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Greek Lessons
- The Question of Eternal Life: Syntax of Testing and Inquiry in Luke 10:25
- The Grammar of Astonishment and Difficulty
- The Urgency of Flight: Syntax, Eschatology, and the Grammar of Mission in Matthew 10:23
- Provoking the Lord: The Peril of Presumption
- The Great Priest Over God’s House: The Foundation of Confident Access
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Category
Category Archives: Grammar
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
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“γινώσκω τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν”: Reciprocal Knowing and Shepherd Identity in John 10:14
The Shepherd Who Knows and Is Known
In John 10:14, Jesus states:
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν. “I am the good shepherd, and I know my own, and my own know me.”
This verse hinges on two reciprocal clauses: – γινώσκω τὰ ἐμὰ – “I know those who are mine” – γινώσκομαι ὑπὸ τῶν ἐμῶν – “I am known by those who are mine”
The parallelism and grammatical symmetry deepen the theological truth: intimacy between Christ and His followers.
Let’s explore the rich grammar and theology of John 10:14, focusing especially on the reciprocal verbs and the identity formula in:
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ γινώσκομαι ὑπὸ τῶν ἐμῶν.… Learn Koine GreekWhen the Crowd Gathers: A Scene Unfolds in Mark 9:14
Καὶ ἐλθὼν πρὸς τοὺς μαθητὰς εἶδεν ὄχλον πολὺν περὶ αὐτοὺς, καὶ γραμματεῖς συζητοῦντας αὐτοῖς (Mark 9:14)
And when he came to the disciples, he saw a great crowd around them, and scribes arguing with them.
Temporal Action: ἐλθὼν πρὸς τοὺς μαθητὰςThe participle ἐλθὼν is the aorist active participle of ἔρχομαι, meaning “to come” or “to go.” It is nominative masculine singular and refers to Jesus. As an aorist participle, it indicates action prior to the main verb — “after coming” or “when he came.”
The phrase πρὸς τοὺς μαθητὰς (“to the disciples”) shows the goal of this arrival. This scene follows the Transfiguration, and Jesus is now rejoining the disciples who had remained below.… Learn Koine Greek
“Voice as Identity: ἡ προβιβασθεῖσα and the Middle Voice in a Dance of Deceit”
Ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, Δός μοι, φησίν, ὧδε ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ βαπτιστοῦ. (Matthew 14:8)
But having been prompted by her mother, she says, “Give me here on a platter the head of John the Baptist.”
The Middle Between Motion and AgencyIn Matthew 14:8, the narrative tension surrounding Herod’s tragic promise to Salome reaches its chilling climax. The phrase ἡ δὲ προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς — “the one having been sent forward by her mother” — introduces Salome at the decisive moment. Yet the verb προβιβάζω, appearing here in the aorist middle participle form προβιβασθεῖσα, raises intriguing syntactic and semantic questions.… Learn Koine Greek
When Abundance Meets Lack: Equity in 2 Corinthians 8:14
Ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης (2 Corinthians 8:14)
So that their abundance might become your lack, in order that equality might result.
Ἵνα… ὅπως: Coordinated Purpose and ResultThe structure of this verse features a double purpose/result expression — first with ἵνα and then with ὅπως. While both conjunctions introduce result or purpose clauses, ἵνα is often stronger and more direct, whereas ὅπως can nuance intention or ultimate goal. The layering of these two clauses in succession builds rhetorical force and draws attention to the divine ideal of balance among believers.
τὸ ἐκείνων περίσσευμα: Their AbundanceThe noun περίσσευμα means “overflow,” “abundance,” or “surplus.”… Learn Koine Greek
The Optative That Prays: Volition, Irony, and Ethical Grammar in 2 Corinthians 13:7
In 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), Paul delivers a stunningly paradoxical prayer. Not only is the ethical center of the passage complex — his longing that the Corinthians do good even if it makes him appear disqualified — but the grammar, too, is intricate. The rare optative verb ὦμεν emerges in the final clause, signaling wish, possibility, and rhetorical humility. When Paul employs the optative, he steps into the realm of uncertain volition — a space reserved in Greek for wishes and hypotheticals.… Learn Koine Greek
Seventy-Five Souls: Syntax and History in Acts 7:14
Ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο τὸν πατέρα αὐτοῦ Ἰακὼβ καὶ πᾶσαν τὴν συγγένειαν αὐτοῦ ἐν ψυχαῖς ἑβδομήκοντα πέντε (Acts 7:14)
Then Joseph sent and summoned his father Jacob and all his kindred, seventy-five persons in all.
The Aorist Participle: ἀποστείλαςThe participle ἀποστείλας comes from the verb ἀποστέλλω, meaning “to send.” It is an aorist active participle, nominative masculine singular, agreeing with Ἰωσὴφ — “Joseph.” In Greek, the aorist participle often conveys an action prior to the main verb. Thus, “having sent” introduces the cause or means for what follows.
Joseph, having sent a message or delegation, performs the next action: he summons.… Learn Koine Greek
Questions That Divide: Syntax of Rhetorical Polarization in 2 Corinthians 6:14
In Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις· τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; τίς δὲ κοινωνία φωτὶ πρὸς σκότος; (2 Corinthians 6:14), Paul commands separation — not by shouting, but by asking. The verse begins with a direct prohibition and follows with two rhetorical questions that define the heart of the argument. Greek excels at making polarity sharp, and Paul uses grammar here not only to persuade, but to polarize. These are not queries for information; they are instruments of exclusion. The syntax of question becomes the syntax of holiness.
Morphological Breakdown Μὴ γίνεσθε – Root: γίνομαι Form: present middle/passive imperative, 2nd person plural + negative particle Lexical Meaning: “do not become” Contextual Notes: Present imperative with μή expresses a general prohibition; not just a momentary action but an enduring identity to be avoided.… Learn Koine GreekA Beautiful Work: Defending Devotion in Mark 14:6
Ὁ δὲ Ἰησοῦς εἶπεν· ἄφετε αὐτήν· τί αὐτῇ κόπους παρέχετε; καλὸν ἔργον εἰργάσατο ἐν ἐμοί (Mark 14:6)
But Jesus said, “Leave her alone. Why do you cause her trouble? She has done a good work for me.”
Ὁ δὲ Ἰησοῦς εἶπεν: The Teacher RespondsThis narrative begins with the subject and verb in classical sequence: ὁ δὲ Ἰησοῦς (“but Jesus”) followed by εἶπεν (“said”). The conjunction δὲ introduces contrast, showing Jesus’ reply in response to previous indignation. The use of the aorist verb εἶπεν presents the statement as a complete, decisive utterance.
Ἄφετε αὐτήν: A Sharp ImperativeThe verb ἄφετε is a second person plural aorist active imperative of ἀφίημι — “let go,” “release,” or “permit.”… Learn Koine Greek
