Most Common Greek Words in the NT

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00:01
Good evening.
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Oh, everybody sounds so excited to be here.
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Oh, it's okay.
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You don't have to fake it for me.
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But I am glad that you're here.
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I'm excited to continue our rigorous pursuit of theological and academic excellence.
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Okay.
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So excited.
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Well, if you have your syllabus, you will note that tonight is week four, which means that we are officially after the end of tonight's class will have been we will have completed the halfway point of this class.
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How confident are you getting there? Some some some not? Well, we are going to begin by not going into the book.
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Because last class we spent almost the whole time just going through the book.
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And I don't want this to become where your eyes are rolling back and you're starting to, you know, feel yourself kind of pass out.
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I want it to stay functional and interesting.
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And and and so we will go through the book because that's part of what we're doing.
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But I'm going to do a few things before that in in a way to sort of bring it out.
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One of the things that I did tonight is I made a handout.
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And I'm going to pass it out what we have on this page.
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This is all the words that occur 900 times or more in the New Testament.
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So these are the most common words in the New Testament in Greek.
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So we're going to go through these real quick, because these will be on every page when you're reading or you're looking at the Greek New Testament.
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The other side of this are some verses.
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And what we're going to do as a class is we're going to based on what you know already, and what you've learned, we're going to go through these verses and find the words that you recognize.
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Okay, so if you would pass some this way, pass them this way, and we're going to begin, have a little fun, do a little exercise as we get started.
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Mr.
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Frank, I think we're good.
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If you want to go ahead and pull that too.
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While the papers are going around, let's sing the alphabet.
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Alphabeta, gamma, delta, epsilon, zeta, eta, theta, yoda, kappa, lambda, mu, nuka, si, omicron, p, rho, sigma, tau, upsilon, phi, kip, si, omega.
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And again.
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Alphabeta, gamma, delta, epsilon, zeta, eta, theta, yoda, kappa, lambda, mu, nuka, si, omicron, p, rho, sigma, tau, upsilon, phi, kip, si, omega.
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Now without me.
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Go.
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Stop.
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We roll off.
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Start again.
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Alphabeta, nuka, si.
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I'm not, I'm only laughing because we're so, it's, it's, it's, yeah, yes, it's a, it's like, yes.
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How many of you are confident that if I were to ask you to come up and write the alphabet? Can you do that? Okay.
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All right.
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All right.
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Well, just for the sake of time, I'm not going to ask you to, but that was just a question I was curious.
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That's one of the good drills that you can do on your own.
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Simply writing out the alphabet.
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The song is good for helping you remember the order of the alphabet.
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And like I said, it's just, it's just repetition.
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You know, repetition is the key to learning, and the key to learning is repetition.
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That is the absolute truth.
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All right.
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Open up, or take out the handout that I gave you, and let's look at these 900 time Greek words.
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900 time Greek words.
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These are the words that you're going to see more than any other words in the New Testament.
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And you'll notice next to them is the number of occurrences.
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So the first word is actually not one word, but it's three words that all mean the same thing.
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Ha, he, ta.
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Ha, he, ta.
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And what that is, is called the article.
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Ha, he, and ta are the article.
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Now, can someone define for me what an article is? Okay, and don't say it's a, it's a something in a magazine, you know, a magazine article.
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That's, that's not what it is.
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An article is, yes, it's some, it's something that, that defines a noun in some way.
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So basically what we have in English is we have the article, the word is the.
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The is the article that we use.
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For instance, if I say, Brian, B.J., if I say, you are the man.
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What I mean is that out of all the men, you're the one that I'm looking for.
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You're the one that I'm calling out.
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You're the man.
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And by adding the word the, I am establishing you as the one that I'm looking at.
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And sometimes that's, that's not good.
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Like if you're in a police lineup and someone says, you're the man, that's, that's not when you want to have someone using the article in regard to you.
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But if you, but if somebody says, you're the winner, right? Like if you, if somebody says, you're a winner, you're like, yeah, that's great.
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I'm a winner.
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Well, you know, because that just means you're one of many, right? But if I said, you're the winner, the modifies the noun, right? It establishes, in that sense, it's quantitative.
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It establishes one of many, quantity, right? Versus if I say, you're a man, I'm simply denoting that you're one of many, but you're not the one of many.
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So article, and then we have, we have words that are what we call anarthous.
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Anarthous simply means without the article.
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So if I say, you're the man, that's articular.
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That has the article.
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If I say, you're a man, or you're a man, that's anarthous.
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That's without the article.
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And where this comes up, and again, I know we look at this verse a lot, this comes up in John 1.
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In the beginning was the Word.
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That's articular, right? The Word.
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And the Word was with God.
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That actually, in the Greek, is articular too.
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It actually says, and the Word was with the God.
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But we don't translate the God in that, in English for that.
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But the last clause of John 1 says what? And the Word was God, right? The Jehovah Witnesses, they add the, the A there, because they argue that because of the lack of the article, that we have to include A.
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There is no for the A in Greek.
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So if, if in Greek you're reading something that says, you're the man, but if you read something that simply says, you're man, typically we would, we would add the A for English to make it phonetically correct, and it would say, you're a man.
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So why don't we say that Jesus is a God? Because, because, well, because he is the God.
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Well, there's several reasons why, you're all correct, but the, but the linguistic reason is we are dealing with, in this sense, we're dealing with the nominative and the predicate nominative, and the nominative in the sentence is the Word, the logos, is, and the predicate nominative is God, and the Word was God.
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The actual Greek says, kaitheos enhalogos, it's, it's, and God was the Word, if we translated it, but we wouldn't translate that way in English, because in English the subject comes first, and the nominative is the subject case, so the, the, the Word would be first, and the Word was God, and the word God there is being used not in a quantitative sense, but in a qualitative sense.
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God is not saying Jesus is a God in a quantitative, like one of many, but it's saying that he is God in his quality, or in his nature, like if I say, Brian, you're man.
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Now, if I don't say you're the man, and I don't say you're a man, I can still say, Brian, you are man, because that's your quality.
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In that sense, it's no longer quantitative, but it's qualitative.
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It's using the, it's stressing what you are, not what you are in relation to other, you know, others, other men, in that regard.
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So, there, to, to add the A, it was F.F.
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Bruce, great Greek scholar, who said, the Jehovah Witnesses prove nothing when they add the A to John 1 1, except for their ignorance of Greek grammar.
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That's a pretty good line.
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I thought I might get an amen, but, okay, all right, so, but the first, so what is the first word there? It's the word the, it's the article, and you're going to see that all over.
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The next word is chi, my favorite word, chi.
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What is chi? Chi is and.
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See that all over as well.
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That is used 9,161 times in the Greek New Testament.
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Only half, or a little less than half, than the article, but still almost 10,000 times.
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The next word is altos.
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Oh, excuse me.
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Altos is the pronoun, he, she, it.
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You're going to see that a lot, of course, because pronouns obviously follow nouns.
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They have a, a pronoun will have an antecedent.
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So, for instance, you will see a word, you'll see he, and you'll say, well, who is the he that's in reference here? Well, you follow it back to the preceding noun, and in general, the preceding noun is the antecedent.
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Not always, because it has to match in regard to gender and things like that.
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So, for instance, if it said, Jesus and Mary were walking, and he said, well, then you would know that he isn't talking about Mary, even though that's the immediate preceding noun would be Mary.
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Because of the gender, you would understand that it's referring to Jesus.
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Well, that works in a similar way in other, other ways in Greek.
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So, altos, and you see on the right side where it says derivatives, think of the word automatic.
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What does automatic mean? It means self-working, right? It's self, it's a self-working thing.
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So the word auto, in a sense, means self.
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So autos is a, it's itself, or he or she or it, it's, it's pronoun.
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Okay, the next is su.
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Su is the word for you.
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And you will see this as su or humes.
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You'll see it written in two different ways, but they both reference the, the singular and the plural pronoun, the third person pronoun, or I'm sorry, second person, this is the you.
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And think about this, you and you in English are both the same.
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Like if I said, you, and I'm looking at you.
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But if I said, you, now I'm talking about all y'all, seeing in the South, we got the, we have the plural, because we have the y'all, which is, and well, y'all is the, is the small group.
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All y'all is the big group.
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And then we got the really Southern, the you-ins.
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That's the, that's the, you know, when y'all are related.
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Use guys.
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Yeah, that's right.
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But you see here, we have the su, which is the singular, humes is the plural.
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So here's a good point in Greek.
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If you, if Jesus is speaking to a singular person, or a group, you can tell by the Greek, where you couldn't tell in the English, if he says you, but you look at the Greek, and you could tell whether or not he's speaking to singular, or to a group, or plural in his, in his speech.
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De, de, de, or delta, epsilon, is but.
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Can also be used for and, but chi, you're going to see chi much more as the and.
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But is typically how you're going to translate that, or see it translated.
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In, is what? In.
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We've seen that already, many, many times.
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And then there is ego, and humes.
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Ego is I, humes is we.
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Notice again, the singular and the plural.
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Right? The singular ego, or we, we might in English say ego, because we think about ourself.
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And humes is the we.
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It's a, how was I saying, humes.
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Yeah, you notice the little accent mark, the backwards, the backwards.
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That means you make a ha sound.
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Ha.
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Yeah, if you, if you see a backwards comma above the letter, and it's the first letter of the word, and it's a vowel, usually it will be the omicron or the eta, and you're going to, you're going to add the ha.
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Ha sound.
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Like, for instance, the word hamartia is the word for sin, but it doesn't start with an H, because there's no H.
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It starts with an alpha.
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Ha, ha, it's amartia with the ha, ha sound.
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So it becomes hamartia.
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This would be hames.
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Okay.
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Next one, Aimee.
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We've, we've, we've talked about this one, because if you put ego and Aimee together, it becomes the strong I am.
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And that's what Jesus said in regard to Abraham before Abraham was I am.
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And that's, he, he spoke that.
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He also, that's also the same thing he said when he walked on water.
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A lot of people don't realize that, because it's not normally translated that way.
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Normally, they, when they translate it, it's, Jesus says, fear not, it is I.
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But actually, what the Greek says is, fear not, I am, when he's on the water.
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It's very clear that it's this, this construction.
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Lego.
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Remember Lego, my ego? Lego, I say or I speak.
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Ace is into.
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Oo is not.
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You're going to see that a lot.
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Oo and ook is, is, you're going to see as a not or a negative.
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Has, he, ha, that is who.
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Ootas, aote, toota is this.
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And then the next one, which is used 1,317 times is the word theos.
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That, of course, is the word for God.
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Hati is because, and you'll see that a lot, because you'll, you know, this happened because of this or as a result of this, because of that, you know, you'll see the word because a lot.
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Hati is that word.
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Pas, this is huge.
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I have to, I have to mention this.
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The word pas is a word that means all, every, or each.
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It's also pasa or pan.
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You'll, you'll see it actually several different ways.
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But it's, it's typically pas, pasa, and pan.
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Sometimes you'll hear somebody say pas, pasa, pan.
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Pas, pasa, pan.
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And what they're basically just giving you the three ways of, of, of all.
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You know, you'll hear that sometimes when people are talking about this word.
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Pas, pasa, pan.
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This sounds kind of funny.
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So anyway, this word's important because it comes up as a huge issue when referring to the subject of divine election.
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Because the argument is whether or not God is actively saving all men or his purpose is to actively try to save all men.
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And oftentimes what you will hear people say is all always means all.
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And the response is, well, all means all in the context of all.
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For instance, we read that all Judea went out and was baptized by John.
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Clearly says it, uses the word pas, all Judea went out and was baptized by John.
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Were all the people in Judea baptized by John? No.
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We could say for very, we could say clearly the Pharisees were not.
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Many of the Romans were not.
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Many of the Jews were not.
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So why would it use the word all? Because it is using the word all in the sense of all without distinction, not all without exception.
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So what does that mean? Well, if the president were to visit Jacksonville and he had a huge crowd made up of numerous types of people from all around Jacksonville, someone might go on television and say, all of Jacksonville turned out to see the president.
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Now we know that that doesn't mean that every single person, they didn't empty the nursing homes, they didn't empty the hospitals, they didn't call upon everyone to leave their house and go see Donald Trump.
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What they mean is all without distinction, not all without exception.
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And so the word pas can have nuance of meaning depending upon how it is being used.
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No, it's not so much figurative.
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It's the scope, right? It's still all, but it's not all without exception.
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It's all without distinction.
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You know, it's, but no, I wouldn't say figurative.
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It's more an issue of the scope of the word.
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The word has various scopes.
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Context.
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That's context.
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Yeah.
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For instance, and I don't want to debate this.
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This is certainly not something I intended to talk about, but since we're here, I'll do it.
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In the book of, I think it's first Peter, it says, God is not willing that any should perish, but all should come to repentance.
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Right.
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And a lot of people use that to try to argue that it is God's will that everyone be saved.
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And they base it on that passage.
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The first problem is they never quote the whole passage because the whole passage does not say it is not God's will that any should perish, but all should come to repentance.
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What the passage actually says is that God is merciful toward us, not willing that any should perish, but that all should come to repentance.
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So notice the any and the all are automatically modified by the word us.
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And if you look at the word us and trace us as a pronoun, you trace the word us back and the antecedent is God's elect.
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So it doesn't deny election.
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You see how the context would rule in regard to that.
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John 316 uses the word pass for God to love the world that he gave his only begotten son, that whosoever believeth in him will not perish, but have everlasting life.
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Is that what it says? Well, that's what it says in the King James.
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So it's not it's not wrong.
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But the word whosoever is actually a translation of the word pass.
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And the full phrase is pass hapistuon, all the believing ones.
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So John 316 actually says for God to love the world that he gave his only begotten son, so that all the believing ones will not perish, but have everlasting life.
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It's very clear that the whosoever will are the believing ones.
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And so I'm not saying the King James is necessarily wrong.
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I'm simply saying pass hapistuon references specifically those believing.
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So in John 316, we have the idea of the believers are the ones who are going to be saved, not all people.
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There are some who are universalists who try to argue that everybody's going to heaven.
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And they use the word pass to try to argue that everyone's going to be saved.
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The Bible clearly does not teach that.
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So anyway, that word pass is important.
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And I didn't mean to take a left handed excursion into that.
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That's an important word.
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Let's just say, say that.
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The next one is the word may.
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And that, again, is not it's similar to the OO at OOC that you had earlier.
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But this is for a good example.
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This one is Roman six.
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Shall we continue in sin so that grace may abound? May genoita.
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May is not.
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Genay is the root of the word meaning to be.
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And genoita, may genoita means may it never be.
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Shall we continue in sin so that grace would abound? May you never even think that way is really what Paul is trying to say.
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So the may is no, not.
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It's the adversative.
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No.
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All right.
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Gar.
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I always think of Garth like Garth Brooks.
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Gar Gar.
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This is for so then the next and last one is really the one I was hoping to get to.
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And I know we're taking a lot more time on this than I meant to.
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Yes.
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Yes.
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Jesus.
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Jesus.
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How many of you've ever heard the little drummer boy? Come, they told me.
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I remember the the next verse, baby.
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That's how you would say it in Greek.
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Yes.
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Yes.
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Yes.
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And you see that it's the Yoda.
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A.T.A.
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makes the yay sound yay because it's yay.
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And you would just say yay.
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Yay.
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And then sue.
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Yay.
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Sue.
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Yeah.
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And you could.
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Well, and in certain for a Seuss.
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Because there is a segment.
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The answer is a Seuss.
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But there are times where the ending changes depending on how the noun is being used.
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So it might be yay.
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Sue.
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Yay.
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Seuss.
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Yeah.
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So the ending may change.
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But yes, it's yay.
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Sue's typically yay.
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Sue's.
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And it's the same word as Joshua.
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Jesus and Joshua are the same Hebrew word and the same Greek word.
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Joshua and Jesus are the same word, same in Greek and Hebrew.
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And then this last one, hugely important word is the word ek.
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It means out of.
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And here's how you remember it.
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Ek.
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Exit.
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Out.
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Exit out.
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Right.
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So look at these two words together on the list.
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You have the ace and the ek.
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Ace means into.
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Ek means out of.
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And the way you remember that, you good Bible students who took my other class on how to study the Bible.
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You have eisegesis.
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Or eisegesis means to read into the text.
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Exegesis means to read out of the text.
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What's there? Remember, we don't want to do this.
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We don't want to read into the text something that's not there.
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We want to take out of the text what is there.
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And so ace and ek is easy to remember.
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If you remember exegesis is out of.
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Eisegesis or eisegesis, depending how you pronounce it, is into.
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Okay.
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So there you go.
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Memorize these.
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You will have memorized the top words used over 900 times.
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This is a very helpful tool.
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So that being said, let's turn that same page over.
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Let's look and let's see if we can actually find some words.
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Hold on.
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We're going to go through each one.
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We're going to do a little translating on the fly.
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Have a little fun.
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Let me get a pen.
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Okay.
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Okay.
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So let's start with the first one.
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What's the first word? And.
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Don't know that one yet, right? So move on.
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What's the next one? The.
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What's the next word? Remember we talked about this in the first class when there's two gammas.
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Angolas.
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The first gamma gets an N sound.
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That's the gamma nasal.
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So when there's two gammas or two gammas side by side, the first one gets the N sound.
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So this is Angolas, which would be angels and the angels.
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I'll tell you, we just looked at that.
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I'll tell you, you can use your cheat sheet.
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All right.
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Where is it? I'll pay.
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It's the fourth word down.
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Remember, because the endings, it'd be out.
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I'll tell you.
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All right.
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So it would be the pronoun referring to the angel.
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And then what's may? No.
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Now this next one, this next one or not.
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Yes, not.
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It would be the word not.
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What's the next one? You, I will say it and you'll know it as soon as I say it.
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Phobu.
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Fear.
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That's where we get the word phobia.
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Right? So not fear or fear not.
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Mariam.
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Who's that? Mary.
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Right.
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All right.
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Ores.
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Gar.
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Karen.
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Pasa.
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Totheo.
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Well, what is Gar? We'll jump past Ores for now and say Gar is for.
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Karen, you might not know, but Karen means grace.
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That's where we get the word for grace.
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Para is a preposition, which means with.
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And then Totheo is God.
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It's Totheo.
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It's Theo is God.
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It's.
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Yep.
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So Theo is God.
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And since we're in English, we don't need to translate the article.
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It would actually say she found grace with the God.
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But we don't need to translate the word, the article.
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So we would simply say she found grace with God.
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And so this is the angel visiting Mary.
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Right.
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This is the passage where the angel visits Mary.
30:09
And he says it says the angel said to her, fear not, Mary, for you have found favor with God or grace.
30:16
Right.
30:17
So what's the second word? I actually have to look.
30:21
I didn't bring my Greek New Testament.
30:23
Some of these I'm.
30:25
Apen.
30:27
Yeah.
30:29
Yes, because the the Epsilon Yoda is a.
30:33
And then the P Epsilon New is pin.
30:37
So it'd be a pin.
30:39
And as soon as I see it, I'm going to remember it.
30:40
But I'm drawing a blank right this second.
30:42
So I apologize.
30:45
More of these.
30:46
Did you have any more of these? I can get you one.
30:50
Oh, yeah, we have them right here.
30:52
Sorry.
30:54
That's OK.
31:01
All right.
31:02
We're not going to do all of these because of time, but I want to do the next one.
31:10
Actually, you know what I want to do? I want to go down to the to the to the third one.
31:14
John 8, 58.
31:16
John 8, 58 is one of my favorite verses of the Bible.
31:21
We'll skip over the first two words.
31:23
What's the third word? Jesus.
31:27
And what's the next word? Yeah.
31:31
But but did he say I'm in? I'm in.
31:36
It's really in King James English.
31:39
It's verily, verily.
31:40
In modern English, it's truly, truly.
31:42
In Hebrew, it's I mean, I mean.
31:43
But it means I am speaking the truth and he's saying it twice.
31:49
So you could say truly, truly.
31:52
Right.
31:53
And then Lego.
31:54
Who men? Yeah, I say to you.
32:01
Prin, that is a reference to time before.
32:06
Prin would be before Abraham.
32:11
That's Abraham.
32:14
Ganesai.
32:15
Remember what I said? The word Ganei means exists.
32:18
It's the word for being.
32:20
So Ganesai would be before Abraham existed.
32:24
But we would simply say before Abraham was right.
32:27
And then we see Ego, Amy, which is I am.
32:36
So that's two of those.
32:37
I just want you to.
32:38
This is sort of like an activity sheet for you.
32:41
Take it with you.
32:42
Look through and find the words that you know you should be able to do.
32:47
John one one is the next one.
32:48
We've done that one already.
32:49
You can you can take these when you have trouble.
32:51
If you can't find them, go to your Bible and see if you can figure out which word is which.
32:56
I tried to pick simple sentences, ones with words we've already looked at.
33:01
So this is just a helpful tool for you to use.
33:04
Maybe next week we'll look at a few more of these.
33:07
All right.
33:09
Moving on.
33:10
Moving on.
33:14
Before we get to our books, I have one other important thing I'd want to share with you.
33:23
But we do have to get to the book eventually.
33:25
One of the things that we've looked at and you've probably begun to notice and you may already find yourself somewhat frustrated at times is that words will have different endings.
33:42
And you're like, well, that's not the way I think that's supposed to look right.
33:46
Probably the most good.
33:48
That's not even the right way to say that.
33:50
The best example, most good, is theos.
33:57
And then we see theon.
34:02
Right.
34:02
And we see theu.
34:07
Right.
34:08
And so we've seen it all of those different ways.
34:10
And it's amazing that all of those are the same word.
34:14
But they're all being used in the sentence differently.
34:19
And you say, this is so confusing.
34:21
We do it in English.
34:28
We use we change words very little, but we but it's the same word.
34:35
And we know it's the same word.
34:36
And it's easy for us because we have phonetically grown up hearing it as the same word.
34:41
I'm trying to think of an example and write off.
34:42
I can't.
34:43
But I but it'll come to me.
34:45
But what I want to share with you tonight is how how nouns and verbs.
34:57
Yeah, those are phonetically the same.
34:59
Yeah.
34:59
And those that messes up a lot of people.
35:02
A lot of a lot of people mess that up.
35:06
Yeah.
35:06
Well, I'm thinking more words like house and home.
35:09
House and home both have a they're synonymous.
35:14
Now, they don't mean exactly the same thing, but they both have that at the beginning.
35:18
And sort of in a sense, your mind goes to understanding that house and home are synonymous synonyms.
35:25
Right.
35:25
And in the same way, they all have that say at the beginning and they sound.
35:32
It lets you know that's what the word means.
35:35
And and and and like there's other words that will take that, like the word, they are new stars.
35:42
They are new stars means God breathed.
35:45
But you see the they are in it and that's the prefix.
35:48
And you understand that Numa means breath.
35:52
And so they are new.
35:53
They are new stars means God breathed.
35:56
That's the word in Second Timothy 316, which says all Scripture is breathed out by God.
36:02
All Scripture is inspired.
36:05
The word inspired is the translation of they are new stars.
36:08
Right.
36:09
So that's why I'm simply saying is there they're there in English.
36:12
We have these and we don't realize it because we've been using English all our lives and we don't notice it.
36:17
But once you become more familiar with the words, the endings won't bother you as much.
36:24
But it's important in a sense to understand why we have these endings.
36:28
And I want to for a moment just give you some thoughts.
36:31
I am not giving you this.
36:33
It's like eight pages and I don't have the ability to photocopy that for you.
36:36
This is all available online at ntgreek.org, ntgreek.org.
36:46
But basically what I want to share with you is how nouns and verbs are broken down.
36:53
Now, this is not this is this is not something I'm expecting you to memorize or even really remember.
37:00
It's something I'm introducing you to because it's going to help you understand why there are all these different endings.
37:05
Right.
37:07
Greek words have roots, stems and endings.
37:09
Your roots and your big you're what we would call in English your prefix and suffix.
37:16
Right.
37:17
Struct.
37:18
Structure is a word.
37:22
Put the prefix con at the beginning of structure and it becomes construction.
37:28
No, no, it doesn't becomes construct.
37:30
Right.
37:31
You put the prefix IO in on the end, it becomes construction.
37:34
And that's how you build a word with prefix and suffix.
37:38
And it changes its use and meaning the same way in the Greek.
37:41
You have the root that that that source middle word.
37:45
And you have words at the beginning and words are a prefix and a suffix.
37:51
What we call stems and endings.
37:53
OK.
37:53
So in in in regard to nouns, you have what are known as you have the noun number or the grammatical number.
38:03
And in that regard, it's the question of is it a singular noun or is it a plural noun? Right.
38:09
That's a that's the only two really options that you're going to have.
38:13
And we've already looked at this that like in English, you have you and you.
38:16
It can be singular and plural.
38:18
But in Greek, it will be two different words giving you the singular and the plural.
38:23
You also have the gender.
38:26
Now, we do not do this in English.
38:28
We do it somewhat when we talk about he and she.
38:30
Those are gender.
38:31
But if you've ever studied Spanish, you may hear speak Spanish.
38:36
They have a Spanish background, maybe a little.
38:38
Well, the the way that you would say certain words, amigo is a friend who is a male.
38:52
Amiga is a friend who is a female.
38:57
You see how the ending changed because the gender changed.
39:02
All right.
39:03
Did it as well.
39:05
OK, so masculine, feminine and neuter will determine endings.
39:13
So not only do you have the number that determines singular or plural, you also have the gender masculine, feminine or neuter.
39:21
But then you have something called the case.
39:25
And the case is how you understand how the noun is being used.
39:32
The cases are there are basically five of them.
39:37
There's some debate on this, but I just give you the easiest.
39:40
Easiest is the five cases are nominative, genitive, dative, accusative, evocative.
39:46
Do not write that down and try to memorize it.
39:48
I'm telling you, you can't.
39:50
But I mean, if you go to the Web site and get it, it'd be much easier for you to just download it.
39:54
Huh? No, not provocative.
39:58
Vocative.
39:59
I think of the word vocal.
40:02
The nominative case is the case of the subject.
40:06
So in English, how do you know that something is the subject? The word sometimes, but generally it's word order.
40:22
Right.
40:22
So if I say the boy threw the ball, the boy is the subject.
40:25
But if I say the ball was thrown by the boy, the ball is now the subject.
40:30
So it's word order in English that typically defines subject and predicate.
40:34
However, in Greek, it's not.
40:37
The word order isn't as important as the endings.
40:40
The endings will tell you if it's the nominative or not, if it's the subject or the predicate.
40:47
Right.
40:48
That makes sense.
40:49
So this is why the endings will change.
40:51
And this is why in John 1.1, Tantheion, in that part of the sentence, it's part of the predicate.
41:03
It's not the subject.
41:06
Right.
41:09
Now it's the nominative, but it's a predicate nominative.
41:13
And that's a little bit more to explain.
41:15
But the point is the difference in the endings is how the noun is being used in the sentence.
41:19
Some endings you will add something.
41:23
Yeah.
41:23
Theou is typically with the article of God.
41:28
You know, to Theou is of the God or of God.
41:31
Yeah.
41:32
So you have the, I'm not going to go through what these mean, but the nominative, the genitive, the dative, the accusative, and the evocative are all cases.
41:41
And when you get into more of the interpretation, at this point you're learning vocabulary.
41:48
And the only reason I'm sharing this with you tonight is because this is going to affect, when you say, wait, that word looks different.
41:53
It's because it has a different ending, because it's being used differently.
41:56
It's still the same word.
41:58
It's still the same word.
42:00
It's just being used differently in the sentence.
42:02
And you can look these up.
42:04
Like I said, the genitive case is the case of the class or kind, like of God.
42:11
It's that.
42:11
The dative case is the indirect object.
42:13
The accusative case is the direct object.
42:16
And the evocative case is, and you think of like the word vocal, is the word of address.
42:21
Like, for instance, when Lord Jesus received my spirit, and Stephen said that, the Lord Jesus would be in the evocative.
42:28
It's the case of address.
42:31
He's addressing someone, you know.
42:34
So that's, and some people debate whether or not the evocative is genuine.
42:38
It should be a genuine case.
42:40
But if you take the five, which is fine for where we are at this point, the evocative would be the fifth one.
42:49
Now, for the nouns, though, are not as important.
42:54
The more important words are the verbs.
42:59
That's right.
43:00
Ha, ha.
43:02
Look at you, just Schoolhouse Rock.
43:05
But it is.
43:06
You're right.
43:08
Verbs are where the action is.
43:09
And verbs are hugely important when you are trying to understand what's being said.
43:19
And in English, you know, we have different tenses of verbs, but we're most familiar with past, present, and future.
43:30
Right? You had ran.
43:33
You had run.
43:35
Or you have ran, run, running, and will run.
43:41
Right? All of those are examples of the same word, but being used in different tenses.
43:49
You know, I ran, which I didn't because I don't, but I did.
43:53
I only run when things are chasing me, and I don't like to run.
43:58
But if you say I ran, that's past tense.
44:01
If you say I am running, that's present tense.
44:04
Or I run, that's also present tense.
44:07
And then I will run is future tense.
44:09
Well, the Greek does the same thing.
44:11
You'll see the word, the verb will change ending depending on how it's being used.
44:18
The words will change.
44:20
But there's also other tenses in the Greek.
44:25
You have the imperfect tense.
44:27
You have what's known as the aorist tense.
44:32
The aorist tense is the idea of something that has happened in the past that has, what's that? It has a future effect.
44:50
It has a future effect.
44:51
So even though it happened in the past, it's still being affected.
44:55
And it comes from the word horizon.
44:59
Horizo is the word for horizon in Greek, and horizon is like the distance.
45:04
It's also the same word for predestination as the word prohorizo.
45:06
It means to see the end from the beginning, right? That's what that means.
45:11
And so aorist, or aorist, means no horizon, meaning it started, but it didn't stop.
45:20
It just keeps going.
45:21
So aorist means a tense of something that happened in the past but still has effects ongoing.
45:29
And you say, well, that's kind of a weird thing.
45:31
It comes up a lot.
45:33
Like, for instance, when you think of the work of Jesus Christ, there are times when the work of Jesus Christ is referred to as having been completed.
45:43
That wouldn't be in the aorist.
45:44
That's done.
45:45
It's not continuing.
45:47
But there are sometimes where the actions are considered to be ongoing and have an ongoing quality.
45:54
And so how would you know? How would you know? Well, it comes from something called parsing.
46:00
Parsing is when you look at the word and you break it down with its stems and endings and you look at how it is being used in the sentence.
46:08
But if you are as wise as Ms.
46:11
Linda, right? If you are as wise as Ms.
46:15
Linda and you purchase this Bible, then what you have in this Bible is you have a parsing cheat sheet.
46:27
Because if you open this Bible up to, say, 1 Corinthians, and you see here the word Paul, called by the will of God, is the first word.
46:37
The word called is kleitos here.
46:39
And you follow the word kleitos down and you will see that it has J-N-S-M.
46:46
Well, the letters J-N-S-M are corresponding to these little cheat sheet things down at the bottom which tell you what the J stands for, what the S stands for, and the M stands for.
47:00
And it's telling you if it's singular, masculine, and those things.
47:03
And so this book is really a treasure in cheating, if you will.
47:10
I remember the first time I had a friend named Byron who was a brilliant guy.
47:14
And he saw this and he goes, that's cheating.
47:17
He really got upset.
47:19
Because he had spent all this time learning the endings and everything so that he would be able to parse without a cheat sheet.
47:25
And I said, well, you could have just bought the book.
47:29
Somebody else would have done it for you.
47:30
Yeah, absolutely.
47:32
And, of course, if you use Blue Letter Bible or if you use Bible Hub, which is my favorite, or, of course, if you have Bible software like Logos or any of those, then, like on my Bible software, I highlight a word, I click parsing, and it comes up.
47:51
This is a noun, it's masculine, it's singular.
47:55
And it will just tell me.
47:57
This is a verb, it's in the aorist tense, and it just tells me.
48:03
And, again, this is my primary work in life.
48:06
So they say a craftsman is only as good as the tools he uses.
48:10
So as a pastor, I have good tools.
48:13
I want to have those good tools, you know.
48:16
And Bible software is tremendously helpful.
48:19
I just wonder how guys like...
48:20
You realize John Calvin, when he preached, he preached from the Greek and the Hebrew without any notes.
48:26
He preached from the Greek and he translated it as he went and spoke and translated into the language of the people that he was speaking to.
48:39
He spoke several languages.
48:40
He was a Frenchman.
48:41
He lived in Switzerland, so he was translating into the language of his listeners from the original language.
48:49
Now, he only preached 15 minutes at a time.
48:53
People get all excited.
48:54
Wow, pastor, why do you preach 45 minutes? I say, well, he preached every day.
48:59
If you're willing to come listen to me every day, then I'll get it down to 15 minutes.
49:07
But the point is, it takes a tremendous intellect to be able to not only read but translate and preach all at the same time.
49:17
And he wasn't the only one, of course, but he's certainly one of the most notable theologians of the Renaissance period who was doing that in an amazing way.
49:26
All right, we have a few minutes left.
49:30
Like I said, if you're interested in what I was just...
49:33
Again, I didn't read this to you.
49:34
It's too much information.
49:35
But if you're interested, I'll put it down here.
49:38
Come get a look at it.
49:38
Even snap a picture of it with your phone and look it up.
49:41
It's ntgreek.org.
49:44
Everything's free there.
49:45
It's a great, useful tool.
49:47
I've used it for years.
49:48
Just pulling out good information.
49:50
So here it is.
49:52
You'll look at it during the break.
49:54
All right, let's see if we can't get our homework before our break, and then we'll take our break.
50:00
Our homework was Lesson 5.
50:02
Lesson 5 is only four pages.
50:04
So we're going to go through this rather briskly at a brisk pace.
50:14
You'll notice at the beginning of Lesson 5, this is page 33 in your book, it talks about how in the letter 8 you spell it E-I-G-H-T, and the diphthong E-I makes the A sound.
50:26
Well, it does the same thing in Greek.
50:28
And so the first word here is, what's the picture of? Train.
50:34
And you see how it's spelled.
50:36
Tau, rho, epsilon, iota, nu.
50:39
Right? What are the next three? One, two, and three.
50:43
Say them.
50:45
Brain.
50:46
Brain.
50:47
Grade.
50:49
Grade.
50:50
And faith.
50:51
And faith.
50:51
Yes, very good.
50:53
All right.
50:53
Now the next one down, number four, five, and six.
50:57
Grade.
50:58
Grade.
50:59
Same word.
51:00
Faith.
51:00
Faith.
51:01
Grade.
51:02
Notice they're spelled differently but still sound the same.
51:05
You can do that in English.
51:07
One of our founding fathers, I don't remember who it was, it might have been Thomas Jefferson, but he said, only a fool can't figure out at least two ways to spell a word.
51:15
When somebody challenged him because he misspelled a word, he said, only a fool can't figure out at least two ways to spell a word.
51:22
All right.
51:22
Number seven.
51:25
Daniel.
51:26
Yeah, that's right.
51:29
Israel.
51:31
Gabriel.
51:32
Gabriel.
51:33
And that is obviously the words are there.
51:39
Okay.
51:39
Next is cognate.
51:41
What is a cognate? Anybody remember? The words that look like English words.
51:52
Yep.
51:52
Yep.
51:52
A cognate is a word that is carried over into English, and so we already, in a sense, have that knowledge of what that word means.
52:01
So as I read these, a cone is icon, right? Amen.
52:08
Amen or amen.
52:11
Alleluia.
52:13
Alleluia.
52:14
That was pretty easy.
52:15
That's a direct, that's what we call a transliterated word.
52:19
It's not translated.
52:21
It's like the word baptism.
52:23
Do you know why we use the word baptism instead of immerse? This is an important historical note.
52:32
The reason why the word baptism is still used and is still popularized today is because the king would not allow the word baptism to be translated immersed when the Bible was translated into English because children were not immersed.
52:46
They were sprinkled.
52:48
But the word baptism means to immerse.
52:53
And so we have the transliterated word baptism.
52:58
It's an interesting historical side note.
53:02
And my Presbyterian brethren do not like it when I point that out because they still sprinkle now.
53:10
Infants, right? Yes, yes.
53:12
But even an adult would be, they would pour or sprinkle.
53:16
They would not immerse an adult unless the adult requested it.
53:21
And even then they wouldn't have it.
53:22
I remember the first time my wife and I went to R.C.
53:24
Sproul's church and he had this beautiful stained glass behind his pulpit.
53:28
And as we were leaving, my wife said, that was so beautiful.
53:31
I said, yeah, it was.
53:32
And she goes, but where's his baptistry? I said, did you see that little bird feeder at the front? I said, that's the baptistry.
53:39
She goes, no way.
53:41
She didn't know he was Presbyterian.
53:43
She didn't realize the connection.
53:44
I was like, yeah, that little bird feeder is where they do their baptism.
53:47
I'm not making, I guess I am making fun a little bit.
53:50
It looks like a bird feeder.
53:51
It's a little round jar.
53:54
And they pull it out and they pour the water.
53:56
And again, it's fine.
53:57
I'm not, if I'm being insulting, I don't mean to.
53:59
And if you're a Presbyterian or your mama is, I'm not trying to offend you or your mama.
54:03
I love, R.C.
54:04
Sproul is one of my favorite teachers in history.
54:06
But it is an area that I would disagree, obviously.
54:10
Anatole.
54:14
Oh, right.
54:15
It's East.
54:17
It's East.
54:18
Yeah, yeah.
54:23
Aleloria.
54:24
Alelorio.
54:25
That's a little harder to say.
54:26
Allegory.
54:27
Allegory, yeah.
54:30
Seismos.
54:32
Yeah, seismic earthquake.
54:34
Pater.
54:36
Father.
54:37
Think of the word patriarch or patriarchy.
54:42
However you want to, yeah.
54:44
Paternity.
54:45
That's a, yeah.
54:47
Prophetess.
54:48
Very important word, prophetess.
54:50
And then you have the pseudoprophetess, which is a false prophet.
54:55
All right.
54:56
On air? Oh, I'm sorry, air.
54:59
See, even me, I see the eta and I see an N.
55:03
So it's air, which is? Air.
55:07
Yeah, M, air.
55:09
Biblos.
55:10
Book.
55:11
Soter.
55:13
Salvation.
55:14
Salvation.
55:14
Very important words where we get the word soteriology.
55:17
Study of salvation.
55:19
Parabole.
55:21
Parable.
55:24
Therapeia.
55:25
Therapy.
55:27
Orphanos.
55:28
Orphan.
55:29
Orphan.
55:30
Camelos.
55:31
It's a camel.
55:33
All right.
55:34
Pronunciation check.
55:36
I'm going to let you pronounce these.
55:37
Number one is? Gabriel.
55:42
It's, remember the eta.
55:44
Number two? What is it? Amen.
55:47
Oh, number one was A.
55:48
A.
55:49
Number two is? B.
55:50
Amen.
55:51
B.
55:51
Amen.
55:52
Number three is? B.
55:54
Doniel.
55:55
Doniel.
55:56
Three is B? Yep, three is B.
55:58
Number four? A.
56:01
A, pater.
56:02
A.
56:03
Number five? A.
56:05
A, profetes.
56:08
Number six? A.
56:11
Israel.
56:12
Israel.
56:12
It's B.
56:14
Number seven? Energeia.
56:16
Energeia is, yeah, it's B.
56:20
Last one, seismos.
56:22
Seismos.
56:23
Yes, you're right.
56:24
Seismos.
56:25
I'm sorry, you're right.
56:26
Yep, seismos.
56:28
It would be B.
56:32
So, number three, page 35.