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.”
The Rephaim (רְ֝פָאִ֗ים)
“Rephaim” means, “fallen ones” and is a description of the hybrid offspring of demons and humans. We first encounter the Nephilim (mutants) prior to the Noahic flood, when the demons forcibly took the daughters of men and bore these abominations, Genesis 6:1-2,4. These demons are the angels who left their first estate, Jude 6, and were put in chains as a result of their attempt to corrupt not only the seed of humans, but of all biological life, Genesis 6:12.
The only way that humans can directly interact with angels is when an angel takes on a human form. Gabriel, the angel sent to speak with Daniel, was referred to as a man when he directly spoke with Daniel, Daniel 9:21. Unlike mythology, angels do not have wings. This comes from mixing up different types of spirit beings. The Cherubim, Ezekiel 10:19, and Seraphim, Isaiah 6:2, are the only spirit beings that possess what appears to be wings. The two angels that meet with Abraham before destroying the valley of Sodom are described as men, Genesis 18:16. The angels, including the demons, saw God make man from the ground, Genesis 2:7. Therefore, they would know how to make a human body from the elements of the universe. An example of this is seen with Satan, who has a limited ability to create certain types of life as seen with the Pharaoh’s magicians who stood against Moses, Exodus 7:9. This does not make them human; for they are still a spirit being who is wrapped in flesh. However, the physical body is of the same type of a human and can therefore reproduce with females, Genesis 6:2. This type of twisting of a nature is similar in kind to what “scientist” attempt to perform with gene splicing. It produces a perversion of the human, or animal, nature.
God had promised Satan that the seed of the woman would crush him. To prevent this from happening, Satan instructed some of the demons to attempt to corrupt all seed so God’s promise could not come true, Genesis 3:15. Even after the Noahic flood, these demons again attempted to pervert the human nature, which is when they ended up in chains awaiting judgment (Nephilim on the earth in those days and also after – Genesis 6:3). After the flood the Nephilim are known by different names, along with being referred to as Rephaim (fallen ones). The Moabites called them Emim, Deuteronomy 2:11. The Ammonites called them Samsummim, Deuteronomy 2:20. We find them in the time of Abraham when Chedorlaomer sacked Sodom and took Abraham’s nephew, Genesis 14:5-16. As part of the land promised to Abraham and his descendants, the land of the Rephaim was given, Genesis 15:18-21. They were in the promised land, when Israel first came out of the wilderness to take the land, and caused the Israelites to fear taking the land, resulting in them rejecting God’s protection and wandering in the wilderness for forty years, Numbers 13:33. Due to their fight with Moses, the kingdom of Og, one of the last remaining of the Rephaim until the time of King David, resided in Ashtaroth and Edrei, Joshua 13:12. The last of them was destroyed by King David, Deuteronomy 3:11, 13; Joshua 12:4, bringing an end to the Rephaim upon the earth. The Philistines had a couple of Rephaim in their midst, one of which David defeated with a stone – Goliath, 1 Chronicles 20:4.
Now they reside in Hades, Isaiah 14:9, and will not be resurrected, Isaiah 26:14, but cast directly into the lake of fire along with death and Hades because they are abominations of God’s creation, Revelation 20:14. They know of God and tremble because of Him, Job 26:5; however, they will not praise God, Psalm 88:10, for they are a corruption of His creation.
The way of the Rephaim is corruption and perversion of one’s nature. The seductress walks in this path, Proverbs 2:18, and it is the path unwise men are led down when following foolish women, Proverbs 9:18. Along with the seductress and foolish women, men who wander from the way of understanding rest with the Rephaim in Hades, Proverbs 21:16. Those who reject God and turn Him into the image of corrupt men (superheroes, false gods, etc.), turning to serve creation rather than the Creator go down the path of the Rephaim, while thinking they are wise, Romans 1:22-24. Just as the demons attempted to take what God had created and corrupt it, in a similar manner humans who walk down this path of destruction that reject the truth also seek to pervert their nature.
Biblical Greek First Year Lesson 6
Present Indicative Passive
βάλλω (ballō) – I throw
διδάσκω (didaskō) – I teach
ἐγείρω (egeirō) – I raise up
ἀγγέλλω (angellō) – I announce
κηρύσσω (kēryssō) – I proclaim/announce
κρίνω (krinō) – I judge
πέμπω (pempō) – I send
ἀποστέλλω (apostellō) – I send (with a mission)
σώζω (sōzō) – I save
εἰς (eis) – into, because of
ὑπό (hypo) – Ablative, by; Accusative, under
The Present Indicative Passive in Greek is a verb form used to express that the subject is being acted upon in the present time. The Present aspect signifies that the action is ongoing or habitual, while the Indicative mood indicates a statement of fact. The Passive voice means the subject of the sentence is receiving the action rather than performing it. The Passive voice does not have a separate set of endings from the middle voice, except in the future and aorist.
Present Indicative Passive Endings:
Singular:
- -ομαι (-omai) – First person singular (I am being loosed).
- –ῃ (-ēi) or -ει (-ei) – Second person singular (You are being loosed).
- -εται (-etai) – Third person singular (He/she/it is being loosed).
Plural:
- -όμεθα (-ometha) – First person plural (We are being loosed).
- -εσθε (-esthe) – Second person plural (You all are being loosed).
- -ονται (-ontai) – Third person plural (They are being loosed).
Key Features of the Present Indicative Passive:
- Voice: Passive voice means the subject is receiving the action. For example, “λύομαι” means “I am being loosed,” not “I loose.”
- Aspect: The Present tense conveys continuous or ongoing action, implying the subject is currently or habitually being acted upon.
- Mood: Indicative mood denotes a statement of fact. It indicates real actions or events happening in the present time.
The Present Indicative Passive forms:
Singular:
- λύομαι (luomai) – I am being loosed
- λύῃ (luēi) – You (singular) are being loosed
- λύεται (luetai) – He/she/it is being loosed
Plural:
- λυόμεθα (luometha) – We are being loosed
- λύεσθε (luesthe) – You (plural) are being loosed
- λύονται (luontai) – They are being loosed
Examples:
βάλλομαι (ballomai) – I am being thrown
And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire, Matthew 3:10
ἤδη δὲ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.
Present Indicative Passive of βάλλομαι:
Singular:
- βάλλομαι – I am being thrown
- βάλλῃ – You (singular) are being thrown
- βάλλεται – He/she/it is being thrown
Plural:
- βαλλόμεθα – We are being thrown
- βάλλεσθε – You (plural) are being thrown
- βάλλονται – They are being thrown
ἐγείρομαι (egeiromai) – I am being raised up
saying, “Sir, we remember, while He was still alive, how that deceiver said, ‘After three days I will rise.’ Matthew 27:63.
λέγοντες· κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν· μετὰ τρεῖς ἡμέρας ἐγείρομαι.
Present Indicative Passive of ἐγείρομαι:
Singular:
- ἐγείρομαι – I am being raised (or I am being awakened)
- ἐγείρῃ – You (singular) are being raised
- ἐγείρεται – He/she/it is being raised
Plural:
- ἐγειρόμεθα – We are being raised
- ἐγείρεσθε – You (plural) are being raised
- ἐγείρονται – They are being raised
κρίνομαι (krinomai) – I am being judged
“Conscience,” I say, not your own, but that of the other. For why is my liberty judged by another man’s conscience? 1 Corinthians 10:29.
συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου. ἱνατί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;
Present Indicative Passive of κρίνομαι:
Singular:
- κρίνομαι – I am being judged
- κρίνῃ – You (singular) are being judged
- κρίνεται – He/she/it is being judged
Plural:
- κρινόμεθα – We are being judged
- κρίνεσθε – You (plural) are being judged
- κρίνονται – They are being judged
σῴζομαι (sōzomai) – I am being saved
by which also you are saved, if you hold fast that word which I preached to you—unless you believed in vain. 1 Corinthians 15:2.
διʼ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.
Present Indicative Passive of σῴζομαι:
Singular:
- σῴζομαι – I am being saved
- σῴζῃ – You (singular) are being saved
- σῴζεται – He/she/it is being saved
Plural:
- σωζόμεθα – We are being saved
- σῴζεσθε – You (plural) are being saved
- σῴζονται – They are being saved
Church (ἐκκλησία)
Often translated as Church, ἐκκλησία (ekklesia) actually means a regularly summoned assembly. It is used of a legislative body, casual gathering, or an assembling of people. The English word “Church” is derived from the Greek word κυριακόν (kyriakon), meaning “pertaining to the Lord,” which was used to describe the place of meeting, the Lord’s house, referring to the building the assembly meets in. Due to its predominant use to describe the building or place of meeting, over the centuries, Church became the word of choice to describe more than just the physical building, incorporating within its meaning the local meeting of the members of the body of The Christ as well as the institution of Christianity. In Anglo-Saxon England, the word circa was used to refer to both the congregation and the building. This use influenced modern English translations to adopt Church over the Greek word assembly.
In Matthew, chapter sixteen, verse eighteen, Jesus speaks to Peter about an assembly He will build with its foundational rock being Christ Himself, Matthew 16:18. Context clarifies that Jesus is not speaking of the Jews but an assembly of people to come. After the resurrection of Christ, this assembly came into existence on the day of Pentecost when the promise of the Holy Spirit was poured out on the believers in the upper room who were waiting as Christ had instructed them before His last ascension. Assembly is used to describe this group of believers in the resurrection of Jesus, indicating their uniqueness from the general population of Jews, Acts 2:47.
Assembly is used to describe the gathering of Israel in the wilderness at Mount Sinai, Acts 7:38. However, this does not refer to those who are in Christ, for nothing at that time had been revealed concerning what was coming, 1 Corinthians 2:9.
When Demetrius of Ephesus stirred up the whole city against Paul because the teaching of Christ was highly impacting his business of making idols from silver, everyone rushed into the theater, filled with confusion. This gathering is referred to as an assembly, Acts 19:32.
Predominately in the New Testament, the English word church is used concerning the assembly that belongs to God, Acts 20:28. This assembly is uniquely separated from Israel and the Gentiles as God’s assembly, 1 Corinthians 10:32. Before his conversion, Paul persecuted this assembly, driving them out of Jerusalem, 1 Corinthians 15:9.
Synagogue means a gathering together and is a Greek word used to translate the Hebrew word for assembly ( עֵדָה – Exodus 12:3). In the New Testament, synagogue (a place of leading together) is not used for the Church because it is translated from the Hebrew for the meeting places of the Jews; therefore, from the very beginning the gatherings of those who believed in the death for sin and resurrection of Christ three days later are referred to as assemblies, Acts 2:47; 5:11. This also shows a distinction between the synagogues and the assemblies of believers in Christ and that even the Jews who believed in the resurrected Messiah were not counted among Israel anymore.
Assembly ἐκκλησία (ekklesia) is not a word specifically used to describe those in the Body of the Christ. Due to the influence of the Anglo-Saxon, as the Greek and Hebrew were translated into English, the more commonly used term circa, which came from κυριακόν (kyriakon) meaning “pertaining to the Lord,” was used to replace the word assembly ἐκκλησία (ekklesia) when it is used of those in the Body of the Christ. Although care was given to ensure that “church” was only applied to the saints of the Dispensation of Grace, confusion can arise when examining the original Greek word without understanding its uses, which is applied to any gathering of people, not just the saints. Therefore, the reader needs to consider the context to determine the group described by the use of “church” and the original Greek word assembly ἐκκλησία (ekklesia).
Present Indicative Middle
Class Notes
The Present Indicative Middle in Greek is a grammatical mood, voice, and tense used to describe action that the subject performs with the emphasis on the subject’s involvement, either on himself or for his own benefit.
The middle voice represents the subject as acting with reference to himself. I wash myself (λούομαι); I buy for myself (ἀγοράζομαι).
The Present Indicative Middle in Greek follows the typical present indicative conjugation patterns, but with specific middle voice endings. In the present tense, the middle has the following personal endings:
| Person | Singular | Plural |
| 1st | ομαι | ομεθα |
| 2nd | ῃ (ει) | εσθε |
| 3rd | εται | ονται |
Present Indicative Middle of λούω (“I wash myself”)
| Person | Form | Translation |
| 1st sg. | λούομαι | I wash myself |
| 2nd sg. | λούῃ (or λούει) | You wash yourself |
| 3rd sg. | λούεται | He washes himself |
| 1st pl. | λουόμεθα | We wash ourselves |
| 2nd pl. | λούεσθε | You all wash yourselves |
| 3rd pl. | λούονται | They wash themselves |
λούεσθαι (loúesthai) – “to wash oneself”
Thematic Vowel in the Present Indicative Middle
The thematic vowel is inserted between the verb stem and the middle endings. The thematic vowels are ο and ε, depending on the form, and they follow this pattern:
- ο before -μαι, -μεθα, -νται.
- ε before –ται, -σαι (contracted to ῃ or ει), and -σθε.
Present Indicative Middle Personal Endings:
| Person | Singular | Plural |
| 1st Person | -μαι | -μεθα |
| 2nd Person | -σαι | -σθε |
| 3rd Person | -ται | -νται |
-σαι (contracted to ῃ or ει)
Present Indicative Middle thematic vowel:
| Person | Form | Thematic Vowel | Translation |
| 1st sg. | λούομαι | ο | I wash myself |
| 2nd sg. | λούεσαι (λούῃ) | ε | You wash yourself |
| 3rd sg. | λούεται | ε | He washes himself |
| 1st pl. | λουομεθα | ο | We wash ourselves |
| 2nd pl. | λούεσθε | ε | You all wash yourselves |
| 3rd pl. | λούονται | ο | They wash themselves |
Examples:
Matthew 15:2 “Why do Your disciples transgress the tradition of the elders? For they do not wash (νίπτονται) their hands when they eat bread.”
2 Corinthians 10:3 For though we walk in the flesh, we do not war (στρατευόμεθα) according to the flesh.
Galatians 1:9 As we have said before, so now I say again, if anyone preaches (εὐαγγελίζεται) any other gospel to you than what you have received, let him be accursed.
2 Thessalonians 2:7 For the mystery of lawlessness is already at work (ἐνεργεῖται); only He who now restrains will do so until He is taken out of the way.
Vocabulary
- I buy – ἀγοράζω
- Present Active: ἀγοράζω – “I buy”
- Present Middle/Passive: ἀγοράζομαι – “I buy for myself”
- I wash – λούω
- Present Active: λούω – “I wash”
- Present Middle/Passive: λούομαι – “I wash myself”
- I wash (body parts) – νίπτω
- Present Active: νίπτω – “I wash (e.g., hands)”
- Present Middle/Passive: νίπτομαι – “I wash myself”
- I stop – παύω
- Present Active: παύω – “I stop”
- Present Middle/Passive: παύομαι – “I stop myself”
- I guard – φυλάσσω
- Present Active: φυλάσσω – “I guard”
- Present Middle/Passive: φυλάσσομαι – “I guard for myself”
- I fasten to – ἅπτω (háptō)
- Present Active: ἅπτω – “I fasten to, touch”
- Present Middle/Passive: ἅπτομαι – “I fasten myself to, touch”
Christian (Χριστιανός)
Christian (Χριστιανός) is a word that describes those who are Christ like. The disciples of Christ first gained the name Christian in Antioch after Paul taught them for a year about the salvation we have in Christ, Acts 11:26.
Within the city of Antioch, the disciples were first named Christians. Named, is typically used of a warning; therefore, Christian was a term associated with those who followed the resurrected, glorified, Christ. When Paul was speaking with Agrippa concerning The Way, which is the name that the Church belonging to God was first known by, Acts 24:14, King Agrippa uses the term Christian in response to Paul speaking concerning why he was in bonds in Acts 26:28. The apostle Peter also uses the term Christian in his first letter, encouraging the saints that were scattered that if they suffer as a Christian, one who is acting Christ like, they are not to be ashamed, but to express a proper opinion of God, 1 Peter 4:16. Therefore, the name Christian became well known as relating to those who believe in the resurrection of Christ.
Although there are many who claim the name, “Christian” today, it is a title that belongs to the assembly of God – the body of the Christ, for it describes those who are taught and live out the gospel of the Christ which Paul, the steward of the dispensation, laid out for the saints. Although Paul himself never directly uses the term Christian in his writings, it is a name that he was acquainted with and knew belonged to those of The Way, Acts 26:28. His lack of direct use indicates the name “Christian” was given to those of The Way by the unbelieving Jews in Antioch, and was used of a warning type of name rather than a title claimed by followers of Paul’s teaching. Today the term Christian has become synonymous with a person who follows or adheres to the teachings of Jesus Christ, recognizing Him as the Son of God, the Savior, and the central figure of their faith. It is a good name to remind the saints that their lives should be Christ like by putting on the new man and living out their salvation.
“The Way” is the title that early believers in the body of the Christ used to distinguish themselves from Judaism. Since Jesus is the only way to salvation, it is likely this title came from Jesus’ declaration that He is the way, John 14:6. Paul uses this title concerning the faith he lived by when facing charges from the Jews before the governor of Caesarea, Acts 24:10-14, who had an accurate knowledge of The Way, Acts 24:22. Paul taught The Way in the city of Ephesus, beginning in the synagogues, which was his custom; however, the Jews rejected the truth, and started speaking bad of The Way. Therefore, Paul and his followers separated from the synagogues, Acts 19:9. Some teachers attempt to separate The Way into a different group from those who are members of the Body of the Christ; however, it is only used in Scripture to describe those who follow the gospel of the Christ which Paul teaches and, therefore, cannot be separated from the Church, Acts 19:23-26.