[o] (d) Perfect consecutive (see the examples in § 112 gg), e.g. Gn 43 אִם־לֹא הֲבִֽיאֹתִיו וג׳ if I bring him not... then I shall have sinned, &c.; Ju 16, 2 S 15, 2 K 7. On the other hand, e.g. Gn 47, Mi 5, Jb 7 refer to actions already completed; in Gn 38 and Nu 21 the perfect with וְ is a perfect frequentative and refers to past time.
(e) Imperfect consecutive (see § 111 q), e.g. Jb 8 if thy children have sinned (חָֽטְאוּ)..., וַיְשַׁלְּחֵם he has delivered them, &c.
(f) Imperative, e.g. Gn 50 אִם־נָא מָצָ֫אתִי חֵן בְּעֵֽינֵיכֶם דַּבְּרוּ־נָא לג׳ if now I have found grace in your eyes, speak, I pray you, &c.; the imperative precedes in Gn 47 and Jb 38, 18.
[p] (g) A (complete or incomplete) noun-clause, e.g. Jer 14 (a vivid realization of the future) if I have gone forth into the field (= if I go, &c.), then, behold, the slain with the sword! &c.; Pr 24 (apodosis with wāw apodosis).
[q] 2. אִם with imperfect in the protasis, to express what is possible in the present or future, as well as (according to § 107 b) what has continued or been repeated in the past. The apodosis takes—
(a) The perfect, e.g. Nu 32 וְאִם־לֹא תַֽעֲשׂוּן כֵּן הִנֵּה חֲטָאתֶם but if ye will not do so, behold, ye have sinned; here the apodosis represents the time when the consequence has already taken place; so also Jb 20–14. On the other hand, Nu 16 (as also 1 S 6 and 1 K 22) is a case of a pregnant construction, if these men die as all men die, then (it will follow from this) the Lord hath not sent me.
[r] (b) The imperfect, e.g. 2 K 7 אִם־יֶחַיֻּ֫נוּ הִֽחְיֶה if they save us alive, we shall live, &c.; Gn 13, 18, 30, 28:20 ff., Ex 20 (the second imperfect is equivalent to a jussive); Is 1, 10, Am 9–4, ψ 50 (where אִם ironically represents an impossibility as possible); Jb 8 f. (with the insertion of a second condition in the form of a noun-clause); 9:3, 20, 14:7; a frequentative imperfect referring to the past, Gn 31 אִם־כֹּה יֹאמַר if (ever) he said thus..., וְיָֽלְדוּ then they bare...; Ex 40. In Gn 42 the consequence (on תָּמִית cf. § 107 s) precedes the condition.
(c) The jussive (or optative), e.g. ψ 137; cf. § 109 h.
(d) The cohortative, e.g. Gn 13, Jb 31; cf. § 108 f.
[s] (e) The perfect consecutive (see the examples in § 112 ff and gg), e.g. 1 S 20 אִם־פָּקֹד יִפְקְרֵ֫נִי אָבִ֫יךָ וְאָֽמַרְתָּ if thy father miss me at all, then shalt thou say, &c.; Gn 24, Ju 4; with a frequentative perfect consecutive, Gn 31 if he said (as often happened)..., then, &c.
(f) The imperfect consecutive; so perhaps ψ 59, if וַיָּלִ֫ינוּ is to be explained according to § 111 t.
(g) The imperative, e.g. Gn 31, 1 S 20 (with wāw apodosis, but in verse 22 simply לֵךְ), 21:10, Jb 33.
[t] (h) A noun-clause, e.g. Gn 4, ψ 139, Jb 8, 31 f.
3. אִם with cohortative, e.g. Gn 30; cf. the passages in § 108 e.
[u] 4. אִם with infinitive, Jb 9 אִם־אָמְרִי prop. if my saying is (but probably we should read אָמַ֫רְתִּי).
[v] 5. אִם with a noun-clause, e.g. Dt 5 (in the apodosis a perfect with wāw apodosis), Gn 27, Ju 9 (imperative in the apodosis); 11:9 (imperfect in the apodosis); 2 S 12 (cohortative in the apodosis); Ho 12; especially if the subject of the conditional clause be a personal pronoun. In an affirmative sentence this pronoun is often joined to יֵשׁ, in a negative sentence to אֵין (cf. on both, § 100 o), while the predicate (cf. § 116 q) is represented by a participle, usually expressing the future, e.g. Ju 6 f. אִם־יֶשְׁךָ מוֹשִׁיעַ
