To Hold Down (κατέχω)
To hold down (κατέχω) conveys the act of preventing, hindering, or holding onto something or someone.
In the parable of the land owner who planted a vineyard and leased it out so that he could go to a far away country, the vinedressers sought to hold down his son’s inheritance by killing him (Matthew 21:38). By slaying the heir, they perceived that they would be able to prevent the owner from taking what was rightfully his.
While talking about the Kingdom of the Heavens and how the message is impacting those hearing it, Jesus speaks the parable of the sower and the seeds. Unlike the message of salvation today, which holds an inherent ability to save a person (Romans 1:16), the good news of the Kingdom of the Heavens could be snatched out of the heart of those who heard it. However, those who heard the word with a proper and good heart, prevented the loss of the message in their heart, resulting in bearing fruit (Luke 8:15). Therefore, their lives were impacted by the message of the Messiah because they believed God.
A quality of the wrath of God is manifested today against all ungodliness and unrighteousness of men who hold down the truth in unrighteousness (Romans 1:18). The wicked do not succeed because they evade justice, but rather, because God gives them over to uncleanness and the strong desires of their hearts due to their rejection of the truth. As a result, their minds become depraved, calling good evil while being filled with all forms of unrighteousness, thus bringing upon themselves the fullness of judgment (Romans 1:32).
When we were in the flesh, the sinful passions aroused by the law were at work in our members, bearing fruit to death (Romans 7:5). But now, having been delivered from the law and having died to what held us captive, we can serve in the newness of the spirit rather than the oldness of the letter (Romans 7:6). The law revealed the true nature of sin, showing how exceedingly sinful it was and resulting in bondage (Romans 7:13). Now that we are free from the law, we live out from faith, which enables us to manifest the righteousness we have in Christ through our conduct, serving God in our minds where there is freedom.
We are to test all things to determine what is the desires will of God and hold onto that which is proper (1 Thessalonians 5:21). Let us abstain from every appearance of malignant evil while praying without ceasing, giving thanks in everything, not quenching the desires from the Spirit, comforting the emotionally weak, never rendering wrong for wrong. Let us purse what is beneficial for all. For He who calls us is faithful, and He will fulfill His promises (1 Thessalonians 5:24).
We are not to be deceived by those claiming that the rapture has already happened and that we have been left behind. The man of lawlessness—also known as the beast of Revelation and Daniel, who comes with the authority of Satan—will not be revealed until the Holy Spirit ceases to restrain Satan (2 Thessalonians 2:7). For this to happen, the removal of the Church from the earth must occur first (2 Thessalonians 2:3). Those who seek to deceive the saints use current events to imply the fulfillment of prophecies meant for other times, causing fear and distress among the saints while trying to profit from them. Some claim that the mark of the beast has arrived, suggesting it is a form of new technology. However, we are not to be shaken in mind by those who say that the tribulation is upon us. Instead, let us rejoice, for we are not appointed to any quality of wrath but to obtain salvation (1 Thessalonians 5:9).
Armor for the Christian Life
Within Scripture, two sets of armor are described for the Christian. Panoplia (πανοπλία) is the heavy armor used by Roman soldiers for defense. Hopion (ὅπλον) expresses a weapon of warfare that can included armor.
When the Chief Priests and Pharisees dispatched a troop of roman soldiers to arrest Jesus, they came armed with weapons (ὅπλον), John 18:3.
As we apply the truth to overcome the desires from the sin nature, after reckoning to ourselves that we have died with Christ and are co-raised with Him to walk in newness of life, we are to yield our members as instruments (ὅπλον) of righteousness, Romans 6:13.
The night is well spent, the day is near. Therefore, we are to cast of the works of darkness, putting on the armor (ὅπλον) of light, Romans 13:12, so that we walk properly as in the day, having put on Christ as our outer garment so that we are making no provisions for the flesh and its desires, Romans 13:13-14. This armor (ὅπλον) includes the breastplate of faith and the helmet of salvation, 1 Thessalonians 5:8.
When dealing with persecution and tribulation, we are to commend ourselves as those who belong to God by the internet ability of God, through the use of the armor (ὅπλον) of righteousness, 2 Corinthians 6:7.
Our daily armaments (ὅπλον) of warfare are not carnal but in the inherent ability of God we use them to tear down strongholds, which are the reasonings that exalt themselves above God, bringing the working of our minds into obedience to the Christ, 2 Corinthians 10:4-5.
Panoplia (πανοπλία) is our heavy armor that is used when we are attacked by Satan so that we are able to stand firm against him, Ephesians 6:11. With it we protect our thoughts, the sensitive part of the mind, by girding our mind with truth. We put on the breastplate of righteousness, prepare our feet, take up the shield of faith, put on the helmet of salvation, and use the sword of the Spirit to overcome all of Satan’s methodologies to persuade us to act independently from God.
Our battle is not a war of flesh and blood, but a spiritual battle with malignantly evil rulers of this world. Therefore, our instruments of warfare are for the protection of our mind so that we walk properly as in the day, and stand firm when attacked by Satan.
Biblical Greek First Year Lesson 10
Class Notes
The First Declension
The first declension encompasses primarily feminine nouns because they are characterized by certain endings and follow a specific pattern in their cases.
First Declension Endings:
| Case | Singular | Plural |
| Nominative | α / η | αι |
| Genitive/Ablative | ας / ης | ῶν |
| Dative/Locative/Instrumental | ᾳ / ῃ | αις |
| Accusative | αν / ην | ας |
| Vocative
|
α / η | αι |
Nominative Singular: Ends in α or η. The naming case, typically used for the subject.
Genitive/Ablative Singular: ας or ης. Genitive expresses limitation. Ablative emphasizes source or separation.
Dative/Locative/Instrumental Singular: ᾳ or ῃ, used for indirect objects. It is the case of personal association.
Accusative Singular: αν or ην, the direct object form.
Vocative Singular: Usually identical to the nominative and used for direct address.
Plural Forms: The nominative and vocative plural end is αι, genitive/ablative is ῶν, dative/locative/instrumental is αις (for indirect objects), and accusative plural is ας.
The Article Agreement
Nouns take articles and adjectives that agree in gender, number, and case. Feminine nouns take the feminine forms of articles and adjectives, and masculine nouns take masculine forms.
Feminine Definite Article Forms:
| Case | Singular | Plural |
| Nominative | ἡ | αἱ |
| Genitive/Ablative | τῆς | τῶν |
| Dative/Locative/Instrumental | τῇ | ταῖς |
| Accusative | τήν | τάς |
Masculine Definite Article Forms:
Although the First Declension is primarily feminine, a few masculine nouns belong to this declension (e.g., μαθητής, “disciple”; νεανίας, “young man”).
The masculine article forms applied to First Declension nouns are as follows:
| Case | Singular | Plural |
| Nominative | ὁ | οἱ |
| Genitive/Ablative | τοῦ | τῶν |
| Dative/Locative/Instrumental | τῷ | τοῖς |
| Accusative | τόν | τούς |
Examples of the article with First Declension Nouns:
- Feminine First Declension Example (χώρα – “country”):
- Singular:
- Nominative: ἡ χώρα – “the country”
- Genitive/Ablative: τῆς χώρας – “of/from the country”
- Dative/Locative/Instrumental: τῇ χώρᾳ – ” for/with/by the country”
- Accusative: τήν χώραν – “the country” (direct object)
- Plural:
- Nominative: αἱ χῶραι – “the countries”
- Genitive/Ablative: τῶν χωρῶν – ” of/from the countries”
- Dative/Locative/Instrumental: ταῖς χώραις – ” for/with/by the countries”
- Accusative: τάς χώρας – “the countries” (direct object)
- Singular:
- Masculine First Declension Example (μαθητής – “disciple”):
- Singular:
- Nominative: ὁ μαθητής – “the disciple”
- Genitive/Ablative: τοῦ μαθητοῦ – ” of/from the disciple”
- Dative/Locative/Instrumental: τῷ μαθητῇ – ” for/with/by the disciple”
- Accusative: τόν μαθητήν – “the disciple” (direct object)
- Plural:
- Nominative: οἱ μαθηταί – “the disciples”
- Genitive/Ablative: τῶν μαθητῶν – ” of/from the disciples”
- Dative/Locative/Instrumental: τοῖς μαθηταῖς – “for/with/by the disciples”
- Accusative: τούς μαθητάς – “the disciples” (direct object)
- Singular:
Begotten (γεννάω)
Begotten (γεννάω) is predominately used regarding birth; however, it is not restricted in use to only producing a child. It is used in genealogies to connect the father with his children. Abraham begot Isaac, Matthew 1:2, and the results of an action. Paul begot the Corinthian saints, 1 Corinthians 4:15, and became a parent to Onesimus, Philemon 10. Therefore, begotten (γεννάω) is not limited to a birthing term. Its root meaning expresses producing something, hence, bringing forth.
While Joseph was considering how to deal with his fiancé who had become pregnant before he knew her, an angel appeared to him in a dream informing him that the thing that is begotten in Mary’s womb is from the Holy Spirit, Matthew 1:20. Although Christ had not been born at this time, God the Father and the Holy Spirit brought forth a body that was being developed in Mary’s womb. Around two years after Jesus’ birth (when he was begotten from the womb), three wisemen from the east came looking for Him because of the star that was prophesied about through Daniel, Matthew 2:1. Therefore, because of its underlying meaning, begotten (γεννάω) can relate to a child in the womb along with one who has been born.
Begotten (γεννάω) is also used for the condition in which a person is born along with how their birth came about. Some eunuchs are begotten, brought forth as a eunuch, from their mother’s womb, Matthew 19:12. The Pharisees accuse Jesus of being born out of fornication, John 8:41. They also accuse a man who was born blind of being begotten in sin due to his birth defect, John 9:34. Paul’s Roman citizenship was brought forth because of where and to whom he was born, Acts 22:28. God brought about the nation of Israel through one man, who was as good as dead, Hebrews 11:12.
During Christ’s ministry on the earth, He gave those who accepted Him as the Messiah the authority to become children of God. These are begotten not out from blood, nor by the desirous will of the flesh or man, but by God, John 1:13. God will bring them forth as His children, 1 John 3:2. One who becomes a child of God is begotten from above, John 3:3. That which is begotten of the flesh is flesh, but that which is begotten of the Spirit is spirit, John 3:6. After the resurrection of Christ, those who God begets do not habitually sin, because God’s seed abides in them, 1 John 3:9. These are the ones who do righteousness for God begets them, 1 John 2:29.
When God the Son was brought into the world by God the Father, it was on that day that the Son wrapped Himself in flesh through the inherent ability of the Father, Acts 13:33. He is the Son, who was begotten. This is the One God the Father raised from the dead, Acts 13:34.
Paul begot the Corinthians saints by bringing the gospel for salvation to them, 1 Corinthians 4:15. Their new birth was not through Paul; however, as a result of his ministry to them, Paul became as a father to them. Paul also became a father to Onesimus, a runaway slave, Philemon 10.
As those belonging to God, we are to avoid foolish and ignorant disputes, knowing that they bring forth (beget) strife, 2 Timothy 2:23.
Begotten (γεννάω) is not a word that is limited to one who is born from another; therefore, the context must determine what and how something was brought about. When God the Father begot the Son, the Son did not come into existence, nor did He become a Son at that time. This refers to when God the Son was wrapped in flesh and walked among us. Through Paul’s ministry, as he brought the gospel of the Christ to the cities and nations around him, he was begotten as their father in the faith. Even strife is begotten by foolish and ignorant disputing. Therefore, begotten (γεννάω) is not limited to one who is born from another; instead, it conveys that which was brought forth by the act that brings something about.
Biblical Greek First Year Lesson 9
Class Notes
The Imperfect Indicative Middle and Passive are grammatical construction that expresses an action being performed on the subject (passive voice) or by the subject for the subject’s benefit (middle voice) and occurring continuously or repeatedly in the past (imperfect tense). This tense is used when describing events that were ongoing, habitual, or repeated over a period of time, rather than a single, completed action.
The Imperfect Indicative Middle and Passive Endings:
Singular
1st Person: – όμην
2nd Person: – ου
3rd Person: – ετο
Plural
1st Person: – όμεθα
2nd Person: – εσθε
3rd Person: – οντο
The imperfect Tense indicated action in the past, up to the point of writing. It is ongoing or repetitive action occurring in the past.
The indicative mood is used to express a statement as factual or reality. Therefore, the action is perceived as real or certain.
The passive voice emphasis that action of the verb being performed on the subject. Where the middle expresses the subject performs the action and is directly involved in its effect or outcome; therefore, done for the subject’s own benefit, on themselves, or in some reciprocal manner.
Imperfect Indicative Middle/Passive conjugation using λύω (to loose).
Singular
1st Person: ἐλυόμην – I was loosing (for myself)
2nd Person: ἐλύου – You were loosing (for yourself)
3rd Person: ἐλύετο – He/She/It was loosing (for him/her/itself)
Plural
1st Person: ἐλυόμεθα – We were loosing (for ourselves)
2nd Person: ἐλύεσθε – You all were loosing (for yourselves)
3rd Person: ἐλύοντο – They were loosing (for themselves)
Imperfect Indicative Middle or Passive Examples:
ἐγίνετο (from γίνομαι – “to become” or “to happen”)
ἐλέγετο (from λέγω – “to say” or “to speak”)
ἐθεραπεύετο (from θεραπεύω – “to heal”)
ἐπορεύετο (from πορεύομαι – “to go” or “to travel”)
ἐκαλύπτετο (from καλύπτω – “to cover” or “to hide”)
ἐδιδάσκετο (from διδάσκω – “to teach”)
ἐτιμᾶτο (from τιμάω – “to honor”)
ἐδιώκετο (from διώκω – “to persecute” or “to pursue”)
ἐφοβεῖτο (from φοβέομαι – “to fear”)
ἐκαθίζετο (from καθίζω – “to sit” or “to set”)
Abstain (ἀπέχω)
Abstain (ἀπέχω) comes from the root “to have or hold (εχω)”, expressing the concepts of paid in full or sufficiency. In its general use it may also conveying the idea of deliberately avoiding or refraining from something; hence, abstain. Therefore, not holding onto something.
In expressing the concept of sufficiency, Paul uses ἀπέχω in Philippians 4:18 concerning the support he received from Epaphroditus, who was sent by the assembly to fulfill Paul’s physical needs. He conveys to them that he has no need for more, or they may abstain from sending more, because they have met the need.
The village of Emmaus is fully sixty stadia, approximately seven miles, from Jerusalem, Luke 24:13. ἀπέχω (apecho) is used to express its full distance being sufficiently completed by sixty stadia.
When speaking to the Jews about their righteous acts, Jesus warns them to not do them with the intent for others to see them. The one who does work in this manner receives in full what he deserves by the glory he acquired from men, Matthew 6:2, and, therefore, will not be rewarded by God.
In these latter times that we live in, we have many who have departed from the faith, giving heed to deceiving spirits and the teachings of demons. These are the pastors that in hypocrisy speak lies, having their own conscience seared, forbidding marriage and teaching abstaining from food, which God created to be received with thanksgiving by those who believe and know the truth, 1 Timothy 4:3.
An aspect of the desirous will of God is for the saint to abstain from fornication, 1 Thessalonians 4:3. Each of us is to know how to possess his own body in sanctification and honor, not in the passions of strong desires of the flesh like the unsaved, 1 Thessalonians 4:4-5.
We are pilgrims and sojourners on this earth because in Christ we have been crucified to this world; therefore, our citizenship is in the heavens, Philippians 3:20. As such, we are to abstain from fleshly desires that war against our emotions (souls), 1 Peter 2:11. For we walk among the unsaved and are to conduct ourselves in honor so that when they speak bad of us our proper works may express a genuine opinion of God, 1 Peter 2:12.