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.
Biblical Greek First Year Lesson 8
Class Notes
Prepositions are adverbs specialized to define more clearly the meaning of case, many of which came to be used in composition with verbs. When the word functions as an adverb it does not need an object; however, when serving as a preposition it required an object.
Some words can function as either prepositions or adverbs, depending on whether they have an object:
Preposition: “She walked across the bridge.” (“Across” is a preposition because it relates to “the bridge.”)
Adverb: “She walked across.” (“Across” functions as an adverb because it has no object and modifies the verb “walked.”)
The Greek preposition is used to better define the idea of case. They assist the cases by aiding in clarifying the meaning of the case. The case governs the meaning of the preposition. Therefore, the preposition does not give the meaning to the case, for they do not govern the case.
As an example for how the meaning of the preposition is governed by the case it is used with we can examine the different meanings of παρά (para) based upon what case the noun is expressing. παρά (para) primarily means “beside,” “alongside,” or “near. The English word parallel is derived from παράλληλος (parallēlos), which is a compound of two parts: παρά (para): Meaning “beside” or “alongside.” ἀλληλος (allēlos): Meaning “one another.”
Ablative: from the side of.
Locative: by the side of.
Accusative: beside, beyond, against (contrary to).
By the nature of the Nominative and Vocative cases, they do not use prepositions. Therefore, the cases that use prepositions are the genitive, ablative, dative, locative, instrumental, and accusative.
When used in compound with the verbs the prepositions have two common uses.
The preposition is merely local. I throw out combines ἐκ (ek): A preposition meaning “out of” or “from” and
βάλλω (ballō): A verb meaning “to throw” or “to cast.”
The preposition intensifies or completes the idea of the verb. ἐσθίω (esthiō) means, I eat. When the preposition κατά (kata) is added to the word, it intensifies the meaning, expressing “I devour”, or literally “I eat down.” This verb then emphasizes consuming something entirely or devouring it with intensity.
Preposition:
- ἀνά (ana)
- Accusative: up, again
- ἀντί (anti)
- Genitive: Against (opposed to).
- Ablative: instead of, in place of. Indicating substitution.
- ἀπό (apo)
- Genitive: from, away from.
- διά (dia)
- Genitive: through (intermediate agency).
- Ablative: through (source).
- Accusative: because of, on account of.
- εἰς (eis)
- Accusative: into, unto, with reference to, because of, against (hostility).
- ἐκ / ἐξ (ek/ex)
- Ablative: from, out from (source), out from within.
- ἐν (en)
- Locative: in, with in, among (in the plural).
- Instrumental: by (means of), with.
- ἐπί (epi)
- Genitive: upon, on (Emphatic, contact), at, by.
- Locative: upon, on, at, over (position).
- Accusative: upon, on the basis of, on the occasion of, against (oppression).
Up to (without going over).
- κατά (kata)
- Genitive: down upon, against (contrary to).
- Ablative: down from.
- Accusative: according to, with reference to, as measured by.
- μετά (meta)
- Genitive: with (loosely associated with, accompanied by)
- Accusative: after
- παρά (para)
- Ablative: from (The side of).
- Locative: by the side of.
- Accusative: beside, beyond, against, (contrary to).
- περί (peri)
- Genitive: about, generally concerning.
- Accusative: around (position); about (Specifically concerning).
- πρό (pro)
- Ablative: before.
- πρός (pros)
- Genitive: in interest of.
- Locative: at (facing).
- Accusative: to, towards, with, against (facing, conflict).
- σύν (syn)
- Dative: together with (intimately).
- Locative: with (close association).
- ὑπέρ (hyper)
- Genitive: On behalf of, for the sake of, in place of (substitution).
- Accusative: over, above, beyond.
- ὑπό (hypo)
- Ablative: by (Direct agency).
- Accusative: under.
To quench (σβέννυμι)
To quench (σβέννυμι) generally means to suppress something. It is used in Scripture concerning fire, lamps, and desires.
Isaiah prophesied concerning the coming of the Messiah. He will not be quarrelsome nor cry out. No one will hear his voice in the streets. He will be gentle, not bruising a reed, and will not quench a smoking lamp wick until the time of justice comes, Matthew 12:20. He did not challenge the judgment of those in authority who sought to unrighteously kill Him. Instead, He walked quietly among the people, healing them and instructing them to not make Him known, for He did not seek a reputation for Himself but to show forth the glory of God the Father and do His will.
As Israel waits in the wilderness for the second coming of the Messiah, some will be prepared for His return. Those who are not ready will miss Him as He sweeps through the wilderness taking what is His, Matthew 25:8. The parable of the ten virgins is used to represent what will happen at this time. Those who are prepared will ensure they have sufficient oil for their lamps as they wait, where the others will pay no attention until the last moment, but their lamps will be quenched because of their failure to prepare.
While speaking of the Kingdom of the Heavens to the Jews, Jesus lays out the rules of His Kingdom, which we also know as the Millennial Kingdom. In His Kingdom, righteousness rules, Matthew 13:41-42. The Jew will have the law of God written upon their heart, Jeremiah 31:33. Therefore, during this time God will hold them liable for a trespass, along with their sins. However, mercy will still be given during this time by the cutting off of the body part that was used to offend. This may seem harsh, but it is better to enter eternal life missing members than to go whole into the lake of fire where the worm is not quenched, Mark 9:44. The worm is referring to the sin nature of a human. In the lake of fire, the desires from the flesh will not be satisfied, Isaiah 66:24.
By faith, the saints of old quenched fire, escaped the edge of the sword, in weakness became strong, in battle were valiant. Women received their dead raised to life again, yet others were tortured and would not accept deliverance to obtain a better resurrection, Hebrews 11:33-35.
Through the armor of God, which is our heavy defensive armor that we put on when Satan is attacking us so that we are able to stand fast against him, we are able to quench all his fiery darts, Ephesian 6:16. These are the desires that he seeks to influence us by to follow his will over God’s.
As members of the body of the Christ, we have the indwelling Holy Spirit. Therefore, He produces desires within us that we are to stop quenching, 1 Thessalonians 5:19. God does not speak to us with an audible voice. We do not hear a still, quiet voice when seeking His guidance. He does not move mountains, crush nations with fire and brimstone, nor is He visible present in the Temple in Jerusalem. Instead, because He indwells us, the Holy Spirit produces desires within us that are righteous. These desires are contrary to the wants from the flesh, Galatians 5:16-17. God has given us all things pertaining to life and godliness, 2 Peter 1:3. Therefore, when we have desires to do what is right, let us not suppress them. Instead, let us seek to live the remaining time we have in the flesh to the desirous will of God, not fulfilling the wants of the flesh, 1 Peter 4:2.
Biblical Greek First Year Lesson 7
Class Notes
Imperfect Indicative Active
The Imperfect Indicative Active Endings:
Singular
1st person: – ν
2nd person: – ς
3rd person: –
Plural
1st person: – μεν
2nd person: – τε
3rd person: – ν or σαν
The imperfect is a past tense that denotes continuous or repeated action in the past. Unlike the aorist when expressing past tense, which describes a simple, completed action, the imperfect emphasizes the ongoing, habitual, or iterative nature of the action. This tense is used to describe actions that were in progress or repeated over a period of time in the past, up to the point of writing, often without a clear indication of when they were completed.
Form and Structure:
- The imperfect is constructed by taking the verb stem (λου) and adding an augment (usually ἐ-) to the beginning of the verb to indicate past time, followed by specific tense endings. ἐ – λού – ον (“I was washing”)
- Syllabic augment (ἐ-): used with verbs beginning with consonants.
- Temporal augment (lengthening of the initial vowel): used with verbs that start with vowels.
Endings in the Imperfect Tense:
1st person singular: -ον (ἐ- + stem + ο + ν → “I was doing”)
2nd person singular: -ες (ἐ- + stem + ε + ς → “You were doing”)
3rd person singular: -ε(ν) (ἐ- + stem + ε + – → “He/She/It was doing”)
1st person plural: -ομεν (ἐ- + stem + ο + μεν → “We were doing”)
2nd person plural: -ετε (ἐ- + stem + ε + τε → “You (plural) were doing”)
3rd person plural: -ον (ἐ- + stem + ο + ν or σαν → “They were doing”)
Usage of the Imperfect Tense:
- Narrative: Often used in narrative passages to set the scene or describe background actions in progress when another action occurs.
- Iterative or Habitual Action: Expresses actions that were repeated habitually in the past. For instance, “he used to teach” or “they were visiting.”
- Inceptive: Sometimes used to highlight the beginning of a continuous action. For example, it can emphasize the start of an ongoing action: “he began to speak.”