time, serves to render that indeterminate and indefinite, which otherwise would be definite and specific; e. g. s (he who) means a specific individual; but ös äv (whoever) means any particular individual whatever. See § 46, 2, Note 2.

NOTE 2. Of course the unlimited nature of the pronouns and particles, in such cases, forbids that the verb should designate merely and exclusively one specific and particular action, etc. They, therefore, imply what may happen often, customarily, etc., or action which may be repeated as often as the causes supervene. In cases of this nature, (1) The Indic. expresses what is actual, and might be often repeated; as in Mark vi. 56. Acts ii. 45; iv. 35. 1 Cor. xii. 2. (2.) The Subjunctive is employed to express what is uncertain or not limited, but objectively possible; as in Matt. x. 11; xxi. 22, öca àv airhonte, whatever ye may ask ; Mark ix. 18; xiv. 9. Acts ii. 39. Rom. x. 13. James iv. 4, al saepe.

§ 47. DISTINCTIONS MADE IN THE SENSE OF
PARTICLES, ETC., BY άv.

(1.) We have already seen (Notes 1, 2 above,) what effect a has, when added to the particles of time and to the relative pronouns. The conditional particle is changed as to its construction and meaning, by its being united with us.

In this case it becomes av, or its equivalent contracted form, v, (av sometimes, at the beginning of a sentence, by which position this contracted form is distinguished.)

g.

The distinction between ei and av: = εἰ ἂν may be made palpable. El is a mere logical if, belonging simply to the expression of an act of the mind, which doubts or which conceives of a thing conditionally. It may therefore be employed in connection with most, if not all, of the tenses. 'Eà (for the most part confined to the Subj.) is properly used only in reference to that which is yet to he developed by the future; e. ei ToŬTO Yíveraı (Indic.,) if this is so ; i. e. I assume this as being so, without making the inquiry as to the fact whether it will really occur or not. Εἰ τοῦτο VEVOTO (Opt.) would mean, if this should be so, with the assumption merely that it is possible or probable. Ei TOUTO éyévero (Indic. Praet.,) if this were so; i. e. I assume it, although it is not so, or cannot be so. But when av is employed, the Subj. is used, and the meaning has a future aspect; e. g. iàv Touro year if this may be so ; i. e. I assume it, and it is altogether possible; but whether it will actually be so or not, must depend on events yet future. In other words, the Subj. expresses conditionality depending on external circumstances, and not mere logical conditionality existing only in the conceptions of the mind. It is thus that Hermann developes the difference between si and sàv (v, äv), in his Notes to Vigerus de Idiotismis, Note 422. For variations in the construction of ɛl and sàv, see § 41, 4. a. b.

§ 48. GENERAL REMARKS ON THE nature of ❝v.

(1.) The generic design of this particle seems, in view of all that has been said, to be this, viz., to express moderated assertion. Thus with the

Indicative, it changes the tone from that which is positive and categorical, to that which is more gentle and courteous; as obx old av I do not certainly know, I do not well know, etc. In the Subj. and Opt., (modes of possibility, probability, conditionality, etc.,) it aids the more definite expression of that which is not designed to be positive and categorical. When joined with relative pronouns or adverbs, it renders them indefinite, which otherwise would be definite; as ös he who, s av whoever. One general principle, therefore, runs through all the cases of its usage.

(2.) The ancient Greeks employed a much oftener, especially the Attics, than the modern; and in a much wider extent. The niceties of expression connected with its use, went gradually into desuetude, as the language declined. Hence its comparatively unfrequent use in the New Testament.

IMPERATIVE.

§ 49. USE OF THE IMPERATIVE Mode. (1.) The Imperative is employed not only to designate direct commands, but also requests, exhortations, warnings, permissions, etc.

him depart, (permissive,) 1 Cor. vii. 15. So dyvosirW, let him be ignorant, 1 Cor. xiv. 38. In Eph. iv. 26, ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, the first verb is permissive, i. e. you may be angry, but not so as to sin. Let it be remembered that Jesus himself looked on the Pharisees per' igyns, Mark iii. 5. In Matt. xxiii. 32, the Imp. seems to be permissive. The precative sense of the Imper. hardly needs illustration, it is so common; see in the Lord's prayer, dòs, apes, Matt. vi. 11, 12, et alibi saepe.

(2.) When two Imperatives are connected by zai, the first usually designates something which is conditional in respect to the second.

E. g. igeúroov naì ïde, search and see, i. e. search and then you will see, John vii. 52.

NOTE 1. The Imp. is often used instead of the conditional modes, in the first part of a conditional sentence, when the last part or apodosis takes a verb in the Indic., etc. ; as λύσατε τὸν ναὸν τοῦτον, καὶ ἐγερῶ avròv, John ii. 19. So James iv. 7. Eph. v. 14. al.

(3.) A moderated Imp. sense is made by va with the Aor. Subjunctive.

E. g. iva Tagayyeing riol, exhort some, or that you should exhort some, 1 Tim. i. 3. Mark v. 23. 2 Cor. viii. 7. Eph. v. 33, al. In most cases of this nature,

there seems to be an ellipsis of some verb before va κ. τ. λ. such as παρακαλῶ σε, or δέομαί σου, etc.

(4.) When an Imper. in a negative sense is required (not où) is always employed. Very often the Subjunctive with un is employed, in the like manner, for prohibition.

NOTE 1. Yet the use of the two modes does not seem to be precisely the same. The Subj. with μń is employed usually in GENERAL prohibitions; e. g. Mark x. 19, μὴ κλέψῃς, μὴ φονεύσης, etc.; while the corresponding Imper. would seem to be a command to desist from an action already begun; e. g. un moi avíλeye do not contradict me [as you have begun to do]; un μoi avriλéžņs, you must never contradict me. But the Fut. Indic. with où is also employed for the like purpose with the Subj.; as où xλs, Matt. xix. 18, al.

(5.) More generally the Present Imper. has reference to a continued or often repeated action, while the Aorist is used in reference to a particular thing, which is done once for all; but this nicety is not always observed.

E. g. AORIST; ἆρόν σου τὸν κράββατον, take up thy bed, Mark ii. 9. So Mark i. 44; iii. 5; vi. 11. John ii. 7; xiii. 27. Acts i. 24, et al. saepe. In other cases the usage is different, as sivars (Aor.), abide, μsívare Matt. x. 11. John xv. 4. Acts xvi. 15. 1 John v.