KJBIBLE1611

Lecture 24 in New Testament or Koine Greek, covers the exercises in chapter 20 of William (Bill) Mounce’s Basics of Biblical Greek textbook, covering verbal roots and other forms of the future tense. The following passages are translated: Warm up: α. John 12:48; β. Matthew 24:5; γ. Mark 16:17; δ. (John 8:32); ε. Luke 12:19; ζ. —; η. Mark 4:13; Translation: 1. Mark 1:8; 2. Matthew 13:41; 3. Mark 16:7; 4. John 14:23; 5. Matthew 1:21; 6. 1 Corinthians 6:2-3; 7. (John 11:48); 8. 1 Corinthians 15:35; 9. Luke 19:22; 10. Luke 11:49 Additional Exercises: 11. —; 12. —; 13. (Isaiah 58:13, LXX); 14. (Joshua 22:22, LXX); 15. Epistle of Barnabas 11:5; 16. Revelation 2:23; 17. 2 Clement 4:1; 18. Matthew 5:8; 19. James 2:18-19; 20. John 15:10. In relation to Mark 1:8 (Exercise 1), the reason for translating ἐν ὕδατι as, in this passage "with water" rather than "in water," are: The translation of the Authorized Version that Christ “shall baptize you with the Holy Ghost” (Matthew 3:11, etc.) is superior in its particular context to a rendering of βαπτίσει ἐν Πνεύματι Ἁγίῳ, as “he shall baptize you in the Holy Ghost.” A comparison of the gospel texts on Spirit baptism indicate that both the simple dative and the dative with en specify the same category of usage in the text. For example, in Luke 3:16 the dative ὕδατι parallels ἐν Πνεύματι Ἁγίῳ καὶ πυρί. Acts 1:5 likewise parallels John’s baptism ὕδατι with baptism ἐν Πνεύματι Ἁγίῳ. Note also the simple dative πυρί in Matthew 3:12 and Luke 3:17.The simple datives are best taken as examples of a “dative of means/instrument [by, by means of, with] ... [where] the dative substantive is used to indicate the means or instrument by which the verbal action is accomplished. This is a very common use of the dative, embracing as it does one of the root ideas of the dative case (viz., instrumentality) ... before the noun in the dative, [one should] supply the words by means of, or simply with.” While the instrumental dative is very common, there is a great “scarcity of ... usage [for the] ... locative of place without a preposition ... [so that the grammarian] Blass indeed remarks that the ‘local dative’ does not occur in the N. T.” If there are few simple datives representing a dative or locative of place in New Testament Greek, or perhaps none at all, but the instrumental idea for the dative form without a preposition is very common, then the presumption that the baptisms in Matthew 3 and the parallel passages are “with” water, “with” the Holy Ghost, and “with” fire, rather than “in” these three, is very strong. Similarly, ἐν Πνεύματι constitutes a use of ἐν with the dative indicating instrument or means. Thus, in Spirit baptism “Christ is the agent ... and the Holy Spirit is the means ... that the Lord uses to baptize ... Πνεύματι Ἁγίῳ clearly indicates means in Mark 1:8 (as in several other passages dealing with Spirit-baptism).” Furthermore, ἐν Πνεύματι regularly possesses the sense of means or instrumentality in the LXX; the locative idea of sphere is significantly less common. Indeed, the locative sense is not clearly present in any passage in the Greek Old Testament where en pneumati refers to the Holy Spirit. The related ἐν πυρί (cf. Matthew 3:11, βαπτίσει ἐν Πνεύματι Ἁγίῳ καὶ πυρί) also very frequently possesses the sense of instrumentality or means in the LXX. However, such metaphorical language for Spirit baptism does not exclude any locative sense in Spirit baptism, nor does Christ’s pouring out the Holy Ghost from heaven, which resulted in Spirit baptism, exclude the Spirit’s “fill[ing] all the house where [the 120 in the church] were sitting” (Acts 2:2) and thus immersing the church in His overwhelmingly powerful presence. Nevertheless, syntax and context demonstrate that the rendering of the Authorized Version and of English Bibles back to Tyndale is correct-Christ performs Holy Ghost baptism with the Spirit. (from Spirit Baptism: a Completed Historical Event: An Exposition and Defense of the Historic Baptist View of Spirit Baptism, at the FaithSaves website; see references for the quotations there). Also, nonarticular Πνεῦμα Ἅγιον is still "the" Person of the Holy Spirit, the third member of the Godhead. Πνεῦμα Ἅγιονis a monadic noun phrase, referring specifically to the Person of the Holy Spirit in the Trinity, and thus, like other monadic nouns, and in a fashion like that of proper names, it is definite without the article. Daniel Wallace wrote: “A one-of-a-kind noun does not, of course, require the article to be definite (e.g., “sun,” “earth,” “devil,” etc.). One might consider Πνεῦμα as monadic when it is modified by the adjective Ἅγιον. If so, then the expression Πνεῦμα Ἅγιον is monadic and refers only to the Holy Spirit” (Daniel Wallace, Greek Grammar Beyond the Basics, 248-250). All 50 instances of Πνεῦμα Ἅγιον in the NT refer to “the Holy Spirit” and cannot be reduced to anything less.

Lecture 7 in New Testament or Koine Greek; first year Greek at a college or seminary level taught by independent Baptist professor Thomas Ross. Basics of Biblical Greek by William Mounce, chapter 10, "Third Declension," is examined. The third and final noun declension in Koine or New Testament Greek, that is, nouns that end in a consonant, is examined. Bill Mounce's "Square of Stops" (Noun Rule #7) is studied--labial, velar, and dental endings and their interactions with sigma are examined. The 3-1-3 adjective pas, pasa, pan, is studied, as well as 2-1-2, 3-1-3, 2-2, and 3-3 adjectives. Noun rule #8, "A tou cannot stand at the end of a word and will drop off," is learned. The Master Case Ending Chart is learned. Paradigms learned for the 3rd declension include: σάρξ σαρκός σαρκί σάρκα σάρκες σαρκῶν σαρξί(ν) σάρκας ὄνομα ὀνόματος ὀνόματι ὄνομα ὀνόματα ὀνομάτων ὀνόμασι(ν) ὀνόματα τίς τίνος τίνι τίνα τίνες τίνων τίσι(ν) τίνας The FaithSaves website's section on college courses contains course syllabi, handouts, and other important material for taking this course.

Lecture #6 in New Testament or Koine Greek; first year Greek at a college or seminary level taught by independent Baptist professor Thomas Ross. Bill Mounce's Basics of Biblical Greek (BBG) workbook chapter 9 is reviewed, covering "Adjectives." All exercises are translated, including the additional exercises. Furthermore, the "Chapters 6-9" review in William Mounce's Basics of Biblical Greek workbook is completed. Greek grammar from the first six noun rules, to predicate and attributive adjectives, to case ending paradigms, and parsing is reviewed. Finally, 1 John 4:1-6 is translated and commented upon. In conjunction with the translation of the passage, the significance of the command to "try the spirits {dokimadzete ta pneumata)" is examined for Biblical demonology. Much of modern demonology and the practice of exorcism does not come from Scripture alone, but from books such as John A. MacMillan's The Authority of The Believer, which was adopted by Keswick and by the Word of Faith movement. Practices such as naming demons and casting them out one by one are examined in light of 1 John 4:1-6, and the question of whether true believers can be demon possessed / demonized is answered--the answer is a clear "no"! Also, the question of the one future Antichrist and the "many antichrists" of 1 John 4 is commented upon. The future Antichrist is a political world ruler, but the many antichrists would include people who combine political and spiritual error such as the Roman Catholic Pope. The professor and students use the Greek Received Text (TR) when it varies from the United Bible Society (UBS) critical Greek text employed by Mounce. The FaithSaves website's section on college courses contains course syllabi, handouts, and other important material for taking this course.

Lecture 26 in New Testament or Koine Greek covers chapter 21 of William (Bill) Mounce’s Basics of Biblical Greek textbook, the imperfect indicative verb. This is the first lecture of the 2nd semester! The first semester covers chapters 1-20 of Bill Mounce's textbook, while 2nd semester covers chapters 21-36. The lecturer is independent Baptist professor Thomas Ross. Chapters 21-25 of William Mounce's Basics of Biblical Greek completes the student's knowledge of the indicative verb system. In the indicative time does play a role, but the primary significance of the Greek verb is its ability to describe aspect, or type of action. The imperfect tense describes a continuous action normally occurring in past time. Greek forms the imperfect by augmenting the tense stem. The augment is a lengthening of the beginning of the verb, either with an epsilon if the verb begins with a consonant or through vowel lengthening for verbs beginning with vowels. Chapter 21 will also cover the important secondary endings, the last two sets of personal endings—so at the end of chapter 21, when you have learned the active and passive imperfect, you will indeed know all the personal endings that you will need for NT Greek! The exegetical insight has some good truth to it--the gates of hell will not prevail against Christ's church-but its view of Galatians 1:13 is not entirely accurate. As an overview, in chapter 21 we learn a new Greek tense, the imperfect. The imperfect is used to describe an action in the past with a continuous aspect. That is, we learn how to say “I was studying” or “I was learning” in Greek. We learn: • that the imperfect indicates a continuous action that usually occurs in the past; • that the imperfect is formed with an augment, the present tense stem, a connecting vowel, and secondary personal endings; • that an augment is a prefix indicating past time. If the verb begins with a consonant, the augment is an epsilon (λύω → ἔλυον); if the verb begins with a vowel, the augment is the lengthened vowel (ἀγαπάω → ἠγάπων); • secondary active and passive endings, the final two sets of personal endings. Greek has two distinctly different tenses for past time. One is for past time with a snapshot or what Mounce calls “undefined” aspect, and the other for a continuous aspect. Greek does not have two different tenses in the present, one to express snapshot actions and one for continuous actions, but has a single present tense form, but in past time there are two different tenses, one for snapshot and one for continuous action. So to say something in past time you wished to describe as a snapshot action, such as “I read,” you would naturally use the Greek aorist tense. The imperfect, by contrast, portrays a continual action in past time. Two new things in forming the imperfect are an augment and secondary personal endings. The augment is a prefix added to the beginning of a Greek verb that puts the verb in past time. The augment puts the verb in past time and is part of how the imperfect tense is formed in Greek. you can think of it as similar to the “—ed” suffix that we add to verbs in English when they are in past time. So in English “preach” in present time becomes “preached” in past time. The Greek augment performs a similar function as a prefix to the English “–ed” as a suffix. So that is an augment. A primary tense is a tense that is not augmented. We have studied two primary tenses up to this point: the Greek present and the Greek future. (We started learning the primary personal endings in chapter 16.) So a primary tense is an unaugmented tense, and it uses primary personal endings. The secondary tenses, by way of contrast, do use an augment as well as using secondary personal endings. How do you form the imperfect active indicative? You take an augment, add the present tense stem, add a connecting vowel, and then add secondary active personal endings. So, for example, you could take the augment ε, add the present tense stem λυ, add the connective vowel ο, and then the first person plural secondary active personal ending μεν, in order to produce the form ἐλύομεν, “we were loosing.” So ἐλύομεν is the 1st person plural imperfect active indicative form of λύω. The full paradigm for the imperfect active indicative is ἔλυον, ἔλυες, ἔλυε(ν), ἐλύομεν, ἐλύετε, ἔλυον. To form an imperfect middle/passive indicative, you begin with the augment, add the present tense stem, a connecting vowel, and the secondary passive personal endings. So for our standard paradigm verb λύω, we begin with the augment ε, add the present tense stem λυ, add a connecting vowel (which in the case of the first person plural on the chart is ο because it comes before a μ or a ν), and then add the secondary passive 1st person personal ending, which is μεθα, resulting in the form ἐλυόμεθα, “we were being loosed.” The full paradigm for the imperfect middle/passive indicative is ἐλυόμην, ἐλύου, ἐλύετο, ἐλυόμεθα, ἐλύεσθε, ἐλύοντο.