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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 Archives: Grammar
“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
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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
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
