The word ἐστίν (estin) is the third person singular form of εἰμί in the present indicative, meaning “he is,” “she is,” or “it is.” It indicates a current state of being.
Examples of ἐστίν in the New Testament1. John 1:1 Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ Λόγος.… Learn Koine Greek
Personal pronouns in New Testament Greek serve to indicate the speaker, the addressee, or the person being spoken about. While Greek verbs typically encode the subject within their endings, personal pronouns are still used for emphasis, contrast, or clarity. This article outlines the forms and functions of Greek personal pronouns, focusing on subject (nominative) and object (accusative, dative, and genitive) cases.
1. Overview of Personal PronounsGreek personal pronouns vary in form according to person (1st, 2nd, 3rd), number (singular, plural), gender (in the 3rd person), and case (nominative, genitive, dative, accusative).
1st person: speaker (I, we) 2nd person: addressee (you) 3rd person: person/thing spoken about (he, she, it, they)While subject pronouns (nominative) are often omitted because verb endings indicate person and number, object pronouns (accusative/dative/genitive) are required when acting as verbal complements or modifiers.… Learn Koine Greek
χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτω γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.
Focus Topic: Imperatives and the Aorist Indicative in Historical ReferenceThis verse is a rich example of Greek mood usage: imperatives for exhortation and the aorist indicative for historical allusion. Both aspects function together to strengthen the encouragement in the Sermon on the Mount.
Imperatives of Joy: χαίρετε and ἀγαλλιᾶσθεThe verse opens with two present imperatives:
Greek Word Mood Tense Meaning χαίρετε Imperative Present Rejoice! ἀγαλλιᾶσθε Imperative Present Exult!The present tense of both verbs emphasizes ongoing action — a continuous attitude of joy and exultation, not just a one-time response.… Learn Koine Greek
In the Greek New Testament, the words ἐκκλησία (ekklēsia), συναγωγή (synagōgē), and πανήγυρις (panēgyris) appear with overlapping connotations of gathering, assembly, and community. However, they diverge significantly in origin, usage, and theological weight. This article explores their meanings, usage, and nuances in the New Testament, their Septuagintal background, and how early Christian identity was shaped through the adoption or avoidance of these terms.
Lexical Definitions and Etymology ἐκκλησία – Derived from the verb ἐκκαλέω, “to call out,” originally referring to a summoned political assembly in Greek city-states. In the New Testament, it evolves into the primary term for the Christian church, both local and universal.… Learn Koine Greekὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν· καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.
Focus Topic: Perfect Tense and Subjunctive in Purpose ClausesThis verse offers a brilliant mix of perfect indicative verbs, present indicative, and a purpose clause introduced by ἵνα followed by a present subjunctive. It blends eyewitness testimony with theological intent, structured through careful grammatical choices.
The Perfect Tense: ἑωράκαμεν and ἀκηκόαμενThese two verbs are both in the perfect active indicative, 1st person plural. The perfect tense in Greek describes a completed action with continuing results:
Greek Word Tense Voice Meaning ἑωράκαμεν Perfect Active We have seen (and still see the result) ἀκηκόαμεν Perfect Active We have heard (and it continues to shape us)The author is emphasizing not just past experiences, but the enduring witness of what they have seen and heard — a theological strategy to ground their proclamation (ἀπαγγέλλομεν).… Learn Koine Greek
In Luke 1:2, the evangelist continues his polished prologue by identifying the sources of the Gospel tradition: those who were both eyewitnesses and ministers of the word. Central to this identification is the phrase ὑπηρέται γενόμενοι τοῦ λόγου, which includes the aorist middle participle γενόμενοι {genomenoi} (“having become”) modifying οἱ αὐτόπται.
This phrase is key: it shows that those who passed on the tradition weren’t just observers—they became servants of the message. This participial construction indicates both transition and commitment. This lesson explores the morphology, syntax, semantics, and theological implications of this aorist participle and its genitive complement.… Learn Koine Greek
The Gospel of Luke opens not with theology or miracle, but with a polished historiographical prologue. The evangelist uses elevated Greek to establish credibility and intent. Central to this literary self-positioning is the verb ἀνατάξασθαι {anatáxasthai}, an aorist middle infinitive meaning “to compile” or “to set in order.”
This infinitive isn’t just grammatical—it’s philosophical. It expresses authorial intent, independence, and scope. Luke signals that he is entering a field already worked by “many,” but his use of this rare verb sets him apart. In this article, we examine the form, force, and function of ἀνατάξασθαι in Luke 1:1.… Learn Koine Greek
In Luke 2:7, immediately following the birth of Yeshuʿ, we are told: καὶ ἐσπαργάνωσεν αὐτόν — “and she swaddled him.”
This act, grammatically represented by the aorist active indicative verb ἐσπαργάνωσεν {esparganōsen}, is simple and maternal—but deeply evocative. It links Jesus to common humanity, while hinting forward to the wrapping of his body in burial. The verb is rare, pictorial, and powerful.
Καὶ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν, καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.Let us focus on the vivid and tender verb ἐσπαργάνωσεν in Luke 2:7—a verb that occurs only here in the New Testament.… Learn Koine Greek
In Luke 2:7, we read the terse, solemn line: Καὶ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον — “And she gave birth to her son, the firstborn.”
The participial-adjectival form πρωτότοκος {prōtótokos} functions grammatically as an appositive descriptor of υἱὸν (“son”)—yet its implications go beyond birth order. This single word is loaded with grammatical complexity, covenantal overtones, and messianic significance.
Let’s examine how this participle-adjective hybrid operates syntactically and theologically in this birth narrative.
Καὶ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν, καὶ ἀνέκλινεν αὐτὸν ἐν τῇ φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.… Learn Koine GreekJesus responds to a man seeking arbitration over an inheritance:
Ὁ δὲ εἶπεν αὐτῷ· ἄνθρωπε, τίς με κατέστησε δικαστὴν ἢ μεριστὴν ἐφ’ ὑμᾶς; “But he said to him, ‘Man, who appointed me a judge or divider over you?’”
This question is not simply about legality—it reveals Jesus’ refusal to act as a civil adjudicator. Instead, He redirects attention from temporal disputes to eternal truths, using precise Greek grammar to do it.
Let’s examine Luke 12:14, focusing on the powerful rhetorical question Jesus asks:
ἄνθρωπε, τίς με κατέστησε δικαστὴν ἢ μεριστὴν ἐφ’ ὑμᾶς;“Man, who appointed me a judge or divider over you?”… Learn Koine Greek
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