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Greek Lessons
- “What to Us and to You?”: Demonic Recognition and Eschatological Grammar in Matthew 8:29
- Whispers of Identity: From Prophets to Pronouns in Mark 8:28
- The Field of Blood: Passive Voice and Temporal Clauses in Matthew 27:8
- Declensions in the Storm: Case Usage in Matthew 8:26
- Testimony on the Road: Aorist Participles and Mission Grammar in Acts 8:25
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Category
Author Archives: Biblical Greek
Wisdom on Display: Subjunctive Clauses, Demonstratives, and Divine Reputation
Καὶ φυλάξεσθε καὶ ποιήσετε ὅτι αὕτη ἡ σοφία ὑμῶν καὶ ἡ σύνεσις ἐναντίον πάντων τῶν ἐθνῶν ὅσοι ἐὰν ἀκούσωσιν πάντα τὰ δικαιώματα ταῦτα καὶ ἐροῦσιν ἰδοὺ λαὸς σοφὸς καὶ ἐπιστήμων τὸ ἔθνος τὸ μέγα τοῦτο (Deuteronomy 4:6 LXX)
The Command and Its Consequence
This verse is an exhortation with deep theological and grammatical architecture. It commands Israel to obey the statutes of YHWH — not merely for inward holiness, but for a powerful external witness among the nations. The Greek Septuagint captures this with complex subordinate structures and precise use of demonstratives, subjunctives, and predicate nouns.
The central exhortation comes in the twin imperatives: – φυλάξεσθε — “You shall guard” – ποιήσετε — “You shall do”
These aorist middle imperatives address not just passive preservation, but active obedience to divine instruction.… Learn Koine Greek
In the Beginning, a Definite Beginning: The Grammar of Articles, Cases, and Cosmic Syntax
ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν (Genesis 1:1 LXX)
The Opening Word: A Dative Without an Article
The phrase ἐν ἀρχῇ begins the Septuagint with a striking grammatical choice — a preposition ἐν followed by a dative singular feminine noun ἀρχῇ, meaning “beginning.” Notably, it lacks a definite article, unlike its classical counterpart ἐν τῇ ἀρχῇ which would be expected in Attic prose.
This anarthrous use opens interpretive and theological space. Grammatically, the omission likely reflects Semitic influence, mirroring the Hebrew בְּרֵאשִׁית (bəreshit), which is likewise without an article. Linguistically, it signals an absolute beginning — not just a specific, known beginning in time, but the very commencement of time itself.… Learn Koine Greek
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Memory and Moral Imperative: The Imperative of Recollection in Deuteronomy 24:9
Μνήσθητι ὅσα ἐποίησεν Κύριος ὁ Θεός σου τῇ Μαριαμ ἐν τῇ ὁδῷ ἐκπορευομένων ὑμῶν ἐξ Αἰγύπτου (Deuteronomy 24:9)
Remember what the LORD your God did to Miriam on the way, when you were coming out of Egypt.
We turn now to the wilderness road, where memory is not merely a faculty of the mind but a covenantal obligation. In this verse from Deuteronomy, uttered in the final discourse of Moses, we encounter a command that binds divine action to human recollection. It is a summons to remember, and through that remembrance, to learn.
This verse issues a directive that intertwines theological history with ethical formation.… Learn Koine Greek
She Happened Upon It: Lexical Irony and the Grammar of Divine Providence
Καὶ ἐπορεύθη καὶ συνέλεξεν ἐν τῷ ἀγρῷ κατόπισθεν τῶν θεριζόντων καὶ περιέπεσεν περιπτώματι τῇ μερίδι τοῦ ἀγροῦ Βοος τοῦ ἐκ συγγενείας Αβιμελεχ (Ruth 2:3 LXX)
Introduction: A Grammatical “Coincidence”
Ruth 2:3 in the Septuagint masterfully describes what appears to be a chance event — Ruth ending up in Boaz’s field — with language that grammatically suggests randomness but theologically signals providence. The key lies in the lexical choice of περιέπεσεν περιπτώματι and the carefully structured dative expressions that frame divine orchestration through ordinary grammar.
Καὶ ἐπορεύθη καὶ συνέλεξεν ἐν τῷ ἀγρῷ — Routine Action, Routinized Syntax Two Aorist Indicatives: ἐπορεύθη: aorist passive (deponent) indicative, 3rd person singular of πορεύομαι — “she went” συνέλεξεν: aorist active indicative, 3rd person singular of συλλέγω — “she gathered”The combination is mundane: Ruth went and gathered — simple actions of gleaning.… Learn Koine Greek
When the Verb Speaks Judgment: Future, Aorist, and the Theology of Response in Isaiah 65:12 LXX
Ἐγὼ παραδώσω ὑμᾶς εἰς μάχαιραν πάντες ἐν σφαγῇ πεσεῖσθε ὅτι ἐκάλεσα ὑμᾶς καὶ οὐχ ὑπηκούσατε ἐλάλησα καὶ παρηκούσατε καὶ ἐποιήσατε τὸ πονηρὸν ἐναντίον ἐμοῦ καὶ ἃ οὐκ ἐβουλόμην ἐξελέξασθε (Isaiah 65:12 LXX)
A Chain of Clauses with Grammatical Progression
This verse unfolds as a sequence of clauses that move from a future prophetic threat to a retrospective indictment. The transition of tenses—from the future indicative to multiple aorist indicatives—is not random; it serves to contrast what will come with what has already transpired. The grammar sharpens the theological edge of the prophecy: the future judgment is certain because the past responses to God’s calls have been persistently disobedient.… Learn Koine Greek
Petition and Politeness: The Optative and Subjunctive in Numbers 32:5
Καὶ ἔλεγον· εἰ εὕρομεν χάριν ἐνώπιόν σου, δοθείη ἡ γῆ αὕτη τοῖς οἰκέταις σου ἐν κατασχέσει, καὶ μὴ διαβιβάσῃς ἡμᾶς τὸν Ἰορδάνην.
(Numbers 32:5 LXX)
Setting the Petition in Context
In this verse, the Reubenites and Gadites speak with Mosheh, expressing a desire to settle east of the Jordan. The LXX captures the tone of humble negotiation through two carefully chosen moods: the aorist passive optative in δοθείη (“may it be given”) and the aorist active subjunctive in μὴ διαβιβάσῃς (“do not cause us to cross”). These are not commands but deferential appeals, preserving both respect and request.
Key Grammatical Elements 1.… Learn Koine GreekLegal Dominion and Human Life in Romans 7:1: Rhetorical Question and Juridical Syntax in Pauline Argument
Ἢ ἀγνοεῖτε, ἀδελφοί· γινώσκουσι γὰρ νόμον λαλῶ· ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ’ ὅσον χρόνον ζῇ; (Romans 7:1)
Or do you not know, brothers: I am speaking to those who know the law, that the law rules over a person as long as he lives?
Disjunctive Introduction and Rhetorical Provocation: Ἢ ἀγνοεῖτε, ἀδελφοί; Ἢ: Disjunctive particle—”Or.” Used to introduce a rhetorical question that assumes a negative answer or challenges the audience’s knowledge. Functions as a transition from the previous argument in Romans 6. ἀγνοεῖτε: Present active indicative, 2nd person plural of ἀγνοέω, “do you not know?” Implies the information is assumed to be known, inviting reflection.… Learn Koine GreekThe Overflowing Dawn: Coordinated Infinitives and the Syntax of Sacred Generosity
Καὶ ἔλαβον παρὰ Μωυσῆ πάντα τὰ ἀφαιρέματα ἃ ἤνεγκαν οἱ υἱοὶ Ισραηλ εἰς πάντα τὰ ἔργα τοῦ ἁγίου ποιεῖν αὐτά καὶ αὐτοὶ προσεδέχοντο ἔτι τὰ προσφερόμενα παρὰ τῶν φερόντων τὸ πρωὶ πρωΐ (Exodus 36:3 LXX)
Context of Giving: The Sanctuary and the People
This verse paints a scene of liturgical abundance — a people stirred by divine instruction, responding not once but daily, with gifts for the construction of the holy things (τὰ ἔργα τοῦ ἁγίου). But beyond its content, the Greek grammar provides a rich study in coordinated infinitives, aspectual variation, and the use of repeated temporal adverbs.
Coordinated Infinitives: The Syntax of PurposeOne of the syntactic highlights in this verse is the coordinated phrase: εἰς πάντα τὰ ἔργα τοῦ ἁγίου ποιεῖν αὐτά (for all the works of the sanctuary, to do them)
This reveals a purpose construction using: – Preposition εἰς (into/for) + accusative object: πάντα τὰ ἔργα – Followed by a complementary infinitive: ποιεῖν (“to do”)
What’s happening grammatically?… Learn Koine GreekThe Ear at the Doorpost: Imperatival Futures and Ritual Symbolism in Exodus 21:6 LXX
Προσάξει αὐτὸν ὁ κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ καὶ τότε προσάξει αὐτὸν ἐπὶ τὴν θύραν ἐπὶ τὸν σταθμόν καὶ τρυπήσει αὐτοῦ ὁ κύριος τὸ οὖς τῷ ὀπητίῳ καὶ δουλεύσει αὐτῷ εἰς τὸν αἰῶνα. (Exodus 21:6)
His master shall bring him to the judgment of God, and then his master shall bring him to the door, to the post, and his master shall pierce his ear with an awl, and he shall serve him forever.
From Court to DoorpostThis verse describes the ritual act by which a servant, choosing lifelong service, is publicly bound to his master. The language is composed of future indicatives with legal, imperatival force.… Learn Koine Greek
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Iron Sandals and Daily Strength: Nominal Fronting and Poetic Parallelism in Blessing Syntax
Σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ἔσται καὶ ὡς αἱ ἡμέραι σου ἡ ἰσχύς σου (Deuteronomy 33:25 LXX)
Context and Structure of the Blessing
This verse comes from the blessing of Moses upon the tribes, specifically directed toward Asher (cf. Deut 33:24–25). The Greek rendering is compact but theologically rich, using nominal fronting, copular ellipsis, and poetic symmetry to emphasize security and sustained strength.
The verse contains two parallel statements, joined by καὶ:
σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ἔσται ὡς αἱ ἡμέραι σου ἡ ἰσχύς σουLet’s examine the grammatical beauty of each clause.
Clause 1: σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ἔσται Word Order and Emphasis The predicate nominatives σίδηρος καὶ χαλκός (“iron and bronze”) are fronted, placed before the subject.… Learn Koine Greek