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Greek Lessons
- 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
- The Field of Blood: Passive Voice and Temporal Clauses in Matthew 27:8
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Category
Category Archives: Grammar
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
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
“ἵνα σταυρωθῇ”: Divine Passive and Purpose in Mark 15:15
Ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας. ἵνα σταυρωθῇ. (Mark 15:15)
But Pilate, wishing to satisfy the crowd, released to them Barabbas; and after scourging Jesus, he handed him over to be crucified.
The Purpose of BetrayalThe final words of Mark 15:15 record the intended outcome of Pilate’s decision: ἵνα σταυρωθῇ — “in order that he might be crucified.”
This is a classic ἵνα-clause, which expresses purpose or result, but what stands out is the verb form: σταυρωθῇ, an aorist passive subjunctive. In context, this passive verb is not merely grammatical—it is theological: Jesus is not just crucified by men, but according to the plan of God.… Learn Koine Greek
“φραγελλώσας”: The Aorist Participle of Brutality and Irony in Mark 15:15
Ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας. ἵνα σταυρωθῇ. (Mark 15:15)
But Pilate, wishing to satisfy the crowd, released to them Barabbas; and after scourging Jesus, he handed him over to be crucified.
The King’s Coronation Begins in ScourgingMark 15:15 records Pilate’s final act of surrender to the crowd’s demand: ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας. “He released Barabbas to them, and having scourged Jesus, he handed him over to be crucified.”
Here we focus on the participle φραγελλώσας {phragellōsas}, an aorist active participle of φραγελλόω—a loanword from Latin flagellum (whip).… Learn Koine Greek
Posted in Grammar, Syntax, Theology
Tagged aorist active participle, aorist participle, Mark 15:15
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“παρέδωκε τὸν Ἰησοῦν”: The Grammar of Surrender and Judgment in Mark 15:15
Ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας. ἵνα σταυρωθῇ.
But Pilate, wishing to satisfy the crowd, released to them Barabbas; and after scourging Jesus, he handed him over to be crucified.
When the Judge Becomes the DelivererMark 15:15 reports Pilate’s final act: καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας· ἵνα σταυρωθῇ — “And he handed over Jesus, having scourged him, so that he might be crucified.”
The verb παρέδωκε {paredōken} comes from παραδίδωμι, “to hand over,” and it is rich in judicial and theological nuance. It appears in both secular legal texts and biblical prophecy.… Learn Koine Greek
“ἀπέλυσεν τὸν Βαραββᾶν”: Legal Release and Narrative Irony in Mark 15:15
Ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας. ἵνα σταυρωθῇ. (Mark 15:15)
But Pilate, wishing to satisfy the crowd, released to them Barabbas; and after scourging Jesus, he handed him over to be crucified.
The Inversion of JusticeMark 15:15 includes this concise but pivotal clause: ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν — “He released Barabbas to them.”
This clause marks a dramatic reversal: Barabbas, a known insurrectionist (Mark 15:7), is set free, while Yeshuʿ, the innocent one, is delivered to death. The verb ἀπέλυσεν {apelusen} is drawn from legal vocabulary, but in this context it functions with narrative irony and theological gravity.… Learn Koine Greek
“τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι”: Idiom of Appeasement in Mark 15:15
Ὁ δὲ Πιλᾶτος βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι, ἀπέλυσεν αὐτοῖς τὸν Βαραββᾶν, καὶ παρέδωκε τὸν Ἰησοῦν φραγελλώσας. ἵνα σταυρωθῇ. (Mark 15:15)
But Pilate, wishing to satisfy the crowd, released to them Barabbas; and after scourging Jesus, he handed him over to be crucified.
When Justice Bows to Crowd ControlMark 15:15 opens with a participial phrase describing Pilate’s inner intent: βουλόμενος τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι — “wishing to satisfy the crowd.”
This expression is built around the idiom τὸ ἱκανὸν ποιῆσαι, literally “to do the sufficient [thing],” or more naturally, “to appease / satisfy.” This polite Greek formulation masks the deeper tension of political expedience, and the grammar expresses Pilate’s willing participation in injustice.… Learn Koine Greek
Flattery, Framing, and the Grammar of a Trap
Οἱ δὲ ἐλθόντες λέγουσιν αὐτῷ· διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ οὐ μέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων, ἀλλ’ ἐπ’ ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις. εἶπον οὖν ἡμῖν· ἔξεστι δοῦναι κῆνσον Καίσαρι ἢ οὔ; δῶμεν ἢ μὴ δῶμεν; (Mark 12:14)
And they came and said to him, “Teacher, we know that you are true and that you do not care about anyone, for you do not look at the face of people, but in truth you teach the way of God. Tell us then, is it lawful to give the poll-tax to Caesar or not? Should we give or not give?”… Learn Koine Greek
Posted in Grammar, Syntax
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Abounding with Purpose: Spiritual Zeal and Edification in 1 Corinthians 14:12
Οὕτω καὶ ὑμεῖς, ἐπεὶ ζηλωταί ἐστε πνευμάτων, πρὸς τὴν οἰκοδομὴν τῆς ἐκκλησίας ζητεῖτε ἵνα περισσεύητε. (1 Corinthians 14:12)
So also you, since you are zealous for spiritual gifts, seek to abound for the building up of the church.
Οὕτω καὶ ὑμεῖς: Drawing the Reader InThe phrase οὕτω καὶ ὑμεῖς — “so also you” — connects this verse with the preceding discussion on tongues and prophecy. Paul now turns directly to the Corinthian believers, drawing a logical parallel: just as certain principles apply generally, so too must they apply to you.
This opening sets the tone: Paul is not condemning their spiritual zeal but reshaping its direction.… Learn Koine Greek
Greek Grammar and Syntactic Analysis of Mark 11:14
Καὶ ἀποκριθεὶς ὁ Ἰησοῦς, εἶπεν αὐτῇ· μηκέτι ἐκ σοῦ εἰς τὸν αἰῶνα μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ. (Mark 11:14)
And Jesus answered and said to it: Let no one eat fruit from you ever again. And his disciples were listening.
Aorist Participle ἀποκριθεὶς and Narrative FramingThe participle ἀποκριθεὶς (aorist passive participle, nominative masculine singular of ἀποκρίνομαι) introduces a typical Semitic-influenced narrative formula, often found in the Gospels: “And answering, Jesus said…” This construction is grammatically redundant in Greek but stylistically Semitic. It functions adverbially, indicating the manner or circumstance of the main verb εἶπεν.
Although ἀποκριθεὶς is morphologically passive, the verb ἀποκρίνομαι is deponent, meaning it has passive forms but active meaning: “he answered”.… Learn Koine Greek
“τὰ ἐμὰ… τῶν ἐμῶν”: Possessive Adjectives and Personal Ownership in John 10:14
Introduction: The Language of Possession
Jesus says:
γινώσκω τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν “I know the things that are mine, and I am known by those who are mine.”
In both clauses, the possessive adjective ἐμός (“mine”) appears in distinct grammatical forms: – τὰ ἐμὰ – accusative neuter plural – τῶν ἐμῶν – genitive masculine (or mixed gender) plural
Though similar in form, each plays a unique role in its clause—and reveals something profound about belonging to Christ.
γινώσκω τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν Morphological Breakdown τὰ ἐμὰ {ta emá} – Form: neuter plural accusative (article + possessive adjective); From: ἐμός, ἐμή, ἐμόν – 1st person singular possessive adjective; Translation: “the things (or ones) that are mine”; Function: Direct object of γινώσκω (“I know”); Notes: Though grammatically neuter, context clearly implies people, not objects—Christ’s sheep.… Learn Koine Greek