The Self-Condemned: When Correction Meets Resistance

Posted on March 11, 2022 by Exegesis & Hermeneutics
Αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει ὢν αὐτοκατάκριτος. (Titus 3:10–11)

Reject a divisive person after a first and second warning, knowing that such a one has turned aside and is sinning, being self-condemned.

The Anatomy of Discipline

The instruction begins with αἱρετικὸν ἄνθρωπον, literally “a sectarian man” or “a man of division.” The adjective αἱρετικός stems from αἵρεσις, meaning “choice,” “party,” or “sect,” which in this context conveys willful separation from communal truth. The imperative παραιτοῦ (“reject” or “avoid”) marks a decisive pastoral boundary. Paul’s syntax—μετὰ μίαν καὶ δευτέραν νουθεσίαν—reveals a measured process: the first and second admonitions precede any rejection.… Learn Koine Greek

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Satan Entered: Grammatical Precision and Theological Shock in Luke 22:3

Posted on March 1, 2022 by New Testament Greek
Εἰσῆλθε δὲ ὁ σατανᾶς εἰς Ἰούδαν τὸν ἐπικαλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα, (Luke 22:3)

Then Satan entered into Judas, the one called Iscariot, who was of the number of the twelve.

The Betrayer’s Moment: Literary and Theological Context of Luke 22:3

This terse but weighty verse initiates the betrayal sequence in Luke’s Passion Narrative. The language is grammatically straightforward but theologically profound: Satan is now said to “enter” Judas, leading directly to the conspiracy with the chief priests (v. 4). The syntax employs sharp clarity to emphasize the gravity and shock of the event—particularly through the compound identification of Judas and the forceful verb of indwelling.… Learn Koine Greek

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Resurrection and Possession: A Grammatical Riddle in Matthew 22:28

Posted on February 28, 2022 by Advanced Greek Grammar
Ἐν τῇ οὖν ἀναστάσει τίνος τῶν ἑπτὰ ἔσται ἡ γυνή; πάντες γὰρ ἔσχον αὐτήν. (Matthew 22:28)

In the resurrection, then, of which of the seven will the woman be? For all had her.

The Syntax of a Trick Question

This verse arises in the context of the Sadducees testing Jesus with a hypothetical scenario involving levirate marriage. The Greek sentence itself is deliberately constructed to reflect the rhetorical trap. The clause ἐν τῇ οὖν ἀναστάσει (“in the resurrection, then”) is a prepositional phrase using ἐν + dative. The particle οὖν functions inferentially, pointing back to the elaborate scenario and introducing the logical consequence of their story.… Learn Koine Greek

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Declensions of the Present Age: Grammatical Grace in Titus 2:12

Posted on February 12, 2022 by Advanced Greek Grammar
Παιδεύουσα ἡμᾶς ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι (Titus 2:12)

Training us so that, having denied ungodliness and worldly desires, we might live sensibly and justly and reverently in the present age.

Declension Highlights

Titus 2:12 is a powerhouse of theological transformation encapsulated in a single complex sentence. The verse contains a dense structure of participles, adverbs, and declinable nouns/adjectives that carry not only syntactic weight but deep ethical and eschatological implications. The focus of this declension study will be on the six declinable forms present:

ἡμᾶς – 1st person plural pronoun, accusative ἀσέβειαν – noun, 1st declension feminine accusative singular ἐπιθυμίας – noun, 1st declension feminine accusative plural τὴν, τὰς, τῷ – articles showing agreement with their respective nouns κοσμικὰς – adjective, 1st/2nd declension feminine accusative plural αἰῶνι – noun, 3rd declension masculine dative singular

Together, they form a network of grammatical instruction: the training of grace (from verse 11) leads to the denial of vices and the embrace of godly living, all set in the context of the present age.… Learn Koine Greek

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“ἐκλήθη”: Divine Guest or Invited Savior? The Aorist Passive in John 2:2

Posted on February 2, 2022 by New Testament Greek

The verb ἐκλήθη (“was invited”) in John 2:2, though grammatically modest—aorist passive indicative—carries profound theological and narrative weight. It introduces Jesus not as a commanding figure, but as a guest, welcomed into human celebration. Yet this passive entry sets the stage for divine transformation: the invited One becomes the giver of abundance. Through morphology, syntax, and semantic resonance, ἐκλήθη encapsulates Johannine irony, covenantal echoes, and the theology of incarnation—where heaven enters history by invitation, and grace begins with presence.

The Guest Who Becomes the Giver

In John 2:2, Jesus and his disciples are introduced as guests to the wedding at Kana: “Jesus also was invited to the wedding, along with his disciples.”… Learn Koine Greek

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The Grammar of Appeal: Conditional Particles and Rhetorical Force in Philippians 2:1

Posted on February 1, 2022 by Advanced Greek Grammar
Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία Πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί, (Philippians 2:1) Paul’s Conditional Framework

Philippians 2:1 begins one of Paul’s most moving exhortations, where he appeals to the believers’ shared experience in Christ as the foundation for unity. The verse consists of four conditional clauses introduced by εἴ (“if”): Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία Πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί. These clauses pile up rhetorical “ifs,” not to express doubt but to remind the Philippians of realities they already know. In effect, the construction is equivalent to: “Since there is encouragement in Christ…”

Breaking Down the Clauses Εἴ τις οὖν παράκλησις ἐν Χριστῷ — “If therefore there is any encouragement in Christ.”… Learn Koine Greek
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Divine Grammar: Unlocking the Sacred Syntax of the Greek New Testament

Posted on January 31, 2022 by Greek Insights
Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. (John 1:1)

In this immersive study, we’ll explore the profound grammatical treasures hidden within this iconic verse—combining rigorous scholarship with spiritual reverence to reveal how grammar serves as the vessel of divine revelation.

The Logos and the Language: Unveiling the Syntax of the Divine

John’s prologue isn’t merely profound theology—it’s a masterclass in Koine Greek construction. Let’s examine how form and meaning intertwine…

1. ὁ λόγος: A Case Study in Definiteness

The article ὁ before λόγος performs theological heavy lifting—notice how its presence marks λόγος not as a concept, but as a personal and identifiable subject.… Learn Koine Greek

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Faith That Works: Hearing Without Doing Is Self-Deception

Posted on January 22, 2022 by Exegesis & Hermeneutics
Γίνεσθε δὲ ποιηταὶ λόγου καὶ μὴ μόνον ἀκροαταὶ, παραλογιζόμενοι ἑαυτούς. (James 1:22)

But become doers of the word and not only hearers, deceiving yourselves.

Exegetical Analysis

The imperative Γίνεσθε (“become”) is a present middle imperative, emphasizing an ongoing process of transformation rather than a one-time command. It pairs with the predicate nominative ποιηταὶ (“doers”) and the genitive λόγου (“of the word”), forming the phrase “become doers of the word.” The construction stresses identity and lifestyle, not merely action. The conjunction δὲ provides contrast or mild continuation from the prior verse. The phrase μὴ μόνον ἀκροαταὶ (“not only hearers”) sets up an antithesis with ποιηταὶ, placing mere listening in opposition to faithful response.… Learn Koine Greek

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Reigning Powers: Subjunctive Mood and Theological Contrast in Romans 5:21

Posted on January 5, 2022 by New Testament Greek

ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτω καὶ ἡ χάρις βασιλεύσει διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. — Romans 5:21

The Grammatical Architecture of Purpose

Paul’s sentence begins with the purpose clause marker ἵνα (“in order that”), introducing a profound theological contrast between two cosmic reigns: that of ἁμαρτία (sin) and that of χάρις (grace). The grammar mirrors the message: just as sin once reigned in the realm of death, grace will reign—through righteousness—into eternal life.

This sentence contains a masterful use of tenses and moods to highlight what was, and what is to come.… Learn Koine Greek

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You Are Our Letter: A Koine and Classical Greek Comparison of 2 Corinthians 3:2

Posted on January 1, 2022 by Classical Greek
ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων.

You are our letter, written in our hearts, known and read by all people. (2 Corinthians 3:2)

Koine Greek Grammar and Syntax Analysis ἡ ἐπιστολὴ ἡμῶν — Nominative singular noun with possessive genitive pronoun “our letter.” The article makes the phrase definite and emphatic. ὑμεῖς ἐστε — Independent pronoun ὑμεῖς (“you”) used for emphasis. ἐστε is present indicative of εἰμί, second person plural: “you are.” ἐγγεγραμμένη — Perfect passive participle of ἐγγράφω, nominative feminine singular, modifying ἐπιστολή: “having been written.” The perfect tense implies a completed action with lasting results.… Learn Koine Greek
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