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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
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Category
Category Archives: Exegesis
The One Who Denies the Incarnation: Grammar, Christology, and Heresy in 2 John 7
ὅτι πολλοὶ πλάνοι εἰσῆλθον εἰς τὸν κόσμον, οἱ μὴ ὁμολογοῦντες Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί· οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος. (2 John 1:7)
Entering the World as Deceivers
This verse forms a key doctrinal test in the Johannine epistles, especially regarding the incarnation. The grammar distinguishes true confession from heretical rejection through participial clauses, present tense markers, and emphatic identification. The verse is not only theological—it is grammatically designed to identify spiritual impostors.
ὅτι πολλοὶ πλάνοι εἰσῆλθον εἰς τὸν κόσμον – For Many Deceivers Have Gone Out into the World ὅτι – causal conjunction, “for” or “because,” introducing the reason for the warning πολλοὶ πλάνοι – “many deceivers,” with πλάνοι functioning as a predicate nominative with strong emphasis εἰσῆλθον – aorist active indicative, 3rd person plural of εἰσέρχομαι, “have gone out,” completed action εἰς τὸν κόσμον – “into the world,” marking their sphere of influenceThe aorist verb signifies a historical reality—this is not a future threat, but a present and ongoing danger.… Learn Koine Greek
They Joined the Accusation: Affirming the Charges in Acts 24:9
Acts 24:9 is part of Paul’s trial before the Roman governor Felix. In verses 1–8, the high priest Ananias and the lawyer Tertullus present formal charges against Paul, accusing him of being a troublemaker and defiler of the temple. After Tertullus’ speech, verse 9 adds that the Jewish leaders present (οἱ Ἰουδαῖοι) joined in the accusations, affirming that the charges were true. This verse provides the public endorsement of the claims made by Tertullus, increasing the rhetorical weight of the prosecution.
Structural Analysisσυνεπέθεντο δὲ καὶ οἱ Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν.
The sentence has two main elements: (1) συνεπέθεντο… οἱ Ἰουδαῖοι — “the Jews also joined in” (literally, “were placing with”), and (2) a participial phrase φάσκοντες ταῦτα οὕτως ἔχειν — “asserting that these things were so.”… Learn Koine Greek
If God Is For Us: Rhetorical Questions and the Syntax of Assurance in Romans 8:31
Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ Θεὸς ὑπὲρ ἡμῶν, τίς καθ’ ἡμῶν;
When Grammar Carries Confidence
Romans 8:31 is not merely a theological summary—it is a thunderclap of rhetorical defiance spoken in the syntax of salvation. Paul poses two rhetorical questions that are grammatically simple but spiritually seismic. Each question is structured to provoke faith, not furnish new information. Through a conditional construction and carefully ordered prepositions, this verse teaches believers how to stand in unshakable assurance: not by what they say, but by understanding what is already true because of who God is.
Grammatical Focus: First-Class Condition and Rhetorical InterrogativeThe central clause—εἰ ὁ Θεὸς ὑπὲρ ἡμῶν—uses a first-class conditional structure.… Learn Koine Greek
Gaining Christ, Counting Loss: Verbal Aspect and Theological Exchange in Philippians 3:8
Ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, δι’ ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα εἶναι ἵνα Χριστὸν κερδήσω. (Philippians 3:8)
But indeed I also consider all things to be loss because of the surpassing worth of the knowledge of Christ Jesus my Lord, for whom I suffered the loss of all things, and I consider them rubbish in order that I may gain Christ.
The Grammar of Spiritual RecalculationIn Philippians 3:8, Paul intensifies his renunciation of all worldly credentials by placing them in stark contrast with “the surpassing worth of knowing Christ.”… Learn Koine Greek
Disturbance and Doctrine: Participles, Apposition, and Accusation in Acts 24:5
Εὑρόντες γὰρ τὸν ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσιν πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην, πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως, (Acts 24:5)
For we found this man to be a plague and one who stirs up rebellion among all the Jews throughout the inhabited world, and a ringleader of the sect of the Nazarenes.
Grammar in the CourtroomIn Acts 24:5, the orator Tertullus accuses Paul before Governor Felix, and his legal rhetoric is structured with precision. Through an artful string of participles and appositional phrases, he attempts to portray Paul as:
– A public menace (λοιμός) – A political agitator – A ringleader of a sect
The grammar does not merely report facts — it delivers charged legal slander, carefully constructed to evoke Roman concern over social unrest and unauthorized religions.… Learn Koine Greek
From Moses Forward: The Christ at the Center of the Scroll
Καὶ ἀρξάμενος ἀπὸ Μωϋσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. (Luke 24:27)
And beginning from Moses and from all the prophets, he interpreted to them in all the Scriptures the things concerning himself.
Exegetical AnalysisThis verse unfolds during the Emmaus road encounter, where Jesus, unrecognized by two disciples, joins them in discussion. The narrative pivots when it says: ἀρξάμενος ἀπὸ Μωϋσέως — “beginning from Moses.” The verb ἀρξάμενος is an aorist middle participle from ἄρχομαι, signaling the start of a process initiated by Jesus himself. This is not a passing reference but a deliberate act of redemptive interpretation.… Learn Koine Greek
Crushed by the Crowd: Imperfect Verbs and the Press of Discipleship in Mark 5:24
Καὶ ἀπῆλθε μετ’ αὐτοῦ· καὶ ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον αὐτόν. (Mark 5:24)
And he went with him; and a great crowd was following him, and they were pressing upon him.
A Grammar of Movement and PressureThis verse may seem like a narrative bridge, a mere transition between events. But in Mark’s Gospel, the grammar is never idle. Verbal aspect, voice, and the rhythm of coordination build a vivid scene of movement, pursuit, and crowd-induced compression.
In this verse, Mark uses a series of verbs—some aorist, some imperfect—to contrast completed decision with ongoing action. This tension conveys theological resonance: Jesus initiates direction, and the world presses in response.… Learn Koine Greek
When Minds Are Opened: The Divine Key to the Scriptures
Τότε διήνοιξεν αὐτῶν τὸν νοῦν τοῦ συνιέναι τὰς γραφάς, (Luke 24:45)
Then he opened their mind to understand the Scriptures,
Exegetical AnalysisThe sentence begins with the adverb τότε (“then”), marking a critical turning point in the narrative after the risen Jesus has appeared to the disciples. The aorist verb διήνοιξεν (from διανοίγω) means “He opened thoroughly” or “He unlocked.” It governs the direct object τὸν νοῦν (“the mind”) — specifically their mind (αὐτῶν), pointing to a shared internal transformation. The phrase τοῦ συνιέναι is an articular infinitive of purpose in the genitive, showing the aim of the opening: in order to understand.… Learn Koine Greek
Not All That Speaks Is Spirit-Breathed: Discernment in a World of Voices
Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ Θεοῦ ἐστιν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. (1 John 4:1)
Beloved, do not believe every spirit, but test the spirits to see if they are from God, because many false prophets have gone out into the world.
The Weight of the First ImperativeThe verse opens with the tender address Ἀγαπητοί, grounding the exhortation in affection rather than reprimand. This word, often translated as “beloved,” carries a rich connotation of covenantal love and pastoral care. It sets the tone for the warning that follows, not as a stern rebuke but as a loving safeguard.… Learn Koine Greek
The Word on the Path: Participles, Aspect, and the Heart’s Soil in Matthew 13:19
Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ αἴρει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ· οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς. (Matthew 13:19)
When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one sown beside the path.
Sowing, Hearing, and the Attack on UnderstandingIn Matthew 13:19, Jesus explains the first part of the parable of the sower—where the seed falls on the path and is snatched away. But the Greek is not merely explanatory; it’s strategic.… Learn Koine Greek
