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Greek Lessons
- Grammatical Resistance: Pharaoh’s Syntax of Control in Exodus 10:11
- The Accusation in Quotation: Pauline Perception and Koine Rhetoric
- Healing and Heralding: The Grammar of Kingdom Nearness
- The Word Near You: Syntax, Faith, and the Internalization of Truth in Romans 10:8
- Synonyms: Image and Likeness: εἰκών, ὁμοίωσις, and ὁμοίωμα in the Greek New Testament
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Category
Author Archives: New Testament Greek
Recognizing the Nearness: The Kingdom at the Gates in Luke 21:31
Luke 21:31 appears within Jesus’ “Olivet Discourse” — a prophetic and apocalyptic speech (Luke 21:5–36) where he foretells the destruction of the temple, coming tribulations, and cosmic signs. In the immediate context, Jesus has just given the parable of the fig tree (v. 29–30), illustrating that certain signs indicate the changing seasons. Verse 31 draws the theological conclusion: just as budding trees signal the approach of summer, so these unfolding events signal the imminent arrival of the kingdom of God.
Structural Analysisοὕτω καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύς ἐστιν ἡ βασιλεία τοῦ Θεοῦ.
The structure follows a clear “just as… so you…” comparison.… Learn Koine Greek
Unity Without Burden: Apostolic Discernment and Gentile Boundaries in Acts 21:25
This verse revisits the apostolic decree issued earlier at the Jerusalem Council (Acts 15), reaffirming the instructions for Gentile believers amidst rising tensions in Judea. Paul is returning to Jerusalem where accusations swirl about his stance on Torah observance. The elders, seeking peace, reference the previous agreement: while Jewish believers may continue to observe the law, Gentile believers are not required to do so. This single sentence encapsulates both the theological maturity and political sensitivity of the early Church.
Structural AnalysisThe structure unfolds in a cause-effect form:
περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν κρίναντες μηδὲν τοιοῦτον τηρεῖν αὐτοὺς εἰ μὴ φυλάσσεσθαι αὐτοὺς τό τε εἰδωλόθυτον καὶ τὸ αἷμα καὶ πνικτὸν καὶ πορνείαν
The main verb ἐπεστείλαμεν (“we wrote/commanded”) is qualified by κρίναντες (“having judged/decided”), which introduces the rationale.… Learn Koine Greek
Declensions in Divine Imitation: The Grammar of Christlike Welcome in Romans 15:7
Διὸ προσλαμβάνεσθε ἀλλήλους, καθὼς καὶ ὁ Χριστὸς προσελάβετο ἡμᾶς εἰς δόξαν Θεοῦ. (Romans 15:7)
Therefore welcome one another, just as also the Messiah welcomed us, for the glory of God.
Why Declensions Matter HereIn this compact verse, Paul commands imitation—not in abstract terms but in grammatical precision. The morphosyntactic alignment of subject, object, and preposition in the verse reinforces the mutuality of Christian love and the theocentric purpose behind it. From the middle imperative to the articular subject, each declinable element contributes to the theology of inclusion.
Detailed Declension Breakdown Greek Word Morphology Case & Syntactic Role Notes ἀλλήλους Reciprocal pronoun, accusative plural masculine Direct object of προσλαμβάνεσθε Mutuality emphasized: “one another” highlights equality and inclusion ὁ Χριστός 2nd declension masculine nominative singular noun with article Subject of προσελάβετο Emphatic by placement and article: the Messiah himself is the model ἡμᾶς 1st person plural personal pronoun, accusative Object of προσελάβετο Refers to believers—those formerly excluded but now received δόξαν 3rd declension feminine accusative singular noun Object of preposition εἰς Denotes goal or result: the entire movement aims toward “glory” Θεοῦ 2nd declension masculine genitive singular noun Genitive of possession Defines whose glory: not man’s glory, but God’s Case Functions that Reflect Theological Logic– The accusative ἀλλήλους reinforces mutual reception: both subject and object are the same collective body.… Learn Koine Greek
The Self-Emptying: Greek Grammar in the Descent of Christ
Ἀλλ’ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος (Philippians 2:7)
But he emptied himself, taking the form of a servant, being made in the likeness of men.
Philippians 2:7 stands at the center of the famous “Christ Hymn” (Philippians 2:6–11), portraying Jesus’ voluntary humility. The verse — ἀλλ’ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος — contains two aorist participles that unpack the main verb ἐκένωσε (“emptied himself”). The grammar intensifies the mystery: the eternal Son of God empties himself not by subtraction, but by taking — taking the form of a servant, becoming like us.
Grammatical Highlights ἀλλ’ — adversative conjunction; “but,” marking contrast with the previous verse.… Learn Koine GreekCrasis in New Testament Greek
Definition of Crasis
Crasis (Greek: κρᾶσις) is a linguistic phenomenon in Greek where two adjacent words, especially when one ends in a vowel and the next begins with a vowel, combine to form a single word. The term itself means “mixing” or “blending,” which captures the essence of this contraction process. Crasis primarily occurs to simplify pronunciation, creating a smoother flow of speech by avoiding the need to articulate two consecutive vowel sounds. In New Testament Greek, crasis is most commonly seen with the conjunction καὶ (“and”) blending with pronouns, articles, or particles that begin with vowels.
Function and Importance in New Testament GreekThe presence of crasis in New Testament Greek helps to streamline phrases, making them easier to say and, in some cases, more efficient to write.… Learn Koine Greek
Anchoring in Ptolemais: The Movement and Fellowship of Acts 21:7
Ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου κατηντήσαμεν εἰς Πτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελφοὺς ἐμείναμεν ἡμέραν μίαν παρ’ αὐτοῖς (Acts 21:7)
And we, having completed the voyage from Tyre, arrived at Ptolemais; and having greeted the brothers, we stayed one day with them.
Acts 21:7 doesn’t dwell on drama or detail, but its Greek quietly communicates movement, completion, and the warmth of Christian fellowship. From the ship’s journey to the greeting of the brothers, the sentence is rhythmically tight—narrating transitions both geographical and relational.
Grammatical FoundationsThe participle διανύσαντες (having completed the voyage) comes from διανύω, a compound verb stressing completion through or across something.… Learn Koine Greek
Come and See: The Syntax of Testimony and Wonder in John 4:29
John 4:29 is spoken by the Samaritan woman shortly after her transformative encounter with Jesus at Jacob’s well. After Jesus reveals her personal history and hints at his messianic identity, she leaves her water jar and runs back to the town, inviting others to come and see. This verse is not only a moment of personal testimony; it initiates the evangelization of an entire Samaritan village, prefiguring Gentile belief. The syntax of her invitation reflects both excitement and uncertainty — wonder wrapped in witness.
Structural AnalysisΔεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ὅσα ἐποίησα· μήτι οὗτός ἐστιν ὁ Χριστός;
The sentence divides into three movements: (1) an imperative invitation Δεῦτε ἴδετε, (2) a relative clause identifying the man ὃς εἶπέ μοι πάντα ὅσα ἐποίησα, and (3) an interrogative clause μήτι οὗτός ἐστιν ὁ Χριστός; that poses a leading question about his identity.… Learn Koine Greek
Fully Convinced: Faith in God’s Power in Romans 4:21
Romans 4:21 is part of Paul’s exposition on Abraham’s faith, presented as the model of justification by faith. In verses 18–22, Paul describes Abraham’s unwavering trust in God’s promise despite his old age and Sarah’s barrenness. This particular verse emphasizes the nature of Abraham’s confidence: it was not blind belief, but conviction rooted in God’s power to fulfill what He had promised.
Structural Analysisκαὶ πληροφορηθεὶς ὅτι ὃ ἐπήγγελται δυνατός ἐστι καὶ ποιῆσαι.
The sentence is built around a participial construction (πληροφορηθεὶς) followed by a content clause (ὅτι…ἐστι). The subject of the clause is ὃ (“that which”), referring to the divine promise.… Learn Koine Greek
Approved to Speak: Perfect Passives, Purpose Infinitives, and the Grammar of Divine Commission
Ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, οὕτω λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες, ἀλλὰ Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν. (1 Thessalonians 2:4)
When Approval Comes from Above
In 1 Thessalonians 2:4, Paul offers a powerful theological principle: Gospel ministry is not performed to win human favor, but to remain faithful to the God who tests hearts. The Greek grammar provides a compact but potent theological and ethical structure, using perfect passive participles, infinitives of purpose, and contrasting clauses that clarify intent.
Let’s unpack how the language of divine approval and human responsibility is expressed in this verse.
1.… Learn Koine GreekThe Grammar of Restraint: A Father’s Influence in the Subjunctive Mood
Οἱ πατέρες μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. (Colossians 3:21)
“Fathers, do not provoke your children, so that they may not become discouraged.”
In this short but powerful verse, Paul speaks directly to fathers with a grammatical construction that blends prohibition, purpose, and psychological consequence: Οἱ πατέρες μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν from Colossians 3:21. This sentence reveals how Greek grammar can communicate both authority and caution, both command and compassion — all in one breath.
Grammatical Highlights Οἱ πατέρες — nominative masculine plural; the subject (“fathers”). μὴ ἐρεθίζετε — present imperative active, second person plural with μὴ, forming a negative command (“do not provoke”).… Learn Koine Greek