Help finding Ernest Burton's citation in Commentary on Galatians - (see Th. εἰ, III 8 c β...)

[Stephen Nelson]

In Ernest Burton's Commentary on Galatians pg 60-61, in a discussion on the conditional syntax of Galatians 1:19 (εἰ μή), he has gives the following citation:

Either is in accordance with usage (see Th. εἰ, III 8 c β, and such cases as Lk. 4:26,27 Rom. II:15, etc.).

I can't figure out what Th. ΙΙΙ 8 c β refers to. Does anyone have a clue what this could refer to?

1 Thessalonians 3:8 has ἐάν, but not εἰ. 2 Thessalonians 3:8 doesn't have εἰ.

I assumed that it might be Thucydides (Peloponnesian War) Book III chapter 8 (c β?). But I don't see the word εἰ there:

http://www.perseus.tufts.edu/hopper/tex ... ection%3D1

Burton 1_1920.png (215.52 KiB) Viewed 14505 times

[nathaniel j. erickson]

The abbreviations table at the beginning gives the following work for the abbreviation Th.:
Thayer, Joseph Henry, A Greek English Lexicon of the New Testament, New York, 1886. Rev. edition 1889.

The text of that section is as follows (unfortunately, all written with transliterations):
8. ei mē, a. in a conditional protasis, with the same sequence of moods and tenses as the simple ei see I. above, if not, unless, except, (Winer’s Grammar, 477ff (444ff); Buttmann, 345 (297)): Matt. 24:22; John 9:33; 15:22,24; Rom. 7:7, etc. b. it serves, with the entire following sentence, to limit or correct what has just been said, only, save that, (Latin nisi quod) (Buttmann, 359 (308)): Mark 6:5; 1 Cor. 7:17 (where Paul by the addition ei mē hekastō k.t.l. strives to prevent anyone in applying what had been said a little while before, viz. ou dedoulōtai ... en toioutois to his own case, from going too far); in ironical answers, unless perchance, save forsooth that, (Kühner, sec. 577, 7; (Jelf, sec. 860, 5 Obs.)): ei mē chrēzomen k.t.l., 2 Cor. 3:1 Rec. c. ei mē very often coalesce into one particle, as it were, which takes the same verb as the preceding negation: unless, equivalent to except, save, (Kühner, sec. 577, 8; Buttmann, 359 (308)); a. universally: Matt. 11:27; 12:39; Mark 2:26; 8:14; John 3:13; Rom. 7:7; 13:1,8; 1 Cor. 8:4; 12:3; 2 Cor. 12:5, etc. as in classic Greek, monos, monon, is added pleonastically: Matt. 17:8; 21:19; 24:36; Acts 11:19; Phil. 4:15; Rev. 13:17, etc. β. after negatives joined to nouns it is so used as to refer to the negative alone (hence, many have regarded it as used for alla (i.e. as being not exceptive but adversative)), and can be rendered in Latin sed tantum, but only: Matt. 12:4 (ouk exon ēn autō fagein oude tois metʾ autou, ei mē tois hiereusi monois, as if ouk exon ēn fagein alone preceded); Luke 4:26f; Rom. 14:14; Rev. 9:4; 21:27 (ean mē is so used in Gal. 2:16; on Gal. 1:19 see Iakōbos, 3); cf. Fritzsche on Romans, vol. iii., p. 195; (see ean, I. 3 c. and references). γ. when preceded by the interrogative tis in questions having a negative force: Mark 2:7; Luke 5:21; Rom. 11:15; 1 Cor. 2:11; 2 Cor. 2:2; 12:13; Heb. 3:18; 1 John 2:22; 5:5; (Xenophon, oec. 9, 1; Aristophanes eqq. 615). δ. with other conjunctions: ei mē hina John 10:10; ei mē hotan, Mark 9:9; ei mē hoti etc., 2 Cor. 12:13; Eph. 4:9. ε. it has its own verb, and makes a phrase by itself: ho ouk estin allo, ei mē tines eisin hoi tarassontes humas which means nothing else, save that there are some who trouble you, Gal. 1:7 (so Winer (commentary at the passage) et al.; but see Meyer)) d. ektos ei mē, arising from the blending of the two expressions ei mē and ektos ei, like the Latin nisi si equivalent to praeterquam si, except in case, except: 1 Tim. 5:19; with the aorist indicative, 1 Cor. 15:2; with the subjunctive present 1 Cor. 14:5; (Lucian, de luctu c. 19; dial. meret. 1, 2, etc.). Cf. Lob. ad Phryn., p. 459; Winer’s Grammar, sec. 65, 3 c.; (Buttmann, index under the word ektos ei mē).

[Stephen Nelson]

Thank you so much!

It says:

on Gal. 1:19 see Iakōbos

If it's not too much trouble (and you're able to simply copy & paste text from Logos, for example), would you mind giving me that citation from 'Iakōbos' as well - in realtion to Gal 1:19?

If it's any trouble, don't worry about it.

Thanks again!

[nathaniel j. erickson]

Here it is:

2385. Ἰάκωβος; Iakōbos, Iakōbou, ho (see the preceding word (and cf. Buttmann, 6, 18 (16))), James;

1. son of Zebedee, an apostle, and brother of the apostle John (commonly called James the greater or elder). He was slain with the sword by the command of king Herod Agrippa I. (circa A. D. 44): Matt. 4:21; 10:2 (3); 17:1; Mark 1:19,29; 3:17; 5:37; 9:2; 10:35,41; 13:3; 14:33; Luke 5:10; 6:14; 8:51; 9:28,54; Acts 1:13; 12:2.

2. James (commonly called the less), an apostle, son of Alphaeus: Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13; apparently identical with Iakōbos ho mikros James the little (A.V. the less), the son of Mary, Mark 15:40 (Matt. 27:56); 16:1, wife of Cleophas (i.e. Clopas, which see) or Alphaeus, John 19:25; see in Alfaios, and in Maria, 3.

3. James, the brother of our Lord (see adelfos, 1): Matt. 13:55; Mark 6:3; Gal. 1:19 (where ei mē is employed according to a usage illustrated under ei, III. 8 c. b.); 2:9,12; Acts 12:1?; 15:13; 21:18; 1 Cor. 15:7 (?); James 1:1, the leader of the Jewish Christians, and by them surnamed ho dikaios the Just, the overseer (or bishop) of the church at Jerusalem down to the year 62 or 63 (or according to Hegesippus in Eusebius, h. e. 2, 23 (translated in B. D., p. 1206) down to 69, which is hardly probable (see Heinichen’s note at the passage)), in which year he suffered martyrdom, Josephus, Antiquities 20, 9, 1. In opposition to the orthodox opinion (defended in B. D. under the word James), which identifies this James with James the son of Alphaeus, and understands ho adelfos tou kuriou to mean his cousin, cf. especially Clemen in Winer’s Zeitschr. f. wissensch. Theol. for 1829, p. 351ff; Blom, Diss. de tois adelfois ... tou kuriou. Lugd. 1839; Wilib. Grimm in Ersch u. Gruber’s Encycl., Sect. 2, vol. 23, p. 80ff; Schaff, Das Verhältniss des Jacobus, Bruders des Herrn, zu Jacobus Alphäi. Beth 1842 (also his Church Hist. (1882) i., 272f); Hilgenfeld, Galaterbrief etc., p. 138ff; Hausrath in Sehenkel iii., p. 175ff; (Sieffert in Herzog edition 2, vi., 464ff; and references under the word adelfos, 1 (especially Lightfoot)).

4. An unknown James, father of the apostle Judas (or Jude): Luke 6:16; Acts 1:13, according to the opinion of those interpreters who think that not adelfon but huion must be supplied in the phrase Ioudan Iakōbou; see Ioudas, 8.

And on the principle of "teach a man to fish," here is a place where you can get Thayer's lexicon as a free pdf or just read it online https://archive.org/details/greekenglishlexi00grimuoft. Not as convienient as in Accordance (or Logos), but for the occasional visit it works great and you can't beat the cost!