The Book of The Gospel of John

The Book of The Gospel of John2018-11-04T06:49:31-08:00

Biblical Greek Year 1 Lesson 2

Introduction to Verbs

A verb is a word that represents an action, occurrence, or state of being. Verbs are one of the fundamental building blocks of grammar in most languages. They are crucial for constructing sentences and conveying actions or states.

There are several types of verbs used to express action or a state of being:

  1. Action Verbs: These describe specific actions performed by the subject. Examples: run, jump, write, speak.
  2. Linking Verbs: These verbs connect the subject of a sentence to additional information about the subject. They do not describe an action. Common linking verbs include forms of “to be” (is, am, are, was, were), seem, become, appear.
  3. Helping Verbs (Auxiliary Verbs): These verbs are used with main verbs to form different tenses, moods, or voices. Examples: have, do, will, shall, can, may, must.
  4. Transitive Verbs: These verbs require a direct object to complete their meaning. Example: “She reads a book.”
  5. Intransitive Verbs: These verbs do not require a direct object. Example: “He sleeps.”

The Greek verb system is complex and encompasses various components, including tense, voice, mood, person, and number.

Tense (Χρόνος)

In the majority of the tenses the kind of action is the primary focus. Only in the Indicated mode is time absolute.

  • Present (Ενεστώτας): Indicates a continuous or repeated action in the present time (e.g., “I am loosing”). 1 John 3:9, Does not “habitually” sin.
  • Imperfect (Παρατατικός): Indicates a continuous or repeated action in the past (e.g., “I was loosing”). John 1:1, the Word was before any beginning.
  • Future (Μέλλοντας): Indicates an action that will occur in the future (e.g., “I will loose”). Matthew 16:18, I will build My Church.
  • Aorist (Αόριστος): Indicates action in a point of time. It typically refers to past tense; however, time is not the primary focus. Instead, it is the snapshot in time, which can be past, present, or future. (e.g., “I loosed”). John 1:12, as many as received Him
  • Perfect (Παρακείμενος): Indicates a completed action with a present effect that goes on into the indefinite future (e.g., “I have loosed with the abiding result that he is loosed.”). Matthew 4:4, it is written.
  • Pluperfect (Υπερσυντέλικος): Indicates a completed action with a past effect (e.g., “I had loosed”). John 9:22, the Jews had agreed.

Voice (Διάθεση)

Voice indicates the relationship between the action of the verb and its subject:

  • Active (Ενεργητική): The subject performs the action (e.g., “I loose”). Romans 5:8, God demonstrates.
  • Middle (Μέση): The subject performs an action upon itself or for its own benefit (e.g., “I loose myself” or “I loose for myself”). Romans 6:11, reckon yourself.
  • Passive (Παθητική): The subject is acted upon (e.g., “I am loosed”). Romans 8:14, led by the Spirit.

Mood (Έγκλιση)

Mood expresses the mode or manner of the action or state of being described by the verb:

  • Indicative (Οριστική): Expresses a statement of fact or asks a question (e.g., “I loose,” “I loosed”). Romans 6:9 Christ was raised.
  • Subjunctive (Υποτακτική): Expresses potential or a condition contrary to fact (e.g., “if I should loose”). Romans 3:4, should be justified.
  • Optative (Ευκτική): Expresses a wish or potentiality less certain than the subjunctive (e.g., “I wish, I might loose”), Romans 3:4 May it never come to be.
  • Imperative (Προστακτική): Expresses a command or request (e.g., “Loose!”), Romans 12:2 be transformed.

Person (Πρόσωπο)

Greek verbs are inflected for three persons:

  • First Person (Πρώτο Πρόσωπο): Refers to the speaker (e.g., “I loose” or “we loose”), Romans 1:9, I religiously serve.
  • Second Person (Δεύτερο Πρόσωπο): Refers to the one spoken to (e.g., “you loose” or “you all loose”) Romans 2:1 You are without excuse.
  • Third Person (Τρίτο Πρόσωπο): Refers to the one spoken about (e.g., “he/she/it looses” or “they loose”), Romans 3:30.

Number (Αριθμός)

Verbs are also inflected for number:

  • Singular (Ενικός): One subject (e.g., “I loose”).
  • Plural (Πληθυντικός): More than one subject (e.g., “we loose”).

Aspect

Greek verbs emphasize aspect, which is the nature of the action rather than the time:

  • Imperfective Aspect (Continuous or Repeated Action): Present and Imperfect tenses.
  • Aoristic Aspect (Point in Time): Aorist tense.
  • Perfective Aspect (Completed Action with Ongoing Effect): Perfect, Pluperfect, and Future Perfect tenses.

Participles (Μετοχές)

Participles are verbal adjectives and can indicate tense, voice, and aspect. They function adjectivally and adverbially, modifying nouns or verbs, and come in various forms such as present, aorist, perfect, etc.

Infinitives (Απαρέμφατα)

Infinitives are verbal nouns that do not change according to person or number. They can convey aspect and are used in a variety of syntactic structures (e.g., after verbs of desire or purpose clauses).

Deponent or Defective Verbs

Deponent means “to lay aside” and defective is used to imply that a word has no active voice. However, both terms are inadequate to describe the use of a middle or passive in place of the active voice. The active form did exist; however, through use dropped off because the middle or passive voice by the nature of the word and its use became predominate. However, to say it has “laid aside” its active voice is incorrect and contrary to the history of the verb.

Deponent is not a voice; although some grammarians use the concept of a deponent verb to label verbs they perceive to be active, but do not use the active voice in form. Through the natural development of the language certain middle or passive forms that were better suited to convey what the Greek mind was thinking became predominate to the point that the active voice is no longer seen in use; however, there is a difference between the lack of a voice and the use of one voice for another, so to label this as a deponent verb is inappropriate.

Careful consideration needs to be given to all words perceived as “active” by the English mind that are in the middle or passive form in Greek. Upon close examination of these words there is often no justifiable reason to modify the meaning of the Greek voice of the verb to force them into the concept of English grammar. All “so called” deponent verbs actually are verbs emphasizing a middle or passive voice, not an active voice, and therefore should be translated appropriately to the Greek grammar. Unfortunately, due to the limits of the English language it can be difficult to fully express the Greek meaning. An example can be found in John 1:9 where a passive form of “ἔρχομαι” is used for men entering the world. There is no doubt that this does not have an active meaning because entry into the world is not based upon the action of the man who enters it; however, translating this in a passive is impossible in the English due to its limitation with expressing a middle and passive form, therefore it is translated as an active; although, still understood as a passive.

Biblical Greek Year 1 Lesson 1

Biblical Greek is foundational for understanding the New Testament in its original language, and its study begins with learning the alphabet and its phonetic structure. The Greek alphabet consists of 24 letters, each representing a unique sound. Greek vowels are essential to this system, consisting of seven letters: α, ε, η, ι, ο, υ, and ω. These vowels can form diphthongs—combinations of two vowels producing a single sound—such as αι (pronounced like “ai” in aisle) and ει (like “ei” in vein). An essential aspect of Greek pronunciation is the breathing marks placed over vowels at the beginning of a word. These include the rough breathing (῾), which adds an “h” sound, and the smooth breathing (᾽), which indicates the absence of this sound. A mastery of these basics prepares the student for more complex grammatical and syntactical studies in Biblical Greek, allowing for a more accurate reading and interpretation of the New Testament texts.

Class Notes

Greek Alphabet

Form of the Capital Name Form of the Lower case Sound
Α Alpha α a in father
Β Beta β b in boy
Γ Gamma γ g in go
Δ Delta δ d in day
Ε Epsilon ε e (short) in met
Ζ Zeta ζ z in daze
Η Eta η e in fete

a in mate

Θ Theta θ th in thin
Ι Iota ι i in police

i in fit

Κ Kappa κ k in keep
Λ Lambda λ l in led
Μ Mu μ m in man
Ν Nu ν n in net
Ξ Xi ξ x in lax
Ο Omicron ο o (short) in omit
Π Pi π p in peg
Ρ Rho ρ r in run
Σ Sigma σ,ς s in sit
Τ Tau τ t in ten
Υ Upsilon υ u in Fr. tu, Ger. tür
Φ Phi φ ph in graphic
Χ Chi χ ch in girl ich, Scotch loch, chasm
Ψ Psi ψ ps in tops
Ω Omega ω ō (long) in note

Vowels, Diphthongs, and Breathing

The Greek language uses seven vowel forms: α, ε, η, ι, ο, υ, ω.  η is the long form of ε and ω is the long form of ο. Therefore, ε and ο are always short, whereas η and ω are long. The list of vowel relates in a similar way to the English vowels a, e, i, o, u. α, ι, υ can be long or short, which are no distinguished by a separate form.

A diphthong is two bowl sounds fused into one sound.

The diphthongs are:

αι is spoken as ai in aisle.

αυ is pronounced as au in German haus, or ou in house.

ει sounds like ei in height.

ου combine to ou in group.

ευ forms an eu sound as in feud.

ηυ approximately represents the sound eu.

υι is vocalized as we.

Also there is an iota subscribe (ᾳ, ῃ, ῳ), which is the iota written belong the vowel; however, it does not impact the sound of the vowel. e.g. ᾳ is spoken as ai in aisle, the same as αι.

Many Greek words begin with the English sound h, which is indicated by the sign of the rough breathing ( ῾ ) over a vowel or diphthong at the beginning of the word. With a diphthong it is over the second vowel. Thus ὁδος is pronounced as hodos, and εὑρισκω as heruisko. When the initial vowel does not make an h sound the smooth breathing mark ( ᾽ ) is used. ἀκουω is pronounced aloud and οὐραωος as ouranos. When υ is at the beginning of a word, the rough breathing mark is always used.

To Set Upon or Recline (κεῖμαι)

To set upon or recline (κεῖμαι) is used in a literal and metaphorical sense to express that which is laid upon something for a purpose.

In response to the Pharisees coming to John for immersion, John states that even now the axe has been laid on the roots of the tree, indicating their false religious system was about to fall because the Messiah is coming, for they had usurped the law of Moses for the traditions of their fathers, Matthew 3:10. After the birth of Christ, when He was taken to the Temple, Simon the Priest blessed Joseph and Mary and said to her, this child is laid for the fall and rise of many in Israel and for a sign that will be spoken against, Luke 2:34.

As a child is rocked in his mother’s arms or laid to rest in a manger, as Christ was after his birth, Luke 2:12, laid is also used of how Satan pacifies the world system to control it, 1 John 5:19. Satan placates the world system to maintain control, for he is the father of it.

There is a veil that lays upon the hearts the Jews when they read the Mosaic law, 2 Corinthians 3:15. The glory of the law fades away at the coming of Christ because the law was not laid down for a righteous man, 1 Timothy 1:9-10. Moses indicated this when he would cover his face with a veil so that the sons of Israel did not see the glory of God that was upon him fade, 2 Corinthians 3:13. However, this veil is taken away when they turn to the Lord, 2 Corinthians 3:16.

Although Christ’s body was laid in a tomb, three days later it was no longer there, for He had risen. On that third day, Mary Magdalen and Mary came to the tomb with spices for the body to find the tomb open. The guards before the tomb shook in fear and became as dead men, but an angle spoke to the women telling them not to fear and come look, for He has risen and the place where He was laid is empty, Matthew 28:6, with only the linen cloths lying by themselves, Luke 24:12.

Paul was laid down for a defense of the Gospel of the Christ, Philippians 1:17. Because of this, his chains and tribulations were not something that should cause the believers to be shaken, 1 Thessalonians 3:3. Instead, whether out of strife and envy, or selfish ambition, with the purpose of bring more affliction upon Paul, those who oppose the gospel declared it, Philippians 1:18.

To set upon or recline has its root in that which causes to stand. Whether a city upon a hill so that it cannot be hidden, Matthew 5:14, water pots for purification, John 2:6, or a rich man laying up goods for himself, Luke 12:19, that which is laid is set for a reason.

Boldness in Speech (παρρησιάζομαι)

Boldness in speech (παρρησιάζομαι) is to clearly speak a word openly.

After Paul’s conversion to Christianity and three years in the desert learning from Christ to serve as the steward of the dispensation of grace, he returned to Damascus, speaking clearly and openly, with boldness of speech, showing from Scripture that Jesus is the Messiah, Acts 9:27.

While Paul and Barnabas were in Antioch of Pisidia sharing the gospel of the Christ in the synagogue, the Jews were filled with envy because of the great multitude of Gentiles following Paul; therefore, they began to speak falsely against and oppose what Paul was saying. Their attempt to thwart the good news Paul declared to them only caused Paul and Barnabas to grow in the openness and clarity of their speech, telling the Jews since they did not desire to follow God and counted themselves as unworthy to receive enteral life, they would turn to the Gentiles, Acts 13:46.

In Ephesus, when Apollos, a man from Alexandria, spoke accurately concerning the things of the Lord, knowing only the immersion of John the Baptist, as he began to speak openly in the synagogue, Aquila and Priscilla heard him. They then took him aside and filled him in on all that had happened since the immersion of John, more accurately explaining to him the way of God, Acts 18:26.

When defending himself against false charges from the Jew before Festus and Agrippa, after Festus called him mad, Paul spoke freely to King Agrippa because Paul was convinced that the King already knew about this matter, Acts 26:26. Because of his openness and clarity of words, Agrippa responded saying, “You almost persuade me also to become a Christian.” However, the matter at hand was if Paul was guilty. In response to Festus’ inquiry, Agrippa states that there was nothing Paul did to deserve being in chains; however, due to the Jews working out a plan with the authorities to allow them to kill him, he had appealed to Caesar, which was his right as a Roman. He, therefore, could not be released, Acts 26:32.

After going over the defense we have against Satan, Paul encourages the saints to worship God while supplication for other saints, including himself, so that he has openness and transparency in speech to make known what is the mystery of the gospel, for he is an ambassador in chains, Ephesians 6:20.

Boldness in speech comes from confidence in what is spoken based upon its truthfulness. Paul knew that he was speaking the truth; therefore, even when the Jews would speak against him and oppose what he was saying or beat him for talking about the death for sins and resurrection of Christ, he grew in openness and clarity of his speech because his confidence was in God, not men.

Pleasing (ἀρέσκω)

Pleasing (ἀρέσκω) expresses the concept of acting in a fawning manner to win favor or to act in a way that is pleasing. Therefore, it has a negative, flattery, and a positive, pleasing, side to its meaning.

On Herod’s birthday, Herodias’ daughter danced before Herod and his guests to please him, instigating a response from him that resulted in a promise of a reward. This allowed Herodias to have John the Baptist put to death for calling out Herod’s unlawful act of being with her (his brother’s wife), for she had already instructed her daughter to ask for his head when the King offered her whatever she wanted because she pleased him, Matthew 14:6.

At the beginning of the Church, before the complete revelation concerning the Church was given, the first assembly in Jerusalem faced an issue with the care of the widows among the Hellenistic Jews. This issue required substantial attention and would impact the disciples’ ability to minister to the saints. To address this, the disciples called the multitude together to discuss selecting men who would handle the day-to-day affairs of the assembly, including ensuring that all widows were adequately cared for. This solution would allow the disciples to focus on ministering the Word instead of serving tables. The proposed resolution pleased the multitude, creating the position of Deacon, Acts 6:5.

The desires and works of the flesh cannot please God, for they are carnal in nature and, therefore, hostile to God, Romans 8:8. Because God imputes Christ’s death and resurrection to us, we are able to walk in newness of life, free from slavery to the sin nature, Romans 6:5-6. However, when we try to live the Christian life through law, the result is bondage to the sin nature instead of freedom because the sin nature deceives us through the law, producing dead works in our lives, Romans 7:9.

For a Christian, anything that is done that is not out from faith is sin. Therefore, a person who believes that what type of food they eat may defile them before God, if they partake of that food are sinning, for they knowingly violate what they believe is God’s standard for them, Romans 14:23. However, in Christ we are free from every aspect of the law and, therefore, what we eat does not impact our relationship with God. Instead, food should be taken with thanksgiving and supplication, 1 Timothy 4:4-5. Since we are all part of one body, the stronger in the faith, the ones who understand the elementary principles of the world: touch not, taste not, handle not, do not produce a righteous life, are not to please themselves; instead, they are to bear the scruples of the weaker brother, not causing them to stumble or be scandalized, Romans 15:1.

Within Scripture we find that a lifestyle lived out from faith with a mind that is framed on the things above produces conduct that is pleasing to God, 1 Thessalonians 4:1. The ways of the Gentiles are cast off and our bodies are held in proper honor and set apart, abstaining from fornication, for God has not called us to impurity, but to sanctification, 1 Thessalonians 4:7.

Example (τύπος)

An example (τύπος) represents the broader category, principle, or concept it relates to by providing a concrete and relatable demonstration of quality and characteristics. Therefore, example (τύπος) can also be used for an imprint or pattern.

After some of the disciples saw the resurrected Lord, they informed the others who were not present with them that Christ, indeed, was raised from the dead. Thomas responded to their report by stating that unless he saw the imprint of the nails in Christ’s hands, he would not believe, John 20:25.

While the Israelites were in the wilderness, God gave Moses an example of how the Tabernacle in which God would dwell among His people was to be designed, Acts 7:44. The Tabernacle was a shadow of the real heavenly Temple and, therefore, had to be done in accordance with all that God told Moses, Hebrews 8:5.

Adam was a type of the One to come that would save all those who believe in Him. Through Adam’s sin, he condemned the entire human race, for we all sinned in Adam, Romans 5:14. In contrast to the death that Adam brought, through the one to come, who is Christ, all are made alive, 1 Corinthians 15:22. In Adam we died, but in Christ we live. These two types explain the relationship the human race has to its head. We are not individually created beings; instead, we are propagated and, therefore, subject to the likeness and image of our head. After Adam trespassed and sinned, he had children after his likeness and image, Genesis 5:3. Therefore, his children, including us, are born spiritually separated from God and subject to physical death. All those who believe in Christ’s death for sins and resurrection three days later are taken out of Adam and immersed into the Christ by the Holy Spirit, 1 Corinthians 12:12-13. The Christ is the new creation God made when He raised Jesus from the dead, 2 Corinthians 5:17. Through Christ’s obedience, the gift of righteousness and the gracious gift of eternal life are attributed to all who are in the Christ, for He is now their head, making them alive unto God, Romans 5:17-18; Ephesians 1:22-23.

When we faithfully follow the pattern of doctrine Paul has given us, we experience victory over our sin nature, Romans 6:17. The imputation of Christ’s death and resurrection enables us to walk in newness of life, Romans 6:5-6; 11; 13. As we reckon this to ourselves, our natural response is to yield to righteousness, for we have been liberated from the sin nature to become slaves to righteousness, Romans 6:18. This transformation is a testament to the inherent ability of following his pattern of doctrine.

All Scripture, including the examples from Israel, is written for the saint today, providing us with healthy teaching and doctrine. A cautionary aspect of healthy teaching is evident in the lessons from Israel, where God left the bodies of those who did not believe in the wilderness as a warning to us. Do not be a fool, we reap what we sow. This example teaches us not to strongly desire wrong things, things that do not align with our character in Christ, for the destruction of those who turned to idolatry and fornication serves as a warning against tempting God or complaining against Him. These examples are for our admonition, on whom the end of the age has come, 1 Corinthians 10:11.

In our Christian life, we are to mimic Paul and scope out those who walk in the pattern that he showed, Philippians 3:17. Many who walk among the Christians are actually enemies of the cross of Christ, bringing in destructive heresies and leading the simple astray. Their end is destruction, for their god is their belly, and a proper opinion of them is shameful, for they set their mind on earthly things. However, we are citizens of heaven, from whom we await our Savior, Jesus Christ, Philippians 3:20. Pastors are to be examples to the flock, not lording over them, 1 Peter 5:3. Their life is to be a pattern for the assemblies they oversee in word, conduct, love, spirit, faith, and purity, 1 Timothy 4:12. In all things, let us follow the example of those who do proper works, in sound teaching, dignified, being beyond reproach in healthy words, for they are examples to us in how to live a life of true godliness, Titus 2:7-8.

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