Greek Particles

Narrator: Chris Genthree
Duration: 50min
 •  34 min. read  •  grade level: 7
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THE following notes on particles and prepositions were the fruit of private research for private use in studying the New Testament, so that the reader must not expect anything of a complete treatise on the subject to which they apply, and, perhaps, he will find sometimes what may not satisfy his judgment as to the metaphysical connection of the literal with the moral senses of a word. But when it was merely the question of using his labors, undertaken in and for his own New Testament studies, for the service of others who may profit by the labor without adopting all that is said, he could have no objection to their being printed. The reader may learn how many nice points of meaning, there are in the use of these words, and may use these notes to come to a more just appreciation of the force of words and shades of meaning than the notes themselves can furnish. As a help to his further labors he may find them useful. They are in no sense offered as anything complete or final. They were formed in bond fide noting down the remarks and fruits of private research for private use. The reader can profit by them and draw his own conclusions. They will, at least, supply a pretty large index to the New Testament use of these words, and raise the questions for enquirers which the paper itself may not solve. One only can guide us into truth and the mind of God in His Word.
GREER. PARTICLES.
Av expresses what is hypothetical possibility. When the ground of hypothesis is stated before, it is accompanied by the indicative; the consequence is asserted as a fact: it would so happen in that case, μετανοησαναν, Matt. 11:20,2120Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (Matthew 11:20‑21); so chap. 12: 7, and often. When the possibility or hypothetical case is stated in the verb to which αν belongs, the verb is in the subjunctive, as ὁς αν απολμση, ἐως αν ειπω ὁπως αν ποτιση: as to times, 1 Cor. 11:25,25After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. (1 Corinthians 11:25) ὁσακις αν πινητε, i.e., whenever they did do it: the doing it was uncertain. So as to place, Μark 9: 18, ὁπου αν καταλαβη, wherever he did, but the taking him was occasional and uncertain; ὁπως αν κηρυχθη (Mark 14:99Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. (Mark 14:9)), the preaching was incidental.
Av means, I think, in that case, ever, every, (immer). Eav is practically et ay. Hence, when αν (if not to be read eav, which always has the subjunctive, as uncertain) leaves the act uncertain or not accomplished (cases of time αχρις οὑ αν θη, Om 1 Cor. 15:2525For he must reign, till he hath put all enemies under his feet. (1 Corinthians 15:25)), it has the subjunctive. Where the act is assumed or done, αν is still ever, but the verb is in the indicative. Thus, Mark 6:56,56And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole. (Mark 6:56) ὁπου αν εισεπορευετο εις κωμας, because it is an assumed fact, he went into the villages, had gone into them, when they wanted to touch him; but κ’αν ἁψωνται, uncertain whether they could. Then ὁσοι αν ἡπτοντο, where it is the fact; but Matt. 10:11,11And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. (Matthew 10:11) as εις ἡν δ’αν πολιν εισελθητε,
because it was a future uncertain possibility. So Luke 9:57,57And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. (Luke 9:57) James 3:4,4Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. (James 3:4) Rev 14:4,4These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. (Revelation 14:4) Mark 14:9,9Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. (Mark 14:9) wherever he went' may be αν, but indicative; wherever he might go,' αν with subjunctive. The same rule applies to time as to other cases; if the hypothesis is stated previously. the verb with αν is in the indicative, as Matt. 11:23,23And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. (Matthew 11:23) " they would have remained" εμειναν αν. Otherwise, as a future is not a fact, it is in the subjunctive, ἑως αν θω, and a multitude of cases. Is not its real force ava, each, every, one? As we say, whoever, whosoever, and, in German, immer. The fact and non-fact is more plain in cases of time than others, though the principle is identical. 'Till it come,' it remains till.' The first is non-fact, the second fact, though based on an hypothesis, but if- then the fact is so. 'Finally, if the hypothesis precedes, αν has the indicative. So without an hypothesis (Mark 6:5656And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole. (Mark 6:56)), where it is connected with an assumed or actual fact. It answers to the English ever, and affects style: `as many as ever I could,' i.e.,' every one I possibly could,' it is possibility.
‘Απαξ, εφαπαξ, once, and once for all, or all at once, on once, auf einmal, at one time, as we say, at once. It is not merely that he did it, or it happened once, but that all that is in question is brought into that once; " Five hundred saw him at one time." " He entered in, εφαπαξ, into the holy place." It is not that He once did it,ἁπαξ, but that, not like the high-priest who repeated his entrances, the work not being finished, Christ did it once for all. It was all summed up and complete and enduring in effect on that one entrance to stay there. So of His offering the same; so Rom. 6:10,10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. (Romans 6:10) it is not merely that He did it once, not twice, but that all His dying to sin was in that act, and that it was absolute, complete and final, He had no more to do with it. It was all done then in that act and completely. We reckon ourselves to have died, and once for all too, have no more to do with it. ‘Απαξ is simply once, not twice, only it is used (as in English) for a past time which has not continued. "You once knew this;" "once delivered."
Apa is not ουν, a consequence drawn, but resumes
what has been gone, through and gives its real force, assuming its truth as a witness of something which follows. Hence, it is often accompanied by ουν, so then it always, I think, gives the idea of this being so; or if a question, is it indeed so that. Thus, Matt. 12:2828But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:28). It was not ουν, therefore, but " then this being so, the kingdom of God is come to you," So Matt. 7:20,20Wherefore by their fruits ye shall know them. (Matthew 7:20) αραγε, γε strengthening the consequence, thus then surely (alio iα), Rom. 10:1717So then faith cometh by hearing, and hearing by the word of God. (Romans 10:17). So in questions; only it often takes its force from what is passing in the mind, the tacit assumption of facts or statements, as Matt. 18:1,1At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? (Matthew 18:1) τις αρα μειξων, that is, seeing there is a kingdom, and you say it is going to be set up, and you say such and such things concerning it, Who is to be greatest in it?' So Luke 12:42,42And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? (Luke 12:42) where it is given occasion to by Peter's question, which is not meant to be directly answered, and the αρα refers to the Lord's whole conception of the condition of the servant. Compare Matt. 24:45,45Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? (Matthew 24:45) where the Lord evidently answers what is passing in his own mind. In Luke 1:66,66And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. (Luke 1:66) the antecedent circumstances are evident. So 8: 25. In Luke 22:23,23And they began to inquire among themselves, which of them it was that should do this thing. (Luke 22:23) since some one, would,' `it being so—τις αρα?' It is less evident but the same sense in 11: 48, you being what you are, and doing what you are, αρα μαρτυρειτε. With ει it is uncertain possibility under the circumstances; still this being so,' hence it increases the improbability of ει, Acts 8:22;17: 2722Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. (Acts 8:22). Rom. 5:18,18Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. (Romans 5:18) αρα ουν ' therefore this being so;' Rom. 8:1,1There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1) ' This being so, there is none,' and Rom. 14:1919Let us therefore follow after the things which make for peace, and things wherewith one may edify another. (Romans 14:19) is the same. In 1 Cor. 7:14,14For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:14) it is elliptical, if it were as you say, and you had to leave the husband or wife,' but the force of αρα is the same. 1 Cor. 15:15,15Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. (1 Corinthians 15:15) if indeed it be so.' Gal. 3:7,7Know ye therefore that they which are of faith, the same are the children of Abraham. (Galatians 3:7) the sense is the same. It is the application in proof of what has been said. This being so,' etc. The other cases are all simple. Indeed all are, when once its proper force is seized.
Tαρ requires a little more mental attention. Its simple meaning is an illative for, a reason for what precedes, not a cause, but a because.' But it is very often indeed a resuming of a series of thought in the writer's mind, and is no inference from what precedes, but a new
statement of' the case from facts or thoughts in the writer's mind. The same point is proved, but theγαρ or inference does not refer to what has been stated, but to what is in the writer's mind; but which confirms the general thought. A singular case of this is in Matt. 1:18,18Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. (Matthew 1:18) where the matter is wholly in the writer's mind, and he has only said ' thus. So that all that follows with γαρ is the explanation of οὑτως. This is an extreme case perhaps, but this use of γαρ is very common with the Apostle Paul, and we should not seize his meaning without seeing it. Thus Rom. 1:1717For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. (Romans 1:17) is a simple plain inference or reason: " he was not ashamed of the gospel, for it was the power of God unto salvation." But in verse 18, γαρ has not this direct force, but begins a long series of proofs of what made that gospel necessary; and he returns to the point laid down in verse 17, only in 3: 21. But it all bears on it, and is what his mind goes through to prove the point. It may be filled nominally by an ellipse, as (and I have these thoughts and can show the value and necessity of this righteousness, and that this is the only possible righteousness) for the wrath of God is revealed,' etc. This is very common with Paul. You have both again in Rom. 5:6,7,6For when we were yet without strength, in due time Christ died for the ungodly. 7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. (Romans 5:6‑7) the simple use in verse 10; the resumed new proof of what was in his mind in verse 13. So I believe in verses 16, 17, for the first part of these sentences is clearer as a question; so in verse 19, he is proving his general point, not what precedes. So in 7: 14, where, as in many cases, the connection is so obvious that it creates no difficulty. But in 8: 2, 3, we have two distinct new grounds of argument which prove the main point of what he is at, in connection with what precedes, but is not the proof of it. You could not say in verse 2, ὁτι or διοτι which for ' in English often answers to. It aids in proving the general point, but by a collateral testimony. He is delivered from the whole condition and element to which condemnation applied, and is introduced into another to which no condemnation can apply. He is in Christ, not in the flesh. Verse 3 is another and additional point to prove it. Still chap. 6. had shown one, and the end of 7. thee dummy of the law. These verses 2 and 3' resume the whole results, and describe the condition of the man in Christ which had not been spoken of in these chapters. The delivering power of life in Christ is the force of verse 2, and what Christ had done before we are in Him, or God in and by Him as to the flesh in verse 3. The same reference to the result in his mind is in 8: 18. We are not glorified together because he reckoned. He illustrates the state of thought which expressed it, by a new series of thoughts. This ground for the question in the thought of the speaker is common in interrogation.. Matt. 27:23,23And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. (Matthew 27:23) τι γαρ κακον εποιησε: ought not to condemn him,' or why do you seek it, for,' etc. Acts 19:35,35And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? (Acts 19:35) Who is there?" Your judgment about Diana is incontrovertible, for who is there among men?' John 7:41,41Others said, This is the Christ. But some said, Shall Christ come out of Galilee? (John 7:41) μη γαρ εκ της Ταλιλαιας ὁ Χριστος ερχεται, it cannot be as you suppose for, does,' etc. It is not that a positive thought is formed in the mind, to which the question refers, as I have filled up the ellipse. It is vague, but assumes to negative doubt, or reject some consequence, by the question which proves it cannot be.. 'Who then doubts that Diana is great;' his object is to prove them wrong in making an uproar, for, etc.; in demanding Christ's life, for, etc., in pretending Jesus, to be the Christ, for, etc. And this is put as a question, which by its certain answer settles it.
In Acts 2:15,15For these are not drunken, as ye suppose, seeing it is but the third hour of the day. (Acts 2:15) ου γαρoy is not for,' I suspect, but, these indeed are not as you suppose, drunk, for these are in no way.'
So with και, γαρ has the sense of even. It cannot have the sense of for, save very elliptically: yet you may still do it, for even the dogs,' etc., Matt. 15:2727And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. (Matthew 15:27). In John 7:4141Others said, This is the Christ. But some said, Shall Christ come out of Galilee? (John 7:41), γαρ has the force of indeed, but with a question: as above, denying it thus; but its force is indeed. Again, 1 Cor. 9:10,10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (1 Corinthians 9:10) δἰ ἡμας γαρ, indeed, surely, even, for us' James 4:1414Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapor, that appeareth for a little time, and then vanisheth away. (James 4:14) again helps us to the connection of the two sentences. We must say even, perhaps, but it is giving the reason why it is the weak thing which the question supposes-' it is as nothing, for it is a vapor:' but if we do not supply the ellipse, we must say indeed,' ' even.' Acts 8:31,31And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. (Acts 8:31) ' I cannot do so, for how should I be able,' etc.; but again with the ellipse, we must say, bow indeed should I. And in this use of it, I do not see, however unusual, it may not be η γαρ εκεινος, Luke 18:14,14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:14) than surely that other, one' γαρ being merely increased affirmation as כִֽי in Hebrew, or ja ' in German, or immo. It was then left out as difficult in Greek; rather, yea, than that other for the other thought himself so. In Rom. 3:2,2Much every way: chiefly, because that unto them were committed the oracles of God. (Romans 3:2) we have πρωτον γαρ, first indeed, first surely, etc., 15: 27, ευδοκησαν γαρ. Again, 'they were pleased indeed'-the mind stops, says, no doubt.' It is the more striking here, for in verse 26 we have ευδ. γαρ in the usual sense of for. If the force of yap be the mind stopping and affirming anything, inasmuch as, indeed, it being so, that, which is the reason for what is spoken of, or what is in the mind, to which the previous part referred.1 Then η γαρ εκεινος, Luke 18:14,14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:14) would be, than, whatever people may think, that [other] one' than, yes surely, that other.' So Acts 16:37,37But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. (Acts 16:37) Nay, whatever they may pretend to, let them come!" Nay, surely not.' So in 1 Cor. 9:10,10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. (1 Corinthians 9:10) Acts 4:16,16Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. (Acts 4:16)ὁτι μεν γαρ, for then indeed, or for indeed, for that indeed, etc. Rom. 3:2,2Much every way: chiefly, because that unto them were committed the oracles of God. (Romans 3:2)πρωτον μεν γαρ, first then indeed, first indeed. In 2 Cor. 12:1,1It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. (2 Corinthians 12:1) we have a special use of it. Well (δη) it is not expedient for me to glory, I will then now come,' etc. 1 Cor. 11:22,22What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. (1 Corinthians 11:22) have ye not then.' Και γαρ has essentially the sense of since, literally for even. It gives a confirming proof, as και γαρ Ταλιλαιος εστιν, Luke 22:5959And about the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilean. (Luke 22:59); 1 Cor. 5:77Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: (1 Corinthians 5:7); 2 Cor. 13:8,8For we can do nothing against the truth, but for the truth. (2 Corinthians 13:8) since, or for, for even if, since if Matt. 15:27,27And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. (Matthew 15:27) Mark 7:28,28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. (Mark 7:28) for even or since.
Τε, does not present much difficulty, though not easy a sometimes to put in English. Its general idea is at least, at any rate, Luke 11:8;188I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. (Luke 11:8)
8I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? (Luke 18:8). 5, where we may say yet, only it is feeble; so with και, Luke 19:42,42Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. (Luke 19:42) even, at any rate, at least; 1 Cor. 9:2,2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. (1 Corinthians 9:2) "at any rate I am to you." Sometimes even is the best, in the same sense substantially. Acts 2:18,18And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: (Acts 2:18) Rom. 8:32,32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8:32) the latter ὁς γε, where (ja in German) even is right, but cold; not even better perhaps. Acts 2:18,18And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: (Acts 2:18)και γε, yea even, or yea by itself, or yea on the very, Luke 24:2121But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. (Luke 24:21). αγγα γε is more difficult. But then, he stops his account of what He was when alive, with but then there is this," in spite of all this," too," into the bargain,' this, at any rate, bas taken place.' Acts 8:3030And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? (Acts 8:30); do you, at least then, understand as you are reading (αρα) do you at least (γε) understand it.' Acts 11:18,18When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. (Acts 11:18) Then indeed," these things being so, doubtless God. has given the Gentiles life,' certainly without question,' which is the force of at any rate,' affirming that, in spite of all that might be alleged, it was so; or whatever might be of other cases. 1 Cor. 6:3,3Know ye not that we shall judge angels? how much more things that pertain to this life? (1 Corinthians 6:3) but indeed things of this life," not at least things of this life '-such as these at any rate cannot be excluded if we are to judge angels. These are all the passages, found only in Luke or Paul's
writings.
Δε is distinction, not opposition, a second thing,— αλλα is opposition. Δε may be often translated now' as Matt. 1:1818Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. (Matthew 1:18). It supposes some thought to have been in the mind if not expressed, and goes on to what follows: &act, as fondern after a negative in German, is in contrast. So Rom. 7:7,7What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. (Romans 7:7) no, I do not say that, but I do say that,' etc. Δε admits what precedes, but adds or modifies. There is difference but no opposition. It carries on the sentence to another element of thought, another, but carries it on. Mark 5:33,33But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. (Mark 5:33) "but the woman being afraid." Mark 9:50,50Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. (Mark 9:50) " Salt is good, but if," etc. Sometimes there is more contrast but it is as if psi was there. Acts 22:28,28And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. (Acts 22:28) εγω δε.Se. But you may generally translate and' without altering the sense, as Rom. 2 We say, I do one thing to one, and another thing to another;' if I say but,' it brings in mere opposition: but in English, the opposition lies in the sense, even with and '; in Greek it is expressed by δε. Δε is a continuation of the same reasoning, a completing it, though the subject matter may be opposed. So Matt. 12:26-2826And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. (Matthew 12:26‑28).
Αλλα negatives the, thing it is in contrast with; δε connects them in reasoning, though it may be the converse or distinct, " not in circumcision, αλλ’ in uncircumcision," Rom. 4:10,10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. (Romans 4:10) Mark 9:8,8And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. (Mark 9:8) " they saw no man αλλ’ they saw Jesus," xiv. 29; Rom. 3:31,31Do we then make void the law through faith? God forbid: yea, we establish the law. (Romans 3:31) " αλλα, on the contrary, we establish," and 5: 14, " sin is not imputed,"-that is true-" but death reigned." So Rom. 8: 37, referring to 35, on the contrary:' 1 Cor. 3:2,2I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. (1 Corinthians 3:2)
then indeed.' For Μηδε and Mητε, see 2 Thess. 2:2,2That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. (2 Thessalonians 2:2) in editions. Mηδε adds a subject of negation: μητε contrast different points into which the subject spoken of in the negative is divided, " not shaken nor troubled (μηδε) -by word, nor by letter (μητε)." Te by itself connects two things in a measure in one, και leaves them two: but when τε is used with και, it raises the subject of τε into prominence. It is not only what follows και, but what precedes τε too; but still unites them: saying, not the two, but both, take place. So indeed μητε....,μητε, both form part of one single subject. There is more bond in τε than in μητε in the two things mentioned as, in 2 Thess. 2:2,2That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. (2 Thessalonians 2:2) both are connected with θροεισαι. It is more, also, or both than and. It is found twice as often in Acts as in all the rest of the N. T.; then in Heb., Rom., Luke, rarely elsewhere: often it is a mere shade of different aspect of something from κια. James and John, both James and John; bad and good, both bad and good. The sense is the same, only both' brings them together to the mind as one. The distinct commandments, Mark 10:19,19Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. (Mark 10:19) are μη not μητε. Δη only 6 times used. It arrests the mind on the noun or verb, impressing it on it, as the important point then in the mind. The passages are Matt. 13:23,23But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. (Matthew 13:23) Luke 2:15,15And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. (Luke 2:15) Acts 13:2;15: 36,2As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:2) 1 Cor. 6:20,20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:20) 2 Cor.. 12: 1. It is then, then now; also does well in Matt. 13:23,23But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. (Matthew 13:23) then now in Luke 2:15,15And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. (Luke 2:15) 1 Cor. 6:20,20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:20) 2 Cor. 12, well it is not,' would do.
Mεν, does little more than arrest the mind instead of simply stating the fact. With δε it contrasts the two members, but often hardly more than 'these' and those' in English, without indeed' and but,' as Acts 27:4444And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. (Acts 27:44). The difference I believe to be this-when a common statement applies to both, indeed' and but' may be left out in English; when the subjects ofμεν and δε are different, then they have their places.,- thus Matt. 22:5,5But they made light of it, and went their ways, one to his farm, another to his merchandise: (Matthew 22:5) " they went,-all-some to one thing, some to another," but verse 8, " the wedding indeed is ready, but they that are bidden." In Luke 8:5,6,5A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. 6And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. (Luke 8:5‑6) it is μεν and κια; in Matt. 13:4,8,4And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: (Matthew 13:4)
8But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. (Matthew 13:8) μεν and δε. Luke 3:16,16John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: (Luke 3:16) both, no doubt, are baptizers, but ‘εγω μεν ὑδατι, αυτος δε εω π’ The contrast is full.
Μεν ουν, is always, I think, a fresh start of subject in the mind of the writer, assuming acquaintance with what precedes, and referring to it as the basis of some new statement, where some particular point connected with what precedes, comes out into relief. The writer has some one or something in his mind, shut up in the previous part, which makes the prominent subject in some -new statement. Oυν, I think, connects, μεν fixes the mind on the particular object. Once ουν μεν, but then ουν has its own ordinary force. I think μεν ουν thus always begins a new sentence. It is chiefly found in the narrative of the Acts, as may be supposed. See ουν. Ομως, even, nevertheless, however, although, found only in John 12:42,42Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: (John 12:42) 1 Cor. 14:7,7And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? (1 Corinthians 14:7) and Gal. 3:1515Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. (Galatians 3:15). In this last ὁμως goes with ανθρωπου, and in 1 Cor. 14: 7, with αψυχα, not φωνην διδοντα.
the effect of the act, the aim of the act, not the intention -of the mind, it is so that,' not essentially in-order that,' it is the πως of the thing.
Oυν. Therefore (folgerung) sometimes, however, a mere consequence of facts in the mind, not a cause, then, and its proper sense is not cause but consequence, hence therefore. I say in the mind because it is the mind singling out some particular person and thing in a less open way in the mind, in what precedes, and bringing it out into relief and importance. See μεν, in connection with which it is thus used. With a question, and with ει, it has this force of consequence; 'these things being so.' Matt. 13:27; 12:1227So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? (Matthew 13:27)
12How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. (Matthew 12:12). Eι ουν, 7: 11; 22: 45, any hypothetical case is as the formal word ει: thus ὁταν, 24:15; Mark 12:6,6Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son. (Mark 12:6) ετι ουν ενα υἱον εχων. This being so,' if it be so.' It has this force even in direct statement and command, as Mark 3:31;13:35,31There came then his brethren and his mother, and, standing without, sent unto him, calling him. (Mark 3:31)
35Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: (Mark 13:35) Luke 3:7;6: 9, 36,7Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? (Luke 3:7) John 4:2828The woman then left her waterpot, and went her way into the city, and saith to the men, (John 4:28). The causative and antecedent ground often run into one another, John 2:2020Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? (John 2:20). But the antecedent occasion is as common' as the sense of cause (see the discourses in John's Gospel passim). This being so, such and such follows' is the sense which rises up into 'therefore.' A strict cause is δια τουτο, and can be used with ουν, 'therefore' these things being so. John 5:18,18Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. (John 5:18) sometimes what is so is expressed, as is naturally the case with ει, ',if they are so;’ ὁταν, when they were so,- then,' etc.
Μη. When used where we might suppose ου could be (for it has its own use besides), gives, I think, the state and character, not the fact; but it is only a shade of meaning. Thus Matt. 1:19,19Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. (Matthew 1:19) Joseph,μη θελων, he being a person, μη θελων, a just man and unwilling;' ου θελων would be the fact. So Acts 27:7,157And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; (Acts 27:7)
15And when the ship was caught, and could not bear up into the wind, we let her drive. (Acts 27:15). It was the state of things, the wind not suffering.' It is not the fact that the wind then and there did not suffer that the ship should easily make her way, but the wind being such that it could not, and (verse 15) the ship was caught and unable. So Acts 12:1919And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judea to Caesarea, and there abode. (Acts 12:19). The shape it takes in the mind is the state of Herod, not the fact that he did not find. Compare 2 Cor. 4:18;518While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. (2 Corinthians 4:18)
18And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; (2 Corinthians 5:18). 21; Matt. 7:2626And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: (Matthew 7:26); Luke 12:44And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. (Luke 12:4); John 7:4949But this people who knoweth not the law are cursed. (John 7:49); Rom. 4:17: so often. Hence it is commonly used with a participle, or future conditional, future, at least in thought, as Luke 17:11Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! (Luke 17:1); see John 12:47,48,47And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. (John 12:47‑48)' both cases. So of a state, in the infinitive with article, Luke 8:6;226And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. (Luke 8:6)
6And he promised, and sought opportunity to betray him unto them in the absence of the multitude. (Luke 22:6). 34; _Heb. 11:33Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. (Hebrews 11:3); or without, as Luke 18:1,1And he spake a parable unto them to this end, that men ought always to pray, and not to faint; (Luke 18:1) where the article is with δειν. In many cases, when it refers to a fact, the imperative, its very common use, is understood. In questions, it is not merely, as usually stated, the expectation of a negative answer, but a present presentation of it as not so, or of circumstances which made it likely the inquiry would convey a doubt, or undesired, unpleasing possibility, one that can hardly be supposed true, and raises the question -not an inquiry for information. Thus John 18:17,25;6: 6717Then saith the damsel that kept the door unto Peter, Art not thou also one of this man's disciples? He saith, I am not. (John 18:17)
25And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. (John 18:25); Mark 2:1919And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. (Mark 2:19). In the last the negative answer meets it. John 7:47,47Then answered them the Pharisees, Are ye also deceived? (John 7:47) Mark 12:14,15,14And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not? 15Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. (Mark 12:14‑15) where on is used for indicative negation of fact, μη for the moral propriety with subjunctive. For the contrast of affirming expected answer with ουχι, see John 7:41,4241Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? (John 7:41‑42).
Nαι, though used for yes,' as Matt. 9:28,28And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. (Matthew 9:28) etc., is, however, something more, as ' yea,' from the uses loquendi, is in English. It affirms positively when a matter might be supposed to be in doubt, or reiterates as a certainty that cannot fail, as Luke 11:5151From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. (Luke 11:51). Query, is it more than simply yes' in Matt. 21:16,16And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? (Matthew 21:16) a reply, or in any way connected with what follows? But it is very commonly, at any rate, emphatic, as Luke 7:26;12: 526But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet. (Luke 7:26). In Matt. 15:27,27And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. (Matthew 15:27) Mark 7:28,28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. (Mark 7:28) it is simply ' yea, Lord,' that is, ' yea, Lord, you can do it' even on your own ground, for even,' or since.' It calls in question any opposition.
‘Ωτεe re does not express an intention, but a means or instrument which brings about what follows.
ὁτι a fact which exists, when the οτι is applied.
ἱνα what is in view or intention, when what governs ινα is stated.
‘Ινα is the object and intention of the person or thing from its nature, and sometimes amounts to a telic infinitive [all modern Greek infinitives are formed, I learn, by it (να)]. Hence it is not merely in order that, as an indirect consequence; that is, I do one thing in order that, in its turn, another may follow; but in Greek it is immediate also. 'Oτι answers to what or why, meeting the τι, the what or the why is so and so; hence that answering to what,' and for or because answering to why.' But when there is not cause or object,4 but intention, or end of anything, it is ἱνα.
Hence with words of request, command, or wish, desire, as 1 Cor. 14:11Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. (1 Corinthians 14:1) (and in sense, 2 Cor. 8:77Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. (2 Corinthians 8:7)), it is common; Matt. 4:3;12:10, 20: 21, 31, 33, 26: 633And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. (Matthew 4:3); Mark 7:32,3632And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. (Mark 7:32)
36And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; (Mark 7:36); Rom. 15:3131That I may be delivered from them that do not believe in Judea; and that my service which I have for Jerusalem may be accepted of the saints; (Romans 15:31); Eph. 1:17,17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: (Ephesians 1:17) etc. etc. Some cases are less evident. Matt. 5:29,30;8: 8, 10: 25,29And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. 30And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. (Matthew 5:29‑30) and even 26: 4, Mark 4:21,21And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? (Mark 4:21) shows the connection, the object and intention are there, not merely one act in order to another. Mark 6:12,12And they went out, and preached that men should repent. (Mark 6:12) preached, ‘ινα'; 6: 36, let them go, ινα.' Thus we have the direct intention and object of the act, or will, or thing. Luke uses it quite as much (it is not used in an ekbatic sense) in 7: 6, 36, 8: 31, 32, 9: 40, 45, 16: 27, 18: 39, 41, and others. I do not believe, for instance, John 9:2,2And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? (John 9:2) is for wore; it was not the will of the parents, of course, but the meaning and end of the act. A person may object to this, as contrary to his way of thinking; but so it is. ικανωος ινα is not so that,' but the τελος of the ἱκανοτης in the mind of the writer, and is powerful in style. It is intention, or something to be; ὁτι may be future, if it is a fact, not what is in view as an object. So in 11: 50, συμφερει ἱνα. Is not the sense always future to that on which iva depends: 'Oτι an existing fact? To state a cause you must have the caused fact; an intention looks to the future. In John 6:28,28Then said they unto him, What shall we do, that we might work the works of God? (John 6:28) it is not in order that,' i.e., doing one thing that another may come, but with this intention or object to fulfill it; the direct τελοσ of the will in doing, not a subsequent effect, hence ἱνα. And this sentence also gives the clue to its use in 9: 22. It was the intention, object of their agreement. In 4:34, " my meat is ἱνα ποιω." 'On has no place here; it is an infinitive in sense, but it gives the intention. His meat was not having done it, but to do, " If any man θελει to do His will, he shall know of the doctrine." Still, John carries its use farther. We understand the intention in the works or speaker's mind of an ἱκαωοτης, fit for (propre ὰ, not pour) that. But John 13:1,1Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. (John 13:1) εληλυθεν ἡ ὡρα, ἱνα, it was the intention and meaning of that hour, as the writer viewed it, and divinely so. Still it is a special use of it. So 18:39, a custom, ἱνα the object, meaning of the custom; still it is carrying its use very far. So in John's 1St Epistle 1: 9, "faithful and just ἱνα he might forgive;" again a telic infinitive, ὁτι has no place. So 4: 21, here it depends on εντολη, ' the intention of the εντολη was,' etc. In 5: 3, I suppose it is the intention to keep, as in the passage; my meat is '; but this carries its use very far, as it is evident John does (but ὁτι would have another sense) as before in Gospel 4: 34. But in John 17:3,3And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3) it is merely infinitive (not ὁτι, nor ὡστε). So indeed, practically, is 1 John 5:33For this is the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:3) (see above). John 11:19,31,19And many of the Jews came to Martha and Mary, to comfort them concerning their brother. (John 11:19)
31The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. (John 11:31) shows how it connects ' in order to' with infinitive. John 11:37,37And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? (John 11:37) we have ποιησαι ἱνα, "caused this man not to die;" not acted so that he had not, but acted to hinder him dying, only αποθανη so that it was effectual; after need, John 2:25,25And needed not that any should testify of man: for he knew what was in man. (John 2:25) for any one to bear witness; 5: 7, infinitive; 8: 56, 16: 2 (a strong case). 1 John 5:3,3For this is the love of God, that we keep his commandments: and his commandments are not grievous. (1 John 5:3) 2 John, 6, 3 John, 4. With the pronoun 'this,' 6: 29, 39, 40; 15: 13, 17: 3; Luke 1:4343And whence is this to me, that the mother of my Lord should come to me? (Luke 1:43). The real point, I believe, is besides the common use in. order that,' when it is future, a thing in posse, not in esse, an object in view, hence equivalent to " to " with an infinitive; whereas ὁτι is in esse, not merely in posse. In Matt. 26:34,34Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. (Matthew 26:34) On seems future, but it is you will have done it before.' In Mark 4:38,38And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? (Mark 4:38) it is present, we are perishing.' On is used after speak or write in Greek, when in -English it is left out, as John 4:42,42And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. (John 4:42) and a multitude of cases. The only strong case as to ἱνα is after αυτος; still, though peculiar and idiomatic, it is an object in view, the thought and will of the person who acts or speaks; Luke 1:4343And whence is this to me, that the mother of my Lord should come to me? (Luke 1:43) is the strongest of all, but it is not the fact that she has come, but this, that she should come, should have the thought or mind of coming. So John 17:3,3And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. (John 17:3) it is not the fact that a person who has known. has life, but the thought that to know is or could be life to him that knew. It is the abstract idea, what life eternal is. It is to know, it is found in knowing, which thus stands as an object to be attained before the mind. This was the way of having it. `0τι would be that they have known a fact about some people, ἱνα is follen, what is to be. So in Luke 1:43,43And whence is this to me, that the mother of my Lord should come to me? (Luke 1:43) whence' refers to the mind or intention to come, the motive ινα for coming. In the case of αυτος, etc., the thought is, this must be to have the matter in question, a man must know, to have, i.e., the knowing is looked at as a thing to be necessary, not existing. So with greater love hath no one than this, that (ἱνα) life must be laid down to make this good '-i.e., it is not the fact which (On), but viewed as needed and so to be, a moral consequence, not a fact; as I have said,ὁτι always refers to a fact, Eva to an intention. There may be a future with ὁτι, but it is an assertion of the fact (which may be future), as Luke 19:26;18: 8,26For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. (Luke 19:26) not an object in purpose or intention. Not' I command, request, that it should;' but I say that it will;' that it should, is in purpose; the other an assertion of fact, though the fact be future. That' or because' are not really different as the meaning of ὁτι; when it means `because' it is practically δια τουτο οτι.
'Eως, is as far as, hence can be with verbs, ἑως εληλυθεν, ἑως ἡμερα εστιν, John 9:4,4I must work the works of him that sent me, while it is day: the night cometh, when no man can work. (John 9:4) John 12:35,36,35Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. (John 12:35‑36) εχετε. Hence with the sense of till or while, because both are 'as long as.' It is not objective; ἑως ἡμεραν, if it were Greek, would be up to day,' during night.' Hence the genitive, which is a genitive absolute. So you can have (which spews its force), ἑως εις, Luke 24:50,50And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. (Luke 24:50) and 'Eως ανω, John 2:77Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. (John 2:7); and again, Εως εξω, Rev. 22: 23, εσω, Mark 14:5454And Peter followed him afar off, even into the palace of the high priest: and he sat with the servants, and warmed himself at the fire. (Mark 14:54). There is always the sense of so far as; not merely to as an object, but 'up to,' 'all the way there.' It is not εις, zu, but his zu ihm. Hence it is whilst' with an indicative, as John 9:44I must work the works of him that sent me, while it is day: the night cometh, when no man can work. (John 9:4) above, or with a conjunctive when it is intention, Mark 6:45,45And straightway he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. (Mark 6:45) or future προσευξωμαι, as. Matt. 26:3636Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. (Matthew 26:36).
Mη, μηποτε etc., not, that not, but, as is known, intention of the mind, not fact, as Matt. 4:66And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. (Matthew 4:6); μηποτε, Thou dash '; μηδεποτε, 2 Tim. 3:77Ever learning, and never able to come to the knowledge of the truth. (2 Timothy 3:7). Oυποτε is not found, replaced by ουδεποτε. Oυ and ουδεποτε are fact. Hence μη with imperative, and with an interrogative, meaning, can you suppose that,' when the intended answer is ‘not': ου, when, yes.' So in moral reasons, μη: δια μη εχειν, Matt. 13:5,65Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: 6And when the sun was up, they were scorched; and because they had no root, they withered away. (Matthew 13:5‑6). Hence with participles, as verse 19,μη συνιεντος: Luke 2:45,45And when they found him not, they turned back again to Jerusalem, seeking him. (Luke 2:45) μη εὑροντος. In Matt. 13:5,5Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: (Matthew 13:5) ουκ ειχε γην, the fact. The participle is a supposed or assumed state on which the fact is based. So indeed μη in interrogation is a supposition that not. ' Μη thou greater than our father Jacob,' John 4:1212Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? (John 4:12). It is a state of mind or of things on which something is based, when not the simple expression of a state of mind, as in the imperative. We have ου μη, not only in assertion, where it is not at all, but in questions also, ου μη and µη ου. But I do not think either a mere' doubling of the negative ου μη is not, certainly not, but no in no case, under no supposition, " the mind cannot entertain the negative." So μη ου is interrogation, as before, but with the sense is it to be supposed," are we to lay it down that,' etc. Oυ μη is used in an' interrogative sense, but with a note of admiration, Luke 18:77And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? (Luke 18:7). " And God would not avenge his own elect?" Is that to be supposed?' In Heb. 10:11For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. (Hebrews 10:1)—11 ουδεποτε approaches the nearest to μηδεποτε, but it is the fact; μηδεποτε, in 2 Tim. 3:77Ever learning, and never able to come to the knowledge of the truth. (2 Timothy 3:7), the character of γυναικαρια. Μηκετι and ουκετι follow the same principle. Ουκετι is fact; μηκετ, command, consequence, ὡστε μηκετι, not ουκετι, but they could not, ουκετι. So μηδε Mark 2:2,12And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. (Mark 2:2)
1And again he entered into Capernaum after some days; and it was noised that he was in the house. (Mark 2:1).μηκετι with infinitive. In 1 Thess. 3:1,5,1Wherefore when we could no longer forbear, we thought it good to be left at Athens alone; (1 Thessalonians 3:1)
5For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labor be in vain. (1 Thessalonians 3:5) it is the participle as before with, μη. The same generally with ὡστε, ὡστε ουκ ει δουλος the fact: `Ωστε μη ισχυειν, the thought as a consequence, not the fact. So Mark 1:45;2: 2, 3: 2045But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. (Mark 1:45). The strict sense of ὡστε is so as,' Matt. 15:33: then' so that,' that,' Matt. 12:22,22Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. (Matthew 12:22) Gal. 2:13,13And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. (Galatians 2:13) or with οὑτως, John 3:16,16For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16) Acts 14:1,1And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. (Acts 14:1) But that' with so ' understood—i.e., not intention (ἱνα) but result, even if in thought.
Αλλα, when not a contrasted but; not this, but that,' is an arrest in the thought, in the sense of this. Do I say this? nay, but,' etc. It stops the mind on what was going before, and brings in something else. The ellipse depends on the passage, Acts 10:20: "But arise "; or no ellipse really, but turning to another point, it supposes some contradiction might be urged, or means not only'; but it is never, I think, simply copulative, as alleged. See with 0, Luke 12:51,51Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: (Luke 12:51) 2 Cor. 1:13,13For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; (2 Corinthians 1:13) this peculiar.
 
1. And I suspect that to be the sense of yap. If, as alleged, it is composed of ye and αρα it is clearly so, and removes question and doubt.
4. See further on. Hence ὁτι is a present thing, is or is caused; ἱνα, future to the motive, or causing word.