-
Greek Lessons
- Vindicated at the Table: How Speech Condemns and Grammar Acquits
- Carried, Not Carrying: The Grammar That Topples Boasting
- Spliced into Abundance: The Grammar of Displacement and Participation in ἐνεκεντρίσθης
- When the Heart Expands Toward Ruin: The Grammar of Self-Watchfulness
- Living, Begetting, Dying: The Grammar of Time and Continuity
-
Category
Category Archives: Exegesis
Better We Seem Unworthy: Subjunctives, Purpose, and Paradox in 2 Corinthians 13:7
Εὔχομαι δὲ πρὸς τὸν Θεὸν μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν, οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλ’ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν. (2 Corinthians 13:7)
Apostolic Prayer or Apostolic Self-Denial?
This verse captures Paul’s ethical intensity and rhetorical genius. He does not simply express a desire for the Corinthians to avoid evil; he prays for it (εὔχομαι), not for his own vindication, but for their moral excellence—even if it means appearing unapproved himself.
Grammatically, the verse hinges on final clauses introduced by ἵνα, purposefully shaping the logic of Paul’s prayer. Each verb form and clause bears the weight of ethical and theological tension.… Learn Koine Greek
Cutting the Word Straight: The Exegete Before God
Σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ Θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. (2 Timothy 2:15)
Be diligent to present yourself approved to God, a worker without shame, rightly handling the word of truth.
Exegetical AnalysisThe verse begins with the imperative σπούδασον, a second person aorist active imperative of σπουδάζω, meaning “make every effort” or “be zealous.” This imperative evokes an urgency and intentionality in the command. It is not casual advice but a charged directive to exert one’s full diligence. The object σεαυτὸν (“yourself”) places responsibility squarely on the reader—here, Timothy—to take personal ownership of preparation. The following infinitival clause, δόκιμον παραστῆσαι τῷ Θεῷ, reveals the purpose: to “present yourself approved to God.”… Learn Koine Greek
Prayer for Leaders and Peaceable Living: Theological Civics in 1 Timothy 2:2
Ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι (1 Timothy 2:2)
On behalf of kings and all who are in high position, so that we may lead a tranquil and quiet life in all godliness and dignity.
1 Timothy 2:2 is part of Paul’s call to intercessory prayer for all people, with particular emphasis on those in positions of political power. The goal is not political dominance, but the cultivation of a quiet, godly life. The Greek structure flows from intercession to result, highlighting the Christian vision for civic peace rooted in piety and dignity.… Learn Koine Greek
Ready to Preach: Apostolic Eagerness in Romans 1:15
Romans 1:15 concludes Paul’s opening expression of longing to visit the believers in Rome (vv. 8–15). After describing his prayers, obligations to all people, and desire to impart a spiritual gift (vv. 11–14), Paul declares his readiness to preach the gospel even in Rome — the capital of the empire. This verse serves as a hinge, transitioning from the introduction into the main theological thesis (v. 16).
Structural Analysisοὕτω τὸ κατ’ ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι.
The sentence consists of: (1) the adverbial particle οὕτω (“thus/so”), (2) a nominal clause τὸ κατ’ ἐμὲ πρόθυμον — “my readiness” or “what is eager in me,” and (3) an infinitive of purpose εὐαγγελίσασθαι (“to preach the gospel”), with its dative object ὑμῖν τοῖς ἐν Ῥώμῃ (“to you in Rome”).… Learn Koine Greek
Zeal and Edification: Spiritual Gifts in 1 Corinthians 14:12
1 Corinthians 14:12 is part of Paul’s sustained discussion of spiritual gifts (chapters 12–14), with a special focus in chapter 14 on regulating tongues and prophecy in the gathered assembly. The Corinthian believers were enthusiastic for spiritual manifestations, especially tongues. Paul redirects that zeal toward a greater goal — the building up (οἰκοδομή) of the church. This verse functions as a corrective exhortation, blending commendation with redirection.
Structural Analysisοὕτω καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε.
The sentence unfolds in three parts: (1) οὕτω καὶ ὑμεῖς — “So also you” — linking the Corinthians to the prior comparison (e.g.,… Learn Koine Greek
Moved with Compassion: Healing the Sick in Matthew 14:14
Matthew 14:14 takes place just after Jesus has withdrawn by boat to a solitary place following the death of John the Baptist. Yet the crowds pursue him on foot from the towns. When Jesus disembarks, he encounters a massive crowd. This verse encapsulates the beginning of his response — not withdrawal or rebuke, but healing motivated by compassion. It prepares the way for the miraculous feeding that follows in verses 15–21.
Structural AnalysisΚαὶ ἐξελθὼν εἶδε πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπ’ αὐτοῖς, καὶ ἐθεράπευσε τοὺς ἀρρώστους αὐτῶν.
The verse features a sequence of three aorist verbs joined by καί: ἐξελθὼν (“having gone out”), εἶδε (“he saw”), ἐσπλαγχνίσθη (“he was moved with compassion”), and ἐθεράπευσε (“he healed”).… Learn Koine Greek
A Kiss of Love and Peace in Christ: Syntax and Fellowship in 1 Peter 5:14
Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης. Εἰρήνη ὑμῖν πᾶσι τοῖς ἐν Χριστῷ Ἰησοῦ· ἀμήν. (1 Peter 5:14)
Greet one another with a kiss of love. Peace to all of you who are in Christ Jesus. Amen.
The Final Benediction of 1 PeterPeter closes his epistle with a compact but deeply meaningful exhortation and blessing. Though often overlooked, this final verse contains grammatical features that highlight the communal nature of Christian love, the linguistic beauty of koine imperative, and the theological centrality of union with Christ.
The Greek structure is divided into two parts:
An imperative command of mutual greeting A benediction of peace addressed to all believers in Christ Mutual Greeting: ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης ἀσπάσασθε Aorist middle imperative, 2nd person plural of ἀσπάζομαι, “to greet.”… Learn Koine GreekThe Value of Devotion: Passive Verbs and Misguided Indignation
Ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω τριακοσίων δηναρίων καὶ δοθῆναι τοῖς πτωχοῖς· καὶ ἐνεβριμῶντο αὐτῇ. (Mark 14:5)
For this perfume could have been sold for more than three hundred denarii and given to the poor.” And they were scolding her.
The Grammatical Voice of Economic CritiqueIn Mark 14:5, we encounter a moment charged with tension—devotion misjudged as waste. The grammar of this verse features two striking passive infinitives, a weighty monetary reference, and a final emotional verb that echoes with rebuke. The structure reflects not only economic reasoning but also reveals how linguistic choices can dramatize the blindness of human judgment when faced with divine acts of love.… Learn Koine Greek
The Indignation Within: Interrogating Waste and Worth in Mark 14:4
Mark 14:4 is part of the account of a woman anointing Jesus with costly perfume at Bethany. This act, narrated shortly before Jesus’ arrest and crucifixion, becomes a flashpoint for conflicting values: generosity vs. waste, worship vs. practicality. In verse 4, a group of bystanders reacts negatively to the woman’s action. Their inner indignation sets the stage for Jesus’ interpretation of the act as a prophetic preparation for his burial (Mark 14:6–9). Thus, the verse acts as a narrative pivot between human judgment and divine commendation.
Structural Analysisἦσαν δέ τινες ἀγανακτοῦντες πρὸς ἑαυτούς λέγοντες· εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν;
The verse begins with a circumstantial clause: ἦσαν δέ τινες ἀγανακτοῦντες — “But there were some who were indignant.”… Learn Koine Greek
The God of Peace, Not of Chaos: Order in Worship and the Nature of God
Οὐ γάρ ἐστιν ἀκαταστασίας ὁ Θεὸς, ἀλλὰ εἰρήνης. (1 Corinthians 14:33)
For God is not of disorder, but of peace.
Exegetical AnalysisThe conjunction γάρ introduces a causal explanation, tying the theological principle to Paul’s instructions about orderly conduct in the assembly. The sentence begins with a negation: οὐ ἐστιν ἀκαταστασίας ὁ Θεὸς, literally “God is not of disorder.” The genitive ἀκαταστασίας (“of disorder” or “confusion”) defines the quality or domain that is being negated. The word comes from ἀκαταστασία, meaning unrest, chaos, instability, or tumult—often used to describe political upheaval or community division. The genitive construction reflects a Semitic idiom: “God is not a God of…” meaning such qualities do not originate in or belong to His character.… Learn Koine Greek
