Keep Your Greek (39)

Encouragement, Comments & Other Information:

Paradigms:
Write out or recite the Future, Passive, Indicative, of λυω – to loose

(1s)
(2s)
(3s)
(1p)
(2p)
(3p)

Write out or recite the 2nd Aorist, Passive, Participle, Feminine of βαλλω – to throw
[3 1c 3]
(Ns)
(Gs)
(Ds)
(As)
(Np)
(Gp)
(Dp)
(Ap) 

Principal Parts – Top 20 by Word Frequency:
Write out or recite the principal parts for ἀφιημι – to forgive  (17 – Used 143 times in NT)

(Present Active)
(Future Active)
(Aorist Active)
(Perfect Active)
(Perfect Passive)
(Aorist Passive)

Greek Reading and Translation
Each day read through the 10 verses below and translate each of them over the coming week. (To assist with your translation you can work directly in an Excel spreadsheet or print off a PDF copy for handwritten translations)
Excel: (39) John 7.27-7.36
PDF: (39) John 7.27-7.36

(John 7:27-36 NA28-Mounce)
27 ἀλλὰ τοῦτον οἴδαμεν πόθεν ἐστίν · ὁ δὲ χριστὸς ὅταν ἔρχηται οὐδεὶς γινώσκει πόθεν ἐστίν. 28 ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων ὁ Ἰησοῦς καὶ λέγων · κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί · καὶ ἀπʼ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλʼ ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε · 29 ἐγὼ οἶδα αὐτόν, ὅτι παρʼ αὐτοῦ εἰμι κἀκεῖνός με ἀπέστειλεν. 30 Ἐζήτουν οὖν αὐτὸν πιάσαι, καὶ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὴν χεῖρα, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 31 Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον · ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν ; 32 ἤκουσαν οἱ Φαρισαῖοι τοῦ ὄχλου γογγύζοντος περὶ αὐτοῦ ταῦτα, *καὶ ἀπέστειλαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι ὑπηρέτας ἵνα πιάσωσιν αὐτόν. 33 εἶπεν οὖν ὁ Ἰησοῦς · ἔτι χρόνον μικρὸν μεθʼ ὑμῶν εἰμι καὶ ὑπάγω πρὸς τὸν πέμψαντά με. 34 ζητήσετέ με καὶ οὐχ εὑρήσετέ [με], καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν. 35 εἶπον οὖν οἱ Ἰουδαῖοι πρὸς ἑαυτούς · ποῦ οὗτος μέλλει πορεύεσθαι ὅτι ἡμεῖς οὐχ εὑρήσομεν αὐτόν ; μὴ εἰς τὴν διασπορὰν τῶν Ἑλλήνων μέλλει πορεύεσθαι καὶ διδάσκειν τοὺς Ἕλληνας ; 36 τίς ἐστιν ὁ λόγος οὗτος ὃν εἶπεν · ζητήσετέ με καὶ οὐχ εὑρήσετέ [με], καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν ;

Grammar
Each day this week, skim read through a chapter of your first Greek Grammar or one you are familiar with. (skim reading a specific chapter, either sequentially or randomly, and completing it each day of the week will re-enforce foundational topics and help to move them into long term memory)

Keep Your Greek (39)
Continue reading for Quiz answers.

Answers to Keep Your Greek (39)

Paradigms:
Write out or recite the Future, Passive, Indicative, of λυω – to loose

(1s) λυ θησ ομαι
(2s) λυ θησ ῃ
(3s) λυ θησ εται
(1p) λυ θησ ομεθα
(2p) λυ θησ εσθε
(3p) λυ θησ ονται

Write out or recite the 2nd Aorist, Passive, Participle, Feminine of βαλλω – to throw
[3 1c 3]
(Ns) βλη θεισα
(Gs) βλη θεισης
(Ds) βλη θεισῃ
(As) βλη θεισαν
(Np) βλη θεισαι
(Gp) βλη θεισων
(Dp) βλη θεισαις
(Ap) βλη θεισας

Principal Parts – Top 20 by Word Frequency:
Write out or recite the principal parts for ἀφιημι – to forgive  (17 – Used 143 times in NT)

(Present Active) ἀφιημι
(Future Active) ἀφησω
(Aorist Active) ἀφηκα
(Perfect Active) ~
(Perfect Passive) ἀφεωμαι
(Aorist Passive) ἀφεθην

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2 thoughts on “Keep Your Greek (39)

  1. Hi Tony: I bid you a happy Thanksgiving. I’m sorry to begin my comments by pointing out a mistake on what is an otherwise impeccable website, but I always believe, like the Gospel, you begin with the bad news in order to get to the good news. In your paradigm of the 2nd aorist passive participle, you list the accustive feminine plural as βληθεντας. The form you listed is an accusative plural masculine. The 2nd aorist passive accusative feminine plural form for βαλλω is βληθεισας. Hence the corrected paradigm would be:

    (Ns) βλη θεισα
    (Gs) βλη θεισης
    (Ds) βλη θεισῃ
    (As) βλη θεισαν
    (Np) βλη θεισαι
    (Gp) βλη θεισων
    (Dp) βλη θεισαις
    (Ap) βλη θεισας

    Ok, now onto some quick encouragements and a few comments on the text. I appreciate how much effort you have put into this site and the consistency with which you invested every week. Keep up the good work. I enjoy getting the email updates on your postings. I hope you have more readership. Now for the comments:
    1. Jesus is appealing to His audience to recognize the source of His authority, His ministry and His overall Identity. We see this thrust of concern over the source of the derivation of His authority the following particles: πόθεν (John 7:27); κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί (7:28); ὅτι παρʼ αὐτοῦ εἰμι (7:29); ὑπάγω πρὸς τὸν πέμψαντά με (7:33); καὶ ὅπου εἰμὶ ἐγὼ ὑμεῖς οὐ δύνασθε ἐλθεῖν (7:34 & 7:36));
    ποῦ οὗτος μέλλει πορεύεσθαι (7:36).

    2. The feast of tabernacles had come to carry with it eschatological overtures. The tension with which the crowds are struggling about Jesus’ statements suggests they are picking up on Jesus’ self-identification with His having Heavenly authority, having come from the Father and thus indicating His presence as being possibly the in-breaking of the Messianic age. Compare what they say in John 7:31 Ἐκ τοῦ ὄχλου δὲ πολλοὶ ἐπίστευσαν εἰς αὐτὸν καὶ ἔλεγον · ὁ χριστὸς ὅταν ἔλθῃ μὴ πλείονα σημεῖα ποιήσει ὧν οὗτος ἐποίησεν.

    The IVP Commentary verifies the above observations: “In Jesus we see the fulfillment of this motif from the wisdom and apocalyptic writings. The one hidden with God has now come forth and revealed himself. In response to the Jerusalemites’ musings Jesus cried out (krazo) in the temple (Jn 7:28), an expression John uses for significant proclamation, even revelation (1:15; 7:37; 12:44; cf. Bultmann 1971:75 n. 1). He begins by saying, Yes, you know me, and you know where I am from (v. 28). In keeping with good Jewish reckoning, a person is usually known by where he or she comes from (Talbert 1992:146).

    So to know where Jesus is from is to know him. But this is bitingly ironic since their knowledge of him as a Nazarene misses the most significant truth of his origin; they are judging by appearances. For in fact they do not really know where he is from because he is from the Father. They do not know his ultimate origin, and therefore they do not really know him.Jesus continues by speaking again of the Father and of his dependency on the Father. He has just said that he does not speak from himself (ap’ emautou, 7:17-18) and that fact establishes that he is true (alethes, v. 18). Now he says that he has not come on my own (ap’ emautou, v. 28) and that the one who sent him is true (alethinos, v. 28). For John, truth is objective reality—that which corresponds to reality and reveals it (cf. Dodd 1953:177). The Father is the source and standard of all truth, so truth is based on relationship with him. Jesus has such a relationship, and his opponents do not, as Jesus says flat out: You do not know him, but I know him because I am from him and he sent me (vv. 28-29).

    The people of Jerusalem have raised the question of Jesus’ origin. This is a good issue to raise, for instead of disqualifying him, the answer is in fact one of the main witnesses to who he is and to the validity of his message and deeds.”

    Liked by 1 person

    • Hi Mahlon, thank you once again for the encouragement and the pick up on the oversight for the participle error. I’ve gone and corrected that now for posterity. Thanks again for some insightful commentary. I have heard it said that John has very high Christology and your exegesis over the past number of posts is confirming this each time. Really appreciate your ministry. God bless.

      Like

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