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Greek Lessons
- The Gift of Tongues as Known Languages: Witness of the Early Church Fathers
- From Jerusalem with Scrutiny: Fronting and Focus in Mark 7:1
- Speaking in Tongues in the Bible
- Grace Beyond Demand: Participles and Imperatives in a Kingdom Ethic
- Reverent Burial and Narrative Simplicity: A Koine and Classical Greek Comparison of Mark 6:29
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Author Archives: Biblical Greek
Known by God: Grammatical Emphasis and Theological Identity in Galatians 4:9
From Knowledge to Bondage: Literary and Theological Context of Galatians 4:9
Galatians 4:9 — νῦν δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν θέλετε; (“But now that you have come to know God—or rather to be known by God—how is it that you are turning back again to the weak and miserable elemental things, to which you want to be enslaved all over again?”)
This verse is situated in Paul’s passionate theological appeal to the Galatians to resist turning back to the Law after having received the gospel of grace.… Learn Koine Greek
Interrogated for a Healing: Grammatical Irony and Theological Clarity in Acts 4:9
Standing Trial for Kindness: Literary and Theological Context of Acts 4:9
Acts 4:9 — εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς, ἐν τίνι οὗτος σέσῳσται, (“If we are being examined today concerning a good deed done to a sick man, by what means this one has been healed…”)
This verse opens Peter’s response before the Sanhedrin following the miraculous healing of a lame man (Acts 3:1–10). The leaders’ interrogation (Acts 4:7) prompts a Spirit-filled answer (v. 8) that reframes the legal proceedings as a trial of divine goodness. The syntax of Acts 4:9 uses a conditional clause and a rhetorical question to create both irony and theological setup.… Learn Koine Greek
Irony and Imperfect Kingship: Grammatical Sarcasm and Apostolic Longing in 1 Corinthians 4:8
Reigning Without Us: Literary and Theological Context of 1 Corinthians 4:8
1 Corinthians 4:8 — ἤδη κεκορεσμένοι ἐστέ, ἤδη ἐπλουτήσατε, χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συμβασιλεύσωμεν. (“Already you are filled, already you have become rich, you have begun to reign without us—and would that you did reign, so that we might also reign with you.”)
This verse falls within Paul’s biting rhetorical critique of the Corinthian church in 1 Corinthians 4:6–13. After exposing the pride and self-sufficiency of the Corinthians, Paul turns to irony, contrasting their triumphalism with the apostles’ suffering and marginalization. The grammatical structures in this verse intensify the rhetorical strategy: perfects to suggest completed self-satisfaction, aorists to express isolated acts, and a wish construction to frame eschatological hope.… Learn Koine Greek
Greek Grammar and Syntactical Analysis of Matthew 4:8
Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν,
Adverb of Repetition: Πάλιν
The adverb Πάλιν means “again” and marks the continuation of a sequence of temptations. In narrative Koine Greek, it often introduces repeated or resumed actions and enhances narrative flow and structure.
Main Verb: παραλαμβάνει– παραλαμβάνει: present active indicative, 3rd person singular of παραλαμβάνω, meaning “he takes (along)” or “he takes with him”
The verb is in the present tense, which is a feature of the vivid historical present—a stylistic device in Koine narrative to create immediacy.… Learn Koine Greek
Rest Yet to Come: Conditional Logic and Eschatological Rest in Hebrews 4:8
If Jesus Gave Them Rest: Literary and Theological Context of Hebrews 4:8
Hebrews 4:8 — εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας· (“For if Joshua had given them rest, then he would not have spoken afterward about another day.”)
This verse sits at a critical juncture in the argument of Hebrews 4, where the author is interpreting Psalm 95 and weaving it into an exhortation about entering God’s eschatological “rest” (κατάπαυσις). The mention of “Jesus” in the Greek text (Ἰησοῦς) refers to Joshua, the son of Nun, due to the shared Greek name. The verse constructs a second-class conditional statement to make a theological point: that the rest offered by Joshua in the conquest of Canaan was not the ultimate rest promised by God.… Learn Koine Greek
Redeeming for Himself a People: A Greek Look at Titus 2:14
Titus 2:14
ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων.
Who gave himself for us, that he might redeem us from all lawlessness and cleanse for himself a people for his own possession, zealous for good works.
Voluntary Sacrifice and Purpose Clauses ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν – “who gave himself for us.” The relative pronoun ὃς refers to Jesus Christ. ἔδωκεν is the aorist active indicative of δίδωμι, a deliberate past act. The reflexive pronoun ἑαυτὸν (“himself”) stresses voluntary self-offering. The preposition ὑπὲρ with the genitive means “on behalf of” or “for the benefit of”—a standard expression of substitutionary action.… Learn Koine GreekChoked by Thorns: Fruitlessness in Mark 4:7
καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν
Mark 4:7 continues the Parable of the Sower, presenting a scene of slow suffocation. Unlike the seed on the path or rocky ground, this one begins well—but is gradually overtaken. The Greek reveals a tragic progression: the seed falls, the thorns rise, and the potential is snuffed out. The structure builds a picture of fruitless promise, overtaken by competing forces.
Grammatical Foundationsἄλλο ἔπεσεν—“another (seed) fell”—continues the narrative rhythm of the parable. The neuter singular ἄλλο refers back to the sown seed. The verb ἔπεσεν (aorist active indicative) marks a completed action.… Learn Koine Greek
“οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ’ ἐν ἁγιασμῷ”: Called to Holiness, Not Impurity (1 Thessalonians 4:7)
Introduction: The Nature of the Call
Paul admonishes the Thessalonians regarding sexual purity and sanctification. In verse 7, he anchors his ethical exhortation in the theology of divine calling:
οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ’ ἐν ἁγιασμῷ “For God did not call us to impurity, but in holiness.”
This contrast establishes the goal and sphere of Christian living, expressed through two distinct prepositions: ἐπὶ (implying purpose or result) and ἐν (implying the moral environment of sanctification).
οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ Θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ’ ἐν ἁγιασμῷ Morphological Breakdown οὐ {ou} – Form: negative particle; Meaning: “not”; Usage: negates the finite verb ἐκάλεσεν γὰρ {gar} – Form: coordinating conjunction; Meaning: “for,” “because”; Usage: introduces a theological rationale for the previous exhortation.… Learn Koine GreekPriestly Lineage and Named Authority in Acts 4:6: Apposition, Lists, and Genitive Identification in Narrative Greek
καὶ Ἅνναν τὸν ἀρχιερέα καὶ Καϊάφαν καὶ Ἰωάννην καὶ Ἀλέξανδρον καὶ ὅσοι ἦσαν ἐκ γένους ἀρχιερατικοῦ,
Coordinated Proper Nouns and Appositional Structure καὶ: Coordinating conjunction—”and.” Ἅνναν: Accusative singular of the proper name Ἅννας, referring to Annas, the former high priest. τὸν ἀρχιερέα: Accusative singular masculine noun with article—”the high priest.” Appositional to Ἅνναν: specifying his office or title Καϊάφαν: Accusative singular proper name, referring to Caiaphas, who was the acting high priest at the time. Ἰωάννην and Ἀλέξανδρον: Accusative singular proper names, likely members of the priestly aristocracy. These names occur in the list without further description but are included for their prominence.… Learn Koine Greek
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Divine Speech and Illuminated Hearts in 2 Corinthians 4:6: Participles, Prepositions, and the Revelation of God’s Glory in Christ
ὅτι ὁ Θεὸς ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι, ὃς ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν πρὸς φωτισμὸν τῆς γνώσεως τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ Ἰησοῦ Χριστοῦ.
Causal Conjunction and Thematic Emphasis: ὅτι ὁ Θεὸς
– ὅτι: Conjunction introducing a causal or explanatory clause—”because” or “for.” – ὁ Θεός: Nominative singular subject—”God.” – This phrase links directly with the preceding verse (2 Corinthians 4:5), explaining why Paul and his companions preach Christ as Lord and not themselves.
Identifying God as Creator by His Speech: ὁ εἰπὼν ἐκ σκότους φῶς λάμψαι– ὁ εἰπὼν: Aorist active participle, nominative masculine singular of λέγω, “the one who said.”… Learn Koine Greek
