Keep Your Greek (41)

Encouragement, Comments & Other Information:

Paradigms:
Write out or recite the Present, Middle/Passive, Subjunctive, of λυω – to loose

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

Write out or recite the Perfect, Active, Participle, Masculine of λυω – to loose
[3 1b 3]
(Ns)
(Gs)
(Ds)
(As) 
(Np) 
(Gp) 
(Dp) 
(Ap)

Principal Parts – Top 20 by Word Frequency:
Write out or recite the principal parts for κρινω – to Judge  (19 – Used 114 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: (41) John 7.47-8.3
PDF: (41) John 7.47-8.3

(Jn 7:47-8:3 NA28-Mounce)
47 ἀπεκρίθησαν οὖν αὐτοῖς οἱ Φαρισαῖοι · μὴ καὶ ὑμεῖς πεπλάνησθε ; 48 μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν ἢ ἐκ τῶν Φαρισαίων ; 49 ἀλλʼ ὁ ὄχλος οὗτος ὁ μὴ γινώσκων τὸν νόμον ἐπάρατοί εἰσιν. 50 λέγει Νικόδημος πρὸς αὐτούς, ὁ ἐλθὼν πρὸς αὐτὸν [τὸ] πρότερον, εἷς ὢν ἐξ αὐτῶν · 51 μὴ ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον ἐὰν μὴ ἀκούσῃ πρῶτον παρʼ αὐτοῦ καὶ γνῷ τί ποιεῖ ; 52 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ · μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ ; ἐραύνησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται. 53 Καὶ ἐπορεύθησαν ἕκαστος εἰς τὸν οἶκον αὐτοῦ,1 Ἰησοῦς δὲ ἐπορεύθη εἰς τὸ ὄρος τῶν ἐλαιῶν. 2 Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερὸν καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς. 3 Ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην καὶ στήσαντες αὐτὴν ἐν μέσῳ

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 (41)
Continue reading for Quiz answers.

Answers to Keep Your Greek (41)

Paradigms:
Write out or recite the Present, Middle/Passive, Subjunctive, of λυω – to loose

(1s) λυ ωμαι
(2s) λυ ῃ
(3s) λυ ηται
(1p) λυ ωμεθα
(2p) λυ ησθε
(3p) λυ ωνται(ν)

Write out or recite the Perfect, Active, Participle, Masculine of λυω – to loose
[3 1b 3]
(Ns) λελυ κως
(Gs) λελυ κοτος
(Ds) λελυ κοτι
(As) λελυ κοτα
(Np) λελυ κοτες
(Gp) λελυ κοτων
(Dp) λελυ κοσιν
(Ap) λελυ κοτας

Principal Parts – Top 20 by Word Frequency:
Write out or recite the principal parts for κρινω – to Judge  (19 – Used 114 times in NT)

(Present Active) κρινω
(Future Active) κρινῶ
(Aorist Active) ἐκρινα
(Perfect Active) κεκρικα
(Perfect Passive) κεκριμαι
(Aorist Passive) ἐκριθην

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2 thoughts on “Keep Your Greek (41)

  1. Hi Tony:
    Thanks for another good post. Few comments. First, the questions we see throughout today’s passage include the negative particle μη, which indicate the expectation of an affirmative answer. Interestingly, the cynicism of Nicodemas’ fellow Sanhedrinists is so severe that when they raise the question of him being from Galilee, the grammar suggests they are suspecting his possible sympathy with Jesus. John 7:52 ἀπεκρίθησαν καὶ εἶπαν αὐτῷ · μὴ καὶ σὺ ἐκ τῆς Γαλιλαίας εἶ ; = They answered Him saying: “then you must be surely from Galilee, right?” Their invectives end with the condescending suggestion that Nicodemas re-do his homework so-to-speak and discover whether or not there are prophecies of the Messiah deriving from Galilee (7:52b ἐραύνησον καὶ ἴδε ὅτι ἐκ τῆς Γαλιλαίας προφήτης οὐκ ἐγείρεται.)

    Second, I’d be curious of your thoughts on the adulterae pericope (John 7:52-8:11). I’ve listened to scholars go back-and-forth over this text and am aware of the fact that most New Testament scholars (even concervative ones) deny the pericope’s authenticity. I for one am not so pessimistic. Although the manuscript evidence offered against it is certainly formidable (mainly because in some manuscripts, we do see it inserted in various spots of Luke’s Gospel in a handful of minuscule Greek manuscripts), however, for me at least, the evidence is not so decisive. At bare minimum, the words of John 7:53-8:11 are the words and actions of Jesus. A question to consider for John 7:53-8:11 could be: which author recorded them (Luke or John)? At most I would affirm the inclusion of the pericope in John’s Gospel. I for one have no problem preaching nor teaching from the passage, since for me at least, the words are Jesus’ words and actions and represent an authentic episode in the life of our Lord, regardless of which canonical Gospel included them. Either way, they are: a). Original words and actions of Jesus b). Included in the manuscript copying histories of John, as well as Luke c). Their inclusion in the Canonical Gospels is grounds for using the pericope as authoritative scripture d). Certainly other, less-disputed or undiputed passages that teach on Jesus forgiveness and the redemption of fallen people ought to be used if teaching this text.

    Anyhow, blessings to you and Merry Advent!

    Liked by 1 person

  2. Hi Mahlon,
    I love Nicodemus and his openness to Jesus being the Messiah, something as you note, that his fellow Pharisees pick up on. It is shown here once again as he goes into partial defence mode regarding Jesus and what he was doing. It appears to me that the Pharisees themselves should have been better investigative journalists and sought further information regarding where Jesus was actually born…

    Regarding the woman caught in adultery, I only came across the knowledge over the past year that this periocpe appears to be redacted into the text. I agree with you regarding its use as scripture as it brings out the grace of God in action in an incredibly tangible and touching way, making it a highlight to teach. It also shows me, that Jesus—the embodiment of the New Covenant—actually breaks the OT “civil” law in this instance, but further highlights the transitional breaking in of the New Covenant as you mentioned in a previous comment. This is no doubt less controversial to teach than the extended ending of Mark’s gospel would be.

    On a side note, I listened to this message by Kevin Vanhoozer on “The Pastor Theologian as Public Theologian” and found it excellent. Hope you enjoy it.

    http://pastortheologians.us3.list-manage.com/track/click?u=d15c4d636e0cae5dc0ab17aa0&id=053617e186&e=8a7d3ddb82

    Like

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