Keep Your Greek (40)

Encouragement, Comments & Other Information:

Paradigms:
Write out or recite the Present, Active, Subjunctive, of λυω – to loose

(1s)
(2s)
(3s)
(1p)
(2p)
(3p) 

Write out or recite the 2nd Aorist, Passive, Participle, Neuter 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 βαλλω – to throw  (18 – Used 122 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: (40) John 7.37-7.46
PDF: (40) John 7.37-7.46

(John 7:37-46 NA28-Mounce)
37 Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν λέγων · ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. 38 ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. 39 τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος ὃ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν · οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.40 Ἐκ τοῦ ὄχλου οὖν ἀκούσαντες τῶν λόγων τούτων ἔλεγον · οὗτός ἐστιν ἀληθῶς ὁ προφήτης · 41 ἄλλοι ἔλεγον · οὗτός ἐστιν ὁ χριστός, *οἱ δὲ ἔλεγον · μὴ γὰρ ἐκ τῆς Γαλιλαίας ὁ χριστὸς ἔρχεται ; 42 οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ σπέρματος Δαυὶδ καὶ ἀπὸ Βηθλέεμ τῆς κώμης ὅπου ἦν Δαυὶδ ἔρχεται ὁ χριστός ; 43 σχίσμα οὖν ἐγένετο ἐν τῷ ὄχλῳ διʼ αὐτόν · 44 τινὲς δὲ ἤθελον ἐξ αὐτῶν πιάσαι αὐτόν, ἀλλʼ οὐδεὶς ἐπέβαλεν ἐπʼ αὐτὸν τὰς χεῖρας. 45 Ἦλθον οὖν οἱ ὑπηρέται πρὸς τοὺς ἀρχιερεῖς καὶ Φαρισαίους, καὶ εἶπον αὐτοῖς ἐκεῖνοι · διὰ τί οὐκ ἠγάγετε αὐτόν ; 46 ἀπεκρίθησαν οἱ ὑπηρέται · οὐδέποτε ἐλάλησεν οὕτως ἄνθρωπος.

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 (40)
Continue reading for Quiz answers.

Answers to Keep Your Greek (40)

Paradigms:
Write out or recite the Present, Active, Subjunctive, of λυω – to loose

(1s) λυ ω
(2s) λυ ῃς
(3s) λυ ῃ
(1p) λυ ωμεν
(2p) λυ ητε
(3p) λυ ωσι(ν)

Write out or recite the 2nd Aorist, Passive, Participle, Neuter of βαλλω – to throw
[3 1c 3]
(Ns) βλη θεν
(Gs) βλη θεντος
(Ds) βλη θεντι
(As) βλη θεν
(Np) βλη θεντα
(Gp) βλη θεντων
(Dp) βλη θεισιν
(Ap) βλη θεντα

Principal Parts – Top 20 by Word Frequency:
Write out or recite the principal parts for βαλλω – to throw  (18 – Used 122 times in NT)

(Present Active) βαλλω
(Future Active) βαλω
(Aorist Active) ἐβαλον
(Perfect Active) βεβληκα
(Perfect Passive) βεβλημαι
(Aorist Passive) ἐβληθην

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6 thoughts on “Keep Your Greek (40)

  1. One thing is clear in the above text – there is no such thing as neutrality when it comes to responding to Jesus. In context, the Jews had developed a tradition of taking a golden pitcher and drawing it from the pool of Siloam. The Priest would then take the pitcher up to a certain spot near the temple and with much fan fare pour the water into a special basin with special pipes, signifiying the hope for the eschatological arrival of the Holy Spirit to usher in the Messianic age. Jesus’ comments and self-identification could not had been more apropos, especially in John 7:38 – ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. The resultant questions ranging from Jesus being some sort of eschatological prophet (like Elijah) to that of a charlatan needing to be killed reveals the polarization this event caused. No one can be neutral when it comes to Jesus. Some suggest He was fulfilling the eschatological inbreaking of such texts as Isaiah 12 or Ezekiel 36. At anyrate, Jesus was setting up the stage for what would be precursor indications of the later post-ascension event of Pentecost.

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  2. Love it Mahlon. I was listening to N.T. Wright the other day on YouTube speaking about the kingdom of God and he said, Jesus inaugurated a realised eschatology, something your comments confirm. A question for you. When, in your understanding was the New Covenant inaugurated? Was it at the incarnation, the last supper, the cross, or perhaps the resurrection? The reason I ask is that in the so called “modern grace (hyper grace) movement they make a very sharp distinction between Law and Gospel stating that Jesus was under the Law (Old Covenant) and therefore we don’t need to pay much attention to what he said or did during his earthly ministry. What are your thoughts?

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    • Hi Tony:
      The New Covenant was announced by Jesus and His public ministry as the Mediator of it, with the New Covenant Age “breaking in” at Pentecost. I don’t see such a sharp cutting off of the Old Covenant and sudden beginning of the New Covenant like the Hyper Grace people. It isn’t a scenario such as if I were wearing a watch back in those days, I would had literally noticed a change on the face going from 11:59p.m Old Covenant time to 12:00 midnight New Covenant time. The transitioning between the Old and New Covenant wasn’t merely a change in time, but also a change in the orientation of God’s dealings with His people and the world and a change of order. This transition began with the incarnation of the Son into time, followed by the events of His public ministry and preaching of the Gospel of the Kingdom and accelerated by His death, burial. resurrection and ascension.

      The ascension of Jesus signaled that this transition was not only historical, but cosmic. Jesus’ resurrection/ascension certainly accelerated this transition, indicating that the pending “Age to Come” was breaking in on his “present evil-age”. Hence what I see going on in the Day of Pentecost is the beginning of the ending of this transition. In one respect, the New Covenant Age appears suddenly in Acts 2, however we see it inaugurating in events such as the Lord’s Supper, Jesus’ preaching and even His virgin birth.

      A well-rounded Christian philosophy of History (which is what this particular question is dealing with) will have a good balance of tempered dispensationalism on the one hand and a clear understanding of God’s Covenant dealings on the other. I would say the “Hyper-grace” people are way too-heavy handed in the hyper-dispensational direction, and thus need greatly tempered with a good dose of Covenant theology. I’ve seen too much in the other direction, wherein there are hardly any distinctions between Old and New Covenants (i.e too much emphasis on the continuity of the two). I believe when you have a good measure of both, you will see that: 1). Jesus innaugurated and announced the coming New Covenant age; 2). Jesus’ resurrection from the dead and ascension accelrated such a transiton and 3). Pentecost signaled the inbreaking of the Age to come and thus the ending of this transition. Hence, since Pentecost, we have been in the “last days” so to speak, an “already-not-yet” reality. Hope that helps.

      Liked by 1 person

  3. Hi Mahlon, my apologies for the late reply to this comment as we were on vacation and had very little internet. This response resonated immediately with me regarding the “breaking in” of the NC age being a transition rather than a clean break. Your perspective on having a balanced approach to Covenant Theology and Dispensational understandings of OC/NC continuation/discontinuation is something I have not heard before but very much appreciate. These comments are very helpful and will inform my thinking on this topic going forward. Have you written anything or taught on this subject previously?

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    • Hi Tony:
      The only thing I’ve written pertaining to Covenantal and Dispensational theology are blogposts and papers I wrote whilst in Bible College and Seminary. As a pastor, whenever I’ve preached or taught on eschatology, I’ve read as much as I can on the subject. Four writers that I would recommend that have aided me greatly in the discussion are: R.C Sproul (Covenant Theologian); George Eldon Ladd (Classical Pre-millennialist); Charles Ryrie (Dispensationalist theologian) and John Walvoord (al dispensationalist). There are others, however those four give a great overview of the sweep of the discussion for anyone wanting to get more familiar with the subject.

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