OT-PROPHET.filter - rwp apodosis:
rwp@
1Corinthians:1:22 @{Seeing that} (\epeid\). Resumes from verse 21|. The structure is not clear, but probably verses 23,24| form a sort of conclusion or apodosis to verse 22| the protasis. The resumptive, almost inferential, use of \de\ like \alla\ in the apodosis is not unusual. {Ask for signs} (\smeia aitousin\). The Jews often came to Jesus asking for signs (Matthew:12:38; strkjv@16:1; strkjv@John:6:30|). {Seek after wisdom} (\sophian ztousin\). "The Jews claimed to _possess_ the truth: the Greeks were seekers, _speculators_" (Vincent) as in strkjv@Acts:17:23|.
rwp@1Corinthians:8:6 @{Yet to us there is one God, the Father} (\all' hmin heis theos ho patr\). B omits \all'\ here, but the sense calls for it anyhow in this apodosis, a strong antithesis to the protasis ({even if at least}, \kai eiper\). {Of whom} (\ex hou\). As the source (\ex\) of the universe (\ta panta\ as in strkjv@Romans:11:36; strkjv@Colossians:1:16f.|) and also our goal is God (\eis auton\) as in strkjv@Romans:11:36| where \di' autou\ is added whereas here \di' hou\ (through whom) and \di' autou\ (through him) point to Jesus Christ as the intermediate agent in creation as in strkjv@Colossians:1:15-20; strkjv@John:1:3f|. Here Paul calls Jesus {Lord} (\Kurios\) and not {God} (\theos\), though he does apply that word to him in strkjv@Romans:9:5; strkjv@Titus:2:13; strkjv@Colossians:2:9; strkjv@Acts:20:28|.
rwp@1Corinthians:9:2 @{Yet at least I am to you} (\alla ge humin eimi\). An _argumentum ad hominem_ and a pointed appeal for their support. Note use of \alla ge\ in the apodosis (cf. strkjv@8:6|).
rwp@2Corinthians:10:9 @{As if I would terrify you by my letters} (\hs an ekphobein humas dia tn epistoln\). This use of \hs an\ with the infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167) and it is not \an\ in the apodosis (Robertson, _Grammar_, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the LXX (Job:7:14; strkjv@33:16|). Note plural (letters) here and cf. strkjv@1Corinthians:5:9; strkjv@2Corinthians:2:3|.
rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\humn ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggeln hamartsantn\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan\, "having sinned." {Cast them down to hell} (\tartarsas\). First aorist active participle of \tartaro\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\paredken\). First aorist active indicative of \paradidmi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin troumenous\). Present (linear action) passive participle of \tre\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous trein\ as in verse 9|. Note \krisis\ (act of judgment).
rwp@2Peter:2:9 @{The Lord knoweth how} (\oiden kurios\). The actual apodosis of the long protasis begun in verse 4|. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of \oida\ and the infinitive (\ruesthai\ present middle and see verse 7|) for knowing how as in strkjv@Matthew:7:11; strkjv@James:4:17|. {The godly} (\eusebeis\). Old anarthrous adjective (from \eu\ and \sebomai\, to worship), in N.T. only here and strkjv@Acts:10:2,7| (by Peter). For {temptation} (\peirasmou\) see strkjv@James:1:2,12; strkjv@1Peter:1:6|. {To keep} (\trein\). Present active infinitive of \tre\ after \oiden\. {Unrighteous} (\adikous\). As in strkjv@1Peter:3:18|. {Under punishment} (\kolazomenous\). Present passive participle of \kolaz\, old verb (from \kolos\, lopped off), in N.T. only here and strkjv@Acts:4:21|. Present tense emphasises continuity of the punishment. See \kolasin ainion\ in strkjv@Matthew:25:46|.
rwp@2Peter:2:21 @{It were better} (\kreitton n\). Apodosis of a condition of second class without \an\, as is usual with clauses of possibility, propriety, obligation (Matthew:26:24; strkjv@1Corinthians:5:10; strkjv@Romans:7:7; strkjv@Hebrews:9:26|). {Not to have known} (\m epegnkenai\). Perfect active infinitive of \epiginsk\ (cf. \epignsei\, verse 20|) to know fully. {The way of righteousness} (\tn hodon ts dikaiosuns\). For the phrase see strkjv@Matthew:21:33|, also the way of truth (2:2|), the straight way (2:15|). {After knowing it} (\epignousin\). Second aorist active participle of \epiginsk\ (just used) in the dative plural agreeing with \autois\ (for them). {To turn back} (\hupostrepsai\). First aorist active infinitive of \hupostreph\, old and common verb, to turn back, to return. {From} (\ek\). Out of. Songs:in strkjv@Acts:12:25| with \hupostreph\. With ablative case. See strkjv@Romans:7:12| for \hagia\ applied to \h entol\ (cf. strkjv@1Timothy:6:14|). II Peter strikes a high ethical note (1:5ff.|). {Delivered} (\paradotheiss\). First aorist passive participle feminine ablative singular of \paradidmi\.
rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athli tis\). Condition of third class with present (linear) active subjunctive of \athle\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athli\ (present subjunctive, engage in a contest in general) and \athlsi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomims\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.
rwp@Colossians:2:5 @{Though} (\ei kai\). Not \kai ei\ (even if). {Yet} (\alla\). Common use of \alla\ in the apodosis (conclusion) of a conditional or concessive sentence. {Your order} (\tn taxin\). The military line (from \tass\), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line. {Steadfastness} (\sterema\). From \stereo\ (from \stereos\) to make steady, and probably the same military metaphor as in \taxin\ just before. The solid part of the line which can and does stand the attack of the Gnostics. See strkjv@Acts:16:5| where the verb \stereo\ is used with \pistis\ and strkjv@1Peter:5:9| where the adjective \stereos\ is so used. In strkjv@2Thessalonians:3:6,8,11| Paul speaks of his own \taxis\ (orderly conduct).
rwp@James:2:16 @{And one of you say unto them} (\eipi de tis autois ex humn\). Third-class condition again continued from verse 15| with second aorist active subjunctive \eipi\. {Go in peace} (\hupagete en eirni\). Present active imperative of \hupag\. Common Jewish farewell (Judges:18:6; strkjv@1Samuel:1:17; strkjv@20:42; strkjv@2Samuel:15:9|). Used by Jesus (Mark:5:34; strkjv@Luke:7:50|). {Be ye warmed and filled} (\thermainesthe kai chortazesthe\). Present imperative either middle (direct) or passive. We have \thermainomai\ as a direct middle in strkjv@John:18:18| (were warming themselves) and that makes good sense here: "Warm yourselves." \Chortaz\ was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves. {And yet ye give not} (\m dte de\). Third-class condition with \de\ (and yet) and \m\ and the second aorist active subjunctive of \didmi\, to give, cold deeds with warm words. {The things needful to the body} (\ta epitdeia tou smatos\). "The necessities of the body" (the necessaries of life). Old adjective from adverb \epitdes\ (enough), only here in N.T. {What doth it profit?} (\ti ophelos;\). As in verse 14| and here the conclusion (apodosis) of the long condition begun in verse 15|.
rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.
rwp@John:8:39 @{Our father is Abraham} (\ho patr hmn Abraam estin\). They saw the implication and tried to counter it by repeating their claim in verse 33| which was true so far as physical descent went as Jesus had admitted (verse 37|). {If ye were} (\ei este\). Strictly, "if ye are" as ye claim, a condition of the first class assumed to be true. {Ye would do} (\epoieite an\). Read by C L N and a corrector of Aleph while W omits \an\. This makes a mixed condition (protasis of the first class, apodosis of the second. See Robertson, _Grammar_, p. 1022). But B reads \poieite\ like the Sin. Syriac which has to be treated as imperative (so Westcott and Hort).
rwp@John:8:55 @{And ye have not known him} (\kai ouk egnkate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \ginsk\, the verb for experiential knowledge. This was true of the \kosmos\ (1:10; strkjv@17:25|) and of the hostile Jews (16:3|). Jesus prays that the world may know (17:23|) and the handful of disciples had come to know (17:25|). {But I know him} (\eg de oida auton\). Equipped by eternal fellowship to reveal the Father (1:1-18|). This peculiar intimate knowledge Jesus had already claimed (7:29|). Jesus used \oida\ (8:19; strkjv@15:21|) or \ginsk\ (17:23,25|) for the knowledge of the Father. No undue distinction can be drawn here. {And if I should say} (\kan eip\). Third-class condition (concession), "even if I say," with \kai ean\ (\kan\) and second aorist active subjunctive. "Suppose I say." {I shall be like you a liar} (\esomai homoios humin pseusts\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseusts\ (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44|), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in strkjv@1John:2:4,22; strkjv@4:20; strkjv@5:10|. It is not hard to imagine the quick anger of these Pharisees.
rwp@John:19:11 @{Thou wouldest have} (\ouk eiches\). Imperfect active indicative without \an\, but apodosis of second-class condition as in strkjv@15:22,24|. {Except it were given thee} (\ei m n dedomenon\). Periphrastic past perfect indicative of \didmi\ (a permanent possession). {From above} (\anthen\). From God (cf. strkjv@3:3|), the same doctrine of government stated by Paul in strkjv@Romans:13:1f|. Pilate did not get his "authority" from the Sanhedrin, but from Caesar. Jesus makes God the source of all real "authority." {Hath greater sin} (\meizona hamartian echei\). The same idiom in strkjv@9:41|. Caiaphas has his authority from God also and has used Pilate for his own base end.
rwp@Luke:2:21 @{His name was called Jesus} (\kai eklth to onoma autou Isous\). The \kai\ is left untranslated or has the sense of "then" in the apodosis. The naming was a part of the ceremony of circumcision as is shown also in the case of John the Baptist (Luke:1:59-66|).
rwp@Luke:7:12 @{Behold} (\kai idou\). The \kai\ introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, \kai idou\. {There was carried out} (\exekomizeto\). Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. (\ekkomiz\). Rock tombs outside of the village exist there today. {One that was dead} (\tethnks\). Perfect active participle of \thnsk\, to die. {The only son of his mother} (\monogens huios ti mtri auto\). Only begotten son to his mother (dative case). The compound adjective \monogens\ (\monos\ and \genos\) is common in the old Greek and occurs in the N.T. about Jesus (John:3:16,18|). The "death of a widow's only son was the greatest misfortune conceivable" (Easton). {And she was a widow} (\kai aut n chra\). This word \chra\ gives the finishing touch to the pathos of the situation. The word is from \chros\, bereft. The mourning of a widow for an only son is the extremity of grief (Plummer). {Much people} (\ochlos hikanos\). Considerable crowd as often with this adjective \hikanos\. Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.
rwp@Luke:7:39 @{This man} (\houtos\). Contemptuous, this fellow. {If he were a (the) prophet} (\ei n [ho] prophts\). Condition of the second class, determined as unfulfilled. The Pharisee assumes that Jesus is not a prophet (or the prophet, reading of B, that he claims to be). A Greek condition puts the thing from the standpoint of the speaker or writer. It does not deal with the actual facts, but only with the statement about the facts. {Would have perceived} (\eginsken an\). Wrong translation, would now perceive or know (which he assumes that Jesus does not do). The protasis is false and the conclusion also. He is wrong in both. The conclusion (apodosis), like the condition, deals here with the present situation and so both use the imperfect indicative (\an\ in the conclusion, a mere device for making it plain that it is not a condition of the first class). {Who and what manner of woman} (\tis kai potap h gun\). She was notorious in person and character.
rwp@Luke:11:20 @{By the finger of God} (\en daktuli theou\). In distinction from the Jewish exorcists. strkjv@Matthew:12:28| has "by the Spirit of God." {Then is come} (\ara ephthasen\). \Phthan\ in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note \ara\ (accordingly) in the conclusion (\apodosis\).
rwp@Luke:12:39 @{The thief} (\ho klepts\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrgorsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphken\ (first aorist active indicative of \aphimi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).
rwp@Luke:13:25 @{When once} (\aph' hou an\). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24|) about being in earnest, while this one (verses 25-30|) about not being too late. The two points are here undoubtedly. It is an awkward construction, \aph' hou = apo toutou hote\ with \an\ and the aorist subjunctive (\egerthi\ and \apokleisi\). See Robertson, _Grammar_, p. 978. {Hath shut to} (\apokleisi\), first aorist active subjunctive of \apoklei\, old verb, but only here in the N.T. Note effective aorist tense and perfective use of \apo\, slammed the door fast. {And ye begin} (\kai arxsthe\). First aorist middle subjunctive of \archomai\ with \aph' hou an\ like \egerthi\ and \apokleisi\. {To stand} (\hestanai\). Second perfect active infinitive of \histmi\, intransitive tense {and to knock} (\kai krouein\). Present active infinitive, to keep on knocking. {Open to us} (\anoixon hmin\). First aorist active imperative, at once and urgent. {He shall say} (\erei\). Future active of \eipon\ (defective verb). This is probably the apodosis of the \aph' hou\ clause.
rwp@Luke:15:26 @{Servants} (\paidn\). Not \douloi\ (bondslaves) as in verse 22|. The Greeks often used \pais\ for servant like the Latin _puer_. It could be either a hired servant (\misthios\, verse 17|) or slave (\doulos\). {He inquired} (\epunthaneto\). Imperfect middle, inquired repeatedly and eagerly. {What these things might be} (\ti an ei tauta\). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in strkjv@Acts:17:18|. In strkjv@Acts:10:17| we have the construction with \an ei\ of the direct retained in the indirect question. Songs:also in strkjv@Luke:1:62|: See Robertson, _Grammar_, p. 1044.
rwp@Luke:17:6 @{If ye have} (\ei echete\). Condition of the first class, assumed to be true. {Ye would say} (\elegete an\). Imperfect active with \an\ and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore. {Sycamine tree} (\sukamini\). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in strkjv@19:4|. The distinction is not observed in the LXX, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In strkjv@Matthew:17:20| we have "mountain" in place of "sycamine tree." {Be thou rooted up} (\ekrizthti\). First aorist passive imperative as is \phuteuthti\. {Would have obeyed} (\hupkousen an\). First aorist active indicative with \an\, apodosis of a second-class condition (note aorist tense here, imperfect \elegete\).
rwp@Revelation:10:7 @{When he is about to sound} (\hotan melli salpizein\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \mell\ and the present (inchoative) active infinitive of \salpiz\, "whenever he is about to begin to sound" (in contrast to the aorist in strkjv@11:15|). {Then} (\kai\). Songs:in apodosis often (14:10|). {Is finished} (\etelesth\). First aorist passive indicative of \tele\, proleptic or futuristic use of the aorist as in strkjv@1Corinthians:7:28|. Songs:also strkjv@15:1|. {The mystery of God} (\to mustrion tou theou\). This same phrase by Paul in strkjv@1Corinthians:2:1; strkjv@Colossians:2:2|. Here apparently the whole purpose of God in human history is meant. {According to the good tidings which he declared} (\hs euggelisen\). "As he gospelized to," first aorist active indicative of \euaggeliz\, a rare use of the active as in strkjv@14:6| with the accusative. See the middle so used in strkjv@Galatians:1:9; strkjv@1Peter:1:12|. See strkjv@Amos:3:7; strkjv@Jeremiah:7:25; strkjv@25:4| for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.
rwp@Romans:11:9 @{David says} (\Daueid legei\). From strkjv@Psalms:69:23f|; (68:23f| LXX); strkjv@34:8; strkjv@28:4| (combined quotation). {Table} (\trapeza\). For what is on the table, "a feast." {A snare} (\eis pagida\). From \pgnumi\, to make fast, old word for snares for birds and beasts. See on ¯Luke:21:35|. \Eis\ in predicate with \ginomai\ is a translation-Hebraism. {A trap} (\eis thran\). Old word for hunting of wild beasts, then a trap. Only here in N.T. {A stumbling-block} (\eis skandalon\). A third word for trap, snare, trap-stick or trigger over which they fall. See on ¯1Corinthians:1:23; strkjv@Romans:9:33|. {A recompense} (\eis antapodoma\). Late word from double compound verb \antapodidmi\, to repay (both \anti\ and \apo\). Ancient Greeks used \antapodosis\. In LXX and Didache. In N.T. only here (bad sense) and strkjv@Luke:14:12| (good sense).
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