:3. The customariness applies not to the action of
the individual member of the class, but to that of the class as a whole; as
in Heb. 5:1, the Present Indicative καθίσταται may be rendered, is wont
to be appointed, not in the sense, each one is wont to be [repeatedly]
appointed, but, it is wont to happen to each that he is appointed. Cf. 125.
In Luke 16:18 πᾶς ὁ ἀπολύων means not, everyone that is wont to
divorce, still less, every one that has divorced, but, every one that divorces
125. Through the ambiguity of the English Passive form,
such Present Participles as those just referred to (124) are
easily taken by the English interpreter as equivalent to Per-
fect Participles, but always to the greater or less distortion of,
the meaning of the passage}
Thus in Gal. 5:3 (see 124) περιτεμνομένῳ not equivalent to a Perfect.
every circumcised man. The apostle is not speaking of circumcision as
an accomplished fact, but of becoming circumcised. Similarly Heb. 5:1
refers not to one that has been taken (German: ist genommen worden),
but that is taken (German: wird genommen). In Heb. 5:4 καλούμενος
is one that is (not, has been) called. In Luke 13:23, εἰ ὀλίγοι οἱ
1 This ambiguity of the English may be illustrated by the form is
written. In the sentence, It is written in your law, etc., is written is a
Perfect of Existing State, and is expressed by the Greek Perfect γέγραπται.
The German would be ist geschrieben. In the sentence, The name of each
I scholar is written in the register as he enters the school, the same form
is a Present of customary action, and would be expressed in Greek by
γράφεται, and in German by wird geschrieben.
58 THE TENSES.
σωζόμενοι, the participle is undoubtedly a General Present, the inquiry
being neither on the one hand as to the number of those that are already
saved (Perfect of Existing State) or that have been saved (Perfect of Com.
pleted Action) nor, on the other, with reference to those that are being
saved (Progressive Present of Simultaneous Action), but with reference
to those that are [i.e. become] saved. Cf. Luther's version, meinst du,
dass wenige selig werden? and Weizsacker's, sind es wenige, die gerettet
werden.?
The same participle in Acts 2:47; 1 Cor. 1:18; 2 Cor. 2:15, may
be understood in the same way, and be rendered, we that are (in the sense
we that become) saved, or may be taken as in R. V. as a Progressive
Present of Simultaneous Action. It cannot mean the saved in the sense
of those that have been saved. The statement of Dr. T. W. Chambers in
J.B.L. June 1886, p. 40, that "the passive participle of the present tense
in Greek is often, if not generally, used to express a completed action,"
is wholly incorrect, and derives all its verisimilitude from the ambiguity
of the English Passive forms.
126. A General Present Participle sometimes occurs in the singular
when the person to whom it refers constitutes the class designated. This
limitation of the phrase to an individual is accomplished, however, not by
the participle, but by its limitations. John 13:11, τὸν παραδιδόντα αὐτόν,
probably means simply his betrayer. The participle paradidou<j alone
designates anyone belonging to the class of betrayers. It is the addition
of the article and an object that restrict the participle to one person.
127. The Present Participle for the Imperfect. The
Present Participle is also sometimes used as an Imperfect
to denote a continued action antecedent to that of the
principal verb. H.A. 856, a; G.1289; G.MT.140.
Matt. 2:20; τεθνήκασιν γὰρ οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου, for
they are dead that were seeking the young child's life. See also
John 12:17; Acts 4:34 (cf. v. 37); 10:7; Gal. 1:23.
128. The following uses of the Present Participle are
closely analogous to the uses of the Present Indicative already
described under similar names. They are of somewhat infre-
quent occurrence in the New Testament.
THE AORIST P ARTIOIPLE. 59
129. (a) THE CONATIVE PRESENT.
Matt. 23:13 (WH. et al., 14); οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν,
neither suffer ye them that are entering in to enter. See also Acts
28:23.
130. (b) THE PRESENT FOR THE FUTURE, the action de-
noted being thought of as future with reference to the time of
the principal verb.
Acts 21:3; ἐκεῖσε γὰρ τὸ πλοῖον ἦν ἀποφορτιζόμενον τὸν γόμον, for
there the ship was to unlade her burden.
131. (c) THE PRESENT OF PAST ACTION STILL IN PROGRESS,
the action denoted beginning before the action of the principal
verb and continuing in progress at the time denoted by the
latter.
Act
9:33; εὗρεν δὲ ἐκεῖ ἄνθρωπόν τινα ὀνόματι Αἰνέαν ἐξ ἐτῶν ὀκτὼ
κατακείμενον ἐπὶ κραβάττου, and there he
found a certain man named
AEneas, who had been lying on a bed eight years. See also Matt.
9:20; Mark 5:25; Luke 8:43; John 5:5; Acts 24:10.
THE AORIST PARTICIPLE.
132. The general statement made under 118, that the
tenses of the participle do not in general in themselves denote
time, applies also to the Aorist Participle. It is very impor-
tant for the right interpretation of the Aorist Participle that
it be borne in mind that the proper and leading function of the
tense is not to express time, but to mark the fact that the
action of the verb is conceived of indefinitely, as a simple
event. The assumption that the Aorist Participle properly
denotes past time, from the point of view either of the speaker
or of the principal verb, leads to constant misinterpretation of
the form. The action denoted by the Aorist Participle may
be past, present, or future with reference to the speaker, and
60 THE TENSES.
antecedent to, coincident with, or subsequent to, the action of
the principal verb. The Aorist Participle, like the participles
of the other tenses, may be most simply thought of as a noun
or adjective, the designation of one who performs the action
denoted by the verb, and like any other noun or adjective
timeless. The distinction of the Aorist Participle is not that
it expresses a different time-relation from that expressed by
the Present or Perfect, but that it conceives of the action de-
noted by it, not as in progress (Present), nor as an existing
result (Perfect), but as a simple fact. Such an adjective or
noun will not ordinarily be used if contemporaneousness
with the action of the principal verb is distinctly in mind,
since contemporaneousness suggests action in progress, and
action in progress is expressed, not by the Aorist, but by
the Present tense. Nor will it be used when the mind
distinctly contemplates the existence of the result of the
action, it being the function, not of the Aorist, but of
the Perfect, to express existing result. Nor, again, will
the Aorist noun be used if the writer desires distinctly
to indicate that the doer of the action will perform it in
time subsequent to that of the principal verb, the Aorist be-
ing incapable in itself of suggesting subsequence or futurity.
But, when these cases have been excluded, there remains a
considerable variety of relations to which the Aorist is appli-
cable, the common mark of them all being that the action
denoted by the participle is thought of simply as an event.
Among these various relations the case of action antecedent
to that of the principal verb furnishes the largest number
of instances. It is thus, numerically considered, the leading
use of the Aorist Participle, and this fact has even to some
extent reacted on the meaning of the tense, so that there is
associated with the tense as a secondary, acquired, and wholly
subordinate characteristic a certain suggestion of antecedence.
THE AORIST PARTICIPLE. 61
Yet this use is no more than the other uses a primary function
of the tense, nor did it ever displace the others, or force them
into a position of subordination or abnormality. The instances
in which the action denoted by the participle is not antecedent
to the action of the principal verb are as normal as that in
which it is so, and were evidently so recognized alike in clas-
sical and in New Testament Greek. The Aorist Participle of
Antecedent Action does not denote antecedence; it is used of
antecedent action, where antecedence is implied, not by the
Aorist tense as a tense of past time, but in some other way.
The same principle holds respecting all the uses of this tense.
The following section (133) is accordingly a definition of the
constant function of the Aorist Participle, while 134, 139, and
142 enumerate the elasses of events with reference to which it
may be used.
REM. Compare the following statements of modern grammarians:
1.1 Since the participle, like the other non-augmented forms of the
aorist, has nothing whatever to do with the denotation of past time, and
since time previous to a point in past time is not the less a kind of past
time, we do not here understand at once how the participle became used
in this sense. But the enigma is solved when we examine the nature of
the aorist and participle. The latter, an adjective in origin, fixes one
action in relation to another. The action which is denoted by the finite
verb is the principal one. When the secondary action continues side by
side with the principal action, it must stand [παρατατικῶς] in the participle
of the present; if, again, referred to the future, the proper sign of the
future is needed; and similarly, the perfect participle serves to express
an action regarded as complete in reference to the principal action. If,
however, it is intended to denote the secondary action without any
reference to continuousness and completion and futurity, but merely
as a point or moment, the aorist participle alone remains for this
purpose. We indeed, by a sort of necessity, regard a point which
is fixed in reference to another action as prior to it, but, strictly
speaking, this notion of priority in past time is not signified by the
aorist participle."--Curtius, Elucidations of the Student's Greek Gram-
mar, pp. 216 f.
62 THE TENSES.
"An und fur sich bezeichnet das aoristische Particip ebenso wenig als
irgend eine andere aoristische Form ausser dem Indicativ, der in seinem
Augment ein deutliches Merkmal der Vergangenheit hat, etwas Vergan-
genes. Das Particip. des kurzesten und yon uns genauer betrachteten
Aorists, dessen Stamm eben nur die Verbalgrundiorm selbst ist, ist also
nur Particip an und fur sich, das heisst es bezeichnet eine Handlung, mit
der noch kein Satz als abgeschlossen gedacht werden soll; im Uebrigen
liegt sein Characteristisches fur uns nur darin, dass es als aoristisches
Particip nicht wie das prasentische Particip auch die Bedeutung der
Dauer in sich enthalt, sondern etwas bezeichnet, bei dell die Zeitdauer,
die es in Anspruch genommen, nicht weiter in Frage kommen, oder das
uberhaupt nur als ganz kurze Zeit dauernd bezeichnet werden soll."
--Leo Meyer, Griechische Aoriste, pp. 124,125.
"In satzen wie ἐπειδὴ εἶπεν, ἀπῄει; εἰπὼν ταῦτα ἀπῇει; ἐάν τι φάγωσιν, (Xen. An. IV. 5, 8) erschien die syntaktisch untergeordnete aoristische Handlung gegenuber dem anderen Vorgang darum als vergarigen, weil die beiden Handlungen sachlich verschieden waren. Das Bedeu.
tungsmoment der ungeteilten Vollstandigkeit und Abgeschlossenheit der
Handlung liess die Vorstellung, dass die Haupthandlung in den Verlauf
der Nebenhandlung hineinfalle und neben ihr hergehe (Gleichzeitigkeit),
nicht zu. Die Vorstellung der Vergangenheit in Bezug auf das Haupt-
verbum war also nicht durch die Aoristform an sich, sondern durch die
besondere Natur der beiden Verbalbegriffe, die zu einander in Beziehung
gesetzt wurden, gegeben. Man erkennt diesen Sachverhalt am besten
durch
Vergleichung mit Satzen wie E 98, καὶ βάλ' ἐπΐσσοντα τυχὼν κατὰ
δεξεὸν ὦον, Herod. 5, 24, εὖ ἐποίησας ἀπικόμενος. An. I. 3, 17, βου-
λοίμην δ' ἂν ἄκοντος ἀπιὼν Κύρου λαθεῖν αὐτὸν ἀπελθών, Thuk. 6, 4,
ἐγγύτατα ὀκτὼ καὶ ἑκατὸν μετὰ τὴν σφετέραν οἴκισιν Γελῷοι Ἀκράγαντα
ᾤκισαν, τὴν μὲν πόλιν ἀπὸ τοῦ Ἀκράγοντος ποταμοῦ ὀνομάσαντες, οιἰκιστὰς δὲ
ποιήσαντες Ἀριστόνουν καὶ Πυστίλον, νόμιμα δὲ τὰ Γελῴων δόντες, wo die Vorstellung
einer Zeitverschiedenheit darum nicht entstehen konnte, weil es sich um ein und
denselben V6rgang handelte und das Partizip oder die Partizipien nur eine,
bezjehungsweise mehrere besondere Seiten der Handlung des regierenden Verbums
zum Ausdruck brachten." Br. 161.
133. The Aorist Participle is used of an action
ceived of as a simple event.
It may be used with reference to an action or event in
its entirety (indefinite), or with reference to the inception
THE AORIST PARTICIPLE. 63
of a state (inceptive), or with reference to the accomplish-
ment of an attempt (resultative). WheR indefinite it may
be used of momentary or extended actions or of a series of
events. Cf. 35, and 39, and see examples below.
134. The Aorist Participle of Antecedent Action.
The Aorist Participle is most frequently used of an action
antecedent in time to the action of the principal verb.
Matt. 4:2; καὶ ωνστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσερά-
Κοντα ὕστερον ἐπείνασεν, and having fasted forty days and forty
nights, he afterward hungered.
Mark 1:31; ἤγειρεν αὐτὴν κρατήσας τῆς χειρός, and taking her by the
hand he raised her up.
John 5:13; ὁ δὲ ἰαθεὶς οὐκ ᾔδει τίς ἐστιν, but he that had been healed
wist not who it was.
Acts
14:19; καὶ πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν Παῦλον,
ἔσυρον ἔξω τῆς πόλεως, and having
persuaded the multitudes they
stoned Paul, and dragged him out of the city.
Acts
27:13; δόξαντες τῆς προθέσεως κεκρατηκέναι ἄραντες ἆσσον
παρελέγοντο τὴν Κρήτην, supposing
that they had obtained their pur-
pose, they weighed anchor, and sailed along Crete.
Rom. 5:1; δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν θεόν,
having therefore been Justified by faith, let us have peace with God.
1
Cor. 1:4; εὐχαριστῶ τῷ θεῷ ... ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ
ὑμῖν, I thank God.
. . for the grace of God which was given you.
Col 1:3, 4; εὐχαριστοῦμεν τῷ θεῷ ... ἀκούσαντες τὴν πίστιν ὑμῶν,
we give thanks to God. . . having heard of your faith.
2 Tim. 4:11; Μάρκον ἀναλαβὼν ἄγε μετὰ σεαυτοῦ, take Mark and
bring him with thee.
135. The Aorist Participle of Antecedent Action is fre-
quently used attributively as the equivalent of a relative
clause; in this case it usually has the article, and its position
is determined by the same considerations which govern the
position of any other noun or adjective in similar construction.
See John 5:13; 1 Cor. 1:4, above.
64 THE TENSES.
136. It is still more frequently used adv-erbially and is
equivalent to an adverbial clause or coordinate verb with and,.
in this case the article does not occur, and the participle
usually precedes the verb, but sometimes follows it. See
Rom. 5:1; and Col. 1:3, 4 (134).
137. In some instances of the Aorist Participle of Ante-
cedent Action, it is the inception of the action only which pre-
cedes the action of the principal verb. And this occurs not
only in verbs of state (cf. 35, and see Mark 5:33; Acts 23:1),
but also in verbs of action; which in the Indicative are not
inceptive. Acts 27:13 (134); 13:27; 2 Tim. 4:10.
138. The Aorist Participle of Antecedent Action is by no
means always best translated into English by the so-called
Perfect Participle. The English Present Participle is very
frequently placed before a verb to express an antecedent ac-
tion, and that, too, without implying that the action is thought
of as in progress. It is accordingly in many cases the best
translation of an Aorist Participle. See Mark 1:31 (134);
also Mark 5:36; Acts 13:16, R.Y. Frequently also the
Aorist Participle of the Greek is best reproduced in English
by a finite verb with and. See Acts 14:19; 27:13; 2 Tim.
4:11 (134); also Luke 21:1; Acts 21:1; Acts 10:23, R.Y.
139. The Aorist Participle of Identical Action. The
Aorist Participle agreeing with the subject of a verb not
inn'equently denotes the same action that is expressed
by the verb. HA. 856, b; G. 1290; G .MT. 150.
Matt. 27:4; ἥμαρτον παραδοὺς αἷμα δίκαιον, I sinned in that I betrayed
innocent blood.
Acts 10:33; σύ τε καλῶς ἐπίησας παραγενόμενος, and thou hast well
done that thou hast come. See also Matt. 19:27 (and the numerous
instances of the phrase ἀποκριθεὶς εἶπεν); Acts 27:3; 1 Cor. 15:18;
Eph. 1:9; Heb. 7:27; Gen. 43:5.
THE AORIST PARTICIPLE. 65
140. The verb and the participle of identical action, though
denoting the same action, usually describe it from a different
point of view. 'Respecting this difference in point of view,
see 121.
141. An Aorist Participle of Identical Action mobt fre-
quently accompanies an Aorist verb, both verb and participle
thus describing the action indefinitely as a simple event. It
occurs also with the Fnture, with which as an aoristic tense
it is entirely appropriate (Luke 9: 25; 3 John 6), with the
Present and Imperfect (Mark 8 : 29; Acts 7: 26), and with the
Perfect (Acts 13: 33; 1 Sam. 12: 19).
142. The Aorist Participle used attributively as the equiva...
lent of a relative clause sometimes refers to an action subse-
quent to that of the principal verb, though antecedent to the
time of the speaker. Instances occur both in classical Greek
(see G.MT. 152; Carter and Humphreys in Cl. Rev. Feb. 1891)
and in the New Testament.
Acts
1:16; ἣν προεῖπε τὸ πνεπυμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ
Ἰούδα τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν Ἰησοῦν, which the
Holy Spirit spake before by the mouth of David concerning Judas who be-
came guide to them that took Jesus. See also Matt. 10:4; 11:21;
John 11:2; Col. 1:8.
143. It should be clearly observed that the participle in
these cases does not by its tense denote either antecedence to
the time of speaking or subsequence to that of the principal
verb. The participle is properly timeless, and the time-rela-
tions are learned from the context or outside sources.
144. Whether the Aorist Participle used adverbially, as the
equivalent of an adverbial or coordinate clause, ever refers to
an action subsequent to that of the principal verb is more
difficult to determine. No certain instance has been observed
in classical Greek, though several possible ones occur. See
66 THE TENSES.
Dem. XIX. (F.L.) 255 (423) cited by Carter, and Thuc. II.
49. 2, cited by Humphreys, in Cl. Rev. Feb. 1891. See also
Rom. n. E. 369; N. 35, and Pindar, Pyth. IV. 189.
145. The New Testament furnishes one almost indubitable
instance of an Aorist Participle so used if we accept the best
attested text.
Acts 25:13, Ἀγρίππας ὁ βασιλεὺς καὶ Βερνίκη κατήτησαν εἰς Καισα-
ρίαν ἀσπασάμενοι τὸν Φῆστον, Agrippa the King and Bernice arrived
at Cresarea and saluted Festus.
The doubt concerning the text rests not on the insufficiency
of the documentary evidence, but on the rarity of this use of
the participle. Cf. Hort in WR II. App. p. 100. "The
authority for –άμενοι is absolutely overwhelming, and as a
matter of transmission –όμενοι can only be a correction. Yet
it is difficult to remain satisfied that there is no prior corrup-
tion of some kind." With this case should also be compared
Acts 16:23; 22:24; 23:35; 24:23, where the participle,
which is without the article and follows the verb, is most
naturally interpreted as referring to an action subsequent in
thought and fact to that of the verb which it follows, and
equivalent to καί with a coordinate verb. These instances are
perhaps due to Aramaic influence. See Ka. § 76. d; and cf.
Dan. 2:26, 27; 3:13, 24, 26, 27, etc.
In Rom. 4:19,
καὶ μὴ ἀσθενήσας τῇ πίστει κατενόησεν τὸ ἑαυτοῦ σῶμα
[ἤδη] νενεκρωμένον, the participle ἀσθενήσας, though preceding
the verb, is naturally interpreted as referring to a (conceived) result of the
action
denoted by κατενόησεν. It is in that case an inceptive Aorist Participle
denoting a subsequent action. Its position is doubtless due to the
emphasis laid upon it. In Heb. 9:12 the symmetry of the figure is best
preserved if εὑράμενος is thought of as referring to an action subsequent to
that of εἰσῆλθεν. But it is possible that εἰσῆλθεν is used to describe the
whole highpriestly act, including both the entrance into the holy place and
the subsequent offering of the blood, and that εὑράμενος is thus a participle
of identical action. In either case it should be translated not having
PARTICIPLE. 67
obtained as in R. V ., but obtaining or and obtained. In Phil. 2:7 γενόμενος
is related to λαβών a participle of identical action; the relation of λαβών
to ἐκένωσεν is less certain. It may denote the same action as εκένωσεν
viewed from the opposite point of view (identical action), or may be
thought of as an additional fact (subsequent action) to ἐκένωσεν. In Rom.
4:21 the participles δούς and πληροφορηθείς may be understood as together
defining ἐνεδυναμώθη τῇ πίστει, though δούς is strictly subsequent to ἐνδευναμώθη. Somewhat similar is 1 Pet. 8:18, where ζωοποιηθείς is clearly
subsequent to ἀπέθανεν [or ἔπαθεν], but is probably to be taken together with
θανατωτείς as defining the
whole of the preceding clause Χριστὸς ἅπαξ περὶ
ἁμαρτιῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ.
146. The Aorist Participle used as an integral part of the
object of a verb of perception represents the action which it
denotes as a simple event without defining its time. The ac-
tion may be one which is directly perceived and hence coinci-
dent in time with that of the principal verb, or it may be one
which is ascertained or learned, and hence antecedent to the
action of the principal verb. In the latter case it takes the
place of a clause of indirect discourse having its verb in
the Aorist Indicative.
Acts 9:12; καὶ εἶδεν ἄνδρα . . . Ἁνανίαν ὀνόματι εἰσελθόντα καὶ ἐπι-
θέντα αὐτῷ χεῖρας, and he has seen a man named Ananias come in
and lay hands upon him. See also Luke 10:18; Acts 10:3; 11:3;
26:13; 2 Pet. 1:18.
Luke 4:23; ὅσα ἠκούσαμεν γενόμενα, whatever things we have heard
to have been done.
147. The Aorist Participle with λανθάνω denotes the same
time as the principal verb. It occurs but once in the New
Testament (Heb. 13:2), the similar construction with φθάνω
and τυγχάνω, not at all. HA. 856, b; G. 1290.
148. The categories named above, Aorist Participle of An-
tecedent Action, of Identical Action, etc., which, it must be
remembered, represent, not diverse functions of the tense, but
only classes of cases for which the Aorist Participle may be
68 THE TENSES.
used, do not include absolutely all the instances. There are,
for example, cases in which the time-relation of the action of
the participle to that of the verb is left undefined. John
16:2, ὁ ἀποκτείνας [ὑμᾶς] δόξῃ λατρείαν προσφέρειν τῷ θεῷ, means,
every slayer of you will think, etc. Whether he will have such
thought before he shall slay, when he slays, or after he shall
have slain, is not at all defined. Cf. Gen. 4:15.
149. Very rarely also the Aorist Participle used adverbially
refers to an action evidently in a general way coincident in
time with the action of the verb, yet not identical with it.
Heb.
2:10; ἔπρεπεν γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα,
πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν
διὰ παθημάτων τελειῶσαι, for it became
him, for whom are all
things, and through whom are all things, in bringing many sons unto glory,
to make the author of their salvation perfect through sufferings. The
participle ἀγαγόντα is neither antecedent nor subsequent to τελειῶ-
σαι, nor yet strictly identical with it. Nearly the same thought
might be expressed in English by when he brought or in bringing,
and in Greek by ὅτε ἤγαγεν or ἐν τῷ ἀγαγεῖν (cf. 109).
The choice of the Aorist Participle rather than the Present
in such cases is due to the fact that the action is thought of,
not as in progress, but as a simple event or fact. Concerning
a similar use of the Aorist Participle in Homer, see Leo Meyer,
Griechische Aoriste, p. 125; T. D. Seymour in T.A.P.A., 1881,
pp. 89, 94. The rarity of these instances is due not to any
abnormality in such a use of the tense, but to the fact that
an action, temporally coincident with another and subordinate
to it (and not simply the same action viewed from a different
point of view), is naturally thought of as in progress, and
hence is expressed by a Present Participle. Cf. exx. under 119.
150. As an aid to interpretation it may be observed that the Aorist
Participle with the article may sometimes be used instead of a relative
THE AORIST PARTICIPLE. 69
clause with the Aorist Indicative, sometimes instead of such a clause with
the verb in the Aorist Subjunctive.1 But it should not be supposed that
from the point of view of the Greek language these were two distinct
functions of the Aorist Participle. The phrase ὃς ἔλαβε referred in Greek
to past time, ὃς ἂν λάβῃ to present or future time. It is not probable that
in the mind of a Greek ὁ λαβών was the precise equivalent of both of
these, standing alternately for the one or the other, so that when he wrote
ὁ λαβών he sometimes thought ὃς ἔλαβε, sometimes ὃς ὰν λάβῃ. The fact is
doubtless rather that the Aorist Participle was always, strictly speaking,
timeless, and that ὁ λαβών meant simply the receiver, the act of receiving
being thought of as a simple fact without reference to progress. Thus for
o[ labw<n in Matt. 25:16 ὃς ἔλαβε might have stood, and it may be trans-
lated, he that received; while for ὁ ὀμόσας in Matt. 23:20 ὃς ὰν ὀμόςῃ
might have stood, and it may be trauslated, whoever sweareth; and for
ὁ ὑπομείνας in Matt. 24:13 ὃς ἂν ὑπομείνῃ might have stood, and it may
be translated, whoever shall endure. Cf. Luke 12:8-10. But these
differences are due not to a difference in the force of the tense in the
three cases. In each case a translation by a timeless verbal noun-
receiver, swearer, endurer--would correctly (though from the point
of view of English rather awkwardly) represent the thought of the
Greek. As respects the time-relation of the action of the participle
to that of the principal verb ὁ λαβών and ὁ ὑπομείνας are participles
of antecedent action, ὁ ὀμόσας is a participle of identical action. But
these distinctions, again, as stated above, are made, not to mark different
functions of the Greek tense, but to aid in a fuller interpretation of the
facts of the case.
151. Some scholars have endeavored to explain all participles with
the article as equivalent to the relative pronoun with the corresponding
tense of the Indicative. It is true that such participial phrases may often
be resolved in this way and the sense essentially preserved. But that
this is not a general principle will be evident from a comparison of the
fuuction of the tense in the Indicative and in the participle.
(a) All the tenses of the Indicative express time-relations from the
Ii point of view, not of the principal verb, but of the speaker. This principle
holds in a relative clause as well. as in a principal sentence. An Aorist
verb standing in a relative clause may indeed refer to an action antece-
dent to the time of the principal verb, but this antecedence is not expressed
by the tense of the verb. All that the Aorist tense does in respect to
1 W. G. Ballantine, Attributive Aorist Participles in Protasis, in Bio.
Sac. Apr. 1889.
70 THE TENSES.
time is to place the action in past time; its relation in that past time to
the action of the principal verb must be learned from some other source.
The corresponding thing is true of the Present tense, which in a relative
clause denotes time not contemporaneous with the action of the principal
verb, but present from the point of view of the speaker. See, e.g., Matt.
11:4; 13:17.
(b) The participle, on the other hand, is in itself timeless, and gains
whatever suggestion of time-relation it conveys from its relation to the
rest of the sentence. It is not affirmed that the Aorist Participle denotes
time relative to that of the principal verb, but that its time-relations are
not independent, like those of the fudicative, but dependent.
It is thus apparent that the whole attitude, so to speak, of the parti-
ciple toward time-relations is different from that of the Indicative, and no
formula of equivalence between them can be constructed. A timeless
noun or adjective cannot by any fixed rule be translated into a time-
expressing verb.
Somewhat less of error is introduced if the rule is made to read that
the participle may be trauslated into English by a relative clause using
that tense of the English fudicative which corresponds to the tense
of the Greek participle. Relative clauses in English frequently use the
tenses apparently to denote time relative to that of the principal verb.
Thus in the sentence, When I am in London I will come to see you, the
present tense, am, really denotes time future with reference to the speaker,
time present relative to that of the principal verb. SiIililarly in the
sentence, They that have done good shall come forth to the resurrection of
life --have done is past, not with reference to the time of speaking, but
to that of the principal verb. But such uses of tenses in English are
merely permissible, not uniform. Shall have done would be more exact
in the last sentence. Moreover, the rule as thus stated is false in principle,
and not uniformly applicable in fact. It would require, e.g., that a
Present Participle, standing in connection with an Aorist verb, should be
rendered by an English Present, instead of by an English Past as it .
should usually be. See John 2:16; Acts 10:35.
THE FUTURE PARTICIPLE.
152. The Future Participle represents an action as
future from the point of view of the principal verb. HA.
856; G. 1288.
THE PERFECT PARTICIPLE. 71
Acts. 24:11; οὐ πλείους εἰσίν μοι ἡμέραι δώδεκα ἀφ' ἧς ἀνέβην προσκυ-
νήσων εἰς Ἰερουσαλήμ, it is not more than twelve days since I went
up to worship at Jerusalem.
1 Cor. 15:37; οὺ τὸ σῶμα τὸ σύμα τὸ γενησόμενον σπείρεις, thou sowest not the
body that shall be.
REM. The Future Participle is of later origin than the participles of
the other tenses, and is a clearly marked exception to the general time-
lessness of the participle. While its function was probably not primarily
temporal, the relations which it expressed necessarily suggested subse-
quence to the action of the principal verb, and hence gave to the tense a
temporal force. Del. IV. pp. 97 ff.; Br.163.
153. The Present Participle μέλλων followed by an Infini-
tive of another verb is used as a periphrasis for a Future
Participle of the latter verb, but with a somewhat different
range of use. To express that which is to take place, either
form may be used. But μέλλων is not used to express the
purpose of an action, and is used, as the Future Participle is
not, to express intention without designating the intended
action as the purpose of another act. See John 12:4 (cf. John
6:64); Acts 18: 14; 20:3,7.
THE PERFECT PARTIOIPLE.
154. The Perfect Participle is used of completed ac-
tion. Like the Perfect Indicative it may have reference
to the past action and the resulting state or only to the
resulting state. The time of the resulting state is usually
that of the principal verb. HA. 856; G.1288.
Acts 10:17; οἱ ἄνδρες οἱ ἀπεσταλμένοι . . . ἐπέστησαν ἐπὶ τὸν πυλῶνα,
the men who had been sent. . . stood before the gate.
Rom. 15:14; πεπληρωμένοι πάσης τῆς γνώσεως, filled with all knowledge.
Luke 8:46; ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ' ἐμοῦ, I perceived that power
had gone forth from me.
72 THE TENSES.
155. The Perfect Participle stands in two passages of the New Testa-
ment as the predicate of the participle ὤν. The effect is of a Perfect
Participle clearly marked as one of existing state. See Eph. 4:18;
Col. 1:21.
156. The Perfect Participle is occasionally used as a Plu-
perfect to denote a state existing antecedent to the time of the
principal verb. The action of which it is the result is, of
course, still earlier.
John
11:44; ἐξῆλθεν ὁ τεθνηκὼς δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας
κειρίαις, he that was
[or had been] dead came forth bound hand and
foot with grave-clothes. See also Mark 5:15, ἐσχηκότα, noting the
Present Participle in the same verse and the Aorist Participle
in v. 18; also 1 Cor. 2:7, ἀποκεκρυμμένην, comparing v. 10.
THE MOODS.
MOODS IN PRINCIPAL CLAUSES.
THE INDICATIVE MOOD.
157. The Indicative is primarily the mood of the un-
qualified assertion or simple question of fact. HA. 865;
G.1317.
John 1:1; ἐν ἀρχῇ ἦν ὁ λόγος, in the beginning was the Word.
Mark 4:7; καὶ καρπὸν οὐκ ἔδωκεν, and it yielded no fruit.
Matt. 2:2; ποῦ ἐστὶν ὁ τεχθεὶς βασιλεὺς τπων Ἰουδαίων, where is he
that is born King of the Jews?
John 1:38; τί ζητεῖτε, what are ye seeking?
158. The Indicative has substantially the same assertive
force in many principal clauses containing qualified assertions.
The action is conceived of as a fact, though the assertion of
the fact is qualified.
John 13:8; ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ' ἐμοῦ, if I wash thee not,
thou hast no part with me.
159. (a) When qualified by particles such as ἄν, εἴθε, etc.,
the Indicative expresses various shades of desirability, improb-
ability, etc. Respecting these secondary uses of the Indicative
in principal clauses, see 26, 27, 248.
(b) Respecting the uses of the Future Indicative in other
than a purely assertive sense, see 67, 69, 70.
73
74 THE MOODS.
(c) Respecting the uses of the Indicative in subordinate
clauses, see 185-360, passim.
REM. The uses of the Indicative described in 157 and 158 are substan-
tially the same in English and in Greek and occasion no special difficulty
to the English interpreter of Greek. The uses referred to in 159 exhibit
more difference between Greek and English, and each pal'ticular usage
requires separate consideration.
THE SUBJUNCTIVE MOOD.
The uses of the Subjunctive in principal clauses are as
follows:
160. The Hortatory Subjunctive. The Subjunctive
is used in the first person plural in exhortations, the
speaker thus exhorting others to join him in the doing of
an action. HA. 866, 1; G. 1344; B. p. 209; WM. p. 355;
G.MT. 255, 256.
Heb. 12:1; δι' ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, let us
run with patience the race that is set before us.
1 John 4:7; ἀγαπητοί, ἀπαπῶμεν ἀλλήλους, beloved, let us love one
another.
161. Occasionally the first person singular is used with
ἄφες or δεῦρο prefixed, the exhortation in that case becoming a
request of the speaker to the person addressed to permit him
to do something.
Matt. 7:4; ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, let me cast
out the mote out of thine eye. See also Luke 6:42; Acts 7:34.
The sense of ἄφες in Matt. 27:49 and of ἄφετε in Mark 15:36 is doubt-
ful (see R.V. ad loc. and Th., ἀφίημι, 2, E.).
In Matt. 21: 38 (Mark 12:7) δεῦτε is prefixed to a hortatory first per-
son plural without affecting the meaning of the Subjunctive.
THE SUBJUNCTIVE. 75
In none of these cases is a conjunction to be supplied before the Sub-
junctive. Cf. the use of ἄγε, φέρε, etc., in classical Greek. G.MT. 257;
B. p. 210; WM. p. 356.
162. The Prohibitory Subjunctive. The Aorist Sub-
junctive is used in the second person with μή to express a
prohibition or a negative entreaty. H.A. 866, 2; G. 1346;
G.MT. 259.
Matt. 6:34; μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, be not therefore anxious
for the morrow.
Heb. 3:8; μὴ σκληρύνητε τὰς καρδίας ὑμῶν, harden not your hearts.
Matt. 6:13; καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, and bring us not into
temptation.
163. Prohibitions are expressed either by the Aorist Sub-
junctive or by the Present Imperative, the only exceptions
being a few instances of the third person Aorist Imperative
with μή. The difference between an Aorist Subjunctive with
μή and a Present Imperative with μή is in the conception of
the action as respects its progress. H.A. 874. Thus
164. (a) The Aorist Subjunctive forbids the action as a
simple event with reference to the action as a whole or to its
inception, and is most frequently used when the action has
not been begun.
Acts 18:9; λάλει καὶ μὴ σιωπήσῃς, speak and hold not thy peace.
Rev. 7:3; μὴ ἀδικήσητε τὴν γῆν, hurt not the earth.
165. (b) The Present Imperative (180-184) forbids the
continuance of the action, most frequently when it is already
in progress; in this case, it is a demand to desist from the
action.
Mark 6:50; ἐγώ εἰμι, μὴ φοβεπισθε, it is I, be not afraid.
John 5:14; μηκέτι ἁμάρτανε, sin no more.
76 THE MOODS.
When the action is not yet begun, it enjoins continued
abstinence from it.
Mark
13:21; καὶ τότε ἐάν τις ὑμῖν εἴπῃ Ἴδε ὧδε ὁ χριστός Ἴδε
ἐκεῖ, μὴ πιστεύετε, and then if
any man shall say unto you, Lo, here
is the Christ; or, Lo, there; believe it not. Cf. Matt. 24 : 23.
166. The Prohibitory Subjunctive occurs rarely in the third
person. 1 Cor. 16:11; 2 Thess. 2:3.
167. The strong negative, οὐ μή, occurs rarely in prohibi-
tions with the Aorist Subjunctive.
Matt. 13:14 and Acts 28:26, from Septuagint, Isa. 6:9, are probably
to be understood as prohibitory (as in the Hebrew of the passage in Isa.),
rather than emphatically predictive, as in R. V. Cf. Gen. 3:1, οὐ μὴ φάγητε
which is clearly prohibitory. G.MT. 297. Cf. 162.
In Matt. 21 : 19, on the other hand, the emphatic predictive sense, there
shall be no fruit from thee henceforward forever, is more probable, being
more consistent with general usage and entirely appropriate to the con-
text. The imperative rendering of the R.V. makes the passage doubly
exceptional, the Imperative Subjunctive being rare in the third person,
and οὐ μή being unusual in prohibitions.
168. The Deliberative Subjunctive. The Subjunctive
is used in deliberative questions and in rhetorical questions
having reference to the future. HA. 866, 3; G. 1358.
Luke 3:10; τί οὖν ποιήσωμεν, what then shall we do?
Luke 11:5; τίς ἐξ ὑμῶν ἕξει φίλον . . . καὶ εἴπῃ αὐτῷ, which of you
shall have a friend. . . and shall say to him?
169. Questions may be classified as questions of fact and
questions of deliberation. In the question of fact the speaker
asks what is (or was or will be). In the question of delibera-
tion, the speaker asks what he is to do, or what is to be done;
it concerns not fact but possibility, desirability, or necessity.
But questions may be classified also as interrogative or real
questions, and rhetorical questions. The former makes a real
THE SUBJUNCTIVE. 77
inquiry (for information or advice) ; the latter is a rhetorical
substitute for an assertion, often equivalent to a negative
answer to itself, or, if the question is negative, to a positive
answer.
Since both questions of fact and questions of deliberation
may be either interrogative or rhetorical, it results that there
are four classes of questions that require to be distinguished
for purposes of interpretation.
(a) The interrogative question of fact.
Matt. 16:13; τίνα λεγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου,
who do men say that the Son of man is? See also Mark 16:3;
John 7:45; Acts 17:18.
(b) The rhetorical question of fact.
1 Cor. 9:1; οὐκ εἰμὶ ἀπόστολος, am I not an apostle'
Luke 23:31; ὅτι εἰ ἐν ὑγρῷ ξύλῳ ταῦτα ποιοῦσιν, ἐν τῷ ξηρῷ τί γένηται,
for if they do these things in a green tree, what will be done in the dry?
See also Luke 11: 5; 16: 11.
(c) The interrogative deliberative question.
Mark 12 : 14; δῶμεν, ἢ μὴ δῶμεν, shall we give, or shall we not give' See
also Matt. 6 : 31; 18: 21; Luke 22 : 49.
(d) The rhetorical deliberative question.
Rom.
10:14; πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ
πιστεύσωσιν οὗ οὐκ ἤκουσαν; . . . πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποστα-
λῶσιν, how then shall they call on him in whom they have not believed? how shall they believe in him whom they have not heard? . . . how shall they preach except they be sent? See also Matt. 26:54; Luke
14:34; John 6:68.
Interrogative questions of fact, and rhetorical questions of
fact having reference to the present or past, employ the tenses
and moods as they are used in simple declarative sentences.
Rhetorical questions of fact having reference to the future,
and all deliberative questions, use either the Subjunctive or
the Future Indicative.
78 THE MOODS.
170. The verb of a deliberative question is most frequently
in the first person; but occasionally in the second or third.
Matt. 23:33; Rom. 10:14. The verb of a rhetorical question
may be of any person.
171. The Deliberative Subjunctive is sometimes preceded
by θέλεις, θέλετε, or βούλεσθε. No conjunction is to be supplied
in these cases. The verb θέλειν is sometimes followed by a
clause introduced by ἵνα, but ἵνα never occurs when the verb
θέλειν is in the second person, and the following verb in the
first person, i.e. when the relations of the verbs are such as to
make a Deliberative Subjunctive probable.
Luke 22:9; ποῦ θέλεις ἑτοιμάσωμεν, where wilt thou that we make ready?
See also Matt. 26:17; 27:17, 21; Mark 10:36, 51; 14:12; 15:9;
Luke 9:54; 18:41; 1 Cor. 4:21 (N.B.), and cf. (i!na) Matt. 7:12;
Mark 6:25; Luke 6:31; 1 Cor. 14:5.
172. The Subjunctive in Negative Assertions. The
AOlist Subjunctive is used with οὐ μή in the sense of an
emphatic Future Indicative. HA. 1032; G. 1360.
Heb 13:5; οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλίπω, I will in no wise
fail thee, neither will I in any wise forsake thee. See also Matt. 5:18;
Mark 13:30; Luke 9:27, et freq. Cf. Gild. in .A.J.P. III. 202 f.
REM. In Luke 18:7 and Rev. 15:4 the Subjunctive with ou] mh< is used
in a rhetorical question. The Subjunctive may be explained as occasioned
by the emphatic negative or by the rhetorical nature of the question.
173. This emphatically predictive Subjunctive is of frequent occurrence
in Hellenistic Greek. The Present Subjunctive is sometimes used with
οὐ μή in classical Greek, but no instance occurs in the New Testament.
Concerning the rare use of the Future with οὐ μή see 66; cf. Gild. u.s.
THE OPTATIVE. 79
THE OPTATIVE MOOD.
174. The Optative Mood is much less frequent in the New
Testament, and in Hellenistic writers generally, than in clas-
sical Greek. Cf. Harmon, The Optative Mood in Hellenistic
Greek, in J.B.L. Dec. 1886. .
It is mainly confined to four uses, two of which are in prin-
cipal clauses.
175. The Optative of Wishing. The Optative is used
without ἄν to express a wish. HA. 870; G. 1507.
1 Pet. 1:2; χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη, grace to you and peace
be multiplied.
2 Thess. 3:16; αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην,
now the Lord of peace himself give you peace.
176. The Optative of Wishing occurs thirty-five times in the New
Testament: Mark 11:14; Luke 1:38; 20:16 ; Acts 8:20; Rom. 3:4;
3:6; 3:31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 15:5, 13; 1 Cor.6:15;
Gal. 2:17; 3:21; 6:14; 1 Thess. 3:11, 12; 5:23; 2 Thess. 2:17; 3:5,
16; 2 Tim. 1:16, 18; Philem. 20; Heb. 13:21; 1 Pet. 1:2; 2 Pet. 1:2;
always, except Philem. 20, in the third person singular. It most frequently
expresseS a prayer. Mark 11 : 14 and Acts 8: 20 are peculiar in being im-
precations of evil.
177. The phrase μὴ γένοιτο is an Optative of Wishing which strongly
deprecates something suggested by a previous question or assertion.
Fourteen of the fifteen New Testament instances are in Paul's writings,
and in twelve of these it expresses the apostle's abhorrence of an inference
which he fears may be (falsely) drawn from his argument. Cf. Mey.
on Rom. 3:4, and Ltft. on Gal. 2: 17. On Gal. 6: 14 cf. 1 Macc. 9: 10.
178. The Potential Optative. The Optative with ἄν
is used to express what would happen on the fulfilment of
some supposed condition. It is thus an apodosis correla-
80 THE MOODS.
tive to a protasis expressed or implied. It is usually to be
translated by the English Potential. HA. 872; G. 1327 ff.
Acts 8:31; πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με, how should I be
able unless some one shall guide me?
Acts 17:18; τί ἂν θέλοι ὁ σπερμολόγος οὖτος λέγειν, what would this
babbler wish to say?
179. The Optative with ἄν occurs in the New Testament only in Luke's
writings: Luke *1:62; *6:11; *9:46; [*15:26; 18:36] ; Acts *5:24;
†8: 31; *10:17; †17:18; [26:29]. Of these instan~es the six marked
with * are in indirect questions; the two marked with t are in direct
questions; those in brackets are of doubtful text; others still more
doubtful might be added. In only one instance (Acts 8:31) is the con-
dition expressed.
THE IMPERATIVE MOOD.
180. The Imperative Mood is used in commands and
exhortations. HA. 873; G. 1342.
Matt. 5:42; τῷ αἰτοῦντί σε δός, give to him that asketh thee.
1 Thess. 5:19; τὸ πνεῦμα μὴ σβέννυτε, quench not the spirit.
REM. Respecting other methods of expressing a command, see 67,
160-167,364.
181. THE IMPERATIVE MOOD is also used in entreaties and
petitions.
Mark 9:22; ἀλλ' εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφ' ἡμᾶς,
but if thou canst do anything, have compassion on us and help us.
Luke 17:5; καὶ εἶπαν οἱ ἀπόστολοι τᾦ κυρίῳ Πρόσθες ἡμῖν πίστιν,
and the apostles said to the Lord, Increase our faith.
John 17:11; πάτερ ἅγιε, τήρησον αὐτοῦς ἐν τῳ ὀνόματί σου, holy
Father, keep them in thy name.
182. THE IMPERATIVE MOOD is also used to express con-
sent, or merely to propose an hypothesis.
FINITE MOODS IN SUBORDINATE CLAUSES. 81
Matt. 8:31, 32; οἱ δὲ δαίμονες παρεκάλουν αὐτόν λέγοντες Εἰ ἐκβάλ-
λεις ἡμᾶς,
ἀπόστειλον ἡμᾶς
εἰς τὴν ἀγέλην τῶν
χοίρων. Καὶ εἶπεν
αὐτοις Ὑπάγετε, and the demons
besought him saying, If thou cast
us out, send us away into the herd of swine. A nd he said unto
them, Go.
John
2:19; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν α'τοῖς Λύσατε τὸν ναὸν τοῦτον
καὶ [ἐν ] τρισὶν ἡμέραις ἐγερῶ αὐτόν, Jesus
answered and said unto
them, Destroy this temple, and in three days I will raise it up.
1
Cor. 7:36; καὶ (εἰ) οὕτως ὀφείλει γίνεσθαι, ὁ θέλει ποιείτω· οὐχ
ἁμαρτάνει· γαμείτωσαν, and if need
so require, let him do what he
will; he sinneth not; let them marry.
183. An Imperative suggesting a hypothesis mayor may
not retain its imperative or hortatory force.
Luke 6:37; μὴ κρίνετε, καὶ οὐ μὴ κριθῆτε, judge not, and ye shall not
be judged. Cf. John 2: 19, above.
184. Any ,tense of the Imperative may be used in positive
com mands, the distinction of force being that of the tenses of
the dependent moods in general. Cf. 95 ff. In prohibitions,
on the other hand, the use of the Imperative is confined almost
entirely to the Present tense. A few instances only of the
Aorist occur. Cf. 163.
FINITE MOODS IN SUBORDINATE CLAUSES.
185. Many subordinate clauses employ the moods and
tenses with the same force that they have in principal
clauses. Others, however, give to the mood or tense a force
different .from that which they usually have in principal
clauses. Hence arises the necessity for special treatment of
the moods and tenses in subordinate clauses. Principal clauses
also require discussion in so far as their mood or tense affects
or is affected by the subordinate clauses which limit them.
82 THE MOODS.
186. Clauses considered as elements of the sentence may be classified il i
as follows:
I. SUBSTANTIVE.
(1) As subject or predicate nominative (211-214, 357-360).
(2) As object in indirect discourse (334-356).
(3) As object after verbs of exhorting, etc. (200-204).
(4) As obJect after verbs of striving, etc; (205-210).
(5) As object after verbs of fear and danger (224-227).
II. ADJECTIVE.
(1) Appositive (211, 213).
(2) Relative (289-333, in part).
(3) Definitive (215, 216, in part).
III. ADVERBIAL, denoting
(1) Time (289-316, in part; 321-333).
(2) Place (289-316, in part).
(3) Condition (238-277, 296-315).
(4) Concession (278-288).
(5) Cause (228-233, 294).
(6) Purpose ([188-196], 197-199, 317).
(7) Indirect object, etc. (215, 217, in part; 318, 319).
(8) Result (218, 219, 234-237).
(9) Manner (217, 289-316, in part).
(10) Comparison, expressing equality or inequality (289-316,
in part).
REM. Conditional relative clauses introduced by relative pronouns,
and relative clauses denoting cause and purpose introduced in the same
way, partake at the same time of the nature of adjective and of adverbial
clauses.
187. The arrangement of the matter in the following sections (188-
347) is not based upon a logical classification of clauses, such as is indi-
cated in the preceding section, but in part on genetic relationships, and
In part on consIderations of practIcal converuence. The followmg 18 the
general order of treatment:
Moods in clauses introduced by final particles. . . . . . . 188-227.
Moods in clauses of cause . . . . . . . . . . . . . . . . . . . . . . 228-233.
Moods in clauses of result. . . . . . . . . . . . . . . . . . . . . . . 234-237.
CLAUSES INTRODUCED BY FINAL PARTICLES. 83
Moods in conditional sentences. . . . . . . . . . . . . 238-277.
Moods in concessive sentences . . . . . . . . . . . . . 278-288.
Moods in relative clauses. . . . . . . . . . . . . . . . . . 289-333.
Definite relative clauses . . . . . . . . . . . . . 292-295.
Conditional relative clauses . . . . . . . . . . 296-316.
Relative clauses expressing purpose. . . . 317-320.
RelatIve clauses mtroduced by ἑως, etc. 321-333.
Indirect Discourse. . . . . . . . . . . . . . . . . . . . . . . . 334-356.
Construction after καὶ ἐγένετο, etc. . . . . . . . . . 357-360.
MOODS IN CLAUSES INTRODUCED BY PINAL PARTICLES.
188. CLASSIFICATION. Under the general head of clauses
introduced by final particles are included in New Testament
Greek:
(1) Pure final clauses.
(2) Object clauses after verbs of exhorting, etc.
(3) Object clauses after verbs of striving, etc.
(4) Object clauses after verbs of/earing.
(5) Subject, predicate, and appositive clauses.
(6) Complementary and epexegetic clauses.
(7) Clauses of conceived result.
189. General Usage. The relations expressed by the
clauses enumerated in 188 are in classical Greek expressed
in various ways, but, in the New Testament, these differ-
ences have, by a process of assimilation, to a considerable
extent disappeared. Clauses modeled after final clauses
take the place of Infinitives in various relations; the Opta-
tive disappears from this class of clauses; the distinction be-
tween the Subjunctive and the Future Indicative is par-
tially ignored. It results that the seven classes of clauses
named above conform in general to one rule, viz.:
84 THE MOODS.
Clauses introduced by a final particle usually employ the
Subjunctive after both primary and secondary tenses, less
frequently the Future Indicative.
REM. Concerning the Present Indicative after i!na, see 198, Rem.
190. Final Particles. The New Testament employs as
final particles ἵνα, ὅπως, and μή.
REM. The usage of the final particles in classical Greek is elaborately
discussed by Weber in Schanz, Beitrage zur historischen Syntax der
griechischen Sprache, Hefte IV., V., and by Gild. (on the basis of Weber's
work) in A.J.P. IV. 416 ff., VI. 53 if.
191. NEW TESTAMENT USE OF ἵνα. Ἵνα occurs very fre-
quently in the New Testament, and with a greater variety of
usage than in classical Greek. Not only does it assume in
part the functions which in classical Greek belonged to the
other final particles, but clauses introduced by it encroach
largely upon the function of the Infinitive. This extension
of the use of lva is one of the notable characteristics of the
Greek of the New Testament and of all later Greek. !Ina oc-
curs in the New Testament in
(1) Pure final clauses.
(2) Object clauses after verbs of exehorting, etc.
(3) Object clauses after verbs of striving, etc.
(4) Subject, predicate, and appositive clauses.
(5) Complementary and epexegetic clauses.
(6) Clauses of conceived result.
Of these clauses, the first class is the only one that regularly
employs i!na in classical Greek. Cf. G.MT. 311.
192. NEW TESTAMENT USE OF ὅπως. Ὅπως occurs in the
New Testament, as in classical Greek, in
CLAUSES INTRODUCED BY FINAL PARTICLES. 85
(1) Pure final clauses.
(2) Object clauses after verbs of exhorting, etc.
(3) Object clauses after verbs of striving, etc. Cf. G.MT.
313.
193. NEW TESTAMENT USE OF μή. Μή is used in the New
Testament, as in classical Greek, in
(1) Pure final clauses.
(2) Object clauses after verbs of striving, etc.
(3) Object clauses after verbs of fear'ing. Cf. G.MT.
807-310,339, 352.
194. Ὡς, which occurs as a final particle in classical prose,
appears in a final clause in the New Testament in only one
passage and that of doubtful text, Acts 20:24. Ὄφρα, which
was used as a final particle in epic and lyric poetry, does not
occur in the New Testament. Cf. G.MT. 312, 314.
195. In classical Greek, final clauses and object clauses after verbs
of striving, etc., frequently have ὅπως ἄν or ὡς ἄν. G.MT. 328; Meist.
p. 212. According to Gild. ἄν gives to the clause, except in the formal
language of inscriptions, a relative or conditional force, ?πως ἄν being
equivalent to ἤν πως. A.J.P. IV. pp. 422, 425; VI. pp. 53-73; L. and S.
o!pwj. In the New Testament ὅπως ἄν occurs four times (ὅπως alone forty-
nine times), always in a final clause proper. In Luke 2: 35; Acts 3:19
15:17 the contingent color may perhaps be detected; but in Rom. 3:4,
quoted from the Sfiptuagint, it is impossible to discover it.
196. Ὅπως after verbs of fearing, which is found occasionally in
classical Greek, does not occur in the New Testament.
197. Pure Final Clauses. A pure final clause is one
whose office is to express the purpose of the action stated
in the predicate which it limits.
In classical Greek, final clauses take the Subjunctive
86 THE MOODS.
after primary tenses; after secondary tenses either the
Optative or the Subjunctive. HA. 881; G.1365.
In the New Testament, the Optative does not occur.
The Subjunctive is regularly used after primary and sec-
ondary tenses alike.
Matt. 7:1; μἠ κρίνετε, ἵνα μὴ κριθῆτε, judge not, that ye be not judged.
Rom. 1:11; ἐπιποθῶ γὰρ ἐκεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευ-
ματικόν, for I long to see you, that I may impart unto you some spiritual
gift.
Rom.
9:17; εἰς αὐτὸ τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν
δύναμίν μου, for this very
purpose did I raise thee up that I might
show in thee my power.
Acts
28:27; καὶ τοῦς ὀφθαλμοὺς αὐτῶν ἐκκάμμυσαν· μή ποτε ἴδωσιν
τοῖς ὀφθαλμοῖς, and their
eyes they have closed; lest haply they should
perceive with their eyes.
198. Pure final clauses occasionally take the Future Indica-
tive in the New Testament as in classical Greek. HA. 881, c;
G.1366; B. pp. 234 f.; WM. pp. 360f.; WT. pp. 289f.
Luke 20:10; ἀπέστειλεν πρὸς γεωργοῦς δοῦλον, ἵνα . . . δώσουσιν,
he sent to the husbandmen a servant, that they might give. See also 199.
REM. Some MSS. give a Present Indicative after ἵνα in John 5:20;
Gal. 6:12; Tit. 2:4; Rev. 12:6; 13:17. In 1 John 5:20 γινώσκομεν is
probably pregnant in force, "that we may know, and whereby we do
know." Ζηλοῦτε in Gal. 4: 17, and φυσιοῦσθε in 1 Cor. 4:6 are regarded
by Hort (WH. II. App. p. 167), Schmiedel (WS. p. 52), and Blass
(Grammatik, p. 207), as Subjunctives.. On John 17:3 see 213, Rem.
199. The Future Indicative occurs in pure final clauses in classical
Greek chiefly after ὅπως, rarely after μή, ὡς, and ὄφρα, never after ἵνα.
G.MT. 324; Weber, u.s.; Gild. u.s. The New Testament instances are
chiefly after ἵνα; a few instances occur after μή (μήποτε) and one after ὅπως.
The manuscripts show not a few variations between Subjunctive and Future
Indicative, and both forms are sometimes found together, after the same
conjunction. The following passages contain the Future, or both Future
and Subjunctive: Matt. 7:6; 13:15; Mark 14:2; Luke 14:10; 20:10;
John 7:3; 17:2 ; Acts 21:24; 28:27 ; Rom. 3:4; Gal. 2:4; 1 Pet. 3:1.
CLAUSES INTRODUCED BY FINAL PARTICLES. 87
200. Object Clauses after Verbs of Exhorting, etc.
In classical Greek, verbs of exhorting, commanding, entreat-
ing, and persuading are sometimes followed by an object
clause instead of the more usual Infinitive. Such a clause
usually employs ὅπως and the Future Indicative, sometimes
the Subjunctive. G. 1373; G.MT.355;
In the New Testament, object clauses after such verbs"
are frequent; they use both ἱνα and ὅπως; and employ
the Subjunctive to the exclusion of the Future Indicative.
Mark 5:18; παρεκάλει α'τὸν ὁ δαιμονισθεὶς ἵνα μετ' αὐτοῦ ῇ, he who
had been possessed with a demon besought him that he might be with him.
Luke
10:2; δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ
εἰς τὸν θρερισμὸν αὐτοῦ, pray ye
therefore the Lord of the harvest that
he send forth laborers into his harvest. See also Matt. 4:3; 14:36;
16:20; Acts 23:15; 1 Cor. 1:10; 2 Cor. 8:6; Mark 13:18
(cf. Matt. 24 :20); Luke 22: 46 (cf. v. 40).
REM. In Eph. 1:17 δώῃ (Subjunctive) should be read rather than δῴη
(Optative). Cf. 225, Rem. 2.
201. The use of i!na, in an object clause after a verb of exhorting is
almost unknown in classical Greek. G.MT. 357. In the New Testament
fila, occurs much more frequently than ὅπως in such clauses.
202. The regular construction in classical Greek after verbs
of exhorting, etc., is the Infinitive. This is also in the New
Testament the most frequent construction, occurring nearly
twice as often as the ἵνα and ὅπως clauses. Κελεύω and the
compounds of τάσσω take only the Infinitive. Ἔντέλλομαι
employs both constructions.
203. Under the head of verbs of exhorting, etc., is to be in-
cluded the verb θέλω when used with reference to a command
or request addressed to another. It is frequently followed by
an object clause introduced by ἵνα. Here also belongs the verb
88 THE MOODS.
εἶπον, used in the sense of command; also such phrases as
κάμπτω τὰ γόνατα (Eph. 3: 14), and μνείαν ποιοῦμαι ἐπὶ τῶν
προσευχῶν (Eph. 1:16; Philem. 4; cf. Col. 4:12), which are
paraphrases for προσεύχομαι.
204. In many cases a clause or Infinitive after a verb of commanding
or entreating may be regarded as a command indirectly quoted. It is
then a species of indirect discourse, though not usually included under
that head. Cf. 337, and G.MT. 684. Matt. 16:20; Mark 9:9; 13:34.
205. Object Clauses after Verbs of Striving, etc. In
classical Greek, verbs signifying to strive for, to take care,
to plan, to effect, are followed by ὅπως with the Future
Indicative, less frequently the Subjunctive, after both pri-
mary and secondary tenses. HA. 885; G.1372.
In the New Testament, the Subjunctive occurs more
frequently than the Future Indicative, and ŁIlia more fre-
quently than ὅπως.
John
12:10; ἐβουλεύσαντο δὲ οἱ ἀρχιερεῖς ἵνα καὶ τὸν Λάζαρον ἀπο-
κτείνωσιν, but the chief
priests took counsel to put Lazarus also to death.
Rev.
3:9; ἰδοὺ ποιήσω αὐτοῦς ἵνα ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιον
τῶν ποδῶν σου, καὶ γνῶσιν ὅτι ἐγὼ ἠγάπησά σε, behold, I
will make them
to come and worship before thy feet, and to know that I have
loved thee. See also 1 Cor. 16:10; Col. 4:16, 17; Rev. 13:12, 16.
206. When the object clause after a verb meaning to care
for, to take heed, is negative, classical Greek sometimes uses
μή (instead of ὅπως μή) with the Subjunctive, "or less fre-
quently with the Future Indicative. G. 1375; G.MT. 354.
This is the common New Testament usage. See Matt. 24:4;
Acts 13:40; 1 Cor. 8:9; 10:12; Gal. 6:1; Col. 2:8; 1 Thess.
5:15; Heb. 3:12.
Ὅπως μή with the Future in classical Greek, and ἵνα μή with
the Subjunctive in New Testament Greek, also occur. John
11:37; 2 John 8.
CLAUSES INTRODUCED BY FINAL PARTICLES 89
207. Ὅπως occurs in the New Testament in such clauses (205) only
in Matt. 12:14; 22:15; Mark 3:6, and in all these cases after a phrase
meaning to plan. The clause thus closely approximates an indirect de-
liberative question. Cf. Mark 11:18. See Th. o!pwj, II. 2.
208. The Optative sometimes occurs in classical Greek after a
secondary tense of verbs of striving, etc., but is not found in the New
Testament.
209. It is sometimes difficult to say with certainty whether μή with
the Subjunctive after ὅρα or ὁρᾶτε is an objective clause or an independent
Prohibitory Subjunctive. In classical Greek the dependent constmction
was already fully developed (cf. G.MT. 354, 307); and though in the
New Testament lJplt is sometimes prefixed to the Imperative (Matt. 9:30;
24:6), showing that the paratactic constmction is still possible, μή with
the Subjunctive in such passages as Matt. 18:10; 1 Thess. 5:15 is best
regarded as constituting an object clause.
Μή with the Subjunctive after βλέπω is also probably to be regarded as
dependent. It is true that ble<pw does not take an objective clause in
classical Greek, that in the New Testament only the Imperative of this
verb is followed by a clause defining the action to be done or avoided, and
that in a few illstances the second verb is an Aorist Subjunctive in the
second person with μή, and might therefore be regarded as a Prohib-
itory Subjunctive (Luke 21:8; Gal. 5:15; Heb. 12:25). Yet in a
larger number of cases the verb is in the third person (Matt. 24:4; Mark
13:5; Acts 13:40; 1 Cor. 8:9, etc.), and in at least one instance is in-
troduced by i!na (1 Cor. 16:10). This indicates that we have not a coor-
dinate imperative expression, but a dependent clause. In Col. 4:17
βλέπε, and in 2 John 8 βλέπετε, is followed by i!na with the Subjunctive;
the clause in such case being probably objective, but possibly pure final.
In Heb. 3:12 the Future Indicative with μή is evidently an objective
clause.
REM. Concerning Luke 11:35, see B. p. 243; WM. p. 374, foot-note,
and p. 631; WT. p. 503; Th. fJ.'6, lli. 2; R. V. ad loc.
210. Verbs of striving, etc., may also take the Infinitive as
object. With Matt. 26:4, and John 11:53, cf. Acts 9:23;
with Rev. 13:12 cf. 13:13.
The verbs ζητέω and ἀφίημι, which are usually followed by
90 THE MOODS.
an Infinitive, are each followed in one instance by ἵνα with tihe
Subjunctive. See Mark 11:16; 1 Cor. 14:12; cf. also 1 Cor.
4:2.
211. Subject, Predicate, and Appositive Clauses intro-
duced by ἵνα. Clauses introduced by ἵνα are frequently
used in the New Testament as subject, predicate, or appos-
itive, with a force closely akin to that of an Infinitive.
The verb is usually in the Subjunctive, less frequently in
the Future Indicative.
These clauses may be further classified as follows:
212. (a) SUBJECT of the passive of verbs of exhorting,
striving, etc., which in the active take such a clause as object,
and of other verbs of somewhat similar force. Cf. 200, 205.
1 Cor. 4:2.; ζητεῖται ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ, it is
required in stewards that a man be found fazthful.
Rev. 9:4; καὶ ἐρρέθη αὐταῖς ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς,
and it was said unto them that they should not hurt the grass of the
earth. See also Mark 9:12 (γέγραπται implies command or will);
Rev. 9:5.
213. (b) SUBJECT, PREDICATE, OR APPOSITIVE with nouns
of various significance, especially such as are cognate with the
verbs which take such a clause as object, and with pronouns,
the clause constituting a definition of the content of the noun
or pronoun.
John
4:34; ἐμὸν βρῶμά ἐστιν ἵνα πιοήσω τὸ θέλημα τοῦ πέμψαντός
με καὶ τελειώσω τὸ ἔργον αὐτοῦ, my meat is to
do the will of him
that sent me and to accomplish his work.
John 15:12; αὕτη ἐστιν ἡ ἐντολὴ ἡ ἐμὴ, ἵνα ἀγαπᾶτε ἀλλήλους, this
is my commandment, that ye love one another. See also Luke 1:43;
John 6:29, 39, 40; 15:8, 13; 18:39; 1 Cor. 9:18; 1 John 3:1;
2 John 6; 3 John 4.
CLAUSES INTRODUCED BY FINAL PARTICLES. 91
REM. The Present Indicative occurs in MSS. of John 17: 3 and is
adopted by Tisch. and Treg. (text).
214. (c) SUBJECT of phrases signifying it is profitable, it is
sufficient, etc.
Matt. 10:25; ἀρκετὸν τᾦ μαθητῇ ἵνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ,
it is enough for the disciple that he be as his master. See also Matt.
5:29, 30; 18:6; Luke 17:2; John 11:50; 16:7; 1 Cor. 4:3.
215. Complementary and Epexegetic Clauses intro-
duced by ἵνα. Clauses introduced by i!na are used in the
New Testament to express a complementary or epexegetic
limitation, with a force closely akin to that of an Infinitive.
The verb of. the clause is usually in the Subjunctive, some-
times in the Future Indicative.
These clauses may be classified as follows:
216. (a) Complementary limitation of nouns and adjec-
t tives signifying authority, power, fitness, need, set time, etc.
Mark 11:28; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς
or who gave thee this authority to do these things?
John 12:23; ἐλήλυθεν ἡ ὥρα ἵνα δοξασθᾖ ὁ υἱὸς τοῦ ἀνθρώπου, the
hour is come that the Son of man should be glorified. See also Matt.
8:8; Luke 7:6; John 1:27; 2:25; 16:2, 32; 1 John 2:27;
Rev. 21:23.
217. (b) Complementary or epexegetic limitation of verbs
of various significance; the clause defines the content, ground,
or method of the action denoted by the verb, or constitutes an
indirect object of the verb.
John
8:56; Ἄβραὰμ ὁ παὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν
τὴν ἐμήν, your father
Abraham rejoiced to see my day.
92 THE MOODS.
Phil. 2:2; πληρώσατέ μου τὴν χαρὰν ἵνα τὸ αὐτὸ φρονῆτε, fulfil ye
my joy, that ye be of the same mind. (See an Infinitive similarly
used in Acts 15: 10.) See also John 9:22; Gal. 2:9; in both
these Jatter passages the ἵνα clause defines the content of the agree-
ment mentioned in the preceding portion of the sentence. See also
John 5:7. Cf. Martyr. Polyc. 10. 1.
218. Clauses of Conceived Result introduced by ἵνα.
Clauses introduced by tva are used in the New Testament
to express the conceived result of an action.
John 9:2; τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ,
who did sin, this man or his parents, that he should be born blind?
1
Thess. 5:4; ὑμεῖς δέ, ἀδελφοί, οὐκ ἐστὲ ἐν σκότει, ἵνα ἡ ἡμέρα
ὑμᾶς ὡς κλέπτας καταλάβῃ, but ye,
brethren, are not in darkness, that
that day should overtake you as thieves. See also 1 John 1:9 (cf.
Heb. 6:10--Infinitive in similar construction); 2 Cor. 1:17; Rev.
9:20 (cf. Matt. 21:32); 14:13; 22:14.
219. The relation of thought between the fact expressed in
the principal clause and that expressed in the clause of con-
ceived result introduced by ἵνα is that of cause and effect, but
it is recognized by the speaker that this relation is one of
theory or inference rather than of observed fact. In some
cases the effect is actual and observed, the cause is inferred.
So, e.g., John 9:2. In other cases the cause is observed, the
effect is inferred. So, e.g., 1 Thess. 5:4. In all the cases the
action of the principal clause is regarded as the necessary con-
dition of that of the subordinate clause, the action of the sub-
ordinate clause as the result which is to be expected to follow
from that of the principal clause.
It is worthy of notice that in English the form of expres-
sion which ordinarily expresses pure purpose most distinctly
may also be used to express this relation of conceived result.
We say, He must have suffered very severe losses in order to be
80 reduced in circumstances. Such forms of expression are
CLAUSES INTRODUCED BY FINAL PARTICLES. 93
probably the product of false analogy, arising from imitation
of a construction which really expresses purpose. Thus in the
sentence, He labored diligently in order to accumulate property,
the subordinate clause expresses pure purpose. In the sen-
tence, He must have labored diligently in order to accumulate
such a property, the sentence may be so conceived that the sub-
ordinate clause would express purpose, but it would usually
mean rather that if he accumulated such a property he must
have labored diligently; that is, the property is conceived of
as a result the existence of which proves diligent labor. This
becomes still more evident if we say, He must have labored
diligently to have accumulated such a property. But when we
say, He must have suffered severe losses to have become so re-
duced in circumstances, it is evident that the idea of purpose
has entirely disappeared, and only that of inferred result
~ remains. Actual result observed to be the effect of observed
causes is not, however, thus expressed except by a rhetorical
figure. With these illustrations from the English, compare
the
following from the Greek. Jas. 1:4; ἡ δὲ ὑπομονὴ ἔργον
τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, and let
patience have
its perfect work, that ye may be perfect and entire. Heb. 10:36;
ὑπομονῆς γὰρ ἔχετε χρείαν ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε
τὴν ἐπαγγελίαν, for ye have need
of patience, that, having
done the will of God, ye may receive the promise. In the first sentence
the tva clause expresses the purpose of ἐχέτω. In the second,
though the purpose of ὑπομομή is contained in the clause ἵνα
. . . ἐπαγγελίαν, yet the function of this clause in the sentence
is not telic. Its office is not to express the purpo.se of the
principal clause, but to set forth a result (conceived, not act-
ual) of which the possession of ὑπομονή is the necessary condi-
tion. In John 9:2 the idiom is developed a step further, for
in this case the ἵνα clause in no sense expresses the purpose of
the action of the principal clause, but a fact conceived to be
94 THE MOODS.
the result of a cause concerning which the principal clause
makes inquiry.
This use of ἵνα with the Subjunctive is closely akin in force
to the normal force of w!ste with the Infinitive. Cf. 370, c, and
especially G.MT. 582~84.
220. Some of the instances under 215-217 might be considered as ex-
pressing conceived result, but the idiom has developed beyond the point
of conceived result, the clause becoming a mere complementary limita-
tion. The possible course of development may perhaps be suggested by
examining the following illustrations: John 17:2; Mark 11:28 ; Luke
7:6; 1 John 2:27. In the first case the clause probably expresses pure
purpose. In the last the idea of purpose has altogether disappeared.
221. In all these constructions, 211-218, which are distinct
departures from classical usage, being later invasions of the
lva clause upon the domain occupied in classical Greek by
the Infinitive, the Infinitive remains also in use in the New
Testament, being indeed in most of these constructions more
frequent than the i!na clause.
222. There is no certain, scarcely a probable, instance in
the New Testament of a clause introduced by ἵνα denoting
actual
result conceived, of as such.
Luke 9:45 probably expresses pure purpose (cf. Matt. 11:25; WK.
p.574; WT. p. 459). Gal. 5:17 is also best explained as expressing the
purpose of the hostility of the flesh and the Spirit, viewed, so far as the
fila clause is concerned, as a hostility of the flesh to the Spirit. So, ap-
parently, R,V. Rev. 13:13 is the most probable instance of ἵνα denoting-
actual result; ἵνα . . . ποιῇ is probably equivalent to ὥστε ποιεῖν, and is
epexegetic of μεγάλα. It would be best translated, so as even to make.
Respecting ἵνα πληρωθῇ, Matt. 1:22 and frequently in the first
gospel, there is no room for doubt. The writer of the first gospel never uses
i!na to express result, either actual or conceived; and that he by this
phrase at least intends to express purpose is made especially clear by his
employment of o!pwj (which is never ecbatic) interchangeably with ἵνα.
With 1:22; 2:15; 4:14; 12:17; 21:4; 26:66, cf. 2:23 ; 8:17 ; 13:35.
CLAUSES INTRODUCED BY FINAL PARTICLES. 95
223. Concerning the post-classical usage of ἵνα in general see Jebb in
Vincent and Dickson, Modern Greek, pp. 319-821. Concerning whether
rva in the New Testament is always in the strict sense telic, and whether
it is ever ecbatic (two distinct questions not always clearly distinguished),
see Meyer on Matt. 1:22: “ Ἵνα ist niemals ἐκβατικόν, so dass, sondem
immer τελικόν, damit,"--the first half of which is true, the second half
far from true. Fritzsche on Matt. pp. 836 ft.; WT. pp. 457-462; WH.
pp. 573-578; B. pp. 235-240: "And although it [ἵνα] never stands in
the strict ecbatic sense (for w!ste with the finite verb), it has nevertheless
here reached the very boundary line where the difference between the
two relations (the relic and the ecbatic) disappears, and it is nearer to the
ecbatic sense than to its original final sense. Necessary as the demand is,
that in a systematic inquiry into the use pf the particle, even within a
comparatively restricted field, we should always make its original telic
force, which is the only force it has in earlier Greek writers, our point
of departure, and trace out thence the transitions to its diverse shades of
meaning; the interests of exegesis would gain very little, if in every in-
dividual passage of the N.T. even (the language of which has already
departed so far from original classic Greek usage) we should still take
pains, at the cost of the simple and natural sense, and by a recourse to
artificial means, always to introduce the telic force," p. 239. Hunzinger,
"Die in der klassischen Gracitat nicht gebrauchliche finale Bedeutung
der Partikel ἵνα im neutestamentlichen Sprachgebrauch," in Zeitschrift
für Kirchliche Wissenschaft, 1883, pp. 632-643--a valuable article which
elaborately disproves its own conclusion--"dass ἵνα im N. T. in allen
Fallen final verstanden werden kann," UIiless a very broad and loose
sense be given to the term final.
224. Object Clauses after Verbs of Fear and Danger.
In classical Greek, clauses after verbs of fear and danger
employ μή with the Subjunctive after primary tenses; the
Optative, more rarely the Subjunctive, after secondary
tenses. HA. 887; G. 1378.
In the New Testament the Subjunctive only is used.
2 Cor. 12:20; φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵους θέλω εὕρω ὑμᾶς, for
I fear, lest by any means, when I come, I shall find you not such as I
would. See also Acts 23:10; 27:29; 2 Cor. 11:3; Heb. 4:1.
REM. 1. Acts 5:26 may be understood as in R.V., τὸν λαόν denoting
the persons feared, and μὴ λιθασθῶσιν the thing feared (cf. the familiar
96 THE MOODS.
idiom with οἶδα illustrated in Mark 1:24; see also Gal. 4:11), so that the
meaning would be expressed in English by translating, for they were
afraid that they should be stoned by the people; or ἐφοβοῦντο... λαόν may
be taken as parenthetical, and mh> liqasqw?sin made to limit ἦγεν αὐτούς,
οὐ μετὰ βίας; so Tisch. and WH.
REM. 2. Some MSS. and editors read a Future Indicative in 2 Cor.
12:21.
225. The verb of fearing is sometimes unexpressed, the idea
of fear being suggested by the context; so, it may be, in Acts
5:39, and Matt. 25:9.
REM. 1. 2 Tim. 2:25, μή ποτε δώῃ αὐτοῖς ὁ θεὸς μετάνοιαν is
probably best explained in the same way. For the gentleness and meekness in
dealing with those that oppose themselves, which he has enjoined, the
apostle adds the argument, [fearing] lest God may perchance grant them
repentance, i.e. lest on the assumption that they are past repentance you
be found dealing in harshness with those to whom God will yet grant
repentance.
REM. 2. Δώῃ (Subjunctive) is to be preferred to δῴη (Optative) in
this passage as in Eph. 1:17. See the evidence in WS. p. 120 that this
form occurs as a Subjunctive not only in tbe Old Ionic language, but in
inscriptions of the second century B.C. Cf. WHo II. App. p. 168.
226. It is evident that object clauses after verbs of fear are closely
akin to negative object clauses after verbs signifying to care for. G.MT.
354. Some of the instances cited under 206 might not inappropriately
placed under 224. On the probable common origin of both, and their
development from the original parataxis, see G.MT. 307, 352.
227. When the object of apprehension is conceived of as
already present or past, i.e. as a thing already decided, al-
though the issue is at the time of speaking unknown, the In-
dicative is used both in classical and New Testament Greek.
HA. 888; G. 1380.
Gal. 4:11; φοβοῦμαι ὑμᾶς μή πως εἰκῆ κεκοπίακα εἰς ὑμᾶς, I am afraid
I have perhaps bestowed labor upon you in vain. See also Gal. 2 : 2 ;
1 Thess. 3:5; Gen. 43:11.
MOODS IN CLAUSES OF CAUSE. 97
MOODS IN CLAUSES OF CAUSE.
228. A causal clause is one which gives either the cause or
the reason of the fact stated in the principal clause. Causal
causes
are introduced by ὅτι, διότι, ἐπεί, ἐπειδή, ἐπειδήπερ, ἐφ' ᾦ,
etc. HA. 925; G. 1505.
229. Moods and Tenses in Causal Clauses. The
moods and tenses are used in causal clauses with the same
force as in principal clauses.
John 14:19; ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε, because I live, ye shall live also.
1
Cor. 14:12; ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τῆν οἰοδομὴν τῆς
εκκλησίας ζητεῖτε ἵνα περισσεύητε, since ye are
zealous of spiritual
gifts, seek that ye may abound unto the edifying of the church. See
also Luke 1:1; Acts 15:24; Rom. 5:12.
230. From the significance of a causal clause it naturally
results that its verb is usually an Indicative affirming a fact.
Any form, however, which expresses or implies either qualified
or unqualified assertion may stand after a causal conjunction.
Thus we find, e.g., a rhetorical question, or an apodosis of a
conditional sentence. In the latter case the protasis may be
omitted. In the folloWIng Instances all three of these phe-
nomena coincide; the causal clause is an apodosis, its protasis
is omitted, it is expressed in the form of a rhetorical
question.
1 Cor. 15:29; ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν, else
what shall they do which are baptized for the dead? i.e., since [if the
dead are notraisedJ they that are baptized for the dead are baptized
to no purpose.
Heb. 10:2; ἐπεὶ ούκ ἄν ἐπαύσαντο προσφερόμεναι, else would they not
have ceased to be offered? i.e., since [if what was said above were not
true] they would have ceased to be offered. Cf. also Acts 5 : 38.
98 THE MOODS.
231. From the nature of the causal clause as making an
assertion, it results that it is easily disjoined from the clause
which states the fact of which it gives the cause or reason,
and becomes an independent sentence.
Matt.
6:5; καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑοπκριτά· ὅτι
φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν
ἐστῶτες προσεύχεσθαι, and when ye
pray, ye shall not be as the
hypocrites: because they love to .'?tand and pray in the synagogues and
in the corners of the streets (cf. 6: 16, where in a closely similar
sentence, γάρ is used instead of ὅτι). See also Luke 11:32;
1 Cor. 1:22, and cf. v. 21, where the same conjunction ἐπειδή intro-
duces a subordinate clause.
232. The distinction between a subordinate causal clause and an
independent sentence affirming a cause or reason is usually one of the
degree or emphasis on the causal relation between the two facts. When
the chief thing asserted is the e:xistence of the causal relation, as happens,
e.g., when one fact or the other is already present as a fact before the
mind, the causal clause is manifestly subordinate. When the emphasis
is upon the separate assertions as assertions, rather than on the relation
of the facts asserted, the causal clause easily becomes an independent
sentence. Thus in Rev. 3: 16, because thou art lukewarm, and neither
hot nor cold, I well spew thee out of my mouth, the causal clause is subor-
dinate. So also in John 16:3, and these things they will do, because they
have not known the Father nor me, where the words these things refer
to an assertion already made, and the intent of the sentence is to state
why they will do these things. See also John 20:29. On the other hand,
in Matt. 6:5; Luke 11:32; 1 Cor. 1:22 (see 231); and in 1 Cor. 15:29;
Heb. 10:2 (see 230), the casual clause is evidently independent, and the
particles ὅτι, ἐπεί, ἐπειδή have substantially the force of γάρ.
233. Causal relatiqns may also be expressed by a relative
clause (294), by an Infinitive with the article governed by διά
(408), and by a participle (439).
MOODS IN CLAUSES OF RESULT. 99
MOODS IN CLAUSES or RESULT.
234. A consecutive clause is one which expresses the result,
actual or potential, of the action stated in the principal clause
or a preceding sentence.
In the New Testament consecutive clauses are introduced
by ὥστε. HA.927; G. 1449.
235. A consecutive clause commonly takes either the Indic-
ative or the Infinitive. The Indicative properly expresses the
acttIal result produced by the action previously mentioned, the
InfinitIve the result which the action of the principal verb
tends or is calculated to produce. Since, however, an actual
result may always be conceived of as that which the cause in
question is calculated or adapted to produce, the Infinitive
may be used when the result is obviously actual. Thus
if
senselessness tends to credulity, one may say οὕτως ἀνόητοί
ἐστε ὥστε τὸ ἀδύνατον πιστεύτε or οὕτως ἀνόητοί ἐστε ὥστε τὸ ἀδύ-
νατον πιστεύειν, with little
difference of meaning, though strictly
the latter represents believing the impossible simply as the
measure of the folly, while the former represents it as the act-
ual result of such folly. G.MT.582, 583; HA. 927; G.1450,
1451.
The use of the Infinitive is the older idiom. Attic writers show on
the whole a tendency to an increased use of the Indicative, Aristophanes
and Xenophon, e.g., using it more frequently than the Infinitive. See
Gild. A.J.P. VII. 161-175; XIV. 240-242. But in the New Testament the
Infinitive greatly predominates, occurring fifty times as against twenty-
one instances of the Indicative, but one of which is in a clause clearly
subordinate.
On w!ste introducing a principal clause see 237. On different concep-
tions of result, and the use of the Infinitive to express result, see 369-371.
236. The Indicative with w!ste. expresses actual result.
John
3:16; οὕτως γὰρ 'ἠγάπησεν ὁ θεὸς τ[ον κόσμον ὥστε τὸν υἱὸν τὸν
μονγενῇ ἔδωκεν, for God so
loved the world that he gave his only
begotten Son.
100 THE MOODS.
REM. With John 3:16, which is the only clear instance in the New
Testament of ὥστε with the Indicative so closely joined to what precedes
as to constitute a subordinate clause, is usually reckoned also Gal. 2:13.
237. The clause introduced by w!ste is sometimes so dis-
joined from the antecedent sentence expressing the causal fact
that it becomes an independent sentence. In such cases w!ste
has the meaning therefore, or accordingly, and the verb intro-
duced by it may be in any form capable of standing in a prin-
cipal clause. HA. 927, a; G. 1454.
Mark 2:28; ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καῖ τοῦ σαββάτου, so
that the Son of man is lord even of the sabbath.
1 Cor. 5:8; ὥστε ἑορτάζωμεν, wherefore let us keep the feast.
1 Thess. 4:18; ὥστε παρακαλεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις,
wherefore comfort one another with these words.
MOODS IN OONDITIONAL SENTENCES.
238. A. conditional sentence consists of a subordinate clause
which states a supposition, and a principal clause which states
a conclusion conditioned on the fulfilment of the supposition
stated in the subordinate clause. The conditional clause is
called the protasis. The principal clause is called the apodosis.
239. Suppositions are either particular or general. When
the protasis supposes a certain definite event and the apodosis
conditions its assertion on the occurrence of this event, the
supposition is particular. When the protasis supposes any
occurrence of an act of a certain class, and the apodosis states
what is or, was wont to take place in any instance of an act of
the class supposed in the protasis, the supposition is general.
Thus in the sentence, If he believes this act to be wrong, he will not
do it, the supposition is particular. But in the sentence, If [in any in-
stance] he believes an act to be wrong, he does not [is not wont to] do it,
MOODS IN CONDITIONAL SENTENCES. 101
the supposition is general. In the sentence, If he has read this book, he
will be able to tell what it contains, the supposition is particular. But
in the sentence, If he read a book, he could always tell what it contained,
the supposition is general.
240. It should be noted that the occurrence of an indefinite pronoun
in the protasis does not necessarily make the supposition general. If the
writer, though using an indefinite term, refers to a particular instance,
and in the apodosis states what happened, is happening, or will happen
in this case, the supposition is particular. If, on the other hand, the
supposition refers to any instance of the class of cases described, and
the apodosis states what is or was wont to happen in any such instance,
the supposition is general. Thus, in the sentence, If anyone has eaten
any of the food, he is by this time dead, the supposition is particular.
In the sentence, If anyone [in any instance] ate any of the food, [it was
wont to happen that] he died, the supposition is general. In 2 Cor. 2:5,
but if anyone hath caused sorrow, he hath caused sorrow not to me, but
. . . to you all, the supposition refers to a specific case, and is particular.
Even the mental selection of one of many possible instances suffices to
make a supposition particular. So in 1 Cor. 3:12, it is probable that we
ought to read, if any man is building, and in 3:17, if any man is destroy-
ing, and take the clauses as referring to what was then, hypothetically,
going on rather than to what might at any time occur. On the other
hand, in John 11:9, if a man walk in the day, he stumbleth not, the sup-
position refers to any instance of walking in the day, and is general.
Concerning a protasis which refers to the truth of a general principle as
such, see 243.
241. Of the six classes of conditional sentences which are
found in classical Greek, five occur in the New Testament, not
however without occasional variations of form.
REM. 1. The classification of conditional sentences here followed is
substantially that of Professor Goodwin. The numbering of the Present
General Suppositions and Past General Suppositions as fifth and sixth
classes respectively, instead of including them as subdivisions under the
first class, is adopted to facilitate reference.
REM. 2. It should be observed that the titles of the several classes of
conditional sentences describe the suppositions not from the point of view
of fact, but from that of the representation of the case to the speaker's
own mind or to that of his hearer. Cf., e.g., Luke 7:39; John 18:30.
102 THE MOODS.
242. A. Sinlple Present or Past Particular Supposi-
tion. The protasis simply states a supposition which refers
to a particular case in the present or past, implying
nothing as to its fulfilment.
The protasis is expressed by εἰ with a present or past
tense of the Indicative; any form of the finite verb may
stand in the apodosis. HA. 893; G.1390.
John 15:20; εἰ ἀμὲ ἐδίωξαν, καὶ ὑμᾶς διώξουσιν, if they have persecuted
me, they will also persecute you.
Gal. 5:18; εἰ δὲ πνεύματι ἄγεσθε, οὐκ ἐστὲ νόμον, but if ye are led
by the Spirit, ye are not under the law. See also Matt. 4:3; Luke
16:11; Acts 5:39; Rom.4:2; 8:10; Gal. 2:17; Rev. 20:15.
REM. Concerning the use of the negatives μή and οὐ in the protasis of
conditional sentences of this class, see 469, 470.
243. When a supposition refers to the truth of a general-
principle as such, and the apodosis conditions its assertion
on the truth of this principle, not on the occurrence of any
instance of a supposed class of events, the supposition is
particular. It is expressed in Greek by εἰ with the Indica-
tive, and the sentence belongs to the first class.
Matt.
19:10; εἰ οὕτως ἐστὶν ἡ αἰτία τοῦ ἀνθρώπου μετὰ τπης γυναικός, οὐ
συμφέφει γαμήσαι, if the case
of the man is so with his wife, it is not
expedient to marry. See also Matt. 6 : 30; Gal. 2 : 21; cf. Plat. Prot.
340, C. In Rom. 4:14; 8:17; 11:6, the verb is omitted. The
use of ei] and the nature of the sentence, however, easily suggest
what form of the verb would be required if it were expressed.
244. Conditional clauses of the first class are frequently
used when the condition is fulfilled, and the use of the hypo-
thetical form suggests no doubt of the fact. This fact of ful-
filment lies, however, not in the conditional sentence, but in the
context. John 3:12; 7:23; Rom. 5:10.
MOODS SENTENCES. 103
245. On the other hand, conditional clauses of the first class
may be used of what is regarded by the speaker as an unful-
filled condition. But this also is not expressed or implied by
the form of the sentence, which is in itself wholly colorless,
suggesting nothing as to the fulfilment of the condition.
Luke 23:35, 37; John 18:23; Rom. 4:2; Gal. 5:11.
246. Even a Future Indicative may stand in the protasis of
a conditional sentence of the first class when reference is had
to a present necessity or intention, or when the writer desires
to state not what will take place on the fulfilment of a futur6
possibility, but merely to affirm a necessary logical consequence
of a future event. 1 Cor. 9:11. Cf. G.MT.407.
247. In a few instances iav is used with the Present Indicative in the I
protasis of a conditional sentence, apparently to express a simple present
supposition. 1 Thess. 3:8; 1 John 5:15.
248. B. Supposition contrary to Fact. The protasis
states a supposition which refers to the present or past,
implying that it is not or was not fulfilled.
The protasis is expressed by el with a past tense of the
Indicative; the apodosis by a past tense of the Indicative
with ἄν. HA. 895; G. 1397.
The Imperfect denotes continued action; the Aorist
a simple fact; the Pluperfect completed action. The
time is implied in the context, not expressed by the
verb.
John 11:21; Κύριε, εἰ ἦς ὧδε οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου, Lord, if
thou hadst been here, my brother would not have died.
Gal. 1:10; εἰ ἔτι ἀνθρώποις ἤρεσκον, Χριστοῦ δοῦλος οὐκ ἂν ἤμην, if I
were still pleasing men, I should not be a servant of Christ. See also
John 14:28; Acts 18:14; Heb. 4:8; 11:15.
104 THE MOODS.
249. Ἄν is sometimes omitted from the apodosis. Cf. 30.
B. pp. 216 f., 225 f.; WM. pp. 382 f.; WT. pp. 305 f.; cf. G.MT.
pp. 415 ff., esp. 422, 423.
John 9:33; εἰ μὴ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν, if this
man were not from God, he could do nothing. See also Matt. 26:24;
John 15:22; 19:11; 1 Cor. 5:10; Gal. 4:15; Heb. 9:26.
250. C. Future Supposition with More Probability.
The protasis states a supposition which refers to the
future, suggesting some probability of its fulfilment.
The protasis is usually expressed by ἐάν (or ἄν) with
the Subjunctive; the apodosis by the Future Indicative or
by some other form referring to future time. RA. 898;
G. 1403.
Matt. 9:21; ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι, if I shall
but touch his garments, I shall be made whole.
John 12:26; ἐάν τις ἐμοὶ διακονῇ τιμήσει αὐτὸν ὁ πατήρ, if any man
serve me, him will the Father honor.
John 14:15; ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσετε, if ye love
me, ye will keep my commandments. See also Matt. 5:20; 1 Cor.
4:19; Gal. 5:2; Jas. 2:15, 16.
251. In addition to ἐάν with the Subjunctive, which is the
usual form both in classical and New Testament Greek, the
following forms of protasis also occur occasionally in the New
Testament to express a future supposition with more proba-
bility:
252. (a) Εἰ with the Subjunctive.
Luke
9:13; οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἀρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι
πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα,
we have no more than five loaves and two fishes,' unless we are
to go and buy food for all this people. See also 1 Cor. 14:5; 1 Thess.
5:10; Judg. 11:9.
MOODS IN CONDITIONAL SENTENCES. 105
253. This usage also occurs in Homer and the tragic poets, but is very
rare in Attic prose. It is found in the Septuagint and becomes very com-
mon in later Hellenistic and Byzantine writers. G. MT. 453, 454; Clapp in
T.A.P.A.1887, p. 49; 1891, pp. 88 f.; WT. pp. 294 f.; WM. pp. 368, 374, f.n.
For the few New Testament instances there is possibly in each case a
special reason. Thus in Luke 9: 13 there is probably a mixture of a con-
ditional clause and a deliberativequestion: unless indeed--are we to go?
i.e., unless indeed toe are to go. In 1 Cor. 14:5 and 1 Thess. 5:10 a
preference for the more common εἰ μή and εἴτε... εἴτε over the somewhat
unusual ἐάν μή and ἐάντε...ἐάντε may have led to the use of the former
in spite of the fact that the meaning called for a Subjunctive. 1 Thess.
5:10 can hardly be explained as attraction (B. and W.), since the nature
of the thought itself calls for a Subjunctive. On Phil. 3:11, 12, cf. 276.
It is doubtful, however, whether the discovery of any difference in force
between el with the Subjunctive and ἐάν with the Subjunctive in these
latter passages is not an over-refinement.
254. (b) Εἰ or ἐάν with the Future Indicative.
2 Tim. 2:12; εἰ ἀρνησόμεθα, κἀκεῖνος ἀνήσεται ἡμᾶς, if we shall deny
him, he also will deny us.
Acts 8:31; ἐὰν μή τις ὁδηγήσει με, unless some one shall guide me.
`See also Luke 19: 40.
255. Ei] with the Future Indicative occurs as a protasis of a condition
of the third form not infrequently in classical writers, especially in
tragedy. G.MT. 447. Of the New Testament instances of el followed
by a Future (about twenty in number), one, 2 Tim. 2:12, illustrates the
minatory or monitory force attributed to such clauses by Gild., T.A.P.A.
1876, pp. 9 ff.; A.J.P. XIII. pp. 123 ff. Concerning the other instances,
see 246, 254, 272, 276, 340.
256. (c) Εἰ with the Present Indicative. The protasis is
then apparently of the first class (242). The instances which "
belong here are distinguished by evident reference of the prot-
asis to the future.
Matt.
8:31; εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν
χοίρων, if thou cast
us out send us away into the herd of swine. See
also 1 Cor. 10:27 (cf. v. 28); 2 John 10; Gen. 4:14; 20:7;
44:26; and as possible instances Matt. 5: 29, 30; 18: 8, 9;
Luke 14:26; 2 TIm. 2:12.
106 THE MOODS.
257. There is no distinction in form either in Greek or in English
between a particular and a general supposition referring to the future.
The distinction in thought is of course the same as in the case of present
or past suppositions (239). Thus in Matt. 9:21, if I shall but touch his
garment, I shall be made whole, the supposition evidently refers to a spe-
cific case, and is particular. But in John 16:23, if ye shall ask anything
of the Father, he will give it you in my name, the supposition is evid'ently
general. A large number of the future suppositions in the New Testa-
ment are apparently general. It is almost always possible, however, to
suppose that a particular imagined instance is mentally selected as the
illustration of the class. Cf. 240, 261.
258. When a conditional clause which as originally uttered
or thought was of the first or third class and expressed by
d with the Indicative or ἐάν with the Subjunctive is so
incorporated into a sentence as to be made dependent on a
verb of past time, it may be changed to εἰ with the Optative.
This principle applies even when the apodosis on which the
protasis depends is not itself strictly in indirect discourse.
Cf. 334-347, esp. 342, 347. See G.MT. 457, 694 ff.
Acts.
20:16; ἕσπευδεν γὰρ εἰ δυνατὸν εἴη αὐτῷ τὴν ἡμέραν τῆς πεντη-
κοστῆς γενέσθαι εἰς Ἰεροσόλυμα, for he was
hastening, if it were pos-
sible for him, to be at Jerusalem the day of Pentecost. In this
sentence εἰ δυνατὸν εἴη represents the protasis of the sentence ἐάν
δθνατὸν ᾖ γενησόμεθα which expressed the original thought of Paul,
to which the writer here refers. The same explanation applies to
Acts 24:19, and to 27:39 (unless εἰ δύναιντο is an indirect ques-
tion); also to Acts 17: 27 and 27: 12, but on these cases see
also 276.
259. D. Future Supposition with Less Probability.
The protasis states a supposition which refers to the future,
suggesting less probability of its fulfilment than is sug-
gested by e]a<n with the Subjunctive.
The protasis is expressed by εἰ with the Optative; the
apodosis by the Optative with ἄν. H.A. 900; G. 1408.
MOODS IN CONDITIONAL SENTENCES. 107
There is no perfect example of this form in the New Testa-
ment. Protases occur in 1 Cor. and 1 Pet., but never with a
regular and fully expressed apodosis. Apodoses occur in Luke
and Acts, but never with a regular protasis.
1
Pet. 3:17; κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ,
πάσχειν ἢ κακοποιοῦντας, for it is
better, if the will of God should so
will, that ye suffer for well doing than for evil doing. See also 1 Cor.
14:10; 15:37; 1 Pet. 3:14.
260. E. Present General Supposition. The supposi-
tion refers to any occurrence of an act of a certain class in
the (general) present, and the apodosis states what is wont
to take place in any instance of an act of the class referred
to in the protasis.
The protasis is expressed by ἐάν with the Subjunctive,
the apodosis by the Present Indicative. HA. 894, 1; G.
1393, 1.
John 11:9; ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόποτει, a man
walk in the day, he stumbleth not.
2
Tim 2:5; ἐὰν δὲ καὶ ἀθλῇ τις, οὐ στεφανοῦται ἐὰν μὴ νομίμως
ἀθλήσῃ, and if also a
man contend in the games, he is not crowned,
unless he contend lawfully. See also Mark 3:24; John 7:51;
12:24; 1 Cor. 7:39, 40.
261. Εἰ with the Present Indicative not infrequently
occurs in clauses which apparently express a present general
supposition. G.MT.467. Yet in most New Testament pas-
sages of this kind, it is possible that a particular imagined
instance in the present or future is before the mind as an illus-
tration of the general class of cases. Cf. 242, 256. It is
scarcely possible to decide in each case whether the supposi-
tion was conceived of as general or particular.
108 THE MOODS.
Luke 14:26; εἴ
τις ἔρχεται πρός
με καὶ ού μισεῖ .
. . τῆν ψυχὴν
ἑαυτοῦ, οὐ
δύναται εἶναί
μου μαθητής, if any man cometh unto me,
and hateth not. . . his own life, he cannot be my disciple. Cf. John 8:51;
12:26; where in protases of apparently similar force ἐάν with the
Subjunctive occurs, and the apodosis refers to the future.
Rom. 8:25; εἰ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα,
but if we hope for that which we see not, then do we with patience wait
for it. See also Jas. 1:26.
262. The third and fifth classes of conditional sentences are very
similar not only in form, but also in meaning. When the subject or other
leading term of the protasis is an indefinite or generic word, the third
class differs from the fifth only in that a sentence of the third class tells
what will happen in a particular instance or in any instance of the fulfil-
ment of the supposition, while a sentence of the fifth class tells what
is wont to happen in any such case. Cf., e.g., Mark 3:24 with 25; also
the two sentences of Rom. 7:3.
263. It should be observed that a Present Indicative in the principal
clause after a protasis consisting of tall with the Subjunctive does not
always indicate that the sentence is of the fifth class. If the fact stated
in the apodosis is already true at the time of speaking, or if the issue
involved has already been determined, though not necessarily known, the
Present Indicative is frequently used after a protasis referring to future
time. The thought would be expressed more fully but less forcibly by
supplying some such phrase as it will appear that or it will still be true
that. In other instances the true apodosis is omitted, that which stands
in its place being a reason for the unexpressed apodosis. In still other
cases the Present is merely the familiar Present for Future (15).
John
8:31; ἐὰν ὑμεῖς πείηντε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού
ἐστε, if ye shall
abide in my word, [ye will show that] ye are truly
my disciples. Observe the Future in the next clause.
1John
1:9; ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν, πιστός ἐστιν καὶ
δίκαιος ἵνα ἀφῇ τὰς ἁμαρτίας, if we confess
our sins, [he
will forgive us, for] he is faithful and righteous to forgive us our sins.
See also Mark 1 : 40; John 19: 12; Acts 26 : 5.
264. The difference in force between the fifth class of suppositions and
the class described under 243 should be clearly marked. There the issue
raised by the protasis is as to the truth or falsity of the principle as a. gen-
MOODS IN CONDITIONAL SENTENCES. 109
eral principle, while the apodosis affirms some other general or particular
statement to be true if the general principle is true. Here the protasis
raises no question of the truth or falsity of the general principle, but
suggests as an hypothesis, that a general statement is in any single case
realized, and the apodosis states what is wont to take place when the
supposition of the protasis is thus realized. Thus in Matt. 19:10 (243)
the disciples say that if the principle stated by Jesus is true, it follows as
a general principle that it is not expedient to marry. On the other hand,
ἐὰν οὕτως ἔχῃ, οὐ συμφέρει γαμῆσαι would mean, If in any instance the
case supposed is realized, then it is wont to happen that it is not expedient to
marry. Cf. examples under 260.
265. F. Past General Supposition. The supposition
refers to any past occurrence of an act of a certain class,
and the apodosis states what was wont to take place in any
instance of an act of the class referred to in the protasis.
The protasis is expressed byel with the Optative, the,
apodosis by the Imperfect Indicative. HA. 894, 2; G.
1393, 2.
There is apparently no instance of this form in the New
Testament.
266. Peculiarities of Conditional Sentences. Nearly
all the peculiar variations of conditional sentences men-
tioned in the classical grammars are illustrated in the New
Testament. See HA. 901-907; G. 1413-1424.
267. (a) A protasis of one form is sometimes joined with
an apodosis of another form.
Acts 8:31; πῶς γὰρ ἄν δυναίμην ἐὰν μή τις ὁδηγήσει με, how can I,
unless some one shall guide me.'
268. (b) An apodosis may be accompanied by more than
one protasis; these protases may be of different form, each
retaining its own proper force.
110 THE MOODS.
John 13:17; εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά, if ye know
these things, blessed are ye if ye do them. See also 1 Cor. 9:11.
269. (c) The place of the protasis with d or Łav is some-
times supplied by a participle, an Imperative, or other form of
expression suggesting a supposition.
Matt. 26:15; Τί θέλετέ μοι δοῦναι κἀγὼ ὑμῖν παραδώσω αὐτόν, what are
ye willing to give me, and I will deliver him unto you.
Mark
11:24; πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλ΄-
βετε, καὶ ἔσται ὑμῖν, all things
whatsoever ye pray and ask for, believe
that ye have received them, and ye shall have them. See also Matt.
7:10; Mark 1:17; and exx. under 436.
REM. In Jas. 1:5, αἰτείτω is the apodosis
of εἰ δέ τις ὑμῶν λείπεται
σοφίας, and at the same
time fills the place of protasis to δοθήσεται.
See also Matt. 19: 21.
270. (d) The protasis is sometimes omitted. Luke 1:62;
Acts 17:18.
271. (e) The apodosis is sometimes omitted.
Luke
13:9; κἂν μὲν ποιήσῃ καρπὸν είς τὸ μέλλον – εἰ δὲ μήγε, ἐκκόψεις
αὐτήν, and if it bear
fruit thenceforth, --but if not, thou shalt cut it
down. See also Luke 19:42; Acts 23:9.
272. Εἰ with the Future Indicative is used by Hebraism
without an apodosis, with the force of an. emphatic negative
assertion or oath. Cf. Hr. 48, 9, a.
Mark 8:12; ἀμὴν λέγω, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον, verily I
say unto you, there shall no sign be given unto this generation. See
also Heb. 3:11; 4:3, 5. On Heb. 6:14 see Th. ei], III. 11.
273. (f) The verb of the protasis or apodosis
may be
omitted.
Rom. 4:14; εἰ γὰρ οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις καὶ
κατήργηται ἡ ἐπαγγελία, for if they
which are of the law are heirs,
MOODS IN CONDITIONAL SENTENCES. 111
faith is made void, and the promise is made of none effect. See also
Rom. 8:17; 11:16; 1 Cor.7:5, 8; 12:19; 1 Pet. 3:14. In 2 Cor.
11:16 κἄν stands for καὶ ἐὰν δέξησθε.
274. (g) Εἰ μή without a dependent verb occurs very fre-
quently in the sense of except. It may be followed by any
form of expression which could have stood as subject or as
limitation of the principal predicate. The origin of this usage
was of course in a conditional clause the verb of which was
omitted because it was identical with the verb of the apodosis.
Both in classical and New Testament Greek the ellipsis is un-
conscious, and the limitation is not strictly conditional, but ex-
ceptive. Like the English except it states not a condition on
fulfilment of which the apodosis is true or its action takes
place, but a limitation of the principal statement. It is, how-
ever, never in the New Testament purely adversative. Of.
Lift. on Gal. 1:7, 19.
275. (h) Ε'δ δὲ μή and εἰ δὲ μήγε are used elliptically in the
sense of otherwise, i.e. if so, or if not, to introduce an alterna-
tive statement or command. Having become fixed phrases,
they are used even when the preceding sentence is negative;
also when the nature of the condition would naturally call for
lav rather than d. Matt. 9:17; Luke 10:6; 13:9; Rev. 2:5.
G.MT. 478; B. p. 393.
276. (i) An omitted apodosis is sometimes virtually con-
tained in the protasis, and the latter expresses a possibility
which is an object of hope or desire, and hence has nearly the
force of a final clause. In some instances it approaches the
force of an indirect question. G.MT.486-493. In classical
Greek such protases are introduced by εἰ or ἐάν. In the New
Testament they occur with ei] only, and take the Subjunctive,
Optative, or Future Indicative.
112 THE MOODS.
Phil. 3:12; διώκω δὲ εἰ καὶ καταλάβω, but I press on, if so be that I
may apprehend.
Acts
27:12; οἱ πλείονες ἔθεντο βουλὴν ἀναχθῆναι ἐκεῖθεν, εἴ πως
δύναιντο καταντήσαντες εἰς Φοίνικα παραχειμάσαι, the more part
advised to put to sea from thence, if by any means they could reach
Phoenix, and winter there. See also Mark 11:13; Acts 8:22; 17:27;
Rom. 1:10; 11:14; Phil. 3:11.
277. (j) After expressions of wonder, etc., a clause intro-
duced by εἰ has nearly the force of a clause introduced by ὅτι.
Mark 15:44; Acts 26:8; cf. 1 John 3:13.
MOODS IN CONCESSIVE SENTENCES.
278. A concessive clause is a protasis that states a sup-
position the fulfilment of which is thought of or represented
as unfavorable to the fulfilment of the apodosis.
The force of a concessive sentence is thus very different
from that of a conditional sentence. The latter represents
the fulfilment of the apodosis as conditioned on the fulfilment
of the protasis; the former represents the apodosis as fulfilled
in spite of the fulfilment of the protasis. Yet there are cases
in which by the weakening of the characteristic force of each
construction, or by the complexity of the elements expressed
by the protasis, the two usages approach so near to each other
as to make distinction between them difficult.
In Gal. 1:8, e.g., the fulfilment of the element of the
protasis expressed in παρ' εὐηγγελισάμεθα is favorable to the
fulfilment of the apodosis ἀνάθεμα ἔστω, and the clause is so
far
forth conditional. But the element expressed in ἡμεῖς ἢ
ἄγγελος ἐξ οὐρανοῦ, which is emphasized
by the καί, is unfavor-
able to the fulfilment of the apodosis, and the clause is so far
forth concessive. It might be resolved into two clauses, thus,
MOODS IN CONCESSIVE SENTENCES. 113
If anyone shall preach unto you any gospel other than that we
preached unto you [let him be anathema]; yea, though we or an
angel from heaven so preach, let him be anathema.
279. A concessive clause is commonly introduced by εἰ (ἐάν)
καί or καὶ εἰ (ἐάν). But a clause introduced by εἰ or ἐάν alone
may also be in thought concessive, though the concessive
element is not emphasiz.ed in the form. Matt. 26:33 (cf. Mark
14:29); Mark 14:31 (cf. Matt. 26:35).
280. Εἰ (ἐάν) καί concessive in the New Testament generally
introduces a supposition conceived of as actually fulfilled or
likely to be fulfilled. See examples under 284, 285. Yet,
in concessive as well as in conditional clauses (cf. 282),
καί may belong not to the whole clause but to the word next
after it, having an intensive force, and suggesting that the
supposition is in some sense or respect an extreme one, e.g.,
especially improbable or especially unfavorable to the fulfil-
ment of the apodosis. So probably Mark 14:29.
281. Καὶ εἰ (ἐάν) concessive occurs somewhat rarely in the
New Testament. See Matt. 26:35; John 8:16; 1 Cor. 8:5;
Gal. 1:8; 1 Pet. 3:1 (but cf. WH). The force of the καί is
apparently intensive, representing the supposition as actually
or from a rhetorical point of view an extreme case, improbable
in itself, or specially unfavorable to the fulfilment of the
apodosis.
REM. Paley, Greek Particles, p. 31, thus distinguishes the force of εἰ
καί and καὶ εἰ, "generally with this difference, that εἰ καί implies an ad-
mitted fact' even though,' καὶ εἰ a somewhat improbable supposition;
'even if.'" See other statements and references in Th. εἰ III.7; and
especially J. 861. It should be observed that a concessive supposition
may be probable or improbable; it is not this or that that makes it con-
cessive, but the fact that its fulfilment is unf.avorable to the fulfilment of
the apodosis.
114 THE MOODS.
282. Carefully to be disting1lished from the cases of καὶ εἰ (ἐάν) and εἰ
(ἐάν) καί concessive are those in which εἰ (ἐάν) is conditional and καί means
and (Matt. 11:14; Luke 6:32, 33, 34; John 8:55, etc.), or also (Luke
11:18; 2 Cor. 11:15), or is simply intensive, emphasizing the following
word and suggesting a supposition in some sense extreme (1 Cor. 4:7; 7:
11). Such a supposition is not necessarily unfavorable to the fulfilment of
the apodosis, and hence may be conditional however extreme. Cf. 280.
283. Moods and Tenses in Concessive Clauses. In
their use of moods and tenses concessive clauses follow in
general the rules for conditional clauses. The variety of
usage is in the New Testament, however, much less in the
case of concessive clauses than of conditional clauses.
284. Concessive clauses of the class corresponding to the
first class of conditional sentences are most frequent in the
New Testament. The event referred to in the concessive
clause is in general not contingent, but conceived of as actual.
2 Cor. 7:8; ὅτι εἰ καὶ ἐλύπησα ὑμᾶς ἐν τῇ ἐπιστολῇ, οὐ μεταμέλομαι,
for, though [made you sorry with my epistle, I do not regret it. See
also Luke 18:4; 2 Cor. 4:16; 7:12; 11:6; 12:11; Phil. 2:17;
Col. 2:5; Heb. 6:9.
285. Concessive clauses referring to the future occur in
two forms.
(a) They take εἰ καί or εἰ, and a Future Indicative referring
to what is regarded as certain or likely to occur. In logical
force this construction is closely akin to that discussed
under 246.
Luke
11:8; εἰ καὶ ὀυ δώσει αὐτῷ ἀναστὰς διὰ τὸ εἶναι φίλον αὐτοῦ, διά
γε τὴν ἀναιδίαν αὐτου ἐγερθεὶς δώσει αὐτῷ ὅσων χρῄζει, though
he will not rise and give him because he is his friend, yet because of his
importunity he will arise and give him as many as he needeth. See
also Matt. 26:33; Mark 14:29.
MOODS IN CONCESSIVE SENTENCES. 115
(b) They take ἐὰν καί, καὶ ἐάν, or ἐάν, with the Subjunctive
referring to a future possibility, or what is rhetorically con-
ceived to be possible. Kat eav introduces an extreme case,
usually one which is represented as highly improbable.
Gal.
6:1: ἐὰν καὶ προλημφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ
πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πενύματι πραΰτητος,
even if a man be overtaken in any tre.'rpass, ye which are spiritual, restore
such a one in a spirit of meekness.
Gal.
1:8; ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὺρανοῦ εὐαγγελίσηται
[ὑμῖν ] παρ' ὃ εὐγγελισάμεθα ἡμῖν, ἀνάθεμα ἔστω, but even if we,
or an angel from heaven, preach unto you any gospel other than that
which we preached unto you, let him be anathema. See also Luke
22:67, 68; John 8:16; 10:38; Rom. 9:27.
REM. The apodosis after a concessive protasis referring to the future,
sometimes has a Present Indicative, affirming what is true and will still
be true though the supposition of the protasis be fulfilled. See John
8:14; 1 Cor. 9:16. Cf. 263.
286. The New Testament furnishes no clear instance of a concessive
clause corresponding to the fourth class of conditional clauses. In 1 Pet.
3:14,
εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι, the use of καί before πάσχοιτε suggests that the
writer has in mind that suffering is apparently opposed
to blessedness. Yet it is probable that he intends to affirm that blessed-
ness comes, not in spite of, but through, suffering for righteousness' sake.
(On the thought cf. Matt. 5:10 f.) Thus the protasis suggests, even
intentionally, a concession, but is, strictly speaking, a true causal con-
ditional clause. Cf. 282.
287. The New Testament instances of concessive clauses correspond-
ing to the fifth class of conditional clauses are few, and the concessive
force is not strongly marked. See 2 Tim. 2:5 (first clause) under 260;
2 Tim. 2:13.
288. C'oncessive clauses in English are introduced by
though, although, and even if, occasionally by if alone. Even
if introduces an improbable supposition or one especially
unfavorable to the fulfilment of the apodosis. Though and
116 THE MOODS.
although with the Indicative usually imply an admitted fact.
With the Subjunctive and Potential, with the Present Indica-
tive in the sense of a Future, and with a Past tense of the
Indicative in conditions contrary to fact, though and although
have substantially the same force as even if. Even if thus
corresponds in force very nearly to καὶ εἰ; though and although
to εἰ καί.
MOODS IN RELATIVE CLAUSES.
289. Relative Clauses are introduced by relative pronouns
and by relative adverbs of time, place, and manner.
They may be divided into two classes:
I. Definite Relative Clauses, i.e. clauses which refer to a
definite and actual event or fact. The antecedent may be ex-
pressed or understood. If not in itself definite, it is made so
by the definiteness of the relative clause.
II. Indefinite or Conditional Relative Clauses, i.e. clauses
which refer not to a definite and actual event, but to a sup-
posed event or instance, and hence imply a condition. The
antecedent may be expressed or understood; if expressed, it is
usually some indefinite or generic word.
290. It should be observed that the distinction between the definite
and the indefinite relative clause cannot be drawn simply by reference
to the relative pronoun employed, or to the word which stands as the
antecedent of the relative. A definite relative clause may be introduced
by an indefinite relative pronoun or may have an indefinite pronoun as
its antecedent. On the other hand, an indefinite relative clause may
have as its antecedent a definite term, e.g., a demonstrative pronoun, and
may be introduced by the simple relative. A clause and its antecedent
are made .definite by the reference of the clause to a definite and actual
event; they are made indefinite by the reference of the clause to a sup-
posed event or instance. Thus if one say, He received whatever profit
was made, meaning, In a certain transaction, or in certain transactions,
profit was made, and he received it, the relative clause is definite, because
MOODS IN RELATIVE CLAUSES 117
it refers to an actual event or series of events. But if one use the same
words meaning, If any profit was made, he received it, the relative clause
is indefinite, because it implies a condition, referring to an event--the
making of profit-which is only supposed. In John 1: 12, but as many
as received him, to them gave he the right to become children of God, we
are doubtless to understand the relative clause as definite, not because
of the expressed antecedent, them, but because the clause refers to a
certain class who actually received him. In Rom. 8: 24, on the other
hand, who hopeth for that which he seeth? the relative clause apparently
does not refer to a definite thing seen and an actual act of seeing, but
is equivalent to a conditional clause, if he seeth anything. In Mark 3:11,
whensoever they beheld him, they fell down before him, the form of the
Greek sentence shows that the meaning is, If at any time they sa'to him,
they were wont to fall down before him. That is, while the class of events
is actual, the relative clause presents the successive instances distribu-
tively as suppositions. These examples serve to show how slight may
be the difference at times between a definite and an indefinite relative
clause, and that it must often be a matter of choice for the writer whether
he will refer to an event as actual, or present it as a supposition.
291. Relative clauses denoting purpose, and relative clauses
introduced by e!wj and other words meaning until, show special
peculiarities of usage and require separate discussion. For
purposes of treatment therefore we must recognize four classes
of relative clauses.
I. Definite relative clauses, excluding those which express
purpose, and those introduced by words meaning until.
II. Indefinite or Conditional relative clauses, excluding
those which express purpose, and those introduced by words
meaning until.
III. Relative clauses expressing purpose.
IV. Relative clauses introduced by words meaning until.
I. DEFINITE RELATIVE CLAUSES.
292. Under the head of definite relative clauses are included
not only adjective clauses introduced by relative pronouns, ὅς,
118 THE MOODS.
ὅστις, οἷος, ὅσος, but all clauses of time, place, manner, and com-
parison, such clauses being introduced by relative words, either
pronouns, or adverbs, ὅτε ὡς (expressing either time or man-
ner), ὅπου, ὥσπερ, etc.
293. Moods in Definite Relative Clauses. Definite
relative clauses in general (excluding III. and IV. above)
show no special uses of mood and tense, but employ the
verb as it is used in principal cIa uses. EA. 909; G. 1427.
John
6:63; τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή
ἐστιν, the words that I
have spoken unto you are spirit, and are life.
John 12:36; ὡς τὸ φπως ἔχετε, πιστεύετε εἰς τὸ φῶς, while ye have the
light, believe on the light.
Gal.
4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς
τὸν υἱὸν αὐτοῦ, but when the
fulness of the time came, God sent forth
his son.
Jas.
2:26; ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ
ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν, as the body
apart from the spirit
is dead, even so faith apart from 'lvorks is dead.
Rev. 3:11; κράτει ὃ ἔχεις, hold fast that which thou hast.
Rev. 21:16; καὶ τὸ μῆκος αὐτῆς ὅσον τὸ πλάτος, and the length thereof
is as great as the breadth. Cf. Heb. 10:25. See also Matt. 26:19;
Col. 2:6.
294. A definite relative clause may imply a relation of
cause, result, or concession, without affecting the mood or tense
of the verb. HA. 910; G. 1445.
Rom. 6:2. Οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ,
we who died to sin, how shall we any longer live therein?
Jas.
4:13, 14; ἄγε νῦν οἱ λέγοντες Σήμερον ἢ αὐριον πορευσόμεθα
εἰς τὴνδε τὴν πόλιν καὶ ποιήσομεν ἐκεῖ ἐνιαυτὸν καὶ ἐμπορευσόμεθα
καὶ κερδήσομεν· οἵτινες οὐκ ἐπίστασθε τῆς αὔριον ποία ἡ ζωὴ ὑμῶν,
go to now, ye that say, To-day or to-morrow we will go into this city,
and spend a year there and trade and get gain " tvhereas [i.e.
although] ye know not of what sort your life will be on the morrow.
MOODS IN RELATIVE CLAUSES. 119
295. All relative clauses whether adjective or adverbial may
be distinguished as either restrictive or explanatory. A re-
strictive clause defines its antecedent, indicating what person,
thing, place, or manner is signified. An explanatory clause
adds a description to what is already known or sufficiently
defined. The former identifies, the latter describes.
Restrictive
clauses: John 15:20; μνημονεύετε τοῦ λόγου οὗ ἐγὼ εἶπον
ὑμῖν,, remember the
word that I said unto you.
Matt. 28:6; δεύτε ἴδετε τὸν τόπον ὅπου ἔκειτο, come, see the place where
he lay.
Mark 2:20; ἐλέσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος,
but days will come when the bridegroom shall be taken away from them.
Explanatory clauses: Luke 4:16; καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμ-
μένος, and he came to
Nazareth, where he had been brought up.
Eph. 6:17; τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ, the sword
of the Spirit, which is the word of God.
II. CONDITIONAL RELATIVE SENTENCES.
296. An indefinite relative clause, since it refers to a sup-
posed event or instance, implies a condition, and is therefore
called a conditional relative clause. HA. 912; G. 1428.
Mark 10: 43; ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος,
whosoever would become great among you, shall be your minister. Cf.
Mark 9:35; εἴ
τις θέλει πρῶτος
εἶναι ἔσται πάντων
ἔσχατος καὶ
πάντων διάκονος.
It
is evident that the relative clause in the former
passage is as really conditional as the conditional clause in the
latter.
297. Since a conditional relative clause implies a supposi-
tion, conditional relative sentences may be classified according
to the nature of the implied supposition, as other conditional
sentences are classified according to the expressed sup-
position.
120 THE MOODS.
298. The implied supposition may be particular or general.
When the relative clause refers to a particular supposed event
or instance, and the principal clause conditions its assertion on
the occurrence of this event, the implied supposition is partic-
ular. When the relative clause refers to any occurrence of an
act of a certain class, and the principal clause states what is
or was wont to take place in any instance of an act of the
class supposed, the implied supposition is general.
Thus in the sentence, The act which he believes to be wrong he will not
do, if reference is had to a particular occasion, or to one made particular
in thought, so that the sentence means, If on that occasion, or a certain
occasion, he believes an act to be wrong, he will not do it, the implied
supposition is particular. But in the sentence, Whatever act he [in any
instance] believes to be wrong, he does not [is not wont to] do, the implied
supposition is general. Cf. 239.
299. The distinction between the relative clause implying a particular
I supposition and the relative clause implying a general supposition is not
marked either in Greek or in English by any uniform difference in the
pronouns employed either in the relative clause or in the antecedent
clause. The terms particular and general apply not to the relative or its
antecedent, but to the implied supposition. Thus if one say, He received
whatever profit was made, meaning, If [in a certain transaction] any
1 profit was made, he received it, the relative clause implies a particular
! coudition. But if one use the same words, meaning, If [in any transac-
.tion] any profit toas made, [it was wont to happen that] he received it, the
implied condition is general. So also in John 1:33, upon whomsoever
thou shalt see the Spirit descending, and abiding upon him, the same is
he that baptizeth with the Holy Spirit, we have not a general principle
applying to anyone of many cases, but a supposition and an assertion
referring to a particular case. But in 1 John 3:22, whatsoever we ask, we
receive of him, the supposition refers to any instance of asking, and is
general.
Whether the implied supposition is particular or general can usually
be most clearly discerned from the nature of the principal clause. If
Ithis states what is true in a particular case, or expresses a command with
reference to a particular case, the implied supposition is particular. If
it states a general principle, or expresses a general injunction which
MOODS IN RELATIVE CLAUSES. 121
applies in any instance of the event described in the relative clause, the
implied supposition is usually general. Cf. 240.
300. Of the six classes of conditional relative sentences
found in classical Greek, but four occur in the New Testament,
and these with considerable deviation from classical usage.
They are designated here according to the kind of condition
implied in the relative clause.
301. A. Simple Present or Past Particular suppo-
sition. The relative clause states a particular supposition
which refers to the present or past. It has a present or past
tense of the IndicatIve. The princIpal clause may have
any form of the verb. EA. 914, A; G. 1430.
Rom.
2:12; ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ
οσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται, for as many as have
sinned without law shall also perish without law: and as many as have
sinned under law shall be J"udged by law.
Phil
4:8; τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια,
ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος
ταῦτα λογίζεσθε. See also 2 Cor.
2:10.
REM. Respecting the use of the negatives μή and οὐ in relative clauses
of this class, see 469, 470.
302. B. Supposition contrary to Fact. The rela-
tive clause states a supposition which refers to the present
or past implying that it is not, or was not, fulfilled. It
has a past tense of the IndicatIve. The principal clause has
a past tense of the Indicative with avo HA. 915; G. 1433.
No instance occurs in the New Testament.
303. C. Future Supposition with More Probability.
The relative clause states a supposition which refers to the
122 THE MOODS.
future, suggesting some probability of its fulfilment. It
has the Subjunctive with llv. The principal clause may
have any form referring to future time. B.A. 916; G.1434.
Matt.
5:19; ὃς δ' ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ
βασιλέίᾳ τῶν οὐρανῶν, but whosoever
shall do and teach them, he shall
be called great in the kingdom of heaven.
Mark
13:11; καὶ ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μὴ προμεριμνᾶτε τί
λαλήσητε, ἀλλ' ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείῃ τῇ ὥρα τοῦτο λαλεπιτε, οὐ
γάρ ἐστε ὑμεῖς οἱ λαλοῦντες ἀλλὰ τὸ πνεπυμα τὸ ἅγιον, and when
they lead you to judgment, and deliver you up, be not anxious before-
hand what ye shall speak: but whatsoever shall be given you in that
hour, that .peak ye: for it is not ye that speak, but the Holy Ghost.
See also I.iuke 13:25; Rev. 11:7; instances are very frequent in
the New Testament.
304. In the New Testament ἐάν not infrequently stands in a condi-
tional relative clause instead of the simple ἄν. Matt. 7 : 12; Mark 3 : 28 ;
Luke 9: 57; Acts 2: 21, et al. See WE: II. App. p. 173.
305. The Subjunctive with av in a relative clause is in the
New Testament usually retained in indirect discourse, or in a
sentence having the effect of indirect discourse, even after a
past tense. Matt. 14: 7; Rev. 12: 4. Of. 251. On Acts 25: 16
see 333, 344, Rem. 1.
306. In addition to the relative clause having the Subjunc-
tive with ctv (303), which is the regular form both in classical
and New Testament Greek, the following forms of the relative
clause also require mention as occurring in the New Testa-
ment to express a future supposition with more probability:
307. (a) The Subjunctive without ctv. This is very unusual
in classical Greek in relative clauses referring to the future.
In the New Testament also it is rare. J as. 2: 10 probably
belongs here; Matt. 10: 33 also, if (with Treg. and WH. text)
we read ὅστις δὲ ἀρνήσηταί με . . . ἀρνήσομαι.
MOODS IN RELATIVE CLAUSES. 123
308. (b) The Future Indicative with or without av.
Matt, 5:41; ὅστις σε ἀγγαρεύσει μίλιον ἓν, ὓπαγε μετ' αὐτοῦ δύο, who
soever shall compel thee to go one mile, go with him two. See also
Matt. 10:32 (cf. v. 33); .18:4 (cf. v. 5); 23:12; Mark 8:35;
Luke 12:8,10; 17:31; Acts 7:7; Rev. 4:9. Cf. WH. II. App.
p. 172.
309. (c) The Present Indicative with or
without ἄν
.
Mark 11:25; "ταν στήκετε προσευχόμενοι, ἀφίετε, whensoever ye stand
praying, forgive. See also Matt. 5: 39; Luke 12: 34; John 12: 26;
14:3.
310. There is no distinction in form either in Greek or in English
between a relative clause implying a particular supposition, and a relative
clause implying a general supposition, when the supposition refers to the
future. The difference in thought is the same as that which distinguishes
particular and general suppositions referring to the present or past. Cf.
298, 299. In Matt. 26:48, whomsoever I shall kiss, that is he, the sup-
position is particular, referring to a specific occasion and event. So also
in 1 Cor. 16:3. But in Luke 9:4, into whatsoever house ye enter, there
abide, and thence depart, the supposition is general, referring to anyone
of a class of acts. A large part of the conditional relative clauses referring
to the future found in the New Testament are apparently general. See,
e.g., Matt. 5:19; 10:14; 16:25; Mark 11:23; Luke 8:18, etc. Yet
in many cases it is possible to suppose that a particular imagined instance
was before the mind of the writer as an illustration of the general class
of cases.
311. D. Future Supposition with Less Probability.
The relative clause states a supposition which refers to the
future, suggesting less probability of its fulfilment than is
implied by the Subjunctive with c1:v. It has the Optative
witlwut ἄν. The principal clause has the Optative with
ἄν. HA. 917; G. 1436.
No instance occurs in the New Testament.
312. E. Present General Supposition. The relative
clause refers to any occurrence of a class of acts in the
124 THE MOODS.
general present, and the principal clause states what is
wont to take place in any instance of the act referred to
in the relative clause. The relative clause has the Sub-
junctive with ἄν, the principal clause the Present In-
dicative. HA. 914, B. (1); G. 1431, 1.
1Cor.
11:26; ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον
πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ, for
as
often as ye eat this bread, and drink the cup, ye proclaim the Lord's
death, till he come. See also Matt. 15 : 2j Mark 10 : 11; Rev. 9 : 5.
REM. Concerning the use of ἐάν for ἄν, see 304.
313. The Present Indicative not infrequently occurs in con-
ditional relative clauses which apparently imply a present
general supposition. G.MT. 534. Yet in most such passages
in the New Testament, it is possible that a particular imagined
instance in the present or future is before the mind as an
illustration of the general class of cases. Of. 301, 309. It is
scarcely possible to decide in each case whether the supposi-
tion is particular or general. The difference of meaning is in
any case slight.
Luke
14:27; ὅστις οὐ βαστάζει τὸν σταυρόν ἑαυτοῦ καὶ ἔρχεται ὀπίσω
μου, οὐ δύναται εἶναί μου μαθητής, whosoever
doth not bear his own
cross and come after me, cannot be my disciple. See also Matt. 10:38
13:12 (cf. Luke8:18); Luke7:47; John3:8; Rom.6:16; 9:18;
1 Cor. 15:36, 37; Heb. 12:6.
314. Concerning the similarity of the third and fifth classes of condi-
tional relative clauses, cf. 262. The statements there made respecting
ordinary conditional sentences are applicable also to conditional relative
sentences. See Mark 8:28, 29; Luke 9:24, 48; 1 John 8:22.
315. F. Past General Supposition. The relative clause
refers to any occurrence of a certam act or class of acts,
and the principal clause states what was wont to take
MOODS IN RELATIVE CLAUSES. 125
place in any instance of the act referred to in the relative
clause. In classical Greek, the relative clause has the Op-
tative without ἄν, the principal clause the Imperfect Indic-
ative. HA. 914, B. (2); G. 1431, 2.
In the New Testament, the Optative does not occur
in such clauses, the Imperfect or Aorist Indicative with
ἄν being used instead. Cf. 26.
Mark
3:11; καὶ τὰ πνεύματα τὰ ἀκάθαρτα, ὅταν αὐτὸν ἐθεώρουν, προσ-
έπιπτον αὐτῷ καὶ ἔκραζον, and the
unclean spirits, whensoever they
beheld him, were wont to fall down before him and cry out. See also
Mark 6:56; 11:19; Acts 2:45; 4:35; 1 Cor. 12:2; ct. Gen.
2:19; 1 Sam. 2:13, 14.
316. In the New Testament, relative clauses conditional in
form are sometimes definite in force.
Mark 2:20; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ' αὐτῶν ὁ νυμφίος,
but days will come when the bridegroom shall be taken away from
them.
See also Luke 5:35; 13:28; Rev. 8:1.
III. RELATIVE CLAUSES EXPRESSING PURPOSE.
317. Relative Clauses of Pure Purpose. Relative
clauses expressing purpose take the Future Indicative
both in classical and New Testament Greek. HA. 911
G. 1442; B. p. 229; WM. p. 386, f. n.
Matt.
21:41; τὸν ἀμπελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, οἵτινες ἀπο-
δώσουσιν αὐτῷ τοὺς καρπούς, he
will let out the vineyard unto other
husbandmen, which shall render him the fruits. See also Acts 6:3.
318. Complementary relative clauses expressing that for
which a person or thing is fitted, or other similar relation, take
the Subjunctive or the Future Indicative both in classical and
New Testament Greek. G.MT. 572; Hale in T.A.P.A. 1893,
pp. 156 ff.
126 THE MOODS.
Heb. 8:3; ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ, wherefore
it is necessary that this high priest also have somewhat to offer. See also
Mark 14:14; Luke 11:6; 22:11. In Luke 7:4 a complementary
relative clause limiting the adjective ἄξιος has the Future Indicative.
319. The clauses referred to in 318 are to be distinguished from true
relative clauses of purpose in that they do not express the purpose with
which the action denoted by the principal clause is done, but constitute a
complementary limitation of the principal clause. Of. the clause with
i!na (215-217) and the Infinitive (368) expressing a similar relation.
The Subjunctive in such clauses is probably in origin a Deliberative
Subjunctive.
Thus in Mark 14:14, ποῦ ἐστὶν τὸ καάλυμά μου ὅπου τὸ
πάσχα μετὰ τῶν μαθητῶν μου φάγω, the relative clause
ὅπυ . . . φάγω
reproduces in dependent construction the thought of the deliberative
question ποῦ . . . φάγω. The same explanation doubtless applies, though
less obviously, to the Subjunctive in Acts 21:16, and to the Future in
Luke 7:4. In both instances the thought of a deliberative question is
reproduced in the relative clause. Of. the clauses similar in force, but
employing an interrogative pronoun, 346. See Tarbell in Cl. Rev. July
1891, p. 302 (contra, Earle in OZ. Re'/). March 1892, pp. 93-95); Hale
in T.A.P.A., 1893.
320. The Optative sometimes occurs after a past tense in these delib-
erative relative clauses in classical Greek. There are, however, no New
Testament instances of the Optative so used.
IV. RELATIVE CLAUSES INTRODUCED BY WORDS MEANING
UNTIL, W RILE, AND BEFORE.
321. Ἕως is properly a relative adverb which marks one
action as the temporal limit of another action. It does this
in two ways, either (a) so that the beginning or simple occur-
rence of the action of the verb introduced by twr; is the limit
of the action denoted by the principal verb, or (b) so that the
continuance of the former is the limit of the latter. In the
former case twr; means until, in the latter, while, as long as.
On the classical use of twr; and similar words, see HA. 920-
924; G. 1463-1474; G.MT. 611-661; Gild. in A..J.P. IV.
MOODS IN RELATIVE CLAUSES. 127
416-418. On ἕως in Hellenistic Greek see G. W; Gilmore in
J.B.L., 1890, pp. 153-160.
322. Clauses Introduced by ἕως and referring to the
Future. When the clause introduced by ἕως depends on
a verb of future time, and refers to a future contingency, it
takes the Subjunctive with liv both in classical and New
Testament Greek.
Mark 6:10; ἐκεῖ μένετε ἕως ἂν ἐξέλθητε ἐκεῖθεν, there abide till ye
depart thence. See also Matt. 5: 18; 12: 20; Luke 9: 27; 1 Cor. 4: 5.
323. In classical Greek, especially in tragic poetry, the
Subjunctive without av sometimes occurs with talf; after a
verb of present or future time. G.MT. 620. In the New
Testament this construction is frequent.
Luke 15:4; καὶ πορεύεται ἐπὶ τὸ ἀπολωλὸς ἕως εὕρῃ αὐτό, after that which
is lost, until he find it. See also Matt. 10 : 23; Luke
12:59; 22:34.
324. Clauses Introduced by e!wj and referring to
what was in Past Time a Future Contingency. When
the clause introduced by ἕως depends on a verb of past
time and refers to what was at the time of the principal
verb conceived of as a future contingency, it takes the
Optative without ἅν in classical Greek. In the New Tes-
tament it takes the Subjunctive without ἄν.
Matt. 18:30; ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον,
he cast him into prison till he should pay that which was due.
325. The Subjunctive after ἕως in the New Testament is always an
Aorist, the action denoted being conceived of as a simple event, and ἕως
meaning properly until. Thus the accurate translation of Mark 14:32
(Matt. 26:36 is similar), καθίσατε ὧδε ἕως προσεύξωμαι, is, Sit ye here till
128 THE MOODS.
I pray, or have prayed (cf. 98). While I pray CR. Y.) is slightly para-
phrastic. Cf. Luke 17:8.
326. Clauses Introduced by ἕως (until) and referring
to a Past Fact. When ἕως means until and the clause
introduced by it refers to an actual past occurrence, the
verb of this clause is in a past tense of the Indicative, as in
an ordinary relative clause referring to past time.
Matt.
2:9; ὁ ἀστήρ . . . προῆγεν αὐτούς, ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ
ἦν τὸ παιδίον, star. . . went
before them, till it came and stood
over where the young child was.
327. Clauses Introduced by ἕως (while) and referring
to a Contemporaneous Event. When ἕως means while
and the clause introduced by it refers to an event contem-
poraneous with that of the principal verb, it has the con-
struction of an ordinary relative clause. Of. 293.
John
9:4; ἡμᾶς δεῖ ἐργάζεσθαι τὰ ἔργα τοῦ πέμψαντος με ἕως ἡμέρα
ἐστίν, we must work
the works of him that sent me, while it is day.
328. In John 21: 22, 23; 1 Tim. 4:13, the exact meaning of ἑως
ἔρχομαι at is probably while I am coming, the coming being conceived of as
in progress from the time of speaking. Cf. Luke 9:13. In 1 Cor. 4:5
on the other hand it is thought of as a future event. In Mark 6:45 ἕως
ἀπολύει represents ἕως ἀπολύω of the direct form (cf. 347), the original
sentence meaning, go before me while I am sending away, etc.
329. When the ἕως clause refers to the future or to what was at the
time of the principal verb the future (322-326), it frequently has the
force of a conditional relative clause. See Matt. 18:30; Luke 15:4.
When it refers to an actual event (327, 328), it is an ordinary temporal
clause (293), requiring special mention here only to distinguish these
usages from those described above.
330. In the New Testament ἕως is sometimes followed by οὗ or ὅτου.
Ἕως is then a preposition governing the genitive of the relative pronoun,
MOODS IN RELATIVE CLAUSES. 129
but the phrase ἕως οὖ or ἕως ὅτου is in effect a compound conjunction hav-
ing the same force as the simple ἕως. The construction following it is
also the same, except that dv never occurs after ἕως οὖ or ἕως ὅτου. See
Matt. 5:25; 13:33; John 9:18; Acts 23:12.
331. Clauses introduced by ἄχρι, ἄχρι ο+θ, ἄχρι ἧς ἡμέρας, μέχρι
and μέχρις οὗ have in general the
same construction and force
as clauses introduced by ἕως, ἕως οὗ, and ἕως ὅτου.
Mark
13:30 οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρις οὗ παῦτα πάντα
γένηται.
Acts
7:18; ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Αἰγύπτῳ, ἄχρι οὗ
ἀνέστη βασιλεὺς ἕτερος ἀπ' Αἴγυπτον. See also Rev.
15:8; 20:3;
Luke 17:27; Acts 27:33.
Rev.
7:3; μὴ ἀδικήσητε τὴν γῆν . . . ἄχρι σφραγίσωμεν τοὺς δούλους
τοῦ θεοῦ.
332. Gal. 3:19 [WH. text] furnishes one instance of ἄχρις ἄν with a
word meaning until after a verb of past time [WH. margin, Tisch., and
Treg. read ἄχρις οὗ]; cf.324. Rev. 2:25 contains the combination ἄχρι
οὗ ἄν with the Future Indicative; cf. 330. Rev, 17:17 contains a Future
Indicative with ἄχρι after a past tense.
333. Clauses introduced by πρίν and employing a finite
mood have in general the same construction as clauses intro-
duced by ἕως.
The New Testament, however, contains but two instances of a finite
verb after πρίν, Luke 2:26; Acts 25:16. In both cases the clause is in
indirect discourse, and expresses what was from the point of view of the
original statement a future contingency. In Luke 2:26 the Subjunctive
with ἄν is retained from the direct discourse. In Acts 25:16 the Optative
represents a Subjunctive with or without dv of the direct discourse.
Cf. 341-344.
REM. 1. The employment of a finite mood rather than an Infinitive
in these instances is in accordance with classical usage. Cf. 382, and
G. 1470.
REM. 2. In Acts 25:16 ἤ occurs after πρίν, and in Luke 2:26 it
appears as a strongly attested variant reading. Attic writers used the
simple πρίν with the finite moods. Cf. 381.
130 THE MOODS.
MOODS IN INDIRECT DISCOURSE.
334. When words once uttered or thought are afterward
quoted, the quotation may be either direct or indirect. In a
direct quotation the original statement is repeated without
incorporation into the structure of the sentence in the midst of
which it now stands. In an indirect quotation the original
sentence is incorporated into a new sentence as a subordinate
element dependent upon a verb of saying, thinking, or the like,
if and suffers such modification as this incorporation requires.
The following example will illustrate:
Original sentence (direct discourse), I will come.
Direct quotation, He said, "I will come."
Indirect quotation, He said that he would come.
REM. The distinction between direct discourse and indirect is not one
of the exactness of the quotation. Direct quotation may be inexact. In-
direct quotation may be exact. Suppose, for example, that the original
statement was, There are good reasons why I should act thus. If one say,
He said, "I have good reasons for acting thus," the quotation is direct
but inexact. If one say, He said that there 'Were good reasons 'Why he
should act thus, the quotation is exact though indirect.
335. Direct quotation manifestly requires no special discus-
sion, since the original statement is simply transferred to the
If new sentence without incorporation into its structure.
336. Indirect quotation, on the other hand, involving a re-
adjustment of the original sentence to a new point of view,
calls for a determination of the principles on which this re-
adjustment is made. Its problem is most simply stated in
the form of the question, What change does the original form
of a sentence undergo when incorporated into a new sentence
as an indirect quotation? All consideration of the principles
MOODS IN INDIRECT DISCOURSE. 131
of indirect discourse must take as its starting point the origi-
nal form of the words quoted.
For the student of Greek that expresses his own thought in
another language, it will also be necessary to compare the
idiom of the two languages. See 351 ff.
337. The term indirect discourse is commonly applied only
to indirect assertions and indirect questions. Commands,
promises, and hopes indirectly quoted might without impro-
priety be included under the term, but are, in general, ex-
cluded because of the difficulty of drawing the line between
them and certain similar usages, in which, however, no direct
form can be thought of. Thus the Infinitive after a verb of
commanding might be considered the representative in indi-
rect discourse of an Imperative in the direct discourse; some-
what less probably the Infinitive after a verb of wishing might
be supposed to represent an Optative of the direct; while for
the Infinitive after verbs of striving, which in itself can
scarcely be regarded as of different force from those after
verbs of commanding and wishing, no direct form can be
thought of.
338. Concerning commands indirectly quoted, see 204. Con-
cerning the Infinitive after verbs of promising, see 391.
339. Indirect assertions in Greek take three forms:
(a) A clause introduced by ὅτι or ὡς. In the New Testa-
ment, however, ὡς not so used.
(b) An Infinitive with its subject expressed or understood.
See 390.
(c) A Participle agreeing with the object of a verb of per-
ceiving, and the like. See 4.60.
132 THE MOODS.
340. Indirect Questions are introduced by εἰ or other inter-
rogative word; the verb is in a finite mood. HA. 930; G.
1605.
341. Classical Usage in Indirect Discourse. In indi-
rect assertions after ὅτι and in indirect questions, classical
usage is as follows:
(a) When the leading verb on which the quotation de-
pends denotes present or future time, the mood and tense
of the direct discourse are retained in the indirect.
(b) When the leading verb on which the quotation de-
pends denotes past time, the mood and tense of the direct
discourse may be retained in the indirect, or the tense may
be retained and an Indicative or Subjunctive of the direct
discourse may be changed to an Optative. EA. 932; G.
1497.
342. The above rule applies to all indirect quotations in
which the quotation is expressed by a finite verb, and includes
indirect quotations of simple sentences and both principal and
subordinate clauses of complex sentences indirectly quoted.
The classical grammars enumerate certain constrnctions in which an
Indicative of the original sentence is uniformly retained in the indirect
discourse. These cases do not, however, require treatment here, the gen-
eral rule being sufficient as a basis for the consideration of New Testament
usage.
343. New Testament Usage in Indirect Discourse. In
indirect assertions after ὅτι and in indirect questions, New
Testament usage is in general the same as classical usage.
Such peculiarities as exist pertain chiefly to the relative
frequency of different usages. See 344-349.
MOODS IN INDIRECT DISCOURSE. 133
John 11:27; ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ χριστος ὁ υἱὸς τοῦ θεοῦ,
I have believed that thou art the Christ, the Son of God.
Gal. 2:14; εἶδον ὅτι οὐκ ὀρθοποδοῦσιν, I saw that thell were not walking
uprightly.
Matt. 20:10; ἐλθόντες οἱ πρῶτοι ἐνόμισαν ὅτι πλεῖον λήμψονται,
when the first came, thell supposed that they would receive more.
Mark 9:6; οὐ γὰρ ᾔδει τί ἀποκριθῇ, for he wist not wh,at to answer.
Luke
8:9; ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παρα-
βολή, and his
disciples asked him what this parable was.
Luke
24:23; ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ
λέγουσιν αὐτὸν ζῇν, they came
salling that they had also seen a vision
of angels, which said that he was alive. In this example the principal
clause of the direct discourse is expressed in the indirect discourse
after a verb of past time by an Infinitive, while the subordinate
clause retains the tense and mood of the original.
Acts 5:24; διηπόρουν περὶ αὐτῶν τί ἂν γένοιτο τοῦτο, they were per-
plexed concerning them whereunto this would grow. Bnt for ἄν in
this sentence, it might be thought that the direct form was a
deliberative question having the Subjunctive or Fnture Indicative.
But in the absence of evidence that av was ever added to an
Optative arising under the law of indirect discourse, it must be
supposed that the indirect discourse has preserved the form of
the direct unchanged, and that this was therefore a Potential
Optative with protasis omitted. See also Luke 6: 11; 15: 26 ;
Acts 10:17.
344. The Optative occurs in indirect discourse much less I
frequently in the New Testament than in classical Greek. II
It is found only in Luke's writings, and there almost exclusive- I
ly in indirect questions.
REM:. 1. Acts 25:16 contains the only New Testament instance of an
Optative in the indirect quotation of a declarative sentence. (But cf.
347 and 258. ) It here stands in a subordinate clause which in the direct
discourse would have had a Subjunctive with or without ἄν. If the ἄν, be
supposed to have been in the original sentence (cf. Luke 2: 26), it has
been dropped in accordance with regular usage in such cases. HA.934;
G. 1497, 2.11
134 THE MOODS.
REM. 2. The clause μήποτε δῴη [or δώῃ] αὐτοῖς ὁ θεὸς μετάνοιαν 2 Tim. 2:25 is regarded by B. p. 256, Moulton, WM. pp. 374, 631, foot
notes, as an indirect question. But concerning the text and the
interpretation, see 225.
345. In quoting declarative sentences the indirect form. is
comparatively infrequent in the New Testament, the direct
form either with or without ὅτι being much more frequent.
The presence of ὅτι before a quotation is in the New Testament
therefore not even presumptive evidence that the quotation is
indirect. The ὅτι is of course redundant.
Luke 7:48; εἶπεν δὲ αὐτῇ Ἀφέωνταί σου αἱ ἁμαρτίαι, and he said
unto her, Thy sins are forgiven.
John 9:9; ἐκεῖνος ἔλεγεν ὅτι Ἐγώ εἰμι, he said I am he.
REM. The redundant o!ti sometimes occurs even before a direct ques-
tion. Mark 4:21, et al.
346. Indirect deliberative questions are sometimes found
after ἔχω and other similar verbs which do not properly take a
question as object. The interrogative clause in this case serves
the purpose of a relatIve clause and Its antecedent, while retain-
ing the form which shows its origin in a deliberative question.
Mark 6:36; ἵνα . . . ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν, that . . . they
may buy themselves somewhat to eat.
Luke 9:58; ὁ δὲ υἱὸς τοῦ ἀνθρώπου ούκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ,
but the Son of man hath not where to lay his head. See also Matt.
8:20; Mark 8:1, 2; Luke 12:17.
347. The principles of indirect discourse apply to all sub-
ordinate clauses which express indirectly the thoughts of
another or of the speaker himself, even when the construc-
tion is not strictly that of indirect discourse. HA. 937; G.
1502. See New Testament examples under 258.
348. Both in classical and New Testament Greek, the Im-
perfect occasionally stands in indirect discourse after a verb of
MOODS IN INDIRECT DISCOURSE. 135
past time as the representative of a Present of the direct dis-
course, and a Pluperfect as the representative of the Perfect.
Thus exceptional Greek usage coincides with regular English
usage. HA. 936; G. 1489.
John 2:25; αὐὸς γὰρ ἐγίνωσκεν τί ἦν ἐν τῷ ἀνθρώπῳ, knew what was in
man. See also Acts 19:32.
349. In classical Greek, ὅστις is used in introducing indirect
questions. HA. 1011; G. 1600. In the New Testament it is
not so employed, but there are a few passages in which it is
apparently used as an interrogative pronoun in a direct ques-
tion.
It is so taken by Mey., B., WH., et al, in Mark 9:11, 28, and by WH.
in Mark 2:16. See B. pp. 252 f.; Th., ὅστις, 4; also (contra) WM. p.
208, f.n.; WT. p. 167.
350. The simple relative pronouns and adverbs are some-
times used in indirect questions in the New Testament as in
classical Greek. HA. 1011, a; G. 1600; J. 877, Obs. 3; B.
pp. 250 f.
Luke 8: 47; δι' ἣν αἰτίαν ἥψατο αὐτοῦ ἀπήγγεθιλεν, she declared for
what cause she had touched him. See also Mark 5:19, 20; Acts
14:27; 15:14.
351. INDIRECT DISCOURSE IN ENGLISH AND IN GREEK.
From what has been said above, it appears that the tense of a
verb standing in a clause of indirect discourse in Greek does
not express the same relation between the action denoted and
the time of speaking as is expressed by a verb of the same
tense standing in a principal clause; or, to speak more exactly,
does not describe it from the same point of view. A verb in
a principal clause views its action from the point of view of
the speaker. A verb in an indirect quotation, on the other
hand, views its action from the point of view of another person,
viz. the original author of the words quoted. It has also
136 THE MOODS.
appeared that in certain cases the mood of the Greek verb is
changed when it is indirectly quoted. Now it is evident that
in order to translate the Greek sentence containing a clause of
indirect discourse into English correctly and intelligently, we
must ascertain what English usage is in respect to the tenses
and moods of the verbs of indirect discourse; otherwise we
have no principle by which to determine what English tense
and mood properly represent a given Greek tense and mood
in indirect discourse. Furthermore, since Greek usage has
been expressed in terms of the relation between the original
utterance and the quotation, it will be expedient to state Eng-
lish usage in the same way. An example will illustrate at the
same time the necessity of formulating the law and of formu-
lating it in terms of relation to the direct form.
(1) He has seen a vision. (2) ὀπτασίαν ἑῶρακεν
(3) They said that he had seen a vision. (4) εἶπον ὅτι ὀπτασίαν ἑώρακεν.
The sentences marked (1) and (2) express the same idea
and employ corresponding tenses. The sentences marked (3)
and (4) represent respectively the indirect quotation of (1)
and (2) after a verb of past time, and express therefore the
same meaning. They do not, however, employ corresponding
tenses, the Greek using a Perfect, the English a Pluperfect.
It is evident therefore that the principle of indirect discourse
is not the same in English as in Greek, and that we cannot
translate (4) into (3) by the same principle of equivalence of
tenses which we employ in direct assertions. To translate
(4) we must first restore (2) by the Greek law of indirect dis-
course, then translate (2) into (1), and finally by the English
law of indirect discourse construct (3) from (1) and the trans-
lation of the Greek εἶπον. This process requires the formula-
tion of the law of indirect discourse for English as well as for
Greek.
MOODS IN INDIRECT DISCOURSE. 137
352. English usage in indirect discourse is illustrated in the
following examples:
Direct form. . . . . . . . . . . . . . . . I see the city.
Indirect, after present tense. . . . He says that he sees the city.
" " future " . . . . He will say that he sees the city.
" " past " . . . . He said that he saw the city.
Direct form . . . . . . . . . . . . . . . . I saw the city.
Indirect, after present tense. . . . He says that he saw the city.
" " future " . . . . He will say that he saw the city.
" " past " . . . . He said that he had seen the city.
Direct form. . . . . . . . . . . . . . . . . I shall see the city.
Indirect, after present tense . . . . He says that he shall see the city.
" " future " . . . . . . He will say that he shall see the city.
" " past " . . . . . . He said that he should see the city.
Direct form. . . . . . . . . . . . . . . . . I may see the city.
Indirect, after present tense . . . . He says that he may see the city.
" " future ". . . . . . . He will say that he may see the city.
" " past ". . . . . . . He said that he might see the city.
From these examples we may deduce the following rule for
indirect discourse in English:
(a) After verbs of present or future time, the'mood and tense
of the direct discourse are retained in the indirect discourse.
(b) After verbs of past time, the mood of the direct dis-
course is retained, but the tense is changed to that tense which
is past relatively to the time of the direct discourse.
Thus, see becomes saw; saw becomes had seen; shall see becomes
should see (the change of mood here is only apparent); may see
becomes might see, etc.
REM. In questions and in conditional clauses a Present Indicative of
the direct form may become a Past Subjunctive in indirect quotation after
a verb of past time. See Luke 3:15; Acts 10:18; 20:17, E.V.
353. Comparing this with the Greek rule, we may deduce
the following principles for the translation into English of
clauses of indirect discourse in Greek:
138 THE MOODS.
(a) When the quotation is introduced by a verb of present
it or future time, translate the verbs of the indirect discourse
by the same forms which would be used in ordinary direct
discourse,
(b) When the quotation is introduced by a verb of past
time, if there are Optatives which represent Indicatives or
Subjunctives of the direct discourse, first restore in thought
these Indicatives or Subjunctives, then translate each Greek
verb by that English verb which is relatively past to that
which would correctly translate the same verb standing in
direct discourse,
354. The statement of English usage in indirect discourse
is presented in the form adopted above for the sake of brevity
and convenience of application, It is, however, rather a for-
mula than a statement which represents the process of thought.
In order to apprehend clearly the difference between English
and Greek usage it must be recognized that certain English
tenses have, not like the Greek tenses a two-fold function, but
a three-fold. They mark (1) the temporal relation of the point
of view from which the action is described to the time of
speaking; (2) the temporal relation of the action described to
this point of view; (3) the conception of the action as re-
spects its progress. Thus in the sentence, I had been read-
ing, (1) the point of view from which the act of reading is
viewed is past, (2) the action itself is previous to that point of
view, and (3) it is viewed as in progress. He will not go is a
Future from a present point of view presenting the action as a
simple event. In the sentence, When he came, I was reading,
I was reading would be more accurately described as a Present
progressive from a past point of view, than as a Past progres-
sive from a present point of view, In other instances the same
form might be a Past from a present point of view. These
MOODS IN INDffiECT DISCOURSE. 139
triple-function tenses have perhaps their chief use in English
in indirect discourse, but are used also in direct discourse.
Many of them are derived by the process of composition, out
of which so many English tenses have arisen, from verb-forms
which originally had only the two-fold function, but their
existence in modern English is none the less clearly estab-
lished. Professor W. G. Hale1 in A.J.P., vol. VIII. pp. 66 ff.,
has set forth the similar three-fold function of the Latin tenses
in the Indicative Mood. But it should be noticed that the
English has developed this three-fold function more clearly
even than the Latin. For example, the antecedence of an
action to a past point of view is in Latin only implied in the
Iassertion of its completeness at that past point of time. But
in English this antecedence may be affirmed without affirming
the completeness of the act.
Bearing in mind this three-fold function of certain English
tenses, the difference between Greek and English usage in in-
direct discourse may be stated comprehensively as follows:
The Greek, while adopting in indirect discourse the point of
view of the person quoting as respects the person of verbs and
pronouns, and while sometimes after a verb of past time mark-
ing the dependent character of the statement by the use of the
Optative in place of an Indicative or SubjunctivE) of the origi-
nal statement, yet as respects tense, regtuarly carries over into
the indirect discourse the point of view of the original state-
ment, treating it as if it were still present. What was present
to the original speaker is still treated from his point of view,
as present; what was past, as past; what was future, as future.. .
In English, on the other hand, in quoting a past utterance,
1 Professor Hale's article furnished the suggestion for the view of the
English tenses presented here.
140 THE MOODS.
the fact that it is past is not only indicated by the past tense
of the verb which introduces the quotation, but still further
by the employment of a tense in the quotation which marks the
point of view from which the act is looked at as past. Thus
in Greek a prediction expressed originally by a Future tense,
when afterward quoted after a verb of past time, is still ex-
pressed by a Future, the act being viewed as future from the
assumed point of view, and this point of view being treated as
present or its character as past being ignored. But in English
such a prediction is expressed by a Past-future, i.e. by the
English tense which describes an action as future from a past
point of view. Thus in quoting ὄψομαι, I shall see, in indirect
discourse, one says in Greek, εἶπεν ὅτι ὄψεται; but in English, he
said that he should see. Similarly, a statement made originally
by the Perfect tense, when quoted after a verb of past time,
is still expressed by a Perfect tense in Greek, but in English
by
a Pluperfect. Thus ἡμάρτηκα, I have sinned;
εἶπεν ὅτι
ἡμάρτηκεν, he said that
he had sinned.
When we pass to quotations after verbs of present time, the
usages of the two languages naturally coincide, since the differ-
ence between the point of view of the original utterance and
the quotation, which in English gave rise to a change of tense
not however made in Greek, disappears. The point of view of
the original statement is in both languages retained and
treated as present, because it is present. Thus e]leu<somai, I shall
come, requires only a change of person in quotation after a verb
of present time, λέγει ὅτι ἐλεύσεται, he says that he shall come.
It might naturally be anticipated that in quotations after
verbs of future time, where again the time of the original
statement differs from that of the quotation, there would arise
a difference of usage between English and Greek. Such how-
ever is not the case. What the Greek does after a verb of
MOODS IN INDIRECT DISCOURSE. 141
past time, the English as well as the Greek does after a verb
of future time, viz. treats the point of view of the original
utterance as present. Thus let us suppose the case of one
predicting what a person just now departing will say when he
returns. He has not yet seen anything, but it is imagined that
when he returns he will say, I have seen all things. The asser-
tion of this by he will say, takes the form he will say that he
has seen all things; just as in Greek one quoting ἑώρακα πάντα
after ἐπρῖ says ἐρεῖ ὅτι ἑώρακεν πάντα. Thus the person quoting
does not describe the event from his own point of view--this
would require he will see, nor does he mark the fact that the
point of view of the utterance is different from his own--this
would require he will have seen; but treats the point of view
of the person whose expected language he quotes in advance,
as if it were present. Thus while the Greek is consistent in
simply adopting the conceived point of view of the future
statement, the English departs from the principle which it fol-
lows after past tenses, and follows here the same method as
the Greek.
355. These facts enable us to see that it would be incorrect to say
that the tense of the direct discourse is in Greek determined from the
point of view of the original speaker, in English from the point of view of
the person who makes the quotation. The correct statement is that in
both languages the act is looked at from the point of view of the original
speaker, but that the two languages differ somewhat in their method of
indicating the relation of this point of view to the time of the quotation.
This difference, however, pertains only to quotations whose point of view
is past. Its precise nature has already been stated (354). When the
point of view is present or future the usage of the two languages is
identical.
356. The comparison of English and Greek usage may
be reduced to articulated statement as follows: English usage
is like Greek usage in three respects, and different in two
respects.
142 THE MOODS.
I. It is like Greek in that,
(a) It adapts the person of the pronouns and verbs of the
original utterance to the point of view of the quoter.
(b) It looks at the act described in the quotation from the
point of view of the original statement.
(c) After a verb of present or future time this point of view
of the original utterance is treated in the quotation as present,
as after verbs of present time it is in fact.
II. It differs from Greek in that,
(a) While it looks at the act from the point of view of the
original statement, if that point of view is past it designates
it as past, using a tense which describes the action from a past
point of view. A Past of the original utterance becomes in
the quotation a Past-past; a Future becomes a Past-future,
etc. This the Greek does not do, having in general no tense
which has this double temporal power.
(b) It does not as a rule change the original mood of the
verb in quotation. Most apparent changes of mood, such as
will to would, are changes of tense. But cf. 352, Rem.
CONSTRUCTION AFTER Καὶ ἐγένετο.
357. Clause or Infinitive as the Subject of ἐγένετο.
By a Hebraism καὶ ἐγένετο and ἐγένετο δέ, Septuagint ren-
derings of וַיְהִי, are used in the New Testament (Matt.,
Mark, Luke, Acts) to introduce a clause or an Infinitive
which is logically the subject of the ἐγένετο. The ἐγένετο
is usually followed by a phrase or clause of time; the event
to be narrated is then expressed by καί with an Indicative,
or by an Indicative without καί, or by an Infinitive. It
thus results that the construction takes three forms:
THE INFINITIVE. 143
358. (a) Καὶ ἐγένετο, or ἐγένετο δέ, and the phrase of time are
followed by καί with an Indicative.
Luke
5:1; ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν
τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησα-
ρέτ, now it came
to pass, while the multitude pressed upon him
and heard the word of God, that he was standing by the lake of Gennesaret.
359. (b) Καὶ ἐγἐνετο, or ἐγένετο δέ, and the phrase of time are
followed by an Indicative without καί.
Mark
1:9 Καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ
Ναζαρὲτ τῆς Γαλιλαίας, and it came
to pass in those days, that Jesus
came from Nazareth of Galilee.
360. (c) καὶ ἐγένετο, or ἐγένετο δέ, and the phrase of time are
followed by an Infinitive, the narrative being continued either
by an Infinitive or an Indicative.
Acts 9:32; ἐγένετο δὲ Πέτρον διερχόμενον διὰ πάντων κατελθεῖν, and
it came to pass, as Peter went throughout all parts, he came down.
See also Mark 2:23; Luke 6:12. B. pp. 276-278.
THE INFINITIVE.
361. That the Infinitive in Greek had its origin as respects
both form and function in a verbal noun, and chiefly at least in
the dative case of such a noun, is now regarded as an assured
result of comparative grammar. At the time of the earliest
Greek literature, however, the other cases of this verbal noun
had passed out of use, and the dative function of the form that
remained had become so far obscured that, while it still re-
tained the functions appropriate to the dative, it was also used
as an accusative and as a nominative. Beginning with Pindar
it appears with the article, at first as a subject-nominative.
Later it developed also the other cases, accusative, genitive,
and dative. By this process its distinctively dative force was
obscured while the scope of its use was enlarged. In Post-
144 THE MOODS.
Aristotelian Greek, notably in the Septuagint and the New
Testament, another step was taken. The Infinitive with the
article in the genitive began to assume some such prominence
as at a much earlier time the dative had acquired, and as
before, the sense of its case being in some degree lost, this
genitive Infinitive came to be used as a nominative or accusa-
tive. We mark therefore four stages of development. First,
that for whIch we must go back of the histonc penod of the
Greek language itself, when the Infinitive was distinctly a
dative case. Second, that which is found in Homer: the Infin-
itive begins to be used as subject or object, though the strictly
dative functions still have a certain prominence, and the arti-
cle is not yet used. Third, that of which the beginnings are
seen in Pindar and which is more fully developed in classical
authors of a later time: the Infinitive without the article,
sometimes with dative functions, sometimes with the force of
other cases, is used side by side with the articular Infinitive
in the nominative, genitive, dative, and accusative singular.
Fourth, that which appears in the Septuagint and the New
Testament: all the usages found in the third stage still con-
tinuing, the Infinitive with the article in the genitive begins
to lose the sense of its genitive function and to be employed
as a nominative or accusative.
From the earliest historic period of the Greek language the
Infinitive partakes of the characteristics both of the verb and
the noun. As a verb it has a subject more or less definite, and
expressed or implied, and takes the adverbial and objective
limitations appropriate to a verb. As a noun it fills the office
in the sentence appropriate to its case. Many of these case-
functions are identical with those which belong to other sub-
stantives; some are peculiar to the lIifinitive.
REM. Concerning the history of the Infinitive, see G.MT. 742, 788 ;
Gild. in T.A.P.A. 1878, and in A.J.P. III. pp. 193 ff.; IV. pp. 241 ff.,
THE INFINITIVE. 145
pp. 418 fl.; VIII. p. 329; Birklein, Entwickelungsgeschichte des sub-
stantivierten Infinitivs, in Schanz, Beitrage zur. historischen Syntax der
griechischen Sprache, Heft 7.
362. In the Greek of the classical and later periods, the functions of
the Infinitive as an element of the sentence are very various. They may
be classified logically as follows:
I. As A PRINCIPAL VERB (364, 365).
II. As A SUBSTANTIVE ELEMENT.
(1) As subject (384, 385, 390, 393, 404).
(2) As object in indirect discourse (390).
(3) As object after verbs of exhorting, striving, promising,
hoping, etc. (387-389, 391, 394, 404).
(4) As object after verbs that take a genitive (401-403).
III. As AN ADJECTIVE ELEMENT.
(1) As appositive (386, 395).
(2) Expressing other adnominallimitations (378, 379, 400).
IV. As AN ADVERBIAL ELEMENT, denoting,
(1) Purpose (366, 367, 370 (d), 371 (d), 372, 397).
(2) Indirect object (368).
(3) Result (369-371, 398).
(4) Measure or degree (after adjectives and adverbs) (376,399).
(5) Manner, means, cause, or respect (375, 377,396).
(6) A modal modification of an assertion (383).
The articular Infinitive governed by a preposition (406-417) expresses
various adverbial relations, the precise nature of which is determined by
the meaning of the preposition employed. Similarly πρίν or πρίν ἤ with
the Infinitive (380-382) constitutes an adverbial phrase of time, the
temporal idea lying in πρίν rather than in the Infinitive.
363. To arrange the treatment of the Infinitive on the basis of such a
logical classification as that given above (362) would, however, disregard
the historical order of development and to some extent obscure the point
of view from which the Greek language looked at the Infinitive. It seems
better, therefore, to begin with those uses of the Infinitive which are most
evidently connected with the original dative function, and proceed to
those in which the dative force is vanishing or lost. This is the general
plan pursued in the following sections, though it is by no means affirmed
that in details the precise order of historical development has been
followed.
146 THE MOODS.
THE INFINITIVE WITHOUT THE ARTICLE.
364. The Imperative Infinitive. The Infinitive with-
out the article is occasionally used to express a command
or exhortation. This is the only use of the Infinitive as a
principal verb. It is of ancient origin, being especially
frequent in Homer. EA. 957; G. 1536.
The New Testament furnishes but one certain instance
of this usage.
Phil. 3:16; πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στποχεῖν, only whereunto
we have attained, by the same rule walk.
365. Rom. 12:15 affords another probable instance of the imperative
use of the Infinitive. Buttmann supposes an ellipsis of λέγω, and Winer
a change of construction by which the writer returns from the independ-
ent Imperatives used in v.14 to the construction of an Infinitive dependent
on λέγω employed in v. 3. This explanation of change of construction
probably applies in Mark 6:9 (cf. the even more abrupt change in
Mark 5:23); but in Rom. ch. 12 the remoteness of the verb λέγω (in v.
3) from the Infinitive (in v. 15) makes the dependence of the latter upon
the former improbable. B. pp. 271 f.; WH. pp. 397 f.; WT. 316.
366. The Infinitive of Purpose. The Infinitive is used
to express the purpose of the action or state denoted by
the principal verb. EA. 951; G. 1532.
Matt.
5:17; μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προ-
φήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι, think not
that I came
to destroy the law or the prophets: I came not to destroy, but to fulfil.
Luke 18:10; ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, two
men went up into the temple to pray.
Acts
10:33; νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι
πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου, now therefore
we are
all here present in the sight of God, to hear all things that have been
commanded thee of the Lord.
367. The Infinitive expressing purpose is sometimes intro-
duced by ὥστε or ὡς. See 370 (d), 371 (d), 372.
THE INFINITIVE WITHOUT THE ARTICLE. 147
368. THE INFINITIVE AS AN INDIRECT OBJECT. Closely
akin to the Infinitiv:e of Purpose is the Infinitive of the indi-
rect object. The former is a supplementary addition to a
statement in itself complete, and expresses the purpose .had in
view in the doing of the action or the maintenance of the state.
The Infinitive of the indirect object on the other hand is a
complementary limitation of a verb, expressing the direct ten-
dency of the action denoted by the principal verb, or other
similar dative relation. Some of the instances of this usage
are scarcely to be distinguished from the Infinitive of Purpose,
while in others the distinction is clearly marked.
Luke
10:40; Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν
διακονεῖν, Lord, dost thou
not care that my sister has left me to serve
alone?
Acts
17:21; Ἀθηναῖοι δὲ πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν
ἕτερον ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν τι καινότερον, now all the
Athenians and the strangers sojourning there spent their time in nothing
else than either to tell or to hear some new thing. See also Mark 4:23;
6:31; 10:40; Luke 7:40; 12:4; Acts 4:14; 7:42; 23:17, 18, 19;
25:26; Tit. 2:8.
369. The Infinitive of Result. The Infinitive may be
used to denote the result of the action expressed by the
principal verb. When so used it is usually introduced by
ὥστε. HA. 953; G. 1449.
Mark
4:37; καὶ τὰ κύματα ἐπέβαλλεν εἰς τὸ πλοῖον, ὥστε ἤδη γεμί-
ζεσθαι τὸ πλοῖον, and the waves
beat into the boat, insomuch that the
boat was now filling.
1
Thess. 1:8; ἐν παντὶ τόπῳ ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεὸν ἐξελή-
λυθεν, ὥστε μὴ χρείαν ἔχειν ἡμᾶς λαλεῖν τι, in every place your
faith to God-ward is gone forth, so that we need not to speak anything.
370. Under the general head of expressions of result it is
necessary to distinguish three different conceptions:
(a) Actual result, conceived of and affirmed as actual; in this
case classical Greek uses w!ste with the Indicative. See 236.
148 THE MOODS.
(b) Tendency or conceived result which it is implied is an
actual result. In this case the result is thought of as that
which the action of the principal verb is adapted or sufficient
to produce, and it is the context or the nature of the case only
which shows that this result is actually produced. In this
case classical Greek uses w!ste with the Infinitive.
(c) Tendency or conceived result thought of and affirmed
simply as such. In this case the result is one which the
action of the principal verb is adapted or sufficient to
produce, though the actual production is either left in doubt,
or is indicated by the context not to have taken place. Clas-
sical Greek employs ὥστε with the Infinitive (in Homer the
Infinitive without ὥστε).
To these three may be added as a closely related conception
which the Greek also expressed by ὥστε with the Infinitive:
(d) Purpose, i.e. intended result.
The constructions by which these several shades of meaning
are expressed are substantially the same in the New Testament
as in classical Greek, except that the construction appropriate
to the second meaning has apparently encroached upon the
realm of the first meaning, and the line of distinction between
them has become correspondingly indistinct. Ὥςστε with the
Indicative occurs very rarely except with the meaning there-
fore, introducing a principal clause; and this fact, together
with the large number of instances in which ὥστε with the
Infinitive is used of a result evidently actual, makes it probable
that the use of ὥστε with the Infinitive is no longer restricted,
as in classical Greek, to instances in which the result is thought
of as theoretical, but is used also of result in fact and in
thought actual. Cf. G.MT. 582-584. There remain, however,
instances entirely similar to those found in classical Greek, in
which a result shown by the context to be actual is appa.rently
THE INFINITIVE WITHOUT THE ARTICLE. 149
presented simply as one which the event previously expressed
tends to produce. Between these two classes it is evidently
impossible to draw a sharp line of distinction. Oases of the
third class are expressed in the New Testament by the Infini-
tive with or without w!ste. Cf. also 218 and 398.
371. The following examples illustrate New Testament
usage:
(a). Actual resul: conceived and affirmed as such.
Indicative after w!ste.
John
3:16; οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν
τὸν μονογενῆ ἔδωκεν, for God so
loved the world that he gave his only
begotten Son.
Infinitive after w!ste.
Mark
9:26; ἐγένετο ὡσεὶ νεκρὸς ὥστε τοῦς πολλοὺς λέγειν ὅτι ἀπέ-
θανεν, he became as
one dead; insomuch that the more part said that
he was dead.
(b) Tendency, by implication realized in actual result. In-
finitive, usually after ὥστε.
Luke
12:1; ἐν οἶς ἐπισυναχθεισπων τῶν μυριάδων τοῦ ὄχλου, ὥστε
καταπατεῖν ἀλλήλους, in the meantime,
when the many thousands of the
multitude were gathered together, so as to tread one upon another.
Rev.
5:5; ἰδοὺ ἐνίκησεν ὁ λέων ὁ ἐκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυείδ,
ἀνοῖξαι τὸ βιβλίον, behold the lion
that is of the tribe of Judah, the
Root of David, hath overcome, to open the book. See also Acts 1:25;
2 Cor. 1:8; 2 Thess. 2:4.
(c) Tendency or conceived result thought of as such. In-
finitive, usually after ὥστε.
1 Cor. 13:2; κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάνειν, and if
I have all faith, so as to remove mountains.
Matt.
10:1; ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτω ἀκαθάρτων ὥστε ἐκ-
βάλλειν αὐτά, he gave them
authority over unclean spirits to cast them
out. Here probably belongs also Rom. 1:10. See also 2 Cor. 2:7;
Rev. 16:9.
150 THE MOODS.
REM. The Infinitive in Heb. 6:10, οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι,
must also be accounted an Infinitive of conceived result. The origin of
this idiom may be an impersonal construction (cf. G.MT. 762), but it
has departed in meaning as well as in form from its original. The mean-
ing of this sentence is not, It would not be unjust for God to forget, but,
God is not unjust so as to forget.
(d) Purpose, i.e. intended result.
Luke
4:29; καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ὥστε κατα-
κρημνίσαι αὐτόν, and they led him
unto the brow of the hill that
they might throw him down headlong. See also Luke 20:20.
REM. In Matt. 27:1, ὥστε with the Infinitive stands in definitive appo-
sition with συμβούλιον, defining the content of the plan, rather than ex-
pressing the purpose of making it.
372. The Infinitive is used with cJs in Luke 9 : 52 according to the
reading adopted by WHo (most editors read ὥστε) and in Acts 20: 24
according to,the generally adopted reading (WH. read a Subjunctive).
In both cases the phrase dEJnotes purpose. No instance of ὡς with the
Infinitive denoting result occurs in the New Testament. See Th. ὡς, III.,
and references cited there, and cf. G. 1456. In 2 Cor. 10:9 ὡς ἄν is used
with the Infinitive. This usage also occurs rarely in classical and later
Greek. See Alf. ad loco and Gr. p. 230. The phrase is elliptical, the In-
finitive most probably expressing purpose and ὥς ἄν modifying it in the
sense of quasi. WH. p. 390; WT. p. 310.
373. In the New Testament the Infinitive is not used either with ὥστε
or ἐφ' ᾦ or ἐφ' ᾦτε in the sense on condition that. HA. 953, b; G.
1453, 1460.
374. The classical usage of an Infinitive (of conceived result) with ἤ,
or ἢ ὥστε, or ἢ ὠς, after a comparative, does not occur in the New Testa-
ment. The Infinitive after ἤ in the New Testament is used as the correIa-
tive of some preceding word or phrase, and usually as a nominative. See
Luke 18:25; Acts 20:35. On Acts 17:21 cf. 368.
375. Somewhat akin in force tο the Infinitive of (conceived)
result, but probably of Hebraistic origin, is the Infinitive used
to define more closely the content of the action denoted by a
previous verb or noun. Of. Hr. 29, 3, e.
THE INFINITIVE WITHOUT THE ARTICLE. 151
Acts
15:10; νῦν οὖν τί πειράζετε τὸν θεόν, ἐπιθεῖναι ζυγὸν ἐπὶ τὸν
τράχηλον τῶν μαθητῶν, now therefore
why tempt ye God, that ye
should put (i.e. by putting, or in that ye put) a yoke upon the neck
of the disciples? Cf. Ps. 78: 18 (Hebrew).
Heb.
5:5; οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα,
so Christ also glorified not himself to be made a high priest.
See also Luke 1:54, 72; cf. 1 Sam. 12:23, ἀνιέναι; 22:13; Ps. Sol. 2:28,
39, 40. See Ryle and James, Ps. Sol. p. lx:xxiii.
376. The Infinitive limiting Adjectives and Adverbs.
The Infinitive is used with adjectives and adverbs of abil-
ity, fitness, readiness, etc., to denote that which one is or is
not able, fit, or ready to do. HA. 952; G. 1526.
Mark
1:7; οὖ ούκ εἰμὶ ἱκανὸς κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων
αὐτῦ, the latchet
of whose shoes 1 am not worthy to stoop down and
unloose.
2 Tim. 2:2; οἵτινς ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι, who shall be able
to teach others also.
Rev.
4:11; ἄξιος εἶ, ὁ κύριος καὶ ὁ θεὸς ἡμῶν, λαβεῖν τὴν δόξαν καὶ
τὴν τιμὴν καὶ τὴν δύναμιν, worthy art
thou, our Lord and our God, to
receive the glory and the honor and the power. See also Luke 14: 31
2 Cor. 12:14.
377. The Infinitive may be used after any adjective to limit
its application to a particular action. HA. 952; G. 1528.
Heb. 5:11; περὶ οὗ πολὺς ἡμῖν ὁ λόγος καὶ δυσερμήνευτος λέγειν,
of whom we have many things to say, and hard of interpretation--a
felicitous free translation. More literally it would read, concerning
whom our discourse is much, and hard of interpretation to state, i.e.
hard to state intelligibly.
378. The Infinitive limiting Nouns. The Infinitive is
used with abstract nouns of ability, authority, need, hope,
etc., to denote that which one has, or has not, ability,
authority, need, etc., to do. Here may also be included
152 THE MOODS.
the Infinitive after ὥρα, which implies a necessity. HA.
952; G. 1521. .
Matt. 3:14; ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βατισθῆναι, I have need to be
baptized of thee.
John 1:12; ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, to them gave
he the right to become children of God.
Rom.
13:11; καὶ τοῦτο εἰδότες τὸν καιρόν, ὅτι ὥρα ἤδη ὑμᾶς ἐξ ὕπνου
ἐγεθῆναι, and this,
knowing the season, that now it is high time for you
to awake out of sleep. See also 2 Cor. 10:15; Rev. 9:10.
379. The Infinitive is also occasionally used after con-
crete nouns cognate with verbs which take an object In-
finitive.
Gal. 5:3; ὀφειλέτης ἐστὶν ὅλον τὸν νόμον ποιῆσαι, he is a debtor to
do the whole law.
380. The Infinitive is used after πρίν or πρίν ἤ. HA.
955; G. 1469-1474.
Mark 14:30; πρὶν ἢ δὶς ἀλέκτορα φωνῆσαι τρίς με ἀπαρνήσῃ, before
the cock crow twice, thou shalt deny me thrice.
John 4:49; κύριε, κατάβηθι πρὶν ἀποθανεῖν τὸ παιδίον μου, Sir, come
down ere my child die.
381. The use of ἤ after πρίν, which occurs twice in the Iliad, fre-
quently in Herodotus, and rarely in Attic writers, is well attested in three
of the thirteen instances in the New Testament in which πρίν is used
with the Infinitive, and occurs as a variant in other passages. G.1474.
382. As respects the mood which follows πρίν or πρίν ἤ, New Testa-
ment usage is the same as that of Post-Homeric Greek in general, in that
the Infinitive is generally (in the New Testament invariably) used when
the leading clause is-affirmative; the Subjunctive and Optative occur only
after a negative leading clause. The Indicative after πρίν which some-
times occurs in classical Greek, chiefly after a negative leading clause, is
not found in the New Testament. HA. 924, a; G. 1470.
THE INFINITIVE WITHOUT THE ARTICLE. 153
383. The Infinitjve used absolutely in a parenthetic clause
occurs but once in the New Testament. HA. 956; G. 1534.
Heb. 7:9 ὡς ἔπος εἰπεῖν, so to speak.
384. The Infinitive as Subject. The Infinitive may
be used as the subject of a finite verb. HA. 949, 959;
G.1517.
Matt. 3:15; οὕτω γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην,
for thus it becometh us to fulfil all righteousness.
Luke
18:25; Εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης
εἰσελθεῖν, for it is easier
for a camel to enter in through a needle's eye.
See a.lso Mark 3:4; Luke 16:17; 20:22; Gal. 4:18.
385. The Infinitive with subject accusative sometimes
stands as the subject of an impersonal verb (δολεῖ, etc.). Fre-
quently, however, the personal construction is employed, that
which is properly the subject of the Infinitive being put in the
nominative as the subject of the principal verb. But the logi-
cal relation is the same in either case. HA. 944.
In the New Testament the personal construction is regularly
employed with δοκεῖ.
Acts 17:18; ξένων δαιμονίων δοκεὶ καταγγελεὺς εἶναι, he seemeth to be
a setter forth of strange gods. See also Gal. 2:9; Jas. 1:26, etc.
REM. Concerning the Infinitive as subject of ἐγένετο, see 357, 360.
386. The Infinitive as Appositive. The Infinitive may
stand in apposition with a noun or pronoun. EA. 950;
G.1517.
Jas.
1:27; θρησκεία καθαρὰ καὶ ἀμίαντος . . . αὕτη ἐστίν, ἐπι-
σκέπτεσθαι ὀρφανοὺς καὶ χήρας ἐν τῇ θλίψει αὐτῶν, pure religion
and undefiled. . . is this, to visit orphans and widows in their afflic-
tion. See also Acts 15:28; 1 Thess. 4:3.
387. The Infinitive as Object. The Infinitive may be
used as the object of a verb. The verbs which are thus
154 THE MOODS.
limited by an Infinitive are in part such as take a noun or
pronoun in the accusative as object, in part such as take a
noun or pronoun in the genitive as object, in part verbs
which cannot take a noun or pronoun as object but require
an Infinitive to complete their meaning. HA. 948; G.
1518, 1519.
Matt. 19:14; ἄφετε τὰ ποιδία καὶ κωλύετε αὐτὰ ἐλθεῖν πρός με,
suffer the little children, and forbid them not, to come unto me.
Mark 12:12; καὶ ἐζήτουν αὐτὸν κρατῆσαι, and they sought to lay hold
on him.
Luke 16:3; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι, I have not strength
to dig; to beg I am ashamed.
Heb.7:25; ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται, wherefore also he
is able to save to the uttermost. See also Matt. 1:19; John 5:18;
Rom. 14:2; Gal. 3:2, et freq.
388. The Infinitive χαίρειν in salutations is to be regarded
as the object of an unexpressed verb of bidding.
Acts 23:26; Κλαύδιος Λυσίας τῷ κρατίστῳ ἡγεμόνι Φήλικι χαίρειν,
Claudius Lysias unto the most excellent governor Felix, greeting.
Jas.
1:1; Ἰάκωβος. . . .ταῖς δώδεκα φυλαῖς ταῖς ἐν τῇ διασπορᾷ
χαίρειν, James. . . to
the twelve tribes which are of the Dispersion,
greeting.
389. The verbal idea governing the Infu1itive is sometimes implied
rather than expressed. The Infinitive τεκεῖν in Rev. 12:2 is doubtless an
object Infinitive governed by the idea of desire implied in the preceding
participles. The Infinitive ψεύσασθαι in Acts 5:3 may be regarded as an
object
Infinitive governed by the idea of persuading implied in ἐπλήρωσεβ
τὴν καρδίαν, or as an Infinitive
of conceived result. Cf. 370 (c).
390. The Infinitive in Indirect Discourse. The Infini-
tive is frequently used in the indirect quotation of asser-
tions. It is usually the object of a verb of saying or of
thinking, or the subject of such a verb in the passive
voice. HA. 946; G. 1522.
THE INFINITIVE WITH THE ARTICLE. 155
Mark 12:18; οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, which say that there is
no resurrection.
John
21:25; οὐδ'αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόνμενα
βιβλία, I suppose that
even the world itself will not contain the books
that will be written.
Heb.
11:5; πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηται εὐαρεστηκέναι τῷ
θεῷ, for before
his translation he had witness borne to him that he
had been well-pleasing unto God. See also Luke 2:26; 22:34;
24:46 (?); John 12:29; Acts 16:27; Rom. 15:8; 2 Tim. 2:18;
1 John 2:9.
REM. 1. Respecting the force of the tenses of the Infinitive in indirect
discourse, see 110-114.
REM. 2. Respecting the use of negatives with the Infinitive in indirect
discourse, see 480-482.
391. The Infinitive occurs frequently as object after verbs
of hoping, promising, swearing, and commanding, with a force
closely akin to that of the Infinitive in indirect discourse.
Such instances are not, however, usually included under that
head. Cf. 337, and G.MT. 684.
THE INFINITIVE WITH THE ARTICLE.
392. The prefixing of the article to the Infinitive tends to
the obscuring of its original dative force, while it emphasizes
its new substantive character as a noun which can be used in
any case. Some of the uses of the Infinitive with the article
differ from those without the article only by the greater em-
phasis on the substantive character of the form. This is the
case with its use as subject and object. Others express nearly
the same relations which were expressed by the Infinitive
without the article, but with a different thought of the case-
relation involved. Thus the use of the Infinitive without the
article after adjectives of fitness, worthiness, etc., doubtless
156 THE MOODS.
sprang originally from the thought of the Infinitive as a dative.
The Infinitive with the article after such adjectives is thought
of as a genitive, as is evident from the use of the article tou?.
The difference in meaning is, however, very slight. Compare
the English worthy to receive and worthy of receiving. Still
other uses of the Infinitive with the article are wholly new,
being developed only after the Infinitive had begun to be used
with the article. To this class belongs the use of the Infini.
tive after prepositions.
REM. The Infinitive with the article being by means of that article
practically a declinable noun, the various uses are grouped in the follow-
ing sections according to cases.
393. The Infinitive with τό as Subject. The Infinitive
with the article τό is used as the subject of a finite verb.
HA. 959; G.1542.
Matt. 15:20; τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον,
but to eat with unwashen hands defileth not the man. See also Matt.
20:23; Mark 9:10; 12:33; Rom. 14:21.
394. The Infinitive with τό as Object. The Infinitive
with the article τό is used as the object of a transitive
verb. This usage is far less common than the object
Infinitive without the article. HA. 959; G.1543.
Acts 25:11; οὐ παραιτοῦμαι τὸ ἀποθανεῖν, I refuse not to die. See
also 2 Cor. 8:11; Phil. 2:6.
395. The Infinitive with the Article, in Apposition.
The Infinitive with the article may stand in apposition with
a preceding noun or pronoun.
Rom.
4:13; οὐ γὰρ διὰ νόμου ἡ ἐπαγγελία τῷ Ἀβραὰμ ἢ τῷ σπέρ-
ματι αὐτοῦ, τὸ κληρονόμον αὐτὸν εἶναι κόσμου, for not
through the
law was the promise to Abraham or to his seed, that he should be heir
of the world.
THE INFINITIVE WITH THE ARTICLE. 157
2
Cor. 2:1; ἔκρινα γὰρ ἐμαυτῷ τοῦτο, τὸ μὴ πάλιν ἐν λύπῃ πρὸς ὑμᾶς
ἐλθεῖν, for I
determined this for myselj; that I would not come again to
you with sorrow. See also Rom. 14:13.
396. The Infinitive with τῷ. The Infinitive with the
article τῷ is used in classical Greek to express cause, man-
ner, means. In the New Testament it is used to express
cause. Its only other use is after the preposition ἐν. HA.
959; G. 1547.
2 Cor. 2:13; τῷ μὴ εὑρεῖν με Τίτον τὸν ἀδελφόν μου, because I found
not Titus my brother.
397. The Infinitive of Purpose with τοῦ. The Infini-
tive with the article τοῦ is used to express the purpose of
the action or state denoted by the principal verb. HA.
960; G. 1548.
Matt. 2:13; μέλλει γὰρ Ἡρῴδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι αὐτό,
for Herod will seek the young child to destroy him. See also Matt.
24: 45; Luke 2 : 24, 27; Acts 26 : 18; Phil. 3 : 10.
REM. That the Infinitive with τού expresses purpose with substan-
tially the same force as the simple Infinitive appears from the joining of
the two together by καί.
Luke 2:22, 24; ἀνήγαγον αὐτὸν εἰς Ἰεροσόλυμα παραστῆσαι τῷ κυρίῳ,
. . . . καὶ τοῦ δοῦναι θυσίαν, they brought him up to Jerusalem, to
present him to the Lord, and to offer a sacrifice. Ct. also Luke 1:76,
77; 1:79.
398. The Infinitive of Result with τοῦ. The Infinitive
with the article τοῦ is occasionally used in the New Tes-
tamen't to express conceived result. Of. 218 and 369-371.
Matt.
21:32; ὑμεῖς δὲ ἰδόντες οὐδὲ μετεμελήθητε ὕστερον τοῦ πιστεῦ-
σαι αὐτῷ, and ye, when
ye saw it, did not even repent afterward,
so as to believe him. See also Acts 7:19; Rom. 7:3; probably also
Acts 18:10; cf. Gen.3:22; 19:21; 34:17, 22; Isa.5:14.
158 THE MOODS.
REM. Meyer takes the Infinitive phrase τοῦ μὴ εἶναι in Rom. 7:3 as
expressing a divine purpose, and adds that τοῦ with the Infinitive never
expresses result, not even in Acts 7:19. But this is grammatical purism
not justified by the evidence. The uniformly telic force of tou? with the
Infinitive can be maintained only by evasive definition or forced inter-
pretation.
399. The Infinitive with τοῦ after Adjectives. The
Infinitive with the article τοῦ is used with such adjectives
as may be limited by a simple Infinitive. HA. 959; G.
1547. Cf. 376.
Acts 23:15 ἕτοιμοί ἐσμεν τοῦ ἀνελεῖν αὐτόν, we are ready to slay him.
See also Luke 24:25.
400. The Infinitive with τοῦ after Nouns. The Infini-
tive with the article tou? is used to limit nouns. The rela-
tions thus expressed are very various and are not always
easy to define exactly. Instances occur not only, as in
classical Greek, of the objective genitive, but also of the
genitive of characteristic, the genitive of connection, and
the .appositional genitive. HA. 959; G. 1547.
Heb. 5:12 πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, ye have need again
that some one teach you.
Luke
2:21; καὶ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν αὐτόν,
and when eight days were fulfilled for circumcising him.
Rom.
11:8; ἔδωκεν αὐτοῖς ὁ θεὸς πνεῦμα κατανύξεως, ὀφθαλμοὺς τοῦ
μὴ βλέπειν καὶ ὦτα τοῦ μὴ ἀκούειν, God gave them
a spirit of stupor,
eyes that see not, and ears that hear not. See also Luke 1:57, 74;
2:6; 10:19; 21:22; 22:6; Acts 14:9; 20:3; Rom. 1:24;
l Cor. 9:10; 2Cor. 8:11; I Pet. 4:17; cf.Gen.16:3; I Sam. 2:24.
401. The Infinitive with τοῦ after Verbs that take the
Genitive. The Infinitive with τοῦ is used as the object of
verbs which take a noun in the genitive as object, especially
of verbs of hindering, etc. HA. 959, 963; G. 1547, 1549.
THE INFINITIVE WITH THE ARTICLE. 159
Luke 1:9; ἔλαχε τοῦ θυημιᾶσαι, it was his lot (prop. he obtained by lot)
to burn incense.
2 Cor. 1:8; ὥςτε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζην, insomuch that we de-
spaired even of life.
Rom. 15:22; διὸ καὶ ἐνεκοπτόμην τὰ πολλὰ τοῦ ἐλθεῖν πρὸς ὑμᾶς,
wherefore also I was hindered these many times from coming to you.
Cf. Gen. 34:19; Ps. Sol. 2:28, 29.
402. In classical Greek, verbs of hindering are followed by
three constructions, (a) Infinitive without the article, (b) In-
finitive with τοῦ, (c) Infinitive with τό. Μή may be used or
omitted with the Infinitive withput difference' of meaning.
HA. 963; G. 1549, 1551; G.MT. 791 (exx.). In the New
Testament, all these constructions occur except that with τὸ μή.
See Matt. 19:14; Rom. 15:22; 1 Cor. 14:39; Gal. 5:7;
Acts 10:47.
403. The Infinitive with τοῦ μή after verbs of hindering is closely akin
to the Infinitive of Result. Cf. Luke 24:16; Acts 14:18.
REM. Meyer's interpretation of τοῦ μὴ ἐπιγνῶναι αὐτόν in Luke 24:16
as expressing a divine purpose (the English translation does not correctly
represent the meaning of the German original), is not required by New
Testament usage. The Greek most naturally means, Their eyes were
held from knowing him. Cf. 398, Rem.
404. The Infinitive with τοῦ as Subject or Object.
The Infinitive with τοῦ is used even as the subject of a
finite verb or as the object of transitive verbs which regu-
larly take a direct object. This is a wide departure from
classical usage, and indicates that the sense of the genitive
character of the article τοῦ before the Infinitive was partly
lost in later Greek. B. p. 270; WM. pp. 411 f.; WT. pp. 327 f.
Acts 27:1; ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς εἰς τὴν Ἰταλίαν, it was determined
that we should sail for Italy. See also Luke 4:10; 5:7; Acts 3:12;
10:25; 15:20; 21:12; 23:20; 1 Sam. 12:23; Eccl. 4:13, 17;
1 Macc. 3:15.
160 THE MOODS.
405. The origin of this use of the Infinitive with τοῦ is perhaps in such
usages 88 appear in Luke 17:1; 1 Cor. 16:4; and still more in such as
that in Luke 4:10. In Luke 17:1 the genitive is apparently suggested
by the idea of hindering or avoiding in the adjective ἀνένδεκτον; in
1 Cor. 16:4 it is the adjective ἄξιον which gives occasion to the genitive;
but in both cases the Infinitive seems to be logically the subject of the
copulative verb, the adjective being the predicate. Whether this con-
struction represents the thought in the mind of the writer, or whether
the expression is rather to be regarded as an impersonal one, the Infini-
tive being dependent on the predicate adjective, cannot with confidence
be decided. Such usages as Luke 4:10 and 5:7 doubtless owe their
origin to the same mental process by which a clause introduced by ἵνα
came to stand as the object of a verb of exhorting. Ps. Sol. 2:28 com-
pared with Luke 12:45 is also suggestive. It is doubtless the idea of
hindering in χρονίζω that gives rise to the genitive in the former passage;
in the latter the Infinitive is a direct object.
406. The Infinitive with the Article governed by
Prepositions. The Infinitive with the article τό, τοῦ, τῷ
is governed by prepositions. HA. 959; G.1546.
The prepositions so used in the New Testament are:
with the accusative, διά, εἰς, μετά, προός; with the genitive,
ἀντί, διά, ἐκ, ἕνεκεν, ἕως, πρό; with the dative, ἐν.
Mark 4:6; καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη, and because it had no
root, it withered away.
1 Thess. 3:5; ἔπεμψα εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν, I sent that I might
know your faith.
Mark
14:28; ἀλλὰ μετὰ τὸ ἐγερθῆναί με προάξω ὑμᾶς εἰς τὴν Γαλι-
λαίαν, howbeit, after I
am raised up, 1 will go before you into Galilee.
Matt.
6:1; προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμροσθεν
τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς, take heed that
ye do not
your righteousness before men, to be seen of them.
Gal. 3:23; πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα, but
before faith came, we were kept in ward under the law.
Luke
24:51; καἰ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοῦς διέστη ἀπ'
αύτῶν, and it came
to pass, while he blessed them, he parted from them.
407. These prepositions vary greatly in frequency in the
New Testament. Εἰς occurs with the Infinitive 63 times
THE INFINITIVE WITH THE ARTICLE. 161
(Infinitives 72); ε'ν 52 times (Infinitives 56); διἀ with the
Accusative 27 times (Infinitives 31); μετά 15 times; πρός 12
times; πρό 9 times; each of the others once (WH. text). See
Votaw, Infinitive in Biblical Greek, p. 20; cf. G.MT. 800-802.
408. Διά governing the Infinitive with τό denotes cause, and is nearly
equivalent to ὅτι or διότι with the Indicative, differing in that the Infini-
tive gives in itself no indication of the time of the action.
Jas.
4:2, 3; οὐκ ἔχετε διὰ τὸ μὴ αἰτεπῖσθαι ὑμᾶς· αἰτεῖτε καὶ οὐ λαμ-
βάνετε, διότι κακῶς αἰτεῖσθε, ye have not,
because ye ask not. Ye
ask, and receive not, because ye ask amiss.
In Mark 5:4 διά with the Infinitive expresses the evidence rather than
the cause strictly so called.
409. Εἰς governing the Infinitive with τό most commonly expresses
purpose. It is employed with special frequency by Paul, but occurs also
in Heb., 1 Pet., and Jas.
Rom.
8:29; ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος
τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αἠτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς,
for whom he foreknew, he also foreordained to be conformed to
the image of his Son, that he might be the first-born among many brethren.
See also Rom. 1:11; 3:26; 7:4; Eph. 1:12; Phil. 1:10; Heb. 2:17; Jas.1:18;
1 Pet. 3:7.
410. Εἰς with the Infinitive is also used, like the simple Infinitive, to
represent an indirect object. Cf. 368.
1 Cor. 11:22; μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν, what?
have ye not houses to eat and to drink in? See also Matt. 20:19;
26:2.
411. Eἰς with the Infinitive also expresses tendency, measure of effect,
or result, conceived or actual.
Heb.
11:3; πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ, εἰς
τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι, by faith we
under-
stand that the worlds have been framed by the word of God, so that
what is seen hath not been made out of things which do appear. See
also Rom. 12:3; 2 Cor. 8:6; Gal. 3:17; 1 Thess. 2:16.
162 THE MOODS.
Εἰς τὸ ἐσθίειν in 1 Cor.8:10 either expresses measure of effect or is the
indirect object of οἰκοδομηθήσεται. Εἰς τὀ εἶναι αὐτοὺς ἀναπολογήτους in
Rom. 1:20 might appropriately be interpreted as expressing purpose but
for the causal clause which follows. This clause could be joined to an
expression of purpose only by supposing an ellipsis of some such expres-
sion as καὶ οὕτως εἰσίν, and seems therefore to require that εἰς τὸ εἶναι be
interpreted as expressing result.
REM. Meyer's dictum (see on Rom. 1:20) that εἰς with the articular
Infinitive is always telic, is, like his similar dictum respecting τοῦ with
the Infinitive, a case of grammatical purism, not justified by the evidence.
412. Εἰς with the Infinitive is also used, like ἵνα with the Subjunctive,
or the simple Infinitive, as the direct object of verbs of exhorting, etc.
1 Thess. 2: 12; 3: 10; 2 Thess. 2 : 2.
413. Εἰς with the Infinitive is still further used, like the simple Infini-
tive, to limit an adjective, as in Jas. 1:19, or a noun, as in Phil. 1:23.
414. Πρός governing the Infinitive with τό usually expresses purpose;
it is occasionally used with the sense, with reference to.
Matt.
6:1; προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν
τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς, but take heed
that ye do not
your righteousness before men, to be seen of them.
Matt.
26:12; βαλουσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου
πρὸς τὸ ἐνταφιάσαι με ἐποίησεν, for in that
she poured this ointment
upon my body, she did it to prepare me for burial. See also Matt.
5:28; 13:30; 2 Cor. 3:13; Eph. 6:11, etc.(purpose); Luke 18:1
(reference).
415. Ἐν governing the Infinitive with τῷ is most commonly temporal,
but occasionally expresses other relations, such as manner, means, or
content. This construction is especially frequent in Luke and Acts.
Luke 8:5; καὶ ἐν τῷ σπερειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τῆν ὁδόν, and
as he sowed, some fell by the way side.
Acts
3:26; ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν
αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονη-
ριῶν [ὑμῶν], unto you first
God, having raised up his Servant, sent
him to bless you, in turning away everyone of you from your iniquities.
See also Luke 1:8; Acts 9:3; 11:15; Ps. Sol. 1:1 (temporal);
Luke 12:15; Acts 4:30; Heb. 2:8; 3:12, 15; Ps. Sol. 1:3; Gen.
19:16; 34:15.
THE PARTICIPLE. 163
416. The force of the other prepositions used with the Infinitive
scarcely needs special definition, the meaning of each being in general
the same as that of the same preposition governing nouns. Respecting
the force of the tenses after prepositions, see 104-109.
417. Concerning the Infinitive without the article governed by prepo-
sitions, see G.MT. 803, and cf. Gen. 10:19. The Infinitive γίνεσθαι in
Acts 4:30, which is by R. V. taken as the object of δός is more probably
governed by the preposition ἐν. It is however not strictly without the
article, the τῷ which precedes ἐκτείνειν belonging in effect also to γίνεσθαι.
THE PARTICIPLE.
418. The Participle is a verbal adjective, sharing in part
the characteristics of both the verb and the adjective. As a
verb it has both tense functions and functions which may be
designated as modal functions, being analogous to those which
in the case of verbs in the Indicative, Subjunctive, or Optative
belong to the mood. For the proper understanding of a par-
ticiple, therefore, it is necessary to consider (a) The grammat-
ical agreement, (b) The use of the tense, and (c) The logical
force or modal function. The first and second of these have
already been treated, grammatical agreement in 116, the uses
of the tenses in 118-156. It remains to consider the logical
force or modal function of the participle. From the point of
view of the interpreter this is usually the matter of most
importance.
419. In respect to logical force, participles may be classified
as Adjective, Adverbial, and Substantive.
REM. 1. The terminology here employed for the classification of parti-
ciples differs somewhat from that commonly employed. It is adopted
substantially from the article of Professor Wm. Arnold Stevens, "On
the Substantive Use of the Greek Participle" in T.A.P.A. 1872. The
Adjective Participle corresponds nearly to the Attributive Participle
164 THE MOODS.
as treated in G. and EA., the Adverbial Participle to the Circum-
stantial Participle, and the Substantive Participle to the Supplementary
Participle.
REM. 2. Respecting the use of the negatives μή and οὐ with partici-
ples, see 485.
THE ADJECTIVE PARTICIPLE.
420. The Adjective Participle limits its subject directly
and exclusively. It attributes the action which it denotes
to the subject as a quality or characteristic, or assigns the
subject to the class marked by that action. EA. 965; G.
1559.
Acts
10:1, 2; ἀνὴρ δέ τις ἐν Καισαρίᾳ ὀνόματι Κορνήλιος, ἑκατοντάρ-
χης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς, εὐσεβὴς καὶ φοβούμενος
τὸν θεὸν σὺν παντὶ τῷ οἴκω αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ
λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός, now there was
a certain man
in Cresarea, Cornelius by name, a centurion
of a band called the Italian band, a devout man and one that feared God with all his house, who gave much alms to the people and prayed to God alway. The four participles in this sentence are all Adjective Participles, de-
scribing their subject. This is especially clear in the case of φοβού-
μενος, which is joined by καί to the adjective εὐσεβής. For other
similar examples see Col. 1:21; Jas. 2:15; see also examples
under the following sections.
421. The Adjective Participle may be used attributively or
predicatively. When used attributively it may be either re-
strictive or explanatory.
422. The Restrictive Attributive Participle. An at-
tributive Adjective Participle may be used to define or
identify its subject, pointing out what person or thing is
meant. It is then equivalent to a restrictive relative clause.
Cf. 295.
THE ADJECTIVE PARTICIPLE. 165
John
6:50 οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων, this is
the bread which cometh down out of heaven.
Jude
17; μνήσθητε τῶν ῥημάτων τῶν προειρημένων ὑπὸ τῶν ἀπο-
στόλων τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, remember the words
which
have been spoken before by the apostles of our Lord Jesus Christ.
423. The subject of the Restrictive Attributive Participle is
often omitted. The participle is then an Adjective Participle
used substantively. Such a participle usually has the article,
but not invariably. HA. 966; G. 1560.
Matt. 10:37; ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος,
he that loveth father or mother more than me is not worthy of me.
Acts
5:14; προσετίθεντο πιστεύοντες τῷ κυρίῳ πλήθη ἀνδρῶν τε καὶ
γυναικῶν, believers
were added to the Lord, multitudes both of men and
women.
Acts
10:35; ἀλλ' ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργαζόμενος
δικαιοσύνην δεκτὸς αὐτῷ ἐστίν, but
in every nation he that feareth
him, and worketh righteousness, is acceptable to him.
Rev.
1:3; μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς τῆς
προφητείας καὶ τηροῦντες τὰ ἐν αύτῇ γεγραμμένα, blessed is he
that readeth, and they that hear the words of the prophecy, and keep the
things which are written therein.
424. A noun without the article, or an indefinite pronoun, is
sometimes limited by a participle with the article. The article
in this case does not make the noun strictly definite. The
person or thing referred to is placed within the class charac-
terized bythe action denoted by the participle, and the atten-
tion is directed to some one or to certain ones of that class,
who are not, however, more specifically identified. Nearly the
same meaning is expressed by a participle without the article,
or on the other hand by a relative clause limiting an indefinite
substantive. For classical examples of this usage see WM. p.
136; WT. pp. 109 f.
Col.
2:8; βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγαγῶν διὰ τῆς φιλοσο-
φίας, take heed
lest there shall be anyone that maketh spoil of you
through his philosophy. See also Acts 5:11; 10: 41; Gal. 1:7.
166 THE MOODS.
425. A neuter participle with the article is sometimes
equivalent to an abstract noun. It is then limited by a geni-
tive like any other abstract noun. HA. 966, b.; G.1562.
Phil.
3:8; διὰ τὸ ὑπερέχον τῆς γνώσες Χριστοῦ Ἰησοῦ τοῦ κυρίου
μου, because of
the excellency [superiority] of the knowledge of Christ
Jesus my Lord. See also the similar use of neuter adjectives in
Rom.2:4; 1 Cor. 1:25; Phil. 4:5; Heb.6:17. WM.pp.294f.;
WT. pp. 234 f.
426. The Explanatory Attributive Participle. An
attributive Adjective Participle may be used to describe a
person or thing already known or identified. It is then
equivalent to an explanatory relative clause. Cf. 295.
2
Tim. 1:8, 9; κατὰ δύναμιν θεοῦ, τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος
κλήσει ἁγίᾳ, according to the
power of God; who saved us, and called
us with a holy calling.
1 Thess. 1:10; Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἐκ τῆς ὀργῆς τῆ ἐρχομένης,
Jesus, which delivereth us from the wrath to come. In this example
ῥυόμενον is explanatory, ἐρχομένης is restrictive. See also Acts
20:32; Heb. 7:9.
427. An Attributive Participle when used to limit a noun
which has the article, stands in the so-called attributive posi-
tion, i.e. between the article and the noun, or after an article
following the noun; but when the participle is limited by an
adverbial phrase, this phrase may stand between the article
and the noun, and the participle without the article follow the
noun. It thus results that all the following orders are possi-
ble:
(1) article, partieiple, modifier of the participle, noun;
(2) art., mod., part., noun;
(3) art., mod., noun, part. ;
(4) art., part., noun, mod.;
(5) art., noun, art., mod., part.;
THE ADJECTIVE PARTICIPLE. 167
(6) art., noun, art., part., mod. See Professor Charles Short's
essay on The Order of Words in Attic Greek Prose, in Yonge's
English-Greek Lexicon, pp. xlix. f.; K. 464, 8; HA. 667, a.
Acts
13:39; καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας
ἐπαγγελίαν γενομένην, and we bring
you good tidings of the promise
made unto the fathers. See also Acts 12: 10; 26: 4,6; Heb. 2: 2;
and especially Rom. 2:27,
where ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον
τελοῦσα should doubtless
be rendered, the uncircumcision which
by nature fulfils the law (cf. v. 14).
428. An Attributive Participle equivalent to a relative
clause, may like a relative clause convey a subsidiary idea of
cause, purpose, condition, or concession (cf. 294, 296 ff., 317
ff.). It then partakes of the nature of both the Adjective
Participle and the Adverbial Participle. Of. 434.
Rom. 3:5; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν, is God unright-
eous, who [because he] visiteth with wrath?
Matt.
10:39; ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὁ ἀπολέ-
σας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν, he
that findeth his
life shall lose it, and he that loseth his life for my sake shall find it.
See also vss. 37,40,41; cf. vss. 38, 42, and Luke 14: 26.
429. The Predicative Adjective Participle. A parti-
ciple may be used as the predicate of the verb el/.l.t or other
copulative verb.
Matt. 3:15; οὕτω γὰρ πρέπον ἐστιν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην,
for thus it is becoming for us to fulfil all righteousness.
Gal.
1:22; ἤμην δὲ ἀγνοούμενος τῷ προσώπῳ ταῖς ἐκκλησίαις τῆς
Ἰουδαίας, and I was
unknown by face unto the churches of Judea.
Rev.
1:18; καὶ ἐγενόμην νεκρὸς καὶ ἰδοὺ ζῶν εἰμὶ εἰς τοῦς αἰῶνας τῶν
αἰώνων, and I became
dead, and behold, I am alive for evermore.
430. The Predicative Participle always stands in the so-
called predicative position, i.e. not in attributive position,
which is between the article and its noun or after an article
following the noun. Cf. 427.
168 THE MOODS.
431. Under the head of the Predicative Participle belong
those Present and Perfect Participles which, with the Present,
Imperfect, and Future of the verb, form periphrastic Presents,
Imperfects, Perfects, Pluperfects, Futures, and Future Perfects.
Cf. 20, 34, 71,84, 91, 97; G.MT. 45, 830, 831; B. pp. 308-313;
S. pp. 131 ff. See Rev. 1 : 18; Matt. 27 : 33; Mark 2 : 18; Luke
1 : 21; 13: 10; J as. 5 : 15; 2 Cor. 9 : 3; Luke 2 : 26; John 13: 5 ;
Matt. 18: 18.
432. To the Greek mind there was doubtless a distinction
of thought between the participle which retained its adjective
force and its distinctness from the copula, and that which
was so joined with the copula as to be felt as an element
of a compound tense-form. This distinction can usually be
perceived by us; yet in the nature of the case there will
occur instances which it will be difficult to assign with cer-
tainty to one class or the other. Since, moreover, an Adjec-
tive Participle used substantively without the article may
stand in the predicate, this gives rise to a third possibility.
A. participle without the article standing in the predicate is
therefore capable of three explanations:
(a) It may be an Attributive Participle used substantively.
So probably
Mark 10:22; ἦν γὰρ ἔχων κτήματα πολλά, for he was one that had
great possessions. See also John 18:30.
(b) It may be a Predicative Participle retaining its adjec-
tive force. So probably the examples under 429, especially
Gal. 1:22.
(c) It may form with the copula a periphrastic verb-form.
Luke 5:17; καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν καὶ αὐτὸς ἦν διδάσκων,
and it came to pass on one of those days that he was teaching.
THE ADVERBIAL PARTICIPLE. 169
433. An Adjective Participle used substantively with the
article may of course occur as a predicate with a copula. This,
however, is not properly a Predicative Participle. The presence
of the article makes its use as a noun easily evident. The
participle without the article may be as really substantive
(432, a), but is not so easily distinguished as such.
Luke 7:19; σὺ εἶ ὁ ἐρχόμενος; art thou he that cometh? See also
Luke 16 : 15 j 22: 28.
THE ADVERBIAL PARTICIPLE.
434. The Adverbial Participle logically modifies some
other verb of the sentence in which it stands, being equiva-
lent to an adverbial phrase or clause denoting time, condi-
tion, concession, cause, purpose, means, manner, or attend-
ant circumstance. HA. 969; G. 1563. Thus we find:
435. The Adverbial Participle of Time, equivalent to
a temporal clause.
Luke 24:36; ταῦτα δὲ αὐτῶν λαλούντων αὐτὸς ἔστη ἐν μέσῳ αὐτῶν,
and as they spake these things, he himself stood in the midst of them.
John 16:8; καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον, and he, when he is
come, will convict the world.
436. The Adverbial Participle of Condition, equiva-
lent to a conditional clause.
Heb. 2:3; πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας,
how shall we escape, if we neglect so great salvation?
1Tim.
4:4; ὅτι πᾶν κτίσμα θεοῦ καλὸν, καὶ οὐδὲν ἀπόβλητον μετὰ
εὐχαριστίας λαμβανόμενον, for
every creature of God is good, and
nothing is to be rejected, if it be received with tltanksgiving. See also
1 Cor. 11:29; Gal. 6:9.
170 THE MOODS.
437. The Adverbial Participle of Concession, equiva-
lent to a concessive clause. The concessive force is some-
times emphasized by prefixing καὶπερ or καί γε to the
participle.
Acts
13:28; καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλάτον
ἀναιρεθῆναι αὐτόν, and though
they found no cause of death in him,
yet asked they of Pilate that he should be slain.
Heb 5:8; καίπερ ὢν υἱός, ἔμαθεν ἀφ' ὧν ἔπαθεν τῆν ὑπακοήν,
he was a Son, yet he learned obedience by the things which he suffered.
See also Matt. 14:9; Mark 4:31; Acts 17:27.
438. A concessive participle refers to α fact which is
unfavorable to the occurrence of the event denoted by the
principal verb. Cf. 278. It should be distinguished from the
participle which is merely antithetical. A participle denoting
accompanying circumstance, or even condition or cause, may
be antithetical. See 1 Cor. 4:12, διωκόμεμνοι ἀνεχόμεθα; 2 Cor.
8:9; Gal. 2:3.
439. The Adverbial Participle of Cause, equivalent
to a causal clause.
Col.
1:3, 4; εὐχαριστοῦμεν τῷ θεῷ . . . ἀκούσαντες τὴν πίστιν ὑμῶν ἐν
Χριστῷ Ἰησοῦ, we give
thanks to God. . . having heard (because
we have heard) of your faith in Christ Jesus.
1
Tim. 4:8; ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν
ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης, but godliness
is profitable
for all things, having promise of the life which now is, and of that which
is to come. See also Matt. 2:3, 10; Acts 9:26.
440. Ὡς prefixed to a Participle of Cause implies that the
action denoted by the participle is supposed; asserted, or pro-
fessed by some one, usually the subject of the principal verb,
to be the cause of the action of the principal verb. The
speaker does not say whether the supposed or alleged cause
actually exists. HA. 978; G. 1574.
THE ADVERBIAL PARTICIPLE. 171
1 Cor. 4:18; ὡς μὴ ἐρχομένου δέ μου πρὸς ὑμᾶς ἐφυσιώθησάν τινες,
but some are puffed up, as though I were not coming to you, i.e. be-
cause (as they suppose) I am not coming. See also Acts 23: 15,
20; 27:30; 28:19; 1 Pet. 4:12.
441. The origin of this idiom is probably in a clause of manner con-
sisting of ὡς and a finite verb, the latter modified by a Participle of Cause.
Thus κολάζεις με ὥς κακοποιήσαντα, you punish me as having done evil, i.e.
you punish me because, as you allege, I have done evil, may have its
origin in such a sentence as κολάζεις με ὡς κολάζεις τινὰ κακοποιήσαντα, you punish me, as you punish one who has (or because he has) done evil. Yet
it is not to be supposed that the Greek any more than the English required
the supplying of a finite verb after ὡς. Such phrases in classical Greek
or in the New Testament are, as they stand and without the addition of
other words, expressions of cause, the use of ὡς indicating that the phrase
describes the opinion or assertion of the snbject of the sentence rather
than of the speaker.
442. The Adverbial Participle of Purpose, equivalent
to a final clause. This is usually, but not invariably, in
the Future tense.
Acts 8:27; [|ος] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, who had come
to Jerusalem to worship.
Acts 3:26; ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς, he sent him to bless you.
443. The Adverbial Participle of Means. This can-
not usually be resolved into a clause.
Matt.
6:27; τίς δὲ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν
ἡλικίαν αὐτοῦ πῆχυν ἕνα, and which of you
by being anxious can
add one cubit unto his stature.f See also Acts 16 : 16 ; Heb. 2 : 18.
444. The Adverbial Participle of Manner, describing
the manner in which the action denoted by the verb is
done.
Acts 2:13; ἕτεροι δὲ διαχλευάζοντες ἕλεγον, but others mocking said.
See also Luke 19:48.
172 THE MOODS.
445. The manner of an action is frequently expressed by
ὡς with the participle.
Mark
1:22; ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ
γραμματεῖς, for he taught
them as one having authority, and not as the
scribes.
1 Cor. 9:26; οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων, so fight I as not beat-
ing the air.
2
Cor. 5:20; ὑπὲρ Χρθστιῦ οὖν πρεσβεῦομεν ὡς τοῦ θεοῦ παρακαλοῦν-
τος δι' ἡμῶν, we
are ambassadors therefore on behalf of Christ, as
though God were intreating by us.
446. When ὡς with the participle is used to express manner, the parti-
ciple itself may be either an Adjective Participle used substantively or an
Adverbial Participle of Manner. The origin of such expressions is doubt-
less, in either case, in a clause of manner consisting of ὡς and a finite verb
similar to the principal verb, the participle being either the subject of
such a verb or an adverbial (or other) limitation of it. Thus διδάσκει ὡς
ἔχων ἐξουσίαν is equivalent to διδάσκει ὡς ἔχων ἐξοουσίαν διδάσκει, he
teaches as one having authority teaches, or διδάσκει ὣς τις διδάσκει ἔχων ἐξουσίαν, he teaches as one teaches hamng authority. Yet m neither case is to be
supposed that the Greek, any more than the English, required the sup-
plying of a finite verb after ὡς. The phrase as it stood was an expres-
sion of manner. That the participle, however, was in some cases still
felt as a substantive (Adjective Participle used substantively) seems
probable from its being used correlatively with an adjective or noun and
from the occasional use of the participle with the article. See Mark 1:22
above; also 1 Cor. 7:25; 2 Cor. 6:9, 10; 1 Pet. 2:16; and cf. Mark
6:34; Luke 22:26, 27. That this is not always the case, but that the
participle itself is sometimes adverbial is evident from such cases as 2 Cor.
5:20 (see above, 445).
447. The participle expressing manner or means often
denotes the same action as that of the principal verb, describ-
ing it from a different point of view. In this case the participle
is as respects its tense a (Present or Aorist) Participle of
Identical Action (cf. 120, 139), while as respects its modal
function it is a participle of manner or means.
THE ADVERBIAL PARTICIPLE. 173
Acts
5:30; ὁ θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Ἰησοῦν, ὃν ὑμεῖς
διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου, the God of
our fathers raised
up Jesus, whom ye slew by hanging him on a tree. See also Acts
9:22; 10:33; 1 Tim. 5:21.
448. In quotations from the Old Testament a participle is
sometimes placed before a personal form of the same verb.
The idiom arises from an imitation of the Hebrew construction
with the Infinitive Absolute. The force of the participle is
in general intensive. Hr. 28, 3, a; B. pp. 313 f.; WM. pp.
445 f.; WT. pp. 354 f.
Heb. 6:14; εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ σε, blessing
I will bless thee, and multiplying I will multiply thee.
449. The Adverbial Participle of Attendant Circum-
stance.
Mark
16:20; ἐκεῖνοι δὲ ε'ξελθποντες ἐκήρυξαν πανταχοῦ, τοῦ κυρίου
συνεργοῦντος καὶ τὸν βεβαιοῦντος, and they went
forth and
preached everywhere, the Lord working with them and confirming the
word.
Luke
4:15; καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζό-
μενος ὑπὸ πάντων, and he taught in
their synagogues, being glorified
of all.
Acts
15:22; τότε ἐδοξε τοῖς ἀποστόλοις καὶ πρεσβυτέροις . . .
ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι εἰς Ἀντιόχειαν, then it
seemed good to the apostles and the elders. ..to choose men out of their
company and send them to Antioch.
Acts
18:18; ὁ δὲ Παῦλος . . . ἐξέπλει εὶς τὴν Συρίαν, καὶ σύν α'τῷ
Πρίσκιλλα καὶ Ἀκύλας, δειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν
and Paul. . . sailed thence for Syria, and with him Priscilla and Aquila;
having shorn his head in Cenchrere.
2 Tim. 4:11; Μάρκον ἀναλαβῶν ἄγε μετὰ σεαυτοῦ, take Mark and
bring him with thee. See also Luke 5:7; 11:7.
450. The term "attendant" as used above does not define the tem-
poral relation of the participle to the verb, but the logical relation. The
action of a Participle of Attendant Circumstance may precede the action
174 THE MOODS.
of the principal verb, accompany it, or even follow it. But as respects
logical relation, it is presented merely a.s an accompa,niment of the action
of the verb. It does not, e.g., define the time or the cause, or the means
of the action of the prinicipal verb, but simply prefixes or adds an asso-
ciated fact or conception. It is thus often equivalent to a coordinate verb
with καί. Though grammatically not an independent element of the
sentence, the participle in such cases becomes in thought. assertive,
hortatory, optative, imperative, etc., according to the function of the
principal verb.
The position of the Participle of Attendant Circumstance with refer-
ence to the verb is not detennined by any fixed rules, but by the order
of the writer's thought, this being in turn governed of course to a certain
extent by the order of the events. If the action of the participle is ante-
cedent to that of the verb, the participle most commonly precedes the verb,
but not invariably. Such a participle is usually in the Aorist tense (134),
but occasionally in the Present (127). If the action of the participle is
simultaneous with that of the verb, it may either p1'ecede or follow the
verb., more frequently the latter. It is of course in the Present tense
(119). If the action of the participle is subsequent to that of the priJici-
pal verb, it almost invariably follows the verb, the tense of the participle
being detennined by the conception of the action as respects jts progress.
The instances of this last-named class are not frequent in the New Testa-
ment and are perhaps due to Aramaic influence. Cf. 119, Rem.; 146.
451. The various relations of time, cause,manner, etc., being
not expressed, but implied by the participle, cases arise in
which it is impossible to assign the participle unquestionably
to anyone of the above heads. Indeed, more than one of these
relations may be implied by the same participle.
452. THE GENITIVE ABSOLUTE. An Adverbial Participle
may stand in agreement with a noun or pronoun in the geni-
tive without grammatical dependence upon any other part of
the sentence, the two constituting a genitive absolute phrase
and expressing any of the adverbial relations enumerated in
435-449. HA. 970, 971; G. 1568.
Rom.
9:1; ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συνμαρτυρούσης
μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, I say
the truth in Christ,
I lie not, my conscience bearing witness with me in the Holy Ghost.
See also John 8: 30; Acts 12: 18; 18: 20.
THE SUBSTANTIVE PARTICIPLE. 175
453. The noun or pronoun of the genitive absolute phrase regularly
refers to a person or thing not otherwise mentioned in the sentence.
Occasionally, however, this principle is violated, and the genitive phrase
may even refer to the subject of the sentence. This irregularity is some-
what more frequent in the New Testament than in classical Greek. HA.
972, d.; G .MT. 850. See Matt. 1:18; Acts 22:17, and other examples in
B. pp. 315 f.
454. A participle in the genitive absolute occasionally stands alone
without an accompanying noun or pronoun, when the person or thing
referred to is easily perceived from the context. HA.. 972, a.; G. 1568;
G.MT.848. See Luke 12: 36; Rom. 9: 11.
455. The Adverbial Participle always stands in the so-called
predicative position, i.e. not in attributive position, which is
between the article and its noun or after an article following
the noun. Of. 427.
THE SUBSTANTIVE PARTICIPLE.
456. The Substantive Participle is employed as itself
the name of an action. It thus performs a function which
is more commonly discharged by the Infinitive. HA. 980-
984; G.1578-1593.
457. The Substantive Participle as Subject. The
Substantive Participle may be used as an integral part of
the subject of a verb, the action which it denotes being
itself an essential part of that of which the predicate is
affirmed.
Matt. 6:16; ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες, that they may
be seen of men to fast. (Not only they, but their fasting, is to be seen.)
Acts
5:2; οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι τὸν χριστὸν
Ἰησοῦν, they ceased
not teaching and preaching Jesus as the Christ.
See also Matt. 1:18, ἔχουσα; Mark 6:2, γινόμεναι; Luke 5:4,
λαλών.
176 THE MOODS.
458. The Substantive Participle as Object. The Sub-
stantive Participle may be used as an integral part of the
object of a transitive verb. This occurs especially after
verbs of perception, the action denoted by the participle
being itself that which one perceives.
Luke 8:46; ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ' ἐμοῦ, for I per-
ceived power to have gone out of me.
John 7:32; ἥκουσαν οἰ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος, the Pharisees
heard the multitude murmuring.
459. With verbs of finishing, ceasing, etc., the Substantive
Participle agrees grammatically with the subject of the verb.
Since, however, certain of these verbs are transitive, the
action denoted by the participle must in these cases be re-
garded as logically the object of the verb.
Matt.
11:1; ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς
αὐτοῦ, when Jesus
had finished commanding his twelve disciples. Cf.
Matt. 13:53; see also Luke 7:45.
460. THE SUBSTANTIVE PARTICIPLE IN INDIRECT DISCOURSE.
A Substantive Participle forming a part of the object of a verb
is sometimes equivalent to a clause of inqirect discourse.
1
John 4:2; πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοπυν Χριστὸν ἐν σαρκὶ ἐλη-
λυθότα ἐκ τοῦ θεοῦ ἐστίν, every spirit
which confesseth that Jesus
Christ has come in the flesh is of God. See also Luke 4:23;
Acts 7:12; 8:23; 3 John 4.
461. The Substantive Participle as a Limiting Gen-
itive. The Substantive Participle may be used as an
integral part of a genitive limiting phrase.
John
4:39; πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον
τῆς γθναικὸς μαρτυρούσης, many of the
Samaritans believed on him
because of the word of the woman testifying, i.e. of the woman's testi-
mony. See also Heb. 8: 9; and cf. Jos. Ant. 10. 4. 2, where a Sub-
stantive Participle occurs after a preposition.
THE SUBSTANTIVE PARTICIPLE. 177
462. The Substantive Participle, like the Adverbial Parti-
ciple, always stands in the so-called predicative position. Of.
455, and 427.
463. The Substantive Participle must be carefully distin-
guished from the Adjective Participle used substantively.
The latter designates the doer of an action, the former the
action itself. "In the one it is the adjective force of the word
which is substantivized, in the other, the verbal force." See
Stevens, u.s., 419, Rem. 1.
THE USE OF NEGATIVES WITH VERBS.
464. In the use of the simple negatives οὐ and μή and
their
compounds, οὐδί, οὐδείς, οὔτε, οὐτε, οὐκέτι, μηδέ, μηδείς, μήτε,
μηκέτι, etc., as also of
the double negatives οὐ μή and μὴ οὐ,
New Testament Greek conforms in the main to classical
usage, yet exhibits several important variations. The fol-
lowing sections exhibit the essential features of New Testa-
ment usage in comparison with that of classical writers;
rarer .and. more delicate classical usages which have no
analogies In New Testament usage are not mentIoned; state-
ments which are not restricted to classical or New Testament
usage are to be understood as referrIng to both. What IS
said respecting the simple negatives οὐ and μή applies in
general also to their respective compounds when standing
alone.
NEGATIVES WITH THE INDICATIVE.
465. The Indicative in an independent declaratory sentence
regularly takes ou as its negative. HA. 1020; G. 1608.
John 1:11; εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον, he
came unto his own, and they that were his own received him not.
REM. On the use of negatives in later Greek, see Gild., Encroach-
ments of μή on οὐ in later Greek, in A.J: P. I. pp. 45ff.
178
NEGATIVES WITH THE INDICATIVE. 179
466. In classical Greek, the Future Indicative used to ex-
press a prohibition sometimes has οὐ, sometimes μή. HA.
844; G.MT. 69, 70.
In the New Testament a Prohibitory Future takes οὐ.
Matt. 6:5; καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί, and
when ye pray, ye shall not be as the hypocrites.
467. In questions that can be answered affirmatively or
negatively, οὐ is used with the Indicative to imply that an
affirmative answer is expected; μή to imply that a negative
answer is expected. HA. 1015; G. 1603.
Matt. 13:55; εὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός, is not this the car-
penter's son?
John
7:51; μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον ἐὰν μὴ ἀκούσῃ
πρῶτον παρ' αύτοῦ, doth our law
judge a man, except it first hear from
himself?
468. In Rom. 10:18, 19; 1 Cor. 9:4, 5; 11:22, μὴ οὐ is
used in rhetorical questions equivalent to affirmative state-
ments. Each negative has, however, its own proper force,
οὐ making the verb negative, and μή implying that a negative
answer is expected to the question thus made negative.
469. In classical Greek, the Indicative in conditional and
conditional relative clauses is regularly negatived by μή. But
οὐ sometimes occurs in conditions of the first class. In this
case ou] negatives the verb of the clause or other single element
rather than the supposition as such. HA.1021; G.1610, 1383.
In the New Testament, conditional clauses of the second
class (248) are regularly negatived by μή. In other conditional
clauses and in conditional relative clauses, the Indicative
usually takes ov as its negative, occasionally μή. In con-
cessive clauses the Indicative takes οὐ.
180 THE USE OF NEGATIVES WITH VERBS
John 9:33; εἰ μἠ ἦν οὗτος παρὰ θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν, if this
man were not from God, he could do nothing. See also Matt. 24:22.
Rom. 8:9; εἰ δέ τις πνεῦμα Χριστοπυ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ,
but if any man hath not the Spirit of Christ, he is none of his. See
also Luke 14: 26.
Matt.
10:38; καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοπυ καὶ ἀκολουθεῖ
ὀπίσω μου, οὐκ ἔστιν μου ἄξιος, and he that does
not take his cross
and follow after me, is not worthy of me. See also Luke 9:50;
14:33; cf. 2 Pet. 1:9; 1 John 4:3.
Luke
18:4, 5; εἰ καὶ τὸν θεὸν οὐ φοβοῦμαι οὐδὲ ἄνθρωπον ἐντρέπομαι,
διά γε τὸ παρέχειν μοι κόπον τὴν χήραν ταύτην ἐκδικήσω αὐτήν,
though I fear not God nor regard man, yet because this widow
troubleth me, I will avenge her.
2
Cor. 13:5; ἢ οὐκ ἐπιγινώσκετε ἑαυτοὺς ὅτι Ἰησοῦς Χριστὸς ἐν
ὑμῖν; εἰ μήτι ἀδόκιμοί ἐστε, or now ye not as
to your own selves that
Jesus Christ is in you? unless indeed ye are reprobate. See also
1 Tim. 6:3; Tit. 1:6.
REM. In Matt. 26:24; Mark 14:21, οὐ occurs in the protasis of a
conditional sentence of the second class.
470. It is possible that ou in conditional and conditional relative
sentences in the New Testament is usually to be explained as negativing
the predicate directly (cf. G. 1383. 2; Th. ei], III. 11.), μή on the other
hand as negativing the supposition as such. Yet the evidence does not
clearly establish this distinction; to press it in every case is certainly
an
over-refinement. Cf., e,g., 1 John 4:3, πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν
Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν, and 1 John 4:6, ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ οὐκ
ἀκούει ¨ημῶν. See also 1 Tim.
6:3 and Tit. 1:6, where μή is used after εἰ, yet
quite evidently belongs to the verb rather than to the supposition as such.
471. Εἰ μή in the sense of except is used as a fixed phrase,
without reference to the mood which would follow it if the
ellipsis were supplied. Of. 274.
Matt. 17:8; οὐδένα εἶδον εἰ μἠ αὐτὸν Ιησοῦν μόνον, they saw no one
save Jesus only.
Mark
9:9; διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ
ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ, he charged them
that
they should tell no man what things they had seen, save when the Son
of man should have arisen from the dead.
SUBJUNCTIVE, OPTATIVE, AND IMPERATIVE. 181
472. In clauses introduced by μή as a conjunction, the
Indicative takes oil as its negative. After other final particles
its negative is μή. HA. 1021, 1033; G. 1610.
Rev. 9:4; καὶ ἐρρέθη αὐταῖς ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς,
and it was said unto them that they should not hurt the grass of the
earth. The continuation of this sentence by ou8l ...ou8l is a
syntactical irregularity. Col. 2:8 illustrates the rule.
473. In indirect discourse the negative of the direct form
is retained. HA. 1022; G.1608.
Matt. 16:11; πῶς οὐ νοεῖτε ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν,
that ye do not perceive that I spake not to you concerning bread,
REM. In 1 John 2:22 a clause of indirect discourse depending on a
verb meaning to deny contains a redundant οὐ. Cf. 482, and B. p. 355.
474. In causal clauses, and in simple relative clauses not
expressing purpose or condition, the Indicative is regularly
negatived by οὐ. HA. 1021; G. 1608.
John 8:20; καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ,
and no man took him; because his hour was not yet conte.
Mark 2:24; ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν, behold, why
do they on the sabbath day that which is not lawful?
REM. 1. In John 3:18 a causal clause has an Indicative with μή. This
is quite exceptional in the New Testament, but similar instances occur in
later Greek. B. p. 349, Gild. u.s. p. 53.
REM. 2. Tit. 1:11, διδάσκοντες ἃ μή δεῖ is an exception to the general
rule for relative clauses, unless indeed the relative clause is to be taken
as conditional. Cf. 469.
NEGATIVES WITH THE SUBJUNCTIVE, OPTATIVE, AND
IMPERATIVE.
475. The negative of the Subjunctive both in principal and
in subordinate clauses is μή, except in clauses introduced by
182 THE USE OF NEGATIVES WITH VERBS.
the conjunction μή, lest. In these the negative is οὐ. Con-
cerning οὐ μή with the Subjunctive see 487, 488. HA. 1019,
1033 ; G. 1610.
1 John 3:18; μὴ ἀγαπῶμεν λόγῳ, let us not love in word.
Heb. 4:7; μὴ σκληρύνητε τὰς καρδίας ὑμῶν, harden not your hearts.
2
Cor. 12:20; φοβοῦμαι γὰρ μή πως ἐλθὼν οὐχ οἵοθς θέλω εὕρω
ὑμᾶς, for I fear, lest
by any means, when I come, I should find you
not such as 1 would. See also Acts 20: 16; Rom. 10: 15; 1 Cor.
2:5.
REM. 1. In Matt. 25:9 a Subjunctive after the conjunction μή is
negatived by ou] (WH. margin), or, according to other MSS., followed by
WH. (text) by the strong negative οὐ μή.
REM. 2. In Rom. 5:11 οὐ μόνον limits a verb understood which is
probably to be taken as a Subjunctive. Of. 479, 481.
476. In classical Greek, ou] is used with the Potential
Optative; μή with the Optative of Wishing. In the New
Testament, no instance of a negatived Potential Optative
occurs. With the Optative of Wishing μή is used as in
classical Greek. HA.l020; G. 1608.
Gal. 6:14; ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, but far be it from me to glory.
See also Mark 11:14; Rom. 3:4, 6, 31, etc.
477. In classical Greek, the Optative in subordinate clauses
takes μή as its negative except in indirect discourse and after
μή, lest. HA. 1021, 1022; G. 1610.
In the New Testament, no instance of a negatived Optative
in a subordinate clause occurs.
478. The negative of the Imperative is μή. HA. 1019;
G. 1610.
This rule holds in the New Testament with very rare
exceptions.
Luke 12:11; μὴ μεριμνήσητε πῶς [ἢ τι] ἀπολογήσησθε, be not anxious
how or what ye shall answer. See also under 165.
INFINITIVE AND PARTICIPLE. 183
479. Of the apparent exceptions to the rule stated above (478), some
are to be explained as parenthetic non-imperative phrases in the midst of
imperative sentences. So, clearly, in 1 Cor. 5: 10, [I meant] not [that
you should have no company] at all, with the fornicators of this world, etc.
So also 2 Tim. 2: 14, that they strive not about words, [a thing which is]
profitable for nothing. The use of ou]x rather than μή in 1 Pet. 3:3 seems
to indicate that the following words, ὁ . . . κόσμος, are excluded from the
injunction rather than included in a prohibition. In 1 Pet. 2:18 οὐ μόνον
occurs, perhaps as a fixed phrase, after a participle with Imperative of the
verb εἶναι understood. On the other hand, it is noticeable that elsewhere
limitations of the Imperative when negatived regularly take μή. Thus μή
μόνον occurs in John 13:9; Phil. 2:12; Jas. 1:22. Of. 481.
NEGATIVES WITH THE INFINITIVE AND PARTICIPLE.
480. In classical Greek, the Infinitive usually takes ou] as
its negative in indirect discourse; elsewhere μή. HA. 1023,
1024; G. 1611; but see also Gild. u.s. (465, Rem.) pp. 48 ff.
on the use of μή with the Infinitive in indirect discourse.
In the New Testament, the Infinitive regularly takes μή
as its negative in all constructions.
Matt. 22:23; λέγοντες μὴ εἶναι ἀνάστασιν, saying that there is no
resurrection.
Luke 11:42; ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ παρεῖναι, but these ought
ye to have done, and not to leave the other undone.
481. When a limitation of an Infinitive or of its subject
is to be negatived rather than the Infinitive itself, the negative
ou] is sometimes used instead of μή. See Rom. 7:6; 1 Cor.
1:17; Heb. 7:11; 13:9. This principle applies especially
in the case of the adverb μόνον. In the New'Testament at
least, οὐ μόνον rather than μή μόνον occurs regularly with the
Infinitive, and this both when the phrase as a whole belongs
to the Infinitive itself, and when it applies rather to some
limitation of the Infinitive. See John 11:52; Acts 21:13;
26:29; 27:10; Rom. 4:12, 16; 13:5; 2 Cor. 8:10; Phil.
184 THE USE OF NEGATIVES WITH VERBS.
1:29; 1 Thess. 2:8. Μή μόνον is found with the Infinitive
only in Gal. 4:18. It is perhaps as a fixed phrase, unaffected
by the Infinitive, that εἰς οὐθέν limits λογισθῆναι in Acts 19:27.
482. A compound of οὐ may occur with an Infinitive depend-
ent on a principal verb limited by οὐ, in accordance with the
principle of 488.
John 5:30; οὐ δύναμαι ἐγὼ ποιεῖν ἀπ' ἐμαυτοῦ οὐδέν, I can of myself
do nothing. See also Mark 7:12; Luke 20:40; John 3:27, etc.
Probably Acts 26 : 26 should be translated, I am not persuaded (i.e.
I cannot believe) that any of these things was hidden from him. B. p.
350.
483. The Infinitive after verbs of hindering, denying, etc.,
may take μή without change of meaning. Such a negative
cannot be translated into English. HA. 1029; G. 1615.
Acts
14:18; καὶ ταῦτα λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ
μὴ θύειν αὐτοῖς, and with these
sayings scarce restrained they the
multitudes from doing sacrifice unto them. See also under 402.
484. In classical Greek, an Infinitive which would regularly
take μή, usually takes μὴ οὐ when it depends on a verb which
is itself negatived by οὐ. HA. 1034; G.1616.
In the New Testament, the simple negative μή is retained
in such a case.
Acts 4:20; οὐ δυνάμεθα γὰρ ἡμεῖς ἃ ειδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν,
for we cannot but speak the things which we saw and heard.
485. In classical Greek, the participle takes μή if it is
equivalent to a conditional, or conditional relative clause;
otherwise it takes οὐ. HA. 1025; G. 1612; Gild. u.s. (465,
Rem.) pp. 55 ff.
In the New Testament, participles in all. relations usually
take μή as the negative. But participles not conditional in
SUCCESSIVE AND DOUBLE NEGATIVES. 185
force occasionally take οὐ, there being in all some seventeen
instances in the New Testament.
Acts
13:28; καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον
ἀναιρεθ[ῆναι αὐτόν, and though
they found no cause of death in him,
yet asked they of Pilate that he should be slain.
Luke 12:33; ποιήσατε ἑαυτοῖς βαλλάντία μὴ παλαιούμενα, make for
yourself purses which wax not old.
John 5:23; ὁ μὴ τιμῶν τὸν υἱὸν οὐ τιμᾷ τὸν πατέρα, he that honoreth
not the Son honoreth not the Father.
Matt. 22:11; εἶδεν ἐκ εῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου, he
saw there a man which had not on a wedding-garment.
Acts
17:6; μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ
τοὺς πολιτάρχας, and not
finding them they dragged Jason and certain
brethren before the rulers of the city. See also Matt. 22:29; Luke
6:42; 9:33; John 10:12; Acts 7:5; 13:28; 26:22; Gal. 4:8.
SUCCESSIVE AND DOUBLE NEGATIVES.
486. When two simple negatives not constituting a double
negative, or a compound negative followed by a simple nega-
tive, occur in the same clause, each has its own independent
force. The same is also true of course when the negatives
occur in successive clauses. HA. 1031; G. 1618.
1Cor 12:15; οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος, it is not
therefore not of. the body. See also 1 John 3: 10; 5: 12.
Matt. 10:26; οὐδὲν γάρ ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται,
for there is nothing covered, that shall not be revealed. See also
1 John 2:21.
REM. Concerning μή οὐ in questions, see 468.
487. The double negative οὐ μή is used with the Subjunc-
tive, and more rarely with the Future Indicative, in emphatic
negative assertions referring to the future. Cf. 172, 66. HA.
1032; G. 1360, 1361.
186 THE USE OF NEQATlVES WITH VERBS.
Mark 13:2; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ,
there shall not be left here one stone upon another, which shall not be
thrown down.
Rev. 2:11; ὁ νικῶν οὐ μὴ ἀδικηθῇ ἐκ τοῦ θανάτου τοῦ δευτέρου,
that overcometh shall not be hurt of the second death.
Rev.
7:16; οὐ πεινάσουσιν ἔτι οὐδὲ διψήσοθσιν ἔτι, οὐδὲ μὴ πέσῃ ἐπ'
αὐτοὺς ὁ ἥλιος, they shall
hunger no more, neither thirst any more,
neither shall the sun strike upon them at all. On Matt. 25: 9 see
475, Rem. 1.
488. Οὐ μή is occasionally used with the Subjunctive or
Future Indicative expressing a prohibition. Cf. 167, 67,
Rem. 2.
489. When a negative is followed by one or more similar
compound negatives or by the double negative οὐ μή the effect
is a strengthened negation. HA. 1030; G. 1619.
Luke 23:53; οὗ οὐκ ἦν οὐδεὶς οὔπω κείμενος, where never man had yet
lain.
Heb. 13:5; οὐ μή σε ἀνῶ οὐδ'οὐ μή σε ἐγκαταλίπω, I will in no wise
fail thee, neither will I in any wise forsake thee.
Rom. 13:8; μηδενὶ μηδὲν ὀφείλετε, owe no man anything.
INDEX OF SUBJECTS.
[The Numbers refer to Sections.]
Adjective Participle, 420-433, see 166, 167; Optative in indirect dis-
under Participle. course, 110, 111; Imperative in
Adjectives of ability, fitness, readi- commands and prohibitions, 163,
ness, etc., followed by clause with 184; Infinitive after prepositions,
ἵνα, 216; followed by Infinitive, 104-109; Infinitive after verbs
376; followed by elf with the ar- signifying to hope, etc., 113; In-
ticular In:finitive, 413. finitive in indirect discourse, 110,
Adverbial Participle, 434-455, see 114.
under Participle. Participle: properly expresses
Adverbs, limited by Infinitive, 3.76. not time but action conceived of
Aoristic Present, 13; Aoristic Fut- as a simple event, 132, 133; used
ure, 59, 62; Aoristic Perfect, 80. of antecedent action, 134-138; of
Aorist: constant characteristic, 35; identical action, 139-141; of sub-
Indefinite, Inceptive, Resultative, sequent action, 142-145; as inte-
35, 37. gral part of the object of a verb
Indicative: Historical, 38; mo- of perception, 146; with lanqa<nw,
mentary, comprehensive, collec- 147; leaving time-relation unde-
tive, 39, 40, 54; Inceptive, 41; fined, 148; denoting action in
Resultative, 42, 87; Gnomic, 43; general simultaneous with that
Epistolary, 44; Dramatic, 45; for of principal verb, 149; with the
English Perfect, 46, 52, 54; with article, equivalent to relative
force of Greek Perfect, 47; for clause with verb in Indicative or
English Pluperfect, 48, 52-54; in Subjunctive, 135, 144, 150, 151.
indirect discourse, 49; used pro- Apodosis: defined, 238; force and
leptically, 50; in condition con- form of, after simple present and
trary to fact, 248; in apodosis of past particular suppositions, 242,
such condition, 248, 249; with ἄν 243; after supposition contrary to
in past general supposition, 26, fact, 248, 249; after future sup-
315; expressing an unattained position more probable, 250, 263 ;
wish, 27; English equivalents, 52, after (implied) future supposition
63; distinction between Aorist with less probability, 259; after
and Imperfect, 56, 57; between present general supposition, 260,
Aorist and Perfect, 86, 87. 263; after past general supposi-
Dependent Moods, 98; Sub- tion, 265 ; may have two protases,
junctive in prohibitions, 162-164, 268; may be omitted, 271; its
187
188 INDEX OF SUBJECTS.
verb may be omitted, 273; im- Deliberative Future, 70.
plied in the protasis, 276; after Deliberative Subjunctive, 168; in
concessive protasis, 278. relative clauses, 319.
Article with the participle, position Dependent moods, enumerated, 3;
of, 427. term not strictly applicable, 3,
Attendant circumstance expressed Rem.
by participle, 449, 119, 145. Direct Quotations, 334, 335; intro-
Attributive Participle, 421-428, see duced by ὅτι, 345; frequent in
under Participle; cf. 419, Rem. 1. New Testament, 345.
Causal clauses, 228-232; other Dramatic Aorist, 45.
methods of expressing causal re- English Equivalents of Greek Aorist
lations, 233; negatives in, 474. Indicative, 52, 53.
Circumstantial Participle, see 419, English tenses, three-fold function,
Rem. 1. 354.
Commands: expressed by Future Epistolary Aorist, 44.
Indicative, 67; by Subjunctive, Exhortations, expressed by the Sub-
162-164, 166, 167; by Imperative, junctive, 160-162; by the Impera-
180; by Infinitive, 364; negatived tive, 180.
by IJ.1l, 478; apparently negatived Exegetical grammar, scope and re-
by 00, 479; negatived by 00 IJ.1l, lation to historical grammar, 2.
488 ; indirectly quoted, 204. Explanatory relative clauses, 295.
Complete and completed, sense of Final clauses (pure), 197-199. For
as grammatical terms, 85. relative clauses of purpose, see
Conative tenses: Present Indicative, Relative clauses.
11; Imperfect Indicative, 23; Final Particles, 190; clauses intro-
Present Participle, 129. duced by, 188; general usage of
Concessive clauses, 278-288: general such clauses, 189; usage of several
definition, 278; particles intro- particles in detail, 191-195.
ducing, 279-282; use of moods Form and function distinguished, 1.
and tenses, 283; various classes, Future:
284-287 ; English translation, 288 ; Indicative: Predictive, 58-66;
participle equivalent to, 437. Aoristic, 59;. Progressive, 60;
Conditional sentences, 238-277 ; value and significance of these
definition, 238; express particular distinctions, 61-64; assertive and
or general supposition, 239, 240 ; promissory force, 65; with οὐ μή,
classification, 241; six classes, 66; Imperative Future, 67; in
242-265; peculiarities of, 266-277 ; third person, 68; Gnomic, 69;
negatives in conditional clauses, Deliberative, 70 ; periphrastic
469 475. See also Conditional forms, 71, 72 ; in final clauses and
Relative sentences, under Relative clauses introduced by final par-
clauses. ticles, 198, 199, 205, 211, 215,
Consecutive clauses, 234-236; see 218, 224, Rem. 2; in cor:ditional
also Result. clauses, 246, 254, 255; with εἰ by
Definite Relative clauses, see under Hebraism with the force of an
Relative clauses. oath, 272; with εἰ expressing an
'"
INDEX OF SUBJECTS. 189
object of desire, 276; in con- Imperative: in commands and
ex-
cessive clauses referring to the hortations, 180; in entreaties and
future, 285 (a); in conditional petitions, 181; expressing con-
relative clauses, 308; in rela- sent or hypothesis, 182, 183 ; force
tive clauses of purpose, 317; in of tenses, 184, 163, 165; intro-
complementary relative clauses, duced by ὡστε, 237; negative of,
318; in relative clauses intro- 478, 479.
duced by ἄχρι, 332; negatives Imperative Future, 67.
with Future Indicative, 465, 466. Imperfect Indicative: Progressive,
Dependent moods, 99; peri- 21, 22; Conative, 23; of repeated
phrastic form made from μέλλειν, action, 24; expressing an unat.
100. tained wish, 27; translated by
Participle: represents action English Perfect, 28 ; translated by
relatively future, 152; of later English Pluperfect, 29; Imper-
origin than other participles, 152, fect of verbs of obligation, etc.,
Rem.; periphrastic form made 30-32; of verbs of wishing, 33;
from μέλλων and Infinitive, 153. in condition contrary to fact, 248;
Future Perfect Indicative, in New in apodosis of such condition, 248,
Testament only in periphrastic 249; with ἄν in conditional rela-
form, 93, 94. tive clauses, past general suppo-
General and particular suppositions: sition, 315; in indirect discourse
expressed, 239, 240; implied in for Present Indicative, 348; peri-
relative clause, 298, 299. phrastic form, 34; distinction
General Present: Indicative, 12; between Imperfect and Aorist, 56,
Participle, 123-l26. 57.
Genitive absolute, 452-454. Inceptive Aorist, 35, 37; Indicative,
Gnomic tenses: Present, 12; Aorist, 41; dependent moods, 98; parti-
43; Future, 69; Perfect, 79. ciple, 137.
Grammar, relation of, to interpreta- Indefinite Aorist, 35, 98.
tion, 2. ; Indicative:
Hebraisms in the New Testament: In principal clauses: in un-
Εἰ with Future Indicative with qualified assertions, etc., 157; in
force of an emphatic assertion, qualified assertions, 158, 159.
272; clause or Infinitive as sub- In subordinate clauses: in final
ject of ἐγέντο, 357; Infinitive clauses and clauses introduced by
defining content of action of a final particles, 198, 199, 205, 211,
previous verb or noun, 375; in- 215,224, Rem. 2,227; in clauses
tensive participle, 448. of cause, 229, 230; in clauses of
Historical grammar, relation to result, 235, 236; in conditional
exegetical grammar, 2. clauses, 242, 248, 254-256, 261; in
Historical Present, 14; Historical concessive clauses, 284, 285 (a) ;
Aorist, 38; Historical Perfect, in definite relative clauses, 293,
78. 294 ; in conditional relative
Hortatory Subjunctive, 160, 161; clauses, 301, 308, 309, 313; with
introduced by ὡστε, 237. ἄν, 315; in relative clauses of pur-
190
INDEX OF SUBJECTS.
pose, 317-319; in relative clauses Constructions with the article:
introduced by ἕως, etc., 826-332 ; general effect of prefixing the
as logical Sllbject of ἐγένετο, 857- article, 392; as subject, 398; as
360. object, 394; in apposition, 395;
Negatives with Indicative, 465- with τῷ expressing cause, 396;
474. with τοῦ expressing purpose, 397
Indirect Discourse, 384-856; defini- with τοῦ expressing result, 398
tion, 834, 837; various methods with τοῦ after adjectives, 399;
of expressing, 389, 840; classical with τοῦ after nouns, 400; with
usage, 341, 342, 847-350; New Toil after verbs that take the geni-
Testament usage, 343-850; Eng- tive, 401-408; with τοῦ as subject
!ish usage compared with Greek, or object, 404, 405; governed by
851-356; Infinitive in, 390; par- prepositions, 406; various prepo-
ticiple in, 460; conditional clauses sitions used with it and their
in,258; conditional relative clauses force, 407-416; force of tense,
in, 305; negatives in, 478. 104-109.
Indirect object, expressed by clause Intensive Perfect: Indicative, 77;
introduced by ἵνα, 217; by In- dependent moods, 102.
finitive, 368; by articular Infini- Interpretation, relation of, to gram-
tive after εἰς, 410. mar, 2.
Indirect Questions, how introduced Latin tenses, two-fold function, 854.
in Greek, 840; after ἔχω, etc., Moods: enumeration of, 3; in prin-
346. introduced by ὅστις, 849; cipal clauses, 157-184; finite
by simple relatives, 350. moods in subordinate clauses, see
Infinitive: origin and stages of de- Indicative, Subjunctive, etc., or
velopment, 361; classification of Contents, §§ 185-360.
uses, 862, 363; negatives used Negatives, 464-489: classical and
with it, 480-484. New Testament use in general,
Constructions without the arti- 464; with the Indicative, 465-
cle: with imperative force, 364, 474; with the Subjunctive, 475;
865; expressing purpose, 366, with the Optative; 476,477; with
367; as indirect object, 368; ex- the Imperative, 478, 479; with
pressing result, 369-372; defining the Infinitive, 480-484; with
content of action of a previous participles, 485; successive and
verb or noun, 375; limiting ad- double negatives, 486-489, 468
jectives and adverbs, 876, 377; compound negatives, 464, 486,
limiting nouns, 378, 379; after 489.
πρίν or πρὶν ἤ, 380-382; used ab- Object clauses: classification, 186;
solutely, 383; as subject, 384, after verbs of exhorting, 200-204;
885, 390, 857, 360; as appositive, after verbs of striving, etc., 205-
386; as object, 387-391, 202, 210; 210; after verbs of fear and
in indirect discourse, 890 j force of danger, 224-227; in indirect dis-
the tensee in indirect discourse, course, 834, 339-850.
110,11.2-:114; without article after Optative, infrequent in New Testa-
INDEX OF SUBJECTS. 191
In principal clauses: of wishing, use of the participle with
intensive
175-177; Potential, 178, 179. force, 448; participle of attendant
In subordinate clauses: in οb- circumstance, 449,450; more than
ject clauses after verb of exhort- one relation expressed by one
ing, 200, Rem.; in conditional participle, 451; genitive absolute,
clauses, future supposition more 452-454; position of adverbial
probable, in indirect discourse, participle, 455.
258; in conditional clauses, future Substantive Participle: defined,
supposition less probable, 259; 456; as subject, 457; as object,
with εἰ expressing an object of 458-460; in indirect discourse,
desire, 276. 460; as a limiting genitive, 461;
Negatives with Optative, 476, its position, 462; distinction from
477. adjective participle used substan-
Participle: general nature, 115,418; tively, 463.
grammatical agreement, 116. Negatives with participle, 485.
Tenses: general significance, Particular and general conditions:
118; use of each tense in detail, expressed, 239, 240; implied in
see Present, Aorist, Future, Per- relative clause, 298, 299.
fect, or Contents, §§ 119-156. Perfect:
Classification respecting logical Indicative: of completed action,
force, 419. 74, 76, 85; of existing state, 75,
Adjective Participle: defined, 76 ; Intensive, 77; Historical, 78;
420; restrictive attributive parti- Gnomic, 79; Aoristic, 80, 88; in
ciple, 422; with subject omitted, indirect discourse, 81; of a past
423, 433; with the article after event thought of as separated
noun without the article, 424; from the moment of speaking
neuter participle for abstract (incapable of adequate English
noun, 425; explanatory attribu- translation), 82; used prolepti-
tive participle, 426; attributive cally, 50; periphrastic form, 84;
participle conveying subsidiary distinction between Perfect and
idea of cause, etc., 428; predicate Aorist, 86, 87.
adjective participle, 429; its posi- Dependent moods: denoting
tion, 430; forming periphrastic completed action, or existing re-
verbs, 431; possible explanations sult, 101; Intensive, 102; peri-
of participle in the predicate, 432. phrastic form, 103 ; Infinitive
Adverbial Participle: defined, after prepositions, 104, 105, 107,
434; temporal, 435; conditional, 108; Optative not found in New
436; concessive, 437,438; causal, Testament, 111; Infinitive in in.
439; causal with cJs, 440, 441; of direct discourse, 110, 112.
purpose, 442; of means, 443; Participle: of completed action
of manner, 444; manner ex- or existing state, 154 ; periphrastic
pressed by ὡς with participle, 445, form, 155; for a Pluperfect, 156.
446; participle of manner or Periphrastic forms: in general, 20,
means denoting same action as 431; Present Indicative, 20; Im-
that of the verb, 447; Hebraistic perfect, 34; Future Indicative, 71,
192 INDEX OF SUBJECTS.
72; Perfect. Indicative, 84; Plu- 120-122; General, 123-126; for
perfect, 91; Future Perfect, 94; the Imperfect, 127; Conative, 129 ;
Present Infinitive and Imperative, for the Future, 130; of action
97; Perfect Subjunctive and Im- still in progress, 131.
perative, 103; Future Participle, Primary and Secondary tenses, 4.
153; Perfect Participle, 155. Progressive tenses:
Pluperfect Indicative: of completed Indicative: Present, 8-11; Im-
action, 89; of existing state, 90, perfect, 21-23; Futtlre, 60.
92; periphrastic form, 91; in in- Dependent moods: Present, 96.
direct discourse for Perfect, 348. Participle: Present, 119-122,
Potential Optative: force of, 178, 127-131.
179; negatives with, 476. Prohibitions, expressed by Aorist
Predicative Participle, 429-432, see Subjunctive or Present (rarely
under Participle. Aorist) Imperative, 163; by Aorist
Predictive Future, 58. Subjunctive, 162-164, 166, 167;
Present: by Present Imperative, 165,184.
Indicative: most constant char- Prohibitory Future Indicative, 67,
acteristic of, 9; Progressive, 8, Rem. 2.
10, 11; Conative, 11; General or Prohibitory Subjunctive, 162-164,
Gnomic, 12; Aoristic, 13; His- 166, 167; used only in Aorist,
torical, 14; used for Future, 15; 163; force of tense, 164.
ἥκω, πάρειμι, etc., 16; of past Promissory Future, 65.
action still in progress, 17; in in- Protasis: defined, 238; force and
it. direct dIscourse, 19; periphrastic form of, in simple present and
forms, 20; in pure final clauses, past particular supposition, 242-
198; in an appositive clause, 213, 247; in supposition contrary to
Rem.; in conditional clauses, pres- fact, 248; in future supposition
ent particular supposition, 242, more probable, 250-258, 263; in fu-
future supposition, 256, present ture supposition less probable, 259;
general supposition, 261 ; in con- in present general supposition,
cessive clauses, 284; in condi- 260-262, 264; in past general sup-
tional relative clauses, present position, 265; joined to an
particular supposition, 301, future apodosis of a different form, 267 ;
supposition, 309, present general two protases with one apodosis,
supposition, 313; after ἕως and 268; substitutes for, 269; omitted,
referring to the future, 326; after 270; equivalent to an oath, 272;
Ews and referrIng to the present, its verb omitted, 273; containing
328. an apodosis, 276; after expressions
Dependent moods, 96; peri- of wonder has the force of ὅτι,
phrastic.form, 97; Infinitive after clause, 277.; concessive protases,
prepositions, 104, 106-109; Opta- 278; partIcIple equivalent to pro-
tive and Infinitive in indirect dis- tasis, 436,437.
course, 110-112. Purpose, expressed by clause intro-
Participle: of simultaneous duced by ἵνα, 197-199; by rela-
action, 119; of identical action, tive clause, 317; by Infinitive
INDEX OF SUBJECTS.
193
without the article, 366; by In- Result: several conceptions of, 370 ;
finitive with ὥςτε, 370(d), 371(d); methods of expressing, 371 ; actual
by Infinitive with ὥς, 372; by In- result expressed by ὥστε with In-
finitive with τοῦ, 397; by articular finitive or Indicative, 235, 236,
Infinitive after εἰς, 409; after πρός, 369, 370 (a) (b), 371 (a) (b); by
414. articular Infinitive with εἰς, 411;
Questions: various classes of, 169; conceived result expressed by
negatives with, 467, 468. See clause introduced by ἵνα, 218,219,
also Indirect Questions. cf. 222; by Infinitive usually with
Relative clauses: classification, 289- ὥστε, 369, 370 ( c), 371 ( c); by
291; distinction between definite Infinitive with τοῦ, 398; by artic-
and indefinite relative clauses, ular Infinitive with εἰς, 411; in-
289,290. tended result (purpose), 370 (d),
Definite Relative clauses: in- 371 (d).
troduced by relative pronouns and Resultative Aorist, 35, 37, 42, 87.
adverbs, 292; use of moods and Shall and will in translating the
tenses, 293; may imply relation Greek Future, 65.
of cause, result, or concession, Subjunctive:
294; classified as restrictive and In principal clauses: Hortatory,
explanatory, 295; conditional in 160, 161; with ἄφες or δεῦρο pre-
form, 316. fixed, 161; Prohibitory, 162-164,
Conditional Relative sentences: 166, 167; Deliberative, 168-171;
defined, 289, 290, 296; imply par- with θέλεις etc. prefixed, 171; in
ticular or general supposition, 298, negative assertions referring to
299; six: classes, 300-315; clauses the future, 172, 173.
conditional in form but definite In subordinate clauses: in pure
in thought, 316; introduced by final clauses, 197 ; in object
ἕως, 329. clauses after verbs of exhorting,
Relative clauses expressing pur- etc., 200; after θέλω 203; in
pose, 317-319. clauses after verbs of striving,
Relative clauses introduced by etc., 205-207, 209; in subject,
words meaning until, etc., 321- predicate, and appositive clauses
333; introduced by ἕως, and re- introduced by ἵνα, 211-214; in
ferring to the future, 322, 323, complementary and epexegetic
325, 326; referring to what was in clauses introduced by ἵνα, 215-
past time a future contingency, 217; in clauses of conceived re-
324, 326; referring to a past fact, suIt introduced by ἵνα, 218-220;
327; referring to a contemporane- in object clauses after verbs of
ous event, 328; introduced by ἕως fear and danger (expressed), 224;
οὗ or ἕως ὅτου, 330; introduced by (implied), 225; after ἐάν in con-
ἄχρι, ἄχρι οὗ, etc., 331, 332; intro- ditional clauses, future supposi-
duced by πρίν, 333. tion, 250; after εἰ in conditional
Negatives in relative clauses, clauses, future supposition, 252,
469,470, 474. 253; with εἰ, expressing an object
Restrictive Relative clauses, 295. of desire, 276; changed to Opta-
194 INDEX OF SUBJECTS.
tive in indirect discourse, 258; Tenses: enumeration of, 4; primary
after lap ill condItional clauses, and secondary, 4; two-fold func-
present general supposition, 260; tion of, 5 ; chief function, 5, Rem. ;
in concessive clauses referring to interchange of, apparent, not real,
the future, 285 (b); in conditional 15, Rem.
relative clauses, future supposi- In Indicative Mood: general
tion (with ἄν or ἐάν), 303, 304; significance, 6 ; two-fold function,
(without ἄν), 307; retained in 5 ; denote time relative to that of
indirect discourse, 305; in condi- speaking,7; apparent exceptions,
tional relative clauses, present gen- 7 ; use of each tense in detail,
eral supposition (with ἄν), 312; 8-94 (see Present, Imperfect,
in complementary relative clauses, Aorist, etc.).
318, 319 ; after ἕως [ἄν], 322-325 ; In Dependent Moods: general
after ἕως οὗ or ἕως ὅτου, 330 ; after significance, 95; use of each tense
ἄχρι, μέχρι, etc., 331; after πρίν, ill detail, 96-114; tenses of the
333. Infinitive after preposltlons, 104-
Negatives with Subjunctive, 475. 109; of the Infinitive in indirect
Subordinate clauses classified, 186, discourse, 110-114.
187. Of the Participle: general sig-
Suppositions: distinction between nificance, 118; use of each tense
particular and general, 239, 240, in detail (see Present, Aorist,
257; implied in relative clause Future, Perfect).
289, 290, 296, 297; particular and Will and shall in translating the
general, 298, 299; expressed by Greek Future, 65.
an Imperative, 182, 183; ex- Wishes: expressed by Optative, 175-
pressed by a participle, 428, 436. 177; by the Future Indicative, 27,
Substantive Participle, 456-463, see Rem. 2 ; unattainable, expressed
under Participle. by the Imperfect or Aorist In-
Supplementary Participle, see 419, dicative, 27.
INDEX OF GREEK WORDS.
[The
Numbers refer to Sections.]
Ἀκούω, Present with
force of Per- Ἄφες and ἄφετε prefixed to Ηorta
fect, 16. tory
Subjunctive, 161.
Ἄν : Ἄχρι, 331, 332.
With Indicative: with Imper- Βούλεςθε prefixed to Deliberative
fect and Aorist to denote a cns- Subjunctive, 171.
tomary past action, 26 ; in past Γέγονα, Aoristic Perfect in Matthew
general supposition, 315 ; in apodo- (Mark?) only, 88.
sis of condition contrary to fact, Δεῦρο or δεῦτε prefixed to Hortatory
248; omitted in such apodosis, 31, Subjunctive, 161.
249; cases in which it is not to be Διά with τό and the Infinitive, 108,
regarded as having been omitted, 406-408.
30 (cf. 32, 33); with Future In- Διότι as a causal particle, 228.
dicative in future supposition, Διά with Infinitive as subject, 385.
308; with Present Indicative in Ἐάν :
future supposition, 309. Conditional: with Present Indic-
With Subjunctive: in condi- ative in present particular sup-
tional relative clauses, implying position, 247; with Future In-
future supposition, 303; implying dicative in future supposition,
present general supposition, 312 ; 254; with Subjunctive in future
relative clauses introduced by supposition, 260; in present gen-
ἕως, 322; after ἄχρι, 332; after eral supposition, 260 ; in condi-
ὅπως in final clauses, 196; for ἐάν tional relative clauses for ἄν, 304,
in conditional clauses, 250. 312, Rem.
With Potential Optative, 178, Concessive, 279-281,286 (b).
179. Ἐὰν καί, concessive, 279,280,286 (b),
With Infinitive, 372. 287; conditional, 282.
In definite relative clauses con- Ἐβουλόμην without ἄν, 33.
ditional in form, 316; retained Ἔγένετο δέ, construction after, 357-
in indirect discourse with Sub- 360.
junctive retained unchanged, 306; Ἔγνων with force of Perfect, 47.
omitted when Subjunctive is Ἔδει with Infinitive denoting pres-
changed to Optative, 344, Rem. 1. ent obligation, 32.
Ἄντί with τοῦ and the Infinitive, Εἰ :
406, 407. Conditional: with present or
Ἄπέθανον with force of Perfect, 47. past tense of the Indicative in
195
196 INDEX OF GREEK WORDS.
simple present or past particular Εἴς with τό and the Infinitive, 107,
supposition, 242, 243; with Pres- 406, 407, 409-413.
ent Indicative in future supposi- Ἔμελλον with the Infinitive, 73.
tiοn, 266; with Present Indicative Ἐν with τῷ and the Infinitive, 109,
ill presεnt general supposιtιon, 406, 407, 415.
261; with a past tense of the Ἔνεκεν with τοῦ and the Infinitive,
Indicative in condition contrary 406, 407.
to fact, 248; with Future Indica- Ἐξέστην with force of Perfect, 47.
tive in supposition referring to Ἐπεί, ἐπειδή, ἐπειδήπερ as causal
present intention, etc., 246; with particles, 228.
Future Indicative in future sup- Ἔσχηκα as Aoristic Perfect, 88.
position, 264, 256; with Future Ἔφ' ᾦ as a causal particle, 228.
Indicative with the force of an Ἔχω, followed by indirect delibera-
oath, 272; with the Subjunctive tive questions, 346; by relativε
in future supposition, 252, 253; clause of similar force, 318.
with the Optative in indirect dis- Ἑώρακα as Aoristic Perfect, 88.
course for ἐάν with Subjunctive Ἕως: force as a relative adverb, 321,
or fl with the Indicative of the introducing a clause referring to
direct discourse, 258; with the the future, 322, 323, 326, 329; in-
Optative in future supposition troducing a clause referring to
less probable, 259; with Sub- what was in past time a future con-
junctive, Optative, or Future In- tingency, 324, 326, 329 ; how trans-
dicative expressing an object of lated when followed by the Sub-
desire, 276; after expressions junctive, 325; introducing a clause
of wonder with nearly the force referring to a past fact, 327; in-
of ὅτι, 277. troducing a clause referring to a
Concessive, 279-281; with a contemporaneous event, 328; fol-
present or past tense of the In- lowed by οὖ or ὅτου, 330; with τοῦ
dicative, 284; with Future Indie- and the Infinitive, 406, 407.
ative, 285. Ἤ, Infinitive after, 374; after 1rpl",
Interrogative, in indirect ques- 333, Rem. 2, 381.
tions, 340. Ἤθελον without ἄν, 33.
Εἰ δέ and εἰ δὲ μήγε used elliptically, Ἥκω, force of Present tense, 16.
275. Ηὐχόμην without ἄν, 33.
Εἰ καὶ concessive, 279, 280, 281, Rem., θέλεις and θέλετε prefixed to De-
288; conditional, 282, 286. liberative Subjunctive, 171.
Εἰ μή without dependent verb, mean- Ἵν: New Testament usage, 191, 221,
ing except, 274, 471. 223; in pure final clauses, 197-
Εἴθε in unattainable wishes, 27, 199; in object clauses after verbs
Rem. 1. of exhorting, etc., 200-203; in ob-
Εἴληφα as Aoristic
Perfect, 88. ject clauses after verbs of striving,
Εἰμί used in the
formation of peri- etc., 205, 206; in subject, predi-
phrastic verb-forms, 20, 34, 71, cate, and appositive clauses, 211-
84, 91, 97, 103, 155, 431. 214 ; in complementary and
Εἴρηκα as Aoristic Perfect, 88. epexegetic clauses, 215-217; in
INDEX OF GREEK WORDS. 197
clauses of conceived result, 218, Μὴ γένοιτο, 177.
219; not used to express actual Μὴ οὐ, in questions, 468 ; after verbs
result, 222; post-classical usage of hindering, etc., 484.
in general, 223. Ὅστις as an interrogative, 349.
Καί γε with concessive participle, Ὅπως, New Testament usage,. 192,
437. 196; in pure final clauses, 197,
Καὶ ἐάν, concessive, 279, 281, 285 199; in object clauses after verbs
(b); conditional, 282. of exhorting, 200-202; in object
Καὶ ἐγένετο, construction after, 357- clauses after verbs of striving, etc.,
360. 205, 207.
Καὶ εἰ concessive, 279, 281, 288; Ὅτι as a causal particle, 228.
conditional, 282. Ὅτι introducing indirect quotation,
Καίπερ with concessive participle, 339 (a), 343 ; redundant before a
437. direct quotation, 345.
Κέκραγεν, functionally a Present, 78. Οὐ and its compounds: classical and
Λαμθάνω participle with, 147. New Testament usage in general,
Μέλλω, μέλλειν, etc., with Infinitive, 464.
72, 73, 100, 153. With the Indicative: in inde-
Μετά with τό and the Infinitive, 105, pendent declaratory sentences,
406, 407. 465; with Imperative Future, 466 ;
Μέχρι, 331. in questions expecting an affirma-
Μή as a negative, and its compounds : tive answer, 467; in conditional,
classical and New Testament use conditional relative, and con-
in general, 464. cessive clauses, 469, 470; after μή
With the. Indicative: in ques- as a conjunction, 472; in indirect
tions expectmg a negative answer, discourse, 473; in causal and
467, 468; in conditional and con- simple relative clauses, 474.
ditional relative clauses, 469; in With the Subjunctive after μή
causal and relative clauses, 474, as a conjunction, 475.
Rem. 1, 2. With limitations of the Im-
With the Subjunctive, 475, 162, perative, 479.
163. With limitations of the Infini-
With the Optative of Wishing, tive, 481; compounds of ov with
476. an Infinitive depending on a verb
With the Imperative, 478, 163. limited by οὐ, 482.
With the Infinitive, 480; re- With participles, 485.
dundant after verbs of hindering, Οὐ μή, emphatic negative: with Pre-
denying, etc., 402, 483, 484. dictive Future, 66, 487; with the
With participles, 485. Imperative Future, 67, Rem. 2,
Μή as a final particle: New Testa- 488; with the Prohibitory Sub-
ment uses, 193 j in pure final junctive, 167, 488; with the Sub.
clauses, 199; in object clauses junctive in negative assertions,
after verbs of striving, 206, 209 ; 172,173,487; after another nega-
in object clauses after verbs of tive, 489.
fear and danger, 224-227.
198 INDEX OF GREEK WORDS.
Ὅφελον in expression of
wishes, 27, Ὑπάρχω used in the
formation of
Rem. 1, 2. periphrastic verb-forms, 20.
Πάρειμι, force of Present tense, 16. Ὥς: New Testament usage as a final
Πεπίστευκα as Intensive Perfect, 77. particle, 194; with the Infinitive
Πεποίηκα as Aoristic Perfect, 88. denoting purpose, 372; with a
Πέποιθα as Intensive Perfect, 77. causal participle, 440, 441; with
Πέπρακεν as Aoristic Perfect, 88. the participle expressing manner,
Πρίν with a finite mood, 333; with 445, 446.
the Infinitive, 380-382. Ὥστε : denoting result with Indica-
Πρό with τοῦ and the Infinitive, 106, tive and Infinitive, 234, 235; with
406, 407. Indicative, 236, 370 (a), 371 (a);
Πρός with τό and the Infinitive, 107, introducing principal verb, any
406, 407, 414. mood, 237; with Infinitive denot-
Σωζόμενοι, force of tense, 125. ing result, 369-371; with the In-
Τό, τοῦ, τῷ, Infinitive with, 392-417. finitive denoting purpose, 367.
INDEX OF PASSAGES REFERRED TO.
[The numbers refer to sections. Passages referred to in Remarks are cited
by the number of the section to which the Remark is appended.]
I. NEW TESTAMENT PASSAGES.
SECTION SECTION
Matt. 1: 18 453, 457 Matt. 5: 41 308
Matt.l:19 387 Matt.5:42 180
Matt. 1: 22 222, 223 Matt. 6: 1 107, 406, 414
Matt. 1: 23 20 Matt. 6: 5 231, 232, 466
Matt.2:2 157 Matt.6:11 98
Matt.2:3 439 Matt. 6:13 162
Matt. 2: 9 326 Matt. 6: 16 231, 457
Matt. 2:10 439 Matt. 6:25. 171
Matt. 2: 13 72, 397 Matt. 6: 27 443
Matt. 2:15. 222 Matt. 6:30. 243
Matt. 2:20 127 Matt. 6:31 169
Matt. 3: 14 23, 378 Matt. 6: 34 162
Matt. 3: 15 384, 429 Matt. 7: 1 197
Matt. 3:17 55 Matt.7:4 161
Matt.4:2 134 Matt.7:6 199
Matt. .4 : 3 200, 242 Matt. 7: 10 269
Matt. 4: 4 68 Matt. 7: 12 171, 304
Matt. 4:14. 222 Matt. 7:13 124
Matt.5:6 124 Matt.7:17 12
Matt. 5:10 286 Matt. 8:3 39
Matt.5:17 98, 366 Matt.8:8 216
Matt. 5: 18. 172, 322 Matt. 8: 17 222
Matt. 5: 19 303, 310 Matt. 8: 20 346
Matt. 5: 20. 250 Matt. 8: 31 182, 256
Matt. 5: 21 46, 52, 54 Matt. 8: 32 182
Matt. 5: 23 96 Matt. 9: 17 275
Matt. 5: 25 97, 330 Matt. 9: 20 131
Matt. 5: 28 414 Matt. 9: 21 250, 257
Matt. 5: 29, 30 214, 256 Matt. 9: 25 53
Matt. 5: 39 309 Matt. 9: 30 209
199
200 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
Matt. 10: 1 371 Matt. 15: 20 393
Matt.l0:4 142 Matt.16:1 121
Matt.l0:14 310 Matt.16:11 473
Matt. 10: 23 323 Matt. 16: 13 169
Matt. l0:25 214 Matt.16:19 94
Matt. 10: 26 486 Matt. 16: 20 200, 204
Matt.l0:32 308 Matt.16:22 66
Matt. 10. 33 307, 308 Matt. 16. 25 310
Matt.10:37 423, 428 Matt.16:26 66
Matt.10:38 313, 428, 469 Matt.16:27 72
Matt.l0.39 428 Matt.16.35 66
Matt.10:40,41. 428 Matt.17:5 55
Matt.10:42 65,428 Matt.17:8 471
Matt.l1:14 59 Matt.18:4,5 308
Matt.11:41 51 Matt.18:6 214
Matt.11:14 282 Matt.18:8, 9. 256
Matt.11:21 142 Matt.18:10 209
Matt.11:25 222 Matt.18:18 94, 431
Matt.11:28 65 Matt.18:21 169
Matt.11:29 65 Matt.18:30 324, 329
Matt.12:3 109 Matt.18:33 30
Matt.12:14 207 Matt.19:4 52
Matt.12:17 222 Matt.19:10 243, 264
Matt.12:18 55 Matt.19:14 387, 402
Matt.12:20 322 Matt.19:21 269
Matt.12:31 65 Matt.19:27 139
Matt.13:5,6 108 Matt.20:10 343
Matt.13:12 313 Matt.20:19 410
Matt.13:14 167 Matt.20:22 72, 393
Matt.13:15 199 Matt.20:26, 27. 68
Matt.13:17 151 Matt.21:42 22
Matt.13:30 414 Matt.21:19 167
Matt.13:33 330 Matt.21:32 218, 398
Matt.13.35 222 Matt.21.34 109
Matt.13:46 78, 88 Matt.21:38 161
Matt.13:53 459 Matt.21:41 317
Matt.13:55 467 Matt.22:11 485
Matt.14:3 48 Matt.22:14 218
Matt.14:4 29 Matt.22:15 207
Matt. 14: 7 305 Matt. 22: 23 112, 480
Matt.14:9 437 Matt. 22:28 39
Matt. 14: 13 218 Matt. 22: 29 485
Matt. 14: 36 200 Matt. 23: 2 55
Matt. 15: 2 312 Matt. 23: 12 308
Matt. 15: 6 67, 68 Matt. 23: 13 129
INDEX OF PASSAGES REFERRED TO 201
SECTION SECTION
Matt. 23: 20 124, 150 Matt. 28: 15 18, 52
Matt. 23: 23 30 Matt. 28: 18 15
Matt. 23: 33 170
Matt. 24: 4 206, 209 Mark 1: 7 376
Matt.24:6 209 Mark 1:9 359
Matt. 24: 12 108 Mark 1: 11 55
Matt.24:13 150 Mark1:17 269
Matt. 24: 20 200 Mark 1: 22 445, 446
Matt. 24: 22 469 Mark 1: 24 224
Matt. 24: 23 165 Mark 1: 31 134, 138
Matt. 24: 45 397 Mark 1: 40 263
Matt.25:6 80 Mark 2:5 13
Matt. 25: 8 8 Mark 2: 16 349
Matt. 25: 9 225, 475, 487 Mark 2: 18 34, 431
Matt. 25: 16 150 Mark 2: 20 295, 316
Matt. 25: 27 30 Mark 2: 23 360
Matt.26:2 410 Mark2:24 474
Matt. 26: 4 210 Mark 2: 28 237
Matt. 26: 15 269 Mark 3: 4 384
Matt. 26: 17 171 Mark 3: 6 207
Matt. 26: 18 15 Mark 3:7 67
Matt. 26: 19 293 Mark 3: 11 290, 315
Matt. 26: 24 249,469 Mark 3: 21 47
Matt. 26: 32 105 Mark 3: 24 260, 262
Matt. 26: 33 279, 285 Mark 3: 25 262
Matt. 26: 35 66, 279, 281 Mark 3: 28 304, 314
Matt. 26: 36 325 Mark 3: 29 314
Matt. 26: 43 91 Mark 4: 6 406
Matt. 26: 48 310 Mark 4: 7 157
Matt.26:52 124 Mark 4:21 345
Matt. 26: 54 169 Mark 4: 23 368
Matt.26:56 222 Mark 4:31 437
Matt.27:1 371 Mark 4:37 369
Matt.27:4 139 Mark 4:39 101
Matt. 27: 8 18, 52 Mark 5: 4 108, 408
Matt. 27 :17 171 Mark 5: 15 166
Matt. 27: 20 42 Mark 5: 16 123
Matt. 27: 21 171 Mark 5: 18 156, 200
Matt. 27: 31 48, 109 Mark 5: 19, 20. 350-
Matt. 27 : 33 20, 431 Mark 5 : 24 57
Matt. 27: 41 120 Mark 5: 25 131
Matt. 27: 43 75 Mark 5: 33 137
Matt. 27: 49 161 Mark 5: 35 47
Matt.27:63 15 Mark 5:36 138
Matt. 28: 6 295 Mark 5: 41 20
202 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
Mark 6: 2 457 Mark 12: 12 387
Mark 6: 9 365 Mark 12: 18 390
Mark 6: 10 322 Mark 12: 33 96, 393
Mark 6: 25 171 Mark 12: 41 21, 56
Mark 6: 31 368 Mark 12: 44 , 56
Mark 6: 34 446 Mark 13: 2 487
Mark 6: 36 346 Mark 13: 5 209
Mark 6: 45 328 Mark 13: 11 303
Mark 6:50 165 Mark 13:18 200
Mark 6: 56 315 Mark 13: 21 165
Mark 7: 12 482 Mark 13: 22 107
Mark 8: 1, 2. 346 Mark 13: 30 172, 331
Mark 8:12 272 Mark 13:34 204
Mark 8:14 48, 53 Mark l4:2 199
Mark 8:29 141 Mark 14:12 171
Mark 8: 35 308 Mark 14: 14 318, 319
Mark 9: 6 343 Mark 14: 21 469
Mark 9: 9 204, 471 Mark 14: 28 406
Mark 9: 10 393 Mark 14: 29 279, 280, 285
Mark 9 : 11 349 Mark 14: 30 380
Mark 9: 12 212 Mark 14 : 31 66, 279
Mark 9 : 22 181 Mark 14: 32 325
Mark 9: 26 371 Mark 14: 41 52
Mark 9: 28 349 Mark 15: 9 122, 171
Mark 9: 31 15 Mark 15: 36 161
Mark 9: 35 296 Mark 15: 44 277
Mark 10: 11 312 Mark 16: 3 169
Mark 10: 22 432 Mark 16: 20 119, 449
Mark 10: 32 34
Mark 10: 36 171 Luke 1: 1 229
Mark 10: 40 368 Luke 1: 8 415
Mark 10: 43 296 Luke 1: 9 401
Mark 10: 51 171 Luke 1: 10 34
Mark11:13 276 Luke1:21 431
Mark 11 : 14 176, 476 Luke 1: 22 34
Mark 11 : 16 210 Luke 1: 29 1l1
Mark l1:18 207 Luke 1:33 59
Mark 11: 19 315 Luke 1: 38 176
Mark 11: 23 310 Luke 1: 43 213
Mark 11: 24 269 Luke 1: 54 375
Mark 11: 25 309 Luke 1: 57 400
Mark 11 : 27 14 Luke 1: 59 23
Mark 11 : 28 216, 220 Luke 1: 62 111, 179
Mark 11: 31 65 Luke 1: 66 21
Mark 12: 7 161 Luke 1: 72 375
INDEX OF PASSAGES REFERRED TO. 203
SECTION SECTION
Luke 1: 74 400 Luke 7: 39 73, 241
Luke 1 : 76, 77, 79 397 Luke 7: 40 368
Luke2:6 400 Luke7:45 459
Luke 2:18. 57 Luke 7:47 313
Luke 2 : 21. 106, 400 Luke 7: 48 345
Luke 2: 22, 24 397 Luke 8: 2 89
Luke 2: 26 91, 114, 333, Luke 8: 5 415
344, 390, 431 Luke 8: 9 343
Luke 2: 27. 109, 397 Luke 8: 10 366
Luke 2 : 35 195 Luke 8: 18 310, 313
Luke 2 : 44 37 Luke 8: 27 29, 48
Luke 2:49. 28 Luke 8:43 131
Luke 2: 51 22 Luke 8: 46 154, 458
Luke 3: 9 15 Luke 8: 47 350
Luke 3: 10. 168 Luke 8: 49 14, 47
Luke3:15 111 Luke 9:4 310
Luke 3: 16. 122 Luke 9: 13 252, 253
Luke3:21 109 Luke 9:18 97
Luke 3: 22. 55 Luke 9: 24 314
Luke 4: 10 404, 405 Luke 9: 25 141
Luke 4 : 15. 449 Luke 9: 27 172, 322
Luke 4: 16. 295 Luke 9: 33 485
Luke 4:22. 67 Luke 9:34 109
Luke 4: 23. 146, 460 Luke 9: 36 41, 78, 88, 109
Luke 4:29. 371 Luke 9:44 72
Luke 4 : 41. 90 Luke 9: 45 222
Luke 5: 1 358 Luke 9: 46 179
Luke 5: 4 457 Luke 9: 48 314
Luke 5: 7 404, 405, 449 Luke 9: 50 469
Luke 5:10. 71 Luke 9:52 372
Luke5:16 34 Luke 9:54 98, 171
Luke 5:17. 432 Luke 9:57 304
Luke 5:26. 62 Luke 9:58 346
Luke 5:35 316 Luke 10:2 200
Luke 6:11. 111, 179, 343 Luke 10:6 275
Luke 6: 12. 360 Luke 10: 18 146
Luke 6: 31. 171 Luke 10 : 19 400
Luke 6: 32, 33, 34 282 Luke 10 : 40 368
Luke 6: 37. 183 Luke 11 : 1 97
Luke 6: 42. 161, 485 Luke 11: 3 98
Luke 7: 2 13 Luke 11 : 5 168, 169
Luke 7 : 4 318, 319 Luke 11 : 6 318
Luke7:6 216, 220 Luke 11: 7 449
Luke7:19 433 Luke 11:8 285
Luke 7 : 35. 43 Luke 11 : 18 112, 282
204
INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
Luke 11: 32 231, 232 Luke 16: 17 384
Luke 11 : 35 209 Luke 16: 18 124
Luke 11: 37 109 Luke 16: 31 59
Luke 11: 42 480 Luke 17: 1 405
Luke 12: 1 371 Luke 17: 2 214
Luke 12: 4 368 Luke 17: 4 98
Luke 12: 5 105 Luke 17: 5 181
Luke 12: 8 308 Luke 17: 8 325
Luke 12: 8-10 150 Luke 17: 27 331
Luke 12: 10 308 Luke 17: 31 308
Luke 12 : 11 478 Luke 18: 1 107, 414
Luke 12: 15 415 Luke 18: 4 284, 469
Luke 12: 17 346 Luke 18: 5 469
Luke 12: 32 55 Luke 18: 7 172
Luke 12: 33 485 Luke 18: 10 366
Luke 12: 34 309 Luke 18: 25 374, 384
Luke 12: 35 103 Luke 18: 36 179
Luke 12: 36 454 Luke 18: 41 171
Luke 12: 45 405 Luke 19: 9 46
Luke 12: 52 94 Luke 19: 15 109
Luke 12: 59 323 Luke 19: 17 97
Luke 13: 7 17 Luke 19: 40 93, 254
Luke 13: 9 271, 275 Luke 19: 42 271
Luke 13: 10 431 Luke 19: 47 34
Luke 13: 16 30 Luke 19: 48 444
Luke 13:23 125 Luke 20:6 84
Luke 13: 25 303 Luke 20: 10 198, 199
Luke 13: 28 316 Luke 20: 16 176
Luke 14: 1 109 Luke 20: 20 371
Luke 14: 10 199 Luke 20: 22 384
Luke 14: 26 256, 261, 428, 469 Luke 20: 40 482
Luke 14: 27 313 Luke 20: 41 112
Luke 14: 31 376 Luke 21 : 1 138
Luke 14: 33 469 Luke 21: 8 209
Luke 14: 34 169 Luke 21 : 22 400
Luke 15: 4 323, 329 Luke 21 : 24 71
Luke 15: 16 23 Luke 22: 6 400
Luke 15: 24 92 Luke 22: 9 171
Luke 15: 26 179, 343 Luke 22: 11 318
LukeI5:29 17 Luke 22:15 106
Luke 15: 32 41, 54 Luke 22: 26, 27. 446
Luke 16: 3 387 Luke 22 : 28 433
Luke 16: 4 45 Luke 22 : 34 112, 323, 390
Luke 16: 11 169, 242, 472 Luke 22 : 40 200
Luke 16: 15 433 Luke 22 : 46 200
INDEX OF PASSAGES REFERRED TO. 205
SECTION SECTION
Luke 22: 49 70, 169 John 4: 52 41
Luke 22 : 61 66 John 5: 5 131
Luke 22:65 121 John 5:6 17
Luke 22: 67, 68 285 John 5: 7 217
Luke 23: 16 84 John 5: 13 134, 136
Luke 23: 19 20 John 6: 14 165
Luke 23 : 31 169 John 6: 18 387
Luke 23: 35 246 John 5:23 485
Luke 23 : 37 245 John 5: 30 482
Luke 23: 53 489 John 5:36 86
Luke 24: 16 403 John 5:37 88
Luke 24: 23 343 John 6:38 86
Luke 24 : 25 399 John 6: 6 120, 121
Luke 24 : 26 30 John 6: 25 82
Luke 24 : 30 109 John 6:29 213
Luke 24 : 32 22 John 6: 39, 40 213
Luke 24:36 435 John 6:50 422
Luke 24 : 46 75, 114, 390 John 6: 63 293
Luke 24: 51 406 John 6: 64 153
John 6: 68 70, 169
John 1:1 157 John 6:69 77
John 1:11 38, 465 John 6:71 73
John 1: 12 290, 378 John 7: 3 199
John 1:15 78 John 7:23 244
John 1:18 88 John 7:26 47
John 1: 26 122, 250 John 7: 32 458
John 1:27 216 John 7:39 73
John 1:33 299 John 1:45 169
John 1: 38 157 John 7: 51 260, 467
John 1:48 106 John 8: 14 285
John 2:4 16 John 8:16 281, 285
John 2: 16 151 John 8: 20 474
John 2:17 84 John 8:30 452
John 2: 19 182, 183 John 8: 31 263
John 2: 25 216, 348 John 8: 33 88
John 3:8 313 John 8:51 261
John 3:12 244 John 8:52 47
John 3: 16 236, 371 John 8: 55 282
John 3:18 474 John 8:56 217
John 3: 27 482 John 9: 2 218, 219
John 4:4 30 John 9:4 98, 327
John 4:34 213 John 9:9 345
John 4:39 461 John 9:18 330
John 4:47 16 John 9:22 89, 217
John 4: 49 380 John 9: 33 31, 249, 469
206 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
John 10: 12 485 John 16: 8 435
John 10: 32 11 John 16: 13 65
John 10: 38 285 John 16: 23 257
John 11 : 2 142 John 16 : 24 52, 103
John 11 : 9 240, 260 John 16: 32 216
John 11 : 21 248 John 17: 2 199, 220
John 11:27 343 John 17:3 198
John 11 : 36 21 John 17 : 5 55, 106
John 11 : 37 206 John 17 : 11 181
John 11: 44 156 John 17: 19 103
John 11: 50 214 John 17: 24 55
John 11 : 52 481 John 18: 16 90
John 11: 53 210 John 18: 18 90
John 12:3 142 John18:23 245
John 12:4 153 John 18: 24 48
John12:10 205 John 18:28 14
John 12: 17 48, 127 John 18: 30 241, 432
John 12: 18 53 John 18: 39 213
John 12 : 23 216 John 19: 6 109
John 12 : 24 260 John 19: 11 249
John 12 : 26 260, 261, 309 John 19: 12 263
John 12 : 29 112, 390 John 19: 30 48, 109
John 12 : 32 62 John 20 : 29 232
John 12 : 36 293 John 21 : 19 120
John 13 : 5 431 John 21 : 22, 23 328
John 13 : 8 158 John 21 : 25 112, 390
John 13:9 479
John 13: 11 126 Acts 1: 3 105, 122
John 13:12 48 Acts 1:10 90
John 13: 17 268 Acts 1: 16 30, 142
John 13:23 34 Acts 1:25 371
John 14 : 3 309 Acts 2: 13 84, 444
John 14: 15 250 Acts 2:21 303
John 14: 19 229 Acts 2: 45 315
John14:26 59 Acts 2:47 125
John 14:28 248 Acts 3:2 24
John 15:6 43 Acts 3:12 404
John 15:8, 50, 213 Acts 3:18 114
John 15:9 98 Acts 3:19 195
John 15 : 12, 13 213 Acts 3: 26 415, 442
John 15: 20 242, 295 Acts 4: 14 368
John 15: 22 249 Acts 4: 20 484
John 16 : 2 124, 148, 216 Acts 4: 27 92
John 16 : 3 232 Acts 4: 30 415, 417
John 16 : 7 65, 214 Acts 4: 31 92
INDEX OF PASSAGES REFERRED TO. 207
SECTION SECTION
Acts 4: 32. 112 Acts 9: 34 13
Acts 4: 34. 127 Acts 9: 39 29
Acts 4: 35. 315 Acts 10: 1, 2 420
Acts 4: 37 127 Acts10:3 146
Acts 5: 3 389 Acts l0:7 127
Acts 5: 5 39 Acts 10: 17 154, 179, 343
Acts 5: 14. 423 Acts 10: 22 123
Acts 5: 17. 424 Acts 10: 23 138
I Acts 5: 24. 179, 343 Acts 10: 25 404
Acts 5: 26. 224 Acts 10: 33 139, 366, 447
Acts 5: 28. 74 Acts 10: 35 151, 423
Acts 5:30. 447 Acts 10:41 424
Acts 5:35. 72 Acts 10:44 119
Acts 5:38 230 Acts10:47 402
Acts 5:39 225, 242 Acts11:3 146
Acts 5 : 42. 457 Acts 11 : 15 109, 415
Acts 6:3 317 Acts 11:17 98
Acts 6:11 86 Acts 12:10 427
Acts 7:5 485 Acts 12:18 452
I Acts 7:7 308 Acts 12:20 108
Acts 7:12 460 Acts13:16 138
Acts 7: 18. 331 Acts 13:27 137
4 Acts 7: 19. 398 Acts 13: 28 437, 485
Acts 7 : 26. 23, 141 Acts 13: 32 427
Acts 7:34 161 Acts13:33 141
Acts 7 : 35. 82 Acts 13: 40 206, 209
Acts 7:36 37, 42 Acts14:9 400
Acts 7: 42. 368 Acts 14: 18 403, 483
Acts 7 : 44. 89 Acts 14: 19 112, 134, 138
Acts 7:52 62 Acts14:27 350
Acts 7: 60. 41 Acts 15: 10 217, 375
Acts 8: 11. 108 Acts 15: 12 41
Acts 8: 20. 176, 452 Acts 15: 13 37, 98
.Acts 8: 22. 276 Acts 15: 14 350
Acts 8: 23. 460 Acts 15: 17 195
Acts8:27 442 Acts 15:20 404
Acts 8: 31 178, 179, 254, 267 Acts 15: 21 17
Acts 9:3 415 Acts15:22 449
Acts 9: 12. 146 Acts 15: 24 86, 121, 122, 229
Acts 9:21 89 Acts15:26 343
Acts 9: 22. 89, 120, 121, 447 Acts 15: 28 386
Acts 9 : 23. 210 Acts 15: 29 121, 122
Acts 9 : 26. 439 Acts 16: 16 443
Acts 9: 32. 360 Acts 16: 18 13
Acts 9: 33. 131 Acts 16: 23 145
208 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
Acts 16: 27 37, 390 Acts 23 : 30 44, 99, 112
Acts 17: 3. 30 Acts 23: 35 145
Acts 17 : 6. 16, 485 Acts 24: 10 131
Acts 17: 11 111 Acts 24: 11 152
Acts 17: 13 119 Acts 24 : 19 30, 258
Act8 17: 18 169, 178, 179, Acts 24: 23 145
270, 385 Acts 25: 10 84
Acts 17: 21 368, 374 Acts 25: 11 394
Acts 17: 27 268, 276, 437 Acts 25: 13 142, 145
Acts 18: 2. 108 Act8 26 : 16 111, 333, 344
Acts 18: 9. 98, 164 Acts 25: 22 33
Acts 18: 10 398 Acts 25 : 26 101
Acts 18: 14 153, 248 Acts 25 : 26 368
ActS 18:18 449 Acts 26:11 13
Acts 18: 20 452 Acts 26 : 4 427
Acts 18: 23 119 Acts 26 : 5 263
Acts 19:9 119 Acts 26:6 427
Acts 19: 27 100, 481 Acts 26 : 8 277
Acts 19: 32 89, 348 Acts 26: 11 23
Acts 20: 3. 163, 400 Acts 26 : 13 146
Acts 20:7 153 Acts 26:18 397
Acts 20: 16 268, 476 Acts 26 : 22 485
Acts 20: 24 194 Acts 26 : 26 84, 482
Acts 20: 32 426 Acts 26: 29 179, 481
Acts 20 : 36 374 Acts 26: 32 30, 101
Acts 20:38 72 Acts 27:1 404
Acts 21:1 138 Acts 27:3 139
Acts 21 : 3. 130 Acts 27 : 9 108
Acts 21 : 12 404 Acts 27 : 10 100, 481
Acts 21 : 13 481 Acts 27 : 12 258, 276
Acts 21 : 16 319 Acts 27 : 13 134, 137, 138
Acts 21 : 24 199 Acts 27 : 21 30
Acts22:4 122 Acts 27:29 224
Acts 22 : 17 453 Acts 27 : 30 440
Acts 22:22 32 Acts 27:33 331
Acts 22 : 24 145 Acts 27 : 39 268
Acts 23 : 1. 137 Acts 27 : 43 42
Acts 23 : 9. 271 Acts 28 : 6 100
Acts 23 : 10 224 Acts 28: 19 440
Acts 23 : 12 330 Acts 28 : 23 129
Acts 23 : 13 146 Acts 28 : 26 167
Acts 23 : 16 200, 399, 440 Acts 28 : 27 197, 199
Acts 23 : 17, 18, 19 368 Acts 28 : 30 39
Acts 23 : 20 404, 440
Acts 23: 26 388 Rom. 1: 10 276, 371
INDEX OF PASSAGES
REFERRED TO. 209
SECTION SECTION
Rom. 1: 11 197, 409 Rom. 9: 17 197
Rom.l:20 411 Rom. 9:18 313
Rom.l:24 400 Rom. 9:27 285
Rom. 2: 4. 11, 425 Rom. 10 : 14 169, 170
Rom.2:12 54, 301 Rom. l0:15 475
Rom. 2 : 27 427 Rom. 10: 18, 19 468
Rom.3:4. 16, 177, 195, Rom. ll:l 176
199, 476 Rom. 11 : 6. 243
Rom. 3:5. 428 Rom.11:8. 400
Rom. 3:6. 176, 476 Rom.11: 11 176
Rom. 3:23 54 Rom.11:14 276
Rom. 3:26 409 Rom. ll:16 273
Rom. 3:31 176, 476 Rom.12:2 107
Rom. 4:2. 242, 245 Rom.12:3 411
Rom. 4:12 481 Rom.12:15 365
Rom. 4:13 395 Rom.13:5. 481
Rom. 4:14 243, 273 Rom.13:8 489
Rom. 4:16 481 Rom.13:11 378
Rom. 4:19 145 Rom.14:2 387
Rom. 4:21 145 Rom.14:9 41
Rom. 5:1 134, 136 Rom.14:13 395
Rom. 5:5 74 Rom.14:21 393
Rom. 5:7 69 Rom.15:6 176
Rom. 5:11. 475 Rom.15:8. 390
Rom. 5:10 244 Rom.15:13 176
Rom. 5: 12 64, 229 Rom. 16 : 14 154
Rom. 6: 2. 60, 176, 294 Rom. 15: 22 28, 401, 402
Rom. 6:15 176 Rom.16:7 82
Rom. 6:16 313
Rom. 7: 3. 69, 262, 398 1 Cor. 1: 4 134, 135
Rom. 7:4 409 l Cor. l:l0 200
Rom. 7:6 481 l Cor. 1:17 481
Rom. 7:7 176 1 Cor. 1:18 126
Rom. 7:13 176 1 Cor. 1:21 231
Rom. 8:9. 469 1 Cor. 1:22 231, 232
Rom. 8:10 242 1 Cor. 1:25 425
Rom. 8:13 72 l Cor. 2:7 156
Rom. 8: 17 243, 273 1 Cor. 2: 10 156
Rom. 8:24 290 l Cor.2:5 476
Rom. 8:25 261 1 Cor. 3:12 240
Rom. 8:29 409 1 Cor. 3:17 240
Rom. 9:1. 462 l Cor. 4:2 210, 212
Rom. 9:3 33 l Cor. 4:3 214
Rom. 9:11 454 l Cor. 4:6 322
Rom. 9:14 176 l Cor. 4:6 198
210 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
1 Cor. 4:7 282 1 Cor.15:4 86
1 Cor. 4:8 27, 54 1 Cor.15:18 139
1 Cor. 4: 12 438 1 Cor. 15: 29 230, 232
1 Cor. 4:18 440 1 Cor.15:36 313
1 Cor. 4: 19 250 1 Cor. 15: 37 152, 259, 313
1 Cor.4:21 171 1 Cor. 15:51, 52 59
1 Cor. 5:8 237 1 Cor. 16:3 310
1 Cor. 5: 10 31, 249, 479 1 Cor. 16 : 4 405
1 Cor. 5: 11 44 1 Cor. 16 : 10 205, 209
1 Cor. 6: 15 176 1 Cor. 16: 11 166
1 Cor. 7:5 273
1 Cor. 7:8 273 2 Cor. 1:8 371, 401
1 Cor.7:11 282 2 Cor. 1:9 80, 103
1 Cor.7:25 446 2 Cor.l:10 77
l Cor.7:28 50 2 Cor.1:17 218
l Cor.7:36 112, 182 2 Cor. 2:1 395
1 Cor. 7:39 79, 260 2 Cor. 2:3 30
1 Cor. 7:40 260 2 Cor. 2:5 240
1 Cor. 8:5 281 2 Cor. 2:7 371
1 Cor. 8:9 206, 209 2 Cor. 2:10 301
1Cor. 8:10 411 2 Cor. 2:13 80, 396
1 Cor. 9:1 169 2 Cor. 2:15. 125
1 Cor. 9:4, 5 468 2 Cor. 2:17 20
l Cor. 9:10 400 2 Cor. 3:13 414
1 Cor. 9:11 246, 268 2 Cor. 4:3 84
1 Cor. 9:16 285 2 Cor. 4:16 284
1 Cor. 9:18 213 2 Cor. 5:13 47
1 Cor. 9: 26 445 2 Cor. 5: 20 445, 446
1 Cor. 10: 12 206 2 Cor. 6: 9, 10 446
1 Cor. l0:27,28 256 2 Cor. 7:5 80
1 Cor. 11:2 75 2 Cor. 7:8 85, 284
1 Cor. l1:18 16 2 Cor. 7:12 284
1 Cor. 11 : 21 109 2 Cor. 8: 6 200, 411
1 Cor. 11 : 22 410, 468 2 Cor. 8: 9 37, 41, 438
1Cor.11:25 105 2 Cor.8:10 481
1 Cor. 11 : 26 312 2 Cor. 8: 11 394, 400
1Cor. 11:29 436 2 Cor. 9:3 431
1 Cor.12:2 315 2 Cor. 9:7 12
1 Cor.12:15 486 2 Cor.9:12 20
l Cor.12:19 273 2 Cor.10:9 372
1Cor.13:2 371 2 Cor. l0:15. 378
1 Cor. 14: 5 171, 252, 253 2 Cor. 11 : 1 27
1 Cor.14:10. 259 2 Cor. l1:3 224
1 Cor. 14: 12 210, 229 2 Cor. 11 : 6 284
1 Cor.14:39 402 2 Cor. 11:15 282
INDEX OF PASSAGES REFERRED TO. 211
SECTION SECTION
2 Cor. 11 : 16 273 Gal. 5: 17 222
2 Cor. 11 : 25 39, 80, 88 Gal. 5: 18 242
2 Cor. 12:9 88 Gal. 6:1 206, 285
2Cor. 12:11 284 Gal. 6:6 123
2Cor. 12:14 376 Gal. 6:9 436
2 Cor. 12: 17 78, 88 Gal. 6: 13 124
2 Cor. 12:20 224, 475 Gal. 6:14 176, 177, 476
2 Cor. 12: 21 224
2Cor.13:5 469 Eph.1:9 139
Eph.1:12 409
Gal. l:6. 8,10, 424 Eph.1:16 203
Gal 1.7 274 Eph 1.17 200
Gal. 1: 8 278, 281, 285 Eph. 2: 4. 39
Gal.1:10. 248 Eph. 3:14 203
Gal.1:11. 13 Eph. 4 : 18 155
Gal. 1.19 274 Eph. 5.4 32
Gal. 1 : 22 429, 432 Eph. 6 : 11 414
Gal. 1 .23 34, 127 Eph. 6.17 295
Gal. 2:2 227 Eph. 6:22 44
Gal. 2:3 438
Gal. 2:4 199 Phil. 1:6 60
Gal. 2: 9 217, 385 Phil. 1 : 10 409
Gal. 2:13 236 Phil. 1:18 60
Gal. 2: 14 343 Phil. 1 : 23 107, 413
Gal. 2 : 17 176, 177, 242 Phil. 1: 29 481
Gal. 2:21 243 Phil. 2:2. 217
Gal. 3:2 387 Phil. 2:6 394
Gal. 3:17 411 Phil. 2:7 145
Gal. 3: 19 332 Phil. 2:12 479
Gal. 3:21 176 Phil.2:17 284
Gal. 3 : 23 120, 406 Phil. 2 : 28 44
Gal. 4:4 293 Phil.3:1 96
Gal. 4:8. 85,485 Phil.3:8. 425
Gal. 4: 11 224, 227 Phil. 3: 10 397
Gal. 4 : 15 249 Phil. 3 : 11, 12 253, 276
Gal. 4: 17 198 Phil. 3 :16 364
Gal 4 : 18 384, 481 Phil. 4 : 5. 425
Gal. 4:20 33 Phil. 4:8 301
Gal. 5:2. 250 Phil. 4: 11 46, 55
Gal. 5 : 3 124, 125, 379
Gal. 5 : 4. 11 Col. 1: 3, 4 134, 136, 439
Gal. 5:7 402 Col. 1:8 142
Gal. 5:11 245 Col. 1:21 155, 420
Gal. 5:12 27 Col. 2:5 284
Gal. 5:15 209 Col. 2:6 293
212 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
Col. 2 : 8 206, 424, 472 2 Tim. 2 : 13 287
Col. 3:18 32 2 Tim. 2 : 14 479
Col. 4:8 44 2 Tim. 2:18 112, 390
Col. 4:12 203 2 Tim. 2:25 225, 344
Col. 4:16 205 2 Tim. 3:15 17
Col. 4 : 17 205, 209 2 Tim. 4 : 7 74, 85
2 Tim. 4:10 137
1 Thess. 1 : 8 369 2 Tim. 4 : 11 134, 138, 449
1 Thess. 1 : 10. 426
I Thess. 2:8 481 Tit. 1:6 469, 470
1 Thess. 2:12 412 Tit.1:11 474
1 Thess. 2:16 411 Tit.2:8 368
1 Thess. 3 : 5 227, 406
1 Thess. 3 : 8 247 Philem. 4. 203
1 Thess. 3 : 10. 412 Philem. 11. 44
1 Thess. 3: 11, 12 176. Philem. 13, 14 33
1 Thess. 4 : 3 386 Philem. 20. 176
1 Thess. 4 : 18. 237
I Thess. 5:4 218, 219 Heb. 2:2 427
I Thess. 5:10 252, 253 Heb. 2:3 436
1 Thess. 5:15. 206, 209 Heb. 2:8 415
I Thess. 5:19 180 Heb. 2:10 149
I Thess. 5:23 176 Heb. 2:13 94
Heb. 2:17 409
2 Thess. 2:2 412 Heb. 2:18 443
2 Thess. 2:3 166 Heb. 3:8 162
2 Thess. 2:4 371 Heb. 3:11 272
2 Thess. 2: 17 176 Heb. 3: 12 109, 206, 209, 415
2 Thess.3:5 176 Heb. 3:15 415
2 Thess. 3:11 16 Heb. 3:18 112
2 Thess. 3: 16. 175, 176 Heb. 4: 1 224
Heb. 4:2 84
1 Tim. 4:4 436 Heb. 4:3 272
1 Tim. 4:8 439 Heb. 4:5 272
1 Tim. 4:13. 328 Heb. 4:7 475
1 Tim. 5:21 447 Heb.4:8 248
1 Tim. 6 : 3 469, 470 Heb. 5 : 1 124, 125
1 Tim. 6 : 17 102 Heb. 5:4 125
Heb. 5:5 375
2 Tim. 1:8, 9. 426 Heb. 5:8 437
2 Tim. 1:16 176 Heb. 5:11 377
2 Tim. 1:18 176 Heb. 5:12 400
2 Tim. 2:2 376 Heb. 6:9 284
2 Tim. 2 : 5 260, 287 Heb. 6 : 10 218, 371
2 Tim. 2 : 12 254, 255, 266 Heb. 6 : 14. 272, 448
INDEX OF PASSAGES REFERRED TO. 213
SECTION SECTION
Heb. 6: 17 425 Jas. 4: 2 108, 408
Heb.7:6 82 Jas. 4:3 408
Heb. 7: 9 82, 383, 426 Jas. 4 : 13, 14. 294
Heb. 7:11 481 Jas. 5:15 431
Heb.7:13 88
Heb.7:25 387 1 Pet. 1:2 175,176
Heb. 7:27 139 1 Pet. 1:24 43
Heb. 8:3 318 1 Pet. 2:16 446
Heb. 8:5 82 I Pet. 2:18 479
Heb. 8:9 461 1 Pet. 3:1 199, 281
Heb. 9:12 145 I Pet. 3:3 479
Heb. 9:18 88 1 Pet. 3:7 409
Heb. 9: 26 31, 249 1 Pet. 3: 14 259, 273, 286
Heb. 10: 2 108, 230, 232 1 Pet. 3 : 17 259
Heb. l0:9. 88 1 Pet. 3:18 145
Heb. 10:15 105 I Pet. 4:12 440
Heb. l0:25 293 1 Pet. 4:17 400
Heb. l0:36 219
Heb. ll:3 107, 411 2 Pet.l:2 176
Heb. ll:5. 390 2 Pet. 1:9 469
Heb.11:15 248 2 Pet. 1:17 55
Heb. 11 : 28 80, 88 2 Pet. 1: 18 146
Heb.12:1 160
Heb.12:6 313 1 John 1:1 86
Heb. 12: 25 209 1 John 1: 9 218, 263
Heb.13:2 147 I John1:10 88
Heb. 13: 5. 172, 489 1 John 2: 5 79
Heb.13:9 481 1 John2:7 28
Heb. 13: 21 176 1 John 2: 9 112, 390
I John 2:21 486
Jas. 1: 1 388 1 John 2: 22 473
Jas. l:4 219 I John 2:27 216, 220
Jas. l:5 269 1 John 3:1 213
Jas. 1:11 43 I John 3:10 486
Jas. l:18 409 I John 3:13 277
Jas. l:19 413 1 John 3:18 475
Jas. 1: 22 479 1 John 3: 22 299, 314
Jas. l:24 43, 78, 79 1 John 4 : 2 460
Jas. 1: 26 261, 385 1 John 4: 3 469, 470
Jas. 1:27 386 1 John 4:6 470
Jas. 2:8 67 1 John 4:7 160
Jas. 2: 10 50, 307 1 John 4:9, 10 86
Jas.2:15 250, 420 I John 5:12 486
Jas. 2:16 250 1 John 5:15 247
Jas. 2: 26 293 1 John 5: 20 198
214 INDEX OF PASSAGES REFERRED TO.
SECTION SECTION
2 John 6 213 Rev. 8:1 316
2 John 8 206, 209 Rev. 8:5 80
2 John 10 256 Rev. 9:4. 212, 472
Rev. 9: 5. 212, 312
3 John 4 213, 460 Rev.9:6 60
3 John 6 141 Rev. 9:10 378
Rev. 9:20 218
Jude 17 422 Rev. ll:7 303
Rev. 11 : 17 54
Rev. 1:3 423 Rev.12:2. 389
Rev. 1:18 429, 431 Rev.12:4 305
Rev. 2:5 275 Rev.13:12 205, 210
Rev. 2:11 487 Rev.13:13 210, 222
Rev. 2:25 332 Rev.13:16 205
Rev. 3:2 28 Rev.14:13 124, 218
Rev. 3:3 88 Rev.15:4 172
Rev. 3:9 205 Rev.15:8 331
Rev. 3:11 293 Rev.16:9 371
Rev. 3:15. 27 Rev.17:12 52
Rev. 3:16. 232 Rev.17:17 332
Rev. 4:9 308 Rev.19:3 80
Rev. 4:11 376 Rev.19:13 75
Rev. 5:5 371 Rev.20:3 331
Rev. 5:7 88 Rev.20:15 242
Rev. 7:3 164, 331 Rev.21:16 293
Rev. 7:14. 80 Rev.21:23 216
Rev. 7:16 487 Rev.22:14 218
II. OLD TESTAMENT.
Gen. 2:19 315 Gen. 43:5 139
Gen. 3:1 167 Gen. 43:6 122
Gen. 3:22 398 Gen. 43:11 227
Gen. 4:14 256 Gen. 44:15 69
Gen. 4:15 148 Gen. 44:26 256
Gen. l0:19 417
Gen. 16:3 400 Deut.8:3 68
Gen. 19: 16 109, 415 Judg. 11 : 9 252
Gen. 19: 21 398
Gen. 20:7 256 1 Sam. 2:13, 14 315
Gen. 34:15 415 1 Sam. 2:24. 400
Gen. 34:17 398 1Sam.12:19 141
Gen. 34: 19 401 1 Sam. 12 : 23. 375, 404
Gen. 34: 22 398 1 Sam. 22 : 13. 375
INDEX OF PASSAGES REFERRED TO. 215
SECTION SECTION
Ps. 78: 18, Heb. (LXX. 77 : 18) 375 Jer. 2 : 19 56
Ps. 101: 16, LXX. (Heb.102: 16) 65
Dan. 2: 26, 27 145
Eccl.4:13,17; 404 Dan. 8:13 145
Dan. 3:24 146
Isa. 5:14 898 Dan. 8:26, 27 146
Isa. 6:9 167
Isa. 42:1 56 Mal. 2:17 66
III. APOCRYPHA, PSEUDEPIGRAPHA, ETC.
1 Esdr. 4: 26, 27 52 Ps. Sol. 2 : 29. 401
Ps. Sol. 2 : 39, 40. 376
1 Macc. 3: 16. 404
1 Mace. 6: 13. 47 Ev. Pet. 23. 20, 88
I Macc. 9:10 177 Ev.Pet.81 88
1 Macc. 12 : 22 122
Mart. Polyc. 8: 2, 8 37 f.n.
Ps. Sol. 1: 1 416 Mart. Polyc. 10: 1 217
Ps.Sol. 1:8 416
Ps. Sol. 2: 28 375, 401, 406 Jos. Ant. 10. 4.2. 461
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