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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: Theology
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 GreekDeclensions that Distinguish Sight and Life: Grammar at Work in John 14:19
Ἔτι μικρὸν καὶ ὁ κόσμος με οὐκέτι θεωρεῖ, ὑμεῖς δὲ θεωρεῖτέ με, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσεσθε. (John 14:19)
Yet a little while, and the world no longer sees me; but you see me, because I live and you also will live.
Reading the Line Through Its DeclinablesThe verse contrasts two communities—ὁ κόσμος and ὑμεῖς—by way of nominative subjects and accusative objects (με) repeated across clauses. Declinable pronouns and the articular noun do the heavy lifting: they mark who sees, who does not, and why the disciples’ perception becomes participation in life.
Declension Analysis Table Greek Form Morphology Case & Syntactic Role Notes ὁ κόσμος 2nd declension, nominative masculine singular with article Subject of θεωρεῖ “The world” as a definite entity; articular nominative marks a corporate subject.… Learn Koine GreekGrammatical Contrast and Theological Hesitation in Matthew 3:14: Syntax and Voice in John’s Objection
Ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν λέγων· ἐγὼ χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι καὶ σὺ ἔρχῃ πρός με; (Matthew 3:14)
But John was hindering him, saying, “I have need to be baptized by you, and you come to me?”
Matthew 3:14 records John the Baptist’s theological resistance to baptizing Jesus. The Greek syntax encapsulates a profound reversal of roles, expressed through tense contrast, passive voice, rhetorical questioning, and emphatic word order. Each grammatical element in this verse serves the narrative’s purpose: to portray John’s astonishment and theological insight regarding Jesus’ superior identity.
Main Clause: Ὁ δὲ Ἰωάννης διεκώλυεν αὐτὸν– Ὁ δὲ Ἰωάννης: Nominative subject with definite article and postpositive conjunction.… Learn Koine Greek
Greek Grammar and Syntactical Analysis of Matthew 2:1
Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα (Matthew 2:1)
Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem.
Genitive Absolute Construction: Τοῦ δὲ Ἰησοῦ γεννηθέντοςThis opening clause is a classic example of the genitive absolute, a syntactic feature where a genitive noun or pronoun and a genitive participle form a phrase independent of the main clause.
– Τοῦ Ἰησοῦ: genitive singular of Ἰησοῦς (Jesus) – γεννηθέντος: aorist passive participle, genitive singular masculine of γεννάω (to be born)
This construction functions temporally: “when Jesus was born”.… Learn Koine Greek
Render What Is Due: Civic Duty in Romans 13:7
Ἀπόδοτε πᾶσι τὰς ὀφειλάς, τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ τέλος, τῷ τὸν φόβον τὸν φόβον, τῷ τὴν τιμὴν τὴν τιμήν (Romans 13:7)
Render to all what is owed: to whom tax, tax; to whom toll, toll; to whom fear, fear; to whom honor, honor.
Romans 13:7 continues Paul’s exhortation on submission to governing authorities. The Greek is rhythmic, almost liturgical, repeating both syntax and vocabulary for emphasis. Paul names specific civic and relational obligations, structuring the verse around a pattern of repetition that reflects order and accountability.
Grammatical FoundationsThe imperative ἀπόδοτε is aorist active, 2nd person plural, from ἀποδίδωμι, meaning “render,” “give back,” or “pay what is owed.”… Learn Koine Greek
Why Do You Speak to Them in Parables? A Question of Revelation in Matthew 13:10
Καὶ προσελθόντες οἱ μαθηταὶ εἶπον αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς; (Matthew 13:10)
And the disciples came and said to him, “Why do you speak to them in parables?”
Matthew 13:10 introduces a pivotal dialogue between Jesus and his disciples that opens up one of the richest theological discussions in the Gospels—why Jesus teaches in parables. The Greek grammar is straightforward but loaded with implication, setting the stage for a distinction between spiritual insiders and outsiders.
Grammatical FoundationsΚαὶ προσελθόντες οἱ μαθηταὶ εἶπον αὐτῷ—“And the disciples came and said to him.”
προσελθόντες—aorist active participle, nominative masculine plural from προσέρχομαι, “having approached” or “having come near.”… Learn Koine Greek“I Am”: Deception, Identity, and the Future Tense in Mark’s Eschatology
Πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες ὅτι ἐγώ εἰμι, καὶ πολλοὺς πλανήσουσιν. (Mark 13:6)
For many will come in my name, saying, “I am,” and they will lead many astray.
A Prophetic Warning Framed in VerbsIn Mark 13:6, Jesus issues a solemn warning during His eschatological discourse on the Mount of Olives. While the surface message is clear — deception is coming — the Greek grammar beneath His words gives it weight and precision. The interplay of future tense, participles, and prepositional constructions intensifies the danger and divine foresight of this prophecy. Let us walk through this verse word by word, guided by its grammatical force.… Learn Koine Greek
When He Came Down from the Mountain: Narrative Transition and Verb Nuances in Matthew 8:1
Καταβάντι δὲ αὐτῷ ἀπὸ τοῦ ὄρους ἠκολούθησαν αὐτῷ ὄχλοι πολλοί. (Matthew 8:1)
And when he came down from the mountain, many crowds followed him.
A Shift in the Gospel NarrativeMatthew 8:1 is a hinge verse. After the Sermon on the Mount (chapters 5–7), where Jesus teaches with unparalleled authority, Matthew records: “When he came down from the mountain, great crowds followed him.” This simple sentence is more than a narrative marker. It is a transition from Jesus’ teaching ministry to his miracles. The Greek construction combines a participle of attendant circumstance, a narrative aorist verb, and a plural subject that sets the scene for the chapters that follow.… Learn Koine Greek
