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Greek Lessons
- Crossing Over: Aorist Participles, Narrative Flow, and the Motion of Matthew 9:1
- The Grammar of Pleading: Conditional Syntax and Subjunctive Permission in Matthew 8:31
- The Grammar of Silence: Commands, Purpose, and the Messianic Secret
- “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
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Category
Category Archives: Grammar
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
The Self-Emptying: Greek Grammar in the Descent of Christ
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.
The Greek Text in Focusἀλλ’ 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.”… Learn Koine Greek
Legal 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 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
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 GreekStrength in the Messiah: A Greek Look at Philippians 4:13
Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ. (Philippians 4:13)
I am able for all things through Christ who strengthens me.
The Power of Sufficiency πάντα ἰσχύω – “I am strong for all things.” The verb ἰσχύω (present active indicative) means “to be strong,” “to have power or ability.” The direct object πάντα (“all things”) is accusative plural neuter, covering every situation Paul has discussed—from hunger to abundance. The emphasis is not on external achievement, but on inner spiritual sufficiency. Means of Empowermentἐν τῷ ἐνδυναμοῦντί με Χριστῷ – “in Christ who strengthens me.”
ἐν + dative indicates means or sphere—“by” or “through.”… 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 GreekResumption of Vocation and Narrative Flow in John 21:3: Dialogue, Aspect, and Disappointment in Post-Resurrection Greek
Λέγει αὐτοῖς Σίμων Πέτρος· ὑπάγω ἁλιεύειν. λέγουσιν αὐτῷ· ἐρχόμεθα καὶ ἡμεῖς σὺν σοί. ἐξῆλθον καὶ ἐνέβησαν εἰς τὸ πλοῖον εὐθύς, καὶ ἐν ἐκείνῃ τῇ νυκτὶ ἐπίασαν οὐδέν. (John 21:3)
Initiating Dialogue and Personal Initiative: λέγει αὐτοῖς Σίμων Πέτρος· ὑπάγω ἁλιεύειν
– λέγει: Present active indicative, 3rd person singular of λέγω, “he says.” – Historical present for vividness. – αὐτοῖς: Dative plural masculine pronoun—”to them.” – Σίμων Πέτρος: Nominative proper name with apposition—”Simon Peter.” – Subject of the verb λέγει. – ὑπάγω: Present active indicative, 1st person singular of ὑπάγω, “I am going,” “I go.” – Expresses initiative and intent. – ἁλιεύειν: Present active infinitive of ἁλιεύω, “to fish.”… Learn Koine Greek
